£ THE \ 
 g LIBRARIES tj 
 
 GENERAL 
 
 libraR* 
 
9**n. £A 
 
A 
 
 COMPREHENSIVE 
 
 History of Methodism, 
 
 In One Volume. 
 
 EMBRACING 
 
 ORIGIN, PROGRESS, AND PRESENT SPIRITUAL, EDU- 
 CATIONAL, AND BENEVOLENT STATUS 
 IN ALL LANDS. 
 
 JAMES PORTER, D. D., 
 
 AUTHOR OF "COMPENDIUM OF METHODISM," "WINNING WORKER, 
 "CHART OF LIFE," etc. 
 
 " We will go with you: for we have heard that God is with you. 
 Zech. viii, 23. 
 
 C I N C I N N AT I : 
 
 HITCHCOCK AND WALDEN, 
 
 NEW YORK: NELSON & PHILLIPS. 
 
 [876. 
 
<KVi 
 
 \£> 
 
 
 Entered, according to Act of Congress, in the year 1876, by 
 
 HITCHCOCK & WALDEN, 
 In the Office of the Librarian of Congress, at Washington. 
 
FAC-SIMILES. 
 
 The following Signatures of John Wesley were taken 
 q^ from the originals : 
 
 ^ JdJ^f-u cJe^r^-y I?8o 
 
 
 WESLEY'S LAST ENTRY IN HIS PRIVATE JOURNAL. 
 
 " N. B. For u/nvards of eighty-six years I have kept my accounts 
 exactly. I wilt not attempt it any longer, being satisfied with the con- 
 tinual conviction that I save all I can and give all I can ; that is, all I 
 have. John Wesley. July 16, 1790. 
 
 ^ 
 
 ^ 
 
 Is* 
 
 JOHN WESLEY'S LAST SIGNATURE IN THE JOURNAL OF THE CONFERENCE. 
 
 194421 
 
EDITOR'S NOTICE. 
 
 THE author of the volume now presented to the 
 public wields one of the most prolific pens in 
 the Methodist communion. His life has extended over 
 some of the most important periods in the history of the 
 Church. He has been a close student of the history and 
 polity of the Church, and an actor in some of its most 
 interesting crises and stirring scenes. His "Compendium 
 of Methodism," one of the most useful and popular works 
 on that subject, is just now passing into a new edition; 
 and he now sends forth a new history of the Church, 
 giving; a succinct account of Methodism in its British and 
 early American periods, and a fuller exhibit of its later 
 phases than any work extant, bringing the recital down 
 to the present time. History must first be written by 
 contemporaries, and yet contemporary history is always 
 more or less partisan. It can not do otherwise than par- 
 take of the color of the opinions, judgments, and feelings 
 of the actors. It must be left to future generations to 
 pass impartial verdicts on the doings of the present. 
 Each actor who writes up recent history writes from his 
 own stand-point, and the statements of contemporary 
 authors often conflict. The historian of the future will 
 sift accounts, balance probabilities, and get at truth often 
 
4 EDITOR'S NOTICE. 
 
 at a distance from either extreme. Publishers have no 
 alternative but to let an author express his own views, 
 subject to criticism from those who differ in opinion, or 
 from the better informed in matters of fact. Dr. Porter 
 took decided part and expressed decided views, and in 
 these pages records his own opinions on the slavery 
 question, lay delegation, and the New York Book Room 
 troubles. All these agitations have now passed away, 
 and some of them will require less and less space for 
 record, and will by and by fade out of the memory of 
 man altogether. As a convenient manual for facts and 
 dales, we think the public will be satisfied with the vol- 
 ume of Methodist history which is herewith submitted. 
 
PREFACE. 
 
 In presenting this volume to the public, the author 
 deems it appropriate to say that he does not 
 pretend to any new discovery. The arrangements 
 of Methodism require its operations to go upon 
 record in some shape from year to year. Besides, it 
 has been fortunate in its historians. To say nothing 
 of the earlier writers, Dr. Bangs' s " History of the 
 Methodist Episcopal Church," in four volumes, will 
 always be valuable as a repository of important doc- 
 uments, some of which are nowhere else in print; 
 but few of our young people take the trouble to 
 read them. Dr. Abel Stevens's seven volumes, three 
 on Methodism generally, and four, giving the history 
 of the Methodist Episcopal Church in the United 
 States, are intensely interesting, but too voluminous 
 for the masses. Multitudes have not the means to 
 purchase, or the time to read them. Furthermore, 
 both of these authors leave the strange and startling 
 events of the last thirty-five years entirely out of 
 sight, closing their volumes at the dawn of their oc- 
 currence, leaving important principles and measures, 
 
6 PREFACE. 
 
 to say nothing- of men, under reproach, which the 
 providence of God has since vindicated. 
 
 Mr. Stevens's condensed " History of American 
 Methodism," in one octavo volume of 608 pages, 
 runs hastily over some of these events, reaching to 
 1866, but is still so large and expensive as to render 
 it inconvenient to many of our people. Besides, it 
 overlooks interesting facts, which the honor of the 
 Church now requires to be developed, since others 
 are taking credit to themselves that properly belongs 
 to us. 
 
 The object of the writer has been to combine the 
 most instructive features of Methodist history from 
 the beginning in their chronological order, and in a 
 manner to bring them within the reach of the masses 
 of our people, both as to price and the time neces- 
 sary to compass them. In doing this, he has tabu- 
 lated many statistics, to which few have ready access, 
 that must often be very useful, even to ministers. 
 His aim has been to make the work correct and 
 convenient for every body who desires to mark the 
 providence of God in the wonderful achievements it 
 details. 
 
 Back of all this, and underlying the whole plan, 
 is the profound conviction that many of our people, 
 young and old, are suffering in their faith, feeling, 
 and power of usefulness, by not having a better un- 
 derstanding of what God has done, and is doing, for 
 and through the Church. Many are restricted in 
 
PREFACE. 7 
 
 their undertakings by not appreciating the proba- 
 bility, if not positive certainty, of divine assistance. 
 By reading of His wonders, they will acquire confi- 
 dence to trust Him and go forward. 
 
 Methodism originated in a little book, which 
 awakened its founders, and led them to prayer. It 
 has been largely stimulated and promoted by other 
 books. The press and the pulpit have worked 
 together. Where one has failed, the other • has 
 succeeded. When the Church stops reading she 
 will stop growing. She needs to be filled with facts, 
 not fiction. The strongest incitements to faith and 
 right action are found in what God has done by 
 small means and under difficulties. The true history 
 of Methodism is its best vindication. We have aimed 
 to place such a history within the reach and com- 
 prehension of our young people, that they may be 
 inspired, and carry forward the work to its grand 
 
 consummation. 
 
 THE AUTHOR. 
 
 Brooklyn, August 21, 1875. 
 
CONTENTS. 
 
 Part First. 
 
 HISTORY OF METHODISM IN EUROPE. 
 
 CHAPTER I. 
 
 The State of Religion in the World, with some Preliminary 
 Arrangements for the Introduction of Methodism— The Birth of 
 John Wesley— His Peculiar Training— His Narrow Escape from the 
 Flames— His Education— Ordained— The Fervor of his Piety, and 
 Movements at Oxford, Pa S e l 7 
 
 CHAPTER II. 
 
 Further Particulars of the Leading Spirits Concerned in the 
 Origin of Methodism— Birth and Education of Charles Wesley- 
 George Whitefield— The Wesleys in America— Their New Discov- 
 ery— Whitefield's Conversion— His Ordination— Wesley Nearing 
 the Point— Charles Wesley's Conversion— John's Heart "Strangely 
 Warmed" — Visits to the Moravians, 35 
 
 CHAPTER III. 
 The Organization and Early Progress of Methodist Societies, 
 with the Origin of Several of their Peculiarities — Origin of Field 
 Preaching— The First Chapel— The Progress of the Work of God- 
 Lay Preaching Resisted— Separation from the Moravians— White- 
 field's Defection— The First Lay Preacher— John Nelson Called— 
 Leanings toward the Moravians— Death of Susanna Wesley, . 52 
 
 CHAPTER IV. 
 
 The Personal Sacrifices of the Leaders— New Devices, and 
 Violent Persecutions— Origin of Class-meetings— Watch-meetings— 
 
IO CONTENTS. 
 
 Band-meetings — The Work in Germany — John Evans Converted — 
 Wesley Mobbed — Other Exciting Scenes, . . . Page 74 
 
 CHAPTER V. 
 
 The Progress of the Work — The First Conferences — Wesley 
 Reasons with the Clergy — The Proper Status of Methodism — 
 The Preachers — Their Qualifications — Plans for Suitable Books — 
 The Kingswood School — Character and Duty of Stewards — Meth- 
 odism Carried to Ireland — Wesley's Adherence to the Church — 
 Trouble with Maxfield and Enthusiasm — Mr. Whitefield and Lady 
 Huntingdon, ......... 91 
 
 CHAPTER VI. 
 
 Remarkable Circumstances — Wesley's Views Changing — Ex- 
 horters Provided for — Miscellaneous Modifications — The Call to the 
 Ministry — Leanings Toward Independency — First Mention of Salar- 
 ies — A Dangerous Point Safely Passed — Of Minutes and Statistics — 
 Death of Whitefield — The Calvinistic Controversy — The Bitterness 
 of Lady Huntingdon, . . . .. . . . ill 
 
 CHAPTER VII. 
 
 Calvinistic Methodism — Its Mission to Georgia — Its Future in 
 Europe — Wesley and his Work — Joseph Benson — Samuel Bradburn 
 Appears — Methodism Thought to be Declining — Its Sympathy for 
 Prisoners — Dr. Coke Called — Henry Moore Converted — Wesley 
 Ordaining Ministers — The Deed of Declaration Drawn — Mr. Wes- 
 ley's Letter to the Conference — His Deed Carried into Successful 
 Operation, . 132 
 
 CHAPTER VIII. 
 
 Wesley's Labors — His Later Conferences — The Cabinet — Adam 
 Clarke Received — The Deed of Declaration Confirmed — Service 
 During Church Hours — William Bramwell Received — Wesley's 
 Last Conference and Labors — His Death — Honored and Loved at 
 Last — Numerical Progress of Methodism — Other Evidences of 
 Usefulness — New Measures — The Secret of Wesley's Power over the 
 Preachers, 150 
 
 CHAPTER IX. 
 
 The Situation Stated — Dr. Coke Hastened Home — The Issues 
 Involved — The First Legal Conference — The Second Conference — 
 
CONTENTS. 1 1 
 
 The Controversy Alarming — How the Matter was Settled — Alexan- 
 der Kilham and his "New Connection" — Advance of the Cause — 
 A New Contest Encountered — New Missionary Plan — Bram well's 
 Experience — Weeping Preachers — Radical Modifications — Primi- 
 tive Methodist Church Formed — Its Present Status, . Page 165 
 
 CHAPTER X. 
 
 Further Missionary Operations — In the West Indies and Other 
 Places — Their Effect on Slavery — Emancipation Proclaimed — Mis- 
 sion to India — Dr. Coke's Death — Other Missions Established — 
 Status of Australia — The Present Missionary Work Under the British 
 Conference — State of the Work at Home — The Ministry Amply 
 Provided for — Methodism in Ireland — Gideon Ouseley — Ireland 
 Saved for America — More Trouble — A New Sect by Adam Averell — 
 The Bryanites, ... ...... 185 
 
 CHAPTER XI. 
 
 Origin of our Standard Books — Another Secession — Its Re- 
 sults — Relations to the Methodist Episcopal Church — The Cen- 
 tenary of Methodism — Other Important Events — The Fly-sheet Se- 
 cession — Educational Movements — Theological Schools — Other 
 Schools and Colleges — Conference Office and Book Room — Organ- 
 ism of the Wesleyan Connection, ..... 207 
 
 CHAPTER XII. 
 
 The Appointment of Preachers — How Made — Negotiations 
 Sought — Of the Benevolence of the Wesleyans — That of its Foun- 
 der — How Employed — The Contingent Fund — The Chapel Fund — 
 The Preachers' Auxiliary Fund — Missionary Collections — Practical 
 Suggestions, ......... 229 
 
12 CONTENTS. 
 
 Part Second. 
 
 HISTORY OF METHODISM IN AMERICA. 
 
 CHAPTER I. 
 
 The Settlement of the Country — Providential Preparation for 
 the Introduction of Methodism — Its Origin and Early Progress — 
 The Rigging-loft— The First American Chapel— Of Philip Embury 
 and Captain Webb — Strawbridge in Maryland — Robert Williams in 
 New York — John King — Richard Boardman and Joseph Pilmore on 
 the Field — Francis Asbury and Richard Wright Arrive — Their 
 Labors and Triumphs, Page 241 
 
 CHAPTER II. 
 
 Arrival of Thomas Rankin and George Shadford — Rankin 
 made Superintendent in the Place of Asbury — The First Confer- 
 ence — Its Loyalty to Wesley — The Appointments — The Members — 
 How Distributed — The Progress of the Cause — Benjamin Abbott 
 Converted — Powerful Awakenings — Interruptions from the Revolu- 
 tion — Origin of the " United Brethren," .... 261 
 
 CHAPTER III. 
 
 The Situation Stated — The Methodist Episcopal Church Or- 
 ganized — The Working of the System — Jesse Lee's Standing and 
 Labors — The First College Started — Proper Title Assumed — Pro- 
 gress of the Cause — Congratulatory Address to Washington — Meth- 
 odism in New England — Long Island — A Council Devised — Of 
 Books and Tracts — Sabbath-schools Originated — The Work Com- 
 menced in Massachusetts — In Lynn — Our True Policy, . 275 
 
 CHAPTER IV. 
 
 The General Conference of 1792 — Restriction of the Appointing 
 Power Attempted — O'Kelley, and his Secession — The Election of 
 Presiding Elders Proposed — The Progress of the Work — The Char- 
 tered Fund — Incidents of the Work — Remarkable Men and Occa- 
 sions — Calvin Wooster — Henry Boehm — The General Conference 
 of 1796 — First Conferences in New England — Origin of Camp-meet- 
 ings — Their Power — General Conference of 1800 — Bishops Asbury 
 and Coke — Whatcoat Elected Bishop — Other Measures Adopted — 
 
CONTENTS. 13 
 
 Powerful Revivals Followed — Pro-slavery Mobs Inaugurated — For- 
 bearance Triumphant — A Conference in Boston, . Page 298 
 
 CHAPTER V. 
 
 Of the General Conference of 1804 — Fanaticism Among Presby- 
 terians — Death of Bishop Whatcoat — General Conference of 1808 — ■ 
 A Delegated General Conference Provided for — William M'Kendree 
 Elected Bishop — His Travels — A Specimen of Conversion — The 
 Work in the East — The First Delegated General Conference — 
 Ordaining Local Preachers Approved — Of Education — The Book 
 Concern Again — The War of 181 2 — The Brett Secession — The Afri- 
 can Methodist Episcopal Churches Formed— The Stilwellites — Death 
 of Dr. Coke — Another Prince Fallen — Methodism Formally As- 
 sailed — The General Conference of 1816 — New Bishops, . 321 
 
 CHAPTER VI. 
 
 The Organization of the Tract Society — Educational Institu- 
 tions Started — Death of Jesse Lee — The Missionary and Bible 
 Society Formed — General Conference of 1820 — Of the Appointment 
 of Presiding Elders — Our Relations to the British Conference — To 
 Canada — Origin of our Hymn-book — Free and Pewed Churches — 
 District Conferences — Circumstances Following the General Confer- 
 ence of 1820 — General Conference of 1824 — Of Lay Representa- 
 tion — Other Measures — From 1824 to 1828 — Of Denominational 
 Periodicals — The Sunday-school Union Established — Four Days' 
 Meetings — The Work Extending — Death of Freeborn Garrett- 
 son, 344 
 
 CHAPTER VII. 
 
 The General Conference of 1828 — Trouble with Reformers — 
 Methodist Protestant Church Organized — New Arrangements for 
 Canada — Events Following the General Conference of 1828 — The 
 Publishing Fund — Death of Bishop George — New Sources of Con- 
 troversy — Progress in Several Particulars — Of the General Confer- 
 ence of 1832 — Achievements that Followed — The Flat-head Indian 
 Mission — The Departure of Two Bishops, .... 371 
 
 CHAPTER VIII. 
 
 The General Conference of 1836 — New Measures — Three 
 Bishops Elected — Dr. Fisk's Character and Death — Locating 
 
!4 CONTENTS. 
 
 Preachers Without Their Consent — Of Slavery and Abolition — 
 Remarkable Losses— Missions in South America and Texas— Origin 
 of our Missions Among the Germans— The Mission to Oregon 
 Largely Reinforced— The Centenary of Methodism— The All-absorb- 
 ing Question — A Passing Reflection — The General Conference of 
 1840— The Bishops' Address— New Rule for Receiving Members, 
 etc., from Other Denominations — Other Measures Adopted — The 
 Close, Page 394 
 
 CHAPTER IX. 
 
 Great Revivals — Millerism — Conference Rights — Of the General 
 Conference of 1844 — Of Bishops — Powers of the Bishops Denned — 
 New Restrictions on the Itinerancy— The Ground Assumed — The 
 Argument For It — Conflict with Providence, . . . 409 
 
 CHAPTER X. 
 
 Slavery, and its Early Treatment — Wesley's Position — The 
 Attitude of Early Methodists in America — A Turn in the Tide — 
 Original Principles Reaffirmed — The Colonization Society Formed — 
 Antislavery Societies Organized — Origin of Methodist Abolition- 
 ism — The New England Conference Leads Off — The New Hampshire 
 Follows — Addresses of Bishops Heckling and Others — Injustice to 
 Abolitionists — Zion's Watchman — The General Conference of 1836 — 
 Anti-abolition Resolutions — No Southern Bishop Elected, . 422 
 
 CHAPTER XI. 
 
 Antislavery Conventions — Leaders Arraigned — A Plan of Pa- 
 cification — Conference Action Allowed — Outside Operations — Seces- 
 sional Indications — General Conference of 1840 — Secession Com- 
 pleted, and its Early Effects — Its Proper Title and Strength — The 
 General Conference of 1844 — The Separation of the South — Op- 
 posed by Northern Conservatives — Other General Conferences — 
 Errors Overruled by Providence — Effect of Methodism on Emanci- 
 pation — In the West Indies — In America — Influence of Conflicting 
 Agencies — The Providence of God Manifest, . . . 444 
 
 CHAPTER XII. 
 
 The Effect of the General Conference of 1844 — How Opposed — 
 Organization of the Methodist Episcopal Church South — Its Re- 
 ceipts in Members and Money — Its Present Status — The Colored 
 
CONTENTS. 1 5 
 
 Methodist Episcopal Church — The General Conference of 1848 — 
 Death of Bishop Heckling — A Noble Character — The General Con- 
 ference of 1852 — The Business Done — The A T ational Magazine Au- 
 thorized — Of the State of the Church — The Four Years Following — 
 General Conference of 1856 — The Action of the Conference — A 
 New Court Provided for — A Step Toward Ritualism, . Page 472 
 
 CHAPTER XIII. 
 
 The General Conference of i860 — Death of Bishop Waugh — 
 First Colored Bishop — Progress of the Cause Generally — Lay Dele- 
 gation — Its Beginning and Consummation — Signs of the Times 
 Portentous — How Regarded, ...... 494 
 
 CHAPTER XIV. 
 
 The General Conference of 1864— The Condition of the Church— 
 The State of the War — The Action of the Conference Reviewed — ■ 
 Delegates from Other Bodies — New Bishops Elected — Of the Itiner- 
 ancy — Of Temperance — Another Want Supplied — The Church 
 Extension Society — The Close — The War Opposed — Republicans 
 Triumphant — Lincoln's Second Inaugural — Lee's Surrender — The 
 Real Centenary Celebrated — The Financial Result — The Freedmen's 
 Aid Society — New Southern Conferences — The Ladies' and Pastors' 
 Union — General Conference of 1868 — Chicago and Methodism — 
 Important Circumstances — Action of Missionary Conferences — 
 Other Incidents of the Session, ...... 506 
 
 CHAPTER XV. 
 
 Methodism a Grand Fact — Progress from 1868 to 1872 — 
 Woman's Foreign Missionary Society — The Management of our 
 Benevolences Improved — Of the General Conference of 1872 — The 
 Minard Plome — Mortality Among the Bishops — New Bishops 
 Elected — Tabular Record of all the Bishops — Missionary Statistics — 
 Our Numerical Progress — Methodists in the United States — Con- 
 nected with the British Conference — Official Statistics — Status of 
 Different Denominations — Collections of the Methodist Episcopal 
 Church — Conference Statistics — Educational Institutions, . 531 
 
 CHAPTER XVI. 
 
 The Methodist Book Concern — Its Origin and Early Policy — 
 Changes Adopted — Removal to Mulberry Street — Agents Elected — 
 
1 6 CONTENTS. 
 
 The Cincinnati House— Success of the Business — Sales — Profits 
 Since 1836 — Magnitude of the Business — Integrity of the Agents — 
 A Further Word About Profits— The Utility of the Concern— Of 
 the Late Difficulty — The Report of the Book Committee — Report 
 of Mr. Kilbreth— One More Ordeal— Conclusion, . Page 553 
 
 CHAPTER XVII. 
 
 Relative Progress of Methodism — Reasons for its Rapidity — 
 Points of Vital Interest — Distinguished Laymen Called — Defenders 
 of the Faith — Popular Preachers — Summerfield — George Cook- 
 man— John N. Maffit— Edward T. Taylor— Closing Remarks, 576 
 
Part First. 
 HISTORY OF METHODISM IN EUROPE. 
 
 CHAPTER I. 
 
 THE STATE OF RELIGION IN THE WORLD, WITH SOME PRELIM- 
 INARY ARRANGEMENTS FOR THE INTRODUCTION 
 OF METHODISM. 
 
 ONE hundred and thirty-six years ago the relig- 
 ious world was divided into sects and parties, 
 much as it is at present. Roman Catholics were in 
 the ascendant, and claimed universal jurisdiction by 
 divine right then, as now, and enforced obedience 
 to their mandates as far as practicable by pains and 
 penalties. The Church of England, which had grad- 
 ually separated from Rome, and in the early part of 
 the sixteenth century become entirely independent, 
 with Henry VIII for its supreme head, was much 
 like its abandoned mother, spiritually : proud, preten- 
 tious, hierarchal, and oppressive. Baptists had been 
 in organized existence more than two hundred years, 
 pressing their distinctive views of baptism, and had 
 made considerable headway, both in Europe and 
 America. Presbyterians, Independents, Quakers, 
 Dutch, and Dutch Reformed, Puritans, Congregation- 
 alists. and other classes of Christians were all at work 
 
1 3 HIST OR Y OF ME THODISM. 
 
 in their respective ways to enlighten and save the 
 world. But there were no Methodists. The name 
 was unknown as the representative of any religious 
 denomination, though it had been reproachfully ap- 
 plied to a class of non-conformists more than a hun- 
 dred years before, of whom little has been since heard. 
 
 Now we find this name familiar in the four 
 quarters of the globe, representing a numerous peo- 
 ple, holding about the same faith, maintaining much 
 the same religious order, and all working with more 
 or less zeal for the conversion of the world to Christ. 
 The latest reports show that nearly ninety thousand 
 ministers, traveling and local, and four millions of 
 members, bear this novel name, and all claim John 
 Wesley as their founder and leader under God. And 
 yet they have never had State patronage, or been 
 much favored by the rich or great, but have been 
 persecuted almost every-where, and sometimes even 
 unto death. 
 
 A work so wonderful, surpassing every thing of 
 the kind in the history of religion, is worthy of con- 
 sideration. The object of the present writing is to 
 furnish a brief outline of its history for the encour- 
 agement of its friends to cleave to the old appliances 
 which God has so highly honored, and push forward 
 heroically to still greater achievements. 
 
 THE STATE OF RELIGION AT THE BEGINNING. 
 
 To form a proper estimate of the work, it will be 
 necessary to glance at. the condition of affairs at the 
 outset. It is not enough to say that spiritual relig- 
 ion was in a very low state. Infidelity was ramp- 
 ant. Voltaire, the notorious French infidel, was 
 
STATE OF RELIGION. 1 9 
 
 born in 1694, and shook the world by his atheistical 
 writings. Much of the literature of the age was not 
 tainted merely with his sentiments, but thoroughly 
 corrupted. He did not speak without apparent rea- 
 son when he predicted that Christianity would be 
 overthrown throughout the world in the next gener- 
 ation. The Church was little better than the State. 
 Sin in all its vulgar forms reigned every-where. Vital 
 piety was unknown except to the few, and they were 
 accounted fanatics. "It was just at the time," said 
 Mr. Wesley, "when we wanted little of filling up the 
 measure of our iniquities that two or three clergymen 
 of the Church of England began vehemently to call 
 sinners to repentance." Think of it, "two or three" 
 out of thousands. 
 
 Bishop Burnet, in his seventieth year, in his 
 profound love to his people, says, "I can not look 
 on without the deepest concern, when I see the 
 imminent ruin hanging over this Church, and, by 
 consequence, over the whole reformation. The out- 
 ward state of things is black enough, God knows; 
 but that which heightens my fears rises chiefly from 
 the inward state into which we have unhappily 
 fallen. . . . Our ember weeks are the burden 
 and grief of my life," referring to the ignorance 
 of young men coming to be ordained without any 
 knowledge of the Scriptures or even of the Cat- 
 echism. Watts spoke of a general decay in vital 
 religion, not in the Church only but among dissen- 
 ters, and urged "every one to use all possible 
 efforts" for its recovery. 
 
 It was a sporting, godless age. Frolic and fun seem 
 to have eaten out the vitals of religion, and ungod- 
 
20 HISTORY OF METHODISM. 
 
 liness reigned. " Ungodliness," said Wesley, "is 
 our universal, our constant, our peculiar character," in 
 confirmation of which we might fill volumes from the 
 writings of both friends and foes. The darkness of 
 that day was so intense that Whiten eld, with all his 
 religious advantages, when agonizing with conviction, 
 had no idea of vital religion ; for, he says, ' ' I knew no 
 more that I was to be born again in God, born a 
 new creature in Christ Jesus, than if I was never 
 born at all." And Mr. Wesley though brought up in 
 the Church under the most favorable circumstances, 
 was equally ignorant, and had to leave the country 
 and the Church to obtain the light necessary to his 
 salvation, as we shall see hereafter. His brother 
 Charles was no better off, for when John was ear- 
 nestly seeking God, and confessed himself a sinner, 
 he was "very angry," and thought he had done great 
 mischief. 
 
 The fact is, the Romish Church had long since 
 reduced religion to a mere ceremony, and her En- 
 glish daughter had followed her example. That 
 ceremony duly observed, nothing remained but to 
 enjoy life without any satisfactory evidence of ac- 
 ceptance with God, and await the result. Some, 
 however, were rigidly pious, according to their light. 
 They were servants of God, trembling and quaking 
 before him, but not happy sons and daughters, re- 
 joicing in his love. 
 
 THE BIRTH OF JOHN WESLEY. 
 
 In this state of society, John Wesley the distin- 
 guished founder of Methodism, was born, at Ep- 
 worth, England, June 17, 1703, old style. There was 
 
ST A TE OF RELIGION. 2 1 
 
 nothing peculiar about his birth, nor was a birth any 
 strange event in his father's family, he being the sixth 
 child that had appeared there in a very short time. 
 His father, Rev. Samuel Wesley, was rector of the 
 Epworth Church, having but little income, and had 
 no prospect of doing much for his rapidly growing 
 family, which at last increased to nineteen children. 
 With no outward manifestation of divine interest, as 
 in the case of the babe in the manger, the outlook 
 was not very encouraging. Yet, as in that case, 
 there was some peculiarity in the family stock. His 
 ancestors had been distinguished for intelligence, 
 piety, and especially independence of thought and 
 action. His great grandfather, Bartholomew Wes- 
 ley, a clergyman, renounced the established Church 
 and joined the Puritans, for which he afterward suf- 
 fered great persecution from the government, not 
 being allowed to live within five miles of any of his 
 old parishes. His son, John Wesley, inherited his 
 scruples, and stood up for the right like a hero, but 
 was pursued, fined, imprisoned four times, and wor- 
 ried into the grave, just as he was contemplating es- 
 cape to America, at the age of thirty-four years, 
 thus overwhelming his venerable and admiring father 
 with sorrow and death. And all for non-conformity 
 to the ritualistic ceremonies of the English hierarchy. 
 Samuel Wesley, the father of John, was a man 
 of great practical wisdom and piety, according to the 
 times in which he lived. Inheriting the independ- 
 ence of his ancestors, however, he rejected their non- 
 conformity, though he admired their character, and 
 took orders in the Church. His career at Oxford 
 was strikingly illustrated by that of his worthy sons, 
 
22 HISTORY OF METHODISM. 
 
 John and Charles, to which we shall hereafter refer, 
 being poor, economical, liberal, religious, and active 
 in ministering to the souls and bodies of the unfor- 
 tunate and neglected. He was a good scholar, and 
 a voluminous writer, with strong proclivities to poe- 
 try, which kept him "beating rhyme" all through 
 his life. His preaching is said to have been pointed, 
 which, with his High Church and State politics, sub- 
 jected him to much annoyance from his parishioners, 
 who drummed, and fired guns about his door, in- 
 jured his dog, cattle, and other property, and twice 
 fired his house. Once, too, they arrested him on 
 some slight pretense as he was leaving his Church, 
 and took him to jail, from which he wrote to the 
 Archbishop of York, "Now I am at rest, for I am 
 come to the haven where I have long expected to 
 be; and I don't despair of doing good here and, it 
 may be, more in this new parish than in my old one." 
 
 But all this did not break down his spirits. He 
 set himself to benefit his fellow-prisoners, reading 
 prayers daily and preaching Sundays. Nor did his 
 equally heroic wife forsake him. Writing to the 
 archbishop again he says, "'Tis not every one who 
 could bear these things; but I bless God, my wife 
 is less concerned with suffering than I am in writing, 
 or than, I believe, your grace will be in reading them. 
 When I came here my stock was but little above 
 ten shillings, and my wife's at home scarce so much. 
 She soon sent me her rings, because she had noth- 
 ing else to relieve me with, but I returned them." 
 
 We mention this not to approve of ministers hold- 
 ing on to an unwilling people, (for we think that when 
 they are persecuted in one city they had better "flee 
 
STATE OF RELIGION. 23 
 
 into another "), but to indicate the energetic character 
 of the man. He had a will and power of endur- 
 ance that knew no surrender where he was sure that 
 he was right. This characteristic, though highly 
 commendable, and its opposite equally despicable, 
 often leads people into many ridiculous embarrass- 
 ments, especially where it is connected with religious 
 bigotry. It did so with this good man. He was an 
 intense loyalist, and, observing one evening at the 
 close of family prayers, that his wife did not respond 
 "Amen" to the prayer for the king, asked her the 
 reason. She replied that she did not believe in the 
 title of the Prince of Orange to the throne. ' ' If 
 that be the case," he replied, "we must part; for if 
 we have two kings we must have two beds." His 
 wife being "inflexible," he soon left, and was gone 
 about a year, when the king died, and Queen Anne 
 ascended the throne. Being now agreed again, he 
 returned, and matters went on harmoniously between 
 them as before. 
 
 With all this apparent austerity, he was genial, 
 and often not a little humorous, which relieved his 
 other peculiarities. On the whole, he was a strong, 
 good man, ahead of his times in Christian enterprise. 
 Dr. Stevens justly says: "He had the zealous energy 
 of his Methodist sons; and, had it not expended 
 itself in incipient literary labors, it would probably 
 have led him into extraordinary evangelical schemes, 
 like those which resulted in Methodism." But, as it 
 was, he seemed to foresee better days for religion. 
 "Be steady," he said to his son Charles, when near- 
 ing his end; "the Christian faith will surely revive in 
 this kingdom. You will see it, though I shall not." 
 
24 HISTORY OF METHODISM. 
 
 Mrs. Susanna Wesley, the mother of John and 
 Charles, was a woman of extraordinary character and 
 capacity. Her father, Dr. Samuel Annesley, was an 
 eminent Non-conformist minister, and suffered much 
 persecution. Richard Baxter pronounced him <l to- 
 tally devoted to God." Too much can hardly be 
 said in his praise as a man or a Christian. Still, his 
 daughter, imitating his independence, took sides in 
 the argument with the Church against the Dissenters 
 at the age of thirteen years, and six years after was 
 married to Samuel Wesley — a thoroughly educated, 
 beautiful young lady, "one of the completest char- 
 acters, moral and intellectual, to be found in the his- 
 tory of her sex." Dr. Adam Clarke, speaking of 
 her, says: "Such a woman, take her all in all, I 
 have not heard of, I have not read of, nor with her 
 equal have I been acquainted." . . . "Many 
 daughters have done virtuously, but Susanna Wesley 
 has excelled them all." 
 
 She seems to have been a woman of high com- 
 mon-sense, of vast capabilities for her position, and 
 wonderful effectiveness. Though she had so large a 
 family, and guided and educated them all as few 
 mothers ever did, she found time to keep herself 
 posted on the questions of the day, so that she was 
 able to correct the errors of her talented sons, and 
 keep them out of trouble to which they were ex- 
 posed. Seeing that John was becoming a little mys- 
 tified by brooding over Thomas a Kempis's "Imita- 
 tion," she wrote him, "I take Kempis to have been 
 an honest, weak man, who had more zeal than 
 knowledge," hitting the nail of his error square on 
 the head. How she could find an hour each morn- 
 
STATE OF RELIGION. 2$ 
 
 ing and evening for meditation and prayer, with all 
 her domestic cares, it is difficult to understand, to 
 say nothing of several important literary projects 
 which she devised. But this is aside from our point. 
 It is the stock which we are considering, and we find 
 it to be of the first order on both sides. 
 
 FAMILY TRAINING. 
 
 The education of the Wesleys was commenced at 
 the rectory, under the sole direction of their mother. 
 The family school was opened and closed with sing- 
 ing, and continued from nine till twelve and from 
 two till five. No one was taught to read until five 
 years old. The system was perfect, and did much 
 to lay the foundation of our ecclesiastical economy, 
 which has attracted so much attention. 
 
 Mrs. Wesley, though opposed to Dissenters, was 
 no slave to the Church, but followed reason and 
 common-sense in training her children and others for 
 God and usefulness, beyond the range of the estab- 
 lished formulas. In the absence of her husband, she 
 opened the rectory to her neighbors, and conducted 
 religious service herself by reading sermons, prayer, 
 and conversation. Her husband was horrified at such 
 an innovation, and wrote her accordingly; but she 
 assured him that she chose the most awakening ser- 
 mons they had, and allowed no worldly conversation. 
 "We keep close to the business of the day," she 
 said, "and as soon as it is over, they all go home. 
 And where is the harm of this? I believe we had 
 above two hundred hearers last Sunday, and many 
 went away for want of room." Afterward more came 
 than ordinarily attended the Church, with some who 
 
 3 
 
2 6 HISTORY OF METHODISM. 
 
 never attended, and a considerable number were re- 
 formed. The parish clerk was alarmed, and wrote 
 to the rector to hurry home and stay the disorder; 
 but he hesitated to take sides with dead Church 
 order against his good wife and her loving and re- 
 forming neighbors. He proposed that she should 
 take the responsibility of stopping the meetings, to 
 which she replied, "Do not advise, but command 
 me to desist." A distinguished writer remarks that 
 in this letter — and it is equally true of the whole 
 proceeding — "she was bringing to its place a corner- 
 stone of the future Methodism." 
 
 It is a great thing to be "born again," "born of 
 the Spirit," but it is almost equally necessary to the 
 best practical results to be born into the world right — • 
 of the right stock — and to be educated from birth 
 for our life's work. The Wesley s had every thing 
 in their birth and training to adapt them to the ex- 
 traordinary mission to which they were called. Their 
 parents were first called, their father a poet and 
 their mother an organizer and a governess, and both 
 benevolent, enterprising, and persistent. In this 
 happy combination of qualities, we find the Spring 
 from which Methodism has gone forth to replenish a 
 perishing world. 
 
 Another event at the rectory is worthy of notice. 
 We have referred to the fact of its being twice set 
 on fire by the rabble. In the first instance it was 
 partially consumed, the family only escaping in their 
 night-clothes, the mother being considerably burned. 
 Her safety having been ascertained, it was found 
 that John, then six years old, was missing. The 
 father attempted to reach his room, but was driven 
 
STATE OF RELIGION. 2J 
 
 back by the flames in despair. Kneeling down upon 
 the ground to commend his soul to God, the little 
 fellow awaked, and, seeing his danger, ran to the 
 window and was taken out safely by one peasant 
 standing upon the shoulders of another, just as the 
 roof fell in. "Come, neighbors," said the father, as 
 he received his son, "let us kneel down; let us give 
 thanks unto God. He has given me all my children, 
 let the house go; I am rich enough." That brand 
 plucked out of the fire has since improved the spir- 
 itual fortunes of millions. 
 
 JOHN WESLEY LEAVING HOME. 
 
 At the age of eleven, John was placed under that 
 eminent scholar Dr. Walker, principal of the Char- 
 ter House school. Here he had some rather severe 
 experiences, though a favorite with his tutors; but, 
 such was his application, at the age of sixteen he was 
 elected to Christ Church, Oxford. Being placed un- 
 der Dr. Wigan, a gentleman of great classical knowl- 
 edge, he pursued his studies with much energy. His 
 natural temper, it is said, was gay and sprightly, 
 with a turn for wit and humor. Mr. Babcock ob 
 serves of him that "when he was about twenty-one 
 years of age, he appeared the very sensible and 
 acute theologian — a young fellow of the finest class- 
 ical taste, of the most liberal and manly sentiments. 
 His perfect knowledge of the classics gave a smooth 
 polish to his wit and an air of superior elegance to 
 all his compositions." 
 
 Being about to enter into deacon's orders, his 
 attention was called to the nature and importance of 
 the work, and the motives and qualifications neces- 
 
28 HISTORY OF METHODISM. 
 
 sary to its successful prosecution. Reflection led to 
 some just perception of the magnitude of the under- 
 taking, and that to further investigation. He now 
 began to study divinity with a new zest, and became 
 more anxious than ever to enter into orders. Some 
 of the books that occupied his attention were among 
 the most spiritual and heart-searching of the age, 
 such as "The Imitation of Christ," by Kempis, and 
 Bishop Taylor's "Rules of Holy Living and Dying." 
 These made a deep impression, and aroused his 
 whole soul to the subject. If they were right, he 
 was wrong. In his extremity, like a true son, not 
 spoiled by a college course, he wrote to his parents, 
 stating his difficulties, and received very able and in- 
 teresting responses from each of them. This corre- 
 spondence drew out the best thoughts of both pupil 
 and teachers; but, while it indicates deep interest in 
 the subject of religion generally, it betrays the want 
 of a clear understanding of salvation by faith. 
 
 ORDAINED DEACON AND RETURNS TO EPWORTH. 
 
 Having fully prepared himself for the holy office, 
 according to the standard of the age, he was ordained 
 deacon on the 19th of September, 1725, by Dr. Pot- 
 ter, then Bishop of Oxford. This only increased his 
 interest in the study of divinity and the classics, and 
 such became his standing for character and learning 
 that on the 17th of March, 1726, he was elected 
 Fellow of Lincoln College, an appointment of no 
 inconsiderable honor or profit, and one that was not 
 without its influence on the work for which Provi- 
 dence was preparing the way. 
 
 The following Summer he spent at Epworth and 
 
STATE OF RELIGION. 29 
 
 Wroote, reading prayers, preaching twice on the Sab- 
 bath, and otherwise assisting his father in the various 
 duties of his parish. This situation was highly favor- 
 able to his interests, not only as it gave him an 
 opportunity to cultivate the pastoral office under the 
 paternal tuition of an experienced master, but to 
 mature his knowledge of experimental and practical 
 theology by frequent conversations with his esteemed 
 parents, which he did not fail to improve. On the 
 2 ist of September, he returned to Oxford, and was 
 soon chosen Greek lecturer and moderator of the 
 classes, though little more than twenty-three years 
 of age, and not yet advanced to the master's degree. 
 His advancement in religious tendencies was not 
 less marked. Writing to his mother about this time, 
 he says: "The conversation of one or two persons, 
 whom you may have heard me speak of (I hope 
 never without gratitude), first took off my relish for 
 most other pleasures, so far that I despised them in 
 comparison of that. I have since proceeded a step 
 further, to slight them absolutely; and I am so little 
 at present in love with even company, the most ele- 
 gant entertainment next to books, that, unless the 
 persons have a religious turn of thought, I am much 
 better pleased without them. I think it is the set- 
 tled temper of my soul that I should prefer, at least 
 for some time, such retirement as would seclude me 
 from all the world, to the station I am now in. Not 
 that this is by any means unpleasant to me, but I 
 imagine it would be more improving to be in a place 
 where I might confirm or implant in my mind what 
 habits I would without interruption before the flexi- 
 bility of youth is over." 
 
o HISTORY OF METHODISM. 
 
 How to dispose of himself in accordance Avith 
 these predilections was not easy to determine. He 
 first thought of a school in Yorkshire, which fell into 
 the hands of another who stepped in before him. 
 His father, having two livings, and not finding it con- 
 venient to obtain an assistant to his mind, now in- 
 vited him to become his curate, which he did. 
 
 ORDAINED PRIEST AND RETURNS TO OXFORD. 
 
 In July, 1728, he was inducted into the office of 
 priest, and soon after left his curacy at the call of 
 the rector of his college, and returned to Oxford. 
 Here he found his brother Charles standing vigor- 
 ously up against the tide of infidelity which was set- 
 ting in upon the students on all sides, and united 
 with him in the pursuit of learning, and in doing 
 good. Besides attending to the duties of his office, 
 he became tutor to various pupils placed under 
 his care, and labored assiduously for their welfare. 
 His address to the tutors of the university indicates 
 the objects and spirit of his endeavors. "Ye vener- 
 able men," said he, "who are more especially called 
 to form the tender minds of youth, to dispel thence 
 the shades of ignorance and error, and train them 
 up to be wise unto salvation; are you filled with the 
 Holy Ghost? with all those fruits of the Spirit 
 which your important office so indispensably re- 
 quires? Is your heart whole with God? full of 
 love and zeal to set up his kingdom on earth? Do 
 you continually remind those under your care that 
 the one rational end of all our studies is to know, 
 love, and serve the only true God, and Jesus Christ 
 whom he hath sent? Do you inculcate upon them, 
 
STATE OF RELIGION. 3 I 
 
 day by day, that love alone never faileth? Whereas, 
 'whether there be tongues, they shall fail,' or philo- 
 sophical knowledge, 'it shall vanish away;' and that 
 without love all learning is splendid ignorance, pom- 
 pous folly, vexation of spirit? Has all you teach an 
 actual tendency to the love of God, anct-dyb^nankind 
 for his sake? Have you an eye to this end in what- 
 soever you prescribe touching the kind, the manner, 
 and the measure of their studies ; desiring and labor- 
 ing that wherever the lot of these young soldiers of 
 Christ is cast they may be so many burning and 
 shining lights, adorning the Gospel of Christ in all 
 things? And permit me to ask, Do you put forth 
 all your strength in the vast work you have under- 
 taken? Do you labor herein with all your might, 
 exerting every faculty of the soul, using every tal- 
 ent which God hath lent you, and that to the utter- 
 most of your power?" 
 
 The process by which his mind had reached this 
 intensity of religious devotion is best stated in his 
 own words, which are as follows: "In the year 
 1725, being in the twenty-third year of my age, I 
 met with Bishop Taylor's 'Rules and Exercises of 
 Holy Living and Dying.' In reading several parts 
 of this book, I was exceedingly affected with that 
 part in particular which relates to purity of intention. 
 Instantly I resolved to dedicate all my life to God: 
 all my thoughts and words and actions: being thor- 
 oughly convinced that there was no medium, but 
 that every part of my life must either be a sacrifice 
 to God or to myself, that is, in effect, to the devil. 
 
 "In the year 1726 I met with Kempis's 'Christian 
 Pattern.' The nature and extent of inward religion, 
 
3 2 HISTORY OF METHODISM. 
 
 the religion of the heart, now appeared to me in 
 a stronger light than ever it had done before. I saw 
 that giving even all my life to God would profit me 
 nothing, unless I gave my heart, yea, all my heart, 
 to him. I saw that simplicity of intention and pur- 
 ity of affection, one design in all we speak or do, 
 and one desire ruling all our tempers, are indeed the 
 wings of the soul, without which we can never ascend 
 to the mount of God. 
 
 "A year or two after, Mr. Law's 'Christian Per- 
 fection' and 'Serious Call' were put into my hands. 
 These convinced me more than ever of the absolute 
 impossibility of being half a Christian. And I deter- 
 mined through his grace to be all devoted to God, 
 to give him all my soul, my body, and my sub- 
 stance. In 1729 I began not only to read, but to 
 study the Bible, as the one, the only, standard of 
 truth, and the only model of pure religion. Hence, 
 I saw, in a clearer light, the indispensable necessity 
 of having the mind which was in Christ, and of 
 walking as Christ also walked; even of having, not 
 some part only, but all the mind which was in him, 
 and of walking as he walked, not only in many, or 
 in most respects, but in all things. And this was 
 the light wherein at this time I generally considered 
 religion, as a uniform following of Christ, an entire 
 inward and outward conformity to our Master." 
 
 This conviction and this consecration were cor- 
 rect. They strike the topmost round of religious 
 possibility. He seems to have apprehended the 
 whole thing at a glance, and given himself fully to 
 its pursuit by penances and prayer, rather than by 
 faith in Christ. 
 
STATE OF RELIGION. 33 
 
 MOVEMENTS AT OXFORD. 
 
 Under these convictions he entered more fully 
 into the work of God. Conversing with his brother 
 Charles, afterward with Mr. Morgan, Mr. Hervey, 
 (one of his pupils, and author of the " Meditations"), 
 Mr. Whitefield, and others, they agreed to meet and 
 read divinity on Sunday evenings. The next Sum- 
 mer they began to visit the prisoners in the Castle, 
 and the sick and poor in the town. By degrees their 
 meetings assumed a more religious character, and 
 embraced in their exercises the careful examination 
 of the Greek Testament, and close personal conver- 
 sation on the deep things of God. To these means 
 of spiritual improvement they added the observance 
 of the Wednesday and Friday fasts, and the weekly 
 sacrament. They were fifteen in number, and as Mr. 
 Wesley observed, " all of one Jicart and mind." 
 
 Such a spectacle could but attract attention, espe- 
 cially as religion was in a low state; there being 
 little of it in the community, except the form, and 
 scarcely enough of that to meet the claims of the 
 municipal law, or the rules of the university. Each 
 one spake of the young men according to his par- 
 ticular fancy; some well, some ill. A rude youth, 
 of Christ Church, observing the exact regularity of 
 their lives and studies, characterized them as "a new 
 set of Methodists '," in allusion to a class of ancient 
 physicians distinguished by that name. The same 
 spirit of reproach which suggested the title gave it 
 popularity, and immortalized the young men it was 
 designed to crush. Taking no offense at any thing, 
 and, withal, perceiving that their new cognomen 
 
34 HISTORY OF METHODISM. 
 
 expressed in a word exactly what they would be in life 
 and godliness, they responded to it in all cheerful- 
 ness, as their successors have done, hoping never 
 to dishonor it by the least departure from the ways 
 of well-doing. 
 
 The history of this little company is full of inter- 
 est, and may be found detailed in Moore's "Life of 
 Wesley." It is a checkered page, exposing the en- 
 mity of the carnal mind, and illustrating the truth 
 of the declaration, "All that will live godly in Christ 
 Jesus shall suffer persecution;" but not more fully 
 than it confirms the encouraging announcement of the 
 Holy Spirit, "He that goeth forth and weepeth, 
 bearing precious seed, shall doubtless come again 
 with rejoicing, bringing his sheaves with him." The 
 conflict was severe, but they succeeded. Many were 
 benefited by their endeavors, and they received a 
 hundred-fold in discipline for the more difficult 
 achievements of coming days. Mr. Wesley was the 
 master spirit of the band. His absence from Oxford, 
 only for a few weeks, was attended with serious conse- 
 quences in several instances, which compelled him to 
 see the importance of his presence to its growing in- 
 terests. Hence, when urged to accept his declining 
 father's place at Epworth, a sense of duty required 
 him to resist, and still cleave to his pupils and the 
 little society with which he was surrounded. 
 
ITS FO UNDERS. 3 5 
 
 CHAPTER II. 
 
 FURTHER PARTICULARS OF THE LEADING SPIRITS CONCERNED 
 
 IN THE ORIGIN OF METHODISM, EMBRACING 
 
 THEIR CONVERSION. 
 
 WE have followed John Wesley with some par- 
 ticularity from his birth to the priesthood and 
 fellowship at Oxford, standing at the head of the 
 "Holy Clubb. " Let us now glance at some of the 
 other master spirits, beginning with 
 
 CHARLES WESLEY. 
 
 Charles was born December 18, 1708, more than 
 five years after his brother John. He was sent to 
 Westminster, and placed under the tuition of his 
 brother Samuel. While there Garret Wesley, of Ire- 
 land, no relation of his, however, except in name, 
 proposed to adopt and make him heir to his large 
 estate; but after due consideration, he declined the 
 generous overture, and, to use the language of his 
 brother John, "made a fair escape" from fortune. 
 But Richard Colley accepted the position, and be- 
 came distinguished by holding many important 
 offices, going to Parliament, and finally by becoming 
 Baron Mornington, the grandfather of the Marquis of 
 Wellesley and the Duke of Wellington. 
 
 Charles prosecuted his studies, and was elected, 
 at the age of eighteen years, to Christ Church College, 
 
:>£ HISTORY OF METHODISM. 
 
 Oxford. He was healthy and buoyant, never know- 
 ing, as he afterward declared, "fifteen minutes of 
 low spirits" during his life. Still he was oppressed 
 with religious convictions that he was out of har- 
 mony with God, and far from that communion with 
 him which the Scriptures represent as possible. 
 This was owing in part, at least, to his good mother, 
 who never ceased to bear him on her heart. "Now," 
 said she to him, in good earnest, "resolve to make 
 religion the business of your life; for, after all, that 
 is the one thing necessary. All things besides are 
 comparatively little to the purposes of life." 
 
 He, too, read "Kempis" and other similar works, 
 which led to self-abnegation, inward struggles, and 
 outward sacrifices, to merit and produce holiness 
 without faith in Christ and without any certain 
 knowledge of having it. At Oxford he became one 
 of the Holy Club, and is said to have been the first 
 to be called a "Methodist." Here, too, he became 
 a Bachelor of Arts and a college tutor, and graduated 
 to the ministry in due course. 
 
 GEORGE WHITEFIELD. 
 
 Whitefield was born in poverty at the Bell Inn, 
 Bristol, in 17 14, some eleven years after John 
 Wesley, and had few opportunities for religious im- 
 provement. At fifteen years of age he "put on his 
 blue apron and his snuffers," and went into the work 
 of a "common drawer." As to his religious condi- 
 tion, he says, " If I trace myself from my cradle to 
 my manhood, I can see nothing in me but a fitness 
 to be damned." But the inevitable little work of 
 Thomas a Kempis, which made such an impression on 
 
ITS FOUNDERS. 
 
 37 
 
 the Wesleys, fell into his hands and deeply impressed 
 him with religious convictions, under which he fell 
 to fasting twice a week for thirty-six hours together 
 until he fasted himself almost to death, praying many 
 times a day, and going to the church and the sacra- 
 ment continually. Hearing of the Holy Club at Ox- 
 ford, ' ' he loved them. " With these feelings he entered 
 the University as a "poor student," where he paid 
 his expenses chiefly by serving other students who 
 were in better circumstances. Here he made the 
 acquaintance of Charles Wesley, and found a con- 
 genial spirit. Joining the Club, he says, "they built 
 me up daily in the knowledge and fear of God, and 
 taught me to endure hardness as a good soldier of 
 Jesus Christ." Being impulsive and a fond admirer of 
 Kempis, he veered at one time toward Quietism ; but 
 was converted by the Wesleys, who had been saved 
 from the same error by their excellent mother. After 
 they left Oxford he became the ruling spirit of the 
 Club, and maintained that rigid application to study 
 and religious discipline which was to qualify him to 
 shake the world by his eloquence. 
 
 wesley's mission to America. 
 
 Having but just escaped the importunities of his 
 friends to accept the rectorship at Epworth, by the 
 assignment of that living to another party, John 
 Wesley was designated as the most suitable person 
 to take charge in the Georgia colony, as a mission- 
 ary, both of the colonists and the Indians. Whether 
 he ought to accept this call was too grave a question to 
 settle hastily. Therefore he took time to consider, 
 and immediately wrote to his mother and other 
 
38 HISTORY OF METHODISM. 
 
 friends, as he was wont do on all questions of magni- 
 tude. His mother replied in these memorable words : 
 "Had I twenty sons, I should rejoice that they 
 were all so employed, thougli I should never see them 
 more." His brother Samuel acquiesced in the meas- 
 ure, as did his eldest sister, and some others; but 
 still he hesitated. At length, however, after reason- 
 able deliberation, he determined to leave Oxford and 
 go to America. His brother Charles signifying his 
 willingness to accompany him, arrangements were 
 made for that purpose, and they commenced their 
 voyage about the middle of October, 1735. "Not 
 to avoid want," says Mr. John Wesley, "God having 
 given us plenty of temporal blessings, nor to gain the 
 dung and dross of riches and honor ; but singly this, to 
 save our souls, and to live wholly to the glory of God. 
 
 They left London, October 14, 1735, and found 
 on board the ship one hundred and twenty-four per- 
 sons. The ship at once assumed the aspect of a 
 church and school, under the generally recognized 
 leadership of John Wesley, having specified hours 
 for public worship, study, and private devotions. 
 (Wesley's Works, Vol. Ill, pp. 14-18.) The exam- 
 ple of these pious young ministers is worthy of the 
 careful study of the traveling clergy of the pres- 
 ent day. 
 
 Their labors in Georgia were not so successful as 
 they anticipated, particularly among the Indians, and 
 their conflicts and sufferings were considerable. The 
 fact is, John Wesley, to say nothing of his brother, 
 was a High-churchman, and carried out his honest 
 convictions to the letter, much like the Puseyites of 
 the present day. This injured their influence, as it 
 
ITS FOUNDERS. 39 
 
 ought to have done. Then they were ceremonially 
 too religious, and imposed burdens without the joys 
 of salvation, which few of any age or country are in- 
 clined to embrace except in the immediate presence 
 of death and hell, and then only as the least of evils. 
 Seeing that they could effect nothing to their sat- 
 isfaction, they returned to England wiser and better 
 men than when they left it, Charles in about one 
 year, by the way of Boston, where he preached in 
 the King's Chapel, and John fifteen months later. 
 But their mission was not a failure, though it did 
 not succeed in its primary design. God's plans were 
 deeper and broader than those of his sincere but 
 misguided servants. The truth is, anxious as Mr. 
 Wesley had been to be wholly the Lord's, and scru- 
 pulously as he had lived in all godliness and honesty, 
 he did not know God or himself or human nature, 
 and was utterly unprepared for the great work for 
 which he was being trained. He needed this very 
 experience, just as much as Saul of Tarsus needed to 
 go to Damascus and see religion exemplified in Ana- 
 nias and the other disciples, and be instructed by 
 them in the kingdom of God, in order to fit him for 
 his destined work. Notwithstanding all his fastings, 
 self-denials, and spiritual agonies, he had never been 
 born again, and was ignorant of justification by faith 
 and the renewing of the Holy Ghost as an instanta- 
 neous work. He had worked and suffered for salva- 
 tion, but had not believed with a heart unto righteous- 
 ness. He hoped that he was a Christian, but had no 
 joyful assurance of it, and therefore was more of a 
 servant than a son of God, and was influenced more 
 by fear than love ; and yet, according to the prevail- 
 
40 HISTORY OF METHODISM. 
 
 ing theology of the day in its brightest and purest 
 aspects, he lacked nothing but continuance in well- 
 doing to insure him the highest enjoyments of relig- 
 ion here and an inheritance with the saints hereafter. 
 
 A NEW DISCOVERY. 
 
 The chief advantage of the Georgia mission is 
 yet to be stated. It was the attainment of a proper 
 understanding of the new birth and its influence on 
 the heart. This was to come from a source that 
 human wisdom would not have suggested, yet in 
 admirable accordance with the simplicity of the 
 divine plan of humbling the pride of man and of 
 securing all the glory of his 'salvation to Him to 
 whom it rightfully belongs. 
 
 When he embarked for Georgia, he found twenty- 
 six Germans on board, all members of the Moravian 
 Church, and deeply experienced in the things of 
 God. Observing their Christian deportment, Mr. 
 Wesley set himself to learn the German language, 
 that he might converse with them. The existence 
 of fear in his own heart, and the exhibition of pecul- 
 iar graces in the Moravians, gave him much trouble. 
 Referring to them, he said: "I had long observed 
 the great seriousness of their behavior. Of their 
 humility they had given a continual proof by per- 
 forming those servile offices for the other passengers 
 which none of the English would undertake, for 
 which they desired and would receive no pay, say- 
 ing, 'It was good for their proud hearts, and their 
 loving Savior had done more for them.' And every 
 day had given them occasion of showing a meekness 
 which no injury could move. If they were pushed, 
 
ITS FOUNDERS. 4 1 
 
 struck, or thrown down, they rose again and went 
 away, but no complaint was found in their mouths. 
 There was now an opportunity of trying whether 
 they were delivered from the spirit of fear, as well 
 as from that of pride, anger, and revenge. In the 
 midst of the Psalm wherewith their service began, 
 the sea broke over, split the mainsail in pieces, cov- 
 ered the ship, and poured in between the decks as if 
 the great deep had already swallowed us up. A ter- 
 rible screaming began among the English; the Ger- 
 mans calmly sung on. I asked one of them afterward, 
 'Was you not afraid?' He answered, 'I thank God, 
 no.' I asked, 'But were not your women and chil- 
 dren afraid?' He mildly replied, 'No, our women 
 and children are not afraid to die.' " 
 
 On reaching Georgia, he had further intercourse 
 with these pious people, and was more deeply con- 
 vinced of the imperfection of his religion and the 
 hollowness of his Churchly pretensions, though he 
 slept on the ground and went barefooted to work out 
 his salvation. 
 
 THE RESULT STATED. 
 
 The result of all his study and observation on his 
 own heart, during his absence, is stated in his jour- 
 nal. January 8, 1738, he wrote: 
 
 "By the most infallible of proofs — inward feeling — I am 
 convinced, 1. Of unbelief, having no such faith in Christ as 
 will prevent my heart from being troubled. 2. Of pride 
 throughout my past life, inasmuch as I thought I had what I 
 find I have not. 3. Of gross irrecollection, inasmuch as in a 
 storm I cry to God every moment; in a calm, not. 4. Of lev- 
 ity and luxuriancy of spirit, appearing by my speaking words 
 not tending to edify, but most by the manner of my speaking 
 of my enemies. Lord, save or I perish! Save me, 1. By 
 
 4 
 
42 HISTORY OF METHODISM. 
 
 such a faith as implies peace in life and death; 2. By such 
 humility as may fill my heart from this hour forever with a 
 piercing, uninterrupted sense that hitherto I have done noth- 
 ing; 3. By such a recollection as may enable me to cry to 
 thee every moment; 4. By steadiness, seriousness, sobriety 
 of spirits, avoiding as fire every word that tendeth not to ed- 
 ify, and never speaking of any who oppose me or sin against 
 God without all my own sins set in array before my face." 
 
 A few days after, as he was nearing the English 
 shore, he wrote: 
 
 "I went to America to convert the Indians; but O, who 
 shall convert me? Who is he that will deliver me from this 
 evil heart of unbelief? I have a fair Summer religion. I can 
 talk well — nay, and believe myself — while no danger is near; 
 but let death look me in the face, and my spirit is troubled. 
 Nor can I say, 'To die is gain.' 
 
 'I have a sin of fear, that, when I've spun 
 My last thread, I shall perish on the shore.'" 
 
 On arriving home, and reviewing his whole life in 
 the light of divine truth and the developments of 
 Christian experience he had observed in his German 
 friends, he wrote again: 
 
 "And now it is upward of two years since I left my native 
 country in order to teach the Georgian Indians the nature of 
 Christianity. But what have I learned myself in the mean 
 time? Why — what I, least of all, suspected — that I, who went 
 to America to convert others, was never converted myself. / 
 am not mad, though I thus speak, but speak the words of 
 truth and soberness, if haply some of those who still dream 
 may awake, and see that as I am so are they. Are they read 
 in philosophy? So am I. In ancient or modern tongues? 
 So was I also. Are th£y versed in the science of divin- 
 ity? I, too, have studied it mauy years. Can they talk 
 fluently upon spiritual things? The very same I could do. 
 Are they plenteous in alms? Behold, I give all my goods to 
 feed the poor. Do they give of their labor as well as of their 
 substance? I have labored more abundantly than they all. 
 Are they willing to suffer for their brethren ? I have thrown 
 
ITS FOUNDERS. 43 
 
 up my friends, reputation, ease, country; I have put my life in 
 my hand, wandering into strange lands; 1 have given my body 
 to be devoured of the deep, parched up with heat, consumed 
 by toil and weariness, or whatsoever God shall please to bring 
 upon me. 
 
 " But does all this (be it more or less, it matters not) make 
 me acceptable to God? Does all I ever did or can know, say, 
 give, do, or suffer, justify me in his sight? Yea, or the con- 
 stant use of all the means of grace (which, nevertheless, is 
 meet, right, and our bounden duty); or that I am, as touching 
 outward righteousness, blameless; or (to come closer yet) the 
 having a rational conviction of all the truths of Christianity? 
 Does all this give me a claim to the holy, heavenly, divine 
 character of a Christian? By no means. If the oracles of 
 God be true — if we are still to abide by the law and the testi- 
 mony — all these things, though when ennobled by faith in 
 Christ they are holy and just and good, yet without it are 
 'dung and dross' 
 
 "This, then, I have learned in the ends of the earth: that I 
 am 'fallen short of the glory of God;' that my whole heart is 
 'altogether corrupt and abominable,' and consequently my 
 whole life (seeing it can not be that 'an evil tree' should 
 'bring forth good fruit'); that my works, my own sufferings, 
 my own righteousness are so far from reconciling me to an 
 offended God, so far from making any atonement for the least 
 of those sins which 'are more in number than the hairs of my 
 head,' that the most specious of them need an atonement 
 themselves, or they can not abide his righteous judgment; 
 that, having the sentence of death in my heart, and having 
 nothing in or of myself to plead, I have no hope but that of 
 being justified freely 'through the redemption that is in Jesus.' 
 I have no hope but that, if I seek, I shall find the Christ, and 
 'be found in him, not having my own righteousness, but that 
 which is of God by faith.' 
 
 "If it be said I have faith (for many such things have I 
 heard from many miserable comforters), I answer, So have the 
 devils a sort of faith, but still they are strangers to the cove- 
 nant of promise. So the apostles had even at Cana in Galilee, 
 when Jesus first 'manifested forth his glory' — even then they, 
 in a sort, 'believed on him,' but they had not then 'the faith 
 that overcometh the world.' The faith I want is 'a sure trust 
 
44 
 
 HISTORY OF METHODISM. 
 
 and confidence in God that, through the merits of Christ, my 
 sins are forgiven, and I reconciled to the favor of God;' that 
 faith which enables every one that hath it to cry out, '/ live 
 not, but Christ liveth in me; and the life which I now live I 
 live by faith in the Son of God, who loved me and gave him- 
 self for me! I want that faith which none has without know- 
 ing that he hath it; is freed from sin; the whole body of sin is 
 destroyed 1 in him. He is freed from fear, ' having peace with 
 God through Christ, and rejoicing in the hope of the glory 
 of God;" and he is freed from doubt, ' having the love of God 
 shed abroad in his heart through the Holy Ghost which is 
 given 7/nto him, which Spirit itself beareih witness with his 
 spi?'it that he is a child of God" " 
 
 whitefield's conversion. 
 
 As before hinted, when the Wesleys left for 
 America, Mr. Whitefield naturally became the leader 
 of the Holy Club at Oxford, and had to work on 
 without their assistance. His struggles were more 
 intense than ever, though in the beginning of his 
 convictions at Bristol he lay "prostrate on the 
 ground for whole days in silent or vocal prayer." 
 "God only knows," he says, "how many nights I 
 have lain upon my bed groaning under what I felt." 
 For forty days during Lent he ate nothing but coarse 
 bread and tea, except on Saturdays and Sundays. 
 After about seven weeks of unutterable sufferings, 
 God graciously gave him the spirit of adoption and 
 assured him of his acceptance. "O!" said he, after- 
 ward, "with what joy, joy unspeakable, even joy 
 that was full of glory, was my soul filled, when the 
 weight of sin went off, and an abiding sense of the 
 pardoning love of God, and a full assurance of faith 
 broke in upon my disconsolate soul. Surely it was 
 the day of my espousals, a day to be had in ever- 
 lasting remembrance. ... Go where I would, 
 
ITS FOUNDERS. 45 
 
 I could not avoid the singing of psalms almost aloud. 
 Afterward, they became more settled, and blessed be 
 God, saving a few casual intervals, have abode and 
 increased in my soul ever since." 
 
 In this happy state of mind he returned to Bris- 
 tol, and was soon ordained by the Bishop of Glouces- 
 ter, "When," he says, "I offered up my whole 
 spirit, soul, and body to God's sanctuary. Let come 
 what will, life or death, depth or height, I shall 
 henceforward live like one, who this day, in the pres- 
 ence of men and angels, took the holy Sacrament 
 upon the profession of being inwardly moved by the 
 Holy Ghost to take upon me that ministration in 
 the Church. I can call heaven and earth to witness, 
 that when the Bishop laid his hands upon me, I gave 
 myself up to be a martyr for Him who hung upon 
 the cross for me." 
 
 Without this consecration and baptism the name 
 of Whitefield would have hardly been known. The 
 appreciating bishop gave him five guineas, "A great 
 supply," said Whitefield, "for one who had not a 
 guinea in the world;" and he returned to Oxford, 
 after preaching his first sermon at Bristol, to push on 
 the work of the "Holy Club." But such a light 
 could not be kept under that bushel. He was soon 
 called to London and other places to preach, and 
 every-where the people of all classes flocked to hear 
 him. His word was sharper than a two-edged sword, 
 and though he preached five times a week he could 
 hardly get to any pulpit for the throngs that crowded 
 upon his ministry. Thus matters went on until he 
 sailed for Georgia, at the earnest solicitation of Mr. 
 Wesley. But as he sailed out of the port Mr. 
 
46 HISTORY OF METHODISM. 
 
 Wesley sailed into it on his return, and recorded the 
 results of his American mission to which we have re- 
 ferred. Mr. Whitcfield carried his new life on ship- 
 board, and preached, prayed, and lived with marked 
 effect on the passengers and crew. Finding that Mr. 
 Wesley had left, he remained in the colony but about 
 four months, and then embarked for England. But 
 his labors during this brief period were incessant, 
 and, we trust, lastingly beneficial, though but few 
 traces of them still remain. 
 
 NEARIXG THE POINT. 
 
 Being oppressed by his new discoveries, and hear- 
 ing of Mr. Whitefield's spiritual emancipation, Mr. 
 Wesley left no means unemployed to obtain the bless- 
 ing he so earnestly desired. Count Zinzendorf, the 
 founder and protector of the Moravian Society, a 
 man of learning and deep experience, coming into 
 the country about that time, Mr. Wesley consulted 
 with him, as he did with one Peter Boehler, another 
 pious Moravian. They kindly listened to all his diffi- 
 culties, and endeavored to impart such advice as his 
 case required. It was difficult for one of his mental 
 structure, education, and religious notions, to come 
 directly to the point. The idea of depending on 
 nothing but Christ, and on him now, for salvation, 
 and the correlative one of instantaneous conversion, — 
 a sentiment generally discarded in the Church, — gave 
 him great trouble. Still he kept inquiring and pray- 
 ing with all his heart. 
 
 Thinking that, perhaps, he ought to quit preaching 
 until he should realize what he now saw to be neces- 
 sary, he asked his friend Boehler whether he should 
 
ITS FOUNDERS. 47 
 
 not, who replied: "By no means; preach faith till 
 you have it; and then, because you have it, you will 
 preach faith." "Accordingly," says he, "I spake 
 clearly and fully, at Blendon, to Mr. Delamotte's fam- 
 ily, of the nature and fruits of Christian faith. Mr. 
 Broughton and my brother were there. Mr. Brough- 
 ton's great objection was, 'he could never think that I 
 had not faith, who had done and suffered such things.' 
 My brother was very angry, and told me 'I did not 
 know what mischief I had done by talking thus.' 
 And, indeed, it did please God then to kindle a fire 
 which I trust shall never be extinguished." 
 
 Mr. Wesley felt deeply for others who were still 
 seeking to be justified by the works of the law, as 
 well as for himself. Some, to whom he spoke, re- 
 ceived the word gladly, and found rest to their souls 
 by faith; but many doubted. Nevertheless, he com- 
 mitted his whole being to the work, and by labors 
 and watchings and tears, such as alarmed his friends, 
 and brought down upon him the reproaches of even 
 many who professed better things, to say nothing of 
 others, he spread the truth of what he believed to be 
 the power of God unto salvation. 
 
 charles Wesley's conversion. 
 
 His brother Charles resisted for a time, but at 
 length yielded the point, confessed himself to be 
 without God and without hope in the world, and 
 earnestly sought redemption in the blood of the 
 Lamb, even the forgiveness of sins. "May 21st," 
 says Mr. Moore, his biographer, "he waked in hope 
 and expectation of soon attaining the object of his 
 wishes. At nine o'clock his brother and some friends 
 
48 HISTORY OF METHODISM. 
 
 came in, and sung a hymn. When they left, he be- 
 took himself to prayer. Soon afterward, a person 
 came and said in a very solemn manner, 'Believe in 
 the name of Jesus of Nazareth, and thou shalt be 
 healed of all thine infirmities.' The words went 
 through his heart, and animated him with confidence. 
 He looked into the Scriptures, and read, 'Now, Lord, 
 what is my hope? truly, my hope is even in thee.' He 
 then cast his eyes on these words, He hath put a new 
 song into my mouth, even a thanksgiving linto our God; 
 many shall see it and fear, and put their trust in the Lord. ' 
 Afterward he opened upon Isaiah xl, I, 'Comfort ye, 
 comfort ye my people, saith your God; speak ye 
 comfortably to Jerusalem, and cry unto her that her 
 warfare is accomplished, that her iniquity is pardoned, 
 for she hath received of the Lord's hand double for 
 all her sins.' In reading these passages of Scripture 
 he was enabled to view Christ as ' set forth to be a 
 propitiation for his sins, through faith in his blood, ' and 
 received, to his unspeakable comfort, that peace and 
 rest in God which he had so earnestly sought. 
 
 "The next morning he waked with a sense of the 
 divine goodness and protection, and rejoiced in read- 
 ing the 107th Psalm, so nobly descriptive, he ob- 
 serves, of what God had done for his soul. Yet he 
 had no self-confidence. 'This day,' says he, 'I had 
 a humbling view of my own weakness, but was en- 
 abled to contemplate CJirist in Jus power to save to 
 the uttermost all who come unto God by him.' " 
 
 JOHN WESLEY STRANGELY WARMED. 
 
 Though Mr. John Wesley had not yet realized the 
 fullness of what he was urging upon the acceptance 
 
WS FOUNDERS. 49 
 
 of others, he was not discouraged. May 24th 
 (three days after his brother's conversion), about five 
 in the morning, according to his own account, he 
 opened his Testament on these words, "TJiere arc 
 given unto us exceeding great and precious promises, that 
 by these ye might be partakers of the divine nature." 
 "Just as I went out," says he, "I opened it again 
 on these words, 'Thou art 7 10 1 far from the kingdom of 
 God. 1 In the afternoon I was asked to go to St. 
 Paul's. The anthem was, 'Out of the deep have I 
 called unto thee, O, Lord ; Lord, hear my voice. O, 
 let thine ears consider well the voice of my com- 
 plaint. If thou, Lord, wilt be extreme to mark what 
 is done amiss, O, Lord, who may abide it! But 
 there is mercy with thee; therefore, thou shalt be 
 feared. O, Israel, trust in the Lord; for with the 
 Lord there is mercy, and with him is plenteous re- 
 demption : and he shall redeem Israel from all his sins. ' 
 
 "In the evening I went very unwillingly to a 
 society in Aldersgate Street, where one was reading 
 Luther's 'Preface to the Epistle to the Romans.' 
 About a quarter before nine, while he was describing 
 the change which God works in the heart through 
 faith in Christ, I felt my heart strangely warmed. I 
 felt I did trust in Christ, Christ alone, for salvation ; 
 and an assurance was given me that he had taken away 
 my sins, even mine, and saved me from the lazv of sin 
 and death. ' ' 
 
 This was the crisis toward which God had been 
 drawing him for years — the luminous point he must 
 reach to be properly endowed for his high calling. 
 It was indispensable for him to know the things 
 whereof he affirmed. This revelation of God to his 
 
 5 
 
5<3 HISTORY OF METHODISM. 
 
 soul assured him that what he had believed was the 
 truth as it is in Jesus, and enabled him to declare it 
 with unwavering- confidence. It revealed to him the 
 nature and evidences of religion with the clearness of 
 light, and gave him the "power with God and with 
 men" that was necessary to the position which he 
 was to occupy. 
 
 In determining the magnitude of this wonderful 
 change, it must be remembered that he regarded it 
 as the same that he saw among the Germans on ship- 
 board, and that he had sought ever since. It was 
 evidently more than pardon. His consecration being 
 complete, lacking nothing so far as he saw, or can 
 now be discovered, and seeking "all the mind which 
 was in Christ," is it not reasonable to believe that he 
 was then and there saved from all sin? Certainly it 
 was a more thorough work than is generally ex- 
 perienced in conversion. 
 
 WESLEY AMONG THE MORAVIANS. 
 
 Having obtained this wonderful sense of God's 
 love, Mr. Wesley felt inclined to see more of the 
 singular people who had advised him in his time of 
 distress, and took a journey on foot to Herrnhut, on 
 the borders of Bohemia, where he found about a 
 hundred houses, and a persecuted people, who had 
 fled from the tyranny of Romanism to enjoy religious 
 liberty. He spent about two weeks with them, and 
 seems to have enjoyed it very much. "God," he 
 wrote, "has given me, at length, the desire of my 
 heart. I am with a Church whose conversation is in 
 heaven, in whom is the mind that was in Christ, who 
 walk as he walked. O, how high and holy 
 
ITS FOUNDERS. 5 I 
 
 a thing Christianity is, and how widely distant from 
 that which is so called." He heard Christian David, 
 who struck the first blow with his ax in starting the 
 colony, and heard him say, speaking of justification, 
 "The right foundation is not your conviction, though 
 that is not your own ; not your righteousness, . . . 
 but the righteousness and the blood of Christ. To 
 him that believeth on God that justifieth the ungodly, 
 his faith is accounted for righteousness. This do, then, 
 go straight to Christ with all your ungodliness; tell 
 him, Thou seest that I am ungodly; I plead nothing 
 else. I do not say that I am humble or contrite, but 
 I am ungodly; therefore, let thy blood be the propi- 
 tiation for me." Every thing about them was relig- 
 ious; even their recreations and funerals resounded 
 with praise to God. 
 
 Mr. Wesley was delighted, and would "gladly 
 have spent his life" there had he not heard the 
 Master calling him to other fields. Gathering many 
 useful hints as to doctrine and discipline, he retraced 
 his steps to carry them into effect in spreading Scrip- 
 tural holiness over the world, reaching England Sep- 
 tember, 1738. 
 
52 HISTORY OF METHODISM. 
 
 CHAPTER III. 
 
 THE ORGANIZATION AND EARLY PROGRESS OF METH- 
 ODIST SOCIETIES, WITH THE ORIGIN OF SEVERAL 
 OF THEIR PECULIARITIES. 
 
 THE happy conversion of the three distinguished 
 characters, detailed in the preceding chapter, 
 made a powerful impression on the public mind. In 
 their new zeal, they went forth preaching to crowded 
 assemblies in such demonstration as had never been 
 known in England, and, of course, were soon shut 
 out of the churches, and driven to hospitals, prisons, 
 private dwellings, and Moravian meeting-houses, to 
 which they were always welcome. They had glor- 
 ious times in all these places, and many were enabled 
 to believe. 
 
 Speaking of a love-feast, Mr. Wesley says, ' 'About 
 three in the morning, as they were continuing instant 
 in prayer, the power of God came mightily upon 
 them, insomuch that many cried out for eNceeding 
 joy, and many fell to the ground." Whitefield called 
 it a " Pentecostal season indeed." 
 
 THE FIRST METHODIST SOCIETY. 
 
 Following the instincts of their new life, no less 
 than the dictates of a sound policy, the little band 
 had previously organized themselves into a society 
 
ITS PROGRESS. 53 
 
 for mutual improvement, agreeing to the following 
 regulations : 
 
 1. That they would meet together once a week, to "confess 
 their faults one to another, and pray one for another, that they 
 might be healed." 
 
 2. That the persons so meeting should be divided into sev- 
 eral bands, or little companies, none of them consisting of 
 fewer than five, or more than ten persons. 
 
 3. That every one, in order, should speak as freely, plainly, 
 and concisely as he could, the real state of his heart, with his 
 several temptations and deliverances since the last time of 
 meeting. 
 
 4. That all the bands should have a conference at eight 
 every Wednesday evening, begun and ended with singing and 
 prayer. 
 
 5. That any who desire to be admitted into this society 
 should be asked, What are your reasons for desiring this? Will 
 you be entirely open, using no kind of reserve ? Have you 
 any objections to any of our orders ? 
 
 6. That when any new member was proposed, every one 
 present should speak clearly and freely whatever objection he 
 might have to him. 
 
 7. That those against whom no reasonable objection ap- 
 peared, should be, in order for their trial, formed into one or 
 more district bands, and some person agreed on to assist them. 
 
 8. That after two months' trial, if no objection then ap- 
 peared, they should be admitted into the society. 
 
 9. That every fourth Saturday should be observed as a day 
 of general intercession. 
 
 10. That on the Sunday seven-night following, there should 
 be a general love-feast, from seven till ten in the evening. 
 
 11. That no particular member should be allowed to act 
 in any thing contrary to any order of the society; and that if 
 any persons, after being therein admonished, should not con- 
 form thereto, they should not longer be esteemed as members. 
 
 This took place in London, and has been re- 
 garded the origin of Methodism. Mr. Wesley, how- 
 ever, refers its origin to three distinct periods. 
 He says, "The first rise of Methodism was in 
 
54 HISTORY OF METHODISM. 
 
 November, 1729, when four of us met together at Ox- 
 ford. The second was at Savannah, in April, 1736, 
 when twenty or thirty persons met at my house. 
 The last was at London, on this day [May 1, 1738], 
 when forty or fifty of us agreed to meet together 
 every Wednesday evening, in order to free conversa^ 
 tion, begun and ended with singing and prayer." 
 The reader can place it to suit his own judgment. 
 But, if we mistake not, place it where he will, he 
 will recognize God as its author; his glory, and the 
 best good of man, its tendency and aim. 
 
 SHUT OUT OF THE CHURCHES. 
 
 The Wesley s were now objects of special atten- 
 tion. They had been generally considered "over- 
 much righteous" for several years, though they had 
 not entirely broken loose from the prevailing errors 
 of the times. But now that they had imbibed senti- 
 ments which, if true, involved nearly the whole Church 
 in condemnation — branded their righteousness as 
 "filthy rags," and their long cherished hopes as 
 vain and deceptive, they were supposed to be crazy. 
 And the more so, because they professed to have 
 demonstrated the truth of their doctrine by a joyful 
 experience of its provisions in ;their own souls. Men 
 care little about cold opinions, but, as one writer ob- 
 serves, "speak of faith in such a manner as makes 
 Christ a savior to the utmost, a most universal 
 help and refuge; in such a manner as takes away 
 glorying, but adds happiness to wretched man; as 
 discovers a greater pollution in the best of us than 
 we could before acknowledge, but brings a greater 
 deliverance from it than we could before expect; if 
 
ITS PROGRESS. 55 
 
 any one offers to talk at this rate, he shall be heard 
 with the same abhorrence as if he was going to rob 
 mankind of their salvation, their Mediator, or their 
 hopes of forgiveness." 
 
 Mr. Wesley had been refused permission to preach 
 in many of the churches of London some time before, 
 but now more especially. He therefore preached as 
 the providence of God opened his way. "In several 
 places, while he was expounding the Scriptures, many 
 persons trembled and fell down before him. Some 
 cried aloud, and others appeared convulsed as in the 
 agonies of death. Many of these were afterward emi- 
 nent professors of the holiness and happiness of re- 
 ligion, and declared they had at the time such a deep 
 sense of the nature of sin, and of the just wages of 
 it, that they were constrained to cry aloud for the dis- 
 quietude of their heart. " Writing to a friend, he says: 
 
 "Though my brother and I are not permitted to 
 preach in most of the churches in London, yet, 
 thanks be to God, there are others left, wherein we 
 have liberty to speak the truth as it is in Jesus. . . . 
 Nor hath he left himself without witnesses of his erace 
 and truth. Ten ministers I know now in England, 
 who lay the right foundation, ' The blood of Christ 
 cleanscth ?/s from all sin. ' Over and above whom I 
 have found one Anabaptist, and one, if not two, of 
 the teachers among the Presbyterians here, w T ho, I 
 hope, love the Lord Jesus Christ in sincerity, and 
 teach the way of God in Truth." 
 
 ORIGIN OF FIELD PREACHING. 
 
 This was encouraging, but still the way of these 
 good men was hedged up. What could they do? 
 
 \ 
 
56 HISTORY OF METHODISM. 
 
 Various plans were suggested, but they seemed to 
 look more to this world than to the next, and were 
 therefore rejected. Mr. Whitefield was heartily united 
 with the brothers in the work of God. But where 
 could he preach? Not in the churches, for they were 
 generally closed; not in private dwellings, for they 
 were too small. Preaching one day "with great 
 freedom of heart and voice," to a crowded assembly, 
 while a thousand more stood around the church, and 
 not a few retired for want of room, the happy thought 
 of proclaiming the Word of God, as Christ did, in 
 the open air, rushed upon his mind. He mentioned 
 it to a few friends, but they did not favor it, they 
 thought it disorderly and fanatical; but after making it 
 a matter of prayer for a while, he betook himself to 
 the fields and highways, and thus attracted thousands 
 to hear the Gospel who would not have gone to the 
 churches had they been open. Mr. Wesley hesitated 
 a little at this seeming irregularity, but when he came 
 to consider the example of Christ, and that he Avas 
 excluded from the churches, " I submitted," says he, 
 "to be yet more vile, and proclaimed in the high- 
 ways the glad tidings of salvation, speaking from a 
 little eminence in a ground adjoining to the city 
 [Bristol] to about three thousand people." He did 
 not choose this position; but accepted it as the best 
 that was open to him to preach Christ and save souls. 
 And God evidently approved, for "many who had 
 set all laws, human and divine, at defiance, and were 
 utterly without God in the world, now fell before the 
 majesty of heaven, and acknowledged that 'a prophet 
 was sent among them.' Cries and tears on every 
 hand frequently drowned his voice, while many ex- 
 
ITS PROGRESS. 57 
 
 claimed in the bitterness of their soul, ' What must 
 I do to be saved?' Not a few of these were soon 
 ' filled with peace and joy in believing,' and evidenced 
 that the work was really of God, by holy, happy, 
 and unblamable walking before him. Blasphemies 
 were now turned to praise, and the voice of joy and 
 gladness was found where wickedness and misery 
 reigned befo're. " 
 
 This strange proceeding attracted vast assemblies, 
 often reaching to twenty thousand, and came near 
 overwhelming its projectors with excommunication; 
 but it was an important measure for Methodism. 
 
 THE FIRST MEETING-HOUSE. 
 
 One result of it was the formation of a society in 
 Bristol like the one in London. The object of their 
 association was to build each other up in the faith 
 of Christ, in order to which they agreed to meet 
 together. But here was a difficulty: they had no 
 place sufficiently large to accommodate them. This 
 suggested the idea of building a room to accommo- 
 date such as wished to be present at the preaching 
 as well as the society meetings, and accordingly the 
 corner-stone of the first Methodist meeting-house the 
 world ever sawwas laid on Saturday, May 12, 1739. 
 
 The peculiar settlement of this house, and the 
 circumstances which led to it and justified it, ex- 
 plain a feature in Methodist economy that has not 
 been well understood. We will give Mr. Wesley's 
 account of the matter in his own words. "I had 
 not at first," says he, "the least apprehension or 
 design of being personally engaged either in the ex- 
 pense of the work or in the direction of it, having 
 
58 HISTORY OF METHODISM. 
 
 appointed eleven feoffees, on whom I supposed these 
 burdens would fall, of course. But I quickly found 
 my mistake, first, with regard to the expense, for 
 the whole undertaking must have stood still had not 
 I immediately taken upon myself the payment of all 
 the workmen; so that, before I knew where I was, 
 I had contracted a debt of more than a hundred 
 and fifty pounds; and this I was to discharge how I 
 could, the subscriptions of both societies not amount- 
 ing to one-quarter of the sum. And as to the direc- 
 tion of the work, I presently received letters from 
 my friends in London, Mr. Whitefield in particular, 
 backed with a message by one just come from thence, 
 that neither he nor they would have any thing to do 
 with the building, nor contribute any thing toward 
 it, unless I would instantly discharge all feoffees and 
 do every thing in my own name. Many reasons 
 they gave for this, but one was enough, namely, 
 'That such feoffees would always have it in their 
 power to control me, and, if I preached not as they 
 liked, to turn me out of the room I had built.' I 
 accordingly yielded to their advice, and, calling all 
 the feoffees together, canceled (no man opposing) the 
 instruments made before, and took the whole man- 
 agement into my own hands. Money, it is true, I 
 had not, nor any human prospect or probability of 
 procuring it; but I knew 'the earth is the Lord's 
 and the fullness thereof,' and in his name set out, 
 nothing doubting." 
 
 THE PROGRESS AND MANNER OF THE WORK OF GOD. 
 
 From this time the work of God spread in every 
 direction, triumphing over the prejudices and opposi- 
 
ITS PROGRESS. 59 
 
 tion of men of various ranks and conditions, and 
 effecting such results on the hearts and lives .of many 
 as had never been seen before, and societies were 
 formed in many places. Says Mr. Wesley: 
 
 "Such a work this hath been in many respects 
 as neither we nor our fathers had known. Not a 
 few whose sins were of the most flagrant kind — 
 drunkards, swearers, thieves, whoremongers, adulter- 
 ers — have been brought from darkness unto light, and 
 fro7ii the power of Satan unto God. Many of these 
 were rooted in their wickedness, having long gloried 
 in their shame, perhaps for a course of many years, 
 yea, even to hoary hairs. Many had not so much 
 as a rational faith, being Jews, Arians, Deists, or 
 Atheists. Nor has God only made bare his arm in 
 these last days in behalf of open publicans and sin- 
 ners, but many of the Pharisees also have believed 
 on him — of the righteous that seemed to need no 
 repentance — and, having received the sentence of 
 death in themselves, have then heard the voice that 
 raiseth the dead — have been made partakers of an 
 inward, vital religion, even righteousness, peace, and 
 joy in the Holy Ghost. 
 
 "The manner wherein God hath wrought this 
 work is as strange as the work itself. In any par- 
 ticular soul it has generally, if not always, been 
 wrought in one moment. As the lightning shineth 
 from heaven, so was the coming of the Son of man, 
 either to bring peace or a sword ; either to wound or 
 to heal; either to convince of sin or to give remis- 
 sion of sins in his blood. And the other circum- 
 stances attending it have been equally remote from 
 what human wisdom would have expected, so true 
 
60 HISTORY OF METHODISM. 
 
 is that word, 'My ways are not as your ways, nor 
 my thoughts as your thoughts.' These extraordinary 
 circumstances seem to have been designed by God 
 for the further manifestation of his work, to cause 
 his power to be known, and to awaken the attention 
 of a drowsy world." 
 
 Not satisfied to confine the Gospel within the 
 limits of their own country, these pioneers visited 
 Wales, then dead in trespasses and sins of every 
 sort, where, finding the churches shut against them 
 as at home, they preached Jesus in the streets and 
 private dwellings with their usual power, and many 
 were converted and united together to run the race 
 set before them. Griffith Jones, a regular Welsh 
 clergyman, co-operated with them. Howell Harris, 
 also, a layman of that Church, exhorted and prayed 
 among the poor, and established many societies, and 
 did much good; but his own people resisted him, 
 and refused him ordination to the last. He was too 
 religious for the times. Persecution, extending to 
 much violence, attended the progress of all these 
 good men ; but God was with them, and their work 
 remains to this day. 
 
 LAY PREACHING RESISTED. 
 
 By this time Mr. Charles Wesley had overcome 
 his scruples about preaching out of Church, and had 
 joined with his brother and Mr. Whitefield in calling 
 after sinners in the highways and hedges; but he 
 was not a little annoyed by the attempt of a lay- 
 man, a Mr. Bowers, to speak after he had closed, 
 which was so palpable a breach of Church order that 
 both he and Mr. Whitefield declared against it. The 
 
ITS PROGRESS. 6 1 
 
 necessity of such efforts had not yet appeared, nor 
 had these men of God become so weaned from their 
 Church notions as to countenance any divergence 
 from canonical restrictions. This was the first at- 
 tempt at lay preaching among them, and it met with 
 so much opposition that Bowers soon confessed his 
 error; but the spirit that throbbed in his bosom was 
 destined to speak out. 
 
 SEPARATION FROM THE MORAVIANS AND THE ADOPTION 
 OF GENERAL RULES. 
 
 About this time (May I, 1743) the society in 
 London fell into dangerous errors by means of the 
 Moravians, with whom they were associated. This 
 led to an able discussion of the points of difference, 
 and finally to the division of the society and the 
 separation of Mr. Wesley from the Moravian body. 
 Great efforts were made to heal the breach, but all 
 in vain, and probably for the best. Though Wes- 
 ley's heart was with the Moravians, his judgment 
 was against reunion. He saw their weaknesses, and 
 feared their influence. These differences, together 
 with the multiplication of societies, suggested the 
 importance of having some definite basis of union, 
 which, while it should invite all serious persons to 
 the highest privileges of the Gospel, would authorize 
 the pastors of the flock to eject such from their fel- 
 lowship as should prove themselves unworthy of 
 confidence. This necessity was supplied by the 
 adoption of a most excellent plan of procedure in 
 London, Bristol, Kingswood, Newcastle-upon-Tyne, 
 etc., entitled, "The General Rules of Our United 
 Societies." (Wesley's Works, Vol. V, pp. 190-192.) 
 
62 HISTORY OF METHODISM. 
 
 SEPARATION OF MR. WHITEFIELD. 
 
 Things now seemed to be settling into a more 
 systematic and permanent state. The Wesleys were 
 seeing eye to eye, as they had not always done. 
 Mr. Whitefield and various others of the regular 
 clergy were with them in spirit, and in effort, as far 
 as it was practicable, in their different circumstances, 
 and other appearances were flattering; but no slight 
 shade was soon cast over their prospects by an 
 occurrence the least anticipated. Mr. Whitefield de- 
 parted from the faith. Having made a second tour 
 in America, extending from August, 1739, to Janu- 
 ary, 1 74 1, and been honored by all classes as no 
 other minister ever was, particularly by the Calvinis- 
 tic clergy, who greatly predominated in the colonies, 
 he was overcome, and imbibed their sentiments. Of 
 course, he could not heartily co-operate with Wesley 
 as before, he being an Arminian, though he had es- 
 tablished no doctrinal standard for his societies. The 
 consequence was what might have been expected, 
 namely, debate and alienation. As an honest man, 
 Whitefield felt obliged to preach Calvinism, but did 
 it, no doubt, in a good spirit; but some of his sym- 
 pathizers thought it to be their duty to explode what 
 they called the Arminian heresy in the little societies, 
 contrary to the rules which forbade controversy, and 
 they did so. The first trouble occurred in London, 
 with one Acourt, whom Charles Wesley rejected. 
 Appealing to his brother afterward, he asked, "Do 
 you refuse to admit a person into your society only 
 because he differs from you in opinion?" "What 
 opinion do you mean?" inquired Wesley. "That of 
 
ITS PROGRESS. 63 
 
 election," answered Acourt, and added, "I hold a 
 certain number is elected from eternity, and these 
 must and shall be saved; and the rest of mankind 
 must and shall be damned: and many of your soci- 
 ety hold the same." "I never asked whether they 
 hold it or no," repled Wesley; "only let them 
 not trouble others by disputing about it." "Nay," 
 answered Acourt, "but I will dispute about it; 
 because you are all wrong, and I am resolved to set 
 you all right." Being refused admission to the soci- 
 ety for this purpose, he said, "Then I will go and 
 tell all the world that you and your brethren are 
 false prophets, and in one fortnight you will all be 
 in confusion." (Wesley's Works, Vol. Ill, p. 185.) 
 
 "The disturbance which this opinion occasioned 
 at Bristol, and the parts adjacent," says Mr. Moore, 
 "was not so soon or so easily quieted. Mr. Wesley 
 had permitted an excellent young man, Mr. Cennick, 
 afterward a minister of the Moravian Church, to pray 
 with and exhort the society at Kingswood, as well as 
 to superintend the school during his absence. Mr. 
 Cennick now embraced the doctrine of the decrees; 
 and soon after seems to have lost all Tove and respect 
 for his former friend, speaking against him and his 
 doctrine with much contempt and bitterness. The 
 consequence was that, after some fruitless efforts 
 to heal the breach, Mr. Cennick departed, and car- 
 ried off with him about fifty of the society, whom 
 he formed into a separate connection. Mr. Wesley 
 mourned over this young man in such a manner as 
 evinced that he held him in high esteem." 
 
 Fearing nothing for the cause, and especially from 
 contention, all things being ordained from everlasting, 
 
64 
 
 HISTORY OF METHODISM. 
 
 those who sympathized with Mr. Whitefield improved 
 every opportunity to make converts to their new 
 opinions. This occasioned no little disquietude. If 
 the doctrines of Whitefield and his followers were 
 true, Methodism must be false. Being diametrically 
 opposed to each other, both could not be true. 
 
 To meet the emergency, Mr. Wesley printed a 
 sermon on Predestination, exposing the absurdity of 
 the particular views contended for by the Calvinists. 
 This gave considerable offense, and led to a separa- 
 tion of the two parties, an event much to be regretted 
 in many respects; but which, considering the doc- 
 trinal differences existing among them, was indis- 
 pensable to success. The truth is, the two systems 
 are antagonistic to each other. It is not possible to 
 harmonize them. One of them is essentially false, 
 and can not co-operate with the other without creat- 
 ing a controversy. This is true, whether we look at 
 the subject in the light of facts, philosophy, or relig- 
 ion. And hence we regard all attempts to effect an 
 amalgamation of religious elements, thus radically 
 discordant, as worse than in vain. The best, we be- 
 lieve, that can be done in such cases, is that which 
 Wesley and Whitefield (bating the use of some few 
 emphatic expressions) did; namely: to separate, and 
 work out their respective systems; but still, so to 
 love each other, and the cause of God, as to rejoice 
 in each other's success in winning souls to Christ. 
 
 " This, these two men of God did in a high degree. 
 True, they spake perhaps too plainly to each other, 
 in a few letters that passed between them ; but, after 
 all, they loved as brethren ; and Mr. Wesley closed 
 the controversy by saying, "How easy it were for 
 
ITS PROGRESS. 65 
 
 me to hit many other palpable blots, in that which 
 you call an answer to my sermon ! And how above 
 measure contemptible would you then appear to all 
 men, either of sense or learning? But I spare you; 
 mine hand shall not be upon you. The Lord be 
 judge between me and thee! The general tenor both 
 of my public and private exhortations, when I touch 
 thereon at all, as even my enemies know, if they 
 would testify, is, 'Spare the young man, even Absalom, 
 for my sake' " 
 
 How kindly these remarks were received is in- 
 dicated by the following words, in a letter from Mr. 
 Whitefield, written some months after: "I long to 
 hear from you, and write this hoping to have an 
 answer. I rejoice to hear the Lord blesses your 
 labors. May you be blessed in bringing souls to 
 Christ more and more ! I believe we shall go on best 
 when we only preach the simple Gospel, and do not 
 interfere with each other's plan. . . . Brother 
 Charles has been pleased to come and see me twice. 
 Behold, what a happy thing it is for brethren to 
 dwell together in unity! That the whole Christian 
 world may all become of one heart and one mind; 
 and that we, in particular, though differing in judg- 
 ment, may be examples of mutual, fervent, undis- 
 sembled affection, is the hearty prayer of, reverend 
 and dear sir, your most affectionate, though most 
 unworthy, younger brother in the kingdom and 
 patience of Jesus." 
 
 This letter was answered in the same brotherly 
 spirit, and the mutual regard of these excellent men 
 suffered no diminution to the last. So that Mr. 
 Whitefield found it in his heart to record in his last 
 
 6 
 
65 HISTORY OF METHODISM. 
 
 will ancf* testament, "I leave a mourning ring to my 
 honored and dear friends, and distinguished fellow- 
 laborers, the Rev. Messrs. John and Charles Wesley, 
 in token of my indissoluble union with them, in 
 heart and Christian affection, notwithstanding our 
 difference in judgment about some particular points 
 of doctrine." Under the impulse of the same feel- 
 ing, he often expressed a wish to have Mr. Wesley 
 preach his funeral sermon, should he die first. And 
 he did so, giving a full proof of profound love for the 
 partner 'of his youthful conflicts. 
 
 THE FIRST LAY PREACHER. 
 
 Another necessity, arising from the growing state 
 of the societies, was now manifest. Mr. Wesley's 
 desire was that the established clergy should watch 
 over such as he and his associates had brought to 
 repentance, and encourage them in faith and practice, 
 as their spiritual interests required. But most of 
 them did no such thing. They acted more like wolves 
 than shepherds, ridiculing their religion, repelling 
 them from the Lord's table, and otherwise hindering 
 rather than helping them. The result was, many 
 turned back to the world, and plunged into sin. 
 
 How to remedy this difficulty was a serious ques- 
 tion. Every society needed a pastor; but the pastors 
 were few, and these must travel all over the king- 
 dom. This suggested the appointment of some 
 layman, of deep piety and sound judgment in divine 
 things, to meet the others and confirm them, by 
 reading, conversation, and prayer, as he might be 
 able. No other plan seemed at all practicable, and 
 this would not always serve well, for the want of the 
 
ITS PROGRESS. 6j 
 
 right style of men, as we have seen in the case of 
 Mr. Cennick, who was one of the first whom Mr. 
 Wesley honored with his special confidence, and the 
 very first to divide the society and set up an inde- 
 pendent meeting. 
 
 The society in London had suffered much by false 
 teaching, and been considerably scattered. There- 
 fore, as Mr. Wesley was about to leave the city, he 
 appointed a young man, a Mr. Maxfield, whom he 
 considered sound in the faith, to meet it at the usual 
 times, and, by such means as were suitable for a 
 layman, to encourage the members to stand fast. 
 Being fervent in spirit, and mighty in the Scriptures, 
 he pleased and profited the people greatly, and dem- 
 onstrated the wisdom of the lay pastorate involved 
 in this novel scheme. 
 
 But Providence had designs beyond the mere ben- 
 efit of the little flock. The talent and energy of 
 Maxfield attracted many to his meetings, whose atten- 
 tion indicated that they were a people prepared for 
 the Lord. This led him out further than he at first 
 designed or than was consistent with the prevailing 
 notions of Church Order at that time. He began to 
 preach. But notwithstanding the measure was not 
 approved by the Established Church, the Lord blessed 
 it, and many were deeply awakened and brought to the 
 joyful knowledge of the truth. This, however, did 
 not justify the "irregularity" in the esteem of some. 
 There are individuals in most places who hold Church 
 Order above every other consideration. God must 
 work by their rules, and sinners be converted in 
 their way, if at all, or there will be trouble. So 
 it was in this case. While not a few rejoiced in the 
 
68 HISTORY OF METHODISM. 
 
 glorious results of this strange innovation, many trem- 
 bled for the honor of the priestly office, and complaint 
 was rife on all sides. 
 
 Mr. Wesley being directly informed of the dis- 
 order, hastened to London to arrest it. But before 
 he saw Mr. Maxfield, the timely advice of his ever 
 considerate and pious mother moderated his dis- 
 pleasure, and suggested the propriety of an exami- 
 nation, which at first was not thought necessary. 
 Seeing, on his arrival, that something troubled him, 
 she inquired what it was; to which he abruptly 
 replied, "Thomas Maxfield has turned preacher, I 
 find." Looking him attentively in the face, "John," 
 said she, "you know what my sentiments have been. 
 You can not suspect me of favoring readily any thing 
 of this kind. But take care what you do with respect 
 to that young man, for he is as surely called of God 
 to preach as you are. Examine what have been the 
 fruits of his preaching, and hear him for yourself." 
 He did so, and was constrained to say, " It is the 
 Lord. Let him do what see met Ji to him good. " 
 
 "In other places, also," says the biographer of 
 Mr. Wesley, "the same assistance was afforded." 
 But he submitted to it with reluctance. His High 
 Church principles stood in his way. But such 
 effects were produced, he frequently found himself 
 in the condition of Peter, who, being questioned in a 
 matter somewhat similar, could only relate the fact, 
 and say, " What was /, that I could withstand God?" 
 
 JOHN NELSON STRANGELY CALLED. 
 
 But the Lord was about to show him greater things 
 than these. An honest man, a mason, of Bristol, in 
 
ITS PROGRESS. 6g 
 
 Yorkshire, whose name was John Nelson, coming up 
 to London to work at his trade, heard that word 
 which he found to be the "power of God unto salva- 
 tion." Nelson had full business in London and large 
 wages. But from the time of making his peace with 
 God, it was continually on his mind that he must 
 return to his native place. He did so about Christ- 
 mas. His relations and acquaintances soon began to 
 inquire ''what he thought of this 'new faith?' And 
 whether he believed there was any such thing as a 
 man's knowing that his sins were forgiven?" John 
 told them, point blank, "That this new faith, as they 
 called it, was the 'old faith of the Gospel;' and that 
 he himself was as sure that his sins were forgiven 
 as he could be of the shining of the sun." This was 
 soon noised abroad, and more and more came to in- 
 quire concerning these strange things. Some put 
 him upon the proofs of the great truths which such 
 inquiries naturally led him to mention. And thus 
 he was brought unawares to quote, explain, com- 
 pare, and enforce several parts of Scripture. This 
 he did, at first sitting in his house, till the com- 
 pany increased so that the house could not contain 
 them. Then he stood at the door, which he was 
 commonly obliged to do in the evening, as soon as 
 he came from work. God immediately set his seal 
 to what was spoken ; and several believed, and there- 
 fore declared in the midst of the people that God 
 was merciful also to their unrighteousness, and had 
 forgiven all their sins. 
 
 Here was a preacher, and a large congregation, 
 many of whom were soundly converted, without the 
 direct agency of Mr. Wesley; but he fully acquiesced 
 
JO HISTORY OF METHODISM. 
 
 in the work, and rejoiced that the thoughts of God 
 were not as his thoughts. 
 
 Thus we see the origin of lay preaching, to which 
 Methodism, and through it the Christian world, is so 
 much indebted. Who that is not blinded by Popish 
 notions of apostolic succession can fail to see that it 
 was a divine conception, and owes its existence to the 
 direct appointment of Providence? Though the min- 
 istry has greatly increased since, it has not yet su- 
 perseded the necessity of this appliance, because the 
 people have increased also, and, after all, there are 
 fields of ministerial usefulness to be occupied that it 
 is not in the power of the regular clergy of all the 
 denominations to supply. But more of this hereafter. 
 
 LEANINGS TOWARD THE MORAVIANS COUNTERACTED. 
 
 This new development introduced Mr. Wesley 
 to Yorkshire, where he labored much, and where re- 
 ligion has taken deeper root than in almost any 
 other part of England. It opened the way also to 
 other fields, and gave a new impetus to the work. 
 But the day of trials was not past. Since Mr. Wes- 
 ley's separation from the Moravians, some of his old 
 friends had left him and gone over to them ; but what 
 was most painful of all, his brother Charles manifested 
 strong tendencies in the same direction. This was 
 a source of profound sorrow. But still he trusted in 
 the Lord, having no separate interest to promote, 
 and wrote his brother a pathetic letter, in which we 
 find these words: "O! my brother, my soul is grieved 
 for you ; the poison is in you ; fair words have stolen 
 away your heart. ' No English man or woman is like 
 the Moravians!' So the matter is come to a fair 
 
ITS PROGRESS. /I 
 
 issue. Five of us did stand together a few months 
 since, but two are gone to the right hand (Hutchins 
 and Cennick), and two more to the left (Mr. Hall 
 and you). Lord, if it be thy Gospel which I preach, 
 arise and maintain thine own cause." 
 
 This letter took effect, and brought his brother 
 more fully into union with himself, and into the itin- 
 erant work. He immediately proceeded to Oxford, 
 and from thence to Gloucester, and elsewhere, preach- 
 ing Jesus in various places, but chiefly in the high- 
 ways and hedges, from Whitefield's pulpit — the stone 
 wall; and thousands flocked to hear him, upon whom 
 God wrought with power. Convictions were often 
 quick and distressing, and conversions sudden and 
 clear as the meridian sun. To show that God is no 
 respecter of person or rank, the work extended to all 
 grades of society, if we except those of the highest 
 fashion and folly, who generally avoid the Gospel 
 altogether, but won its greatest conquests among the 
 laboring classes. The poor colliers especially drank 
 deep at the fountain of life, and manifested the most 
 astonishing improvement that grace ever produced. 
 "June 22d," says Mr. Wesley, "I went again to learn 
 Christ among our colliers, and drink into their spirit. 
 We rejoiced for the consolation. God knows their 
 poverty; but they are rich, and daily entering into 
 his rest. They do not hold it necessary to deny weak 
 faith in order to get strong. Their souls truly wait 
 upon God in his ordinances. Ye many masters, 
 come learn Christ of these outcasts; for know that, 
 except ye be converted, and become like these little 
 children, ye can not enter into the kingdom of 
 heaven." 
 
HISTORY OF METHODISM. 
 
 THE POWER OF THE "NEW RELIGION. 
 
 The new religion also gave its subjects wonderful 
 victory over death. Speaking of a sister Hooper, 
 says Mr. Wesley: "I asked her whether she was 
 not in great pain. 'Yes,' she answered, 'but in 
 greater joy. I would not be without either.' 'But 
 do you not prefer either life or death?' She replied: 
 'All is alike to me. Let Christ choose; I have no 
 will of my own.' I spoke with her physician, who 
 said he had little hope of her recovery; 'only,' he 
 added, 'she has no dread upon her spirits, which is 
 generally the worst symptom. Most people die for 
 fear of dying; but I never met with such people as 
 yours. They are none of them afraid of death, but 
 calm and patient and resigned to the last.' " 
 
 DEATH OF MRS. SUSANNA WESLEY. 
 
 The agency of this noble woman in laying the 
 foundation of Methodism entitles her to everlasting 
 remembrance. As we have seen, her sons were 
 rigid Churchmen, and not only stuck fast to the 
 Establishment, but carefully resisted any thing like 
 innovation upon its arrangements. The first attempt 
 at lay speaking in public, Charles quashed at once. 
 John would have suppressed Maxfield as promptly, 
 had not his pious mother interposed with timely and 
 prudent counsel. This saved Methodism in that mo- 
 ment of danger, for that was the hinge on which the 
 fortunes of the day turned. 
 
 She was equally useful on other occasions. 
 Spending her last days with him at the Foundery, 
 she spared no pains to aid him in every emergency. 
 
ITS PROGRESS. 73 
 
 July 23, 1742, she finished her honored course, when 
 her children gathered about her bed and sung a 
 psalm, according to her dying request. August 1st, 
 they laid her by the side of her venerated husband, 
 in the presence of an "innumerable company." Mr. 
 Wesley afterward preached on the words, ' ' I saw the 
 dead, small and great, stand before God," etc., "to 
 one of the most solemn assemblies," he says, "I ever 
 saw or expect to see this side eternity." 
 
 7 
 
HISTORY OF METHODISM. 
 
 CHAPTER IV. 
 
 THE PERSONAL SACRIFICES OF THE LEADERS — NEW DEVICES 
 AND VIOLENT PERSECUTIONS. 
 
 NO one who properly considers the worldly pros- 
 pects of the founders of Methodism, had they 
 pursued the ordinary course of professional men, can 
 for a moment question their sincerity. Dr. White- 
 head, who wrote to disparage them, paid them a 
 high compliment in spite of his deep-seated preju- 
 dice, when contemplating the wonderful effects of 
 their unrequited labors. " Viewing itinerant preach- 
 ing in this light," he says, "we see its importance, 
 and must acknowledge that the authors of it deserve 
 great praise, especially as they introduced it by their 
 own example, under great difficulties and hardships. 
 Their prospects in life, from their learning, their abil- 
 ities, and their rank in society, were all sacrificed to 
 the plan of itinerancy. They had every thing to lose 
 by it — reputation, health, and the esteem of their 
 friends — and nothing in this world to gain but great 
 bodily fatigue, ill usage from the mob, and general 
 contempt; and, as only three persons united together 
 in the plan, they could not expect to form any ex- 
 tensive or permanent establishment. It is evident 
 from their writings that these three servants of God 
 did not look to any distant consequences of their 
 proceedings. They contented themselves with doing 
 
PERSONAL SACRIFICES AND PERSECUTIONS. 75 
 
 as much good as possible in the way which opened 
 before them; and they truly labored, also, for their 
 own continuance in the faith, knowing that unfaith- 
 fulness to their calling would impair, and in the issue 
 destroy it." 
 
 ORIGIN OF CLASS-MEETINGS. 
 
 This brings us to consider another necessity of 
 the cause, and its supply. Mr. Wesley had been in- 
 duced to form his followers into societies from observ- 
 ing that where they were not thus formed they soon 
 relapsed into their former habits ; and the experiment 
 showed the wisdom of the measure. A little reflec- 
 tion also convinced him that this was the very course 
 pursued from the beginning of Christianity. He had 
 been constrained to preach in the highways and other 
 unconsecrated places by the closing of the churches 
 against him, and had felt compelled to allow pious 
 laymen to exhort, and even preach, by the refusal 
 of the regular clergy to watch over the souls of 
 inquirers and give them such instructions as they 
 needed. 
 
 But still there were frequent defections which 
 brought great scandal upon the cause, and yet no 
 remedy appeared. "At length," Mr. Wesley re- 
 marks, "while we were thinking of quite another 
 thing, we struck upon a method for which we have 
 cause to bless God ever since. I was talking with 
 several of the society in Bristol concerning the means 
 of paying the debts there, when one stood up and 
 said, ' Let every member of the society give a penny 
 a week till all are paid.' Another answered, 'But 
 many are poor and can not afford to do it.' 'Then/ 
 
y6 HISTORY OF METHODISM. 
 
 said he, 'put eleven of the poorest with me, and, if 
 they can give any thing, well. I will call on them 
 weekly, and, if they can give nothing, I will give for 
 them as well as for myself; and each of you can call 
 on eleven of your neighbors weekly, receive what 
 they give, and make up what is wanting.' It was 
 done. In a while some of these informed me 'they 
 found such and such a one did not live as he ought.' 
 It struck me immediately, 'This is the thing, the very 
 thing, we have wanted so long.' I called together 
 all the leaders of the classes [so they called the col- 
 lectors], and desired that each would make a partic- 
 ular inquiry into the behavior of those whom he 
 saw weekly. They did so. Many disorderly walk- 
 ers were detected. Some turned from the evil of 
 their ways; some were put away from us. Many 
 saw it with fear, and rejoiced unto God with rev- 
 erence." 
 
 The same arrangement was soon adopted in Lon- 
 don, and in all the other societies, with the happiest 
 effect. Each leader was required to see every mem- 
 ber of his class once a week, at least, to inquire after 
 the prosperity of their souls; to advise, reprove, or 
 exhort, as it was found necessary; to receive what 
 they were disposed to give, and to meet the minister, 
 and stewards, etc., as at the present time. But at 
 first the leaders visited the members at their own 
 houses. This was soon found to be inconvenient, 
 and, in some cases, impracticable. Hence, it was 
 agreed that the members of each class should meet 
 together once a week, and the leader was required 
 to visit only those who might be absent. So much 
 for the origin of our classes. 
 
PERSONAL SACRIFICES AND PERSECUTIONS. J "J 
 WATCH-MEETINGS — HOW ORIGINATED. 
 
 About this time intelligence reached Mr. Wesley 
 that the brethren at Kings wood had fallen into the 
 practice of occasionally spending the greater part of 
 the night in prayer and praise. At the same time he 
 was advised to put an end to it, as a disorder that could 
 not be tolerated without danger to the cause. But the 
 fact that it was a new measure was not sufficient to sat- 
 isfy him that it might not be right and useful, nor the 
 other fact that it was opposed. He took time, there- 
 ford, to "weigh the thing thoroughly," and finding a 
 practice among the early Christians of much the 
 same character, he could not persuade himself to for- 
 bid it. For the sake of obtaining fuller information 
 as to the meetings themselves, he sent word to the 
 brethren that he would watch with them on the Fri- 
 day nearest the full moon. He did so, preaching at 
 eight or nine, and continuing the exercises a little 
 beyond midnight, praying and praising God amid a 
 throng of spectators. The effect was good. God so 
 wrought by this means that it was introduced in 
 other places, and continued once a month for a long 
 time. Some of the opposers thought the effect 
 attributable to the novelty of the thing, or, perhaps 
 to the silence of the night, to which Mr. Wesley 
 wisely replied: "I am not careful to answer in this 
 matter. Be it so. However, the impression then 
 made on many souls has never since been effaced. 
 Now, allowing that God did make use of either the 
 novelty or any other indifferent circumstance, in 
 order to bring sinners to repentance, yet they are 
 brought; and herein let us rejoice together." 
 
J 8 HISTORY OF METHODISM. 
 
 Thus, our watch-meetings originated, like lay 
 preaching, in what was regarded the excessive zeal 
 of individuals; and though by no means as service- 
 able to the cause, they have no doubt proved an 
 efficient auxiliary in saving souls from death. 
 
 ORIGIN AND OBJECT OF QUARTERLY TICKETS. 
 
 It was about this time also that another custom 
 was started; namely, the giving of quarterly tickets 
 to the faithful of the flock. It happened on this 
 wise: as the society increased, Mr. Wesley saw the 
 necessity of greater care to separate the precious from 
 the vile; and determined to converse with each mem- 
 ber once in three months personally. In carrying 
 this purpose into effect, it occurred that it might 
 be well for him to give such as he found walking in 
 the truth some testimonial of character and connec- 
 tion with the society. For this purpose he prepared 
 a ticket, which, being publicly explained, had all the 
 form of a full length recommendation. Those who 
 bore these tesserce, as the ancients called them, were 
 acknowledged by their brethren of other societies, and 
 received with cordiality. They also found ready 
 access to all the society meetings ; while those whose 
 conduct had been such as to render them unworthy 
 of receiving the quarterly tickets were excluded. 
 
 The practice thus started has been of excellent 
 service in more ways than one. Though it has not 
 been rigidly carried out, particularly in this country, it 
 is, nevertheless, among our regulations, and will vary in 
 its application and utility just as the ministry varies 
 in its pastoral fidelity. Originating in an effort to be 
 more critical in watching over the flock, and defend- 
 
PERSONAL SACRIFICES AND PERSECUTIONS. 79 
 
 ing it from the corrupting influence of unworthy 
 characters, it will always be found useful in the exe- 
 cution of this holy design. 
 
 BAND-MEETINGS HOW AND WHY STARTED. 
 
 The same grand pursuit suggested the band-meet- 
 ings also. Many were anxious for a more intimate 
 union. They had conflicts which it would not be 
 proper to detail in a promiscuous society, but in 
 relation to which they needed counsel no less than on 
 other points. "In compliance with their desire," 
 says Mr. Wesley, "I divided them into smaller com- 
 panies; putting the married or single men, and mar- 
 ried or single women, together. In order to increase 
 in them a grateful sense of all the mercies of the 
 Lord, I desired that one evening in a quarter they 
 should all come together, that we might ' 'eat bread (a.s 
 the ancient Christians did) with gladness and singleness 
 of heart." This was the origin of love-feasts, which 
 still survive among us. 
 
 Thus we see that these peculiarities of Methodism 
 were of providential origin, springing out of the spir- 
 itual necessities of the pious, and of perishing sin- 
 ners. There seems to have been no planning, no 
 human ingenuity, no speculation. Mr. Wesley's 
 plans were the plans of the Episcopal Church. He 
 knew no other, he wanted no other, till the necessity 
 appeared, and the measure stood up before him like 
 a real presence; and then he adopted it for the sake 
 of the cause, though in doing so he had to depart 
 from a long-cherished system of operations, to which 
 he had adhered with undeviating tenacity, until he 
 was born of the Spirit. 
 
80 HISTORY OF METHODISM. 
 
 THE WORK STARTING IN GERMANY. 
 
 He had now a number of helpers after his own 
 heart, besides many class and band leaders, whose 
 services were indispensable to his benevolent designs. 
 The preaching of the Word was with power. It 
 was generally extemporaneous, and directly adapted 
 to the circumstances of the people, as the sermons 
 of other clergy were not. The hearers, even the low 
 and despised, listened with astonishment, and made 
 haste to "repent and be converted." Several sol- 
 diers of the British army, whom the Holy Spirit had 
 conquered, going into Germany, began to preach 
 Jesus to the army, and great was the power of God 
 that attended them. 
 
 Mr. Haime, writing to Mr. Wesley, says: "We 
 remained in this camp eight days, and then removed 
 to a place called Arsk. Here I began to speak 
 openly at a small distance from the camp, just in 
 the middle of the English army. We sung a hymn, 
 which drew about two hundred soldiers together, 
 and they all behaved decently. After I had prayed, I 
 began to exhort them ; and, though it rained, very few 
 went away. Many acknowledged the truth; in par- 
 ticular a young man, John Greenwood, who has kept 
 with me ever since, and whom God has lately been 
 pleased to give me for a fellow-laborer. Our society 
 is now increased to upward of two hundred, and the 
 hearers are frequently more than a thousand ; although 
 many say I am mad, and others have endeavored to 
 incense the field marshal against us. I have been 
 sent for and examined several times. But, blessed be 
 God, he has always delivered me." 
 
PERSONAL SA ORIFICES AND PERSECUTIONS. 8 I 
 
 One of his hearers, who cried out to his comrades 
 to "come away, and not hear that fool any longer," 
 received an arrow to his heart, and ' ' roared out in the 
 bitterness of his soul," till God turned his heaviness 
 into joy. 
 
 john evans's conversion. 
 
 John Evans wrote of this same divine: "I be- 
 lieved myself a very good Christian till we came to 
 Winter-quarters, where I met with John Haime. 
 But I was soon sick of his company: for he robbed 
 me of my treasures; he stole away my gods, telling 
 me I and my works were going to hell together. 
 This was strong doctrine to me. When the Lord, 
 had opened my eyes, and shown me that by grace we 
 are saved through faith,' I began immediately to de- 
 clare it to others, though I had not as yet experienced 
 it myself. But October 23d, as William Clements 
 was at prayer, I felt on a sudden a great alteration 
 in my soul. My eyes overflowed with tears of love. 
 I knew I was through Christ reconciled to God; 
 which inflamed my soul with fervent love to him, 
 whom I now saw to be my complete Redeemer. O, 
 the tender care of Almighty God in bringing up his 
 children!" 
 
 OPPOSITION TO THE WORK. 
 
 But it must not be imagined that this growing 
 cause was not opposed. The spirit that christened 
 its early friends "Methodist" at Oxford, found sym- 
 pathy in other places. The clergy generally threw 
 themselves directly in the way, and exerted their in- 
 fluence against it. They had refused the preachers 
 the use of their pulpits, and otherwise treated them 
 
82 HISTORY OF METHODISM. 
 
 as heretics and vagabonds. The drunken vicar of 
 Epworth, denied Mr. Wesley the privilege of preach- 
 ing in the church of his native place, where his father 
 had been rector for many years, and therefore he 
 preached on his father's tombstone to such a congre- 
 gation as Epworth had never seen. He did this daily 
 for a week, and repeated the effort afterward. The 
 members in many places, though correct in life and 
 filled with the Spirit, had been repelled from the sac- 
 rament, while infidels and swearers, and almost 
 every other kind of carnal and wicked men, had been 
 admitted without objection. Sermons had been 
 preached denouncing the whole fraternity as a pesti- 
 lent concern, that ought not be tolerated; and from 
 the bishops down to their lowest clerical vassals, there 
 was a hue and cry of hostility, not very dissimilar to 
 that raised by the Scribes and Pharisees, under the 
 ministrations of Jesus of Nazareth. 
 
 With such an example in the house of God, 
 among the priests themselves, it was not difficult to 
 predict a storm from without, which would have no 
 limits, except such as God might be pleased to in- 
 terpose. And so it came to pass. The new sect 
 being every-where spoken against by people of rank 
 and religion, the tools by which they execute their 
 nefarious and illegal will, — the rabble, — pursued them 
 from place to place with sword in hand, and, but for 
 the protection of Omnipotence would have hurled 
 them to oblivion. 
 
 In London, the society was often attacked with 
 showers of stones; and once an attempt was made 
 to unroof the Foundery where they were assembled; 
 and for some time there seemed to be no redress. 
 
PERSONAL SACRIFICES AND PERSECUTIONS. 8$ 
 
 In the beginning of 1743 Mr. Wesley visited Wed- 
 nesbury, where, in the course of three months, so 
 powerful was the work of God, a society was formed, 
 consisting of some three or four hundred members. 
 But Satan came also among them. The minister of 
 the place, with several Justices, stirred up the baser 
 sort of people to outrages of the grossest kind. 
 "Mobs were summoned * together by the sound of 
 the horn; men, women, and children, were abused 
 in the most shocking manner, being beaten, stoned, 
 and covered with mud. Women in delicate circum- 
 stances were treated in a manner that can not be 
 mentioned. In the mean time, their houses were 
 broken open by any that pleased, and their goods 
 spoiled or carried away; some of the owners stand- 
 ing by, but not daring to oppose, as it would have 
 been at the peril of their lives." 
 
 MR. WESLEY MOBBED. 
 
 We have room to narrate the circumstances of 
 only one or two mobs, among the hundreds which the 
 infant Church was called to endure. But these suffi- 
 ciently indicate the ferocity of the enemies, and the 
 kind intervention of Divine Providence, to give some 
 idea of what early Methodism had to withstand, and 
 the help she obtained. We give the account in Mr. 
 Wesley's own words. The scene of the transactions 
 was Wednesbury, where he preached in the open air, 
 at twelve o'clock. He says: 
 
 "I was writing at Francis Ward's in the afternoon, when 
 the cry arose that 'the mob had beset the house.' We prayed 
 that God would disperse them. And it was so ; so that in half 
 an hour not a man was left. I told our brethren, 'Now is the 
 
84 HISTOR Y OF METHODISM. 
 
 time for us to go;' but they pressed me exceedingly to stay. 
 So, that I might not offend them, I sat down, though I foresaw 
 what would follow. Before five, the mob surrounded the house 
 again, in greater numbers than ever. The cry of one and all 
 was, 'Bring out the minister; we will have the minister.' I 
 desired one to take their captain by the hand and bring him 
 into the house. After a few sentences interchanged between 
 us, the lion was become a lamb. I desired him to go and bring 
 one or two of the most angry of his companions. He brought 
 in two who were ready to swallow the ground with rage; but in 
 two minutes they were as calm as he. I then bade them make 
 way, that I might go out among the people. As soon as I was in 
 the midst of them I called for a chair, and, standing up, asked, 
 ' What do any of you want with me ?' Some said, ' We want you 
 to go with us to the Justice.' I replied, ' That 1 will with all my 
 heart!' I then spoke a few words, which God applied ; so that 
 they cried out with might and main, 'The gentleman is an 
 honest gentleman, and we will spill our blood in his defense!' 
 I asked, 'Shall we go to the Justice to-night or in the morning?' 
 Most of them cried, 'To-night! to-night!' On which, I went be- 
 fore, and two or three hundred followed. 
 
 " The night came before we had walked a mile, together 
 with heavy rain. However, on we went to Bentley Hall, two 
 miles from Wednesbury. One or two ran before, to tell Mr. 
 Lane, 'they had brought Mr. Wesley before his worship. ' Mr. 
 Lane replied, 'W T hat have I to do with Mr. Wesley? Go and 
 carry him back again.' By this time the main body came up, 
 and began knocking at the door. A servant told them, ' Mr. 
 Lane was in bed.' His son followed, and asked, 'What is the 
 matter ?' One replied, 'Why, an 't please you, they sing psalms 
 all day; nay, and make folks rise at five in the morning. And 
 what would your worship advise us to do?' ' To go home,' said 
 Mr. Lane, 'and be quiet.' 
 
 "Here they were at a full stop, till one advised 'to go to 
 Justice Persehouse, at Walsal.' All agreed to this. So we 
 hastened on, and about seven came to his house. But Mr. 
 Persehouse likewise sent word that 'he was in bed.' Now they 
 were at a stand again ; but at last they all thought it the wisest 
 course to make the best of their way home. About fifty of 
 them undertook to convoy me. But we had not gone a hun- 
 dred yards when the mob of Walsal came pouring in like a 
 
PERSONAL SACRIFICES AND PERSECUTIONS. 8$ 
 
 flood, and bore down all before them. The Darlaston mob 
 made what defense they could; but they were weary as well as 
 outnumbered. So that, in a short time, many being knocked 
 down, the rest ran away, and left me in their hands. 
 
 "To attempt speaking was vain ; for the noise on every side 
 was like the roaring of the sea. So they dragged me along till we 
 came to the town ; where, seeing the door of a large house open, 
 I attempted to go in ; but a man catching me by the hair, pulled 
 me back into the middle of the mob. They made no more 
 stop till they had carried me through the main street. I con- 
 tinued speaking all the time to those within hearing, feeling 
 no pain or weariness. At the west end of the town, seeing a 
 door half open, I made toward it, and would have gone in ; 
 but a gentleman in the shop would not suffer me, saying, ' they 
 would pull the house down to the ground.' However, I stood 
 at the door, and asked, 'Are you willing to hear me speak?' 
 Many cried out, 'No, no! knock his brains out! down with 
 him! kill him at once!' Others said, 'Nay; but we will hear 
 him first!' I began asking, 'What evil have I done ? Which of 
 you all have I wronged in word or deed?' and continued speak- 
 ing above a quarter of an hour, till my voice suddenly failed. 
 Then the floods began to lift up their voice again; many crying 
 out, 'Bring him away! Bring him away!' 
 
 "In the mean time, my strength and my voice returned, 
 and I broke out aloud into prayer. And now the man who just 
 before headed the mob, turned and said, 'Sir, I will spend my 
 life for you. Follow me, and not one soul here shall touch a 
 hair of your head.' Two or three of his fellows confirmed his 
 words, and got close to me immediately. At the same time 
 the gentleman in the shop cried out, ' For shame ! For shame ! 
 Let him go !' An honest butcher, who was a little farther off, 
 said ' it was a shame they should do thus;' and pulled back 
 four or five, one after another, who were running on the most 
 fiercely. The people then, as if it had been by common con- 
 sent, fell back to the right and left ; while those three or four 
 men took me between them, and carried me through them all. 
 But, on the bridge, the mob rallied again; we therefore went 
 on one side, over the mill-dam, and thence through the mead- 
 ows, till, a little before ten, God brought me safe to Wednes- 
 bury; having lost only one flap of my waistcoat, and a little 
 skin from one of my hands. 
 
86 HISTORY OF METHODISM. 
 
 "I never saw such a chain of providences before; so many 
 convincing proofs that the hand of God is on every person and 
 thing, overruling as it seemeth him good. 
 
 "A poor woman in Darlaston, who had headed that mob, 
 and sworn 'that none should touch me,' when she saw her fel- 
 lows give way, ran into the thickest of the throng, and knocked 
 down three or four men, one after another. But many assault- 
 ing her at once, she was soon overpowered, and had probably 
 been killed in a few minutes (three or four men keeping her 
 down, and beating her with all their might), had not a man 
 called out to them, 'Hold, Tom, hold!' 'Who is there?' said 
 Tom. 'What, honest Munchin? Nay, then, let her go.' So 
 they held their hands, and let her get up and crawl home as 
 as well as she could. 
 
 " From the beginning to the end, I found the same presence 
 of mind as if I had been sitting in my study. But I took no 
 thought for one moment before another; only once it came into 
 my mind, that if they should throw me into the river, it would 
 spoil the papers that were in my pocket. For myself, I did not 
 doubt but I should swim across, having but a thin coat and a 
 light pair of boots. 
 
 "By how gentle degrees does God prepare us for his will! 
 Two years ago, a piece of brick grazed my shoulders. It was 
 a year after that a stone struck me between the eyes. Last 
 month, I received one blow ; and this evening two — one before 
 we came into town, and one after we were gone out. But both 
 were as nothing ; for, though one man struck me on the breast 
 with all his might, and the other on the mouth with such force 
 that the blood gushed out immediately, I felt no more pain from 
 either of the blows than if they had touched me with a straw. 
 
 " It ought not to be forgotten that, when the rest of the so- 
 ciety made all haste to escape for their lives, four only would not 
 stir, — William Sitch, Edward Slater, John Griffiths, and Joan 
 Parks. These kept with me, resolving to live or die together. 
 And none of them received one blow but William Sitch, who 
 held me by the arm from one end of the town to the other. He 
 was then dragged away and knocked down ; but he soon rose 
 and got to me again. I afterward asked him , ' what he expected 
 when the mob came upon us?' He said, 'To die for him who 
 had died for us;' and added, 'that he felt no hurry or fear, but 
 calmly waited till God should require his soul of him.' " 
 
PERSONAL SACRIFICES AND PERSECUTIONS. S? 
 
 At St. Ives, Mr. Wesley was roughly handled, 
 and the preaching-house was pulled down to the 
 ground; but we will mention only the particulars of 
 his visit to Falmouth, which we find stated in his 
 Journal. 
 
 "Thursday, July 4th. — I rode to Falmouth. About three 
 in the afternoon I went to see a gentlewoman who had been in- 
 disposed. Almost as soon as I sat down, the house was beset 
 on all sides by an innumerable multitude of people. A louder 
 or more confused noise could hardly be at the taking of a city 
 by storm. At first, Mrs. B. and her daughter endeavored to 
 quiet them ; but it was labor lost. They might as well have 
 attempted to still the raging of the sea, and were, therefore, soon 
 glad to shift for themselves. The rabble roared with all their 
 throats, ' Bring out the Canorum / Where is the Canoriun /' 
 (an unmeaning word which the Cornish rabble then used in- 
 stead of Methodist.) No answer being given, they quickly 
 forced open the outer door, and filled the passage. Only a 
 wainscot partition was between us, which was not likely to 
 stand long. I immediately took down a large looking-glass 
 which hung against it, supposing the whole side would fall in at 
 once. They began their work with abundance of bitter impre- 
 cations. A poor girl who was left in the house was utterly as- 
 tonished, and cried out, ' O, sir, what must we do ?' I said, 
 'We must pray.' Indeed, at that time, to all appearance, our 
 lives were not worth an hour's purchase. She asked, 'But, sir, 
 is it not better for you to hide yourself? To get into the closet?' 
 I answered, 'No. It is best for me to stand just where I am.' 
 Among those without were the crews of some privateers which 
 were lately come into the harbor. Some of these, being angry 
 at the slowness of the rest, thrust them away, and coming up 
 altogether, set their shoulders to the inner door, and cried out, 
 'Avast, lads, avast!' Away went all the hinges at once, and the 
 door fell back into the room. I stepped forward into the midst 
 of them, and said, 'Here I am. Which of you has any thing 
 to say to me? To which of you have I done any wrong? To 
 you? Or you? Or you?' I continued speaking till I came 
 into the middle of the street, and then, raising my voice, said, 
 'Neighbors, countrymen, do you desire to hear me speak?' 
 
88 HISTORY OF METHODISM. 
 
 They cried vehemently, 'Yes, yes, he shall speak. He shall. 
 Nobody shall hinder him.' But having nothing to stand on, 
 and no advantage of ground, I could be heard by a few only. 
 However, I spoke without intermission; and, as far as the 
 sound reached, the people were still, till one or two of their 
 captains turned about and swore; 'Not a man shall touch him.' 
 Mr. Thomas, a clergyman, then came up, and asked, 'Are you 
 not ashamed to use a stranger thus?' He was soon seconded 
 by two or three gentlemen of the town, and one of the alder- 
 men, with whom I walked down the town, speaking all the 
 time, till I came to Mrs. Maddern's house. The gentlemen 
 proposed sending for my horse to the door, and desired me to 
 step in and rest in the mean time. But, on second thoughts, 
 they judged it not advisable to let me go out among the people 
 again. So they chose to send my horse before me to Penryn, 
 and to send me thither by water; the sea running close by the 
 back door of the house in which we were. 
 
 "I never saw before, no, not at Walsal itself, the hand of 
 God so plainly shown as here. There I had some companions, 
 who were willing to die with me; here, not a friend, but one 
 simple girl, who likewise was hurried away from me in an in- 
 stant, as soon as ever she came out of Mrs. B's. house. There, 
 I received some blows, lost part of my clothes, and was covered 
 over with dirt. Here, although the hands of perhaps some 
 hundreds of people were lifted up to strike or throw, they were 
 one and all stopped in the midway, so that not a man touched 
 me with one of his fingers. Neither was any thing thrown from 
 first to last, so that I had not even a speck of dirt on my clothes. 
 Who can deny that God heareth the prayer? or that he hath 
 all power in heaven and earth?" 
 
 Charles Wesley, also John Nelson and other 
 preachers experienced the most terrible trials of this 
 sort at various times and places — clergymen "treat- 
 ing" the rabble and urging them on in their murder- 
 ous work ; but God overruled the wrath of man for 
 the advancement of his cause. 
 
 It was about this time that the country was 
 threatened with invasion by France and Spain. 
 
PERSONAL SACRIFICES AND PERSECUTIONS. 89 
 
 Wesley was accused of being in collusion with the 
 Papists — of being a Jesuit — of keeping priests at his 
 house in London ; indeed, of all sorts of sins, and 
 was arrested and imprisoned. Charles, too, was in- 
 dicted for asking God in prayer to "call home his 
 banished ones," it being supposed that he meant the 
 ''House of the Stuarts." Nelson and other preachers 
 were impressed into the army, and outraged beyond 
 description. The magistrates were of a piece with 
 their priests. One delivered a member of the society 
 over to the mob shouting "Hurrah, boys! Well 
 done! Stand up for the Church!" 
 
 Mobs and civil prosecutions, however, were 
 among the least obstructions to the work. They be- 
 gat sympathy, which, though it was not able to repel 
 them, operated in other ways, and under other cir- 
 cumstances, with good effect. Popular derision pre- 
 sented a much more effective resistance to the cause, 
 and accompanied with every other species of opposi- 
 tion which learning, wealth, prejudice, and power can 
 give, formed the mighty current that the Wesleyan 
 movement had to resist. Nevertheless, by the pe- 
 culiar blessing of heaven, it advanced with accumu- 
 lating energy, achieving reforms among the lower 
 classes that had been regarded utterly impracticable. 
 
 OTHER EXCITING SCENES. 
 
 That three such men as the Wesleys and White- 
 field should attract public attention is not remark- 
 able. Endowed by nature, education, and especially 
 by the Holy Ghost, it was impossible for them to 
 speak without making an impression. But there 
 were extraordinary results attending their labors, 
 
 8 
 
90 HISTORY OF METHODISM. 
 
 which can not be accounted for on any principles of 
 human philosophy. Men and women in large num- 
 bers fell to the ground under the quiet expository 
 preaching of Mr. Wesley as if dead or crying for 
 mercy. And when their maddened friends came to 
 take them away, they fell in like manner. Blas- 
 pliemers were often overwhelmed, and cried aloud, as 
 if dropping into hell. One man passing by, only 
 stopping for a moment to hear the sermon, was struck 
 down. A man of high Church affinities, who thought 
 the devil was at the bottom of the movement, was 
 induced to read one of Wesley's sermons, and fell in 
 his own house screaming with anguish ; but he arose 
 rejoicing in God. Even a Quaker, who felt moved 
 to protest against these extravagances, fell to the 
 ground in the midst of his speech. Had these and 
 hundreds of similar events occurred under Mr. 
 Whitefield's preaching they might have been at- 
 tributed to his terrific and impassioned eloquence, but 
 he was not there. On his second return from Arfier- 
 ica (July, 1739), Mr. Wesley told him of them, and 
 he had many doubts; but "the next day," says 
 Wesley, "he had an opportunity of informing him- 
 self better, for no sooner had he begun to invite all 
 sinners to believe in Christ, than four persons sunk 
 down close to him, almost in the same moment. 
 One of them lay without either sense or motion. The 
 third had strong convulsions all over his body, but 
 made no noise, unless by groans. The fourth, equally 
 convulsed, called upon God with strong cries and 
 tears. From this time I trust we shall all suffer God 
 to carry on his own work in the way that pleaseth 
 him." (Wesley's Works, Vol. Ill, page 144.) 
 
PROGRESS OF THE WORK. 9 1 
 
 CHAPTER V. 
 
 THE PROGRESS OF THE WORK — THE FIRST CONFERENCE, 
 WITH THE TRIALS AND TRIUMPHS WHICH FOLLOWED. 
 
 THE brothers were now fully devoted to the 
 itinerant work, preaching every-where, as Prov- 
 idence opened the way, some three or four times 
 Sundays, and nearly every day during the week. 
 John Nelson, Thomas Maxfield, and other lay 
 preachers were doing excellent service, while a few 
 of the regular clergy favored the movement as far as 
 they could without being ostracized. David Taylor, 
 a servant of Lord Huntingdon, became converted, 
 and spoke to his master's tenants and others with 
 marked effect. Going abroad preaching under the 
 direction of the countess in the open air, he drew 
 together vast crowds of the common people, who 
 heard him gladly. Samuel Deacon, led by curiosity, 
 fell into the current and was converted, and became a 
 distinguished preacher. All went from place to place, 
 as the way opened and as Mr. Wesley directed. 
 
 But as the preachers multiplied and the work 
 spread, it became necessary to adopt some system by 
 which their labors should be turned to the best ac- 
 count. To effect so difficult a task in a way not to 
 disturb the unity of the body, and at the same time 
 secure the greatest possible efficiency, Mr. Wesley 
 invited a number of the clergy to meet him for con- 
 
92 HISTORY OF METHODISM. 
 
 sultation. The meeting was held in London, June 
 25, 1744, at the Foundery, in connection with which 
 Mr. Wesley had a house that he called his home, 
 where he received his venerated and widowed mother 
 and entertained her during the remainder of her use- 
 ful life. This meeting has since been recognized as 
 
 THE FIRST CONFERENCE. 
 
 It consisted of six clergymen of the Church of 
 England, to-wit: John Wesley, Charles Wesley, John 
 Hodges, Henry Piers, Samuel Taylor, and John Mer- 
 iton. It is assumed by Dr. Stevens that there were 
 also present four lay preachers, which is not unlikely, 
 though Mr. Wesley makes no mention of them in 
 his account of the occasion. (See his Works, Vol. 
 V, p. 194.) The meeting continued five days, and 
 was occupied, first of all, in prayer to God for his 
 guidance and blessing, and then in the consideration 
 of the great doctrinal and practical questions particu- 
 larly involved in their enterprise. 
 
 That they might come to right conclusions, it 
 was desired that all should have a single eye, and be 
 as little children, having every thing to learn; that 
 every point should be examined to the foundation; 
 that each should speak whatever was in his heart till 
 every question should be thoroughly debated and 
 settled. This being premised, the order of the meet- 
 ing was stated to be to consider, 1. What to teach; 
 2. How to teach; and, 3. What to do — that is, how 
 to regulate our doctrine, discipline, and practice — 
 whereupon they proceeded step by step in the form 
 of conversation, beginning with the doctrine of jus- 
 tification, till they had agreed upon most of the 
 
PROGRESS OF THE WORK. 93 
 
 great principles which constitute the framework and 
 strength of the different branches of Methodism 
 throughout the world. (Wesley's Works, Vol. V, 
 p. 194.) 
 
 With an improved acquaintance with each other, 
 and a better understanding of and a stronger attach- 
 ment to the doctrines and discipline in which they 
 were so happily agreed, they were now prepared to 
 instruct and regulate the societies as they had never 
 been before; and, as the result of these deliberations, 
 the work of God advanced with greater uniformity, 
 and the different societies became molded and fash- 
 ioned after the same image, as was necessary to 
 consolidate them into one grand confederacy. 
 
 This beginning of Conferences lies at the founda- 
 tion of that series of annual meetings of the preach- 
 ers which has been extended to the present day. 
 The second Conference commenced August 1, 1745, 
 and consisted of ten persons, convened, as before, by 
 Mr. Wesley's invitation. Some years after, he gave 
 a general permission to all the preachers to attend, 
 but soon retracted it. At these Conferences the 
 character of the preachers was examined, points of 
 doctrine and discipline reviewed as occasion required, 
 complaints considered, and difficulties settled. The 
 minutes of the several conversations held formed the 
 Discipline of the societies. The last revision of them 
 by Mr. Wesley was made in 1789. 
 
 These Conferences were entirely under his con- 
 trol so long as he lived. He decided every question, 
 received, dismissed, and appointed the preachers as 
 he judged best. In an explanatory letter, written 
 by him in 1780, he says: "You have a wrong idea 
 
94 HISTORY OF METHODISM. 
 
 of a Conference. For above six years after my re- 
 turn to England there was no such thing. I then 
 desired some of our preachers to meet me in order 
 to advise, not control me; and you may observe they 
 had no power at all but what I exercised through 
 them. I chose to exercise the power which God 
 had given me in this manner, both to avoid ostenta- 
 tion and gently to habituate the people to obey them 
 when I should be taken from their head; but, as 
 long as I remain with them, the fundamental rule of 
 Methodism remains inviolate." (Wesley's Works, 
 Vol. VII, p. 228.) 
 
 The Conferences continued to be held annually 
 after his death, on a plan wisely constructed by him- 
 self. They have also been adopted by all branches 
 of the Methodist family, modified to suit the parties 
 controlling them, as we shall see hereafter. 
 
 Wesley's appeal to the established clergy. 
 
 Arrangements now being more fully settled, and 
 the preachers assigned to particular fields of labor 
 for a time, Mr. Wesley took occasion to reason with 
 the established clergy, to whose ignorance and preju- 
 dice he attributed most of the persecutions the soci- 
 eties had suffered; and, wishing to do it in a manner 
 the least offensive, he drew up a short "state of the 
 case" between them and the Methodists, and sent it 
 to a personal friend, to be used as he should see fit. 
 This document so clearly indicates the principles, 
 character, and condition of the societies at that time, 
 we can not deny our young friend^ the privilege of 
 reading it in this connection. Who will say that 
 its demands are unreasonable? It reads as follows: 
 
PROGRESS OF THE WORK. 95 
 
 "About seven years since, we began preaching inward 
 present salvation as attainable by faith alone. For preaching 
 this doctrine we were forbidden to preach in most churches. 
 We then preached in private houses, and, when the houses 
 could not contain the people, in the open air. For this many 
 of the clergy preached or printed against us as both heretics 
 and schismatics. Persons who were convinced of sin begged 
 us to advise them more particularly how to flee from the wrath 
 to come. We desired them, being many, to come at one time, 
 and we would endeavor it. For this we were represented, 
 both from the pulpit and the press, as introducing Popery and 
 raising sedition. Yea, all manner of evil was said, both of us 
 and of those who used to assemble with us. Finding that 
 some of these did walk disorderly, we desired them not to 
 come to us any more; and some of the others we desired to 
 overlook the rest, that we might know whether they walked 
 worthy of the Gospel. Several of the clergy now stirred up 
 the people to treat us as outlaws or mad-dogs. The people did 
 so, both in Staffordshire, Cornwall, and many other places; 
 and they do so still, wherever they are not restrained by fear 
 of the magistrates. 
 
 "Now, what can we do, or what can you or our brethren 
 do, toward healing this breach? Desire of us any thing which 
 we can do with a safe conscience, and we will do it immedi- 
 ately. Will you meet us here ? Will you do what we desire of 
 you, so far as you can with a safe conscience? 
 
 "1. Do you desire us to preach another, or to desist from 
 preaching this doctrine? We can not do this with a safe con- 
 science. 
 
 "2. Do you desire us to desist from preaching in private 
 houses or in the open air? As things are now circumstanced, 
 this would be the same as desiring us not to preach at all. 
 
 "3. Do you desire us not to advise those who meet to- 
 gether for that purpose — to dissolve our societies ? We can not 
 do this with a safe conscience, for we apprehend many souls 
 would be lost thereby. 
 
 "4. Do you desire us to advise them one by one? This 
 is impossible, because of their number. 
 
 "5. Do you desire us to suffer those who walk disorderly 
 still to mix with the rest? Neither can we do this with a safe 
 conscience, for 'evil communications corrupt good manners? 
 
g6 HISTORY OF METHODISM. 
 
 "6. Do you desire us to discharge those leaders, as we 
 term them, who overlook the rest? This is, in effect, to suffer 
 the disorderly walkers still to remain with the rest. 
 
 "Do you desire us, lastly, to behave with tenderness both 
 to the characters and persons of our- brethren the clergy? By 
 the grace of God we can and will do this, as, indeed, we have 
 done to this day. 
 
 "If you ask what we desire of you to do, we answer: 
 
 "i. We do not desire any of you to let us preach in your 
 church, either if you believe us to preach false doctrine, or if 
 you have the least scruple; but we desire any who believes us 
 to preach true doctrine, and has no scruple in the matter, not 
 to be either publicly or privately discouraged from inviting us 
 to preach in his church. 
 
 "2. We do not desire that any who thinks it his duty to 
 preach or print against us should refrain therefrom; but we de- 
 sire that none will do this till he has calmly considered both 
 sides of the question, and that he would not condemn us un- 
 heard, but first read what we say in our own defense. 
 
 "3. We do not desire any favor if either Popery, sedition, 
 or immorality be proved against us: but we desire you would 
 not credit without proof any of those senseless tales that pass 
 current with the vulgar; that, if you do not credit them your- 
 selves, you will not relate them to others — yea, that you will 
 discountenance those who still retail them abroad. 
 
 "4. We do not desire any preferment, favor, or recom- 
 mendation from those that are in power, either in Church or 
 State: but we desire, 1. That if any thing material be laid to 
 our charge, we may be permitted to answer for ourselves; 
 2. That you would hinder your dependents from stirring up 
 the rabble against us, who are certainly not the proper judges 
 in these matters; and, 3. That you would effectually suppress 
 and discountenance all riots and popular insurrections, which 
 evidently strike at the foundation of all government, whether 
 of Church or State." 
 
 THE PROPER STATUS OF METHODISM. 
 
 While thus reasoning with the clergy, and other 
 opposers of his movements, he was not unmindful of 
 the conduct of his friends. His advice to them was 
 
PROGRESS OF THE WORK. 97 
 
 equally pertinent and instructive. Nothing could 
 more clearly certify the high moral purity of his pur- 
 pose or the wisdom of his plan. The following is 
 sufficient to indicate the view he took of the enter- 
 prise in which he was engaged: 
 
 " The first general advice which one who loves your 
 souls would earnestly recommend to every one of you is, Con- 
 sider, with deep and frequent attention, the peculiar circum- 
 stances wherein you stand. One of these is, that you are a 
 new people. Your name is new (at least as used in a relig- 
 ious sense), not heard of, till a few years ago, either in our 
 own or any other nation. Your principles are new, in this 
 respect, that there is no other set of people among us (and pos- 
 sibly not in the Christian world) who hold them all in the same 
 degree and connection ; who so strenuously and continually in- 
 sist on the absolute necessity of universal holiness both in heart 
 and life; of a peaceful, joyous love of God; of a supernatural 
 evidence of things not seen ; of an inward witness that we are 
 the children of God ; and of the inspiration of the Holy Ghost, 
 in order to any good thought, or word, or work. And perhaps 
 there is no other set of people (at least not visibly united to- 
 gether) who lay so much, and yet no more, stress than you do 
 on rectitude of opinions, on outward modes of worship, and 
 the use of those ordinances which you acknowledge to be of 
 God ; and yet do not condemn any man upon earth merely for 
 thinking otherwise than you do — much less to imagine that God 
 condemns him for this, if he be upright and sincere of heart. 
 
 "Your strictness of life, taking the whole of it together, 
 may likewise be accounted new. I mean, your making it a 
 rule to abstain from fashionable diversions ; your plainness of 
 dress; your manner of dealing in trade; your exactness in ob- 
 serving the Lord's day; your scrupulosity as to things that have 
 not paid custom ; your total abstinence from spirituous liquors 
 (unless in cases of extreme necessity) ; your rule ' not to men- 
 tion the fault of an absent person, in particular of ministers, or 
 of those in authority,' may justly be termed new. For we do not 
 find any body of people who insist on all these rules together. 
 
 " Consider these peculiar circumstances wherein you stand, 
 and you will see the propriety of a second advice I would 
 
 9 
 
98 HISTORY OF METHODISM. 
 
 recommend to you : Do not imagine you can avoid giving 
 offense. Your very name renders this impossible. And as much 
 offense as you give by your name, you will give still more by 
 your principles. You will give offense to the bigots for opin- 
 ions, modes of worship, and ordinances, by laying no more 
 stress upon them; to the bigots against them, by laying so 
 much; to men of form, by insisting so frequently and strongly 
 on the inward power of religion; to moral men (so called), by 
 declaring the absolute necessity of faith, in order to acceptance 
 with God; to men of reason you will give offense, by talking 
 of inspiration and receiving the Holy Ghost; to drunkards, 
 Sabbath breakers, common swearers, and other open sinners, 
 by refraining from their company, as well as by that disappro- 
 bation of their behavior which you will be often obliged to ex- 
 press. Either, therefore, you must consent to give up your 
 principles or your fond hope of pleasing men. What makes 
 even your principles more offensive is, this uniting of your- 
 selves together; union renders you more conspicuous, placing 
 you more in the eye of men ; and more dreadful to those of a 
 fearful temper; and more odious to men of zeal, if their zeal 
 be any other than fervent love to God and man." 
 
 During the year 1746 Mr. Wesley traversed the 
 most distant parts of the kingdom, and revivals pre- 
 vailed in many places. He usually preached two or 
 three times every day, and regulated the societies 
 wherever he came. His whole heart was in the 
 work, and his fixed resolution surmounted every 
 difficulty. 
 
 THE QUALIFICATIONS OF THE PREACHERS. 
 
 "At this period, the preachers were not skilled 
 beyond the first principles of religion, and the prac- 
 tical consequences deducible from them: 'repentance 
 toward God, faith toward our Lord Jesus Christ, ' and 
 the fruits that follow, ' righteousness and peace and joy 
 in the Holy Ghost.' These were the subjects of their 
 daily discourses, and these truths they knew in power. 
 
PROGRESS OF THE WORK. 99 
 
 But such was the low state of religious knowledge 
 among the people that it was absolutely necessary 
 to enforce these first principles, and to give them a 
 practical influence on the heart and life, before they 
 were led any farther. In these circumstances, the 
 limited knowledge of the preachers was so far from 
 being an inconvenience, that it was an unspeakable 
 advantage, as it necessarily confined them to those 
 fundamental points of experimental and practical relig- 
 ion which were best adapted to the state of the people. 
 Ministers of diversified knowledge, but of little ex- 
 perience in the work of the Spirit of God, seldom 
 dwell sufficiently in their sermons on these important 
 points ; and hence the preachers were far more suc- 
 cessful in awakening sinners to a sense of their dan- 
 gerous state, and in bringing them to a saving knowl- 
 edge of Christ. To enforce the necessity of repentance, 
 and of seeking salvation by grace alone through a 
 Redeemer, the preacher would often draw a picture 
 of human nature in such strong and natural colors 
 that every one who heard him saw his own likeness 
 in it, and was ready to say, 'He hath shown me all 
 that was in my heart!* The effect was surprising. 
 The people found themselves, under every discourse, 
 emerging out of the thickest darkness into a region 
 of light, the blaze of which, being suddenly poured 
 in upon them, gave exquisite pain at first, but soon 
 showed them the way to peace and consolation." 
 
 PLANS FOR THE RIGHT KINDS OF BOOKS. 
 
 "Mr. Wesley foresaw that as knowledge was in- 
 creased among the people it ought to be increased 
 in the same, or even in a greater, proportion among 
 
IOO HISTORY OF METHODISM. 
 
 the preachers, otherwise they would become less 
 useful. He, therefore, began to think of a collection 
 of such books in the English language as might for- 
 ward their improvement in treating of the various 
 branches of practical divinity." (Moore's Life of 
 Wesley.) 
 
 This foresight, for which Mr. Wesley was so pe- 
 culiar, led him to consultation, particularly with Dr. 
 Doddridge, in regard to the selection of a library. 
 The Doctor treated the subject with great courtesy, 
 and furnished the list of books desired, notwithstand- 
 ing the printer was driving him hard for copy to 
 complete the third volume of his ''Family Exposi- 
 tor." It was about this time that it was inserted in 
 the Minutes, for the benefit of the ministry: "Read 
 the most useful books, and that regularly and con- 
 stantly. Steadily spend all the morning in this 
 employ, or, at least, five hours in the four-and- 
 twenty. 
 
 "'But I read only the Bible.' Then you ought 
 to teach others to read only the Bible, and, by 
 parity of reason, to hear only the Bible. But if so, 
 you need preach no more. Just so said George 
 Bell. And what is the fruit ? Why, now he neither 
 reads the Bible nor any thing else. This is rank en- 
 thusiasm. If you need no book but the Bible, you 
 are got above St. Paul. He wanted others too. 
 'Bring the books,' says he, 'but especially the 
 parchments,' — those wrote on parchment. 'But I 
 have no taste for reading.' Contract a taste for it 
 by use, or return to your trade. 
 
 "'But I have no books.' I will give each of 
 you, as fast as you will read them, books to the 
 
PROGRESS OF THE WORK. I0 I 
 
 value of five pounds. And I desire that the assist- 
 ants would take care that all the large societies pro- 
 vide our works, or, at least, the notes, for the use 
 of the preachers." 
 
 THE KINGSWOOD SCHOOL ESTABLISHED. 
 
 It was at this period, also, that Mr. Wesley orig- 
 inated the Kingswood School for the complete edu- 
 cation of the young, where their morals would be 
 secure. He had succeeded in the establishment of 
 one for the children of the colliers, several years be- 
 fore, and was now looking to the interests of others 
 in higher life. This school has done immense good, 
 and, for many years, has been wholly devoted to 
 the sons of the itinerant preachers. 
 
 How he obtained the means of carrying forward 
 so many interests involving expense is partly ex- 
 plained by the following fact in connection with the 
 establishment of this school. "He was mentioning 
 to a lady, with whom he was in company in the 
 neighborhood of Bristol, his desire and design of 
 erecting a Christian school, such as would not dis- 
 grace the apostolic age. The lady was so well 
 pleased with his views that she immediately went to 
 her scrutoire and brought him five hundred pounds 
 in bank-notes, desiring him to accept of them, and 
 to enter upon his plan immediately. He did so. 
 Afterward, being in company with the same lady, 
 she inquired how the building went on, and whether 
 he stood in need of farther assistance. He informed 
 her that he had laid out all the money he had re- 
 ceived, and that he was three hundred pounds in 
 debt; at the same time apologizing, and entreating 
 
102 HISTORY OF METHODISM. 
 
 her not to consider it as a concern of hers. But she 
 immediately retired, and brought him the sum he 
 wanted." 
 
 What his unparalleled plan of finance did not se- 
 cure in small sums among the poor, the Providence 
 of God supplied in this way. But that plan ! Who 
 has fully estimated it? The rules for the govern- 
 ment of its operators, the stewards, show that it was 
 sanctified by prayer, like every other part of his sys- 
 tem. He earned and begged money only for God 
 and his cause, and he would have the business 
 transacted in the spirit of vital piety, as much as 
 preaching, or any other religious duty. Hence, he 
 drafted and gave to his stewards the following 
 excellent rules : 
 
 CHARACTERS AND DUTY OF STEWARDS. 
 
 "I. You are to be men full of the Holy Ghost 
 and of wisdom, that you may do all things in a 
 manner acceptable to God. 2. You are to be pres- 
 ent every Tuesday and Thursday morning, in order 
 to transact the temporal affairs of the society. 3. 
 You are to begin and end every meeting with ear- 
 nest prayer to God for a blessing on all your under- 
 takings. 4. You are to produce your accounts the 
 first Tuesday in every month, that they may be 
 transcribed into the ledger. 5. You are to take it in 
 turn, month by month, to be chairman. The chair- 
 man is to see that all the rules be punctually ob- 
 served, and immediately to check him who breaks 
 any of them. 6. You are to do nothing without the 
 consent of the minister, either actually had or rea- 
 sonably presumed. 7. You are to consider, when- 
 
PROGRESS OF THE WORK. 103 
 
 ever you meet, 'God is here.' Therefore, be serious. 
 Utter no trifling word. Speak as in his presence, 
 and to the glory of his great name. 8. When any 
 thing is debated, let one at once stand up and speak, 
 the rest giving attention. And let him speak just 
 loud enough to be heard, in love and in the spirit of 
 meekness. 9. You are continually to pray and en- 
 deavor that a holy harmony of soul may in all things 
 subsist among you ; that in every step you may keep 
 the unity of the spirit in the bond of 'peace. 10. In 
 all debates you are to watch over your spirits, avoid- 
 ing, as fire, all clamor and contention; being 'swift 
 to hear, slow to speak;' in honor, every man preferring 
 another before himself. 11. If you can not relieve, 
 do not grieve the poor. Give them soft words, if 
 nothing else. Abstain from either sour looks or 
 harsh words. Let them be glad to come, even 
 though they should go empty away. Put yourselves 
 in the place of every poor man; and deal with him 
 as you would God should deal with you." 
 
 METHODISM INTRODUCED TO IRELAND. 
 
 Ireland is the only country on which the Reforma- 
 tion under Luther had no good influence. Its rigid 
 tenacity for Romanism had prevented its affiliation 
 with other parts of the empire, and it had long been 
 a question among Protestants how it could be reached. 
 Various schemes had been suggested, but nothing 
 done. Wesley and his coadjutors regarding the 
 world as their parish, and all things possible to him 
 that believeth, laid no plans; but early in 1747, 
 Thomas Williams crossed the channel, and began to 
 preach the new doctrine in Dublin, and immediately 
 
104 HISTORY OF METHODISM. 
 
 attracted attention, and won sinners to Christ. Hear- 
 ing of his success, Mr. Wesley was soon by his side, 
 and formed a society of nearly three hundred mem- 
 bers, which grew to be the largest in the United 
 Kingdom, except one in London ; but returned after 
 a few weeks, and was followed by his brother and 
 others, from whom Ireland received the word of life. 
 The itinerants were now moving in all directions, 
 toiling hard, and suffering every inconvenience imag- 
 inable but that of a guilty conscience and the frown 
 of God. Mr. Charles Wesley, writing to his brother 
 from Dublin about buying a preaching house, that 
 would also accommodate the preachers, says: "I 
 must go there or to some other lodgings, or take 
 my flight; for here I can stay no longer. A family 
 of squalling children, a landlady just ready to lie in, 
 a maid who has no time to do the least thing for us, 
 are some of our conveniences! Our two rooms for 
 four people (six, when J. Healy and Haughton 
 come) allow no opportunity for retirement. Charles 
 and I groan for elbow-room in our press-bed; our 
 diet answerable to our lodgings ; no one to mend our 
 clothes and stockings; no money to buy more. I 
 marvel that we have stood our ground so long in 
 these lamentable circumstances." 
 
 These inconveniences, accompanied by the most 
 bitter persecution that Popeiy and carnality could 
 devise, were enough to discourage ordinary minds; 
 but these men were prepared for the emergency. To 
 the personal enjoyment of true piety was added un- 
 paralleled success. Though ridiculed, and even 
 mobbed in almost every place, souls were awakened 
 and converted in great numbers, and new societies 
 
PROGRESS OF THE WORK. 105 
 
 sprung up in various places, not for the good of 
 that priest-cursed country only, but for America and 
 the world. God saw the Irish were to be scattered 
 abroad by the force of circumstances, and he took 
 this method to prepare them to be the bearers of 
 vital religion to all lands whither they might go, as 
 they have been. No country of its population has 
 done more to diffuse Methodism, by personal repre- 
 sentatives, than Ireland. Yet in no country was 
 young Methodism more brutally persecuted. Cork 
 distinguished itself by refusing to indict the rioters, 
 but did indict Charles Wesley "as a person of ill- 
 fame, a vagabond, and a common disturber of His 
 Majesty's peace." Still, Mr. Wesley insisted to the 
 last that ' ' the Irish were the politest people that he 
 ever met." 
 
 RELATION OF METHODISTS TO THE CHURCH. 
 
 Besides the difficulties which arose from poverty, 
 unpopularity, mobs, etc., Mr. Wesley had others to 
 surmount in carrying out his design, and what he 
 understood to be the purpose of God, that must not 
 be overlooked. He had no thought of leaving the 
 Established Church, and did not leave it till he was 
 removed to the Church triumphant. The societies 
 he formed were parts of the Church, and aimed not 
 at separation, but greater improvement in the knowl- 
 edge and love of God. This circumstance exposed 
 him to two classes of complainers, which made him 
 much trouble; namely, those who thought he went 
 too far ; that having got the people converted, he 
 ought to leave them to the watch-care of their legal 
 pastors, particularly where they were truly pious, 
 
106 HISTORY OF METHODISM. 
 
 and not organize them into societies; and, on the 
 other hand, those who claimed that he did not go 
 far enough — that he ought to secede, and form an 
 independent Church. 
 
 The arguments of both parties bore an aspect of 
 plausibility, to say the least; but they were manfully 
 answered. His reason for not leaving his followers 
 to the regular clergy was, generally, that it would 
 prove fatal to their piety. Most of the clergy would 
 treat them with derision, while the better disposed, 
 and even the most pious among them, were incom- 
 petent to train up spiritual children, with whom they 
 never "travailed in birth." His reason for not form- 
 ing an independency was, not that none could be 
 saved out of the Church, but that he could better 
 spread Scriptural holiness over the land by remaining 
 in it, than by seceding, which was probably true at 
 that time. Hence, he resisted every solicitation to 
 closer adherence to the Church, and a greater de- 
 parture from it, and drew near or receded, as his ob- 
 ject seemed to require. 
 
 DIFFICULTY WITH MR. MAXFIELD AND ENTHUSIASM. 
 
 But some of the most serious obstacles Methodism 
 had to overcome were produced by her own mem- 
 bers. We have referred to Mr. Maxfield as the first 
 lay preacher that appeared in the Wesleyan ranks, a 
 young man of talent and usefulness. He was or- 
 dained by Bishop Barnard, on the recommendation 
 of Mr. Wesley; the bishop saying, at the time, "Sir, I 
 ordain you to assist that good man, that he may not 
 work himself to death." 
 
 Mr. Maxfield met the bishop's design admira- 
 
PROGRESS OF THE WORK. IOJ 
 
 bly for a while, but afterward fell out by the way. It 
 is all the same with the enemies of religion, whether 
 its friends betray the cause by inactivity or enthu- 
 siasm ; and often, when the devil fails in producing 
 the first, he will succeed in the last. This seems to 
 have been the case in London, where Mr. Maxneld 
 was preaching. A revival was in powerful progress, 
 notwithstanding much resistance, when some became 
 wise above what is written, and dreams, visions and 
 revelations took possession of several minds, and were 
 regarded of paramount authority. Mr. Maxneld en- 
 couraged the delusion, which made it necessary to 
 guard against his influence, and induced Mr. Wesley 
 to write him quickly all that was in his heart. 
 
 But it had no good effect. Mr. Maxneld was too far 
 gone to be recovered. He was at the bottom of the 
 mischief, the very life of the cause, and stirred up the 
 people against Mr. Wesley and the other preachers, 
 as too cold and blind to teach them the deep things 
 of the Spirit. At length the crisis came, and a con- 
 siderable number of the society left, Mr. Maxfield 
 among the Vest. "And from that time, " says Mr. 
 Wesley, "he has spake all manner of evil of me, 
 his father, his friend, his greatest earthly benefactor." 
 Mr. Maxfield lived about twenty years after his sep- 
 aration; and Mr. Bell another prominent character in 
 the drama, lived much longer, but made no preten- 
 sions to religion. When the last of February (the 
 time for the world to come to an end, according to 
 his prediction) arrived, and all things remained as they 
 were, his spirit felt the rebuke, and veered to the op- 
 posite pole, where it sank into the icy depths of in- 
 fidel indifference. 
 
108 HISTORY OF METHODISM. 
 
 But the work of God still went on in London ; 
 a/id, though seventy-five persons left the society, sev- 
 eral hundreds remained who were more united than 
 ever. But the predicton that the world was coming 
 to an end on the 28th of February created a great 
 panic; and, taken in connection with the other errors 
 of the separatists, and the transactions to which they 
 gave birth, it was sadly injurious to the cause of 
 religion. 
 
 These disturbances originated in dreams and vis- 
 ions, falsely assumed to be from God, which Mr. 
 Maxfield encouraged. Imagining themselves to have 
 direct communication from heaven on all matters, 
 irrespective of the Bible, and that their brethren who 
 did not indorse their operations were in sin, they be- 
 came proud, censorious, and denunciatory. When 
 Mr. Wesley tenderly remonstrated with them, one 
 cried out, "W T e will not be browbeaten any longer." 
 A few days after, she carried her own and her hus- 
 band's tickets to Mr. Wesley, saying, "Sir, we will 
 have no more to do with you ; we will keep to Mr. 
 Maxfield." Mr. Bell soon after left with others, say- 
 ing, "Blind John is not capable of teaching us." 
 
 This was the beginning of a great deal of the 
 kind that has since occurred in Methodist societies 
 all over the world. It is one of the dangers incident 
 to a high degree of religious zeal; and some have 
 been so disgusted with it, that they have been afraid 
 to have our people get happy in God for fear they 
 would explode, and make trouble. But this will 
 not do. We must surround them with all possible 
 safeguards, and go forward. There is no danger of a 
 cold locomotive running off the track. If we do n't 
 
PROGRESS OF THE WORK. 109 
 
 fire it up, it will not run at all. So dead Christians 
 seldom fall into Maxfield's errors, but they are en- 
 thusiasts after all, in expecting the end without using 
 the means. 
 
 A FURTHER NOTE OF MR. WHITEFIELD. 
 
 Mr. Whitefield preached Calvinism with all his 
 might, and, for a while, lost caste with the societies, 
 but Calvinists of all classes rallied to hear him; 
 and erected him a tabernacle near Wesley's Foundery. 
 Though he had opposed lay preachers before, he now 
 received and encouraged them. Mr. Cennick, Howell 
 Harris, and others left Wesley and went over to him. 
 Many of the aristocracy gave him their hearty in- 
 dorsement, particularly Lady Huntingdon, by whose 
 liberality and influence churches were erected faster 
 than ministers could be found to occupy them. 
 This was the origin of the "Lady Huntingdon Con- 
 nection." It was not intended to be a dissenting body, 
 but the good lady was obliged to take advantage of 
 the "Act of Toleration," to maintain the control of 
 her chapels, on which account, Romaine and others 
 of her clerical sympathizers felt obliged to leave her 
 in obedience to their churchly principles. She died 
 at the age of eighty-four, saying, "My work is done. 
 I have nothing to do but to go to my Father," leav- 
 ing twenty thousand dollars to charitable objects, 
 and the balance of her estate to the support of the 
 sixty-four chapels which had been erected by her in- 
 fluence. Since that time the "Connection" bearing 
 her name has made but a sorry show of progress, 
 reminding us again, that the "race is not always to 
 the swift, nor • the battle to the strong." When 
 
I I O HIST OR Y OF ME T HOD ISM. 
 
 Whitefield turned aside to Calvinism, and drew around 
 him admiring crowds of rich and noble friends, poor 
 Mr. Wesley was sad to find himself left to plod along 
 without money or popular influence. But now, while 
 there are few traces of the former outside of his 
 biographies, the magnificent system and spirit of 
 the latter are still (i marching along" to consummate 
 his grand purpose — the conversion of the world to 
 Christ. 
 
 But still Mr. Whitefield did a good work which 
 inured to the benefit of Scotch Presbyterians, the 
 English and other European Churches, and religion 
 generally in America. History records the name of 
 no other man who equaled him in pulpit influence. 
 And he was no less good than powerful. Notwith- 
 standing the break between him and the Wesleys, to 
 which we have referred, they loved as brethren, 
 and co-operated in beautiful harmony, exchanging 
 pulpits and preaching together in the most friendly 
 manner. Nor could he be drawn into any very close 
 sectarian alliance. The Scotch made special efforts 
 to bind him to their ''Solemn League and Covenant;" 
 but it was an utter failure, whereupon they appointed 
 a day of fasting, to pray against him. The rabble 
 were equally unsuccessful. He could control tens 
 of thousands of them on their own grounds, and 
 compel them to hear him. Though he was no organ- 
 izer he did a mighty work for Methodism, notwith- 
 standing he discarded its Arminian doctrines. 
 
CHANGES. 1 1 1 
 
 CHAPTER VI. 
 
 REMARKABLE CIRCUMSTANCES WESLEY' S VIEWS CHANG- 
 ING EXHORTERS PROVIDED FOR LEANINGS TOWARD 
 
 INDEPENDENCY MISCELLANEOUS MODIFICATIONS AND 
 
 CALVINISTIC CONTROVERSY. 
 
 THE plan of procedure having become more 
 fully settled, the work of God went on much 
 as already described, triumphing generally. It was 
 resisted, however, at every point and by all possible 
 means, affording the Master plenty of opportunities 
 to manifest his power in a most convincing manner. 
 Such manifestations are always necessary in spirit- 
 ual reforms. The tranquillity of the preachers when 
 stoned, kicked, and dragged through the streets by 
 mobs was one of the most remarkable circumstances 
 of the times. They seem to have been kept in "per- 
 fect peace." They maintained the same composed 
 state of mind under other providential alarms. One 
 morning, in 1750, when Charles Wesley arose in the 
 Foundery to preach, an earthquake occurred, shak- 
 ing all London, and terrifying the people beyond 
 description ; but, as by inspiration, he cried aloud to 
 his frightened hearers, "Therefore will we not fear, 
 though the earth be moved and the hrlls be carried 
 into the midst of the sea; for the Lord of hosts is 
 with us, the God of Jacob is our refuge." Speaking 
 of the matter afterward, he said his "heart was filled 
 
112 HISTORY OF METHODISM. 
 
 with faith and his mouth" with words, shaking their 
 souls as well as their bodies;" and during the night 
 following, while many, alarmed, came to the Foun- 
 dery begging for admittance, "our poor people," he 
 says, "were calm and quiet as at any other time," 
 thus demonstrating that God was with them. 
 
 The singular manner in which the enemies of the 
 cause were sometimes arrested was equally impressive. 
 
 A CASE IN POINT. 
 
 John Thorp, of Yorkshire, was a tippler, and one 
 of a gang who undertook to suppress the work by 
 burlesque and mimicry. On one bacchanalian occa- 
 sion three of the number had tried their hand at it, 
 when John sprang to the table, inspired with ale, 
 declaring that he w r ould "beat all of them by taking 
 off Whitefield. " Opening the Testament at random, 
 he read, "Except ye repent, ye shall all likewise 
 perish." The text struck his own heart like a bolt 
 from heaven, but he spoke, to the astonishment of 
 all who heard him. He said, after he became one 
 of Wesley's preachers, that some of his sentences 
 made his own hair stand erect, and that ' ' if he ever 
 preached in his life by the assistance of the spirit of 
 God, it was at that time." Having ended his dis- 
 course, he left the room and his companions without 
 a word, and after a long and hard struggle found 
 peace in believing, and became a very holy and use- 
 ful minister. 
 
 mr. wesley's views changing. 
 
 The reader must have been amazed, in tracing 
 the foregoing pages, at the tenacity with which Mr. 
 
CHANGES. I 1 3 
 
 Wesley clung to the Church. Excluded from its 
 pulpits, denounced by many of its bishops and other 
 clergy, mobbed by their approval and instigation 
 even, and often shocked by their wickedness, it was 
 reasonable to believe that he would become alien- 
 ated; but he seems to have held on to the last, and 
 it was wise, perhaps, that he did so. Reformers 
 have often defeated their own objects by taking the 
 opposite course. Many have lost their cause and 
 their lives by leaving what seemed to them to be a 
 sinking ship, while those w T ho remained on board 
 saved both. 
 
 We have seen how much books had to do with 
 his early experience. Needing improvement in an- 
 other direction, Lord King's ''Account of the Primi- 
 tive Church" comes to his aid and makes a powerful 
 impression. "In spite of the vehement prejudice of 
 my education," he says, "I was ready to believe 
 that this was a fair and impartial draft; but, if so, it 
 would follow that bishops and presbyters are (essen- 
 tially) of one order, and that originally every Chris- 
 tian congregation was a Church independent of all 
 others." This exploded his notions of apostolic suc- 
 cession, and left him free to follow Providence in 
 providing for his multiplying followers, though he 
 had no intention at the time of organizing a new 
 sect. According to this doctrine, there was no fur- 
 ther necessity for his going to the bishops for ordina- 
 tion or any thing else ; nor, indeed, was ordination 
 from any source necessary to a Gospel ministry, 
 however convenient and appropriate it might be as a 
 public and formal consecration of a minister to his 
 work. The main point with him now was the call 
 
114 HISTORY OF METHODISM. 
 
 of God. Having this, a man was divinely authorized, 
 irrespective of bishops or conventions, to go forward. 
 These views prepared him for important measures 
 which he did not then anticipate. 
 
 . With this start in the right direction, he was 
 prepared to say, two years after, that "a national 
 Church is a political institution," and that the three 
 orders, bishop, priest, and deacon, are not enjoined 
 by the Scriptures; that conformity in Church gov- 
 ernment was not taught by the inspired writers, and 
 many other kindred sentiments in opposition to his 
 former convictions. 
 
 THE CALL TO PREACH HOW TESTED. 
 
 The third Conference, held at Bristol May 12, 
 1746, brought up the subject of a call to preach, 
 which Avas agitating the minds of many young men 
 no less than that of Mr. Wesley. To the question, 
 1 ' How shall we try those who think they are moved 
 by the Holy Ghost and are called to preach?" the 
 following tests were given : " 1 . Do they know God 
 as a pardoning God? Have they the love of God 
 abiding in them? Do they desire and seek nothing 
 but God? and are they holy in all manner of conver- 
 sation? 2. Have they gifts (as well as grace) for 
 the work? Have they (in some tolerable degree) 
 a clear, sound understanding? Have they a right 
 judgment in the things of God? Have they a just 
 conception of salvation by faith? and has God given 
 them any degree of utterance? Do they speak 
 justly, readily, clearly? 3. Have they fruit? Are 
 any truly convinced of sin and converted to God by 
 their preaching? As long as these three marks con- 
 
CHANGES. 1 1 5 
 
 cur in any, we believe that he is called of God to 
 preach. These we receive as a sufficient proof that 
 he is moved thereto by the Holy Ghost." 
 
 This is one of the boldest and grandest planks in 
 the Methodist platform, and has stood the test of 
 criticism to the present day. (See Discipline, par. 
 138-142.) And there never has been a moment 
 when it was more important to be strictly observed 
 in our administration than now. No formulas or lit- 
 erary acquirements can supersede it. It is funda- 
 mental to the perpetuity of Methodism in the world 
 as a spiritual power. If a man possesses these quali- 
 fications, he is called of God to preach, irrespective 
 of his birth, education, nationality, or color. If he 
 is without them, he is not called, though he may 
 have every other imaginable endowment. We may 
 as safely let the doctrines of the trinity or the new 
 birth drop out of our creed as to overlook this in 
 our administration; and now that education and 
 ministerial salaries and conveniences are increasing 
 among us, there is vastly more danger of our fal- 
 tering at this point than in relation to any other. 
 " Fruit" was originally an indispensable proof of 
 this call. May it continue to be so forever! 
 
 EXHORTERS PROVIDED FOR. 
 
 This Conference too, provided for another class of 
 workers, which still holds an honorable position in 
 the ranks of Methodism ; we refer to exhorters. The 
 object of them was to keep down a certain class of 
 excitable and ignorant persons, of little capacity, 
 and bring out all who might be useful in public 
 exhortation and prayer. Hence, it was ordained that 
 
1 1 6 HIST OR Y OF METHODISM. 
 
 none should be allowed to exercise in this way, with- 
 out a note of authority or license from the preacher, 
 to be renewed annually. Under this arrangement, 
 persons of marked adaptation to the work, appearing 
 in the classes and love-feasts, were made exhorters, 
 and, filling this office well, were graduated to the 
 local ministry; and from that, if suitable, to the itin- 
 erant work. To say nothing of it as a suppressing 
 measure, it is admirably adapted to develop men for 
 the higher activities of the ministry; and we think 
 this license should be often given, where we now 
 give a license to preach. Trembling beginners will 
 generally pass better with a congregation as exhorters 
 than as preachers. Let it be announced that ' ' Rev. 
 Mr. T. will preach," and it will be a failure, where 
 the same service would prove a success, being under- 
 stood that "brother T. would lead the meeting." On 
 the same principle, high-sounding titles, such as D. 
 D., have often depreciated service that would have 
 been quite acceptable and useful under less preten- 
 tious announcements. They create high expecta- 
 tions, which, being disappointed, a respectable effort 
 passes for nothing, 
 
 LEANING TOWARD INDEPENDENCY. 
 
 Up to this time Mr. Wesley's hope was to effect 
 such a revival in the Church, that the clergy would 
 look after his converts, and render any serious devi- 
 ation from canonical order unnecessary. He had 
 been so fearful of breaking away from the Church, 
 that he had held many of his new appliances under 
 restraint, having misgivings about his lay preachers, 
 and instructing them, at times, not to form any new 
 
CHANGES. 1 1 7 
 
 societies, etc. But his late discoveries on ecclesias- 
 tical questions, and the failure of the clergy to sym- 
 pathize with his objects, together with the unprece- 
 dented rally of the people to his meetings, forced 
 him to more decisive action in several particulars. 
 One was, to map out his territory into circuits, and 
 place his preachers on them. Another most reason- 
 able one was to form societies wherever God should 
 bring the people to accept his message. He did 
 this because, as he says, under the other policy "al- 
 most all the seed has fallen upon the wayside; there 
 is scarce any fruit of it remaining." This was done 
 at the fifth conference, in 1748, when the preachers 
 were urged to more brotherly fraternity among them- 
 selves. In 1749 he took another step toward con- 
 solidation, in appointing one of his helpers in each 
 circuit to take charge of all the societies, giving him 
 the name of "assistant." The same conference pro- 
 vided for holding " quarterly "-meetings, while love- 
 feasts and watch-nights were to be held monthly. 
 The assistant was required, too, to supply every 
 society with books and tracts, and report and pay 
 over the money received for them at the quarterly- 
 meetings. This was the organic commencement of 
 the Methodist book business, which went forth into 
 all lands with the ministry, and as a part of minis- 
 terial work. Here, too, was the systematic com- 
 mencement of tract distribution as a means of salva- 
 tion, which has since grown to mammoth proportions. 
 Taking all these things together, Methodism began 
 to look a good deal like a Church, having a creed, dis- 
 cipline, societies, conferences, a generally recognized 
 leader, assistants, helpers, etc.; but still Mr. Wesley 
 
I 1 8 HI ST OR Y OF METHODISM. 
 
 disclaimed every thing of the sort, calling- his meet- 
 ing-houses "chapels" and his assemblies "societies." 
 Nevertheless, the Church was there, and the gates of 
 hell have never been able to prevail against it. 
 
 MISCELLANEOUS EVENTS. 
 
 With these common-sense arrangements, Mr. Wes- 
 ley and his associates proceeded to cultivate their old 
 fields and open new ones as they were able. They 
 encountered much opposition, but mobs were less 
 frequent and violent than formerly, particularly with 
 the leaders. He went to Scotland, but found it less 
 impressible than any other country he visited. Cal- 
 vinism was the prevailing sentiment of the State 
 Church, and to defend that was the highest type of 
 piety. Debate was the order of the day generally. 
 In 1756 Charles Wesley retired from the itinerancy, 
 and confined his labors chiefly to London and Bris- 
 tol. In reviewing the work, Mr. Wesley remarks : 
 "I preached on these words: 'He hath not dealt so 
 with any nation, ' no, not even with Scotland nor New 
 England. In both these, God has indeed made bare 
 his arm, yet not in so astonishing a manner as among 
 us," in the following particulars: 1. The number re- 
 formed. 2. The swiftness of the work, in sudden con- 
 versions. 3. The depth of it, changing the heart and 
 life. 4. In its clearness, giving assurance of God's love. 
 5. In its continuation — the work in Scotland and New 
 Enoland lasting; but a few weeks, while this had con- 
 tinued eighteen years; besides, those works had been 
 aided by many of the most eminent ministers, where- 
 as in this "only two or three inconsiderable clergy- 
 men, with a few young, unlettered men," had been 
 
CHANGES. II9 
 
 engaged, and these ' ' had been opposed by nearly all 
 the clergy and laity of the nation." 
 
 Mr. Wesley traversed Ireland several times, with 
 good success. In 1752 he made another trip, and 
 became acquainted with a young man by the name 
 of Embury, of German origin, who was afterward 
 licensed to preach, and had the honor of preaching 
 the first Methodist sermon and forming the first 
 class in America, as will appear hereafter. In some 
 parts the work was powerful, and raised communi- 
 ties from the lowest degradation to the highest moral 
 respectability. But his labors and cares at last over- 
 came him. Near the close of 1753 he was brought 
 low by disease, and expected the next hour would 
 be his last, when he wrote his own modest epitaph, 
 as follows: " Here lieth the body of John Wesley, 
 a brand plucked from the burning, who died of con- 
 sumption in the fifty-first year of his age, not leaving, 
 after his debts are paid, ten pounds behind him." 
 But" prayer was offered for his recovery, and he was 
 spared to carry forward the good work which he had 
 so wonderfully begun. 
 
 FIRST MENTION OF SALARIES. 
 
 There having been no arrangements made for the 
 support of the preachers beyond their traveling ex- 
 penses, which were paid by the stewards, and many 
 having been obliged to leave the work to provide 
 for their families, the conference of 1752 ordained 
 that each preacher should receive twelve pounds (a 
 little less than sixty dollars) per annum, provided 
 the people pleased to pay it. But even this small 
 amount was seldom realized. This action, however, 
 
120 HISTORY OF METHODISM. 
 
 authorizing it, was the beginning of Methodist legis- 
 lation on the subject of ministerial salaries, and 
 formed a sort of model for future estimates. About 
 sixty dollars was the standard "quarterage" of all 
 classes of traveling preachers in this country for 
 many years, but was seldom obtained. 
 
 A DANGEROUS POINT SAFELY PASSED. 
 
 The question of ecclesiasticism was ever present, 
 and always a disturbing element among the societies. 
 As before shown, the Wesleys were scrupulously 
 attached to the established Church. John had be- 
 come considerably shaken, but Charles was inflexible. 
 Some of the lay preachers had no sympathy with 
 their views on the subject, and had broken over so 
 far as to administer the sacraments, and quite a little 
 controversy had commenced, creating serious appre- 
 hensions that the conference of 1755 would result in 
 an open rupture. Three days were given to the dis- 
 cussion, when the lay preachers agreed, for the sake 
 of peace, to cease from administering the sacraments, 
 and the question of separation was postponed, though 
 not settled. While John Wesley resisted separation, 
 he confessed that he was unable to answer the argu- 
 ments in favor of it ; but he was afraid the preachers 
 and people would leave, not the Church, but "the 
 love of God." "I dare not in conscience," he says, 
 "spend my time and strength on externals. If, as 
 my lady says, all outward establishments are Babel, 
 so is this establishment. Let it stand, for me; I 
 neither set it up nor pull it down. But let you and 
 I build up the city of God. . . . Church or no 
 Church, we must attend to the work of saving souls." 
 
CHANGES, 121 
 
 Charles Wesley took offense, and thought he 
 would never attend another conference; but he did, 
 the very next one; and did good work afterward. 
 Dr. Stevens well says of him: "Methodism owes in- 
 estimable obligations to Charles Wesley for the un- 
 rivaled Psalmody which he gave it, and for his elo- 
 quence, his travels, and his sufferings in its behalf. 
 His ecclesiasticism, however, continually retarded its 
 development, and had he ultimately prevailed, he 
 would have defeated one of the most momentous 
 measures in its history — its American organization." 
 (His., Vol. I, p. 399.) It is believed by many that 
 had Methodism broken loose from the Church at 
 that time, it might have been better; but this is 
 by no means certain. Wesley's "twelve reasons" 
 for not doing so are worthy of consideration. They 
 had a soothing influence, and great harmony prevailed. 
 
 OF MINISTERS, STATISTICS, ETC. 
 
 The twenty-second conference was held in Man- 
 chester, August 30, 1765, and assumed the order of 
 business and the publication of minutes, embracing 
 the names of the preachers and their appointments, 
 which has been maintained, with variations, ever 
 since. This conference, too, provided for certificates, 
 or tickets, securing members recognition in other 
 societies; for men and women sitting apart in church; 
 for the limitation of love-feasts to an hour and a 
 half; for congregational singing; family prayer, morn- 
 ing and evening ; for the total abstinence of preachers 
 from tobacco and drams, etc. ; for clerical super- 
 annuation. 
 
 Up to this time there seems to have been no 
 
122 HI ST OR Y OF ME THODISM. 
 
 attempt to number the people; but at the next con- 
 ference an imperfect beginning was made in this 
 direction, showing from many of the circuits about 
 one hundred preachers, and more than ten thousand 
 members. Collections had been made for some 
 years to aid the poorer societies. This year the debt 
 on all the chapels amounted to over fifty thousand 
 dollars, upon which Mr. Wesley said, "We shall be 
 utterly ruined if we go on at this rate," and ordered 
 that no building should be commenced until two- 
 thirds of the cost of it should be subscribed. Mr. 
 Wesley's concluding address originated his memor- 
 able instructions on pastoral visiting, instructing the 
 children, reading, etc., which still form a part of our 
 excellent Discipline. 
 
 The conference of 1767 was distinguished by the 
 admission of Francis Asbury on trial, who afterward 
 became the hero of American Methodism. Its im- 
 proved statistical reports showed a large increase of 
 members, amounting to 25,911. The sale of the 
 books was urged with more emphasis, and the assist- 
 ants were required to give them prudently to the 
 poor, and beg the money to pay for them, thus initi- 
 ating the policy which has been developed in the 
 organization of our Sunday-school and Tract Socie- 
 ties. Finding some of the trustees were anxious lest 
 the same preachers should be returned to them many 
 years in succession, they were allowed to insert a 
 clause in their new deeds restricting their continu- 
 ance to two years. 
 
 The conference of 1769 reported 28,263 members, 
 and instituted a new question; namely, "Who is 
 willing to go to America?" in response to a call 
 
CHANGES. 123 
 
 from New York, where Mr. Embury had struck the 
 first blow, and had erected a little chapel ; Richard 
 Boardman and Joseph Pilmour consented, and were 
 appointed. A noble collection of some three hun- 
 dred and forty dollars was then taken on the spot, 
 nearly one hundred of which went to pay the ex- 
 penses of the voyage, and the balance was appropri- 
 ated toward the debt resting on the first Methodist 
 chapel in the New World. Thus matters went on 
 from year to year, continually improving in system, 
 numbers, and strength, but not without much labor 
 and personal sacrifice. 
 
 MR. WHITEFIELD'S DEATH. 
 
 Though this wonderful man differed with Mr. 
 Wesley on doctrinal grounds, he still co-operated 
 with him in the most fraternal spirit and manner. 
 This difference gave him many advantages, especially 
 in Scotland and America, and enabled him to achieve 
 in those countries what he could not have done as 
 an Arminian. Though he was theoretically a Cal- 
 vinist, he generally preached as free and full salva- 
 tion as any Methodist could desire. He was born 
 an orator, converted on fire, and the flame increased 
 to the morning of his ascension. He flew from 
 country to country, crossing the Atlantic thirteen 
 times, preached eighteen thousand sermons, or ten 
 per week during the thirty-four years of his public 
 ministry, and addressed more people, probably, than 
 any man that ever lived. He left England for the 
 last time in September, 1769, and after traversing 
 America for a few months, preaching several times a 
 week to entranced and weeping throngs, he died 
 
124 HISTORY OF METHODISM. 
 
 suddenly of asthma at Newburyport, September 30, 
 1770, just as the sun was rising, and left a name that 
 will be as enduring as eternity. 
 
 THE CALVINISTIC CONTROVERSY. 
 
 The next general conflict the societies experienced 
 arose from a revival of Autinomianism, which was 
 eating out the vitals of religion all over the kingdom. 
 Though Methodism had excluded none from its fel- 
 lowship on account of doctrinal errors, it neverthe- 
 less had a theory of its own, which was considered 
 important, though not positively indispensable to 
 regeneration. But it now became evident enough 
 that some of those principles, which had been treated 
 with great liberality, were working the death of 
 practical piety. This was particularly the case with 
 that system of error called Antinomianism, which 
 assumes that, as the elect can not fall from grace, 
 nor forfeit the divine favor, the wicked actions they 
 commit not being really sinful, they have no occa- 
 sion either to confess their sins, or to break them 
 off by repentance. In the presence of such views, 
 Methodism seemed to be the grossest kind of error 
 and enthusiasm. If the elect were so bound that 
 they could not sin, reprobates could not reform, and 
 all attempts to interfere with either could but be at 
 variance with the decrees of the Almighty. Under 
 such teachings the spirituality of the Church had 
 greatly declined, and must necessarily suffer still 
 further damage. Mr. Fletcher saw this, and wrote : 
 
 "At this time we stand particularly in danger of 
 splitting upon the Antinomian rock. Many smatter- 
 ers in Christian experience talk of fi?iisJied salvation 
 
CHANGES. 125 
 
 in Christ, or boast of being in a state of justification 
 and sanctification, while they know little of them- 
 selves, and less of Christ. Their whole behavior tes- 
 tifies that their heart is void of humble love, and full 
 of carnal confidence. They cry 'Lord, Lord? with as 
 much assurance and as little right as the foolish vir- 
 gins. They pass for sweet Christians, dear children 
 of God, and good believers ; but their secret reserves 
 evidence them to be only such believers as Simon 
 Magus, Ananias, and' Sapphira. " 
 
 To prevent this terrible malaria from poisoning 
 the young societies, which had now become pretty nu- 
 merous, the conference of 1770 called up the subject, 
 and reaffirmed certain propositions directly opposed 
 to the Antinomian theory. The minutes of this con- 
 ference created great excitement. The Calvinists 
 took the alarm, and the Honorable and Reverend 
 Walter Shirley wrote a circular letter to all the se- 
 rious clergy, and certain laymen, inviting them to 
 meet at Bristol on the sixth of the following August, 
 the time and place of Mr. Wesley's next conference, 
 and go to the conference in a body, and "insist 
 on a formal recantation of the said minutes, "and in 
 case of a refusal, "that they sign and publish their 
 protest against them," a most singular interference 
 with other people's business, and an assumption of 
 right, which indicates more of conceit than humility. 
 What gave special influence to the letter, was the 
 fact that the proposition originated with Lady Hunt- 
 ingdon, an old friend of Mr. Wesley, and of the 
 Wesleyan movement. 
 
 Mr. Fletcher, characterized as the "Sainted 
 Fletcher," because of his extraordinary piety, on 
 
1 26 HIST OR Y OF ME T HOD ISM. 
 
 receiving one of these circulars, communicated the con- 
 tents to Mr. Wesley, proposing to stand by him and 
 his doctrine to the last. He also wrote to Mr. Shir- 
 ley, entreating him to recall his circulars, and wrote 
 such other letters as he thought might be necessary, 
 in order to counteract the influence of the plot. 
 But all availed nothing. The opposition to the min- 
 utes waxed warm, and a long controversy ensued, to 
 which we are indebted for Fletcher's four volumes 
 of "Checks to Antinomianism ;" a work which has, 
 indeed, agreeably to its talented author's promise, 
 stood by Mr. Wesley and his principles "to the last." 
 Being written in a charming style, and with a power 
 of argument which no sophistry can gainsay; and, 
 withal, breathing the very spirit of heaven in every 
 line, it has been a bulwark of defense to our the- 
 ology, against which all the fiery darts of opponents 
 have been hurled in vain. How much we owe, how 
 much the truth of God owes, how much the univer- 
 sal Church and the world owe to this work, we, of 
 course, have no means of exact information; but in 
 our opinion, there is not a work extant which has 
 done more, under God, for the honor and perpetuity 
 of Christian theology in its purity and power. Under 
 its withering glance, error has blushed and fled away, 
 or assumed a new aspect, which, in its turn, has been 
 rebuked, and retired. Its birth was a glorious era in 
 Methodism. We commend the work to the careful 
 examination of all who are in any way troubled with 
 the Calvinistic delusion. They will find it a sover- 
 eign argument against it as it was, or now is, when it 
 is properly understood. And it is equally appro- 
 priate to those who would understand the doctrines 
 
CHANGES. 127 
 
 of Methodism, and the grounds on which they rest 
 for defense. Every preacher, especially, should read 
 it carefully. It is an ample remedy for modern 
 fatalism, that is creeping into the Church under the 
 guise of science; and is solid gold when compared 
 with many modern works which aim to meet the 
 emergency. 
 
 Tuesday, August 6th, the conference commenced 
 its session, and Mr. Shirley and his friends appeared. 
 The conversation that ensued lasted two hours, and 
 elicited mutual explanations; but no "recantation;" 
 and the controversy ensued, to which we have re- 
 ferred ; Mr. Fletcher managing the Arminian side of 
 the question, and Mr. Shirley, Rowland Hill, Augus- 
 tus Montague Toplady, Mr. Berridge, and other able 
 and distinguished divines, the Calvinistic side; thus 
 relieving Mr. Wesley from a task that in other con- 
 troversies had devolved upon him, and leaving him 
 at liberty to prosecute the great work of which he 
 was the acknowledged leader. The debate lasted six 
 years, and created much excitement. Many bitter 
 words were employed by some of the contestants, 
 who deeply regretted them afterward. Toplady alone 
 retained his prejudice to the last, and made no re- 
 traction ; but all agreed that Mr. Fletcher maintained 
 himself with admirable saintliness. Most of his op- 
 ponents loved and honored him. As he entered the 
 parsonage of Mr. Berridge twenty years after, Mr. 
 Berridge ran and took him in his arms, exclaiming, 
 "My dear brother, this is indeed a satisfaction I 
 never expected. How could we write against each 
 other, when we both aim at the same thing, the glory 
 of God and the good of souls?" Some evils attended 
 
1 2 8 HI ST OR Y OF ME T HOD ISM. 
 
 the controversy no doubt; but it revolutionized the 
 theology of the nations, and laid the foundation for 
 the great revivals of religion that have lifted the 
 world to a higher plane of sentiment and practice 
 than it ever occupied before. The "Checks" were tri- 
 umphant, and still hold the field. They were written 
 in the spirit of profound piety, and on the borders of 
 eternity. Speaking of a call he made on Mr. Fletcher 
 during this discussion, a visitor remarks, "I went to 
 see a man with one foot in the grave, but found him 
 with one foot in heaven." 
 
 One of the most marked evils of the controversy 
 occurred in Scotland. Many had been converted 
 there and several societies formed. But in the midst 
 of the work this question arose. The excellent Mr. 
 Hervey, author of the "Meditations," and an old 
 pupil of Mr. Wesley, had formerly been induced to 
 write some letters, which being now published and 
 scattered among the young believers did much harm.* 
 "0," said one of the preachers then in Scotland, 
 "the precious convictions which these letters have 
 destroyed ! Many, that have often declared the great 
 profit they received under our ministry, were by these 
 induced to leave us." "Though the preachers met 
 with no mobs in Scotland to oppose their progress, 
 they encountered prejudices that were more formida- 
 ble." Says Dr. Whitehead: "They found the Scots 
 strongly intrenched within the lines of religious opin- 
 ions and modes of worship, which almost bade defi- 
 ance to any mode of attack." 
 
 * These letters were not published till after Mr. Hervey's death, 
 and then against his dying prohibition ; to serve two objects, 
 namely: the covetousness of one man and the bigotry of another. 
 
CHANGES. I29 
 
 A LESSON WORTH REMEMBERING. 
 
 We can not discuss this subject without asking 
 special attention to one aspect of it that is liable to 
 be overlooked. History, to effect all its legitimate 
 objects, must mark the defects of men and measures 
 as well as their excellencies. 
 
 The early patronage of Lady Huntingdon was a 
 matter of no small importance to Mr. Wesley and 
 his friends. Her wealth and rank gave her a com- 
 manding influence. Young Methodism, in its weak- 
 ness and unpopularity, needed just that thing to 
 encourage and carry it through the difficulties it had 
 to encounter. It is not strange, therefore, that the 
 pious lady was prized and petted. Then, it was a 
 very unusual thing for a woman of her rank to be 
 so devout. The "Holy Club" could but esteem her 
 on this account. 
 
 In the fullness of her love for the cause, she 
 established a seminary at Trevecka, in Wales, for 
 the education of pious young men for the ministry, 
 admitting none except such as had been "converted 
 to God and were resolved to dedicate themselves to 
 his service." They were allowed to remain three 
 years, and have their board and tuition free, with one 
 suit of clothes a year, and on leaving they might go 
 to the established Church or join any other Protest- 
 ant Church — a noble charity which could but be 
 commended. On this basis Mr. Fletcher accepted 
 her invitation to take the charge, and Mr. Benson 
 to be head master, and things went on beautifully. 
 Mr. Benson gave his whole time to the work, 
 and Mr. Fletcher was there often — more than was 
 
130 HISTORY OF METHODISM. 
 
 expected at the outset — breathing his holy influence 
 upon the young men, and was universally admired — 
 almost worshiped. It was, indeed, a model school, 
 that can hardly be too closely imitated by our own 
 theological seminaries. But by some means the good 
 lady became so thoroughly wedded to the deci'ees 
 that when the minutes of the conference of 1770 
 came out, though they set forth no other doctrine 
 than had been preached from the beginning of the 
 movement, she put her little foot down, and deter- 
 mined to purge her school and chapels of all Armin- 
 ian teachers and preachers. Accordingly, she sum- 
 marily dismissed Mr. Benson, simply because he did 
 not believe the doctrine of "absolute predestination." 
 Mr. Fletcher wrote her that he did hold, with Mr. 
 Wesley, "the possibility of salvation for all men. 
 If this is what you call Mr. Wesley's opinion and 
 Arminianism, and if every Arminian must qiut the col- 
 lege, I am actually discharged; for, in my present 
 view of things, I must hold that sentiment if I be- 
 lieve that the Bible is true and that God is love. . . 
 For my part, I am no party man. In the Lord, I 
 am your servant and that of your every student; 
 but I can not give up the honor of being counted 
 with my old friends, who, notwithstanding their fail- 
 ings, are entitled to my respect, gratitude, and affec- 
 tion. Mr. Wesley shall always be welcome to my 
 pulpit, and I shall gladly bear my testimony in his 
 as well as Mr. Whitefield's. If you forbid your stu- 
 dents to preach for the one and offer them to preach 
 for the other, and if a master is discarded for believ- 
 ing that Christ died for all, then prejudice reigns, 
 charity is cruelly wounded, and party spirit shouts, 
 
CHANGES. 1 3 I 
 
 prevails, TRIUMPHS! ... I am determined 
 to stand or fall with the liberty of the college. As 
 I entered it a free place, I must quit it the moment 
 it is a harbor for party spirit." (Wesley's Works, 
 Vol. VI, pp. 440, 441.) Seeing no yielding on the 
 part of the countess, he resigned soon after, and 
 wrote his immortal ''Checks." 
 
 Thank God, neither Wesley nor Fletcher would 
 be ruled by men or women, great or small, rich or 
 poor, or all together! They had a work to do, and 
 they possessed the manliness and godliness to do it, 
 at the loss of all things, if necessary. Had they sur- 
 rendered, Methodism had been the little creature of 
 Lady Huntingdon, false in doctrine, limited to a few 
 English acres, inefficient and unimportant in the his- 
 tory of religion and the world; but, following their 
 own settled convictions as to doctrine and duty, they 
 filled the world with their God-given sentiments, and 
 drove Calvinism out of most pulpits, covenants, and 
 creeds into the oblivion of rejected theology. 
 
 Wesleyans have generally imitated their example 
 in this respect and prospered. A few have surren- 
 dered to "My Lady" or "His Honor" or some 
 other tempting prospect by the sacrifice of principle 
 or established policy, but never with permanent suc- 
 cess. The bubble has soon broken and demonstrated 
 the folly of their course. Toadying to kings even, 
 however good, does not pay in religion. They must 
 die, and it is not likely that their successors will in- 
 herit their vitiues. 
 
132 HISTORY OF METHODISM. 
 
 CHAPTER VII. 
 
 CALVINISTIC METHODISM WESLEY AND HIS WORK PROMI- 
 NENT CHARACTERS INITIATED PROVISION FOR THE 
 
 SACRAMENTS DEED OF DECLARATION. 
 
 CALVINISTIC Methodism was not altogether a 
 failure. Its Methodism, not its predestination, 
 had a gracious influence on the Churches of both 
 Europe and America, the effects of which remain to 
 this day. It at first attempted no new organization, 
 but sought rather to vitalize existing Churches. Mr. 
 Whitefield, however, commenced his Orphan House 
 on his first visit to Georgia. That colony had been 
 established by Mr. Oglethorpe as an asylum for un- 
 fortunate debtors and persecuted Protestants, with a 
 common seal, bearing the cap of liberty. Slavery 
 was excluded, because, as Mr. Oglethorpe said, it 
 was "against the Gospel, as well as the fundamental 
 law of England, ... a horrid crime." Be- 
 sides, it was claimed that slaves would "starve the 
 poor laborer." 
 
 But on Mr. Whitefield's second visit, finding that 
 the colony did not prosper, he proposed to send his 
 traveling companion to England to persuade the 
 trustees to admit of the introduction of both slavery 
 and rum. He afterward became a slave-holder, and 
 before his death had fifty slaves belonging to the 
 
PROMINENT CHARACTERS. 1 33 
 
 Orphan House, which fell to the Countess of Hunt- 
 ingdon by his will, with his lands, books, and furni- 
 ture, showing that he differed as widely with Wes- 
 ley on human rights as on human redemption. 
 
 Had this style of Methodism taken denominational 
 form in the South, as Arminian antislavery Meth- 
 odism did some forty-six years afterward, and been a 
 success, it is not unreasonable to believe that the 
 result on the fortunes of the slave would have been 
 very different from what we now witness. And it is 
 not the fault of Lady Huntingdon that it did not; 
 for, after the death of Whitefield, she bought up all 
 claims against his estate, and commenced missionary 
 operations in the South on a large scale. Beginning 
 with a day of fasting and prayer in all her chapels, 
 she called her ministers and students together at 
 Trevecka, and organized a missionary corps of pious 
 young men, and started them off for Georgia, Octo- 
 ber 27, 1772. Jubilees were held, sermons preached, 
 an embarkation song was written by Mr. Shirley for 
 the occasion, and sung with burning zeal, amid flow- 
 ing tears. The whole community was moved, and 
 "nothing was ever seen so blessed" as the spirit with 
 which these self-consecrating martyrs went forth to re- 
 deem the perishing South. The poor rejected Armin- 
 ians looked on with amazement, and, we trust, with 
 joy, though they regarded themselves superseded in 
 the New World, for which they had as yet laid no plans. 
 
 Reaching Georgia in a few weeks, these pious 
 adventurers gathered at the Orphan House, from 
 whence they sallied forth in all directions, preaching 
 with grand success, giving particular attention to the 
 slaves. Every thing went on hopefully for several 
 
1 34 HIST OR Y OF ME T HOD ISM. 
 
 years. Calls for their services came thick and fast, 
 new churches were proposed if they would come and 
 occupy them. The provincial government favored 
 them, and offered pecuniary aid. What could be 
 more charming? And God seemed to bless them, 
 and no doubt did so. But after all, his decrees crossed 
 their path, and exploded the whole scheme. The 
 Revolutionary War burst upon the country, and made 
 things so hot around them, that they all returned to 
 England. The Orphan House was burned, the 
 Whitefield property confiscated, and the whole terri- 
 tory left to await the coming of the discarded anti- 
 slavery, Arminian Methodism. After the war, the 
 countess made a vigorous effort, through Washing- 
 ton, Franklin, and others, -to recover her property and 
 position, but to no purpose ; her peculiar Methodism 
 in God's inscrutable providence had been found want- 
 ing, and was abolished. 
 
 THE FORTUNES OF THE CAUSE IN EUROPE. 
 
 The countess having taken advantage of the "Act 
 of Toleration" to protect her chapels, she had to 
 provide for the ordination of her preachers independ- 
 ently of the bishops. This broke the connection be- 
 tween her and some of her ablest clerical supporters. 
 She however presided like a bishop over her clergy, 
 calling and sending ministers at pleasure. But time 
 and care were breaking her down, and in 1791 she 
 closed her singular but useful life in the eighty-fourth 
 year of her age, having vainly endeavored to make 
 arrangements for the continuance of the work she 
 had begun. Her advisers failed her at the last from 
 one cause or another, and she left her work to the 
 
PROMINENT CHARACTERS. 135 
 
 care of her executors. It has since been largely ab- 
 sorbed by the Congregationalists. The Wales depart- 
 ment, which was started prior to her public approval 
 of Methodism, being well organized, continues to 
 live and is doing much good. Her chapels and 
 school also still live and bear her name, but effect 
 comparatively little for the public good. 
 
 MR. WESLEY AND HIS WORK. 
 
 Mr. Wesley still held on his way, traveling more 
 than four thousand miles a year, generally on horse- 
 back, until he was seventy years of age, when he 
 took to his carriage. He preached also several times 
 a day, presided at his conferences, and supervised 
 every part of the work, besides writing more volu- 
 minously than most authors who devoted their whole 
 time to it. When he was seventy-two years old, he 
 wrote in his "J ourna V "I find just the same 
 strength as I did thirty years ago." In 1784, he 
 wrote on his eighty-second birthday, "I find myself 
 just as strong to labor, and as fit for any exercise of 
 body or mind as I was forty years ago." This re- 
 markable preservation he every-where attributes to 
 God first, and subordinately to his manner of living, 
 being much in the open air, and never fretting. 
 
 The conference of 1 77 1 , to which we have re- 
 ferred, reported 30,338 members and 125 preachers. 
 Francis Asbury and Richard Wright offered them-- 
 selves for America, and were sent. Joseph Benson, 
 distinguished afterward in the counsels and liter- 
 ature of the Church, made his first appearance in 
 the minutes this year, though he had been a 
 teacher at Kino- S \vood, and afterward at Treveeka, 
 
1 3 6 HI ST OR Y OF ME THODISM. 
 
 and had been dismissed by the countess as before 
 stated, because he could not indorse Calvinism. His 
 Methodism had also prevented his ordination in the 
 Established Church. This was a great grievance to 
 him at first, but a greater blessing in the end, as it 
 gave him more of the joy of salvation, and Methodism 
 one of its most learned and useful ministers and 
 writers for a half century, as may be inferred from his 
 excellent commentary, sermons, and the Methodist 
 magazine, of which he was editor some eighteen years 
 prior to his death, which occurred in 1821. He was 
 as vise in counsel as he was pious and learned, and 
 twice enjoyed the honor of being president of the 
 Wesleyan Conference. It is really wonderful how 
 God supplied the wants of that young, but zealous 
 people, raising up just the right men to open new 
 fields, like Nelson, Coke, and Asbury; defenders of 
 the faith, like Fletcher; and commentators, like Clarke 
 and Benson. Men from all ranks and conditions of 
 society, with special adaptation to particular and nec- 
 essary labors, were called as they were needed. 
 
 Three years later, Samuel Bradburn appeared in 
 the conference, a peculiar genius, just unlike any 
 other preacher then or since known, afterward distin- 
 guished as the "Demosthenes of Methodism." Dr. 
 Clarke said of him, "I never heard his equal; I can 
 furnish no adequate idea of his powers as an orator; 
 we have not a man among us that will support any 
 thing like a comparison with him." He was a grand 
 looking" man, withal, full of natural humor, as well as 
 vital religion, and it often served him a good turn, 
 especially in mobs. Though trained a shoemaker, he 
 was equal to all occasions, and for forty years rendered 
 
PROMINENT CHARACTERS. 1 37 
 
 memorable service; and then departed in good hope 
 of a glorious immortality. 
 
 The conference for 1777 was held at Bristol, and 
 appointed 154 preachers, and reported 38,274 mem- 
 bers, exclusive of those in America, from which no 
 report was received on account of the Revolutionary- 
 War. Including about seven thousand members 
 there, this was a respectable gain. But still some 
 imagined, as many have since, that Methodism was 
 waning, having lost much of its simplicity and 
 power. This led Mr. Wesley to a thorough canvass 
 of the conference to ascertain the facts, the result of 
 which was, that there was 110 decline. But one of the 
 honest but desponding preachers, John Hilton, could 
 not acquiesce in this finding, and not wishing to go 
 down with a sinking cause, left and hid himself 
 among the Quakers. 
 
 METHODISM IN PRISONS. 
 
 One of the striking features of these times, and, 
 indeed, of all the early periods of Methodism, is the 
 attention it gave to prisoners. And this is hardly 
 strange when we consider their number and the hor- 
 rible treatment they received from the English 
 authorities. Men were imprisoned for almost every 
 little real or imaginary offense, — even for debt, how- 
 ever innocent, or unable to pay, and hung for the 
 theft of a sixpence. How such cruelty was tolerated 
 in the presence of God's Word and a pretentious 
 Christian Church is unaccountable. The Oxford 
 students, coming into sympathy with Jesus, were at 
 once moved with pity for them, and ran to their 
 relief. And it was characteristic of Methodists 
 
138 
 
 HISTORY OF METHODISM. 
 
 every-where to care for the wicked and poor of every 
 community. In visiting a place, instead of courting 
 the wealthy and respectable, they ran at once to the 
 sick and miserable — to the prisoners, soldiers, and 
 outcasts, and God raised up from these classes some 
 of their most effective laborers. Mr. Wesley took 
 special pains to preach to the soldiers, many of 
 whom were converted and called to the ministry. 
 At the conference of 1778, he urged the preach- 
 ers to visit the prisoners. He had faith in the 
 Gospel to raise the fallen and save the lost; even 
 to convert the prejudiced Romanists, and many 
 of them believed and were born again. If we 
 will carry on the work which he so nobly began, we 
 must imitate his faith and practice in this respect, 
 and not go beating about to find easy and respect- 
 able cases. 
 
 ANOTHER NECESSARY PROVISION. 
 
 About this time a talented young man, the only 
 son of wealthy parents, entered the ministry of the 
 Established Church, at South Petherton, and attracted 
 much attention, though destitute of the one thing 
 needful. Falling in with Mr. Maxfield, he received 
 some new light, which was greatly increased soon 
 after by conversation with a poor Methodist peasant, 
 who explained to him justification by faith, regener- 
 ation, the witness of the Spirit, etc.; when he threw 
 aside his notes and began to preach in good earnest, 
 and while preaching received the witness in himself, 
 and was "filled with joy unspeakable and full of 
 glory." This so inspired him that he was denounced 
 as a Methodist, rejected by his rector, reproved by 
 
PROMINENT CHARACTERS. 1 39 
 
 his bishop, threatened by a mob, as a matter of 
 course, and chimed out of the Church; whereupon 
 he preached in the streets, and having read Fletcher's 
 incomparable "Checks," joined the Methodists, and 
 became the celebrated Dr. Coke, the first Methodist 
 bishop of America, and the founder of Wesleyan 
 missions, upon which the sun has never set for many 
 years. Thus God keeps up the succession of right 
 men for the carrying on of his work. Though Mr. 
 Wesley never worried, he had often wondered who 
 would succeed him at his death. Mr. Fletcher had 
 declined the honor. All his other arrangements thus 
 far had been unsatisfactory, but here was the man to 
 suggest a practicable plan of adjustment, "The Deed 
 of Declaration," and to act a leading part in securing 
 for it the general approval of both preachers and 
 people. Mr. Wesley regarded him as his right-hand. 
 
 ANOTHER IMPORTANT MAN CALLED. 
 
 While Wesley was preaching in Dublin on one 
 of his early visits to that city, a youth went to hear 
 him, and was interested. Subsequently, that same 
 young man heard his brother in London. Afterward, 
 on hearing one Smyth in Ireland, who had been dis- 
 missed from his curacy on the charge of Methodistic 
 tendencies, the love of God was shed abroad in his 
 heart, when he began to visit the prisoners and other 
 sufferers for their good. After many struggles and 
 labors he graduated to the Methodist ministry, and 
 was received into the conference in 1779 on proba- 
 tion. This was Henry Moore, who, in the course 
 of a few years, was stationed in London, and became 
 Mr. Wesley's confidential adviser on all important 
 
140 
 
 HISTORY OF METHODISM. 
 
 matters, and his traveling companion. He was also 
 ordained by him, and made one of the trustees of 
 his manuscripts and books. Mr. Wesley prized 
 him very highly, and was, no doubt, much aided by 
 his wise and pious counsels in his old age, in the 
 absence of Dr. Coke, who was flying from continent 
 to continent, planting the Gospel in new fields. 
 This prepared him to understand Mr. Wesley's 
 plans, and to assist in managing affairs after his 
 death as few men could, and also to become his 
 most reliable biographer. 
 
 MR. WESLEY ORDAINING MINISTERS. 
 
 From the last-named conference the work went 
 on, attended with its usual labors, difficulties, and 
 successes, till 1784, when circumstances seemed to 
 require decisive action. Independency and ordina- 
 tion had been long urged by many, and opposed by 
 others. Mr. Wesley, in his lingering attachment to 
 the established Church, though he regarded the apos- 
 tolic succession as a "fable," had hesitated to exer- 
 cise the right of ordaining ministers for the societies 
 which he had been the means of organizing. He 
 feared that in thus openly taking issue with the 
 Church he would lose more for his cause than he 
 would gain. But the time had come when he must 
 take the responsibility of providing the sacraments 
 for his followers, especially in America, or they 
 would provide for themselves. The bishops of the 
 English Church would do nothing to relieve the case. 
 They were generally without God themselves, and 
 hated Methodism little less than the mobs they in- 
 cited to destroy it. So, after due consultation with 
 
PROMINENT CHARACTERS. 141 
 
 Mr. Fletcher and other pious churchmen, he ordained 
 Dr. Coke superintendent of the Methodist societies 
 in America, September 2, 1784, and Richard What- 
 coat and Thomas Vasey presbyters, to accompany 
 and co-operate with him. His brother Charles was, 
 of course, opposed to the whole proceeding, and re- 
 monstrated, saying, "Alas! what trouble are you 
 preparing for yourself, as well as for me and for 
 your oldest, truest, best friends ! Before you have 
 quite broken down the bridge, stop, and consider ! 
 If your sons have no regard for you, have some for 
 yourself. Go to your grave in peace ; at least, suffer 
 me to go first before this ruin is under your hand." 
 His grief was intense, and, it seems to us, equally 
 ridiculous ; and perhaps it was well that he did de- 
 part in peace soon after. The ice being thus broken, 
 and nobody harmed, Mr. Wesley ordained several 
 others of his lay preachers for Scotland, the West 
 Indies, America, and the home service, limiting the 
 latter to the administration of the sacraments in cases 
 of necessity; and Ave have yet to learn that their 
 priestly services were not just as efficient and accept- 
 able to God and the people as those of any bishop 
 or pope. If great and good men can be so enslaved 
 to a mere fiction of Romanism, how can we blame the 
 ignorant masses who rely on other fables for their 
 salvation from the same source ? 
 
 ANOTHER EMERGENCY PROVIDED FOR. 
 
 These proceedings removed one great source of 
 disturbance and danger to the societies. Another 
 occasion of solicitude was found in the advanced age 
 of Mr. Wesley, who could not be expected to con- 
 
142 HISTORY OF METHODISM. 
 
 tinue much longer at the head of his multiplying 
 followers. Who was to take his place without his 
 influence? (and no man could have that) was a question 
 which occupied, not his attention only, but that of 
 the preachers, who already trembled for the unity of 
 the body when Mr. Wesley should be called to his 
 reward. 
 
 From references already made to Mr. Fletcher, 
 the reader would naturally infer that he occupied a 
 high place in the affections of the whole connection. 
 This was so ; in proof of which, Mr. W 7 esley was fre- 
 quently solicited to secure him for his successor. 
 Accordingly, in January, 1773, he wrote him a very 
 emphatic letter, urging him by high considerations to 
 enter into the itinerant work, and be prepared to 
 succeed him in office. Mr. Fletcher replied with his 
 usual modesty, declining the overture, but promising 
 such assistance as he might be able to afford in cer- 
 tain contingencies. This was construed into encour- 
 agement by some of the preachers, and Mr. Fletcher 
 was addressed a second time ; but to no purpose. He 
 was a great man, an excellent scholar, and an eminent 
 Christian ; but he was not probably ' ' born to com- 
 mand." He could not fancy the position offered 
 him. "I am," said he facetiously to a friend, "like 
 one of your casks of wine: I am good for nothing 
 till I settle" 
 
 Methodism had found its way to America some 
 time before. It now appeared in the Isle of Man, in 
 Holland, and other places, and Mr. Wesley presided 
 over the whole, traveling from country to country in 
 his regular course with the same apparent ease and 
 energy he had displayed in former years. But the 
 
PROMINENT CHARACTERS. 1 43 
 
 question must be settled, "What is going to be done 
 when Mr. Wesley dies?" Most of the trust deeds 
 secured the right of appointing the preachers to the 
 several chapels to him, some made no provision for 
 their appointment after his demise, while many vested 
 the right to appoint in the conference. But who 
 were the conference ? As before stated, it was com- 
 posed of such preachers as Mr. Wesley called to- 
 gether to counsel with him, and none others. Here 
 was a difficulty which many feared, and some hoped, 
 would prove fatal to the union of the societies. 
 
 To avoid so great a calamity Mr. Wesley took 
 legal advice, and prepared a "Deed of Declaration," 
 constituting one hundred preachers, whom he named 
 therein, the conference of the people called Method- 
 ists, making provision for the filling of vacancies 
 occasioned by death, superannuation, or excision; 
 and defining their duties and powers so as to secure 
 the occupancy of the meeting-houses, and other 
 society property, to the Methodists, according to the 
 original design, and preserve the itinerancy forever 
 unimpaired among them. This deed beiiftr recorded 
 in His Majesty's High Court of Chancery, in the year 
 1784, the question of authority and government was 
 settled. The deed created some little uneasiness 
 among certain preachers not named in it, particularly 
 such as had left the work like Dr. Whitehead, and 
 were hoping to obtain a settlement, as did Mr. Wes- 
 ley's book-steward, in a Congregational Methodist 
 Church. But in general it gave great satisfaction. 
 Mr. Wesley's motives for this measure we find stated 
 by himself in these words: 
 
 "Without some authentic deed, fixing the meaning 
 
1 44 HI ST OR Y OF ME T HOD ISM: 
 
 of the term, the moment I died the conference 
 had been nothing. Therefore, any of the proprietors 
 of the land on which our preaching-houses were built 
 might have seized them for their own use, and there 
 would have been none to hinder them, for the 
 conference would have been nobody — a mere empty 
 name. 
 
 "You see, then, in all the pains I have taken about 
 this necessary deed, I have been laboring, not for 
 myself (I have no interest therein), but for the whole 
 body of Methodists, in order to fix them upon such 
 a foundation as is likely to stand as long as the sun 
 and moon endure. That is, if they continue to walk 
 by faith, and show forth their faith by their works; 
 otherwise, I pray God to root out the memorial of 
 them from the earth." 
 
 THE WISDOM OF THE MEASURE DEMONSTRATED. 
 
 The remarks of Mr. Moore on the importance 
 of this "Deed" are full of sound sense. He says: 
 
 "That men (not a few of whom had departed 
 from th^^bciety, and some had been expelled from 
 it), should, merely, by virtue of their legal authority 
 over the premises, appoint preachers to feed and 
 guide the flock, exhibited a distressing prospect. 
 Even where the trustees continued members of the 
 society, and attached to its interests, what could be 
 expected, in a matter of such vital concern, from 
 men so much engaged in worldly business? This 
 has often been proved in religious communities. It 
 was the chief cause of the decline of religion among 
 the latter Puritans: their lay elders assumed after 
 some time, the whole authority. From this pro- 
 
PROMINENT CHARACTERS. 1 45 
 
 ceeded that worldly spirit and political zeal which so 
 greatly dishonored that work in its last days; and 
 which had previously overthrown both Church and 
 State. 
 
 "The evil showed itself in prominent overt acts, 
 previous to this period. Mr. Wesley, having striven 
 to prevail on some trustees in Yorkshire to settle 
 their chapels, so that the people might continue to 
 hear the same truths, and be under the same disci- 
 pline as heretofore, was assailed with calumny, and 
 with the most determined opposition, as though he 
 intended to make the chapels his own ! Another set 
 of trustees, in the same county, absolutely refused to 
 settle a lately erected chapel; and, in the issue, en- 
 gaged Mr. Wesley's book-steward in London, who 
 had been an itinerant preacher, to come to them as 
 their minister. This man, however, was ' wise in his 
 generation,' and insisted upon having an income of 
 sixty pounds per annum, with the chapel house to 
 live in, settled upon him during his life, before he 
 would relinquish his place under Mr. Wesley. What 
 will not party spirit do? I was a witness, when, 
 ajter Mr. Wesley's death, it was found that the 
 preachers continued united and faithful in their call- 
 ing, how deeply those men repented of their con- 
 duct in this instance. In vain they represented to 
 the man of their unhappy choice how lamentably their 
 congregations had declined, and how hardly they 
 could sustain the expenses they had incurred. The 
 answer was short : They might employ otlier preachers 
 if they should think it proper; btit the dwelling-house 
 and the stated income belonged to him." 
 
 13 
 
1 46 HIST OR Y OF ME T HOD ISM. 
 
 OBJECTIONS TO THE DEED EXPLAINED. 
 
 "We need not wonder that Dr. Whitehead should 
 speak with such deep concern, and indulge such a 
 spirit of calumny, concerning this important measure 
 of settling the chapels. The doctor, and many others 
 who had departed from the work, had, through that 
 wise measure, but little prospect of succeeding, like 
 his friend the book-steward, to occupy chapels built 
 for the people by Mr. Wesley's influence and the 
 labor of the preachers. The favor of those trustees 
 who might be disposed to forget their sacred obliga- 
 tions, and incur such an awful responsibility, held 
 out but little hope to such men, now that a legal 
 definition was given to the phrase — The Confer- 
 ence; and, in fact, every appeal made to equity has 
 fully succeeded, on this very ground. 
 
 "In that day of uncertainty and surmise, there 
 were not wanting some, even among the itinerant 
 preachers, who entertained fears respecting a settle- 
 ment of this kind. One of those preachers, and of 
 considerable eminence, attacked the Deed of Settle- 
 ment, and declared that Mr. Wesley might as justly 
 place all the dwelling-houses, barns, workshops, etc., 
 in which we had preached for so many years, under 
 the authority of the conference, as he had done the 
 chapels; and that he thus assumed an authority the 
 Lord had not given him. This seemed far too strong 
 to be generally received, and it was quickly answered. 
 A preacher, in reply, observed, 'that, certainly, there 
 was as much justice in the one case as the other, pro- 
 vided those dwelling-houses, barns, work-shops, etc., 
 had been built in consequence of the preaching, and 
 
PROMINENT CHARACTERS. 147 
 
 by the subscriptions of the connection; and in order 
 that those erections might continue to be used for 
 the purposes for which they were thus built!' This 
 closed the debate for that time." 
 
 mr. Wesley's letter to the conference. 
 
 To give this instrument a happier operation and 
 more general acceptability, Mr. Wesley left the fol- 
 lowing letter to be read at the first session of the 
 conference after his decease: 
 
 "To the Methodist Conference. 
 
 "Chester, April 7, 1785. 
 
 " My Dear Brethren, — Some of our traveling preachers 
 have expressed a fear that, after my decease, you would exclude 
 them either from preaching in connection with you, or from 
 some other privilege which they now enjoy. I know no other 
 way to prevent any such inconvenience than to leave these, 
 my last words, with you. 
 
 "I beseech you, by the mercies of God, that you never 
 avail yourselves of the 'Deed of Declaration' to assume any 
 superiority over your brethren; but let all things go on among 
 those itinerants who choose to remain together exactly in the 
 same manner as when I was with you, so far as circumstances 
 will permit. 
 
 "In particular, I beseech you, if you ever loved me, and if 
 you now love God and your brethren, to have no respect of 
 persons in stationing the preachers, in choosing children for 
 the Kingswood school, in disposing of the yearly contribution 
 and the preachers' fund, or any other public money ; but do all 
 things with a single eye, as I have done from the beginning. Go 
 on thus, doing all things without predjudice or partiality, and 
 God will be with you to the end. John Wesley." 
 
 CONFERENCE ACTION ON THE SUBJECT. 
 
 This letter was read to the conference, according 
 to the writer's design, and responded to by resolu- 
 tions pledging that body to entire acquiescence in its 
 
1 48 HIST OR Y OF ME THODISM. 
 
 suggestions. But the effect was not all that was 
 desired. Though it allayed the fears of individuals, 
 it did not endear the government provided for in the 
 "Deed " to all parties. Some had little fondness for 
 the national Church, and wished to have all connec- 
 tion sundered, that they might enter the lists against 
 it. The heads of others were quite turned in favor 
 of ecclesiastical democracy. They could away with no 
 system that did not eschew all distinctions, while a 
 considerable number of excellent men preferred 
 something a little different from the existing plan. 
 The matter was talked over privately, and a private 
 convention or two was called, in which systems were 
 suggested and discussed, and in which, too, strong 
 preferences were expressed for our own. But the 
 secret was soon out, and raised an excitement which 
 alarmed the friends of the cause exceedingly. But 
 the next conference, by the timely aid of their 
 "Deed," firmly resisted all attempts to effect a 
 change in the constitution, in the face of great and 
 good men whose names are still cherished with 
 veneration. 
 
 THE DEED A GRAND SUCCESS. 
 
 Thus, that instrument has ever proved itself the 
 sheet-anchor of Mr. Wesley's incomparable plan of 
 itinerancy, and of the true interests of Methodism in 
 every emergency. If the preachers have at any time 
 inclined to diverge from it, it has restrained them, 
 and it has compelled them to discountenance and 
 suppress all tendencies to revolution ; so that the de- 
 signs of Mr. Wesley and his coadjutors have been 
 steadily carried out. And, so far as we can now 
 
PROMINENT CHARACTERS. 1 49 
 
 see, they must continue to be to the end of time, 
 unless the conference shall apostatize from God, and 
 become indisposed to work the system; or the legis- 
 lative or judiciary department of the country shall 
 prove recreant to duty, and attempt to mend what it 
 ought only to protect. But we think there is no im- 
 mediate occasion for alarm. The experiments which 
 have been made in vain at all these points, form 
 ground of confidence in the integrity both of the 
 conference and the judiciary. 
 
 Hence, instead of the societies being scattered at 
 the death of Mr. Wesley, as was anticipated, they 
 struck their roots still deeper, and extended their 
 branches wider. Says Mr. Jackson: " Extensive re- 
 vivals broke out in several places ; new societies were 
 formed, and older ones were quickened and aug- 
 mented ; and many chapels, of various sizes, were 
 erected and enlarged. Within ten years after Mr. 
 Wesley's death the societies were increased in Great 
 Britain alone more than forty thousand members, and 
 in twenty years they were increased upward of one 
 hundred thousand." 
 
150 HISTORY OF METHODISM. 
 
 CHAPTER VIII. 
 
 MR. wesley's labors — other departures from the 
 church — wesley's last conference — his death — 
 
 STATISTICS of his work OTHER results of his 
 
 labors. 
 
 HAVING provided the sacraments for Method- 
 ists of all lands, and for their self-government 
 after his departure, it would not have been unreason- 
 able if Mr. Wesley had taken life a little easier, and 
 ling-ered about his beloved home. But these wise 
 arrangements seem not to have relieved him in the 
 least ; he moved right on in his wonted course, 
 preaching, writing, and itinerating as before, and all 
 the more as he saw the time of his departure ap- 
 proaching. On entering upon his eighty-fifth year 
 he makes his first acknowledgment of decline, con- 
 fessing to some failure of sight, activity, memory, 
 etc. A year later he was still more infirm ; but in 
 1790 he wrote: "I am now an old man, decayed 
 from head to foot." But still he worked on during 
 all this time, traversing England, Ireland, Scotland, 
 and Wales, preaching to immense throngs in chapels 
 and churches and in the open air, until he could not 
 see to read the hymns, or even stand up without 
 support. And his preaching was as powerful as it 
 had ever been, producing all the mighty results of 
 other days. 
 
LAB ORS A ND RES UL TS. 1 5 I 
 
 OF HIS LATER CONFERE^ T CES. 
 
 The conference of 1781 was remarkable for origi- 
 nating what is generally called "The Cabinet." 
 Presiding elders were then unknown. The Cabinet 
 was composed of Mr. Fletcher, Coke, and four 
 others, who were invited by Mr. Wesley to meet 
 him every evening for consultation. 
 
 This conference also determined to receive no 
 married preachers on account of the difficulty of 
 supporting families, if enough others offered. Be- 
 sides, the preachers were prohibited to publish any 
 thing without Mr. Wesley's consent; and all the 
 profits of their publications were to go into the com- 
 mon stock. 
 
 The next conference brought up an old issue, the 
 like of which has appeared several times since. The 
 trustees at Bristol insisted on choosing their own 
 preachers. Wesley would not consent, because it 
 would ruin the itinerancy; and the conference sus- 
 tained him, and resolved to take a collection in all 
 the societies to erect a new chapel. But the trustees 
 surrendered, as they generally do in such cases, if 
 not sustained by the preachers. 
 
 A more important event of this conference was 
 its reception of Adam Clarke, whose fame is in all 
 the world, as a scholar and commentator. Being 
 sent to Norwich Circuit, he preached four hundred 
 and fifty sermons in about eleven months, traveling 
 a circuit of two hundred and sixty miles extent, 
 largely on foot, with his saddle-bags on his back, 
 there being but one horse for four preachers. His 
 youth and talents commanded general attention; and 
 
152 HISTORY OF METHODISM. 
 
 many bowed before the Lord. The next year he 
 received on trial a shoemaker's apprentice, by the 
 name of Samuel Drew, who afterward distinguished 
 himself as a metaphysical writer and a defender of 
 Methodism. Young Clarke soon advanced to the 
 front rank of Wesleyan^ preachers, and astonished 
 the world by his wisdom and labors. Though his 
 sermons were often very elaborate and popular, he 
 always preached extempore. He simply filled him- 
 self with his subject, and then talked from that full- 
 ness to his admiring hearers, which is a common- 
 sense way of producing conviction. 
 
 The conferences of those times were practically 
 very much like annual conferences of the present day. 
 That of 1784 received eight preachers on trial, 
 twenty-five into full connection, and dismissed five 
 by location and two by death, stationing one hun- 
 dred and ninety-seven among 49,219 members. The 
 total membership, including 14,988 in America, was 
 64,207. This conference was a critical one, having 
 to set in judgment on Mr. Wesley's "Deed of Dec- 
 laration." Human nature was then about the 
 same it is now, and was not always sanctified by 
 grace even among preachers, who were bold to face 
 mobs, and die for Christ and his cause. The Deed 
 named one hundred men who were to constitute the 
 legal conference at Mr. Wesley's death, and exercise 
 jurisdiction over the connection, under certain restric- 
 tions. But there were several good men who were 
 mortified that they were not among the number, and, 
 therefore, combined to resist the measure. The 
 debate that ensued was very sharp, and involved 
 personalities that seemed quite threatening, and 
 
LAB ORS AND RESUL TS. 153 
 
 probably would have resulted in something more 
 serious had it not been for the sainted Fletcher, who 
 was present and poured oil on the troubled waters. 
 Standing as he did on the brink of the grave, and 
 filled with the Spirit as few men have ever been, he 
 threw his whole soul into the contest, pleading for 
 peace. " Never," says one who was present, "never, 
 while memory holds her seat, shall I forget with 
 what ardor and earnestness Mr. Fletcher expostu- 
 lated, even on his knees, both with Wesley and the 
 preachers. To the former, he said : ' My father ! my 
 father ! they have offended, but they are your chil- 
 dren. ' To the latter he exclaimed : ' My brethren ! 
 my brethren ! he is your father !' and then portraying 
 the work in which they were unitedly engaged, fell 
 again on his knees, and, with meek fervor and devo- 
 tion, engaged in prayer. The conference was bathed 
 in tears." The Deed was confirmed. Several of the 
 objectors yielded, though they never forgot the 
 offense complained of; but three or four seceded and 
 joined other bodies, without improving their religious 
 feelings or social fortunes. It takes more grace to 
 bear a slight, real or imaginary, than to face a mob. 
 Of course, these men went off complaining of Mr. 
 Wesley and the "Deed," which led the next confer- 
 ence to issue a paper, assuming the responsibility of 
 the transaction. 
 
 ANOTHER STEP FROM THE CHURCH. 
 
 The conference of 1786 brought up the old ques- 
 tion of the relation of Methodists to the Church, 
 which was settled as before, except that permission 
 was granted to hold service in the chapels during 
 
154 HISTORY OF METHODISM. 
 
 Church hours where the clergy were notoriously 
 wicked or dangerously heretical, and where Method- 
 ists were not well accommodated with Church serv- 
 ice, thus paving the way to that independency which 
 was certain to come not long hence. Another good 
 thing done at this conference was «to receive Will- 
 iam Bramwell on trial, whose remarkable history is 
 familiar. He was not distinguished for learning, like 
 some of his predecessors, so much as by his power 
 in prayer and in bringing sinners to Christ. When 
 he was converted he says "heaven came down to 
 earth. It came to my soul. . . . My soul was 
 then all wonder, love, and praise." And he retained 
 it, and led multitudes to the same blessed experience. 
 The work of God so increased, Mr. Wesley ven- 
 tured another step away from the assumptions of the 
 Church, and ordained three presbyters for England, 
 as he had ordained others for Scotland and America, 
 and then ordained one of them, Alexander Mather, 
 superintendent or bishop. Hardly a year passed 
 when the wickedness of the Church authorities and 
 the growth of his societies did not imperatively de- 
 mand some new departure from the establishment. 
 
 wesley's last conferenxe labors. 
 
 The last conference he attended was held at 
 Bristol, July 27, 1790, where he organized his first 
 "band" and erected his first chapel some fifty years 
 before. Now, he was the acknowledged and be- 
 loved father bishop of some 540 traveling preachers, 
 1,200 local preachers, and 134,599 members, scat- 
 tered among the nations, but fully organized, and 
 forming the nucleus of the largest Protestant Church 
 
LABORS AND RESULTS. 155 
 
 in the world. His parting with the Conference was 
 deeply affecting. Says one of his preachers: "I 
 parted with Mr. Wesley until the resurrection of the 
 just. He appeared very feeble. His eye-sight had 
 failed so much that he could not see to give out the 
 hymns; yet his voice was strong, his spirit remarka- 
 bly lively, and the powers of his mind and his love 
 toward his fellow-creatures were as bright and as 
 ardent as ever." 
 
 His signature to the minutes of the conference, 
 facsimiles of which may be seen on our third page, 
 shows that his writing days were past. In making 
 his last entry in his cash account, a little after, he 
 adds in an almost illegible hand and in a manifest 
 numerical error: "For upward of eighty-six years I 
 have kept my accounts exactly. I will not attempt 
 it any longer, being satisfied with the continual con- 
 viction that I save all I can and give all I can — that 
 is, all I have." 
 
 But still he went on with his work, using up the 
 few days and the little strength that remained to 
 him for the glory of God and the good of his peo- 
 ple. We find him again, a month later, at Bristol, 
 holding a "watch-meeting" till midnight; then in 
 London, Cornwall, the Isle of Wight, and back to 
 Bristol, preaching at five o'clock in the morning, 
 and elsewhere, preaching in the streets, burning 
 with fever, closing his full ministry at Leatherhead, 
 February 23, 1791, with the text, "Seek ye the 
 Lord while he may be found; call ye upon him 
 while he is near," showing that his early passion 
 to save sinners was "strong in death." "On that 
 day," says Dr. Stevens, "fell from his dying grasp 
 
156 HISTORY OF METHODISM. 
 
 a trumpet of the truth which had sounded the ever- 
 lasting Gospel oftener and more effectually than that 
 of any other man for sixteen hundred years. The 
 Reformers of Germany, Switzerland, France, and 
 England wrought their great work more by the 
 pen than by the voice. It has been admitted that 
 Whitefield preached more eloquently, with few ex- 
 ceptions to larger assemblies, and traveled more 
 extensively (though not more miles) than Wesley, 
 within the same limits of time ; but Wesley survived 
 him more than twenty years, and his power has 
 been more productive and permanent. Whitefield 
 preached eighteen thousand sermons — more than ten 
 a week for his thirty-four years of ministerial life. 
 Wesley preached forty-two thousand four hundred 
 after his return from Georgia — more than fifteen a 
 week." 
 
 HIS DESCENT TO THE GRAVE. 
 
 From this point he descended to the grave as 
 such a man should, resting on the sure foundation 
 indicated by the lines, 
 
 "I the chief of sinners am, 
 But Jesus died for me," 
 
 repeating them often when near his end. He was 
 also filled with praise, and tried to sing, 
 
 "I'll praise my Maker," etc., 
 
 when he was too far gone to articulate. "The best 
 of all is, God is with us," was one of his dying 
 utterances. March 2, 1791, in the morning, he ex- 
 claimed to the group of loving friends around his 
 bed, "Farewell!" and passed away without a struggle 
 
LABORS AND RESULTS. 
 
 157 
 
 to his everlasting reward, in the eighty-eighth year of 
 his age, and the sixty-fourth of his ministry. 
 
 APPRECIATED AT LAST. 
 
 The latter part of Mr. Wesley's career differed 
 very widely, in one respect, from the former. His 
 early travels were constantly interrupted by mobs 
 and other persecutions, which not only embarrassed 
 his work, but often endangered his life; but God 
 permitted him to live to command the respect and 
 veneration of his greatest enemies. His old age w r as 
 honored with all the attention that was safe for any 
 man to receive. "The churches in London were 
 generally closed against him in 1738; but now 
 he had more applications to preach in those very 
 churches, for the benefit of public charities, than he 
 could possibly comply with. His visits to many 
 places in the country created a sort of general festi- 
 val. The people crowded around him as he passed 
 along the streets; the windows were filled with eager 
 gazers; the children waited 'to catch the good man's 
 smile,' which the overflowing benignity of his heart 
 rendered him ever willing to bestow. When he first 
 went into Cornwall, accompanied by John Nelson, 
 he plucked blackberries from the hedges to allay 
 the cravings of hunger, and slept upon boards, hav- 
 ing his saddle-bags for a pillow, till the bones cut 
 through his skin. Now he was received, in that 
 county especially, as an angel of God. On the 17th 
 of August, 1789, on visiting Falmouth, he says: 
 'The last time I was here, above forty years ago, I 
 was taken prisoner by an immense mob, gaping and 
 roaring like lions ; but how is the tide turned ! High 
 
158 HISTORY OF METHODISM. 
 
 and low now lined the street from one end of the 
 town to the other, out of stark love, gaping and 
 staring as if the king were going by.'" (Wesley's 
 Works, Vol. IV, p. 728.) 
 
 Thus, integrity to God is sometimes honored even 
 in this world. Whatever injustice, prejudice, and 
 calumny may heap upon our names for a time, if 
 we take it patiently, and plod on in the way of well- 
 doing, redemption will come, and Haman shall be 
 compelled by his own convictions to honor the same 
 Mordecai he would have hanged. 
 
 NUMERICAL PROGRESS OF THE SOCIETIES. 
 
 The first attempt to take a census of the societies 
 was made, as before stated, in 1766; but for several 
 reasons it was very imperfectly done. Subsequent 
 reports were more complete. Believing that they 
 may be profitable to the reader in several respects, 
 we present the following tabular statement. It must 
 be remembered, however, that it gives but a very 
 imperfect view of the good effected. Much of the 
 time Mr. Wesley would not allow his preachers to 
 form societies at all, but required them to urge their 
 converts into the Established Church, or some other. 
 In many cases these converts doubtless retained their 
 formal connection with the Established Church with- 
 out entering into Mr. Wesley's societies at all. 
 Though Methodists in principle they did not become 
 so by name ; and yet they owed their spiritual life 
 to the preaching of Mr. Wesley and his followers. 
 The reckoning of names in the table which we 
 give here is only of those enrolled on the class- 
 books. Still the showing suggests important lessons 
 
LABORS AND RESULTS. 
 
 159 
 
 concerning the work, which may be turned to prac- 
 tical account. 
 
 TABULAR EXHIBIT. 
 
 1767 
 1768 
 1769 
 1770 
 1771 
 1772 
 1773 
 1774 
 1775 
 1776 
 1777 
 t 77 S 
 
 XS P 
 X! o 
 
 we 
 
 54 25, 
 
 64I 
 
 70 
 
 83 
 
 125 
 
 132 
 
 137 
 
 I43|35 
 15238 
 i75'39 
 i54|38 
 164140 
 
 91 1 
 
 34i 
 263 
 466; 1 
 
 338 
 9841 
 
 2J2| I 
 
 61 2 2 
 
 '45' 2 
 826 1 
 
 274 1 
 089 1 
 
 430 
 922 
 
 H3 
 
 872 
 
 546 
 288 
 340 
 533 
 681 
 
 552t 
 7i5 
 
 n% 
 
 U 
 
 •O P 
 
 ~ <T> 
 
 g S 
 
 
 
 
 
 
 
 ►;■ 
 
 
 ~ jj. 
 
 ; » 
 
 S" 
 
 1779! 
 
 1780! 
 
 
 $28,260* 
 
 
 1781 
 
 
 1782 
 
 9,476 
 
 1783 
 
 16,397 
 
 1784! 
 
 12,336 
 
 1785! 
 
 4,33! 
 
 i786 ! 
 
 4,636 
 
 1787, 
 
 5,°77 
 
 1788; 
 
 2,250; 
 
 1789; 
 
 5,365 
 
 1790 
 
 "O p 
 
 I6 7 
 171 
 
 178 
 183 
 I 9 I 
 
 o g 
 
 42,486 
 43,830 
 44,461 
 45,823 
 
 45,995 
 i97j 49,219 
 2ii|53,839 
 238, 60,329 
 261 64,980 
 298 70,614 
 288 74,254 
 3i3 76,968 
 
 2,397 
 i,344 
 
 631 
 1,362 
 
 162 
 3,224 
 4,620 
 6,490 
 4,651 
 5,634 
 3,640 
 2,714 
 
 On 
 
 $4,588 
 5,4H 
 3,336 
 
 6,735 
 
 6,897 
 
 5,740 
 
 9,78i 
 
 9,525 
 
 10,807 
 
 11,640 
 
 11,630 
 
 13,687 
 
 Thus we see the progress of the cause was not 
 rapid, but steady and solid. Both preachers and mem- 
 bers were received with great care, and dismissed 
 with little ceremony when found incurably wanting in 
 character or usefulness. 
 
 OTHER BENEFITS OF THE WESLEYAN MOVEMENT. 
 
 Though these figures indicate remarkable success, 
 we are to look elsewhere for the grandest results of 
 the YVesleyan movement. It revolutionized the the- 
 ology, ecclesiasticism, humanity, benevolence, and 
 religious worship of the nations. Its early sympathy 
 for prisoners, soldiers, sailors, slaves, and the poor, 
 
 * These collections were for different objects, such as education, chapel 
 debts, etc. 
 
 f A decrease — report from America not included as before, on account of 
 the war. 
 
 % The Chapel Fund collection omitted this year to assist in building the 
 City Road Chapel. 
 
l60 HISTORY OF METHODISM. 
 
 laid the foundation of all the improvements that have 
 occurred in the condition of these classes since the 
 dark days of its first startling utterances. The ''hor- 
 rible" decree of reprobation is not calculated to ex- 
 cite sympathy for the oppressed. People are not apt 
 to be better than their God. Methodism, pre- 
 senting the God of love, "manifest in the flesh" of 
 his son Jesus Christ, who lived a suffering life for 
 fallen man, and died on the cross for his redemption, 
 introduced the true model of Christianity and hu- 
 manity which has since influenced the morals, relig- 
 ion, legislation, and social life of the millions, — abol- 
 ished slavery in its worst forms, and elevated the 
 unfortunate to a better condition than they ever en- 
 joyed since the world began. The humanity of to- 
 day, of which we may be proud when we contemplate 
 it in contrast with the tyranny and cruelty of a cent- 
 ury and a half ago, is but the outgrowth of senti- 
 ments and practices set on foot by the Holy Club at 
 Oxford, and afterward developed by their labors and 
 sufferings, in connection with their friends, the im- 
 mortal Howard, Wilberforce, and others, who caught 
 their benevolent spirit. Many living Methodist 
 preachers can remember when the dark pall of "elec- 
 tion and reprobation" hung over this country, par- 
 alyzing all motives to Christian enterprise. They were 
 met every-where by the defenders of the "decrees" 
 and ordered off as heretics, and intruders. But 
 having Wesley's "Doctrinal Tracts," and Fletcher's 
 "Checks," in their saddle-bags, and the Scriptures in 
 their memory and hearts, they entered the arena and 
 put their learned traducers to flight. Where are 
 these doctrines now? Who preaches them? Seeing 
 
LABORS AND RESULTS. l6l 
 
 that the people would not hear them, they were parti- 
 ally concealed by various forms of "New Divinity." 
 Being driven from these intrenchments, they were 
 left to slumber in abandoned creeds, and musty 
 volumes, which are seldom read; and salvation 
 by faith, free and full, is now generally offered to 
 all sinners as the lawful purchase of the atonement, 
 and that by the very Churches which once insisted on 
 "election and reprobation" as the cardinal "doc- 
 trines of grace." 
 
 Methodism has also shed new light upon the doc- 
 trine of salvation by faith, dimly apprehended by 
 Luther but left so complicated with ceremonial condi- 
 tions as not to be practicable to most minds. Wes- 
 ley was never more anxious or sincere than when he 
 went to Georgia to convert the Indians; but he was 
 still in spiritual darkness. He had prayed and fasted 
 enough to be converted a thousand times; but he 
 had done it in obedience to the prevailing sentiments 
 of the English Church inherited from the Papacy. 
 Romanism puts its victims upon a course of self- 
 mortification, terminating with pardon from the priest. 
 The English Church did the same, all except the 
 pardon, and that it modestly left to God, without any 
 settled theory as to whether it would be pronounced 
 in this life, and if so, what evidence of it, if any, 
 would be given. Wesley thus sought salvation by 
 works, and with great uncertainty as to the result. 
 He sought it long and earnestly, as did his brother, 
 and his friend, Mr. Whitefield. Calvinism was more 
 explicit on two points. It claimed that the elect 
 could not be saved from all sin, or even know that 
 they were pardoned till death, so that the highest 
 
 14 
 
1 62 HISTORY OF METHODISM. 
 
 possible state of grace was little more than a per- 
 petual anxiety. 
 
 But when Wesley condescended to consult the 
 poor unecclesiastical Moravians, they taught him the 
 way of the Lord more perfectly, whereupon he 
 sought salvation by faith, and obtained pardon, and 
 the witness of the Spirit that he was born of God. 
 Thus he came to know the meaning of the word sal- 
 vation, the method of obtaining it, and the proper 
 evidence of its accomplishment, and that it is for 
 him that believeth in Jesus, irrespective of Church 
 or priest. With this discovery he went forth and ac- 
 complished the great work, an outline of which we 
 have attempted to give. 
 
 In prosecuting this enterprise many new expe- 
 dients were forced upon him, which he reluctantly, 
 but wisely entertained, and experimented into suc- 
 cess. Others were divinely suggested to his mind 
 which appeared more appropriate, and were adopted 
 for himself and the Christian public of all nations. 
 Among these are lay preaching and lay prayer-meet- 
 ings, two marvelous innovations upon "Church 
 Order;" annual and quarterly conferences, love- 
 feasts, class-meetings, watch-meetings, extempora- 
 neous praying and preaching, tract distribution, even- 
 ing meetings, devotional congregational singing, free 
 Sunday and week-day schools, with many others, 
 most of which have become quite common through- 
 out Protestant Christendom. When the Methodists 
 first went to rigid New England, there was no pro- 
 vision in the Churches for evening meetings. Lay 
 prayer-meetings for the masses were unknown. The 
 first public speakings of Methodist women were 
 
LABORS AND RESULTS. 1 63 
 
 thought to be an outrage on St. Paul, and common 
 decency, and their devotional songs were pronounced 
 a disorder. But now, all these things are generally 
 approved and practiced. 
 
 PRACTICAL SUGGESTIONS. 
 
 We speak of these particulars not to glorify Mr. 
 Wesley or Methodism. God called him to the work 
 he did as certainly as he called Moses, or Nehemiah, 
 or Paul, to their respective undertakings, and, no 
 doubt, led him in the way he should go, for the 
 good of the world. His works praise him, but God 
 more, to whom be all the glory now and forever. If 
 he was a ' ' Pope ' ' as has been charged, he was one 
 for God, and exercised authority over those whom 
 God gave him, and who pleased to follow him. No 
 successor has ever possessed the authority he had, 
 for no one has occupied the same providential rela- 
 tion to the work. He was the father of it, and sac- 
 rificed himself and all he had, or could honestly ob- 
 tain, for its welfare. And this personal sacrifice was 
 the real secret of his power over his preachers. Had 
 he insisted on a salary of five hundred pounds a year, a 
 very moderate sum for a bishop, then or now, or even 
 accepted it, his authority would have been discarded. 
 But he accepted nothing but labors and sacrifices 
 more abundant. He did not, could not drive his 
 helpers; he led them, was foremost in the loss of all 
 things. This was also the secret of Asbury's au- 
 thority. He never imposed heavier burdens on his 
 preachers than he bore himself. His heroic addresses 
 to the young ministers were always backed by more 
 heroic deeds. And this is the legitimate way to 
 
1 64 HISTORY OF METHODISM. 
 
 command authority in a free country, and especially 
 in the work of God. 
 
 The thing that should engross us, who have been 
 especially profited by the labors of such leaders as 
 John Wesley and Francis Asbury, is to follow them 
 as they followed Christ, and not go back to the beg- 
 garly elements of ceremonial or official religion, from 
 which they delivered us. Their aim was to save sin- 
 ners. For this they lived, labored, and sacrificed 
 every personal power and interest. Should their 
 tens of thousands of ministerial followers do as much, 
 Methodism would not be long in taking the world 
 for Christ. 
 
 One further remark, and we pass on to other 
 scenes. The Methodist system of government and 
 Christian labor has commanded the admiration of 
 our wisest men; and yet it has been, and will be, 
 severely criticised. But whether good or bad, nearly 
 every feature of it has come down to us from Mr. 
 Wesley, and has been proved by the infallible test of 
 experiment. It was constructed for the direction and 
 government of live, consecrated men. Others can 
 not like it. The moment it shall be modified to 
 please worldly men, whether of the pulpit or the pew, 
 its efficiency is gone. Times and customs may change, 
 but this system, operated in the spirit which gave it 
 birth, will never be found wanting in success. It may 
 be modified, and will be, but so long as that modifi- 
 cation shall impose more self-denial and labor on the 
 leaders, as well as others, the cause will not suffer. 
 
CONTR VERSIES SETTLED. 1 65 
 
 CHAPTER IX. 
 
 THE SITUATION STATED — ISSUES INVOLVED — DEMANDS 
 
 MADE PLAN OF PACIFICATION PROGRESS 
 
 OF THE CAUSE. 
 
 MR. WESLEY having finished his work, all eyes 
 were now turned toward his governmental suc- 
 cessors, the " legal hundred." His system had worked 
 well under his own wise and fatherly administration; 
 but whether it would succeed as well, or at all, under 
 the new arrangements, was a question about which 
 there were various opinions. A few of the preachers, 
 not named in the "Deed of Declaration," were quite 
 willing that it should prove a failure, that they might 
 obtain a permanent settlement in some one of the so- 
 cieties. The majority, however, were intensely anx- 
 ious that it should succeed and accomplish all that 
 its lamented projector and his advisers had hoped. 
 The first session of the legal hundred was, therefore, 
 anticipated with profound solicitude. "Pray, pray, 
 pray!" rung out through the connection from the pen 
 of Joseph Bradford; and Mr. Entwisle expressedx a 
 common feeling when he wrote, " My soul trembles 
 for the ark of the Lord." 
 
 The danger was greatly argumented by the agi- 
 tated state of public opinion, growing out of the 
 French Revolution, then pouring forth its torrents of 
 
1 66 HISTORY OF METHODISM. 
 
 infidelity and unrestricted liberalism. Some of the 
 preachers had become infected with the lowest kind 
 of Republicanism, and were disposed, like Alexan- 
 der Kilham, who soon after led the first succession, 
 to throw off the Wesleyan yoke. Pamphlets, circu- 
 lars, and appeals, representing different views and 
 projects, were sent forth in every direction. Church- 
 men and dissenters took a lively interest in the dis- 
 cussion, hoping to break up the connection, and 
 divide the spoils between them, a policy which is not 
 entirely unknown in this country. 
 
 Soon after the death of Wesley, Rev. William 
 Thompson called a meeting of preachers for con- 
 sultation, to make arrangements for the coming 
 conference. This led to conflicting meetings and 
 discussions which did not improve the prospect of 
 peace. 
 
 Dr. Coke, sharing the common solicitude, has- 
 tened home from America, to be suspected and 
 accused of improper motives in making his appear- 
 ance just at that time. 
 
 THE ISSUES INVOLVED. 
 
 The tenacity with which Mr. Wesley adhered to 
 the established Church has already been mentioned. 
 He required nothing as a condition of membership 
 in his societies, nor, indeed, allowed any conduct 
 among his adherents which was inconsistent with 
 their relations to the Church or conformity to its 
 lawful requisitions. He held no service in the chap- 
 els during the time of regular service in the church, 
 except under peculiar circumstances, but attended 
 that service himself, and enjoined upon his followers 
 
CONTROVERSIES SETTLED. 1 67 
 
 to do the same; nor would he allow the preachers 
 to administer the sacraments, but required his fol- 
 lowers to receive the communion in the Episcopal 
 Church. His preaching-places must not be called 
 churches, but chapels; his helpers, not clergymen, 
 but lay preachers ; and the assemblies of his people, 
 mere societies. 
 
 But he did not maintain this course without diffi- 
 culty, nor without strong apprehensions that some- 
 thing like a separation would ultimately take place. 
 The repulsion of Methodists and Methodist preachers 
 from the sacrament, and the infliction of cruel per- 
 secution from a domineering priesthood, created a 
 general distrust of the piety of its incumbents, and 
 a consequent disinclination to attend upon their 
 ministry. Of course, there was a loud call for the 
 sacraments in the chapels, which could not be fully 
 answered without seeming to dissent from the estab- 
 lishment. Mr. Wesley's personal influence went far 
 to moderate this demand, but was hardly sufficient 
 to allay it. At all events, he found it necessary to 
 administer the sacrament himself in some of the 
 chapels, and to secure similar service from several 
 others of the regular clergy who were interested in 
 his enterprise, and finally to ordain certain of his 
 preachers for the purpose. 
 
 This was the state of things at his death, when 
 all eyes turned to the conference for some accommo- 
 dation. To prevent the administration of the sacra- 
 ments to the people by their own preachers was 
 impossible. The conference had no power to do it 
 had it been disposed. "The question," says Mr. 
 Watson, "stood on the plain, practical ground, 
 
1 68 HISTORY OF METHODISM. 
 
 'Shall the societies be obliged, from their conscien- 
 tious scruples, to neglect an ordinance of God; or 
 shall we drive them to the Dissenters, whose pecul- 
 iar doctrines they do not believe; or shall we, under 
 certain regulations, accede to their wishes?' " 
 
 THE FIRST CONFERENCE. 
 
 This conference, the forty-eighth from the begin- 
 ning, met at Manchester, July 26, 1791, and pro- 
 ceeded to business with the coolness and caution 
 the situation seemed to demand. Rev. William 
 Thompson, a wise, devout, and dignified Irishman, 
 was elected president, and Dr. Coke secretary. 
 There were about three hundred preachers present, 
 all anxious, and generally solemn and prayerful. 
 
 The first business, of course, was to read Mr. 
 Wesley's letter, left as "his last words" to the legal 
 "hundred," which we have already recorded — a most 
 wise and apostolic document, that it will be well for 
 all bishops and conferences to keep in mind. This 
 done, the conference agreed to grant the preachers 
 in full connection equal privileges with themselves, 
 so far as the Deed of Declaration would allow; 
 to follow the plan left by Wesley; restricted the 
 appointment of preachers to the same circuit to two 
 years, except in special cases of "revival;" appointed 
 Dr. Coke to preside at the Irish Conference, as he 
 had done before; provided for various committees to 
 co-operate with themselves in the management and 
 prosecution of the work; pledged Mr. Wilberforce 
 their co-operation in his efforts to abolish the slave- 
 trade; arranged the appointments and adjourned. 
 
 Thus the trying ordeal seemed to have been 
 
CONTROVERSIES SETTLED.. 169 
 
 passed in safety; but the conference did not clearly 
 touch the questions in dispute. Its pledge "to fol- 
 low Mr. Wesley's plan" was susceptible of differ- 
 ent constructions, which all parties explained to 
 suit their respective opinions and purposes. Some 
 thought it meant that they would adhere to the 
 Church; others, that it favored dissent. Hanby, 
 Taylor, and Cownley, whom Wesley had authorized 
 to administer the sacraments, went on doing so, 
 much to the annoyance of the opposing party, some 
 of whom left the connection. Kilham rushed into 
 the controversy, insisting on the largest liberty, pro- 
 nouncing his Churchish opponents "bigots," their 
 course "trimming between God and the world," and 
 their arguments "political," "carnal, and sold under 
 sin." Party feeling ran very high, and portended 
 serious results. 
 
 OTHER ACTION ON THE SUBJECT. 
 
 The second conference met in London, July 31, 
 1792, and elected Alexander Mather, whom Wesley 
 had ordained superintendent, to preside, and Dr. 
 Coke secretary. Mr. Kilham was soon arraigned 
 and censured for the severity of his writings, and 
 barely escaped expulsion by making some little ac- 
 knowledgment, though ably defended by Bradburn, 
 the "Demosthenes of Methodism." 
 
 Some minor matters being disposed of, the ques- 
 tion of the day — the sacraments — was introduced. 
 Petitions from the people, calling for deliverance 
 from bondage to the established Church, were pre- 
 sented in large numbers, and not a few, equally 
 emphatic, remonstrating against any change. The 
 
 T 5 
 
I70 HISTORY OF METHODISM. 
 
 conference was unwilling, at first, to do any thing 
 on the subject. They had always been taught to 
 regard themselves as a society in the Church, and not 
 a Church of themselves. With this understanding 
 many of their most wealthy and pious members had 
 joined, and were at that moment holding important 
 offices of trust. They still loved the Church as their 
 mother, and looked only to her for the valid admin- 
 istration of the ordinances. The conference was 
 aware how the change demanded would affect such 
 people, and felt compelled to move cautiously; but 
 their prudent tardiness and delay did not quiet the 
 public mind. Discussion waxed warmer and warmer. 
 The leading men in the conference were on opposite 
 sides, and the prospect for peace was dubious. A 
 majority, however, agreed that the preachers might 
 administer the ordinances where a majority in the 
 society was in favor of their doing so. This gave 
 the High-church party great offense, and created no 
 little disturbance. They then retracted, and allowed 
 the sacraments only where there was no objection; 
 but this increased the difficulty, as it gave the power 
 to a single Churchman to bind all the rest of the 
 society. The contention became intolerable. High- 
 church trustees shut several of the chapels against 
 Low-church preachers; congregations were divided; 
 many seceded from the society, and things looked 
 threatening indeed. What could be done? The 
 conference was as much divided as the people. Mr. 
 Benson was High-church; Mr. Moore, Mr. Wesley's 
 biographer, was Low-church; and both had been in 
 the same circuit, serving different parties to the con- 
 troversy. 
 
CONTROVERSIES SETTLED. 171 
 
 Thus the storm raged from year to year, but 
 still the work of God prospered. The conference 
 of 1795 opened under critical circumstances. Ex- 
 citement had reached the culminating point. Argu- 
 ment was exhausted. All seemed to feel that the 
 decisions of this session would decide the fate of 
 the Wesleyan body ; and yet it was obvious that no 
 action, however wise, would please all, and prevent 
 a separation of some from the Connection. The 
 alternation of hope and fear could be distinguished in 
 every countenance. Many a pious heart trembled 
 for the ark of God. Trustees and stewards from all 
 parts of the kingdom were assembled in the lobby, 
 to speak for themselves and their constituents, and 
 by all lawful means to persuade the conference to 
 favor the preferences of their respective parties. 
 Some would secede if the conference should do thus 
 and thus ; and others would secede if it should not. 
 The conference heard all ; and, fully impressed with 
 the delicacy of their position, entered upon their 
 work like men of God, determined to take no advan- 
 tage that did not belong to them, and come to some 
 decision that would end the controversy forever, if 
 possible. 
 
 HOW THE MATTER WAS FINALLY SETTLED. 
 
 It was first agreed to refer the whole matter to a 
 "committee of nine" to be chosen by ballot. This 
 was the fairest way to choose them, and yet it was 
 to be feared that in this way they would all be on 
 one side, as it was evident the conference was not 
 equally balanced. But no ; there was too much 
 magnanimity in the body for this. All seemed to 
 
1 7 2 HIST OR Y OF ME T HOD ISM. 
 
 feel that both sides ought to be represented, and that 
 minorities are to be respected. The ballotings re- 
 sulted in the appointment of a mixed committee, 
 consisting of Rev. Joseph Bradford, John Pawson, 
 Alexander Mather, Thomas Coke, William Thompson, 
 Samuel Bradburn, Joseph Benson, Henry Moore, 
 and Adam Clarke. After sitting six evenings, three 
 and a half hours each evening, in close deliberation, 
 the committee presented a "Plan of Pacification;" 
 so accommodating all parties, and requiring conces- 
 sions from all, that it was difficult to tell which party 
 in the committee had prevailed. The truth was (be 
 it said to the praise of God, and to the credit of 
 their hearts as well as their heads), both prevailed. 
 Their paramount interest was to save the cause ; and 
 the matter in dispute being prudential arrangement, 
 they acquiesced in a compromise that required con- 
 cessions both ways, and still gave both sides their 
 own way to an important extent. The conference 
 adopted the report with great unanimity, by slightly 
 altering one article, after which it very harmoniously 
 appended two or three more, and sent it forth among 
 the societies. Few could say it was just what they 
 wanted ; but nearly all the real Methodists, embrac- 
 ing the trustees, stewards, and private members, 
 acquiesced in it as a plan of peculiar wisdom, dropped 
 their controversies, and united anew in the work 
 of God. 
 
 It is not necessary to state all the provisions of 
 this plan. It is enough to say that baptism and the 
 Lord's -supper, together with service in the chapels 
 during the time of Church service, were provided for 
 on the condition that a majority of the stewards and 
 
CONTROVERSIES SETTLED. 1 73 
 
 leaders should approve of having them administered. 
 But it did not bind the conscience of any one. If a 
 majority should favor the sacraments, etc., according 
 to the "plan" it did not bind the minority to attend 
 upon them. Members could go to Church as before, 
 and those who preferred it might receive baptism 
 and the sacrament at chapel. Was not this kind? 
 Was it not just? And was it not Wesleyan too? 
 We have not a doubt of it. Mr. Wesley loved the 
 Church, but he loved the souls of men better. He 
 would not separate from her any further than he 
 found it necessary to the work of God. The Church 
 was not his God. In a letter to Mr. Walker, he 
 says: "Nor have we taken one step further than we 
 were convinced was our bounden duty. It is from 
 a full conviction of this that we have, 1 . Preached 
 abroad; 2. Prayed extempore ; 3. Formed societies ; 
 and, 4. Permitted preachers who were not episco- 
 pally ordained. And were we pushed on this side, 
 were there no alternative allowed, we should judge 
 it our bounden duty rather wholly to separate from the 
 Church, than to give up any one of these points. 
 Therefore, if we can not stop a separation without 
 stopping lay preachers, the case is clear — we can not 
 stop it at all." 
 
 THE SACRAMENTS CONCEDED WITHOUT ORDINATION. 
 
 But the desire of the conference to avoid all ap- 
 pearance of separation from the Church led them to 
 permit their preachers to administer the sacraments 
 without the imposition of hands. This was not satis- 
 factory to some, though they knew that the imposi- 
 tion of hands was a mere ceremony, which added 
 
174 HISTORY OF METHODISM. 
 
 nothing to the validity of the ministry. But custom 
 had invested it with so much importance; they were 
 sure many people would never regard them as reg- 
 ular ministers of the Gospel unless they had been 
 ordained in the usual way. Therefore, they wished 
 the conference to avail itself of a venerable custom, 
 which, while it would add nothing to their authority, 
 nor subtract any thing from the authority of the 
 Church, would give them an influence over some 
 minds that could not be otherwise obtained. 
 
 These practical denials of Churchly assumptions 
 did not, however, extinguish all leanings toward the 
 establishment. The British Conference has never 
 lacked good men of tender regard for the National 
 Church. But the ridiculous conduct of some of the 
 clergy has done enough to justify complete aliena- 
 tion, and, if we mistake not, the current of public 
 sentiment is flowing in that direction. 
 
 Nor did the arrangement satisfy Mr. Kilham, and 
 some others of his way of thinking. He was a pos- 
 itive character, born at Epworth, early converted, 
 and sent out to the Channel Islands by Mr. Wesley 
 as the servant of Brackenbury, some twelve years 
 before, where he did much good. He was pio-us, 
 active, and useful, but an indomitable democrat, 
 and could not be pleased with the establishment. 
 After a little time, therefore, he issued another 
 pamphlet, entitled: "Progress of Liberty among the 
 People called Methodists," which was very severe. 
 At the next conference he was arraigned again, and 
 failing to substantiate his charges, or to make any 
 proper retraction, he was expelled, and soon after 
 started the Methodist Nezv Connection. Some of the 
 
CONTROVERSIES SETTLED. 1 75 
 
 leading preachers had sympathized with his views; 
 but his conduct alienated them, and thus, probably, 
 contributed to the general harmony of the body. 
 But Mr. Kilham was not to be suppressed so easily. 
 This treatment only fired him with new zeal, and he- 
 went forth proclaiming his grievances in such chapels 
 as were open to him, creating great disturbance in 
 many of the societies. He also started a periodical 
 at Leeds, called The Monitor, through which he de- 
 nounced the leading men of the conference in un- 
 measured terms. The prospects for harmony were 
 terribly alarming. The young preachers were repre- 
 sented as generally in sympathy with the new move- 
 ment. But at the meeting of the conference in 
 1797, the cloud lifted. Ninety-seven of the suspected 
 young men got up and signed a paper indorsing the 
 abused leaders, and avowing their allegiance to the 
 conference, while the fathers presented a revised 
 copy of Mr. Wesley's " Large Minutes," incorpo- 
 rating the new arrangements, which, after free and 
 full consideration, were signed by all the members 
 of the conference except two, who left to follow Mr. 
 Kilham. These proceedings gave to the societies a 
 better organization than they had ever enjoyed, and 
 met with general satisfaction. But they did not 
 extinguish Mr. Kilham. He pushed on in his own 
 peculiar style, and drew away, perhaps, some five 
 thousand members. The success of his New Connec- 
 tion has not been great. We learn from their con- 
 ference reports for 1874, that they number 240 trav- 
 eling preachers, 1,270 local preachers, and 33,563 
 members. They have also 596 Sunday-schools, 
 11,566 teachers, and 80,483 scholars. 
 
176 
 
 HISTORY OF METHODISM. 
 
 THE IRISH CONFERENCE ORGANIZED. 
 
 From the year 1752 to the year previous to his 
 death, Mr. Wesley held an annual conference with 
 the preachers in Ireland ; and provided in his poll- 
 deed for such gatherings as often as the British Con- 
 ference should judge expedient. The Irish Confer- 
 ence has since been held annually under the presidency 
 of some one appointed for the purpose. It embraces 
 at present (1874) 152 itinerant preachers, 760 local 
 preachers, and 20, 740 members, no more than it has 
 had for many years, nor half as many as it has sent 
 forth into all lands ticketed to other branches of the 
 Wesleyan family. 
 
 THE PROGRESS OF THE CAUSE. 
 
 How successfully Methodism passed its first trans- 
 ition period from the death of Wesley to its firm 
 establishment on the new basis of the legal conference 
 in 1797, may be inferred from the following summary 
 of its reports, which show an annual average increase 
 of 4,470 members : 
 
 1 -K, 
 
 I Year. 
 
 Trav. Prea. 
 
 Members. 
 
 Inc. 
 
 Year. 
 
 Trav. Prea. 
 
 Members. 
 
 Inc. 
 
 1791 
 [1792 
 
 i 1793 
 
 ! 1794 
 
 326 
 
 350 
 362 
 
 389 
 
 78,993 
 81,748 
 83,088 
 
 9i>747 
 
 2,025 
 
 2,755 
 2,340 
 8,649 
 
 1795 
 1796 
 
 1797 
 
 391 
 
 390 
 
 399 
 
 97,902 
 104,879 
 Io8,26l 
 
 6,155 
 
 6,977 
 3,382 
 
 Though there were seven years of much differ- 
 ence of opinion among both preachers and people, 
 the grace of God seemed to abound, and the work 
 of conversion did not cease. And what was of no 
 little importance to the future of the societies, an 
 asylum was established in the "New Connection," 
 
CONTROVERSIES SETTLED. I J J 
 
 to which all coming dissentients might go in peace 
 without -disturbing the whole body. As it is impos- 
 sible for men to see and feel exactly alike, even in 
 religious matters, such a provision is necessary in all 
 large communities. 
 
 With the smoke and dust of battle cleared away, 
 and an improved and a generally accepted economy 
 adopted, imposing large responsibility on the laity, 
 the conference entered upon its work with new cour- 
 age. A running sketch of its operations will be 
 sufficient to show that it did not labor in vain. 
 
 The legal hundred was composed of "preachers 
 and expounders of God's Holy Word under the care 
 and direction of the conference," thus excluding 
 laymen from membership. The conference, how- 
 ever, felt the necessity of lay co-operation, as Mr. 
 Wesley had done, and proceeded to organize various 
 committees for different purposes. In 1803, it pro- 
 vided for a mixed "Committee of Privileges" to pro- 
 tect the societies against outside interference with 
 their operations. It had before authorized the stew- 
 ards to attend the district meetings, showing a wise 
 gravitation toward the complete improvement of all 
 its available resources. Wise, we say, because God 
 had called laymen into the work, who were little less 
 distinguished than the ministers to whom we have 
 referred; such as Joseph Butterworth, Thomas 
 Thompson, a member of Parliament, and chairman 
 of the "Committee of Privileges," Christopher 
 Lundiers, and others. The celebrated class-leader, 
 Carvosso, about this time left all secular business and 
 gave himself wholly to spiritual work, going from 
 place to place holding revival meetings. This was a 
 
1 78 HIS TO J? Y OF ME T HOD ISM. 
 
 little "irregular" but was divinely suggested, and 
 greatly honored of God in the conversion of many 
 souls. Some churchly ministers, however, could not 
 understand or enjoy it. 
 
 But they were still further tried by the activity 
 and success of certain pious women who were moved 
 to operate in the same direction. Ann Cutler went 
 to Dewsbury, Bristol, Leeds Circuit, and elsewhere, 
 and so labored that multitudes were born again. 
 ''This," says Bramwell, "was a great trial to many 
 of us; to see the Lord make use of such simple 
 means, and our usefulness comparatively but small." 
 Mrs. Mary Fletcher and others were equally efficient, 
 and helped to develop the slumbering power of the 
 sisterhood, which has been increasingly appreciated 
 ever since. Mrs. Fletcher went further than most 
 of her sex, — she preached. Perhaps a more saintly 
 woman never lived, nor one more beloved. She 
 died December 9, 18 14, in her seventy-sixth year, 
 full of joyful expectations. Her expenses, the last 
 year of her life, amounted to nineteen shillings and 
 sixpence, less than five dollars; and never amounted, 
 for her apparel, to more than five times that sum, 
 while her contributions to the poor reached to nearly 
 nine hundred dollars. 
 
 NEW TRIALS ENCOUNTERED. 
 
 In the outset, Methodism was regarded as a ripple 
 upon the surface, hardly worthy of notice, that could 
 easily be allayed by mobs, civil injustice, and popular 
 prejudice. But it had now become so strong that 
 serious apprehensions were entertained that it would 
 undermine and overthow the Established Church. 
 
CONTROVERSIES SETTLED. 
 
 179 
 
 Its average annual increase had been about seven 
 thousand members for many years, while the national 
 Church was declining. Lord Sidmouth introduced a bill 
 into Parliament that must have crippled its operation 
 very seriously, as well as those of Dissenters gener- 
 ally. Wilberforce and other distinguished Church- 
 men strongly favored it. They could see nothing 
 but danger in the 12,161 chapels, and the 3,672 min- 
 isters that had been licensed in the interest of 
 Methodism. Indeed, they made it appear pretty 
 clearly that the Methodists and Dissenters through 
 the country were in the majority, and they knew of 
 no way to save the Church, except to crush out the 
 invaders. But the Methodists and Dissenters, now 
 one in danger and interest, went to Parliament with 
 such multitudinous petitions, backed by the influence 
 of Erskine, Lord Stanhope, and others, that they 
 defeated the measure. 
 
 But this did not bring peace or safety. Certain 
 partisan judges took the liberty of giving a new con- 
 struction to the "Act of Toleration," which would 
 have been particularly fatal to Wesleyan ministers, 
 both traveling and local. This brought the "Com- 
 mittee of Privileges" to the front again, who so 
 remonstrated with the prime minister as to obtain a 
 new act of Parliament, which defeated the wicked 
 device, and secured important advantages by sweep- 
 ing away the "Five-mile" and the "Conventicle" 
 Acts, under which many of the abuses suffered by 
 Wesley and his early coadjutors had been perpe- 
 trated. It brought relief, too, to the Quakers and 
 other Dissenters, and was a grand achievement for 
 Christian liberty. 
 
l8o HISTORY OF METHODISM. 
 
 About the year 1806, Dr. Coke, who had the 
 sole charge of the missionary work under the confer- 
 ence, projected a domestic missionary plan, for the 
 purpose of pushing operations beyond the outmost 
 boundaries of the regular circuits. This being car 
 ried into effect, the missionaries were immediately 
 assailed by every species of opposition, and the civil 
 authorities would interpose no obstacles to these 
 riotous proceedings. The missionaries suffered in- 
 tensely from mobs, hunger, and the want of shelter, 
 and some sacrificed' even their lives on this fallow 
 ground; but they conquered at last. Methodism in 
 England has richly earned all the influence it enjoys. 
 If the present ministry were willing to do and suffer 
 half as much as did its pioneers, the millennium 
 would not be long delayed. 
 
 THEIR FEELINGS AND TRIUMPHS. 
 
 The name of William Bramwell is familiar to 
 many of 'my readers. In 1806, he wrote to his 
 friend: "I was never so struck with the Word of 
 God as at the present. Its truth, its depth, its 
 promises quite swallow me up. . . . My soul 
 enters into Christ in this blessed book. ... I 
 could read and weep and love and suffer; yea, what 
 could I not suffer when I thus see him! Justifica- 
 tion is great; to be cleansed is great: but what is 
 justification or the being cleansed when compared 
 with this being taken into himself! The world, the 
 noise of self, all is gone, and the mind bears the full 
 stamp of God's image. Here you talk and walk and 
 live, doing all in him and to him. O, this 
 
 heaven of God's presence; this opening into glory; 
 
CONTROVERSIES SETTLED. l8l 
 
 this weeping over a lost world; this being willing to 
 lay down your life for the Church! God is love. I 
 feel its fire, its burning, as I write." 
 
 This was the power of the fathers — they felt 
 deeply. They had not half the average knowledge 
 of the present race of preachers, but they were 
 on fire. Like Jesus, they wept. Wesley wept. 
 Whitefield poured out strong cries and fears. Bunt- 
 ing, Newton, Bradburn, Benson, Clarke, Asbury, all 
 wept because they felt — were overwhelmed with con- 
 cern for sinners. This was their power with God 
 and men. 
 
 Under these heavenly influences they worked, 
 preached, held family meetings, class-meetings, vis- 
 ited from house to house, suffered neglect, imper- 
 tinence, and abuse. Entwisle wrote from the Roch- 
 ester Circuit: " Having no horse, we have much 
 walking in lonesome roads and wet fields. 
 As yet, we have no lodgings in our new places. 
 One of them is five miles, another six, and another 
 eight miles distant. From these places we return to 
 supper. However, we have souls for our hire, and 
 many poor people come two, three, and even four 
 or five miles, from beyond where we preach, thirst- 
 ing for the words of eternal life. . . . Never have 
 I seen so much fruit of my labors in the same time." 
 
 RADICAL MODIFICATIONS. 
 
 Wesley's "Deed" gave the legal hundred full 
 control. Though other preachers had been present 
 at the conferences, the legal conference elected its 
 presidents and secretaries, and filled vacancies by 
 seniority of service. But, the outsiders being greatly 
 
1 82 HISTORY OF METHODISM. 
 
 increased, the conference in 1814 provided that all 
 preachers who had traveled fourteen years might 
 vote in the election of president and secretary, and 
 also in the election of one-fourth of the members 
 necessary to fill vacancies, subject to the confirma- 
 tion of the legal conference. This showed a kind 
 and brotherly spirit, and no doubt did much to pro- 
 duce good feeling in the connection. Under this 
 arrangement Mr. Bunting was constituted a member 
 of the legal hundred, though not old enough to 
 come in on the ground of seniority. 
 
 THE PRIMITIVE METHODIST CHURCH. 
 
 It was now about time, in the ordinary course of 
 events, to have another disturbance in the societies. 
 The New Connection was becoming a little stale, and 
 exciting novelties were crowding in on all sides. 
 Among them was the appearance, in Staffordshire, 
 of the eccentric Lorenzo Dow, from America, who 
 at once attracted attention, and all the more by hold- 
 ing several camp-meetings, then and now common in 
 this country. Some were delighted, believing that 
 the measure was calculated to do much good among 
 a class of people who could not be reached by other 
 means. The conference of 1807, however, was not 
 pleased with the innovation, and took strong ground 
 against it; but Hugh Bourne, a layman, and one 
 Mr. Clowes, a local preacher, were so impressed 
 with its importance to the work of God that they 
 stirred up the people and continued the meetings,' 
 for which they were soon after expelled, and in 1 8 10 
 organized the "Primitive Methodist Church," em- 
 bracing the expelled members and such others as 
 
CONTROVERSIES SETTLED. 1 83 
 
 sympathized with them. They did not secede, had 
 no war with their old friends, did not leave them 
 willingly, and have never had much controversy 
 with them since. Though they have received such 
 from the Wesleyans as desired admission to their 
 ranks, they long since passed an act that any mem- 
 ber of their conference being guilty of denouncing or 
 criminating another branch of the Christian Church 
 should by that act cease to be a member. 
 
 Thus, living at peace with all men, and adopting 
 the most liberal and energetic measures, they have 
 prospered exceedingly. They hold annual and quar- 
 terly meetings, maintain the itinerancy and other 
 Methodist peculiarities, and are a pious and devout 
 people. They have faith in God, faith in the power 
 of his word and in prayer, faith in sudden conver- 
 sions, and, like the Wesleys, they go among the 
 lowest and meanest of men and win them to Christ. 
 At their conference, in 1874, they reported 1,020 
 traveling preachers, 14,838 local preachers, 164,660 
 Church-members, and 306,333 Sabbath-school schol- 
 ars. They have a few societies in the Canadas, 
 which are also in a flourishing condition, but have 
 not been able to do much in the States, because not 
 needed. They are sometimes called Ranters, in ref- 
 erence to the freedom of their devotions. Though 
 the movement was deprecated by the conference in 
 the outset, it has done a great deal of good, and is 
 likely to do much more. Its increase in members 
 in the last twenty years is 56,747, and its work is 
 extending encouragingly in America, New Zealand, 
 Australia, and elsewhere, and it is not unlikely that 
 it has exerted a beneficial influence on the Wesleyan 
 
1 84 HISTORY OF METHODISM. 
 
 connection by its piety and persistent labor for God 
 and the salvation of men. Though it took away 
 some members, the loss was soon made up, for 
 in 18 1 5 the conference reported 943 ministers and 
 230,948 members, and in 1825 1,083 ministers 
 and 283, 195 members, showing a very respectable 
 increase. 
 
MISSIONS. 185 
 
 CHAPTER X. 
 
 FURTHER MISSIONARY OPERATIONS IN THE WEST INDIES 
 
 THEIR EFFECT ON EMANCIPATION MISSION TO INDIA 
 
 OTHER MISSIONS METHODISM IN IRELAND MORE 
 
 TROUBLE ABOUT THE SACRAMENTS. 
 
 WHEN Methodists were in the heat of their 
 early conflicts, their opposers tauntingly in- 
 quired, Why don't they go to Kingswood? one of the 
 most heathenish places in England. It was believed 
 that the godless miners would prove more than a 
 match for their Gospel power. They were not long 
 in accepting the challenge, and went, established a 
 soeiety and a school, and lifted that degraded people 
 above the moral plane of those who thus im- 
 pugned them. 
 
 With no stock in trade, no ministers, societies, 
 funds, or schools, and few friends at the outset; and re- 
 ligion in the British Isles in the lowest spiritual condi- 
 tion, it was not reasonable to believe that they would 
 soon find time or strength to reach out beyond the 
 home field. Yet in 1760 we find them making a begin- 
 ning in the West Indies, a little latter in Nova Scotia, 
 and in 1766 in New York. These movements proved 
 successful, as we shall soon see. Dr. Coke had 
 charge of the missionary work until he started for 
 India, in 18 13. He did the planning, begging, and 
 a large part of the giving from his personal resources. 
 
 16 
 
186 HISTORY OF METHODISM. 
 
 The last conference attended by Mr. Wesley, how- 
 ever, in 1790, appointed a committee to co-operate 
 with him, as a sort of Advisory Board. His first 
 missionaries to the West Indies arrived there in 1786, 
 several years before the London or any of the now 
 great missionary societies were formed. Three years 
 later, the Wesleyans commenced operations in France, 
 followed by others in Africa in 181 1, Asia in 18 14, 
 Australia in 18 15, Polynesia in 1822, and thus on 
 until they had dotted the four quarters of the world 
 with their missions. In fifty-seven years, ending in 
 1859, they collected and disbursed $17,349,160 in the 
 interest of their foreign work, and won more souls to 
 Christ than all the other British missionary organiza- 
 tions taken together. 
 
 OF THE WEST INDIES. 
 
 The progress of the cause in this interesting field 
 is worthy of special attention in view of its civil as 
 well as religious results to the inhabitants. Dr. Coke 
 visited these islands in 1792, and found the work 
 terribly embarrassed by persecution. Some of the 
 missionaries had been driven off, some were in prison. 
 The legislatures, in several cases, had prohibited 
 further services under the heaviest penalties. But a 
 considerable number had been converted. He did 
 Avhat he could to comfort the suffering but deter- 
 mined missionaries, and appealed to the home gov- 
 ernment for protection, and obtained it. One of his 
 missionaries had refused nearly four thousand dollars 
 per annum and ordination in the Church, preferring 
 to work for the poor slaves. In 1798, the mission- 
 aries had increased to twenty-two, and extended 
 
MISSIONS. 187 
 
 their labors to most of the islands, braving dangers 
 and death. The climate and the persecutions they 
 suffered were most fatal. 
 
 The ungodly planters seemed to feel that the 
 preaching of such a Gospel to the slaves would 
 sooner or later destroy slavery, and ruin their busi- 
 ness, and they exerted all their great power to 
 prevent it. They were right in this conviction. 
 The only way to maintain slavery is to keep its vic- 
 tims down, a little above the level of beasts. The 
 first real step toward heaven is a step toward lib- 
 erty. Mere ceremonial religion, without God or 
 humanity, is safe, and oppressors will accept no 
 other. 
 
 But after all, they were obliged to acknowledge 
 the transforming power of Methodism, for where they 
 had been compelled to maintain a strong military 
 force during the holidays to keep the slaves in sub- 
 jection, they found the converted slaves could not 
 only keep themselves in order, but their companions 
 also. And, further, that it was safe to arm them to 
 repel invaders. Thus the slaves proved themselves 
 worthy of liberty long before they obtained it. The 
 home government hearing that Methodist slaves had 
 actually served as a military force, tendered Dr. 
 Coke free passages for missionaries in the Falmouth 
 packets, and exempted them from paying " the king's 
 head money." 
 
 But O! what sufferings it cost the heroic mis- 
 sionaries to bring about this state of things! Bux- 
 ton and Wilberforce, and their philanthropic asso- 
 ciates, received all the glory of emancipation, but 
 without these Christian missionaries, they had only 
 
I 88 HIST OR Y OF ME THODISM. 
 
 labored in vain. Theirs was a terrible struggle. 
 They were stoned and starved and beaten and abused 
 beyond measure. Societies were often broken up 
 and scattered. Yet in 1799, Dr. Coke reported 
 eleven thousand communicants, mostly slaves. In 
 18 1 5 the conference reported about twenty thousand, 
 though some of their chapels had been closed nearly 
 ten years by governmental persecution. In 1807 
 Jamaica enacted a law forbidding any ' ' Methodist 
 missionaries to instruct slaves, or to receive them 
 into their houses, chapels, or conventicles of any 
 sort." Dr. Coke and the "Committee of Privileges" 
 appealed to the home authorities, and had it nullified 
 in 18 1 5, when the chapels were again opened. Mr. 
 Shipman, a missionary, writing of the reopening, 
 says, "The people, with joy sparkling in their eyes, 
 and feelings of gratitude visibly portrayed on their 
 countenances, came up once more to the house of 
 the Lord. But I am certain that few of our friends 
 in England can have any conception of the joy this 
 merciful and happy event diffused, because none 
 have been prevented by law from worshiping God 
 for eight or ten years." In 18 14 these faithful mis- 
 sionaries pushed their way to Demarara and British 
 Guiana, where the first class in South America had 
 been formed three years before. But here, too, the 
 fires of persecution raged furiously; but the right pre- 
 vailed, as it did on the islands, in a most miraculous 
 manner. For many years the slaves did not expect 
 freedom, and first heard about it from their enraged 
 masters. They embraced religion for its own sake, 
 and its spiritual and eternal benefits, without even 
 hoping for any change in their civil condition. 
 
MISSIONS. 189 
 
 But while the missionaries were thus evangelizing 
 them, and rendering them worthy of a better fate, 
 the question of their emancipation was being pressed 
 at home. Out of 352,404 signatures attached to a 
 petition to Parliament, asking for emancipation, 229,- 
 426 were those of Methodists. May 14, 1833, the 
 final blow was struck. Lord Stanley made a motion 
 in Parliament that from August 1, 1834, slavery shall 
 be forever abolished throughout the British colonies, 
 and it was carried. All praise to God first, and sub- 
 ordinately to Great Britain, its philanthropic lords 
 and nobles, Churchmen, and Dissenters, high and 
 low ! But in God's books the laborious, self-sacrific- 
 ing missionaries stand foremost among the multitudes 
 who contributed to the grand consummation. 
 
 THE SAFETY OF THE MEASURE. 
 
 One of the most alarming arguments against 
 emancipation was, that it would produce rapine and 
 murder, and drive the white population from the 
 islands. This was now to be tested. Those who 
 believed it, if any did, looked forward to the first of 
 August with trembling anxiety. Time rolled on, 
 and all was quiet. July came, and still the negroes 
 continued at their task as usual. On the morning of 
 July 31st, all was peace. The day's work being per- 
 formed, the negroes assembled in their chapels, and 
 kneeled in silent prayer ; and while thus waiting 
 upon God, the clock struck twelve, and launched 
 eight hundred thousand slaves into freedom, when 
 they arose and sung, "Praise God, from whom all 
 blessings flow." Nine years after, at the Centenary 
 of Methodism, eighty-three missionaries reported 
 
I90 HISTORY OF METHODISM. 
 
 42,928 members, proving the Gospel to be the power 
 of God to save, and emancipation to be safe and 
 profitable to all concerned. These missions now 
 embrace 92 traveling ministers, and 44,014 members. 
 (See statistics of Protestant Missionary Societies for 
 1872-3.) 
 
 The Nova Scotia Mission proved alike successful, 
 and has been lately merged in the Methodist Church 
 of Canada, a wise combination of several branches of 
 the Methodist family, aggregating 1,004 traveling 
 ministers, and 102,887 members. 
 
 Of the mission opened in New York, we need 
 hardly speak here. Its proceedings and results will 
 occupy the larger part of this volume. It is enough 
 to say that the child has never dishonored her 
 British mother, or become alienated in her affec- 
 tions, though she long since outstripped her in 
 numbers. 
 
 MISSION TO INDIA. 
 
 Having successfully inaugurated these and other 
 missions, Dr. Coke turned his attention to India, 
 which had been upon his heart for several years. 
 That pagan country had singularly fallen under the 
 control of the British Government. Knowing' the 
 poverty of the Methodists, he at first thought of 
 going out as a bishop of the established Church ; but 
 failing in this project, he struck for a Methodist mis- 
 sion. The Chief-justice of Ceylon had indicated a 
 desire for this very thing, which naturally turned the 
 thoughts of the doctor toward that point, and espe- 
 cially as the East India Company was opposed to 
 having any thing of the sort within their corporate 
 
MISSIONS. I9I 
 
 territory. But the enterprise was not approved by 
 many of his associates. They thought it was prema- 
 ture. They needed Dr. Coke at home to take care 
 of the missions already established. He had always 
 led in this department of effort, and it was difficult 
 to see how his place could be filled. But having 
 made all his arrangements to go, he appeared before 
 the conference with them in 181 3, in the sixty-seventh 
 year of his age. "He had crossed the Atlantic 
 eighteen times for missionary purposes, yet his 
 godly ardor was unabated, and his conviction of the 
 truth of Christianity and of its importance to man- 
 kind was increasingly strong and controlling. Some 
 of the brethren, considering his advanced age, the 
 difficulties connected with the undertaking, and the 
 serious inconvenience the missions already in exist- 
 ence w r ould experience in consequence of his depart- 
 ure, attempted to dissuade him from the enterprise, 
 desirable as they confessed it to be. He heard their 
 reasonings and remonstrances, and then, bursting 
 into tears, he exclaimed, in a manner which they 
 could not resist, ' If you will not let me go, you will 
 break my heart.' This settled the question, and all 
 opposition was withdrawn, and this honored patron 
 and friend of missions, accompanied by seven others, 
 embarked for the East, in December, 18 13. On the 
 third day of May following he was found dead in his 
 cabin, having expired, it was believed, in a fit of 
 apoplexy. Thus ended the life and labors of this 
 estimable man, whose name will ever be remembered 
 in honorable association with modern missions. Next 
 to Mr. Wesley, no man was ever connected with the 
 Methodist body who contributed more to extend the 
 
1 92 HIST OR Y OF ME THODISM. 
 
 blessings of Christianity among mankind." (Cent. 
 of Methodism, p. 162.) 
 
 He was nearly forty years in the ministry, pay- 
 ing his own expenses, and giving all his considerable 
 patrimony to the cause. He made some mistakes 
 and failures, but more successes ; suggested to Mr. 
 Wesley his Deed of Declaration for the perpetuity 
 of English Methodism ; organized the Methodist 
 Episcopal Church in America, established missions 
 in the West Indies, Africa, and Asia, and did many 
 other notable things that must hold his honored name 
 in lasting remembrance. 
 
 A NEW ERA IN THE HISTORY OF MISSIONS. 
 
 This calamity, however, did not frustrate the 
 enterprise. The body of Dr. Coke was committed 
 to the deep ; but his associates continued their voy- 
 age, and laid the foundation of the mission at Ceylon, 
 and on the continent of India, which has since at- 
 tracted much attention. And, strange as it may 
 seem, the missionary spirit received a new impulse 
 at home. The connection had been relying upon one 
 man ; but now that he was no more, all seemed to 
 feel their responsibility, and rallied in support of the 
 cause for which their venerated father and friend had 
 given his fortune and his life. 
 
 And here we find the opening of a new era in 
 the history of Wesleyan missions. The necessities 
 of the cause suggested to Rev. George Morley, su- 
 perintendent of the Leeds Circuit, the idea of a mis- 
 sionary society in that town, by means of a public 
 meeting. Rev. Richard Watson and James Buckley 
 were appointed to preach, and Thomas Thompson, 
 
MISSIONS. 
 
 !93 
 
 Esq., a member of Parliament, to preside. The 
 meeting attracted general attention, and gave a pow- 
 erful impulse to the cause. Similar meetings were 
 now the order of the day, and followed each other in 
 quick succession, * * till the Methodist congregations, 
 from the Land's End to the Tweed, caught the 
 sacred flame." 
 
 In 1815 the conference appointed a board of lay 
 managers, and made Jabez Bunting, James Taylor, 
 and Richard Watson, secretaries. Under their effi- 
 cient agency the Wesleyan Missionary Society was 
 organized in 18 18, and gave new life and power to 
 the missionary cause. It soon after established its 
 head-quarters in London, from which it has since dis- 
 pensed its blessings to the heathen world. Revs. 
 George T. Perks, M. A., and Luke H. Wiseman, 
 are at present its general secretaries, while Rev. 
 William Arthur, M. A., holds the position of hon- 
 orary secretary in view of his long and faithful serv- 
 ices. The Wesleyan Connection has also another 
 society for domestic purposes, called "The Home 
 Mission and Contingent Fund," under the secretarial 
 supervision of Revs. Charles Prest and John Bond. 
 This society raised in 1874 about $122,000, while 
 the other raised for foreign missions a little less than 
 $513,000, aggregating nearly $640,000 to the mis- 
 sionary cause. 
 
 The missionaries to India, bereft of their honored 
 leader, reached Ceylon in June, 18 14, and were cor- 
 dially received by the officers of the Government. 
 Rev. Thomas H. Squann opened the service with 
 the text, "We are come as far as to you, also, in 
 preaching the Gospel of Christ." Lord Walsworth, 
 
 17 
 
1 94 HIST OR Y OF METHODISM. 
 
 commander of the garrison, was deeply awakened, 
 and the same evening, kneeling in prayer with the 
 missionaries, found peace in believing. A native was 
 also awakened by the same sermon, and became the 
 first native Methodist preacher in Asia. 
 
 From this point the missionaries sallied forth, 
 preaching through interpreters, and many were con- 
 verted. Among them were several piiests. Rev. 
 Mr. Harvard, being invited into the temple of one 
 who was awakened, preached before the idol, taking 
 for his text, ' ' We know that an idol is nothing in the 
 world, and that there is none other God but one." 
 Thus the work proved an immediate success, and 
 was strengthened by English and native missionaries, 
 from whom, under God, Buddhism and other forms 
 of idolatry received a powerful blow. In 1839, tne y 
 reported twenty-one missionary stations, forty-three 
 missionaries, and about twelve hundred members. 
 
 OTHER MISSIONS ESTABLISHED. 
 
 Missions were also established and sustained in 
 Southern and Western Africa, with much labor and 
 sacrifice. Mr. Shepstone, who had been an indefati- 
 gable missionary in Southern Africa for over forty 
 years, has recently entered into his rest, leaving be- 
 hind him traces of a noble life. 
 
 Oceanica, formerly of little account among the 
 nations, is now a New World of itself, to which the 
 tribes of Europe are going in considerable numbers. 
 It was sunk in the lowest depths of degradation, and 
 practiced about every crime known to heathenism. 
 New South Wales was appropriated to the occu- 
 pancy of criminals banished from England, who soon 
 
MISSIONS. 195 
 
 formed the major part of the community. Among 
 the few virtuous families that had found their way to 
 the country, there were several Methodists, who 
 formed the first class in Australia, March 6, 18 12. 
 This was soon expanded into three, two at Sidney, 
 and the other at Windsor, one of which was led by 
 an Irishman who had been converted through Meth- 
 odist agency while waiting in prison for execution. 
 His sentence being afterward commuted, -he was 
 transferred to this colony, with a Bible in his hands, 
 the gift of his Methodist advisers at home. Being 
 a man of intelligence, he began at once to let his 
 new light shine among the people, and became the 
 first Methodist preacher in that island country. Ap- 
 plication was immediately made to the Missionary 
 Committee of England, when Rev. Samuel Leigh 
 was delegated to that field, and arrived at Port Jack- 
 son, August 10, 18 1 5. This was the beginning of 
 the work, which has lately developed into four annual 
 conferences, namely: the Sidney, the Victoria and 
 Tasmania, South Australia, and New Zealand, which 
 meet in General Conference by delegates once in 
 three years, and are all subject to its direction. The 
 first meeting of this body thus constituted was ar- 
 ranged by previous action to be held in the city of 
 Melbourne, May, 1875. They have three colleges — 
 the Methodist College in Victoria, Newington Col- 
 lege in Sidney, and the Prince Albert College in 
 South Australia — formed after the models of this 
 country, and give a first-class education for the high- 
 est positions. They have 348 traveling preachers, 
 1,438 local preachers, and 66,686 members, 922 Sun- 
 day-schools, and 59,185 scholars. They have also 
 
1 96 HI ST OR Y OF ME T HOD ISM. 
 
 arrangements for printing and other necessities, in 
 imitation of the Wesleyan Connection. 
 
 How marvelous are the ways of Providence ! 
 When Mr. Leigh first went to New Zealand he 
 found himself surrounded by a horde of hungry 
 cannibals. In one village he saw twelve human bod- 
 ies tattooed and arranged along the way. Another 
 missionary found several chiefs roasting a slave be- 
 tween two logs. The work of the missionaries was 
 resisted and overthrown several times, when they had 
 to flee for their lives. So late as 1830, after ten 
 years of labor and suffering, the mission seemed at 
 some points almost a failure; but God came to their 
 help, and it triumphed. Now, cannibalism is en- 
 tirely done away, most of the inhabitants can read 
 and write, the arts of civilization are generally 
 adopted, the Lord's day is religiously observed, all 
 of which has been effected by the revival of God's 
 work in the conviction and conversion of souls. 
 Even kings have bowed down and become class- 
 leaders and preachers. 
 
 We know of no work in any age or country that 
 shows the power of the Gospel to elevate society 
 more clearly or forcibly than this. A proper pres- 
 entation of its achievements will do more to over- 
 throw infidelity than any fine-spun arguments that 
 can be constructed. But we have not room for 
 further detail here. 
 
 Methodism beginning its work in prisons, among 
 the vilest of men, and conveying it to the lowest of 
 civilized society, who were hardly as impressible as 
 felons, condemned to death or banishment, and then 
 pushing out among polygamists, cannibals, and idol- 
 
MISSIONS. I97 
 
 aters, has demonstrated the salvability of all classes 
 of men by the Gospel of Christ. After what has 
 been accomplished by these experiments, no one 
 needs hesitate a moment to undertake the Christiani- 
 zation of any people under heaven ; nor should we be 
 discouraged by any opposition, or temporary defeat. 
 The missions under the immediate control of the 
 Wesleyan Missionary Committee and the British Con- 
 ference in Europe, India, China, South and West 
 Africa, and the West Indies, embrace 908 principal 
 stations; 6,963 chapels and other preaching places; 
 1,213 ministers and assistant missionaries; 4,717 paid 
 agents, catechists, interpreters, etc.; 25,043 unpaid 
 teachers; 173,551 Church members; 16,518 proba- 
 tioners; 261,983 scholars; and four printing estab- 
 lishments. (Connectional Year-book for 1874, 
 page 160.) 
 
 THE WORK AT HOME. 
 
 These efforts abroad seem not to have retarded 
 the work at home, as many predicted. Considering 
 the attitude of English Methodists, they have ad- 
 vanced with reasonable rapidity. Unlike Dissenters, 
 they have been liberally denounced by all parties, by 
 Churchmen for being Dissenters, and by Dissenters 
 for their leanings toward the Church. But every 
 weapon raised against them has failed. An attempt 
 to overthrow Wesley's Deed, confirmed it forever. 
 A vicious scheme to take away their licenses to 
 preach gave them more license. Attacks upon their 
 doctrines and leading men have not succeeded any 
 better. Both survived the storm, and even shone 
 the brighter for the shadow that was cast upon them. 
 
198 HISTORY OF METHODISM. 
 
 They have increased and sustained all their various 
 appliances nobly. 
 
 In the progress of events they have been able to 
 adopt measures for the full support of all their itiner- 
 ant ministers, whether in effective service or superan- 
 nuated ; and years have elapsed since one had to fear 
 the want of bread in entering their ministry. This 
 has, no doubt, operated favorably on the cause. 
 Men, good and true, have been secured to the work 
 who might have spent their energies in a less useful 
 way had the idea of becoming itinerants been iden- 
 tified with that of starvation or suffering the want 
 of the necessaries of life. To enter a ministry, even 
 with a lucid conviction of a call to preach, in the 
 certain prospect of poverty and dependence, and per- 
 haps of great suffering therefrom, requires more grace 
 than men generally enjoy. 
 
 Where there is one who will do it, we apprehend 
 there are many who, though constrained by conscience 
 to preach the Gospel, would impose some restrictions' 
 upon their preferences, and, as a matter of apparent 
 necessity, enter the work in another branch of the 
 Church, where their supplies would be more liberal 
 and sure. We believe Methodism in America for- 
 merly lost many noble men, whose influence would 
 greatly have accelerated the growth of the Church — 
 men of piety and talent — merely by the paucity of 
 the support she then afforded. She may have been 
 saved, by this means, from the curse of a liircling 
 ministry — a ministry that seeks the fleece and not the 
 flock. But we apprehend the losses have greatly ex- 
 ceeded the gains. 
 
 By providing surely for their ministers, not only 
 
MISSIONS. 1 99 
 
 while in effective service, but when disabled by sick- 
 ness or old age, the Wesleyans have been enabled 
 to select their men for the itinerant service. The 
 supply of candidates is always abundant, though 
 they seldom receive married men, unless their wives 
 and children are provided for from other sources. 
 They have also been enabled to hold them rigidly to 
 the work when received, and make them feel that 
 they must be efficient or retire. And, besides, the 
 people, paying the full amount required, are allowed 
 to be more rigid in their claims than would be mod- 
 est if they had but half fed their preachers. The ad- 
 vantages are, indeed, numerous, and the Wesleyans 
 have been reaping them for many years. 
 
 METHODISM IN IRELAND. 
 
 We have already referred to the introduction of 
 Methodism into Ireland, and the establishment of the 
 Irish Conference. Mr. Wesley took a lively interest 
 in that people, and visited them personally forty-two 
 times. Dr. Coke was also there often, and presided 
 in their conference some eighteen years, and contrib- 
 uted largely in money and labor to their welfare. 
 To human apprehension it was not a very inviting 
 field, on account of its Popish proclivities. But Wes- 
 ley considered the Gospel equal to the work it was 
 designed to effect, and moved on Popery as he would 
 on any other sin, "nothing doubting." Of course 
 he was resisted, but God worked in his own way. 
 At first all the preachers were English, and labored 
 under a disadvantage in getting at the people. But 
 it was not long before some of the natives were 
 converted and commenced preaching. During the 
 
200 HISTORY OF METHODISM. 
 
 rebellion, the preachers and their followers were 
 objects of special hatred, not only for their relig- 
 ion, but their loyalty. They were imprisoned, tor- 
 tured, and murdered, in a most shocking" manner. 
 The conference of 1 798 wrote, ' ' Never did w r e expect 
 to see so awful a day as we now behold ! The scenes 
 of carnage and desolation which open to our view 
 in every part of the land are truly affecting; we can 
 not help crying, ' O God, shorten the day of our 
 calamity, or no flesh can be saved!' To attempt a 
 description of our deplorable state would be vain in- 
 deed. Suffice it to say, that loss of trade, breach of 
 confidence, fear of assassination, towns burned, coun- 
 ties laid waste, houses for miles without an inhabitant, 
 and the air tainted with the stench of thousands of 
 carcasses, form some outline of the melancholy picture 
 of our times." 
 
 Dr. Coke, taking advantage of their loyalty, did 
 them good service with the civil authorities. Be- 
 sides, the Lord called several natives into the min- 
 istry, who attracted much attention, and spread the 
 new plan of salvation wherever they went. One 
 Bartly Campbell, somehow, fell under conviction, 
 and went to his priest, who put him upon a course 
 of penances, to no effect. After much struggling he 
 made a pilgrimage to Loughbery, which was re- 
 garded as a perfect cure for sin, but only grew more 
 distressed. Calling upon the priest again, who had 
 already absolved him, the following conversation oc- 
 curred : "Did I not give you absolution?" "You 
 did, father." "And do you deny the authority of 
 the Church?" "By no means; but my soul is in 
 misery. What shall I do?" "Do!" exclaimed his 
 
MISSIONS. 201 
 
 holiness, "why, go to bed and sleep." "Sleep," 
 replied the poor sufferer: " no, father; perhaps I may 
 awake in hell." This so enraged the pious father 
 that he was about to try the virtue of his horsewhip, 
 when his penitent child hurried away and prostrated 
 himself before God without the aid of saint or priest, 
 and found Jesus precious to his soul. Happy in his 
 first love, he went among the crawling pilgrims, suf- 
 fering and bleeding around the purifying spot, and 
 pointed them to the Lamb of God as the sinner's only 
 hope. Though soon driven away, he told "the 
 story of Jesus and his love" most effectually. Mr. 
 Moore says of him, forty years after, that he "could 
 not be satisfied with any meeting where none were 
 convinced of sin, or enabled to rejoice in God," 
 showing that he had the right idea of religious work. 
 If all Christians felt like Campbell, dead meetings and 
 useless service would not be so common as they are. 
 Gideon Ouseley was another native preacher, full 
 of faith and power for more than fifty years. He for- 
 sook more for Christ than most men. He was hon- 
 orably connected and well educated, and in good 
 condition to meet the emergencies of the hour, and 
 he had courage enough to take advantage of every 
 opportunity to do good. One of his methods was to 
 kneel among the crowd at mass and translate and 
 apply the Latin prayers to the people, saying, 
 " Listen to that." On one such occasion both priest 
 and people were deeply affected, and as he mounted 
 his horse to leave, the people inquired of their priest, 
 "Father, who is that?" to which the priest replied, 
 "I don't know; he is not a man at all — he is an 
 angel ; no man could do what he has done." 
 
202 HISTORY OF METHODISM. 
 
 One writer, speaking of Charles Graham and 
 Ouseley, who traveled much together, says: "The 
 mighty power of God accompanied their word with 
 such demonstrative evidence as I have never known, 
 or, indeed, have heard of. I have been present in fairs 
 and markets while these two blessed men of God, 
 with burning zeal and apostolic ardor, pointed hun- 
 dreds and thousands to the Lamb of God that taketh 
 away the sin of the world. And I have seen the 
 aged and the young falling prostrate in the most 
 public places of concourse, cut to the heart. 
 I have known scores of these poor penitents stand up 
 and witness a good confession; and, blessed be God! 
 hundreds of them now adorn the Gospel of Christ 
 Jesus." 
 
 These men would thus preach four or five times a 
 day, — every- where, and to the worst classes of people. 
 They were often insulted and mobbed ; but knowing 
 the Irish language, and possessing true Irish wit, 
 they were seldom embarrassed. Then, having been 
 trained papists, they understood how to meet the 
 whims of Romanists ; and preaching a part of the same 
 sermons in English and another part in Irish, they 
 commanded a crowd of hearers. William Hamilton 
 was a different preacher, but admirably adapted to 
 this kind of work. He said he never had sounder 
 sleep than after preaching three or four times a day, 
 sitting on his horse amid thousands of noisy papists, 
 though it was sometimes on a bed with a dog behind 
 him, and the sow and her litter underneath. But, he 
 adds, "The conversion of many papists made up for 
 all our troubles." 
 
 The success of this mission was wonderful, but it 
 
MISSIONS. 203 
 
 was not for Ireland so much as for America and other 
 countries. With all its prosperity, for many years it 
 declined in numbers, owing to the immigration of 
 tens of thousands of its members, chiefly to America, 
 breaking up whole societies, and so reducing others 
 that they were comparatively helpless. But the 
 British Conference stood by them; and within a few 
 years American Methodists have made some little re- 
 turn in funds for their continual contributions of men 
 and means to this country. The Irish Conference at 
 present embraces 152 traveling preachers, 760 local 
 preachers, and 20,740 members. It is a permanent 
 establishment, provided for by Wesley's Deed of 
 Declaration. One-tenth of the legal hundred com- 
 posing the British Conference are nominated by the 
 Irish Conference, and its acts, when duly confirmed, 
 are of equal force and validity to those of the British 
 Conference. (Year-Book for 1874, p. 10.) It has 
 two colleges — one in Belfast, and the other in Dublin — 
 which afford respectable facilities for the education 
 of the youth under its influence. 
 
 MORE TROUBLE ABOUT THE SACRAMENTS. 
 
 The agitation of this subject in England for seven 
 years after Mr. Wesley's death, before mentioned, 
 made but little impression upon the societies in Ire- 
 land, and it was hoped that they would entirely 
 escape it. And they did for several years, particu- 
 larly as they had been well served by one Adam 
 Averell, a regular clergyman of the Church of Eng- 
 land, who had early become a Methodist, and was 
 twice elected president of the conference. He was a 
 true Christian, but more Chirchish than Wesley 
 
204 HISTORY OF METHODISM. 
 
 himself. Hence, when the societies began to petition 
 the conference in 1810, asking that they might have 
 the sacraments from their own preachers, he was 
 alarmed, and took strong ground against it. The con- 
 ference, however, voted 62 in favor of the measure, 
 to 24 against it; but did not carry it into effect for two 
 years, when it adopted the English "Plan of Pacifica- 
 tion," and allowed the sacraments to be administered 
 in eight of the circuits, provided that two-thirds of 
 the stewards and leaders should demand them, etc.; 
 the vote to be taken without agitation. Mr. Averell 
 and his sympathizers opposed the movement in open 
 array, and carried the discussion into the societies, as 
 if heaven itself was at stake. Many of the chapels 
 were closed to the conference, which led to debates, 
 lawsuits, and other evils that can be easily imagined, 
 and finally to a new organization by Mr. Averell, on 
 pretense of "replacing Methodism on its original 
 basis in Ireland," called "Primitive Methodists;'" 
 adopting the discipline of the English Primitives, 
 organized in Staffordshire, in 1810. Only one of the 
 ministers of the conference besides himself left it; 
 but many of the members did, and greatly weakened 
 the body, and embarrassed it by imposing upon the 
 societies heavy expenses. For four years following, 
 the conference reported a decrease of members, 
 reaching, in 18 17, about 7,000. But, two years after, 
 the tide turned again, and it reported an increase of 
 three thousand. In 18 19 the Primitives reported 
 12,000 members, most of whom they had taken from 
 the societies. They have less now, though they 
 have surrendered the point of original dispute, and 
 allow their preachers, in full connection, to administer 
 
MISSIONS. 205 
 
 the sacraments. But whatever their status, we 
 are delighted to say that they are in process oi 
 reunion with their old associates. The matter has 
 been under consideration by two large and able com- 
 mittees, one from each body, who report very favor- 
 ably of the desired consummation. [Irish Evangelist, 
 March 1, 1875.) 
 
 This schism furnishes another instance of reckless 
 inconsistency in a sincere, good man. Averell had 
 been breaking the rules of the Established Church 
 ever since he turned Methodist. He had been or- 
 dained deacon only, and yet had been administering 
 the sacraments for years, squarely against Church 
 order. Besides, he knew Wesley and the British 
 Conference had provided for the sacraments by their 
 preachers in several instances, and had never objected 
 to it so far as we know. But all at once he be- 
 comes horrified at the idea of other ministers doing 
 the same thing, and must needs break down the con- 
 nection in support of a mere ceremonial "fable" 
 which he had practically discarded, and which he 
 trampled under foot to the end of his life. It sug- 
 gests also the folly of putting men into responsible 
 positions before we have tried them. Mr. Averell 
 was a relative of Dr. Averell, Lord Bishop of Lim- 
 erick, and was taken into the conference without any 
 probation, and put in the front rank. He was re- 
 garded as a great acquisition, but hurt Methodism 
 vastly more than he helped it. Methodism has suf- 
 fered enough from this kind of men and policy, both 
 in the ministry and laity, to render it extremely 
 careful. What have often seemed to be our greatest 
 blessings, have turned out to be curses in disguise. 
 
206 HISTORY OF METHODISM. 
 
 BRYANITES OR BIBLE CHRISTIANS. 
 
 This is the title of another new sect which resulted 
 from a disturbance created by one William O' Bryan, 
 a local preacher. Having been rebuked for various 
 extravagances in reference to preaching and supporting 
 the ministry, he withdrew from the connection, and 
 organized a new society under the imposing title of 
 " Bible Christian Connection." There is a striking 
 resemblance between this body and the Primitives. 
 It admits lay delegates to its conferences in equal 
 proportion to its ministers, whereas the Primitives 
 allow two to one. This connection reported, in 
 1874, 1,991 traveling and local preachers, and 26,878 
 members. 
 
METHODIST INSTITUTIONS. 207 
 
 CHAPTER XL 
 
 ORIGIN OF OUR STANDARD BOOKS OTHER SECESSIONS — ■ 
 
 CENTENARY OF METHODISM NUMBERS AT THE DEATH 
 
 OF WESLEY EDUCATIONAL INSTITUTIONS CONFERENCE 
 
 OFFICE AND BOOK-ROOM. 
 
 METHODISM has been very much indebted 
 to its authors — to Wesley for many mis- 
 cellaneous volumes, Fletcher for his incomparable 
 "Checks," Benson and Clarke for their commenta- 
 ries and other works, and Watson for his "Insti- 
 tutes," etc., all of which have contributed largely to 
 the progress of the cause. Fletcher was occupied 
 seven years with his "Checks," and Clarke forty 
 years with his commentaries, completing them in 
 1826, in the sixty-sixth year of his age and the 
 forty-fourth of his ministry. Spending six years 
 more' in such literary labors as his age and infirmities 
 permitted, they afforded him a comfortable support. 
 Benson gave the products of his books to the 
 connection. Great as was the influence of these 
 wonderful men during their lives, they have accom- 
 plished more since by their books, being read and 
 known of millions in both hemispheres. 
 
 ANOTHER SECESSION. 
 
 We have already referred to the establishment 
 of theological institutions. The measure was not 
 
208 HISTORY OF METHODISM. 
 
 adopted without creating some alarm for the purity 
 and simplicity of Methodism. Dr. Samuel Warren 
 was on the committee which made the arrangements; 
 but, being nominated to no office, he arrayed him- 
 self against the whole enterprise and the Methodist 
 polity generally, and formed a party to oppose both. 
 His course was so violent and disorderly, the district 
 meeting suspended him and put Dr. Newton in his 
 place on the circuit, whereupon he appealed to the 
 courts, lost his case, and elicited an opinion from 
 Vice-Chancellor Shadwell which has been of great 
 value to the connection. "It is my firm belief," he 
 said, "that to that body [the Wesleyan Methodists] 
 we are indebted for a large portion of the religious 
 feeling which exists among the general body of the 
 community, not only of this country, but through- 
 out the great portion of the civilized world besides. 
 When, also, I recollect that the society owes its ori- 
 gin and first formation to an individual so eminently 
 distinguished as the late John Wesley, and when I 
 remember that from time to time have arisen out of 
 this body some of the most able and distinguished 
 individuals that ever graced and ornamented any so- 
 ciety whatever — I may name one for all, Dr. Adam 
 Clarke — I must come to the conclusion that no per- 
 sons who have any proper understanding of what 
 religion is, and regard for it, can look upon the 
 general body of the Wesleyan Methodists without 
 the most affectionate interest and concern." 
 
 Warren, however, carried the case to the highest 
 court in the realm, which, after thorough investiga- 
 tion, was decided against him. He, notwithstand- 
 ing, appealed to the conference, which, after hearing 
 
METHODIST INSTITUTIONS. 209 
 
 him in his own defense, pronounced him expelled. 
 Gathering about him all the malcontents he could 
 control, he formed a new Church, called the "As- 
 sociate Methodists," or Warrenites, in 1834, which 
 soon claimed to number 20,000 members. The doc- 
 tor tried for a while to manage the discordant ele- 
 ments he had brought together, but, finding more 
 difficulties than he had anticipated, took refuge in 
 the Church of England, and served a small congre- 
 gation in Manchester. The little band of his fol- 
 lowers struggled on for several years without much 
 success, and then combined with other factional 
 parties and organized the "United Methodist Free 
 Church," which at present claims 358 itinerant 
 preachers and 66,909 members. 
 
 The loss to the connection was no doubt consid- 
 erable, though it declined less than one thousand 
 members the next year after the secession, and re- 
 ported respectable gains for the years following; but 
 these losses were partially, at least, compensated by 
 some gain — the conference and people were more 
 united than ever, and the legality of their economy 
 was thoroughly established. Besides, the discussion 
 revealing the most objectionable features of their pru- 
 dential arrangements, it led to a wise modification 
 of them in favor of the masses of the preachers and 
 people, which added much strength and harmony to 
 the body. 
 
 RELATIONS TO THE METHODIST EPISCOPAL CHURCH. 
 
 We have already referred to the fraternal visit 
 of Dr. Emory to the British Conference, in 1820. 
 The war of 1776 suspended the pleasant intercourse 
 
 18 
 
210 HISTORY OF METHODISM. 
 
 between the two branches of the one connection, and 
 led to the organization of the Methodist Episcopal 
 Church as an independent body. The war of 1812 
 operated to keep the two connections further apart 
 than was desirable; but the visit of Dr. Emory com- 
 menced a fraternal intercourse which has been main- 
 tained ever since. 
 
 CENTENARY OF METHODISM. 
 
 The centennial anniversary of Methodism oc- 
 curred in 1839, and was a memorable event. It 
 afforded a fit opportunity for reviewing all the w r ay 
 in which it had been led, and to strike out new and 
 broader plans of usefulness. Including Canada, the 
 upper part of which had lately been taken under its 
 care, the conference embraced within its jurisdiction 
 1,635 traveling ministers and 420,198 members, hav- 
 ing had an average annual increase of nearly ten 
 thousand members for the last fourteen years. It 
 was therefore in good condition for the anniversary. 
 
 The arrangements were made by a committee of 
 the conference to hold meetings all through the con- 
 nection, and, if possible, raise £80,000, or $400,000, 
 for different connectional objects, as a thank offering 
 to God. But it soon appeared that these figures 
 were too low, the whole amount being paid in cash, 
 besides much more subscribed, before they had begun 
 in many places. The enthusiasm was intense. The 
 people contributed from real heartfelt gratitude in a 
 surprising manner, until they had reached the round 
 
 Sum of ONE MILLION EIGHT HUNDRED THOUSAND DOL- 
 LARS. This was appropriated I. To the theological 
 institutions; 2. For the centenary buildings in Lon- 
 
METHODIST INS TITUTIONS. 2 1 1 
 
 don, and new missionary rooms and a mission ship; 3. 
 To the relief of distressed chapels; 4. To the better 
 support of worn-out preachers and preachers' widows ; 
 
 5. For the building of a centenary chapel in Dublin; 
 
 6. To the Education Committee. 
 
 This financial endowment of so many interests 
 could but inspire a right feeling for the spiritual and 
 public part of the celebration, which occurred Octo- 
 ber 25, 1839. Methodists every-where felt the grate- 
 ful impulse, and participated in the general joy. The 
 Methodist Episcopal Church in this country, though 
 it was not its centenary year exactly, raised six 
 hundred thousand dollars, and joined in the jubilee. 
 It was a grand demonstration, and made an impres- 
 sion on other denominations as to the power of 
 Methodism that they had never felt before. Gather- 
 ing up as it did, in sermons and addresses, the whole 
 history of the Methodist movement from the begin- 
 ning, with its direct and collateral influence on the 
 social, political, and religious life of the Anglo-saxon 
 race, it flung it broadcast over the world. It was 
 thus seen "that most of the great religious and phi- 
 lanthropic institutions, which now chiefly embrace 
 the moral power of Protestantism — the Bible Society, 
 the Tract Society, the modern Missionary Society, 
 the Sunday-school, as an agency of the Church — 
 sprung directly or indirectly from the influence of 
 the movement." Indeed, it was conceded by a 
 Churchman that "Mr. Wesley started them all." 
 He says, "The Church and the world were alike 
 asleep ; he sounded the trumpet and awoke the Church 
 to work." 
 
 At the death of Wesley his followers numbered 
 
2 1 2 HIST OR Y OF ME T HOD ISM. 
 
 about 500 preachers and 140,000 members. At the 
 centenary, about fifty years after his death, they had 
 increased to 5,200 traveling preachers, and 1,171,000 
 members. Since then, during the last thirty-six 
 years, they have multiplied, all told, to 24,866 itiner- 
 ant preachers, and 3,928,512 members, and have in- 
 creased more in their appliances than in numbers. 
 
 OTHER IMPORTANT EVENTS. 
 
 The Centenary Anniversary having passed, the 
 connection seemed to enjoy remarkable prosperity, 
 under the influential lead of Dr. Bunting and a few 
 other congenial spirits, whose piety and wisdom were 
 generally acknowledged. But this order of things 
 did not please certain aspirants, who thought them- 
 selves entitled to more consideration than was 
 awarded to them. They were particularly hostile to 
 the power of the conference and its leaders, and after 
 much private conversation, they attacked both in cer- 
 tain "fly sheets" or tracts, in a most merciless man- 
 ner. Messrs. Everett, Dunn, and Griffith, the leaders 
 of the movement were arraigned and expelled. This 
 created a deep sympathy for them, which they took 
 advantage of to widen the breach, and, if possible, 
 break down the connection. The result was, of 
 course, another secession, and a new experiment in 
 Church organization, which occurred about 1850. 
 The connection lost by these means from sixty thous- 
 and to one hundred thousand members, and the new 
 party brought upon themselves immense trouble and 
 mortification, which seems not to have been com- 
 pensated by any improvement in their own personal 
 welfare or the work of God. 
 
METHODIST INSTITUTIONS. 21 3 
 
 We have referred to these painful divisions for the 
 purpose of erecting a beacon of warning to those who 
 may come after. They speak, to all concerned, in a 
 language that can not be misunderstood. The great 
 and the strong should learn not to despise the weak 
 and foolish, but to cherish them as a mother her 
 children. If they pray, hear them patiently, and treat 
 them kindly. Never stand for technicalities, where 
 the peace of the Church and the welfare of souls is at 
 stake. If they " compel you to go a mile, go with 
 them twain," if you can do so with a good con- 
 science. It is magnanimous to be conciliatory. If 
 you can not comply with their wishes, respect them, 
 however unreasonable. This may influence them to 
 love you, though they may still think you in error. 
 
 The disaffected should also learn to be modest in 
 their demands, and patient under defeat. The fact 
 that they are in the minority is presumptive evidence 
 that their views are erroneous. Their brethren are 
 as likely to be wise and good as themselves. If they 
 are not, which is possible, they are in no condition 
 to be hurried, much less driven. Besides, measures 
 carried in a bad spirit, and by artifice, will not pros- 
 per. Let them maintain their integrity, do their 
 duty in meekness and faith, and leave the result with 
 God. But never raise a storm to gratify self, and 
 punish opponents. Especially, never be so deluded 
 as to believe that they can effect much for religion by 
 indulging in evil speaking or rancorous agitation. 
 
 EDUCATIONAL OPERATIONS. 
 
 Methodism, being cradled in a university, natur- 
 ally invoked education to aid her enterprise. The 
 
214 HISTORY OF METHODISM. 
 
 year of its organic birth, 1739, gave beginning to its 
 first school (at Kingswood), for the training of poor 
 children. This was modified and continued for va- 
 rious purposes until the year 185 1, when it was 
 superseded by the erection of fine buildings at Kings- 
 wood, near Bath, and designated the ' ' New Kings- 
 wood school." It is under the direction of a com- 
 mittee of ministers and laymen annually appointed 
 by the conference. This becoming insufficient in its 
 former proportions, the Woodhouse Grove estate was 
 purchased, and, being enlarged and adjusted to school 
 purposes, was opened in 18 12. These schools are 
 about to be placed under one government and one 
 head master. Private arrangements, too, were 
 adopted some years ago for the education of minis- 
 ters' daughters, which culminated in the opening of 
 the ''Five Elms," in 1869. The following year this 
 school was tranferred to the connection, and another 
 house was rented, at Beecholme. Trinity Hall, at 
 Southport, a private school for similar purposes, was 
 presented to the connection in 1871, which has ac- 
 commodated sixty pupils the last year. The whole 
 number of ministers' children receiving instruction 
 in these several establishments is 388 — 250 boys at 
 New Kingswood and Woodhouse Grove, and 138 girls 
 at the other three places named — while 306 boys and 
 girls have received an educational allowance at 
 home, making a total cost for the year of some 
 $90,750. 
 
 The "Wesleyan Educational Committee" dates 
 back to 1838, and consists of twenty-four ministers 
 and twenty-four laymen. Its prime object was to 
 promote the establishment of week day schools for 
 
ME T HOD 1ST IX S TIT U 7 '10 XS. 2 1 5 
 
 children, and led to the erection of the Westminster 
 Training College, for training teachers, at a cost of 
 $120,000, of which the Government paid $37,500. 
 After making two enlargements, the premises were 
 devoted to male students, and other buildings were 
 erected at Battersea, costing nearly $80,000. The 
 Westminster College has 131 male students, and that 
 at Battersea, 103 females. Besides these schools the 
 committee reported, March, 1874, 906 day-schools, 
 giving instruction to 178,717 scholars. 
 
 THEOLOGICAL SCHOOLS. 
 
 At Mr. Wesley's first conference, held in 1744, 
 the question was asked, "Can we have a seminary 
 for laborers?" and was answered, "If God spares us 
 till another conference." The same question was re- 
 peated the next year, and answered, "Not till God 
 gives us a proper tutor." But no school for the pur- 
 pose was established till some eighty years after — 
 1834 — when the committee of the conference secured 
 the "Hoxton Academy," which had been used for 
 a similar purpose by another denomination. These 
 premises becoming insufficient, the Abney House, 
 London, was rented in 1839, an< ^ three years later 
 convenient premises were secured at Didsbury, near 
 Manchester, to which the first branch of the institu- 
 tion was removed. 
 
 Another establishment of the sort was started at 
 Richmond, in 1841, and opened September 5, 1843. 
 In 1864 this was sold out to the missionary com- 
 mittee, and devoted exclusively to the education of 
 missionaries. Needing further accommodations for 
 the home work, a site was obtained at Headingly, 
 
2 1 6 HIST OR Y OF ME T HOD ISM. 
 
 near Leeds, and, September 25, 1868, the Headingly 
 Institution was opened, as a Seminary for Laborers, 
 and has been very successful ever since. But in all 
 these operations great care has been taken to avoid 
 the introduction of men-made ministers. No one is 
 allowed to enter these institutions until he has been 
 acceptably employed as a local preacher, approved 
 by the superintendent and quarterly-meeting of his 
 circuit, examined and recommended by the district- 
 meeting, and accepted by the conference. Then, 
 instead of passing him directly to the active duties 
 of the ministry, he may be placed under the training 
 of one of these institutions, if deemed necessary. 
 
 Thus the last conference accepted ninety-four 
 candidates, of whom twelve were appointed to cir- 
 cuits, twenty-five were sent to Richmond as mission- 
 ary students, twenty-five to Headingly and Didsbury, 
 and thirty-two were placed on the reserve list, subject 
 to the call of the president. 
 
 The aim is not to bring every one up to the 
 same educational status, but to give each that train- 
 ing which shall best adapt him to the work he is 
 expected to do. And that they may not depend 
 alone on literary acquisitions for their prepara- 
 tion, they are kept at work. Upward of eighty 
 circuits were visited regularly by the students at 
 Headingly last year, who held nearly three thousand 
 services for preaching and prayer, besides out-door 
 preaching, and visiting from house to house, thus 
 giving the young men practice as well as theory. 
 This arrangement seems entirely safe, and it can 
 hardly fail to be very useful Yet, in tracing the 
 history of the conference during the eighty years in 
 
METHODIST INSTITUTIONS. 21/ 
 
 which it had no ''Seminary for laborers," we are 
 surprised to find so many distinguished ministers, 
 . called of God, and thrust out without much previous 
 preparation, such as Mather, Thompson, Pawson, 
 Bradburn, Coke, Benson, Moore, Clarke, and a host 
 of others of the same class; and, as if these were 
 not sufficient, God immediately called more of equal 
 capacity, as Townley, Treffrey, Watson, Newton, 
 Bunting, Bramwell, Dawson, and many more, who 
 gave a new impetus to the work, and made them- 
 selves immortal by their achievements. Such a body 
 of able men was hardly ever known to exist in any 
 Church at one time. Mr. Watson, speaking of Brad- 
 burn, after walking twenty miles to hear him preach, 
 said: "I am not a very excitable subject, but Mr. 
 Bradburn's preaching affected my whole frame; I felt 
 the thrill to the extremity of my fingers, and my 
 hair actually seemed to stand on end." Similar 
 declarations were often made by others of his own 
 preaching and addresses, to say nothing of his im- 
 mortal ''Institutes." 
 
 Mr. Bunting was the first elected member of the 
 "Legal Conference," its president four times, and its 
 secretary ten. But we have not room to record the 
 grandeur of those wonderful men. Nor is it neces- 
 sary: their praise is in all the Churches. 
 
 It is also a noticeable circumstance that God 
 should have called so many such men from the 
 sources he did. It looks much like his call of Moses, 
 the first apostles, and Saul of Tarsus. Wesley's 
 followers were generally poor, ignorant, and unknown 
 to the leading influences of society. His preachers 
 sprang from the lower walks of life right into the 
 
 19 
 
2 1 8 HIST OR Y OF METHODISM. 
 
 ministry, and he recognized them at first much against 
 his taste and ecclesiastical notions. Preaching was 
 then a regular profession, requiring much preparation, 
 ordination, etc. He naturally asked, therefore, "Can 
 we have a seminary for laborers?" In the absence of 
 this necessity he looked to the Established Church, 
 and welcomed its clergy to his conference without a 
 probation. ~But God looked elsewhere, and brought 
 him the needed preachers, theologians, and commen- 
 tators, upon whose voluminous writings the Christian 
 world of to-day is largely dependent for its best 
 views of religious truth. 
 
 Adam Clarke was a poor, dull boy, made bright 
 by the grace of God. Bunting was the son of a 
 servant-girl, poor and persecuted, who was wonder- 
 fully benefited by a sermon from Richard Boardman, 
 while preaching on his way to Bristol to embark for 
 America, on the words: "And Jabez was more 
 honorable than his brethren," etc. (i Chron. iv, 9, 10.) 
 
 About ten years after, she married William Bunt- 
 rng, and called her first-born Jabez, in grateful re- 
 membrance of Mr. Boardman's text. Samuel Brad- 
 burn, the "Demosthenes" of the connection for 
 forty years, was born at sea, in the Bay of Biscay, 
 and trained to the shoemaker's trade. Robert New- 
 ton, one of the most effective preachers and man- 
 agers of any age, was born of poor agricultural 
 parents on the sea-coast of Yorkshire, and born again 
 in his father's house while kneeling in agony of spirit 
 by the side of his penitent sister. He began to 
 preach at once, when about fifteen years of age. 
 Thus God chose "the weak things of the world to 
 confound the things which are mighty." And the 
 
METHODIST INSTITUTIONS. 219 
 
 days of these miracles are not past. He is call- 
 ing mighty men now, like Moody and Sankey and 
 Taylor, who must not be trammeled with any pru- 
 dential arrangements, so called. No educational 
 requisitions should interfere to blockade these provi- 
 dential supplies. 
 
 SEMI-CONNECTIONAL INSTITUTIONS. 
 
 To the institutions we have named may be added 
 several others, strictly Methodistic, but not under the 
 complete control of the British Conference. One of 
 these is 
 
 The Wesley College, at Sheffield. It was pro- 
 jected in 1836, and went into operation two years 
 after, with grounds and buildings costing $150,000, 
 under .the title of the Wesley an Proprietary Grammar- 
 school. In 1844, it became an affiliated college of 
 the University of London. The deed requires that 
 the governor and chaplain shall be a Wesleyan min- 
 ister, to be nominated by the directors and confirmed 
 by the conference annually. It furnishes a pretty 
 thorough preparatory training for the learned profes- 
 sions, and sustains a good reputation. It received 
 191 pupils during its last session. 
 
 The Wesleyan College, at Taunton, was estab- 
 lished in 1843, f° r the purpose of securing a sound 
 literary and commercial education, with suitable re- 
 ligious instruction, at a moderate expense. The 
 president of the conference is by deed president of 
 the college. It is supervised by a board of directors 
 chosen by the proprietors and the superintendents of 
 the Exeter District. Its resident governor and chap- 
 lain must be a minister of the conference in full 
 
220 HISTORY OF METHODISM. 
 
 connection. Thomas Sibley, Esq., has been head 
 master from its commencement. Since 1847, it has 
 been connected by royal charter with the University 
 of London, and students are prepared for the matric- 
 ulation and degree examination of this university. 
 The school is divided into three departments — the 
 collegiate, the commercial, and the junior. The en- 
 tire number of pupils during the last half-year was 
 220. It is a beautiful establishment, and is growing 
 in favor and usefulness. 
 
 The Methodist College, at Belfast, was founded 
 for general Methodist educational purposes in Ireland. 
 It is a fine establishment, occupying about six acres, 
 near the Queen's College, and cost $200,000. It has 
 an endowment of $100,000, with most of the desira- 
 ble accompaniments of such an institution. It pre- 
 pares students for the Wesleyan ministry, accommo- 
 dates under-graduates and graduates of the Queen's 
 University attending lectures, and furnishes education 
 to the sons of Wesleyan ministers at a reduced rate. 
 It also receives boys from the community generally, 
 and prepares them for the universities, civil serv- 
 ice, and mercantile life. Ladies and girls are also 
 admitted. It can accommodate over one hundred 
 boarders and three hundred day scholars, and its 
 prospects are very encouraging. 
 
 The Wesleyan Connectional School was estab- 
 lished at Stephen's Green, Dublin, under the auspices 
 of the Irish Conference, in 1845, particularly with 
 reference to the sons of Methodists. The premises 
 are held by a mixed board of ministers and laymen, 
 and are subject to the conference. It numbered 152 
 students at the close of the last year, which is all 
 
METHODIST INSTITUTIONS. 221 
 
 that can now be accommodated; but arrangements 
 are being executed for an additional building in the 
 same square, costing $50,000, half of which sum has 
 been secured. 
 
 A High-school at Cambridge is a new project 
 for high-class education to have a connection with 
 the conference in a certain proper way. The plans 
 are all laid to purchase the Leys estate for $75,000. 
 The first governing body, already elected, consists 
 of eight ministers and eleven laymen. Cambridge, 
 being one of the university towns of England, 
 affords a very suitable location for such a school. 
 The subscriptions to the enterprise promise well for 
 its success. 
 
 The last, but not least, of Wesleyan educational 
 establishments, is "The Children's Home," de- 
 signed to shelter and educate homeless children. It 
 has been in operation five years, and has done a 
 noble work. It is divided into several branches. 
 The one at London has 140 children receiving in- 
 struction in letters and various departments of indus- 
 try, such as printing, carpentering, shoe-making, 
 dress-making, etc. At Edgeworth, Lancashire, is 
 another branch, where they have a fine property. 
 Canadian friends have purchased another at Ham- 
 ilton, at a cost of $10,000, which comes under 
 the general arrangement. Fifty children were sent 
 thither in May, 1843, and forty boys have gone 
 since. The Canadian government is so well pleased 
 with the movement that it promises pecuniary aid. 
 When the children are properly prepared, places are 
 obtained for them. The report made to the "Edu- 
 cation Committee of Review," July 24, 1874, says: 
 
222 HISTORY OF METHODISM. 
 
 "During the eighteen months last past the income 
 of the home has been #71,835." 
 
 Nothing certainly could be more in harmony with 
 Wesley's whole spirit and life than this provision for 
 poor children, and it furnishes a better guarantee for 
 the future success of British Methodism than mag- 
 nificent churches and splendid colleges, however de- 
 sirable they may be. God has always shown special 
 partiality for those nations and Churches which have 
 cared for his poor. Though Methodism began in a 
 college, it struck at once for the poor and degraded 
 to lift them up, and this has been its strength. The 
 moment it turns aside from this work its prosperity 
 is at an end. 
 
 CONFERENCE OFFICE AND BOOK-ROOM. 
 
 Our outline of English Methodism will be radi- 
 cally defective if we omit special reference to its 
 publishing establishment. This originated with Mr. 
 Wesley, who published and sold his own and other 
 books which he deemed important to his noble work ; 
 and he appropriated all the profits accruing there- 
 from to the poor preachers and the cause of God. 
 At his death he left his book-establishment, with all 
 belonging to it, in trust for the sole use and bene- 
 fit of the conference. Since then, its profits have 
 been annually appropriated to needy and aged min- 
 isters, the widows of ministers, and other benevolent 
 objects. Its head-quarters are at No. 2 Castle Street, 
 City Road, and 66 Paternoster Row, London. It 
 publishes several periodicals, among which we find 
 The Arminian Magazine, which was commenced 
 by Mr. Wesley in 1777. It also issues a great vari- 
 
METHODIST INSTITUTIONS. 223 
 
 ety of books to meet the demands of the connection. 
 It is under the management, at the present, of Rev. 
 F. J. Jobson, D. D., book-steward; Rev. B. Frank- 
 land, B. A., and Rev. B. Gregory, editors, subject 
 to the conference, and intermediately to the book- 
 committee, consisting of the officials and the super- 
 intendents of the London Circuits, who usually meet 
 on the first Monday of each month. The London 
 Quarterly Review is not published by them, though 
 it is conducted by Methodists in the interest of the 
 connection. The same is true of the London Watch- 
 man, and of the Methodist Recorder, and of a new 
 paper just started, called The Methodist, which will 
 represent all classes of English Methodists. This 
 establishment is a powerful agency for God and the 
 denomination, and is another evidence of the pious 
 forecast of its remarkable founder. 
 
 ORGANISM OF BRITISH WESLEYAN CONNECTION. 
 
 This being the mother Church of Methodism, 
 from which all other Arminian Methodisms have di- 
 rectly or indirectly sprung, we deem it appropriate 
 to give an outline of its organism. The British An- 
 nual Conference is its highest court and only legisla- 
 tive body. It is composed of one hundred members, 
 all of whom must be preachers and expounders of Gods 
 Word, under the care and direction of the conference, 
 according to the "Deed of Declaration." The deed 
 itself gave the names of the first hundred members, 
 and provided for filling vacancies as they might 
 occur by death, expulsion, resignation, superannua- 
 tion, or otherwise. It can do business legally with 
 forty members, and is required to continue its annual 
 
224 HISTORY OF METHODISM. 
 
 sessions not less than five days, nor more than three 
 weeks. Its first session was held in 1791, a few 
 months after Mr. Wesley's death. There being some 
 feeling among the two hundred and twenty-six 
 preachers not embraced in the ''legal hundred," the 
 conference very wisely resolved that all the preachers 
 in full connection should enjoy equal privileges with 
 themselves, so far as the deed would permit. Prior 
 to 1 8 14, vacancies were filled by seniority of service, 
 thus avoiding all competition ; but the arrangement 
 kept out some of the ablest men of the conference. 
 The non-legal members are allowed to participate in 
 the election of the president and secretary, and also to 
 elect members to fill one-fourth of the occurring va- 
 cancies. This brought Dr. Bunting into the confer- 
 ence, who was the first elected member. Lately they 
 have permitted them to fill every alternate vacancy, 
 which is legal, provided the chartered hundred shall 
 indorse their selection. Similar courtesy has also 
 been extended to the Irish Conference, whereby it 
 nominates one-tenth of the candidates to fill vacancies ; 
 and its action in other respects, when duly con- 
 firmed, is of equal authority with that of the British 
 Conference. And this is all in beautiful conformity 
 with Mr. Wesley's dying entreaty; namely, "I be- 
 seech you by the mercies of God that you never 
 avail yourselves of the ' Deed of Declaration ' to 
 assume any authority over your brethren ; but let all 
 things go on among those itinerants who choose to 
 remain together, exactly in the same manner as 
 when I was with you, so far as circumstances will 
 permit." 
 
 Here, then, is the high court of jurisdiction among 
 
METHODIST INSTITUTIONS. 225 
 
 our British brethren, having charge of every interest 
 connected with them, whether spiritual, temporal, or 
 ecclesiastical, directing and controlling 3,500 travel- 
 ing ministers, 27,327 local preachers, 628,460 mem- 
 bers, and incidental matters involving tremendous 
 responsibilities. But while the legal conference is 
 the real center of power, it does very little of the 
 work, this being distributed among subordinate agen- 
 cies, from the president down to the youngest and 
 poorest of its local classes. 
 
 OF DISTRICT MEETINGS. 
 
 These were instituted at the first meeting of the 
 conference after Mr. Wesley's death, and embrace 
 all the itinerant preachers on the district, whether in 
 full connection or on trial, and they are required to 
 attend the annual meetings, unless unavoidably pre- 
 vented. These meetings rank second to the confer- 
 ence in authority. During the transaction of financial 
 business the stewards of the several circuits, the 
 district treasurers of the Children's Fund and the 
 Worn-out Ministers' Fund, the foreign missionary 
 district treasurer, the lay members of the district 
 chapel sub-committee, and the lay treasurers of the 
 Connectional Funds, are members of the meeting. 
 
 Minor District Meetings are composed of the chair- 
 man of the district and four ministers, who form a 
 court for the settlement of differences that may arise 
 among the preachers, and to try appeals from accused 
 members of the society, and from superintendents, 
 against the action or non-action of leaders' meetings. 
 In all these cases the parties have the right of appeal 
 to the annual district meeting. 
 
226 HISTORY OF METHODISM. 
 
 Mixed District Meetings originated in disputes 
 about the sacraments in 1794, and take cognizance 
 of immoral conduct and heresies on the part of 
 preachers, and consist of all the preachers' of the dis- 
 trict, and the trustees, stewards, and leaders of the 
 circuit concerned. This meeting can only determine 
 the guilt or innocence of the party suspected. If 
 found guilty, however, he is removed from the circuit. 
 The district meeting alone can finally determine 
 the case. 
 
 The Special' District Meeting consists of all the 
 ministers of the district, and, if desirable, four preach- 
 ers from other districts, to be selected by the parties 
 especially interested. The president of the confer- 
 ence may preside if invited. This body convenes 
 only on very special occasions. An appeal to the 
 annual conference from its decisions is admissible. 
 
 The Annual District Meeting, held in May, is 
 purely administrative, embracing the examination of 
 the preachers, the condition of the societies, candi- 
 dates for the ministry, who, if approved, are recom- 
 mended to the approaching conference. The collec- 
 tions for the year are reported also, applications for 
 permission to build chapels or schools considered and 
 determined, and the preachers designated who may 
 attend the conference. 
 
 The Financial District Meeting looks after the tem- 
 poral affairs of the district. 
 
 The Circuit Quarterly Meeting is the chief local 
 court, consisting of the ministers, stewards, leaders, 
 local preachers, and trustees of the circuit, and has 
 disciplinary powers, as well as the control of all the 
 moneys raised for the support of the ministers of the 
 
METHODIST INSTITUTIONS. 227 
 
 circuit, and is required to furnish the necessary sup- 
 plies. This is the grand board of finance, and has 
 the sole right of petitioning the conference as to the 
 appointment of ministers. 
 
 Besides these meetings, they have leaders', local 
 preachers', and trustees' meetings, involving certain 
 responsibilities, indicated by their respective titles. 
 But we find no bishops connected with any of these 
 arrangements. Though Air. Wesley ordained two 
 superintendents which the conference might have 
 recognized and employed, they preferred to elect 
 their president annually, and have done so from the 
 beginning. And they have not perished for the want 
 of an episcopal head ; nor have they suffered for ordi- 
 nation. Till 1836 they ordained without the imposi- 
 tion of hands, and then, -with the aid of our own 
 delegate, Dr. Fisk, they adopted it for mere form's 
 sake, not deeming it at all necessary. And they did it 
 themselves, without the aid of a bishop, claiming, as 
 we do, the indefeasible right of elders to ordain, and 
 preferring this course to employing a bishop. Which 
 is the better way is a question about which good 
 men may honestly differ. Whether bishops or presi- 
 dents, they have no authority above any elder except 
 that which is given them by their electors. Mr. 
 Wesley, aiming to secure an efficient administration, 
 required that members of the legal conference should 
 drop out on becoming superannuated, and effective 
 ones be put in their place, and the conference pre- 
 fers to make a fresh choice for president every year. 
 
 Nor do we find in this arrangement any mention 
 of presiding elders. These are superseded in part by 
 chairmen of districts, who are still pastors. They 
 
228 HI ST OR Y OF ME T HOD ISM. 
 
 attend the annual district meeting, and some subor- 
 dinate meetings, as occasion may require. The 
 superintendent of the circuit performs another part of 
 our presiding elder's duty, in holding the quarterly- 
 meetings in his circuit. The more delicate and re- 
 sponsible part of his work is provided for in another 
 way, to be considered in the next chapter. 
 
CHURCH ECONOMY. 229 
 
 CHAPTER XII. 
 
 THE APPOINTMENT OF THE PREACHERS HOW DONE 
 
 NEGOTIATIONS SOUGHT — OF THE BENEVOLENCES OF 
 THE WESLEYANS CONCLUDING REMARKS. 
 
 THE more difficult work, referred to in the close 
 of the last chapter, is that of appointing the 
 preachers. Mr. Wesley did this, while he lived, at 
 his own discretion, committing himself, however, to 
 certain trustees not to keep one man in the same 
 place more than two years in succession, except in 
 case of revival, where longer continuance should be 
 especially necessary. This was as far as he could go 
 without seeming to array himself against Divine 
 Providence. But his Deed of Declaration allowed of 
 three years' continuance, though it did not define the 
 manner of making the appointments. The legal con- 
 ference, however, at first restricted the term to two 
 years, except as before stated. It also provided for 
 a "Stationing Committee," to prepare the appoint- 
 ments. This was no accident, if it was a blunder, 
 but a settled preference for the Presbyterial System. 
 Mr. Wesley ordained Dr. Coke a superintendent or 
 bishop in 1769, and Alexander Mather in 1787; and 
 they were both present and fully empowered to per- 
 form Episcopal functions, but were virtually dis- 
 carded, though great and good men. Special effort 
 
230 HISTORY OF METHODISM. 
 
 was afterward made to inaugurate the Episcopal form 
 of government, but it was a failure. 
 
 The stationing committee was to be composed 
 of one minister from each district, to be elected by 
 the ministers of the district ; and they were required 
 to meet at the place where the conference should sit 
 three days in the week preceding the session, in order 
 to prepare the appointments. That plan has been 
 maintained to the present time with variations. The 
 stationing committee now consists of the president 
 and secretary of the conference ; the ex-president and 
 four ministers appointed by the conference, together 
 with one representative minister from each of the 
 thirty-four districts, elected by the joint vote of the 
 clerical and lay members of the district committee. 
 How two thousand ministers can be satisfactorily 
 stationed and changed from time to time seems to 
 many quite unaccountable. Even Methodists, who 
 have been accustomed to bishops and presiding elders, 
 can hardly see how so delicate a work can be done 
 without them. But our English brethren seem to 
 move on very smoothly and give general satisfaction. 
 And they do it, too, without requiring the abandon- 
 ment of all Church and ministerial intermeddling, 
 which is thought by some to be necessary with us. 
 Indeed, they seek to have all parties in interest par- 
 ticipate in making the appointments, not only by 
 sharing in electing the stationing committee, but by 
 negotiating and settling the appointments, so far as 
 possible, before that committee shall meet. 
 
 The conference at its last session ordained as 
 follows : 
 
 "Each representative of a district" (on the sta- 
 
CHUR CH E CONOMY. 2 3 1 
 
 tioning committee) "is directed to send to the sec- 
 retary of the conference, not latter than the 5 th of 
 July, in each year, upon a schedule to be provided 
 by him, complete lists of the arrangements provis- 
 ionally made for the stationing of the ministers in 
 his district, the invitations accepted by ministers in 
 his district to circuits in other districts, all ministers 
 in his district for whom no arrangement has been 
 made ; from these lists the secretary shall compile 
 and cause to be printed in a convenient form, for 
 use in the stationing committee, one complete list of 
 all arrangements thus provisionally made, and a sep- 
 rate list of all ministers for whom provisional arrange- 
 ments have not been made, and a copy of these lists 
 shall be sent to each member of the stationing com- 
 mittee at least seven days before the meeting of that 
 committee." (Connectional Record and Year-book 
 for 1874, pp. 122, 123.) 
 
 Thus negotiations and even contracts between the 
 preachers and people are sought and encouraged by 
 the conference. And they are generally sanctioned, 
 though they may be canceled for good reasons. 
 Here the Wesleyans stand exactly on a par with 
 other denominations. Presbyterian ministers and 
 people may make a contract, but to be valid the 
 presbytery must approve it, otherwise it is null 
 and void. The same is true of the Episcopalians, 
 no contract will stand unless it be approved by the 
 bishop of the diocese. And even among Congrega- 
 tionalists, who claim the largest kind of freedom, no 
 contract of the sort is of any force unless it have the 
 indorsement of a council. So that, really, the only 
 obstacle in the way of a Wesleyan preacher securing 
 
232 HIST OR Y OF ME T HOD ISM. 
 
 a circuit to his taste lies in finding one that has 
 good sense enough to give him a call. If he fails in 
 this, the presumption is that he is not much in de- 
 mand, or that he is looking too high. 
 
 Whether this method secures a wiser distribution 
 of ministerial talent is not for us to determine. We 
 hardly need to say that we have generally preferred 
 our own plan for us. And there can be little room to 
 doubt that with reasonable modifications it is much 
 better adapted to most of our work than the English 
 plan. But this is of no account; our general policy 
 is no doubt established, and will be maintained. 
 
 It should be said, however, in passing, that the 
 difficulty in making the appointments in England is 
 not so great as here. They have the "Children's 
 Fund" to equalize the cost of supporting large fam- 
 ilies, while here we have nothing of the sort. There, 
 the only question is, Is he the man for the place ? 
 Here, we have to ask, What is the size of his family? 
 How many children has he? There, a rich society 
 having a childless pastor, supports just as many chil- 
 dren as it would if its parsonage was crowded with 
 them. Then there are other differences which our 
 limits forbid us to state. 
 
 BENEVOLENCE OF THE WESLEYANS. 
 
 One of the marked features of original Methodism 
 was its benevolence. It began by the sacrifice of 
 every personal comfort for the relief and elevation of 
 others. It required of its followers industry to get 
 all they could honestly, economy to save all, and lib- 
 erality to give all — great principles which its honored 
 founder inculcated and practiced to the last, dying 
 
CHUR CH ECONOMY. 233 
 
 worth less than ten pounds, though he had acquired 
 and disbursed many thousands. 
 
 The first movements of Methodism involved ex- 
 penses in seeking- protection against mobs, in con- 
 structing chapels for public worship, in releasing 
 local preachers from small debts which prevented 
 their entering the ministry, and in meeting the ex- 
 penses of preachers. Hence, in 1849, it was sug- 
 gested that yearly collections should be taken to meet 
 these and kindred expenses, which were denominated 
 
 THE CONTINGENT FUND. 
 
 In 1856, its field of operations was extended, and 
 its name changed to the "Home Mission and Con- 
 tingent Fund." Since then it has pushed the home 
 missionary work among the poor and neglected with 
 considerable energy and success, having secured 64 
 parsonages and 144 chapels, accommodating 60,115 
 persons. Its collections last year were nearly $126,- 
 000. The affairs of this fund are managed by a com- 
 mittee of ministers and laymen annually appointed 
 by the conference, and its advantages are various and 
 wide-spread, reaching all classes of contingent neces- 
 sities, such as special losses, sickness of ministers, 
 etc., not provided for by other arrangements. 
 
 THE CHAPEL FUND 
 
 originated in the double necessity of aiding poor 
 societies in the erection of chapels, and restraining 
 them from going into imprudent and hazardous en- 
 terprises. After suffering much embarrassment and 
 mortification from bad investments and worse debts, 
 the conference, in 1775, enacted that no chapel 
 
 20 
 
234 HISTORY OF METHODISM. 
 
 should be built unless first proposed to the con- 
 ference. In 1790, chapel-building committees were 
 appointed for both England and Ireland; but this 
 did not remedy the evil. In 18 17, the building com- 
 mittee was reconstructed, but without the desirable 
 effect. The next year the Chapel Fund was estab- 
 lished, and placed in the hands of a committee com- 
 posed of fifteen ministers and fifteen laymen, with 
 full power to receive all collections and appropriate 
 them. In 1854, the arrangement was again revised, 
 and every thing relating to chapels was placed in the 
 hands of a large committee to be appointed annually 
 by the conference, and to consist of an equal number 
 of laymen and ministers, and Rev. William Kelk was 
 set apart to act as its secretary and look after the 
 business. This brought relief and prosperity. In 
 1866, further modifications were made, placing the 
 business in the hands of thirty ministers and thirty 
 laymen, the latter being nominated by the "Com- 
 mittee of Review of Chapel Affairs," connected with 
 whom are two clerical secretaries, who supervise ev- 
 ery interest involved. The result, in part, may be 
 inferred from the facts that within the last twenty 
 years, while the income of the fund has amounted 
 to only about $560,000, the money actually contrib- 
 uted toward the removal of debts and the cost of 
 new erections has reached the magnificent sum of 
 $19,576,000, including #5,592,830 of old debts paid. 
 The report to the conference in 1874 shows receipts 
 for the last year amounting to $44,855, debts re- 
 duced $119,130, and sanction given to the erection 
 of 129 chapels at an estimated cost of $1,074,775, 
 and 21 schools at a cost of $57,995. 
 
CHURCH ECONOMY. 235 
 
 Though we long followed our English brethren 
 afar off in this respect, we can but admire their per- 
 severance. Feeling the embarrassments that orig- 
 inally moved them, some of our conferences took 
 initiatory action on the subject many years ago, 
 which culminated, in 1864, in the organization of 
 our " Church Extension Society," whose proceedings 
 will be noticed in their proper place. 
 
 THE PREACHERS' AUXILIARY FUND. 
 
 This was established in some sort to aid poor 
 and sick preachers and the widows and children of 
 preachers, in 1763, and each preacher was expected 
 to contribute ten shillings yearly to its treasury. 
 After passing through various changes in name and 
 policy, though its objects remain the same, it is 
 now entitled the " Worn-out Ministers' and Minis- 
 ters' Widows' Fund," and is rendered successful by 
 reason of the services of a secretary, who devotes his 
 whole time to its interests. So popular a cause as 
 this even requires special advocacy to command any 
 thing like the support it deserves". Its collections 
 the last year amounted to some $66,000. 
 
 They have also a ministers' "Sustentation Soci- 
 ety," providing for its members when superannuated 
 or supernumerary, and their wives in widowhood. 
 It had a grant from the book-room last year — 
 £3,000 (nearly $15,000) — and reported assets of 
 about $1,211,000. Its annuitants number 288 
 preachers and 378 widows. This, however, is not 
 strictly a benevolent institution so much as a pro- 
 tective arrangement for those who are willing to pay 
 for its benefits. 
 
236 HISTORY OF METHODISM. 
 
 THE CHILDREN'S FUND. 
 
 This was instituted in the year 18 19, to relieve 
 an embarrassment which had been long realized. 
 Till then the several circuits had to pay a certain 
 allowance for each of their preachers' children. 
 Hence, men with large families were often objected to 
 purely on financial grounds, and were embarrassed 
 themselves at the thought of being burdensome to a 
 kind but poor people; and not unfrequently these 
 evils were rather aggravated by the fact that a rich 
 neighboring circuit was enjoying the services of 
 preachers who had less children, perhaps none at all. 
 
 To remedy these difficulties and equalize the ex- 
 pense of supporting the children of the preachers 
 among the circuits, the district meetings entered into 
 an arrangement to require each circuit to pay its 
 proportion of the allowance to all the children in the 
 conference, according to the numbers in society and 
 their financial ability. This measure met with gen- 
 eral favor, both among the preachers and the people. 
 The operation of it is this: The rich circuits, having 
 less children among them to support than is their 
 equitable proportion, pay the claims of their preach- 
 ers for such as they have, and pay over the balance 
 to the treasurer of the " Children's Fund," while the 
 poor circuits, having more preachers' children to sup- 
 port than properly belong to them, draw upon the 
 "Children's Fund" for the amount of their claims. 
 
 Thus all the preachers' children are provided for; 
 and, that there may be no failure in the operation 
 of the plan, each circuit is required to pay its annual 
 apportionment to the fund before it can receive any 
 
CHURCH ECONOMY. 237 
 
 assistance, whatever its necessities. The amount 
 collected for this fund last year was $97,595. 
 
 The liberality of the Wesleyans becomes still 
 more impressive when we look at their educational 
 enterprises, to which we have already referred; but 
 the climax of their benevolence is seen in connection 
 with their 
 
 MISSIONARY OPERATIONS. 
 
 These are managed by a large and strong com- 
 mittee of ministers and laymen, selected from all the 
 districts, and supervised by two ministerial secreta- 
 ries, who give their time exclusively to the work. 
 We refer now to foreign missions, embracing Europe, 
 India, China, South and West Africa, and the West 
 Indies, tabulated as follows: 
 
 Central Stations, called Circuit?,* . . . 908 
 
 Chapels and other preaching-places, . . 6,963 
 
 Ministers and Assistant Missionaries, . . 881 
 
 Other paid Agents, as Catechists, Teachers, etc., 3,506 
 
 Unpaid Agents, as Sunday-school Teachers, etc., 25,013 
 
 Full and accredited Church members, . . I73>55 : 
 
 On Trial for Church membership, . . . 16,518 
 
 Scholars, 261,983 
 
 Printing Establishments, ..... 4 
 
 The home receipts for this work during the last 
 year, reported at the annual meeting held May 4, 
 1874, were $610,460; foreign receipts from affiliated 
 conferences, $229,510, making a total of $839,970. 
 
 Add to this imperfect inventory other benevo- 
 lences that might be named, and remember that 
 all this is done after supporting the Established 
 Church (a burden, thank God, from which we are 
 exempt), and giving freely to maintain their home 
 institutions, the liberality of the Wesleyan brethren 
 
238 HIS TORY OF ME T HOD ISM. 
 
 can hardly fail to command our admiration. If Amer- 
 ican Methodists can bring themselves to " abound" 
 equally in this grace, according to their better cir- 
 cumstances, no interests among us will suffer for the 
 want of funds. The example is worthy of imitation, 
 and to find it in the family from which we sprung, 
 and to which we cleave with a filial fraternity, is 
 the next best thing to possessing it ourselves. 
 
 Having compassed the ground covered by our 
 plan, a few remarks in relation to the various meas- 
 ures referred to in the foregoing pages will close this 
 part of our book. 
 
 The first is, that all these arrangements, particu- 
 larly the funds, have been providentially demanded. 
 Nothing has been devised before its time, and nothing 
 really matured for many years after its first dis- 
 cussion. This circumstance ought to encourage the 
 younger members of the Wesleyan family to "try 
 again," and never to cease discussing important prac- 
 tical questions till they shall have hit upon the right 
 plan, and see it in successful operation. 
 
 Another thought, which might not occur to the 
 reader from what has been said, is, that these several 
 plans and measures, though providentially suggested, 
 were the result of profound study, not merely during 
 the sessions of the conference. The conference 
 seemed generally to be impressed that the necessary 
 brevity of their sessions, and other circumstances, 
 would not admit of the needful investigation. There- 
 fore, when they found themselves approaching the 
 crisis, when something must be done, they appointed 
 large committees, embracing the wisdom of the min- 
 istry and the laity, and designated the time and 
 
CHURCH ECONOMY. 
 
 239 
 
 place of their meeting. In these committees the mat- 
 ter was deliberately dissected limb by limb, every 
 weakness and impracticability detected, and the 
 whole consolidated and adapted to the Wesleyan 
 system, so that, if approved by the conference, it 
 might become a part of that system, and seem indis- 
 pensable to its healthful operation. But another ad- 
 vantage of this course was, the plan, when it came 
 out, was as much the people s as the preachers', and 
 was, in a great degree, to be managed by them. 
 This gave it popularity, and secured its success. 
 
 To the reader of this sketch, these regulations 
 may seem complicated. This is their first appear- 
 ance to a stranger. But if one will examine them 
 more closely, he will find them complicated, indeed, 
 yet simple ; and taken together, the most finished and 
 effective scheme of raising money extant. How else 
 could such an interest be kept up, and such vast 
 amounts of money be raised in a society embracing 
 few of the wealthy, and composed chiefly of the 
 poorer classes, many of whom are objects of charity 
 themselves, and all of whom are exorbitantly taxed 
 to support the extravagance of the Episcopal 
 Church — taxed for every thing, not only for what 
 they eat and drink and wear, but for the very light 
 of heaven that shines upon them, and often oppressed 
 in their wages, too, and compelled to work long and 
 hard for what will scarcely procure them the coarsest 
 fare? Should their children imitate the parent in this 
 respect, Methodism would soon fill the whole earth. 
 
C-^e? 
 
 *£ 
 
Part Second. 
 HISTORY OF METHODISM IN AMERICA. 
 
 CHAPTER I. 
 
 THE SETTLEMENT OF THE COUNTRY PROVIDENTIAL PREP- 
 ARATION FOR THE INTRODUCTION OF METHOD- 
 ISM ITS ORIGIN AND EARLY PROGRESS. 
 
 AMERICA was discovered by Columbus in 1492. 
 The first settlement within the present territory 
 of the United States was made by the Spaniards in 
 Florida, and called St. Augustine, in honor of a 
 Romish Saint upon whose day they landed. This 
 occurred September 7, 1565. May 13, 1607, Sir 
 Walter Raleigh settled a colony at Jamestown, Vir- 
 ginia, on the James River, both taking their name 
 from James I, of England, under whose patronage 
 the enterprise was executed. The religion of the 
 Church of England was established and maintained 
 here until the country became independent. The 
 next settlement was formed by the "Pilgrims" at 
 Plymouth, Massachusetts, December 11, 1620. 
 ' ' They were a company of bold, independent, relig- 
 ious adventurers, who fled from persecution in the 
 Old to seek an asylum in the New World." They 
 adopted Congregationalism and Calvinism, both of 
 
242 HISTORY OF METHODISM. 
 
 which formed an essential part of the government 
 for many years. And it was about as intolerant as 
 the old government from which they fled. Three 
 years later, Portsmouth and Dover, now leading 
 towns in New Hampshire, were settled by parties 
 holding the principles of the Plymouth Colony. 
 
 In 1634, Mr. Calvert settled a colony in Mary- 
 land, on the St. Mary's River, making religion free, 
 though he was a Catholic. This was the first example 
 of the kind on the continent. Next came Rhode 
 Island, settled by Roger Williams, who, with five 
 others, fled from the Massachusetts colony into the 
 wilderness, to avoid religious persecution, and mak- 
 ing a stand, he called the place Providence, because 
 he "desired it might be for shelter for persons dis- 
 tressed in conscience." This was in 1636, and was 
 the beginning of the settlement of Rhode Island. 
 
 Connecticut was first settled in 1660, by emi- 
 grants from Massachusetts, taking the religion of the 
 Pilgrims with them, which they long retained, 
 though with less intolerance than was manifested 
 by their fathers. Hudson entered the river now 
 bearing his name, in 1609. Six years later the 
 Dutch effected a settlement on Manhattan Island, 
 now Xew York, and soon after, another at Albany. 
 Trade and money-making were the leading motives 
 of the enterprise; but still the colonists brought the 
 Protestant Calvinistic institutions of Holland with 
 them, and legislated in their interest. Subsequently, 
 however, England gained the ascendency, when the 
 Church of England took precedence of all other re- 
 ligions, and held it till the war of the Revolution. 
 
 In 1 63 1, the State of Delaware was settled by 
 
PROVIDENTIAL PREPARATION. 243 
 
 the Hollanders, with the same religious principles 
 which prevailed in New York. New Jersey assumed 
 colonial existence in 1664, and was made up of a 
 mixture of English, Dutch, and Swedes, allowing re- 
 ligious liberty to all parties. North Carolina made a 
 feeble start in 1660, by people from New England and 
 Virginia; and South Carolina in 1670, granting re- 
 ligious liberty to the colonists. Pennsylvania was first 
 chiefly settled by Quakers from West Jersey. In 1682 
 William Penn landed at the point now known as 
 Philadelphia, and commenced his honorable negotia- 
 tions with the Indians under the branches of a tow- 
 ering elm. His right to the soil was secured by a 
 double purchase, first from his king, and then from 
 the natives, and was properly named Pennsylvania 
 (Penn's Woods), and Philadelphia, or brotherly love, 
 was a fit designation for its chief city, in view of 
 his humane conduct to all concerned. 
 
 The colony of Georgia was established, as we 
 have seen, by General Oglethorpe, and was composed 
 principally of members of the Church of England. 
 This occurred in 1733, and three years after John and 
 Charles Wesley came out by invitation to look par- 
 ticularly after the religious interests of the Cherokee 
 Indians, ^but meeting with unexpected difficulties, 
 soon returned to England to* bless the New World 
 in a way which they did not then understand. 
 
 We have given these facts that our young read- 
 ers may see of what a heterogeneous mass of conflict- 
 ing tongues and peoples this nation was originally 
 composed. Religiously, Calvinism and Ecclesiasti- 
 cism were the two predominant elements, and the 
 natural opponents of Methodism. But it was for- 
 
244 HISTORY OF METHODISM, 
 
 tunate that these colonies started by different nations, 
 had all come under the British Government, and 
 were working into the use of the English language. 
 
 PREPARATION FOR THE WORK. 
 
 There is another aspect of the subject worthy 
 of consideration; namely, the providential prepara- 
 tion of men for the work to be done. The Wesleys 
 were favorably born and educated like thousands 
 of others; were led to read certain books, and hear 
 and see certain things in common with their asso- 
 ciates, but were religiously impressed by them, and 
 moved to seek after God in a manner and to an extent 
 that others were not. By this means they struck a 
 new current, little talked of and less understood, and 
 were borne along into joyous fellowship with God, 
 and into complete sympathy with his desire for the 
 elevation, holiness, and happiness of mankind. Un- 
 der this impulse they began to seek and to save the 
 lost, giving special attention, in imitation of their 
 Divine Master, to the most needy and neglected. 
 They had no purpose but to perform their present 
 duty, — please God and "do good to men." 
 
 Soon after, something very similar occurred in 
 Ireland. Thomas Williams, having become imbued 
 with their spirit, was moved, not sent by man, to 
 cross the channel and tell the people of Dublin what 
 God had done for his soul. Many believed and 
 demonstrated the truth of his doctrine by actual 
 experiment. Mr. Wesley, hearing of these wonder- 
 ful results, first visited that city in the Summer of 
 1747, and following the demands of the cause, he 
 afterward spent about six full years in that country, 
 
PROVIDENTIAL PREPARATION. 245 
 
 crossing the channel many times; but still without 
 any plan of establishing a new Church, or any ex- 
 pectation of benefiting the rest of mankind by his 
 labors there. Yet God raised up the men on that 
 very spot who actually carried the Gospel to the four 
 quarters of the globe ; besides multitudes of others who 
 became the most prominent in the home work: such 
 as Henry Moore, Adam Clarke, and a host of others. 
 As we have seen, that simple sowing produced the 
 class-leader and preacher in the person of a banished 
 convict who first introduced the Gospel to Australia. 
 Methodism found him in prison, condemned to death ; 
 had him converted, his punishment commuted, and 
 put a Bible in his hand as he left the English shores 
 to return no more. 
 
 ORIGIN OF METHODISM IN AMERICA. 
 
 We have now to record another singular result 
 of those early labors. In the Summer of 1760, a 
 group of Irish emigrants landed in New York, among 
 whom were a number of Methodists, one a local 
 preacher by the name of Philip Embury. They 
 seem to have been more connected by the ties of 
 blood and ambition to improve their temporal inter- 
 ests than by religious sympathies or purposes. 
 Embury was about thirty years old, honest, indus- 
 trious, well informed, but timid, and a carpenter by 
 trade. Though he had been converted, had seen 
 Mr. Wesley, and exercised a few years as a class- 
 leader and local preacher among his friends and neigh- 
 bors at home, he was hardly the man to raise the 
 Methodist standard among strangers and amid the 
 spiritual darkness and death that reigned in New 
 
246 HISTORY OF METHODISM. 
 
 York at that time. The population of the city was 
 then only about twenty thousand, and every little 
 divergence from the established routine attracted at- 
 tention. For one reason or another the new-comers 
 did not let their light shine, and relapsed into the 
 spirit and customs of the world, making no consid- 
 erable show of religion for some six years. In the 
 mean time, others arrived, some of whom made no 
 pretensions to piety, and contributed, no doubt, to 
 extinguish what little devotion remained. But Bar- 
 bara Heck, a real mother in Israel, who deprecated 
 this state of things, finding several of her friends en- 
 gaged in card-playing, went in among them, threw 
 the cards into the fire, and exhorted them to return 
 to God. And, addressing Mr. Embury then, or 
 soon after, she said: "And you must preach to us, 
 or we shall all go to hell together, and God will re- 
 quire our blood at your hands!" When he objected 
 that he had no house or congregation, she replied, 
 in the true spirit of Christian enterprise: "Preach in 
 your own house first and to our company." The 
 duty was too obvious, and the appeal too earnest 
 and pungent to be resisted, and he yielded to impor- 
 tunity and preached his first sermon in America "in 
 his own hired house" on Barrack Street, now Park 
 Place, to a congregation of five persons, whom he at 
 once formed into the first American class. From 
 this time he continued to preach till his house be- 
 came too small, when an empty room was secured 
 near the Barracks, in ' ' the most infamous street in 
 the city." Then, as is usual in such cases, and with 
 such religion, God worked. Three musicians from 
 the Barracks came in and were converted, and began 
 
PR VIDENTIAL PREPARA TION. 
 
 
 247 
 
 to exhort. The keeper of the almshouse was also 
 interested, and several of its inmates joined the little 
 band. Something new occurred every month to 
 cheer the praying few in a strange land. In the 
 Spring of 1767 they were surprised to see a military 
 officer in their meeting. What could he want there? 
 was a question that naturally occupied all minds. 
 But they were soon relieved by his singing and kneel- 
 ing like themselves. It was Captain Thomas Webb 
 of the Royal Army, Barrack-master at Albany, a 
 stanch Methodist, and a local preacher from Eng- 
 land — just the man for the place and the times — a 
 shining light, of whom it was said by Asbury, he is 
 "an Israelite indeed;" by Wesley, "he is a man of 
 fire;" by John Adams, of Revolutionary fame, "he 
 is one of the most eloquent men I ever heard;" and 
 by others, "a perfect Whitefield in declamation" — 
 ' ' he was truly a Boanerges, and often made the stout- 
 hearted tremble." 
 
 He, of course, was invited to preach ; and did so, in 
 military costume, laying his sword on the table 
 before him. This was a novelty that could but at- 
 tract a crowd too large for the place. They, there- 
 fore, went to a rigging-loft on William Street, sixty 
 feet by eighteen, which would not accommodate half 
 the people who came three times a week to hear 
 these strange preachers, one a carpenter, and the 
 other a soldier. This suggested a meeting-house, 
 which the good Barbara Heck had been praying for 
 ever since she brought Embury to his duty, and 
 had "received with inexpressible sweetness and 
 power the answer, ' I, the Lord, will do it.'' A 
 simple plan was prepared, the trustees appointed, 
 
248 HISTORY OF METHODISM. 
 
 Mr. Embury being the first, as he had been the first 
 preacher and class-leader. A site was leased on 
 John Street in 1768, and purchased two years after; 
 and the people generally encouraged the enterprise, 
 from the mayor down to the poorest citizen. The 
 subscription paper, which is still preserved, contains 
 the names of two hundred and fifty persons. Cap- 
 tain Webb stands first in amount, one hundred and 
 fifty dollars. The building was a chapel, not a 
 church, sixty feet long by forty-two wide, and had 
 "a fire-place and chimney" to avoid the law and not 
 offend the English Church. Embury superintended 
 the work, and made the pulpit (still in possession of 
 the Church) with his own hands, and October 30, 
 
 1768, dedicated the first Methodist chapel in America 
 to God, before it was finished, trusting in Providence 
 to furnish the means to meet the bills. The house 
 was made of stone, faced with plaster, and furnished, 
 at first, with seats without backs, and a gallery with- 
 out breast-work or stairs, which was reached by a 
 ladder. Nevertheless, it was thronged from its open- 
 ing, though called "The Wesley Chapel," and the 
 first in the world that took the name of the founder 
 of Methodism, and thousands gathered around it 
 who could not gain admittance. It was without 
 vestry or class-room. Mr. Embury continued to 
 supply the pulpit and look -after every-thing. In 
 1770, a parsonage was erected near the chapel, and 
 rudely furnished with articles donated or lent, and 
 became the resting-place of the missionaries, Pil- 
 mour, Boardman, and others. In the mean time, 
 
 1769, the faithful Embury left the city and went to 
 Camden, New York, with some of his associates, and 
 
PROVIDENTIAL PREPARATION. 249 
 
 formed the first Methodist society within the bounds 
 of the Troy Conference, at Ashgrove. That confer- 
 ence now numbers 264 preachers and 34,608 mem- 
 bers, and preserves the remains of the honored 
 founder of American Methodism in the cemetery at 
 Cambridge, to which they were lately removed, after 
 slumbering in solitude on the farm of a friend and 
 in the little grave-yard at Ashgrove for fifty-seven 
 years. 
 
 Thus God led the simple carpenter in a way he 
 knew not, and made him the honored instrument of 
 starting a society which has grown to be the largest 
 Church on the continent. Old John Street has been 
 the birthplace of thousands, and still remains, a mon- 
 ument of the origin of Methodism in this country, 
 speaking to the few who still love its gates, though 
 almost concealed by the mammoth warehouses of 
 commerce which surround it. 
 
 FURTHER PARTICULARS OF CAPTAIN WEBB. 
 
 Captain Webb had been a brave soldier for his 
 country, and bore the marks of battle on his person. 
 Having lost the sight of one eye, he wore a shade 
 over it ; but his whole appearance indicated a kind 
 heart and a holy purpose. He was generous, as well 
 as pious, usually preached without remuneration, 
 and, besides giving the largest subscription to John 
 Street chapel, loaned the trustees fifteen hundred 
 dollars, without interest, and begged for them one 
 hundred and sixty dollars in Philadelphia. Being 
 placed on the retired list, with the pay of a captain, 
 in view of his heroic service, he gave himself up to 
 the itinerant work, and went abroad preaching and 
 
2 5 O HIS TOR Y OF ATE THODISM. 
 
 forming societies wherever he could. Twenty-four 
 were converted under his preaching at Jamaica, and 
 became the first fruits of Methodism on Long Island. 
 He traveled through New Jersey, and formed a class 
 at Burlington, making Joseph Toy its leader, who 
 afterward became a teacher and preacher. He formed 
 the first class in Philadelphia in 1768, while preach- 
 ing in a sail-loft, and afterward participated in pro- 
 curing the first, the St. George's Methodist Church, 
 in that city, which was established in 1770. In the 
 mean time, he traversed Delaware and Maryland, vis- 
 iting Wilmington, Baltimore, and other places, sow- 
 ing the seed which has yielded so abundantly since. 
 Visiting England, he reported what the Lord was 
 doing in this far-off land, plead for missionaries, and 
 returned with Shadford and Rankin in 1773. Con- 
 tinuing his labors here until the breaking out of the 
 war of the Revolution, he returned to England, and 
 continued faithful and efficient until honorably dis- 
 charged in a good old age. 
 
 Thus we see the Providence of God again. Em- 
 bury, converted in Ireland, came to this country as 
 a carpenter; and Webb, converted at Bristol, Eng- 
 land, under Mr. Wesley's ministry in 1765, came 
 out as a soldier, and together they laid the founda- 
 tions of a spiritual superstructure in this New World 
 that was to outstrip its European model, and send 
 its influence to the ends of the earth. Where the 
 Wesleys and Whitefield had failed of making any 
 organic stand, or erecting any lasting spiritual me- 
 morial of their labors, these simple men planted a 
 vine which has run out over the surrounding walls, and 
 sent its life-giving fruit to millions of perishing sinners. 
 
PROVIDENTIAL PREPARATION. 25 I 
 
 OTHER DEVELOPMENTS. 
 
 About this time, probably in 1764, Robert Straw- 
 bridge, another Irish Methodist local preacher, ar- 
 rived in this country with his young wife, and settled 
 in Frederick County, Maryland. He had little care 
 for the world, hardly enough to get a living, but was 
 intensely religious. He commenced preaching at 
 once in his own house, and formed a class, and soon 
 built a log chapel at Sam's Creek, twenty-two feet 
 square, but without a floor, door, or windows. Still 
 the society flourished, and sent out several preachers, 
 who did good service. He traveled about, preaching 
 in many places, formed the first Methodist society in 
 Baltimore County, was the means of Richard Owen's 
 conversion, who was the first native Methodist 
 preacher in the country, and did much good, preach- 
 ing without "fee or reward, and, durinsr the last two 
 years of his life, he gave his-whole time to the work." 
 Strawbridge led out other preachers also, and achieved 
 grand results; but when the first missionaries ap- 
 peared and put the work under circuit arrangements, 
 making him subordinate, and especially restraining 
 him from administering the sacraments as he had 
 done, his Irish spirit rebelled, and he seemed to 
 settle down about home, preaching to two little soci- 
 eties. He did not enjoy Asbury's domination, and 
 Asbury did not highly esteem him. He was finally 
 given the free use of a farm near Baltimore, by a 
 gentleman who knew his poverty, and died in the 
 Lord in 1781. It is impossible for some high-minded, 
 independent, devout men, to enjoy the military dis- 
 cipline of the Methodist itinerancy. They feel hu- 
 
252 HIST OR Y OF ME THODISM. 
 
 miliated to be dancing attendance upon men inferior 
 to themselves, and to be subject to their conceit or 
 whims, as they sometimes are. The Church has lost 
 men of this class, who might have been saved, per- 
 haps, by a little more brotherly consideration on 
 the part of the rulers. Strawbridge was admired 
 by Owen, who preached his funeral sermon and 
 many others ; but Asbury could not brook his 
 insubordination. 
 
 Thus, it appears that Methodism commenced its 
 career in this country in two places about the same 
 time — one in the City of New York, and the other 
 in the woods of Maryland — and by two Irishmen, 
 uneducated local preachers. Which spoke first, it is 
 hardly possible to determine, though the argument 
 seems to be in favor of Embury. And as this has 
 been the general understanding for so long a time, it 
 would seem almost a pity to have it disturbed. But 
 whether the sisters may not justly claim that Bar- 
 bara Heck takes precedence of both these honored 
 worthies, admits of little doubt. So far as we now 
 see, Embury would have remained in his unhappy 
 obscurity if she had not spurred him up to duty. 
 And we doubt some whether John Street Chapel 
 would have become a fact when it did without her 
 heroism. However, to God be all the glory, whose 
 they were, and whom they served. (Bangs's His., 
 Vol. I, pp. 52-58.) 
 
 OTHER IRREGULAR HELPERS. 
 
 In 1769, Robert Williams arrived in New York 
 with a friend by the name of Ashton, who, know- 
 ing his poverty, paid his passage. Williams was 
 
PROVIDENTIAL PREPARATION. 253 
 
 evidently a very zealous Christian. Hearing of the 
 work in New York, he was at once on fire to come 
 over, went to Mr. Wesley to get license to preach, 
 persuaded Ashton to come with him, and taking his 
 saddle-bags on his arm, walked to the ship with a 
 loaf of bread and a bottle of milk to sustain him. 
 He commenced his work in the John Street Chapel, 
 where, two years later, he was stationed. From 
 there he traveled south, laboring with Strawbridge 
 and others, and did a good work. Jesse Lee was 
 one of his converts in Virginia. He is said to have 
 been "the first Methodist minister in America that 
 published a book, the first that married, the first that 
 located, and the first that died." Saving sinners 
 was his aim in every place, and by all means. He 
 preached, visited, published and sold books, and 
 died. Though his grave is unknown, his memory 
 is precious. 
 
 John King was another providential interloper 
 from London, who arrived in 1769, and opened his 
 mission without license in the Potter's Field of Phil- 
 adelphia, the little society there being afraid of him. 
 But he felt that he must preach, and he did so, and 
 demonstrated his call of God, and at last obtained a 
 license, united with the first missionaries sent out by 
 Wesley, and was a member of the first conference in 
 1773. He preached in the open air in Baltimore, 
 traversed New Jersey, Pennsylvania, Maryland, Vir- 
 ginia, and North Carolina, and achieved much good. 
 Thus Methodism was unofficially planted and well 
 started on this continent, without the direct order or 
 even knowledge of Mr. Wesley, by one woman and 
 a few local preachers, regular and irregular, who 
 
254 HIST OR Y OF METHODISM. 
 
 were drawn to the New World by other than mis- 
 sionary motives, showing that God led the move- 
 ment here as in Europe, but still by Wesleyan 
 agencies. 
 
 These supplies, however, created new necessities, 
 and Air. Wesley, the acknowledged leader of Meth- 
 odism, was urged by various parties, lay and cleri- 
 cal, to send out men whose whole time could be de- 
 voted to the work. Delighted with such strange in- 
 telligence from New York, he laid the matter before 
 his conference, August 3, 1769, and called for volun- 
 teers. Richard Boardman and Joseph Pilmoor, after 
 several hours' delay, and a touching sermon by Wes- 
 ley, responded, and were sent. A collection was 
 taken on the spot to pay their expenses to the amount 
 of one hundred dollars, and two hundred and fifty 
 dollars or more toward the debt on the John-street 
 Chapel, a noble one, considering the extreme poverty 
 of the preachers, and that their connectional debts 
 amounted to nearly thirty thousand dollars, and 
 nothing in the treasury. Mr. Boardman was a man 
 of God throughout, and it was said of him at his 
 funeral thirteen years after, "with eloquence divine 
 he preached the Word," and "devils trembled when 
 for Christ he fought." 
 
 Pilmoor was also a young man of good parts, 
 converted under Wesley's preaching at the age of 
 sixteen, and educated at Kingswood school. A 
 rough passage of nine weeks brought them to Phil- 
 adelphia, happy in God, when they met Captain 
 Webb and found a society of about one hundred 
 members. Pilmoor opened his mission from the steps 
 of* the State-house, and from thence he went to the 
 
PROVIDENTIAL PREPARATION. 255 
 
 race course, where he preached to four or five thou- 
 sand people. Boardman also preached and started 
 for New York, giving the soldiers at Trenton a mov- 
 ing sermon in the Presbyterian Church. Ten days 
 after, he wrote to Mr. Wesley that he had about 
 seventeen hundred hearers at the chapel, one-third of 
 whom were inside and the others around the house. 
 "The number of blacks that attend the preachings," 
 he said "affects me much." Thus early, Methodism 
 took an interest in this abused race. He preached 
 some four times a week, and received his board, and 
 fifteen dollars per quarter to meet other expenses. 
 
 But he did not confine himself to New York. 
 He alternated with Pilmoor, spending about half the 
 time in Philadelphia, pushing out in all directions, as 
 far south as Baltimore, and as far east as Providence 
 and Boston. 
 
 The letters of these two first missionaries show 
 that they lived in God, and rejoiced in the self-sac- 
 rificing work they had undertaken. The terrible 
 gales they encountered on their nine weeks' voyage, 
 when they were expecting to perish in the great 
 deep, did not shake their confidence; they were 
 ready to die. And now, in the same blessed hope, 
 they preached and worked, weeping over the multi- 
 tudes that thronged their path. The city contained 
 the ablest English and Dutch ministers of the age, 
 and yet their more pious parishioners would run after 
 these half educated young men, in spite of the re- 
 monstrances of their pastors. Nobody drew such 
 crowds, except Whitefield, who was on the ocean 
 with them for the last time, in another vessel, com- 
 ing to his burial. They, like him, were filled with 
 
256 HISTORY OF METHODISM. 
 
 the spirit that led Jesus to die for the race, and 
 sought to save sinners to the uttermost in season and 
 out of season. This was the secret of their power, 
 and is to-day an indispensable endowment for the 
 highest success in the work of God. Whitefield 
 preached and hurried off, leaving others to gather the 
 fruit of his labors; they preached and organized their 
 followers into classes and societies, with which a 
 mighty host have since become associated. 
 
 OTHER MISSIONARIES SENT. 
 
 The American field opening up so promisingly, 
 Mr. Wesley was induced to send forth other laborers. 
 Asking the question, in his conference, in 177 1, Who 
 are willing to go to America? five responded, but 
 only two could be spared; Francis Asburyand Richard 
 Wright were accepted and sent, both of whom landed 
 in Philadelphia, October 17, 177 1. Asbury was twenty- 
 six years old, the only living child of his parents. At 
 the age of thirteen he was put to a trade, which ex- 
 hausted six years. In the mean time he was awak- 
 ened, sought the Methodists, was pleased with them, 
 obtained religion, and began to hold meetings at sev- 
 enteen. Five years later he entered the itinerant 
 work. Of course he had but little opportunity for 
 education ; but he was industrious, loved to read, and 
 stored up most useful knowledge. In a word, he 
 was just the man to take charge of the American 
 work. Bidding adieu to his friends, he went to Bris- 
 tol to embark, without money or outfit. But he 
 says, "The Lord soon opened the hearts of friends, 
 who supplied me with clothes and ten pounds." He 
 had two blankets and slept on the bare floor during 
 
PR VIDENTIAL PRE PAR A TION. 2 $7 
 
 the voyage, but made no complaint. "I feel my 
 spirit bound," he said, ''to the New World, and my 
 heart is united with the people, though unknown;" 
 ''I am going to live to God and to teach others 
 so to do." 
 
 Less is known of Mr. Wright. He spent most 
 of three years in Maryland and Virginia, and re- 
 turned to England, where, after about the same 
 length of time, his name ceased to appear in the 
 minutes. 
 
 These good men commenced their labors in Phil- 
 adelphia, in what is known as the Old St. George's 
 Church, originally built for a German reformed so- 
 ciety, but bought for the Methodists in 1770, through 
 the influence of Captain Webb. It was not finished 
 then nor long afterward. One author says, ' ' In pro- 
 cess of time it was floored from end to end, and more 
 comely seats were put into it, with a new pulpit like 
 a tub on a post." It was the largest Methodist 
 Church in the country for about fifty years, and was 
 a favorite place with Asbury. It is the honored 
 mother of many children, who are proud of their 
 pedigree. Two weeks after their arrival, Asbury 
 wrote, "I find my mind drawn heavenward. The 
 Lord hath helped me by his power, and my soul is 
 in paradise." . . . "Glory be to him that liveth 
 and abideth forever." 
 
 Asbury soon turned his steps toward New York, 
 preaching at Burlington on his way, where Webb 
 had been a little before, and giving Staten Island its 
 first sight of a true Wesleyan itinerant. That cas- 
 ual beginning has developed into nine Churches and 
 1,635 members, as may be seen by the last minutes. 
 
258 HISTORY OF METHODISM. 
 
 Reaching New York, November 1 2th, he received a 
 warm welcome by Boardman and others, and plunged 
 into the work anew, expressing profound interest in 
 the colored people. 
 
 But he was too military in his construction to be 
 long satisfied with the random operations that pre- 
 vailed among the preachers, and addressed himself 
 to systematizing the itinerant work, so as to reach 
 out into unoccupied fields. "I am fixed to the 
 Methodist plan," he said (that is, the plan of itiner- 
 ancy), and, being Wesley's " assistant," he had this 
 under his special charge; but it was a pretty difficult 
 point to maintain, as there was already a disposition 
 in some of the little societies to be like the nations 
 around them, and have settled pastors, which most 
 of the preachers seemed to favor. But he was fully 
 determined to sweep the country, and at once formed 
 a circuit, stretching from Staten Island to East Ches- 
 ter, for the Winter's campaign, and led the way him- 
 self, preaching in the open air, private houses, and 
 anywhere he could find an opening. The next 
 Spring (1772), Boardman, the superintendent, re- 
 moved him to Philadelphia, from which he sallied 
 forth, saying, "I hope that before long about seven 
 preachers of us will spread over seven or eight hun- 
 dred miles." Six months after, he received marching 
 orders for New York, and was off again, preaching 
 in prisons, in the woods, and at executions, while 
 Williams went to Virginia and Pilmoor to Savannah. 
 He set his compeers on fire by his heroism, and in- 
 dicated to the people and to Wesley that he was 
 God's anointed to lead the little Methodist band to 
 their coming struggles and triumphs. Accordingly, 
 
PROVIDENTIAL PREPARATION. 259 
 
 toward the close of 1772, Mr. Wesley wrote him a 
 letter, appointing him superintendent in the place 
 of Mr. Boardman, whom he soon met at Princeton, 
 N. J. They agreed in judgment, he says, about 
 the affairs of the society, and "were comforted to- 
 gether." From that point he pushed on to Mary- 
 land, and found that "swearers, liars, cock-fighters, 
 card-players, horse-racers, drunkards, etc., had be- 
 come new men, and were filled with the praises 
 of God." 
 
 Coming to Baltimore, he found the work was 
 gaining ground through the labors of his predeces- 
 sors, and the people were waking up to open their 
 doors for preaching and the entertainment of the 
 itinerants, where they at first left them to preach 
 out of doors and live at the hotels. An Irishman, 
 Captain Patten, was the first to open his house, and 
 he was soon followed by others, and they were all 
 filled with interested hearers, when another sail-loft 
 was obtained, and overflowed with people com- 
 ing many miles to hear the strange itinerants who 
 preached without a manuscript, prayed without a 
 book, and were happy in God. Asbury took it 
 upon himself to organize them into classes, and to 
 introduce the Wesleyan rule, to project a meeting- 
 house, which soon led to a second, the first being the 
 dwelling of the courageous Irishman above named. 
 
 From this singular beginning, Methodism became 
 a settled institution in Baltimore, and now numbers 
 about 11,500 members. 
 
 Having arranged matters here, Asbury organ- 
 ized a circuit of two hundred miles in extent, with 
 twenty-four appointments, which he compassed every 
 
260 HISTORY OF METHODISM. 
 
 three weeks. March 29, 1773, he wrote: "I rode 
 twenty miles to Susquehanna, and just got there, 
 almost spent, time enough to preach at three o'clock. 
 Hitherto the Lord hath helped me. Praised forever 
 be his dear and blessed name! Tuesday, 30th, our 
 quarterly-meeting began. After I had preached, we 
 proceeded to business, and in our little conference 
 the following queries were propounded, namely: 
 1. Are there any disorderly persons in our classes? 
 It is thought not. 2. Does not dram-drinking too 
 much prevail among our people? 3. Do none con- 
 tract debts without due care to pay them? . . . 
 5. Is there nothing immoral in any of our preach- 
 ers? 6. What preachers travel now, and where are 
 they stationed? It was then urged that none must 
 break our rules, under the penalty of being excluded 
 from our connection. All was settled in a most ami- 
 cable manner." 
 
 This was a great accession, and brought multi- 
 tudes together, involving powerful sermons, many 
 conversions, and much joy, and was the beginning 
 of greater things of the same kind, connected with 
 "old-fashioned quarterly-meetings," so much talked 
 about even now. 
 
 Asbury, hearing of some disturbances in the 
 North, took his departure, and returned to New 
 York to be temporarily relieved of his superintend- 
 ency, probably at his own suggestion, by Thomas 
 Rankin, already on his way to the country. 
 
EARLIEST PREACHERS. 26 1 
 
 CHAPTER II. 
 
 THOMAS RANKIN AND GEORGE SHADFORD PROGRESS OF THE 
 
 CAUSE REMARKABLE AWAKENINGS MORE TROUBLE 
 
 ABOUT THE SACRAMENTS ORIGIN OF THE GERMAN METH- 
 ODISTS OR UNITED BRETHREN. 
 
 IT had been hoped for some time that Mr. Wesley 
 himself would come to the country and give di- 
 rection to the Methodist work. Captain Webb vis- 
 ited England in 1772 to urge him to this course, and 
 also to send out more missionaries. Wesley gave 
 him a warm reception, and used him, while there, to 
 excellent purpose. He seemed really proud of his 
 military preacher, and was disposed to comply with 
 his wishes, but deemed it inexpedient for him to 
 leave the European work so long as a trip to Amer- 
 ica would require. He, however, sent two of his 
 choicest men, namely, Thomas Rankin and George 
 Shadford, who arrived at Philadelphia in the Summer 
 °f l 773> with Captain Webb and Joseph Yearbry, a 
 local preacher, who at once entered the itinerant 
 ranks. But in doing this he had to resist his brother 
 Charles, as usual, who thought the captain fanatical, 
 and did not accept his glowing account of the pros- 
 pects in the New World. 
 
 Rankin was a Scotchman, an intelligent, zealous 
 preacher, who was ready to lay down his life to 
 bring sinners to God, and a thorough disciplinarian. 
 
262 HISTORY OF METHODISM. 
 
 The story of his early life and labors is very interest- 
 ing. Shadford was also an admirable man; was in 
 the army several years, but on his return home went 
 into business with his father, when he was led to 
 Christ by a most interesting train of circumstances. 
 His conversion was of that kind which moved him at 
 once to save others. Establishing family prayers in 
 his father's house by permission, he soon brought 
 both of his parents to rejoice in the Lord, with two 
 others of his family, and several of his companions. 
 He talked to all he could reach, and many bowed 
 under his influence. He was a successful soul-saver 
 before he was a preacher. Wesley was pleased with 
 him, called him into the itinerant work, and sent 
 him with his colaborer, Rankin, to conquer this wil- 
 derness for God. 
 
 Mr. Rankin being the senior of Asbury by some 
 years, was made superintendent of the American 
 work in his place. Seniority was a potential element 
 in those days, and was often followed to the detri- 
 ment of the cause. Mr. Wesley supposed that he 
 knew his men in this case, and believed that they 
 would do their best, however arranged. But it is by 
 no means certain that he did not make a mistake. 
 Rankin was too stern and authoritative for the coun- 
 try and the times. Though tender-hearted in preach- 
 ing to sinners, he was evidently too commanding in 
 government among his brethren, and for this rea- 
 son often gave offense. He did not understand hu- 
 man nature or the American temper so well as 
 Asbury; but the Revolution soon removed him to 
 the home work, for which he was evidently much 
 better adapted. 
 

 EARLIEST PREACHERS. 263 
 
 THE FIRST CONFERENCE. 
 
 Up to this period no regular conference had been 
 held, and little conventional business done. The 
 preachers were scattered about in different States, 
 and were appropriating their labors as circumstances 
 seemed to require. But now, Mr. Rankin having 
 received authority from Mr. Wesley, summoned a 
 conference of the preachers in Philadelphia, to com- 
 mence on the fourth of July. Here it was agreed 
 that Mr. Wesley ought to exercise the same author- 
 ity over the preachers and societies in this country 
 he did in England, and that the doctrine and dis- 
 cipline contained in the minutes should be the rule 
 of their action. It was further agreed that the 
 preachers should not administer the ordinances, and 
 the people should be encouraged to receive them in 
 the Episcopal Church. This was a pretty hard requi- 
 sition, as many of those ministers were sporting 
 characters, without the least sympathy for vital re- 
 ligion. It is hardly surprising that Strawbridge's 
 Irish heart repudiated them. The wonder is that the 
 requisition should have been made here or elsewhere ; 
 but Mr. Wesley had not then entirely escaped from 
 the bondage of ecclesiasticism. If it was wise, it is 
 difficult to see it at this distance of time. 
 
 Robert Williams, as we have seen, was a great 
 man for books, printing and circulating them among 
 the people, particularly some of Mr. Wesley's excel- 
 lent sermons. The conference disapproved of his 
 course, and required him to sell out and quit, except 
 as he might have the authority of Mr. Wesley, and 
 the consent of his brethren. This placed private 
 
264 HISTORY OF METHODISM. 
 
 publishing under embargo, and contributed, no doubt, 
 to promote the connectional establishment, called 
 "The Methodist Book Concern." 
 
 The societies at this time embraced ten itinerant 
 preachers, and 1,160 members. The appointments 
 of the preachers were as follows : 
 
 New York — Thomas Rankin. ) To change 
 Philadelphia — George Shadford. J in four months. 
 New Jersey — John King, William Waters. 
 Baltimore — Francis Asbury, Robert Strawbridge, Abraham 
 Whitworth. and Joseph Yearbry. 
 Norfolk — Richard Wright. 
 Petersburg — Robert Williams. 
 
 Observe, these were all the appointments made 
 at the first conference, held in 1773, one hundred 
 and two years ago. Now the annual appointments of 
 the several Methodist Churches in this country num- 
 ber 19,156 preachers, filling several hundred closely 
 printed octavo pages, and supervising 3,031,988 
 members, showing an average annual increase of 
 more than 186 ministers, and 29,522 members. 
 
 William Waters was the first native American who 
 joined the itinerancy. He was born in Maryland of 
 Episcopal parents, led to God by the Methodists, and 
 entered the ministry at the age of twenty-two years. 
 One of Wesley's sermons, printed by Williams in 
 a disorderly way, as would seem from the action of 
 the conference, led him to see the possibility of entire 
 sanctification, and to seek and enjoy its fullness. 
 
 The action of the conference was also a blow at 
 Strawbridge and others, who insisted on administering 
 the sacraments, or were in any way inclined to inde- 
 pendency. However, they bore it patiently, and peace 
 

 EARLIEST PREACHERS. 26$ 
 
 was preserved. Messrs. Boardman and Pilmoor, 
 seeing the war-cloud gathering, were inclined to re- 
 turn to England, and the conference allowed them to 
 do so. The former did good service for eight years, 
 in the itinerant work there, and then died in peace; 
 and the latter returned to Philadelphia in a few years, 
 and became the rector of St. Paul's Episcopal Church, 
 where he received the title of Doctor of Divinity. 
 He was evidently afflicted by being entirely left out 
 of sight by Mr. Wesley, in providing for Methodism 
 in the two countries. He was, however, a good 
 man, and retained much of his early love for Meth- 
 odism during his long and useful life, and contributed 
 annually to the poor preachers' fund. 
 
 The members reported at the first conference 
 were distributed as follows : New York, 1 80 ; Phila- 
 delphia, 180; New Jersey, 200; Maryland, 500; and 
 Virginia, 100, showing a preponderance in favor of 
 Maryland, the field of Strawbridge, who had admin- 
 istered the sacraments as well as the Gospel. 
 
 THE PROGRESS OF THE CAUSE. 
 
 With these arrangements the work advanced with 
 new energy. The conference of 1774 showed a gain 
 of seven preachers and 913 members, and the next 
 year there was an increase of 1,075 members. This 
 was a remarkable year for revivals. Both ministers 
 and people were strangely baptized with the Spirit, 
 showing a gain at the conference in 1776 of 25 
 preachers and 1,873 members. But the signs of the 
 times were ominous of a coming struggle, and Board- 
 man, Webb, Wright, and others, loving their king 
 and country, returned home. To meet the emer- 
 
 23 
 
266 HISTORY OF METHODISM. 
 
 gency the Lord called others to the work, who were, 
 after all, better adapted to it, as they were less 
 wedded to the English Church, and cared more for 
 the salvation of souls than they did for ecclesiastical 
 order" Among these were Philip Gatch, Richard 
 Owen, Slater Stephenson, and Nathan Perigan, all 
 the fruits of Strawbridge's ministry. They were 
 mighty men in their way, and for the work they 
 were called to do. They had the advantage of being 
 thoroughly awakened to feel themselves to be sin- 
 ners, guilty and lost, and then, of being clearly and 
 powerfully converted, and made inexpressibly happy 
 in God. Under this inspiration they began almost 
 necessarily to speak of it, and persuade others to 
 repent. Venturing out on this line, they found they 
 had "power with God and with men," and prevailed. 
 Others noticed it, too, and encouraged them forward; 
 and, without any settled intention, they found them- 
 selves successfully preaching the Gospel. Had they 
 entered the ministry as a choice of professions, with- 
 out any clear apprehension of themselves as sinners, 
 or as pardoned and transformed by the grace of God, 
 as we fear that some do, they would have been an 
 incumbrance, though they might have delivered 
 pretty lectures, and been esteemed for their intelli- 
 gence and gentlemanly deportment. This was not 
 the kind of ministers needed at that clay, or even 
 now. The work of God must suffer in their hands. 
 Abraham Whitworth, sent to Baltimore from the 
 first conference, was an Englishman and did good 
 service in connection with Webb, Shadford, and others 
 in New Jersey, but afterward fell into intemperance, 
 and probably perished in the British army. His elo- 
 
EARLIEST PREACHERS. 267 
 
 quence could not save him. Asbury thought that he 
 became "puffed up" with pride. But in the days of 
 his usefulness he was the means of converting one 
 of the strongest characters that ever appeared in the 
 itinerant ranks; namely, Benjamin Abbott. Abbott 
 was a thorough sinner of the roughest mold, a reg- 
 ular fighter, who feared not God or regarded man, 
 and about forty years old when he was made a new 
 creature. He was now as valiant for God as he had 
 been for Satan, and commenced his labors in his own 
 family. His wife and six children were soon rejoic- 
 ing with him in the Lord. Exhorting his old com- 
 panions in sin, many believed and were also saved. 
 Though he was bold as a lion, he was, never- 
 theless, tender as a child, and went forth fifteen 
 miles around his farm preaching and weeping and 
 dreaming and triumphing gloriously. When he first 
 heard about sanctification, he was ready for it, and re- 
 solved to seek it, and in receiving it "fell flat to the 
 floor," and "had not power to lift a hand or foot, 
 nor yet to speak a word." When he arose and 
 went out, it appeared to him that "the whole crea- 
 tion was praising God." This gave him new power, 
 and going to preach at a place called "Hell Neck," 
 on account of the wickedness of the people, he 
 wrote, ' ' One sinner there said he had heard Abbott 
 swear, and had. seen him fight, and now would go 
 and hear him preach. The word reached his heart, 
 and he soon after became a convert to the Lord." 
 A wicked man whipped his converted son fifteen 
 years old, when Abbott went out to remonstrate 
 with him, and brought him to tears and to prayer. 
 Though he was several times mobbed, he generally 
 
268 HISTORY OF METHODISM. 
 
 won the field. Yet he knew little except the simple 
 plan of salvation, which he every-where presented. 
 
 But he was always ready for every kind of ob- 
 jection and phase of difficulty. Says Dr. Stevens, 
 ' ' No evangelist of that day was more successful than 
 Benjamin Abbott. . . . He was mighty as a 
 preacher, and he preached with the expectation of 
 immediate and individual results. The distinct, de- 
 monstrative reformation and salvation of individual 
 souls were the only satisfactory proofs to him of the 
 success of his ministry, and he sought for such proofs 
 in every place he visited, after every sermon he de- 
 livered." This, next to the burning consciousness 
 of salvation in his own soul, was the secret of his 
 power. He preached, not because it was his profes- 
 sional business, but to save souls, and followed his 
 sermons with other measures to bring his hearers 
 to the point. And he died as he lived, shouting, 
 Glory! glory! glory! at the age of sixty-four, and his 
 remains lie buried in Salem, New Jersey, near his 
 former residence. 
 
 Other distinguished ministers were called in like 
 manner, about the same time, as Daniel Ruff, Jesse 
 Lee, Freeborn Garrettson, and many more; but as 
 they multiply we shall have to pass many of them 
 without giving the slighest sketch of their operations. 
 
 INTERRUPTIONS FROM THE REVOLUTION. 
 
 From this period to the conference of 1784, when 
 the societies were organized into a separate and dis- 
 tinct Church, they were subjected to various conflicts, 
 which at times threatened their existence. One class 
 of these arose from the Revolutionary struggle, which 
 
EARLIEST PREACHERS. 269 
 
 commenced in 1776 and continued to 1783. War, 
 in any circumstances, is disastrous to religion and 
 virtue in the community at large. Where armies 
 are marching and counter-marching through the coun- 
 try, and husbands and sons and brothers, of every 
 neighborhood, are on the battle-field, amidst carnage 
 and death, it is impossible to fix the public mind on 
 any other subject, even where there is the utmost 
 harmony in relation to the cause and objects of the 
 war. But one unfortunate feature of this war was, 
 that the community were divided about it, a part con- 
 tending earnestly for independence and the other part 
 for continued subordination to the mother country. 
 On this question the father was often found arrayed 
 against the son and the son against the father ; the 
 husband against the wife and the wife against the 
 husband; for the women were nearly as strong poli- 
 ticians as the men. So that, had the ministers of 
 the sanctuary been angels, they would have been ex- 
 posed to the cruel jealousy of both parties, and, 
 therefore, unlikely to convert either to the Lord. 
 But they must have been more than angels to have 
 gained great spiritual victories amid so much excite- 
 ment, even in the absence of all jealousy. 
 
 But it was unfortunate for Methodism that most 
 of our preachers were Englishmen. This exposed 
 them to peculiar suspicion. It was still more unfor- 
 tunate that some of them allowed their patriotism to 
 betray them into imprudencies, which justly exposed 
 them, not only to suspicion, but to other evils; and 
 finally compelled them to leave the country. The 
 difficulty was greatly argumented by a pamphlet 
 published by Mr. Wesley, and addressed to Ameri- 
 
270 HISTORY OF METHODISM. 
 
 cans, condemning their conduct, and taking sides 
 with the English Cabinet. In the existing state of 
 the public mind, these intimations of denominational 
 toryism were demonstrative. But, as if to leave no 
 room to doubt, a backslider must needs set himself 
 to enlist three hundred men for the British standard, 
 which cost him his life, and his old Methodist friends 
 considerable trouble, as they were supposed to be 
 parties to the plot. 
 
 The excitement arose to such a pitch that the 
 preachers were greatly interrupted. Most of the 
 missionaries returned to England, preferring that to 
 taking the oath of allegiance. Mr. Asbury concealed 
 himself at Judge White's, in Delaware, for almost one 
 year, to avoid taking the oath exacted by the State 
 of Maryland. Mr. Garrettson and others who ven- 
 tured to continue in the field were severely mobbed, 
 persecuted, and imprisoned. James Hartley preached 
 through the grates of his prison, and many were 
 awakened, till it was said if they retained him much 
 longer he would convert the whole town. John- 
 street Chapel, in New York, was occupied by the 
 British troops for some five years, from 1777 to 1783, 
 and no preacher was stationed in the town. Other 
 points were entirely abandoned for the time, and the 
 work suspended. 
 
 FURTHER TROUBLE ABOUT THE SACRAMENTS. 
 
 The question of the sacraments was another 
 source of difficulty that came near destroying the 
 unity of the body. The missionaries, and many 
 others, were intent upon cleaving to Mr. Wesley and 
 the Church, and would not countenance the adminis- 
 
EARLIEST PREACHERS. 27 1 
 
 tration of the sacraments on any account ; while some 
 believed that Methodists had as good a right to the 
 sacraments as Churchmen, and repudiated the practice 
 of depending upon the English clergy, who were gen- 
 erally irreligious, if not immoral and profane. They 
 therefore broke away from the old custom, and admin- 
 istered the sacraments as the people desired. Hence, 
 the action had at the first conference. After this the 
 subject was called up and discussed from time to time, 
 till 1779, when the Southerners could stand it no 
 longer, and, therefore, as they were in the minority, 
 and could not get a vote in the conference to carry 
 out their wishes, they called the preachers together, 
 at Fluvanna, Virginia, on the 18th of May, where, 
 in spite of many entreaties, they set up their stand- 
 ard, and appointed a committee to ordain ministers. 
 The committee first ordained each other, and then 
 they ordained their brethren, whereupon they all went 
 forth preaching the Gospel of the kingdom, and ad- 
 ministering the sacraments. Mr. Asbury labored 
 hard to reclaim them, but in vain, till the conference 
 of 1780, when he persuaded them to suspend their 
 new order for one year. This suspension was con- 
 tinued until Mr. Wesley provided for the necessities 
 of the society in a way that gave general satisfaction. 
 It was during this period, too, that Methodism 
 commenced its conflict with slavery, and received its 
 first onset from slaveholders. It dared then to say, 
 in Baltimore, that ' ' slavery is contrary to the laws of 
 God, man, and nature, and hurtful to society; con- 
 trary to the dictates of conscience and pure religion, 
 and doing that which we would not that others 
 should do to us and ours." It spake out, also, 
 
272 
 
 HISTORY OF METHODISM. 
 
 against distilling liquor, and warned the people 
 against these evils, as too wicked to be tolerated. 
 
 REMARKABLE AWAKENINGS. 
 
 But in the midst of all their perplexities they 
 prospered. God wrought mightily upon the public 
 heart, and many were born of the spirit. Mr. Ran- 
 kin's account of what he saw and felt on one occa- 
 sion in Maryland, gives a pretty clear view of what 
 was common in those times. He says: 
 
 "At four in the afternoon I preached again, from 
 ' I set before thee an open door, and none can shut 
 it.' I had gone through about two-thirds of my dis- 
 course, and was bringing the words home to the 
 present now, when such power descended that hun- 
 dreds fell to the ground, and the house seemed to 
 shake with the presence of God. The chapel was 
 full of white and black, and many were without that 
 could not get in. Look wherever we would, we saw 
 nothing but streaming eyes, and faces bathed in 
 tears, and heard nothing but the groans and prayers 
 of the congregation. I then sat down in the pulpit, 
 and both Mr. S. and I were so filled with the divine 
 presence that we could only say, 'This is none other 
 than the house of God ! this is the gate of heaven I ' 
 Husbands were inviting their wives to go to heaven, 
 wives their husbands, parents their children, and 
 children their parents, brothers their sisters, and sis- 
 ters their brothers. In short, those who were happy 
 in God themselves were for bringing all their friends 
 to him in their arms. This mighty effusion of the 
 Spirit continued for above an hour, in which many 
 were awakened, some found peace with God, and 
 
EARLIEST PREACHERS. 273 
 
 others his pure love. We attempted to speak or 
 sing again and again, but we had no sooner begun 
 than our voices were drowned. 
 
 "Sunday, 7. I preached at Watters's Chapel. I 
 intended to preach near the house, under the shade 
 of some large trees, but the rain made it impracti- 
 cable. The house was very greatly crowded; four or 
 five hundred stood at the doors and windows, and 
 listened with unabated attention. I preached from 
 Ezekiel's vision of dry bones: 'And there was a 
 great shaking.' I was obliged to stop again and 
 again, and beg of the people to compose themselves, 
 but they could not ; some on their knees, and some 
 on thei ■ faces, were crying mightily to God all the 
 time I was preaching. Hundreds of negroes were 
 among them, with the tears streaming down their 
 faces." 
 
 Thus, by the divine blessing, the society stemmed 
 the current, and gained a little every year, so that, 
 in 1784, it numbered eighty-three traveling preachers, 
 and 14,986 members. 
 
 ORIGIN OF THE UNITED BRETHREN. 
 
 It was during this period that the denomination 
 known among us as "The United Brethren in Christ," 
 or "The German Methodists," was organized. Rev. 
 Mr. Otterbein, a well-educated minister of the Ger- 
 man Reformed Church, born on the Rhine, came to 
 Lancaster, Pennsylvania, in 1752, and, by some 
 means, was led to seek a higher state of grace than 
 was taught by his people. This spoiled him for the 
 place he occupied, his Church preferring to abide in 
 their usual condition of spiritual death. With the 
 
274 HISTORY OF METHODISM. 
 
 aid of Mr. Asbury, he obtained the pastorate of 
 a new church in Baltimore, Maryland, where he 
 adopted most of the prudential arrangements of the 
 Methodists, and soon organized the denomination 
 before mentioned. He was an able man, a powerful 
 preacher, and much admired by Mr. Asbury, and as- 
 sisted Dr. Coke in ordaining him elder and superin- 
 tendent. His followers now claim 967 traveling preach- 
 ers, 742 local preachers, and 120,445 members. They 
 are a plain, pious people, who adhere more rigidly 
 to primitive Methodism than some others of less 
 pretensions. 
 
CHURCH ORGANIZED. 275 
 
 CHAPTER III. 
 
 THE SITUATION STATED METHODIST EPISCOPAL CHURCH 
 
 ORGANIZED PROGRESS OF THE CAUSE FROM 1 784 TO 
 
 1792 CONGRATULATORY ADDRESS TO WASHINGTON 
 
 JESSE LEE'S FIRST EFFORTS IN MASSACHUSETTS, ETC. 
 
 PRIOR to the conference of 1784, Methodists 
 were peculiar in their Church relations, as in 
 their spirit and modes of procedure. As we have 
 already stated, Mr. Wesley's sole object was to re- 
 vive spiritual religion in the Churches where he 
 might labor, not to establish another Church. He 
 therefore formed societies merely, and urged his fol- 
 lowers to look to the Churches with which they 
 might be identified for the sacraments — an awkward 
 position, growing out of his prelatical notions. Mr. 
 Asbury and most of his clerical associates had 
 adhered rigidly to this policy, often to the great 
 dissatisfaction of their followers; but, instead of re- 
 ciprocating this extreme respect for the ridiculous 
 assumptions of the Established Church, the clergy 
 treated it with contempt. 
 
 Methodists were therefore left to choose between 
 disobeying God by the neglect of the sacraments 
 and receiving them at the hands of a godless minis- 
 try when and only when it should condescend to give 
 them; but, at the breaking out of the war in 1775, 
 most of the British clergy left the country and 
 
2j6 HISTORY OF METHODISM. 
 
 returned to England, cutting off even this source of 
 supply. 
 
 THE EMERGENCY HOW MET. 
 
 In this state of affairs many of our people prop- 
 erly refused to wait any longer for Mr. Wesley, and 
 requested their own preachers to administer the sac- 
 raments, and they did so. Though they reverenced 
 him and Mr. Asbury, they could but see the folly 
 of their adherence to a Church that did nothing for 
 them, and was ready to crush them at every point; 
 besides, this country was now free from England 
 and its Established Church, and had nothing to do 
 with either. The Protestant Episcopal Church had 
 not been organized. The Baptists, Presbyterians, 
 and other religious sects were generally Calvinistic, 
 and regarded Methodists as peniters. There was no 
 way to evade the issue any longer. Mr. Wesley 
 saw the emergency and prepared for it. He had 
 read himself comparatively free from his High- 
 church notions several years before, and believed 
 that he had as much Gospel right to ordain minis- 
 ters as any bishop in England, but had declined to 
 do it to avoid a break with his Church. Besides, the 
 bishops had refused to ordain his preachers, either 
 for the home or foreign work. What ought he to 
 do in these circumstances? His duty was plain, and 
 he ordained Richard Whatcoat and Thomas Vasey 
 elders, and then he ordained Dr. Coke, already a 
 presbyter of the Church of England, superintendent 
 or bishop, all for the American work ; and, having 
 thus broken the ice, he afterward ordained others for 
 Scotland, the West Indies, and even for England. 
 
CHURCH ORGANIZED. 2JJ 
 
 He also appointed Mr. Asbury joint superintend- 
 ent, and authorized Dr. Coke to ordain him as such, 
 and revised the liturgy of the English Church for 
 that purpose, as well as for the ordination of deacons 
 and elders. The necessity was imperative, and the 
 organization of the Methodist Episcopal Church was 
 carried into effect on this basis, and gave general sat- 
 isfaction. The result, we believe, clearly indicates 
 the divine approval. 
 
 These good men arrived in New York on the 3d 
 of November, 1784. After consultation with Mr. 
 Asbury and others, it was agreed to call a confer- 
 ence of all the preachers, to convene in Baltimore 
 the ensuing Christmas. The time arrived, and sixty 
 of the eighty-three traveling preachers then in the 
 connection appeared. Dr. Coke presided, assisted 
 by Mr. Asbury. The first act of the conference was 
 to elect Dr. Coke and Francis Asbury superintend- 
 ents. This was done to accommodate the scruples 
 of Mr. Asbury, who declined acting on the appoint- 
 ment of Mr. Wesley without such an election — not 
 that he doubted his authority, but he wished to 
 know that his appointment was approved by the 
 body over which he was to preside. He was then 
 first ordained deacon, afterward elder, and finally 
 consecrated by Dr. Coke and others to the office of 
 superintendent, all according to Mr. Wesley's direc- 
 tions. The conference then elected twelve others to 
 the order of elder, who were duly consecrated by the 
 imposition of hands. (Bangs's History, Vol. I, pp. 
 149-167.) 
 
 The conference of 1784 also adopted our present 
 articles of religion and the general system of disci- 
 
278 HISTORY OF METHODISM. 
 
 pline by which the Church has since been governed. 
 Her prudential arrangements have, of course, expe- 
 rienced various modifications, but the main features 
 of the Discipline agreed upon at that time have been 
 sacredly maintained to the present ; and all was done, 
 we repeat, by the advice and with the approval of 
 Mr. Wesley. Indeed, he arranged nearly every thing 
 in advance — the episcopacy, liturgy, doctrine, and 
 Discipline, with a prayer-book. The prayer-book, 
 however, with its accompanying trappings, the gown 
 and bands, found little favor, and soon disappeared — 
 we trust, forever — without any formal prohibition. 
 
 THE PRACTICAL WORKING OF THE SYSTEM. 
 
 Among the twelve elders ordained at this confer- 
 ence were Freeborn Garrettson and O. Cromwell, 
 who were designated for Nova Scotia. It was pro- 
 posed to ordain Mr. Garrettson superintendent for 
 that country, but he wisely preferred to survey the 
 ground first, and did so with his co-laborer, winning 
 many souls to God. About two years after, he 
 returned to the States, leaving six hundred members 
 in societies, preaching in Boston, Providence, and 
 Newport on his way to the conference at Baltimore. 
 Here he learned that Mr. Wesley was desirous of 
 having him ordained as above stated, including the 
 West Indies in his diocese, and he consented to do 
 so after another year, provided the people of his 
 proposed supervision should indicate their approval 
 in the mean time. Dr. Coke was satisfied, and gave 
 him a letter to the brethren in the West Indies. 
 Here the matter rested; but, to his astonishment, 
 when the appointments were announced, he found 
 
CHURCH ORGANIZED. 
 
 279 
 
 himself presiding elder in Maryland. How the 
 change came to be made he never knew, and Mr. 
 Wesley was much grieved by it. The next year he 
 was set apart to open New England, but, finding 
 the preacher at New York dying, he was obliged to 
 take his place. But he did not confine himself to 
 New York. Being supplied with several helpers, he 
 pushed the work up north as far as Lake Champlain, 
 planting little societies all along the way. 
 
 THE FIRST COLLEGE STARTED. 
 
 Ariother matter of importance connected with the 
 organization of the Church, in 1784, was the estab- 
 lishment of a college at Abingdon, twenty-five miles 
 from Baltimore, on a beautiful spot, embracing six 
 acres, secured for the purpose. A brick building 
 one hundred and eight feet long by forty feet wide 
 was erected and dedicated in 1787. Its foundation 
 was laid by Dr. Coke, " attired in his long silk 
 gown and flowing bands." (O, what a narrow 
 escape Methodism made from the pomposity of 
 Churchism!) Ten years after, it was burned to the 
 ground. Bishop Asbury inferred from this disaster, 
 with some reason, that it was no part of the duty of 
 the Methodist Episcopal Church to found colleges. 
 Dr. Coke, however, moved for a new building, and 
 made a good beginning in the way of obtaining the 
 necessary funds, when his attention was directed to 
 Baltimore, where a suitable edifice was purchased 
 and Cokesbury College revived with flattering pros- 
 pects. This was also consumed by fire in a few 
 months, which convinced Dr. Coke and many others 
 that the mission of Methodism, for the present, at 
 
280 HISTORY OF METHODISM. 
 
 least, was saving souls rather than founding colleges, 
 and little more was done in that direction for many- 
 years. Yet we must say that we have never seen 
 any arrangements for the management of a literary 
 institution so thoroughly religious as were those of 
 Cokesbury College. They are certainly worthy of the 
 careful consideration of the educators of our Church 
 at the present day. 
 
 During 1785 three conferences were held, show- 
 ing a considerable enlargement of the territory under 
 cultivation, and an increase of 21 ministers and 3,012 
 members. It was at this time, too, that the office 
 of presiding elder was originated, though it was not 
 called by this name until 1789. Having ordained 
 but twelve elders out of eighty-three preachers to 
 serve 14,988 members, scattered abroad over the 
 land, it was necessary to divide the work into dis- 
 tricts, with an elder at the head of each to travel 
 around and administer the sacraments. Had the 
 preachers been generally ordained, as they now are, 
 the office would not probably have been thought of. 
 As it was, it soon became the source of more ques- 
 tioning and debate than any other in the Church, as 
 will be seen hereafter. Its original foundations hav- 
 ing been removed by the uniform ordination of the 
 preachers, and no new powers having been assigned 
 to it, some have failed to see sufficient reasons for its 
 continuance. 
 
 There were also three conferences held in 1786, 
 revealing an increase of 2,681 members. Here, too, 
 we find the first mention of colored members as dis- 
 tinguished from others, showing that the preachers 
 had given special attention to this unfortunate race. 
 
CHURCH ORGANIZED. 28 1 
 
 The number reported this year was 1,869, one thou- 
 sand of whom were connected with the mission 3t 
 Antigua, and were soon after transferred to the care 
 of the British Conference. The following year, the 
 conference said: 
 
 "We conjure all our ministers and preachers by 
 the love of God, and the salvation of souls, and do 
 require them, by all the authority that is vested in 
 us, to leave nothing undone for the spiritual benefit 
 and salvation of the colored people, within their 
 respective circuits or districts, . . . and to ex- 
 ercise the whole Methodist discipline among them." 
 
 And they found some prodigies, as we do now. 
 Henry Hosier, called "Black Harry," was one of 
 them. He traveled as Bishop Asbury's servant, and 
 preached to colored people. Dr. Rush, of Phila- 
 delphia, pronounced him "the greatest orator in 
 America." He acted as driver for the bishops, par- 
 ticipating in their religious services, and excelling 
 all of them in popularity. They had no fears of 
 putting Harry into the pulpit in their place. He 
 was sure to give satisfaction. If they had any fears 
 about a congregation, the announcement of his name 
 would bring one. He died in the Lord in 18 10, 
 and was buried in Philadelphia with distinguished 
 honor. 
 
 Our limits will not allow us to detail the travels 
 and labors of the bishops. Suffice it to say they 
 were always on the wing, supervising the work al- 
 ready established and opening new fields, reaching 
 from New York to South Carolina and Georgia, and 
 west into Kentucky and Ohio. Dr. Coke also vis- 
 ited England and the West Indies, from whence he 
 
 24 
 
282 HISTORY OF METHODISM. 
 
 returned just in time to attend the conference of 1787. 
 The last one for the year met at Baltimore, where 
 his administration was called in question, he having 
 exercised certain authority over the American work 
 while in Europe, changing the time and place of the 
 conference, and thus overriding the action of that 
 body. But he made it all right at once by signing 
 a paper promising not to repeat the offense, and to 
 keep within the proscribed limits. (Bangs' s History, 
 Vol. I, page 257.) He was a live man, often acted 
 without suitable deliberation, but always meaning 
 well, and ready to retract when convinced of his error. 
 
 This was generally satisfactory, and the affair was 
 a capital thing, on the whole, as it rebuked the first 
 unauthorized exercise of authority in the bishops, 
 and admonished them to be careful. But to make 
 a sure thing of the correction, the conference an- 
 swered the question in the minutes, "Who are the 
 superintendents of our Church in these United 
 States?" in the following suggestive words: "Thomas 
 Coke (when present in the States) and Francis As- 
 bury. " Besides, it indicates the vigilance with which 
 the early fathers guarded their rights, and protected 
 themselves against the exercise of excessive episcopal 
 authority. 
 
 This same conference took another step in the 
 direction of self-control. Mr. Wesley had appointed 
 Garrettson and Whatcoat superintendents, and Dr. 
 Coke urged their election on the ground of their 
 previous pledge to obey Mr. Wesley during his life. 
 But the conference fearing that Mr. Wesley would 
 call Asbury home if they elected Whatcoat, declined 
 to do so, without the least disrespect to him. And 
 
CHURCH ORGANIZED. 283 
 
 to relieve themselves of any real or imaginary obli- 
 gation to obey Wesley against their own judgment, 
 they left their former commitment to obedience out 
 of the published minutes. 
 
 This was probably a wise measure. The confer- 
 ence justly thought that they understood their cir- 
 cumstances and wants better than Mr. Wesley. It 
 was the love of the cause that controlled their ac- 
 tion. They had good reason to fear that Mr. As- 
 bury would be taken from them. Asbury was not 
 so aristocratic or Churchish as either Rankin or 
 Coke, and some body had represented him in a way 
 to Wesley to impair confidence in his loyalty. 
 
 CHANGE IN TITLE. 
 
 As we have before seen, Mr. Wesley, in revis- 
 ing the English Ritual for the use of the Methodist 
 Episcopal Church, substituted the term superin- 
 tendent for bishop, and elder for presbyter, as he 
 had before employed the word society in place of 
 Church. Still he meant bishop and presbyter just as 
 much as if he had used the terms. The change was 
 made to avoid giving offense. The conference of 
 1784 accepted these terms, knowing their import, and 
 employed them till 1787, when they commenced to 
 call their superintendents bishops, and so denominated 
 them in their, Discipline. But there was no reordina- 
 tion, no additional prerogatives imposed or assumed, 
 no change whatever except in the name. It was not 
 done by Coke nor Asbury, but by the conference, 
 and was published in the Minutes as follows: 
 
 "We have constituted ourselves into an Episco- 
 pal Church, under the direction of bishops, cldei's, 
 
284 HISTORY OF METHODISM. 
 
 deacons, and preachers, according to the form of or- 
 dination annexed to our prayer-book, and the regula- 
 tions laid down in this form of discipline." 
 
 The conference, however, wrote a conciliatory 
 letter to Mr. Wesley, inviting him to visit his Amer- 
 ican children, and get a better understanding of. their 
 situation and interests. But, notwithstanding, Mr. 
 Wesley was afflicted that his name was left out of the 
 Minutes, so to speak, in the matter of obedience be- 
 fore mentioned. He complained of this, and objected 
 to the change of title of superintendent to bishop, 
 for the same reason that he preferred superintendent 
 at first; namely, because it might be less offensive to 
 the National Church, no other whatever. But the 
 Revolution had freed this country from allegiance to 
 that body, and there was no reason outside of Mr. 
 Wesley's preference why American Methodists should 
 still crouch under the vain assumptions of a foreign 
 hierarchy, that had only sought their ruin from the 
 beginning. But there was good reason why they 
 should openly and unmistakably avow their real po- 
 sition, as the first Protestant Episcopal Church in 
 this country. 
 
 PROGRESS OF THE CAUSE. 
 
 This was a year of extraordinary revivals, at- 
 tended with powerful preaching, prayer, conversions, 
 and rejoicings, strange at that time, but similar to 
 what we now see in many places, yielding an increase 
 of sixteen ministers, and 5, 161 members. 
 
 The year 1788 introduced Methodism along the 
 Hudson, and north, to Lake Champlain, and gave 
 some six hundred members to the Church. Bishop 
 
CHURCH ORGANIZED. 285 
 
 Asbury crossed the Alleghany Mountains, finding 
 plenty of sin and hard fare. He says, "We jour- 
 neyed on through devious lonely wilds, where no 
 food might be found, except what grew in the woods, 
 or was carried with us. . . . Near midnight 
 
 we stopped at A 's who hissed his dogs at us. 
 
 Brothers Phcebus and Cook took to the woods. I 
 lay along the floor on a few deer-skins with the fleas. 
 That night our poor horses got no corn, and the 
 next morning they had to swim across the Monon- 
 gahela. . . . O, how glad should I be of a 
 plain, clean plank to lie on, as preferable to most of 
 the beds." 
 
 Seven conferences were held this year. The one 
 at Baltimore was attended with great power, and 
 many were converted, and some three hundred added 
 to the Church in that city. The increase for the year 
 was 11,512 members and thirty- three preachers, more 
 than double what it had ever been before in a single 
 year. This great expansion of the work swelled the 
 number of circuits, and called for more conferences. 
 Accordingly eleven were held the year following, the 
 most southernly in Georgia, and the most northernly 
 in New York. One would have been sufficient, but 
 for the vast extent of country embraced, and the diffi- 
 culty of traveling. But though averaging less than 
 sixteen preachers to each conference, they all grew 
 to unmanageable proportions. This year, circuits 
 were formed at Schenectady, New York, and Stam- 
 ford Circuit, indicating progress, or at least, progress- 
 ive intentions in these directions. 
 
 The conferences seeing that Mr. Wesley was 
 afflicted by their leaving his name out of the min- 
 
286 HISTORY OF METHODISM. 
 
 utes, as before stated, modified their action this year 
 so as to recognize him as their chief bishop. 
 
 CONGRATULATORY ADDRESS TO WASHINGTON. 
 
 We have before hinted at the suspicion cherished 
 during the war in relation to the preachers, and the 
 persecutions they experienced from that source. 
 This being the year of the adoption of the American 
 Constitution and the election of Washington as first 
 president, who was then attending Congress in the 
 City of New York, where the conference was assem- 
 bled, Dr. Coke suggested to the preachers the pro- 
 priety of presenting a congratulatory address to him, 
 avowing their approval of the Constitution, and their 
 allegiance to the Government. The conference warmly 
 and unanimously accepted it, and appointed him and 
 Bishop Asbury to prepare one. The address was 
 promptly written, indorsed by the conference, and 
 Thomas Morrell and John Dickins were delegated 
 to see the President, show him a copy of the address, 
 and ascertain when it would suit his convenience to 
 receive the bishops, and hear the address from them. 
 The President appointed the fourth succeeding day, 
 at twelve o'clock. They, accordingly, went, and 
 Bishop Asbury read the address, to which the Presi- 
 dent read his reply. (See Addresses, Bangs's Hist., 
 Vol. I, pp. 284, 285.) In a few days both docu- 
 ments appeared in the papers, much to the mortifica- 
 tion of other denominations, which, though old and 
 strong, had allowed the young Methodist Episcopal 
 Church, an offshoot from Great Britain, to lead them 
 in paying their respects to the first president, and to 
 the government over which he presided. They, 
 
CHUR CH OR GANIZED. 287 
 
 nevertheless, followed the good example in due time. 
 But somebody was too much stung by this circum- 
 stance, or too prejudiced against Methodism to keep 
 quiet, and came out in the papers, inquiring, Who 
 is this Dr. Coke ? who made him a bishop ? who 
 consecrated him ? etc. , accompanied with various 
 charges and criticisms, objecting particularly to a 
 British subject signing an address approving of the 
 American Government. This gave Mr. Morrell a 
 fair chance to tell the public who the doctor was, 
 where he came from, what he was doing, who the 
 Methodists were, what they proposed, and to vindi- 
 cate the Church. Thus, prejudice contributed again 
 to help forward the cause which needed just such an 
 exposition to draw attention to its movements. 
 
 If there was a little inconsistency in Dr. Coke's 
 signing the address, as some of his countrymen 
 thought, there was none in Bishop Asbury's doing 
 so. His heart and citizenship were here, though a 
 native Englishman. And few excelled him in his 
 admiration of Washington. " Matchless man!" said 
 he. "At all times he acknowledged the providence 
 of God, and never was he ashamed of his Redeemer. 
 We believe he died not fearing death. In his will 
 he ordered the manumission of his slaves — a true son 
 of liberty at all points." (Journal, Vol. II, p. 439.) 
 
 METHODISM IN NEW ENGLAND. 
 
 Though occasional sermons had been preached in 
 New England prior to 1789, no systematic effort had 
 been made to organize societies. Religion was es- 
 tablished by law in two or three States, and Church 
 and State were supported by the community at large, 
 
288 HISTORY OF METHODISM. 
 
 and from a common treasury. Parish lines were 
 strictly drawn, and rigid Calvinism was the prevailing 
 doctrine taught by the clergy, though Unitarianism 
 was beginning to appear at some points. Of course, 
 Methodism was regarded as a dangerous innovation. 
 In this state of affairs Jesse Lee visited Norwalk, 
 Connecticut, June 17, 1789, and preached under an 
 apple-tree in the road, no house, either public or pri- 
 vate, being opened to him. The next day he rode 
 to Fairfield, and preached in the court-house under 
 great discouragements ; but after the meeting he was 
 directed by a lady at the tavern, where he stopped, 
 to visit her sister, who was a very pious woman. He 
 did so the day following, and found a little band of 
 congenial spirits who had been praying for the com- 
 ing of some such preacher. They were the fruits of 
 the labors of Mr. Black, one of the preachers who 
 passed through the place on his way from Nova 
 Scotia to Baltimore, four years before. This gave 
 him a grand start for a society. The following Sab- 
 bath he preached at New Haven in the court-house, 
 with encouraging prospects. From there he went to 
 Stratford, Milford, Danbury, and Canaan, which 
 towns, with some others, he organized into a circuit, 
 forming the first society at Stratford on the 26th of 
 September following, consisting of three females, and 
 the next at Reading, consisting of one male and one 
 female. The first Methodist Church in New England 
 was erected at Weston, Connecticut, and was called 
 Lee's Chapel. The following February, Jacob Brush, 
 George Roberts, and Daniel Smith, came to his assist- 
 ance, meeting him at a quarterly -meeting at Dan- 
 town, where the power of God was so manifested 
 
CHURCH ORGANIZED. 289 
 
 that the people cried aloud for mercy, scaring - the 
 congregation so that some even jumped out of the 
 windows. Going from place to place, preaching 
 without a call, notes, pay, or churches, and making 
 no little stir among the people, the clergy opened 
 upon them, calling them "wolves in sheeps' clothing," 
 "false prophets, who should come in the latter day," 
 etc., and warned the people to stand aloof. Many, 
 however, followed them ; sinners were converted, and 
 societies began to multiply. 
 
 Long Island, too, which was slightly opened by 
 Captain Webb, but suffered great disturbances from 
 the war, received new attention, and entered upon a 
 career which has resulted in a church in nearly every 
 village, divided now into two presiding elders' dis- 
 tricts, embracing, at present, 19,334 members and 
 probationers. 
 
 A NEW LEGISLATIVE PROJECT. 
 
 The conferences having multiplied, the difficulty 
 of doing business authoritatively had greatly increased, 
 as no action of any one of them was valid unless ap- 
 proved by the others; and the gathering of all the 
 preachers into one conference seemed quite incon- 
 venient, if not impossible. To meet these difficulties 
 it was agreed to form a council, to consist of the 
 bishops and presiding elders, with plenary powers to 
 act for the whole body, under certain limitations. The 
 plan was ill-advised, and liable to many objections. 
 The council, however, met twice, and held pleasant 
 sessions, but was found, on further consideration, to 
 be sadly wanting, making the bishops and their ap- 
 pointees — the presiding elders — legislators as well as 
 
 25 
 
29O HISTORY OF METHODISM. 
 
 administrators. It then gave way, and its objects 
 were afterward provided for by the organization of 
 the General Conference. 
 
 OF BOOKS AND TRACTS. 
 
 Mr. Wesley, as we have noticed, began the pub- 
 lication of religious books and tracts at the very out- 
 set of his reformatory career, and required his assist- 
 ants and helpers to circulate them. His followers in 
 this country at first obtained their supplies from him 
 at a liberal cost, and much inconvenience. But, 
 having become an independent Church, and needing 
 denominational books, which he did not publish, 
 Rev. John Dickins was constituted "book-steward" 
 this year, and commenced the publishing business in 
 Philadelphia on a borrowed capital of six hundred 
 dollars, which he loaned to the conference. He first 
 issued Thomas a Kempis's "Imitation of Christ," 
 to which he soon added the "Saint's Rest," "Prim- 
 itive Physic," and a hymn-book, for use in the 
 Churches, to take the place of one previously obtained 
 of Mr. Wesley. This is the beginning of our Book 
 Concerns, which we shall hereafter notice more fully 
 in a separate chapter. 
 
 OTHER EVIDENCES OF PROGRESS. 
 
 The year 1790 opened with 196 traveling preach- 
 ers, and 43,262 members, showing a considerable 
 increase. "Let us labor," said the conferences, "as 
 the heart and soul of one man, to establish Sunday- 
 schools." ' ' Let persons be appointed to teach gratis, 
 all that will attend, from six in the morning till ten, 
 and from two in the afternoon till six;" and the 
 
CHURCH ORGANIZED. 29 1 
 
 council was requested to compile a school-book to 
 "teach learning and piety." This was the first 
 organized effort to establish Sunday-schools on the 
 continent. Asbury formed the first school of the 
 kind four years before, at Thomas Cranshaw's house, 
 in Virginia. This was the beginning of that magnifi- 
 cent system of Sabbath-school operations which now 
 spreads its net-work over the whole country. 
 
 This was also a year of revivals, yielding a net in- 
 crease of 31 preachers, 14,369 members, but it 
 involved an immense amount of personal sacrifice 
 and hard work. Asbury crossed the Alleghany 
 Mountains again, some of which arose before him 
 like the "roof of a house." He swam several creeks, 
 too ; slept in log huts and in the woods, and traveled 
 2,578 miles, chiefly on horseback (there being no 
 railroads or steamboats then), between December 14, 
 1789, and April 20, 1790. But in the midst of his 
 toils, he exclaimed, "Glory! glory to our God." 
 Though he was surrounded by wild beasts, and some- 
 times by murderous Indians, the Lord preserved 
 him. Returning to the sea-board, he was accom- 
 panied by some fifty others, twenty of whom were 
 armed. 
 
 THE WORK COMMENCED IN MASSACHUSETTS. 
 
 Methodism was this year carried to Boston. Mr. 
 Boardman had preached there in passing some 
 eighteen years before, but no permanent stand was 
 attempted. Mr. Lee, having established several cir- 
 cuits in Connecticut, thought it time to try his 
 fortune in Massachusetts. He therefore wandered 
 along through the country to Boston uninvited and 
 
292 HISTORY OF METHODISM. 
 
 unheralded. He was not met by the governor's son 
 and a troop of ministers and honorable citizens ten 
 miles out to be escorted into the city, as was White- 
 field many years before. After spending a week in 
 reconnoitering to find a place to preach, and being 
 refused on every side, he borrowed a table, and plac- 
 it under the old elm near the center of the common, 
 planted himself upon it in Quakerish costume, and 
 began to sing and pray with a congregation of four 
 persons. At the close of the service it had increased 
 to three thousand. The next Sabbath he repeated 
 the experiment in the same place, and preached to 
 many more; but his success was not great. Though 
 his appearance and style of address were quite sin- 
 gular, and calculated to excite curiosity, and his 
 doctrines more consistent than those which generally 
 prevailed in the community, the people were slow to 
 favor his cause. 
 
 Rigid Calvinism was then the prevailing theology 
 of the State, and no man could hold a civil office or 
 vote who did not belong to the Church, and property 
 was taxable to support the Church, whether its 
 owners believed its doctrines or not. To favor Meth- 
 odism, therefore, cost one the sacrifice of every 
 earthly interest. Only such as were brought to feel 
 that they must do so, or jeopard their souls dared 
 to do it. Those who believed that God had elected 
 all he intended to save, and that he would call and 
 convert them in his "own good time," regarded the 
 universal atonement, taught by Mr. Lee, as a most 
 dangerous heresy, though it is difficult to see how it 
 could be so, if all things were settled from eternity. 
 The few who rejected this doctrine, generally 
 
CHURCH ORGAXIZED. 
 
 293 
 
 discarded the divinity of Christ, and the new birth, 
 and could not receive him because he maintained 
 both. Besides, spiritual religion was extremely low, 
 the elect often giving little better evidence of piety 
 than some who were accounted reprobates. Conver- 
 sion was not considered indispensable for ministers of 
 the Gospel, if they were well educated and were sound 
 in the "doctrines of grace;" that is, in Calvinism, 
 Nor was it deemed a necessary prerequisite to partic- 
 ipation in the Lord's-supper. Mr. Lee's chances for 
 success, therefore, looking on the human side of the 
 question, were not very flattering. 
 
 But, then, he had good common-sense — good 
 sound theology, that he knew how to explain and 
 defend from the Bible — a multitude of demonstrative 
 practical facts, acquired by reading and observation, 
 and a most blessed and happy present experience 
 of the religion which he recommended to others. 
 Though not a linguist, he had a little knowledge of 
 Dutcliy which he had picked up in the Middle States, 
 and it sometimes helped him out. For, when his 
 theological critics addressed him in Greek or Latin 
 to demonstrate his ignorance, he would answer in 
 Dutch, which was as incomprehensible to them as 
 Greek was to him. With these endowments he was 
 prepared to meet every emergency, and make an 
 impression on the judgment and hearts of his hearers. 
 Assailing pre-election, pre-reprobation, final persever- 
 ance, limited atonement, infant damnation, etc., fun- 
 damental sentiments of the day, he could but create a 
 sensation. Then preaching without notes, and in the 
 evening without a candle, in the streets and fields when 
 he could do no better, a failure seemed hardly possible. 
 
2 94 HI ST OR Y OF ME THODISM. 
 
 Yet he did not effect a permanent opening, and 
 passed on to Lynn, Newburyport, and Portsmouth. 
 On his return, he tried Boston again, but in vain, 
 and had to resort to his old stand on the common. 
 After attending the conference in New York, he 
 returned to Boston, where he spent several weeks to 
 secure a place to preach, but utterly failed. Every 
 house was closed against him. In the midst of these 
 discouragements, which were much aggravated by an 
 empty purse, he received a letter from a gentleman 
 in Lynn, inviting him to his house. This was a ray 
 of light. After making other fruitless efforts, he left 
 and went, letter in hand, to Benjamin Johnson's in 
 Lynn, and was cordially received. Here he preached 
 the first Methodist sermon ever delivered in that town, 
 and felt at home. The people proposed to form a 
 society at once, but he put them off until he should 
 give unimpressible Boston another trial. February 
 20, 1 79 1, he returned to Lynn, and formed a society 
 of eight members, which was increased to seventy in 
 three months, and culminated finally in the old Lynn 
 Common Church, the honored mother of a dozen 
 vigorous daughters, still flourishing under her mater- 
 nal smiles. The 14th of June following, they com- 
 menced to build the first Methodist Church in Mas- 
 sachusetts. It was raised on the 21st of the same 
 month, and dedicated on the 26th, though a mere 
 wooden shell, without form or comeliness, but a great 
 deal better than nothing. 
 
 Making Lynn his head-quarters, Mr. Lee sallied 
 forth in all directions, not overlooking Boston, which 
 seemed to be his special point of interest. Fortu- 
 nately the ice began to yield, though no society was 
 
CHURCH ORGANIZED. 2g$ 
 
 formed there until the next year, nor in any other 
 place in the State except in Lynn. He also went to 
 Maine and planted his standard in that Province. 
 New Hampshire and Rhode Island, too, shared his 
 labors. The work was hard and difficult, but God 
 was with him, and the seed sown took root in many 
 places, and he returned to the south, leaving that 
 new field in such other hands as Providence had 
 furnished. 
 
 Some eighteen years after (1808), he visited it 
 again, and found that it had ripened into the New 
 England Conference, with six districts; namely, Bos- 
 ton, New London, Vermont, New Hampshire, Port- 
 land, and Kennebeck, presided over by noble men 
 whose names will never be forgotten, as follows: John 
 Brodhead, Elijah R. Sabin, Thomas Branch, Elijah 
 Hedding, Joshua Soule, and Oliver Beale. He also 
 found 8,861 members. Daniel Webb and Martin 
 Ruter were stationed, at Boston, over three hundred 
 and forty members, all of whom received him as their 
 father. He preached the first evening in the old 
 church, and the next in the new, and passed on to Lynn, 
 to be greeted by Dan Young, the pastor, and one hun- 
 dred and seventy members. Maine and New Hamp- 
 shire opened their arms wide to receive him, and say 
 "farewell until we meet in heaven." A crowd 
 attended him every-where, so that the churches could 
 not accommodate them, and he preached to them in 
 the forest. He spent forty-three days in Maine, and 
 preached forty-seven sermons. Hurrying to New 
 Hampshire, he preached seven farewell sermons in 
 less than a week, and about the same number in less 
 time in Connecticut, when he fled to Garrettson's 
 
296 HISTORY OF METHODISM. 
 
 il Travelers Rest," at Rhinebeck, New York. It 
 was a great occasion for him and for the multitudes 
 who listened to his patriarchal words. 
 
 Such was the beginning of Methodism in New 
 England. It cost a struggle; and the struggle has 
 continued ever since, though generally with much 
 less heroism and persistence. Less effort than was 
 made by Lee to plant Methodism in Boston, with our 
 present facilities, would establish a church in every 
 considerable town in the State. 
 
 But the investment has paid well, 1. In the con- 
 version and organization of tens of thousands of sin- 
 ners, some of whom still remain in the Churches, num- 
 bering over forty thousand in Massachusetts alone. 
 2. In the overthrow of a system of doctrines calcu- 
 lated to sap the foundation of all Christian motives 
 and enterprise, so that it is now maintained, if at all, 
 in comparative silence. 3. In the quickening of 
 other Christian Churches; most of whom have largely 
 adopted our sentiments, music, and methods of social 
 worship and progress, much to their improvement 
 in all respects. 4. In exploding and neutralizing 
 sundry other errors that could not be successfully 
 resisted from the stand-point of preordination, as 
 formerly understood and preached. 
 
 But notwithstanding these changes in the commu- 
 nity for the better, there is ample room for Method- 
 ists, and our chances for usefulness were never more 
 flattering than now, provided that we maintain the 
 ''joy of salvation." and adhere to our original object; 
 namely, to save sinners. If we lay this aside and 
 apply ourselves to minor and collateral interests, how- 
 ever good, and lower our spiritual temper to the 
 
CHUR CH OR GANIZED. 297 
 
 philosophical frigidity of the times, we shall fail. 
 Methodism must be aggressive or perish. It was 
 made for war, not peace; for motion, not rest; for 
 advance, not retreat. The moment we become sat- 
 isfied with ''holding our own," we begin to die. 
 And when Ave shall determine in the spirit of Jesse 
 Lee to plant a Church in every town where needed, 
 at whatever cost, it will be done. Formerly other 
 denominations were afraid of us, now they are not. 
 Christians of all sects will welcome us when they see 
 that we have the right spirit, and aim to do good. 
 
298 HISTORY OF METHODISM. 
 
 CHAPTER IV. 
 
 GENERAL CONFERENCE OF 1 792 SECESSION OF o' KELLY 
 
 PROGRESS OF THE WORK REMARKABLE MEN AND OCCA- 
 SIONS ORIGIN OF CAMP-MEETINGS GENERAL CONFER- 
 ENCE OF 1800, ETC. 
 
 THE first General Conference after the organiza- 
 tion of the Church met at Baltimore, November 
 I, 1792. It is called general, because all the preach- 
 ers in full connection were invited to attend it. The 
 several conferences which had been held from year 
 to year were sectional, and embraced only a few of 
 the preachers near the place of meeting, and no 
 action was valid unless indorsed by all of them. 
 This was not only inconvenient, but dangerous to 
 the harmony of the connection. The council before 
 mentioned was designed to remedy this evil, but the 
 preachers were justly afraid to put so much power 
 into the hands of the bishops, and after two meet- 
 ings the arrangement was dropped by common con- 
 sent, Asbury requesting that it might never be 
 mentioned again in the conference, though he was 
 the reputed father of it. Its death was a triumph 
 to liberal views. 
 
 This conference, like its predecessors, was under 
 no disciplinary restriction, and had free course with 
 doctrine and discipline to alter both at discretion. 
 It therefore wisely determined at the outset that it 
 
REMARKABLE MEN AND OCCASIONS. 
 
 299 
 
 should require a vote of two-thirds of the conference 
 to make a new rule or to abolish an old one. 
 
 Before noticing the action of this body, it may 
 be well to remind the reader that it was but twenty- 
 six years previous to this time that the first Meth- 
 odist sermon was preached in the country, and eight 
 years since the Church was organized with bishops, 
 elders, and the sacraments, and that it numbered 
 266 traveling preachers and 65,980 members. The 
 population of the country was then about four mill- 
 ions ; hence, reckoning three friends to one member, 
 nearly one-fifteenth of the whole people must have 
 affiliated with the Methodists, which indicates a won- 
 derful growth for so short a time. Other denomi- 
 nations commenced their work here with the first 
 settlement of the country, and had every thing in 
 their favor. Methodists began later and encountered 
 much opposition, yet they prospered beyond all pre- 
 cedent. The secret of their success will be consid- 
 ered hereafter. 
 
 THE FIRST SECESSION ITS CAUSE AND CONSEQUENCES. 
 
 Their itinerant policy was not tempting to ministe- 
 rial pride and ambition. Indeed, it was exceedingly 
 offensive to some, being in glaring conflict with the 
 boasted republicanism of the day. The second day 
 of the conference, James O'Kelly, a naming Irish- 
 man, and one of the ablest members, introduced 
 a resolution requiring the bishops to report the 
 appointments of the preachers to the conferences, 
 and to make changes in them as the conferences 
 might suggest. This led to a powerful debate, 
 which continued for several days, when the resolu- 
 
300 HISTORY OF METHODISM. 
 
 tion was rejected by a large majority. Mr. O'Kelly 
 was offended, and withdrew from the body. Every 
 thing was done to conciliate him, but without lasting 
 effect. After a time, he commenced a violent cru- 
 sade against the Church, and drew off several preach- 
 ers and people — in some places whole societies; and, 
 to secure the patronage of the leading political party 
 of Virginia, he organized them under the imposing 
 name of "Republican Methodists." But, this not 
 working to his satisfaction, the name was changed 
 to "The Christian Church," which seemed to un- 
 christianize all other denominations, and brought a 
 storm about his ears that was not anticipated; but 
 the old man struggled on, abused the Church from 
 the pulpit and in pamphlets in the severest manner, 
 and did an immense amount of mischief. But he 
 found it easier to break down the old Church than 
 to organize a better one. All the traveling preach- 
 ers he took with him returned except one, but the 
 members were strangely scattered, so that the Church 
 suffered a decrease during the four following years 
 of nearly eleven thousand. At length his popularity 
 waned, and his society fell into differences, and the 
 whole thing exploded, having done much harm and 
 little if any good. O'Kelly died October 16, 1826, 
 in the ninety-second year of his age, a disappointed 
 old man, not only mortified with the failure of his 
 own mighty efforts to establish a better Church, but 
 with the rapid progress of the one that brought him 
 to God and gave him an honorable position, which 
 had increased, since his defection, in 1792, from 266 
 preachers and 65,980 members to 1,406 preachers 
 and 360,884 members. Bishop Asbury, who seemed 
 
REMARKABLE MEN AND OCCASIONS. 301 
 
 to be the object of his special hatred, being in Vir- 
 ginia, the field of his operations, and hearing of his 
 sickness, called and prayed with him, but without 
 eliciting any reference to former times or troubles. 
 
 This was the first secession from the Methodist 
 Episcopal Church of any note. Like all its succes- 
 sors, it was on governmental, not doctrinal grounds, 
 and resulted from impatience in seeking what were 
 considered to be improvements. The same question 
 was then agitating the British Conference, and was 
 carried, the stationing committee being required to 
 report to the conference, when any aggrieved brother 
 might ask and receive a change in his appointment, 
 if the conference deemed it advisable. O'Kelly had 
 strong supporters — even a majority, it is said, at 
 first — and, had he been less severe and more patient, 
 he might have secured some satisfactory modifica- 
 tion. The masterly debate elicited by his propo- 
 sition surprised the bishops, who had no idea of the 
 ability of their helpers till it was there developed. 
 Says Bishop Asbury: "We continued our confer- 
 ence for fifteen days. I had always entertained very 
 high ideas of the piety and zeal of the American 
 preachers, and of the considerable abilities of many; 
 but I had no expectation, I confess, that the de- 
 bates would be carried on in so masterly a manner." 
 Some unpleasant feelings were excited, but, after all, 
 peace generally prevailed. 
 
 But the effects of this movement did not soon 
 disappear. Some who seceded lost their religion 
 and their souls, we fear; others, who retained some 
 regard for the cause, became too much disaffected to 
 be at home and useful in any Church, while a preju- 
 
302 HISTORY OF METHODISM. 
 
 dice was created against Methodism and religion 
 itself, in the community, that was not easily over- 
 come. But it settled the question of appeal from 
 the appointment of the bishops for some time. 
 
 We hear no more of restricting the appointing 
 power until the year 1800, when Dr. Coke intro- 
 duced it, and finally recommended that the new 
 bishop (not applying it at all to Bishop Asbury) be 
 assisted in making the appointments by a committee 
 of three or four preachers to be chosen by the con- 
 ference. This was rejected, with several propositions 
 of like effect. The next that was heard about re- 
 stricting the appointing power was in the year 1808, 
 when it was proposed so to alter the Discipline as to 
 allow the conferences to elect the presiding elders. 
 This proposition was ably discussed, and rejected 
 by a vote of seventy-three to fifty-two. In 18 12, the 
 same question was again introduced, and, after a 
 thorough discussion, the proposition was rejected 
 by a majority of only three. Four years later, it 
 met the same fate, though it was presented in a 
 modified form. In 1820, it was again discussed, and 
 disposed of as before; but, there being considerable 
 feeling on the subject, it was called up again in the 
 spirit of compromise, and referred to a committee 
 composed of an equal number of brethren of differ- 
 ent views, to confer with the bishops and strike out 
 some course that might conciliate all parties. Their 
 report recommended that on the occurrence of vacan- 
 cies in the presiding eldership, the presiding bishop 
 should nominate three times the number wanted, 
 out of which the conference should elect the neces- 
 sary number by ballot, and the presiding elders thus 
 
REMARKABLE MEN AND OCCASIONS. 303 
 
 elected should be an advisory council to the bishops 
 in appointing the preachers. The report was adopted 
 by a vote of sixty-one in favor to twenty-five against 
 it, and it was supposed this would put the question 
 to rest, perhaps forever. 
 
 But this was not the case. Bishop Soule, who 
 had been elected to the episcopal office a few days 
 previous, signified to the conference that he thought 
 the measure unconstitutional, and he should not con- 
 form to it. Bishop M'Kendree, in a feeble state of 
 health, urged that it was unconstitutional, and sub- 
 versive of the superintendency, and also of the itin- 
 erancy. The former tendered his resignation, which 
 was accepted, and the conference adhered to its posi- 
 tion; but, considering the age of Bishop M'Kendree, 
 the decision of Bishop Soule, and the anxiety of 
 many others, it was voted to suspend the new rule 
 for four years. The next General Conference con- 
 tinued the suspension; but, in 1828, the rule was 
 rescinded, since which little has been attempted on 
 the subject. 
 
 The first General Conference was composed of all 
 the traveling preachers who pleased to attend. In 
 the year 1800, it was limited to those who had 
 traveled four years. In 1808, it was agreed that it 
 should be composed in future of one delegate for 
 every five members of each annual conference. The 
 ratio of representation has since been altered, as the 
 ministry has increased in number. It is now one 
 clerical delegate to every forty-five members, besides 
 several lay delegates, and the conference assembles 
 May 1st, once in four years, and is governed by a 
 constitution, limiting its powers, adopted also in 
 
304 HISTORY OF METHODISM. 
 
 1808. This constitution is popularly known as the 
 "Restrictive Rules," and may be seen in the Disci- 
 pline, in the section which defines the duties and 
 powers of the General Conference. 
 
 PROGRESS OF THE WORK. 
 
 Taking our leave of the conference of 1792, we 
 move pleasantly along amid labors and triumphs 
 for many years. The men on whom it devolved to 
 command, in those days, were extraordinary charac- 
 ters. Dr. Coke, Bishop Asbury, Jesse Lee, George 
 Roberts, Freeborn Garrettson, Ezekiel Cooper, Ben- 
 jamin Abbott, and others, acted a chivalrous part, 
 and left their successors an example of prudent legis- 
 lation and of heroic effort that can never be for- 
 gotten. New England was about the hardest field 
 they found to cultivate; but even this yielded to 
 their perseverance, and many societies were organ- 
 ized. Methodists in two of these States were obliged 
 to pay their parish taxes to support the Calvinistic 
 clergy, have their property attached, or go to jail. 
 Several distinguished men, known to the writer, have 
 passed away within a few years, who submitted to 
 imprisonment, because they could not conscientiously 
 pay taxes to support a system they believed to be 
 false and dangerous, the parish thinking a little 
 prison discipline would have a better effect in subdu- 
 ing their obstinacy than the loss of a few articles 
 of property which it might have taken. Others 
 had their goods seized to meet parish claims, 
 when it was known they were Methodists, and 
 supported Methodist preaching. But this state of 
 things could not long endure. The "right of peti- 
 
REMARKABLE MEN AND OCCASIONS. 305 
 
 tion" had not then been trampled down, and Method- 
 ists, and others who were not so wedded to popu- 
 lar views as to be blind to the claims of justice, 
 prayed the honorable court of legislation to allow 
 them to worship God according to the dictates of 
 their own consciences. They were only ridiculed at 
 first, but afterward they succeeded in throwing off 
 the yoke, and securing the right of thinking for them- 
 selves, and sustaining such views and modes of wor- 
 ship as they considered Scriptural. How much the 
 various classes of dissenters in Massachusetts and 
 Connecticut owe to the Methodists for the liberties 
 they have long enjoyed in this particular, they can not 
 now realize. 
 
 Methodism was little less troublesome by reason 
 of its Arminian theology than by its methods. It 
 broke over parish lines, that had been drawn by 
 law with great precision, and planted itself wherever 
 sinners could be induced to repent and believe the 
 Gospel. And its ministry, instead of taking any par- 
 ticular location, ransacked the whole country, and 
 excited the people to think about their souls. All 
 these things, and many others, created a prejudice, 
 and brought out the clergy in violent resistance of 
 the new measures. The pulpit rang with denuncia- 
 tions of Methodism. Its real views were misrepre- 
 sented; its errors were magnified; its ministers decried 
 as the false prophets and deceivers that should come, 
 and its assemblies persecuted and scattered. But, 
 nevertheless, the Lord converted some, and the cause 
 lived, not to be loved, we fear, by the dominant 
 sect, but to be more patiently endured, if not re- 
 spected. And not only so, but it lived to modify 
 
 26 
 
306 HISTORY OF METHODISM. 
 
 the body that at first repelled it with the greatest 
 virulence and force. Not that it was entirely con- 
 verted to the new faith or modes of operation, but 
 it became so essentially improved in its public in- 
 structions, and various movements for the conversion 
 of souls, as to look very unlike its former self. 
 This, we trust, will not be denied. It has been rec- 
 ognized on both sides of the house. Methodists 
 have rejoiced to see their theology and ecclesias- 
 tical regimen transforming and imbuing other sys- 
 tems, and the rigid Calvinist has mourned over the 
 defection of his people, and longed for the good old 
 days, now, alas ! forever gone. 
 
 In other States and territories Methodism had less 
 of this kind of opposition to resist. Much of the 
 country was new, and Methodists were permitted to 
 take an even start with other Christian sects. The 
 result was, in many places they commanded the faith 
 and affections of the people, and have been the lead- 
 ing denomination ever since, proving the superior 
 adaptation of their system to convert men to God, 
 where it can have an "open field and fair play," by 
 exceeding all its competitors in rapid growth and 
 influence. 
 
 Dr. Bangs speaks of its early conflicts in these 
 words : 
 
 "For some time the number of Methodists in 
 this country was so inconsiderable that other denom- 
 inations affected to treat them with silent contempt; 
 and if, occasionally, they condescended to notice 
 them at all, it was more in the way of caricature and 
 misrepresentation than by sober argument, or an at- 
 tempt at a fair and direct refutation of their doctrine 
 
REMARKABLE MEN AXD OCCASIONS. 307 
 
 and usages. The high churchman would sneer at 
 our ordination, and, wrapping himself in the cloak of 
 apostolical succession, with an air of assumed dig- 
 nity, prate about 'John Wesley's lay bishops,' as 
 though these jokes were sufficient to put us out of 
 countenance. Others, panoplied in the stern decrees 
 of Calvin, and priding themselves in their exclusive 
 orthodoxy, would tantalize us, 'with salvation by the 
 merit of good works, the omnipotency of free-will, 
 and the unsoundness of our doctrine of justifica- 
 tion;' while some would smile at 'baby baptism,' as 
 an affront offered to the Deity, and an innovation 
 upon apostolic usage." 
 
 OF CHURCH LEGISLATION. 
 
 In respect to Church legislation in the early times 
 of which we are speaking, it needs only be said it 
 was moderate; consisting in those slight changes 
 which the progress of the cause seemed to demand. 
 The General Conference of 1796 contemplated the 
 numerous locations that had annually occurred with 
 deep regret. And yet, while the labor was so ex- 
 cessively hard, the fare so poor, and the liability of 
 premature old age, with poverty and want, was so 
 great, there was little room to complain. To relieve 
 these difficulties, and, if possible, check the tendency 
 to location, the conference established what is now 
 known as the "Chartered Fund," and provided for 
 an address to the people to meet the emergency, by 
 contributing of their substance. Though this meas- 
 ure did not make up the deficiencies of the preach- 
 ers' claims, it did something toward it, and has since 
 afforded partial relief; but whether it has not been 
 
308 HISTORY OF METHODISM. 
 
 the occasion of more withholding on the part of the 
 people is a question. 
 
 This fund is held by an incorported Board of 
 Trustees located in Philadelphia (all laymen), and 
 amounted in 1872, to #40,117.75-, well invested. 
 The interest is distributed annually among- the con- 
 ferences, each receiving the same amount. (See 
 Journal for 1872, pp. 707-709.) 
 
 While we are obliged to admire the management 
 of the preachers in those early times, it does seem as 
 though they were too timid in asking for the bare ne- 
 cessities of life. Allowing themselves to receive only 
 the merest trifle, prohibiting funeral and marriage 
 fees, or even personal presents, how could they ex- 
 pect preachers without property and with families 
 to give all their time to the ministry? Locations were 
 the necessary result of thus shutting off providential 
 supplies, and the increase of members was propor- 
 tionally greater than the increase of preachers. But 
 fortunately for the cause the preachers did not quit 
 preaching when they left the itinerancy. 
 
 INCIDENTS OF THE WORK. 
 
 Nineteen conferences were held in 1793, fourteen 
 the following year, and seven the next, when they 
 varied from seven to nine per year. The boundaries 
 of them were not then specifically defined, and 
 preachers belonged to districts, rather than confer- 
 ences, until 1802, when the minutes indicated their 
 conference also. In 1793, all of New York, New 
 England, and Canada, belonged to the New York 
 Conference. That year New England was divided 
 into two districts, and placed in charge of Ezekiel 
 
REMARKABLE MEN AND OCCASIONS. 309 
 
 ■ 
 Cooper and George Roberts, while Lee, who opened 
 up the territory, as we have shown, was stationed in 
 the province of Maine and Lynn, a pretty broad field 
 for one station and one man. Roberts was soon 
 prosecuted and fined for performing the marriage 
 ceremony; but this only hastened the overthrow of 
 denominationaal tyranny. This year, too, the New 
 London Circuit was formed, with a class of fifty mem- 
 bers. Also the Warren Circuit, including half a 
 dozen towns, which gave birth the following year to 
 the first Methodist Church in Rhode Island, located 
 at Warren. That State was settled by Roger Will- 
 iams, an exile from Massachusetts, settled for con- 
 science' sake, and it was open to all classes. And 
 though the Baptists were in the majority, and were 
 much given to proselyting, Methodists could cope 
 with them as they have not always been able to do ; 
 for their Disicipline then contained the following 
 wise provision: 
 
 " Question 46. What shall be done with those who 
 were baptized in their infancy, but have now scruples 
 concerning the validity of infant baptism ? 
 
 "Answer. Remove their scruples by argument if 
 you can; if not, the office may be performed by im- 
 mersion or sprinkling, as the person desires." (His. 
 of Dis. of 1843, p. 45.) 
 
 Methodism was introduced singularly enough to 
 Providencetown, Cape Cod, in 1795, by one of the 
 preachers who was driven into the harbor by con- 
 trary winds. But wicked men did not want it, and 
 seized the timber gathered for the first church, and 
 nearly destroyed it ; but this probably turned to the 
 furtherance of the cause. All these places now 
 
3 I O HI ST OR V OF ME T HOD ISM. 
 
 have churches, which hardly indicate so small a 
 beginning. 
 
 REMARKABLE MEN AND OCCASIONS. 
 
 But it was not in ordinary men to stem the tide 
 of sin and ignorance that generally prevailed through 
 the country. God, therefore, raised up peculiar 
 characters, and endowed them to meet the emergency. 
 Calvin Wooster was one of them, whose fervency 
 of spirit led him to volunteer as a missionary to 
 Upper Canada. After lodging twenty-two nights in 
 the wilderness, he arrived with his companion, Sam- 
 uel Coate, on the Bay of Quinte, just in time to 
 attend a quarterly-meeting. After preaching, he re- 
 mained in the meeting to pray for inquirers, while 
 the presiding elder, Darius Dunham, retired to hold 
 a conference with the official brethren. While thus 
 engaged, the power of God fell on the people, and 
 filled many with joy unspeakable, who praised the 
 Lord aloud. Others fell prostrate on the floor. The 
 elder coming in, and beholding this tumultuous state 
 of things, kneeled down and began to pray to God 
 to "stop the wild-fire," as he called it. In the mean 
 time, brother Wooster whispered out in prayer, 
 "Lord, bless brother Dunham! Lord, bless brother 
 Dunham!" After some minutes he prevailed, and 
 brother Dunham fell on the floor, and was filled with 
 the Spirit. This fire he carried all around his district, 
 to the joy of many souls. 
 
 Mr. Wooster was eminently a man of prayer, and 
 was often heard in the night pleading for the salva- 
 tion of sinners. Such, indeed, was his fervency, that 
 the wicked could not stand before him. They would 
 
REMARKABLE MEN AND OCCASIONS. 311 
 
 either flee or cry for mercy. Other preachers were 
 much like him in this particular. While one was 
 preaching in that neighborhood, a trifling man com- 
 menced to swear, and otherwise disturb the meeting. 
 The preacher paid no attention to him for a while; 
 but feeling strong in God, he at length suddenly 
 stopped, and, fixing his piercing eye on the offender, 
 stamping his foot, and pointing his finger at him with 
 great energy, he cried out, "My God! smite Jiim /" 
 The man instantly fell to the floor, as if shot, when 
 such power overwhelmed the congregation that sin- 
 ners roared for mercy on every side. (Bangs's His., 
 Vol. II, pp. 72-74.) 
 
 In 1798, Wooster finished his course, saying, 
 "The nearer I draw to eternity, the brighter heaven 
 shines upon me." It is said that when so weak that 
 he could only whisper, his whispered words an- 
 nounced to the congregation by another would over- 
 whelm sinners so that they would sometimes fall to 
 the floor. His history, written by himself, and found 
 among his papers, is as follows : 
 
 "Hezekiah Calvin Wooster was born May 20, 
 1 771; convicted of sin October 9, 1 791 ; born again 
 December 1, 1791; sanctified February 6, 1792." 
 
 The year 1793 brought Henry Boehm to the 
 saving knowledge of the truth, who afterward entered 
 the ministry, and but recently celebrated the cen- 
 tennial anniversary of his life. Acting as circuit 
 preacher, presiding elder, and traveling companion to 
 Bishop Asbury for several years, he has personally 
 seen more of American Methodism than any living 
 man. Still, he retains the old fire which made him 
 happy in the days of his strength, when he endured 
 
312 HISTORY OF METHODISM. 
 
 hardness as a good soldier of the cross, traveling on 
 horseback from State to State, with few of the com- 
 forts of life to cheer him. While he has lacked the 
 eccentricity, oratory, or brilliancy which throng the 
 steps of some men, he has maintained a joyous, self- 
 sacrificing piety, with a dignified, Scriptural, power- 
 ful ministry, that has won him friends and admirers 
 every-where, and rendered him mighty to the pulling 
 down of strongholds. He is the honored representa- 
 tive of a large class of preachers, who will rank 
 higher in heaven than some who have been more 
 distinguished on earth. 
 
 THE GENERAL CONFERENCE OF I 796. 
 
 It convened at Baltimore, and was composed of 
 one hundred and twenty members. To this time the 
 bishops had held as many annual conferences as they 
 deemed necessary. Here they were reduced to six, 
 and their names and bounds determined. This con- 
 ference also adopted and printed a deed to secure 
 Church property to its intended use, which has con- 
 tributed very much to the welfare of Methodism, 
 exploding the slander that the bishops owned the 
 churches, and preventing malcontents from perverting 
 them to improper uses. Besides, it forbade the sale 
 and use of intoxicating liquors by members of the 
 Church, though this was more than thirty years be- 
 fore the commencement of the public reformation on 
 this question, which is still in progress. 
 
 FIRST CONFERENCES IN NEW ENGLAND. 
 
 The first conference in New England was held in 
 Wilbraham, Massachusetts, in 1797; but owing to 
 
REMARKABLE MEN AND OCCASIONS. 313 
 
 the illness of Bishop Asbury, Jesse Lee presided, at 
 his request, and by vote of the conference. But the 
 whole membership in New England, at that time, 
 was less than three thousand, and of Massachusetts 
 only about nine hundred. Two years after, another 
 conference convened at Readfield, Maine, when Ver- 
 gennes, in Vermont, and Providence, in Rhode 
 Island, were added to the list of circuits, showing 
 that the cause was advancing, though slowly. The 
 amount of labor and sacrifice involved in these be- 
 ginnings is incredible. 
 
 ORIGIN OF CAMP-MEETINGS. 
 
 The year 1799 was distinguished for the origina- 
 tion of ''camp meetings." This wonderful means 
 of grace was providential in its conception. Two 
 brothers by the name of M' Gee, one a Presbyterian 
 minister, and the other a Methodist, went to attend 
 a sacramental occasion with Rev. Mr. M' Gready, a 
 Presbyterian minister in West Tennessee. The Meth- 
 odist preached first, and was followed by the Presby- 
 terian and the Rev. Mr. Hoge, whose preaching 
 produced a powerful effect. One woman became so 
 deeply impressed she shouted aloud for joy, and 
 there were other demonstrations of an extraordinary 
 character. Messrs. M'Gready, Hoge, and Rankins, 
 all Presbyterian ministers, left the house; but the 
 M'Gees remained to see the salvation of God. Great 
 was the power that rested upon them. John was 
 expected to preach, but he told the people that his 
 feelings were such he could not, and sat down amid 
 sobs and cries from every quarter. This brought 
 the people out to see what these things might mean. 
 
 27 
 
3 1 4 HI ST OR Y OF ME T HOD ISM. 
 
 Many came a great distance with horses and wagons 
 and provisions; and so numerous was the crowd the 
 church would not contain them. This drove them 
 into the forest ; and the distance of many from home, 
 and the impossibility of obtaining accommodations 
 among the people, made it necessary for them to 
 camp out. 
 
 This was something new, and attracted great 
 attention. And it was no less effective. The differ- 
 ent denominations, seeing that God was in the meas- 
 ure, gave it their countenance ; but one after another 
 withdrew, until it was left almost exclusively to the 
 Methodists. Since that time they have employed it 
 to good purpose, notwithstanding its old friends have 
 said many hard things against it. In the early days 
 o£ Methodism, when meeting-houses were few and 
 preachers scarce, camp-meetings were peculiarly 
 useful. Hundreds were converted through their in- 
 strumentality. In the course of the eight years fol- 
 lowing their introduction, the net increase to the 
 Church was eighty-two thousand six hundred and 
 sixty-four members, and a corresponding increase of 
 preachers. 
 
 The manner in which the Spirit wrought upon the 
 people at these meetings did more to convince them 
 that Methodism was of God than all other means. 
 Infidels and worldly professors would go out to see 
 for themselves, proudly feeling that they could not 
 be moved, and yet in half an hour would be over- 
 whelmed with conviction. A gentleman and lady 
 visiting one, full of self-conceit, jocosely agreed if 
 one of them should fall, the other should stand by 
 and not leave. They had not been there long before 
 
REMARKABLE MEN AND OCCASIONS. 3 1 5 
 
 the lady fell, and the funny gentleman, false to his 
 pledge, left in hot haste, but had not proceeded far 
 before he went down also, and was soon surrounded by 
 the praying multitude. With some such earnest con- 
 victions terminating in the joys of salvation, and a 
 new heart, it was not easy to doubt the divine reality 
 of the work. Nor was it easy for observers to doubt 
 who felt nothing of the kind, when they saw their 
 godless neighbors transformed in this manner. Camp- 
 meetings did more in this way in support of real 
 orthodoxy than all the reasonings of the ages. 
 
 They were particularly adapted to the western 
 wilderness. Following the early emigrants, without 
 churches, they furnished great occasions, which were 
 not then very frequent, and called together all sorts 
 of people for hundreds of miles around. Many get- 
 ting converted would return home with new hearts 
 and commence meetings, inviting the preachers to 
 come and see them. In this way the foundation 
 of many societies was laid that never would have 
 been heard of but for camp-meetings. These meet- 
 ings were just the thing for the times and the country. 
 
 And they are hardly less popular or valuable now 
 that we have so many churches. Bringing together 
 the more devout of our preachers and people, they 
 affect many who could not be reached at home. 
 Besides, they help to promote spiritual life in the 
 Churches. God grant that they may never be per- 
 verted and employed for secular purposes! 
 
 GENERAL CONFERENCE OF I 800. 
 
 Bishop Asbury's advancing age and abounding 
 labors, involving some six thousand miles of travel a 
 
3 1 6 HI ST OR Y OF ME T HOD ISM. 
 
 year, generally on horse-back in rain and snow, 
 swimming rivers and creeks, sleeping in huts and 
 barns and in the forest, together with "the care of 
 all the Churches," Dr. Coke being absent from 
 the country most of the time, was telling terribly on 
 his health. Indeed, he would have died long before, 
 but for his indomitable will and zeal for God. In 
 view of his extreme feebleness, he determined to 
 resign his office, drop back into the ranks at this 
 conference, and let younger and stronger men take 
 his place. But the conference loved the bishop for his 
 noble, self-sacrificing heroism, and avowing it, en- 
 treated him to hold fast, and do what his health would 
 permit. Seeing the cordiality with which this was 
 done, the bishop waived his purpose and continued. 
 
 Dr. Coke was also in some uncertainty as to his 
 course. He was fully committed to the conference 
 by previous engagements. But the British Confer- 
 ence had earnestly desired his release and return to 
 England. He had been vibrating between the two 
 countries ever since he came out in 1784. After 
 much deliberation, the conference consented to his 
 return, on the condition that he should come back 
 as soon as practicable, certainly by the next General 
 Conference. This left the Church with only one 
 available bishop, and he broken down with years and 
 labors. One more certainly must be elected. 
 
 This brought up another question; namely, 
 should he be equal in authority, or only an assist- 
 ant and subordinate. After much conversation, it 
 was determined, very fortunately for Methodism, that 
 he should be in every way equal in power with his 
 senior in office. This settled the policy of the 
 
REMARKABLE MEN AND OCCASIONS. 317 
 
 Church on this important point, which has been 
 maintained to the present day, thus blocking further 
 imitation of the English Church in this direction, and 
 keeping out of our vocabulary the high-sounding 
 titles of archbishops, prelates, etc. 
 
 RICHARD WHATCOAT ELECTED BISHOP. 
 
 This done, the conference proceeded to ballot for 
 a bishop, giving a tie vote for Richard Whatcoat, 
 whom Mr. Wesley had appointed to the office several 
 years before, and Jesse Lee, the pioneer of New 
 England. On the second ballot Whatcoat w r as 
 elected by fifty-nine votes against fifty-five cast for 
 Lee, and was duly consecrated on the 18th of May 
 by Bishops Coke and Asbury, assisted by several 
 elders. Both were true men and every way worthy 
 of the office. Whatcoat was an Englishman, assisted 
 in the organization of the Church, and was, at his 
 consecration, sixty-four years of age. All would 
 probably have voted for him, but for the fact that 
 Lee was his equal in all respects, — an American by 
 birth and in his sympathies, and a younger man. 
 
 OTHER MEASURES ADOPTED. 
 
 This Conference advanced the preachers allowance 
 from sixty-four to eighty dollars per year; recom- 
 mended the supply of parsonages and heavy furni- 
 ture; rescinded the rule requiring the preachers to 
 give an account of their presents; required preachers 
 to travel four years in order to be members of the 
 General Conference; authorized the ordination of 
 African preachers to deacons orders; fixed the 
 boundaries of seven annual conferences, including the 
 
5 1 8 HIST OR Y OF METHODISM. 
 
 New England, which it created out of territory before 
 covered by the New York Conference. 
 
 REMARKABLE SUCCESS REALIZED. 
 
 At the close of the General Conference every 
 man went to his work in improved confidence, and 
 God poured out his spirit in a wonderful manner. 
 New and mighty men were brought into the field; 
 camp-meetings were pressed, especially in the West, 
 with William M'Kendree, like a flame of fire, leading 
 the hosts. Strange and convincing results, similar to 
 those which occurred in the great revival under Pres- 
 ident Edwards, sixty years before, appeared on every 
 side, and many were converted. The net increase in 
 the three years following was 761 traveling preachers, 
 and 39,176 members, which was more than 136 
 members to each of the 287 ministers in the field in 
 1800, and equal to an increase, with our present num- 
 ber of ministers, to nearly one million and a half of 
 members in the same length of time. 
 
 New Hampshire and Vermont shared largely in 
 the work, as did Canada. O'Kelley's pestiferous 
 influence had begun to wane in the South, and order 
 and revivals succeeded as in other days. 
 
 THE BEGINNING OF PRO-SLAVERY MOBS. 
 
 This year, however, commenced a series of 
 troubles with slavery, from which the Church and the 
 country have not yet fully recovered, in the shape 
 of a pro-slavery mob. John Harper, who was 
 stationed at Charleston, South Carolina, received 
 some pamphlets from the North, proposing to mem- 
 oralize the legislature against slavery, and burned 
 
REMARKABLE MEN AXD OCCASIOXS. 319 
 
 them. But the people having heard about them, a 
 mob gathered; and, failing to find him, seized his 
 colleague, George Dougherty, took him to a street- 
 pump, and would probably have drowned him, but 
 for the intervention of a pious woman by the name 
 of Kingsley, who placed herself between the minister 
 and mob, and stuffed her shawl into the spout and 
 stopped the water. Seeing her intrepidity, a gentle- 
 man stepped forward, sword in hand, and led him 
 away, no one daring to interfere. He, however, died 
 from the wetting and exposure; and his persecutors 
 seemed to fall under the curse of God; but their 
 miserable deaths did not prevent the repetition of 
 these transactions afterward in the same city. 
 
 PATIENCE AND FORBEARANCE TRIUMPHANT. 
 
 There was, also, a little trouble in Philadelphia; 
 leading to the withdrawal of several members, who 
 started what was called the " Academy Station" It 
 would hardly be worth naming, but for the kind spirit 
 with which they were treated by the authorities and 
 the result. Having had their way for a few years, 
 and been tenderly indulged, they dropped into 
 line, and the matter ended without a rupture. A 
 noble example of Christian forbearance worthy of 
 imitation. 
 
 The reader who remembers our notice of Lee's 
 efforts to organize a society in Boston will be interested 
 to know that, after all his failures, the Xew England 
 Conference, consisting of thirty-five preachers, met 
 there in 1803, representing 2,941 members; and, what 
 was of no little importance, were affiliated with 
 a growing American Church of 104,070 members, 
 
3 20 HIS TOR V OF ME THODISM. 
 
 whose officers were traversing the continent. It is a 
 great thing for a Church, as well as an individual, to 
 have strong and influential relations. A little society 
 in Boston, therefore, meant something, like a little 
 cutter flying the American flag in foreign waters. It 
 would be easy, perhaps, to destroy either, but that 
 would only insure the coming of something larger 
 and more commanding. Methodism in Boston was 
 too poor to build a church; but what was that, so 
 long as it had so many generous friends in New York, 
 Philadelphia, and Baltimore? The unity of Meth- 
 odism is one of its chief elements of strength. 
 Separatists have not always thought of this in leav- 
 ing the old Church, and setting up for themselves. 
 
GENERAL CONFERENCE, 1 804-181 6. 32 1 
 
 CHAPTER V. 
 
 OF THE GENERAL CONFERENCE OF 1804 FANATICISM AMONG 
 
 PRESBYTERIANS DEATH OF BISHOP WHATCOAT GEN- 
 ERAL CONFERENCE OF 1808 DELEGATED GENERAL CON- 
 FERENCE PROVIDED FOR ITS FIRST SESSION DEATH OF 
 
 BISHOP ASBURY METHODISM ASSAILED GENERAL CON- 
 FERENCE OF 1 8l 6 NEW BISHOPS. 
 
 THE General Conference for 1804 convened in 
 Baltimore, and consisted of one hundred and 
 seven members, Bishops Coke, Asbury, and What- 
 coat, presiding. So careful were the preachers of 
 the principles and economy of the Church that they 
 agreed, at the outset, that no old rule should be 
 altered without the concurrence of two-thirds of the 
 members, though they failed to require the same 
 majority for the enactment of a new rule. It was 
 here agreed, too, that the bishops should fix the 
 times of holding the annual conferences, and or- 
 dered that they should not allow a preacher to remain 
 more than two years successively in any circuit or 
 station. Also, that the Book Concern should be 
 transferred from Philadelphia to New York ; and that 
 the articles of religion should be altered by the ex- 
 clusion of the words "Act of Confederation," and the 
 insertion of the words ' ' Constitution of the United 
 States," which had become the supreme law of the 
 country. Here, too, the boundaries of the confer- 
 ences were first inserted in the Discipline, though not 
 
322 HIST OR Y OF ME T HOD ISM. 
 
 with very great precision. With some few other 
 enactments, the conference adjourned May 23d, in 
 great peace and with renewed ardor. 
 
 FANATICISM AMONG PRESBYTERIANS. 
 
 We have before hinted at the part certain Presby- 
 terians took in the first camp-meetings. It was not 
 reasonable to believe that the measure would be 
 approved by the ruling authorities of that Church, 
 and it was not. After considerable wrangling the 
 offenders separated from their old associates, and or- 
 ganized what they called the "Springfield Presbytery, " 
 and undertook to imitate the Methodists, but did 
 not surround themselves with those guards which are 
 necessary to the preservation of orthodoxy, harmony, 
 and order. Some of their new preachers, having 
 little knowledge or experience, were puffed up by 
 their sudden elevation to orders, and, being without 
 proper leaders, soon threw off all restraint and plunged 
 into various heresies and practical irregularities, which 
 disgraced themselves and their cause. After jump- 
 ing, dancing, jerking, barking, and rolling on the 
 ground, under pretense of religious devotion, they 
 scattered off among the Shakers and into the world, 
 and the "Springfield Presbytery" was dissolved. 
 This agitation led to other differences among the 
 Presbyterians, some eschewing Calvinism, as well as 
 the extravagances before named, but holding to re- 
 vivals, as the more rigid brethren did not. At length, 
 they, too, separated from their old associates, and 
 organized a Church of their own in 18 10, called 
 "The Cumberland Presbytery," which still survives, 
 with more or less success. 
 
GENERAL CONFERENCE, 1 804-181 6. 323 
 
 The Methodists, during these outbursts of fanati- 
 cism, were in great danger, but escaped serious dis- 
 aster by reason of their thorough organism and wise 
 leaders. Camp-meetings lost caste in Kentucky, but 
 they were pushed with great vigor in other parts, 
 and accomplished much good. 
 
 DEATH OF BISHOP WHATCOAT. 
 
 Nothing more occurred of noticeable importance 
 during the time under consideration, beyond the or- 
 dinary routine of hard work and continued success, 
 except the death of Bishop Whatcoat, which occurred 
 in Delaware, July 5, 1806, in the triumphs of the 
 faith he had preached to others. He was born in 
 England in the year 1736. At the age of twenty- 
 two he was born of the Spirit. Eleven years after, 
 he entered the itinerant work as a preacher under 
 Mr. Wesley, who ordained him elder in 1784, and 
 sent him to America. He was an excellent man, 
 full of faith and the Holy Ghost; did his work well 
 in every position he occupied, was generally beloved, 
 and departed this life joyfully in the seventy-first 
 year of his age. 
 
 Bishop Asbury said of him, in preaching his 
 funeral sermon, "I have known Richard Whatcoat 
 from the time I was fourteen years of age most inti- 
 mately, and have tried him most accurately in respect 
 to the soundness of his faith. ... I have also 
 known his manner of life at all times and places be- 
 fore the people ; his long suffering, for he was a man 
 of great affliction, having been exercised with severe 
 diseases and great labors," yet "he always exemplified 
 the tempers and conduct of a most devoted servant 
 
324 HISTORY OF METHODISM. 
 
 of God and Christian minister." Sanctification was 
 his favorite theme, and Tew men exemplified it more 
 beautifully. 
 
 THE GENERAL CONFERENCE OF l8o8. 
 
 The meeting of this body was anticipated with 
 considerable solicitude on several accounts. Dr. 
 Coke was in Europe by permission, Bishop Whatcoat 
 was dead, and Bishop Asbury was getting old and 
 infirm, so that arrangements must be made for new 
 leaders. Besides, it had come to be known that Dr. 
 Coke wrote a letter to Bishop White in 1791, indi- 
 cating a desire to have the Methodist Episcopal 
 Church wedded in some prudent way to the Protest- 
 ant Episcopal Church, which was not very pleasing 
 to the delegates or their constituents. The matter 
 was, however, carefully considered by the conference, 
 and the name of Dr. Coke was allowed to be pub- 
 lished in the minutes, as usual, and he permitted to 
 remain in Europe until the conference should call 
 him back. This satisfied all parties tolerably well. 
 
 PROVIDENTIAL DELIVERANCE. 
 
 Looking at the matter now, we think it fortunate 
 for the Church that this course was taken, all things 
 considered. Dr. Coke had justly occupied a very 
 high position in this country, and was growing in 
 influence all the time he held the office of superin- 
 tendent, and remained in America. Finding that the 
 work was too much for one man, and apprehending 
 differences in judgment with associates who might be 
 elected to co-operate with him, he proposed to have 
 the continent equally divided between him and Mr. 
 
GENERAL CONFERENCE, 1804-1816. 325 
 
 Asbury as superintending bishops. Under the cir- 
 cumstances of his absence and his letter to Bishop 
 White, this proposition received little favor. Had 
 he not written the letter, and had he remained in 
 the country, growing in influence as he had done, it 
 is not impossible that it would have carried. How 
 it would have worked, we can not tell ; but in view 
 of the success* which has crowned the old policy of 
 equal general superintendency, it seems as if it must 
 have blocked the wheels of progress, and led to less 
 gratifying results than now appear. At all events, 
 apparent mistakes do often turn for the furtherance 
 of the Gospel. 
 
 A DELEGATED GENERAL CONFERENCE PROVIDED FOR. 
 
 We have already referred to the difficulty of 
 making authoritative rules for the Church, scattered 
 as the preachers were from Maine to Georgia. This 
 conference received a memorial from the New York 
 Conference, indorsed by several others, asking that 
 provision should be made for a delegated General 
 Conference. It being referred to a committee of two 
 from each of the seven conferences then present, the 
 committee reported substantially the plan now in use, 
 providing that the said delegated conference should 
 not do certain things, stated in what are known 
 among us as "The Restrictive Rules." (See Dis., 
 
 1TT 93-99-) 
 
 The report was at first rejected by a majority of 
 seven, much to the regret of the older preachers, 
 especially Mr. Asbury. They saw the necessity of 
 protecting the doctrines, general rules, and govern- 
 ment of the Church against the hurried vote of a 
 
326 HISTORY OF METHODISM. 
 
 bare majority. After considerable consultation, the 
 matter was reconsidered, and the report adopted with 
 great unanimity. 
 
 Before this, each General Conference was at lib- 
 erty to make whatever alterations it might see fit, or 
 to introduce any new doctrine. Knowing the rage 
 of men for novelty and the recklessness of excitement, 
 Mr. Asbury desired to see the foundations of Method- 
 ism well secured before he should be taken away. 
 
 It is impossible to appreciate all the good results 
 that have flowed to the Church and the world from 
 this wise arrangement. The General Conference has 
 since been to the Church what Congress and the 
 Supreme Court are to the State. If it shall continue 
 to exercise its authority with discretion, and with 
 proper zeal for God and the best good of men, its 
 Gospel agencies will yet encompass the earth. 
 
 THE QUESTION OF MORE BISHOPS, ETC. 
 
 Mr. Asbury being left alone in the superintend- 
 ency, the question of more bishops was one of spe- 
 cial interest, and, as usual, elicited many opinions. 
 Able men were in favor of electing seven — one for 
 each conference — and thus largely superseding the 
 necessity of presiding elders. A motion for two was 
 rejected, and one was preferred, almost unanimously; 
 whereupon, William M'Kendree was elected, and 
 duly consecrated. He was born in Virginia, July 6, 
 1757, educated in the English Church, converted in 
 1787, and received into the conference on trial the 
 next year. But he became so perplexed with the 
 O' Kelly strife that he desisted from traveling until 
 1793, when he was stationed at Norfolk, and after- 
 
GENERAL CONFERENCE, 1804-1816. 327 
 
 ward made presiding elder. He was evidently a 
 man of great power, and longed to save sinners. 
 This was the secret of his remarkable success — and 
 a very desirable qualification for a bishop. 
 
 This conference provided also for the ordination 
 of local preachers, and made some other prudential 
 arrangements, all of which seemed to give general 
 satisfaction. 
 
 Bishop M'Kendree entered upon his new duties 
 with his old zeal, making the entire circuit of the 
 continent from year to year. He believed, with Mr. 
 Asbury, that he ought to ''visit every part of the 
 work, because the preachers and people ought to 
 know their bishop, and that he ought to know them, 
 so as to sympathize with them in their wants and 
 sufferings, to understand their true state, as well as 
 to set an example to all which they may safely and 
 profitably imitate;" and, to accomplish this, he had 
 to adopt his senior's economy of time, and make the 
 most of "a short day by only stopping to feed the 
 horses, and let the riders, meanwhile, take a bite of 
 what they may have been provident enough to put 
 into their pockets." 
 
 He traveled much, the first year, with Mr. As- 
 bury, from whose journal we catch a glimpse of the 
 honors and work of the office, written while they 
 were resting a little in Tennessee. It reads thus: 
 "My flesh sinks under labor. We are riding in a 
 poor thirty-dollar chaise, in partnership, two bishops 
 of us, but it must be confessed that it tallies well 
 with the weight of our purses. What bishops! 
 Well, but we have great news, and we have great 
 times, and each Western, Southern, and the Virginia 
 
328 HISTORY OF METHODISM. 
 
 Conference will have one thousand souls truly con- 
 verted to God. Is not this an equivalent for a 
 light purse, and are we not well paid for starving 
 and toil? Yes, glory to God!" This can be better 
 appreciated if we remember that their salaries were 
 eighty dollars a year each, if they could raise it, 
 besides their traveling expenses. 
 
 A SPECIMEN OF CONVERSION. 
 
 The Word in those days was with power. A 
 Mr. Kenton, who was one of the first to venture 
 into the wilderness of Kentucky and Ohio, and had 
 suffered much in his conflicts with Indians, having 
 been taken prisoner once or twice, and run great 
 hazards in hunting wild beasts that roamed the for- 
 ests, at last encountered a camp-meeting, and was 
 arrested and tamed by the Gospel. In opening his 
 mind to Rev. Mr. Sale, he enjoined the utmost 
 secrecy, and then gave an outline of his strange life. 
 In the course of the night, the heavenly light broke 
 in upon his soul, so that the next morning he went 
 forth proclaiming what God had done for his soul. 
 His conversion made a powerful impression on oth- 
 ers, who ■ concluded that a religion which could 
 transform the hero of so many battles must come 
 from God. 
 
 THE WORK IN THE EAST. 
 
 While these successes were being achieved in 
 the South and West, Rev. Messrs. Elijah Hedding, 
 Joshua Soule, Thomas Branch, John Brodhead, Eli- 
 jah R. Sabin, Oliver Beale, and George Pickering, 
 all, but the last-named, presiding elders, were push- 
 
GENERAL CONFERENCE, 1 804-181 6. 329 
 
 ing the work in the New England Conference with 
 considerable effect. Many were converted and joined 
 the Church, notwithstanding the prevailing prejudices 
 against our doctrines and methods. 
 
 Camp-meetings were held all over the country, 
 and were attended with great power. Such was the 
 progress of the work that in 18 10 the bishops organ- 
 ized the Genesee Conference, for the benefit of West- 
 ern New York and the Canadas. The same year, 
 the Western Conference was held at Cincinnati, Ohio, 
 then a little village of eleven years' growth, and was 
 comforted to find an increase of about four thousand 
 members. 
 
 THE FIRST DELEGATED CONFERENCE. 
 
 This conference opened in the city of New York, 
 May 1, 18 1 2, and was composed of the following 
 delegates : 
 
 New York Conference. — Freeborn Garrettson, Dan- 
 iel Ostrander, Aaron Hunt, William Phoebus, William 
 Anson, Nathan Bangs, Laban Clark, Truman Bishop, 
 Eben Smith, Henry Stead, Billy Hibbard, Seth Crow- 
 ell, and Samuel Merwin. 
 
 Neiv England Conference. — George Pickering, Oli- 
 ver Beale, Elijah Hedding, Joshua Soule, William 
 Stevens, Asa Kent, Solomon Sias, Joel Winch, and 
 Daniel Webb. 
 
 Genesee Conference. — William B. Lacy, Anning 
 Owen, Timothy Lee, Jonas Kelsey, Elijah Batche- 
 lor, and William Snow. 
 
 Western Conference. — Learner Blackman, Benja- 
 min Lakin, James Quinn, Frederick Stier, John Sale, 
 William Pattison, Isaac Quinn, William Houston, 
 
 28 
 
330 HISTORY OF METHODISM. 
 
 John Collins, Samuel Parker, James Axley, David 
 Young, and Thomas Stillwell. 
 
 South Carolina Conference. — Lewis Myers, Lovick 
 Pierce, Joseph Tarpley, Daniel Asbury, William M. 
 Kennedy, Samuel Dunwody, James E. Glenn, Hill- 
 iard Judge, and Joseph Travis. 
 
 Virginia Conference. — Jesse Lee, Philip Bruce, 
 John Buxton, Thomas L. Douglas, John Ballew, 
 James M. Boyd, Richard Lattimore, Charles Calla- 
 way, Cannellum H. Hines, William Jean, and John 
 Early. 
 
 Baltimore Conference. — Nelson Reed, Joseph Toy, 
 Joshua Wells, Nicholas Snethen, Enoch George, Asa 
 Shinn, Hamilton Jefferson, Jacob Gruber, Robert R. 
 Roberts, William Ryland, Christopher Frye, James 
 Smith, Robert Burch, Henry Smith, and Andrew 
 Hemphill. 
 
 Philadelphia Conference. — Ezekiel Cooper, John 
 M'Claskey, Thomas F. Sargent, Stephen G. Roszel, 
 Thomas Ware, Richard Sneath, Thomas Boring, Da- 
 vid Bartine, John Walker, George Woolley, James 
 Bateman, Thomas Burch, Michael Coate, and Asa 
 Smith. (Bangs's History, Vol. II, pp. 305-307.) 
 
 Bishops Asbury and M'Kendree presided. "Jef- 
 ferson's Manual" of parliamentary rules was tempo- 
 rarily adopted for the guidance of the business. 
 Bishop Asbury indicated a disposition to visit his 
 native land, having been absent from it forty-one 
 years ; but the committee, after due deliberation, re- 
 ported: "It is our sincere desire and request that 
 Bishop Asbury would relinquish his thought of visit- 
 ing Europe, and confine his labors to the American 
 connection so long as God may preserve his life." 
 
GENERAL CONFERENCE, 1804-1816. 33 1 
 
 In this the conference heartily concurred, and the 
 bishop continued in the work. 
 
 But the bishops were carefully watched, lest they 
 should exceed their Disciplinary prerogatives. Some 
 claimed that they had no authority for organizing the 
 Genesee Conference as they had done ; but the confer- 
 ence approved the measure, and thus they escaped 
 rebuke. They were, however, placed under special 
 restrictions with regard to similar operations in the 
 fuftire. 
 
 OF ORDAINING LOCAL PREACHERS. 
 
 The proposition to make local deacons eligible to 
 elders' orders elicited a very long and able discussion; 
 but it was finally indorsed, on the ground of expedi- 
 ency, where their services as elders iniglit be needed, 
 and could therefore be employed to good purpose. 
 
 MORE ACTIVITY IN THE BOOK CONCERN. 
 
 As before stated, The Methodist Magazine was 
 started in 1789, but it was suspended the year follow- 
 ing. Many of the leading members of this confer- 
 ence urged the necessity of a periodical of some sort 
 with much emphasis. Some were strongly opposed 
 to it; but the conference voted, by a bare majority, 
 directing the agents to resume the publication of the 
 magazine, commencing the third volume at furthest 
 by January next, and, to insure the work, appointed 
 Thomas Ware assistant agent to Daniel Hitt. This 
 is the first we hear of two agents; but the magazine 
 was not resumed as ordered, nor until 18 18, which ex- 
 plains the great scarcity of material for the history of 
 the Church during the long interval of its suspension. 
 
332 HIST OR Y OF ME THODISM. 
 
 "For a number of years," says Dr. Bangs, "it 
 appeared that education of all sorts, as well as writ- 
 ing for the public eye, was laid aside as useless, and 
 we seem to have come to the strange conclusion that 
 we had naught else to do but simply to preach the 
 Gospel. . . . It is true that a few sighed over 
 this state of things. ... It was this feeling 
 which prompted them to bring the subject before the 
 General Conference of 1812. 
 
 "From these humiliating facts it became pro- 
 verbial that the Methodists were enemies to learn- 
 ing. . . . The fact is, the destruction of Cokes- 
 bury College, and the failure to establish district 
 schools and academies, threw a damper upon the 
 spirits of those who had abetted learning, and fur- 
 nished those , who were indifferent to its interests 
 with arguments against it." 
 
 Though it was twenty-three years since the book 
 business was commenced, it was by no means large. 
 Mr. Crowther, in his "Portraiture of Methodism," 
 published in 181 3, gives the list of all books on sale, 
 together with those published by the concern, num- 
 bering in all only twenty-nine volumes, a complete set 
 of which (excepting ' ' Coke's Commentary, " which was 
 imported) could be bought for $31.64. And there 
 were among them but three American publications. 
 If this statement is correct, the Church certainly was 
 not very deeply affected at that time, with the im- 
 portance of the press to her noble enterprise. 
 
 OTHER MATTERS ABOUT THIS CONFERENCE. 
 
 It was here that the Episcopal practice of address- 
 ing the General Conference was introduced. Bishop 
 
GENERAL CONFERENCE, 1 804-181 6. 333 
 
 M'Kendree read an address of his own, and Bishop 
 Asbury then extemporized one. Both were heard 
 with respect and properly referred to a committee. 
 This conference also restricted the power of the 
 preachers a little with regard to the appointment of 
 stewards, and allowed them only to nominate, where 
 they had before appointed them. It authorized an- 
 nual conferences, too, to raise funds to support their 
 superannuated preachers, widows, and orphans. 
 
 INTERRUPTION BY THE WAR OF l8l2. 
 
 We have now reached another important period 
 in the history of the country and the Church. June 
 18, 18 1 2, the United States declared war against 
 great Great Britain, which created a profound sensa- 
 tion all over the continent. The preachers appointed 
 to Canada were unable to go to their work, and the 
 Canada preachers were prevented from attending 
 their conference, and all friendly intercourse between 
 the two countries was suspended. The work, how- 
 ever, advanced in the States. The reports for 18 13 
 showed a handsome increase; but the effects of the 
 war, which still raged, appeared the next year, indi- 
 cating some loss. The burning of Washington and 
 the attack upon Baltimore absorbed all hearts, and 
 the war-whoop largely took the place of religious en- 
 terprise. 
 
 OF THE REFORMED METHODISTS. 
 
 Among the locations of 18 13 we find the name 
 Pliny Brett, who failed to be admitted to the New 
 England Conference in full connection as he an- 
 ticipated. This so offended him that he soon after 
 
334 HISTORY OF METHODISM. 
 
 withdrew from the Church, and placed himself at the 
 head of a party which pretended to peculiar attain- 
 ments in holiness, and went about to infect others 
 with his own prejudices, and combine them in a new 
 organization. The project succeeded so far as to alien- 
 ate and draw off several local preachers and a con- 
 siderable number of members, who assumed the name 
 of "Reformed Methodists," indicating the convic- 
 tion entertained by them that the Church had back- 
 slidden from original Methodism and from God. 
 With this specious title they went forth berating 
 their old friends, and calling upon all who loved 
 the power of religion to rally to the new standard. 
 Ranters and fanatics who wanted more liberty 
 than propriety would justify, or the leaders could 
 tolerate, heeded the call and withdrew. Several 
 societies on Cape Cod and in Vermont were greatly 
 agitated, and several smaller ones were destroyed, by 
 which means the Church lost some worthy members, 
 and contracted a prejudice against holiness, which 
 was the battle-cry of the seceding part}*. They were 
 generally sincere, we think, but ignorant, conceited, 
 uncharitable, and censorious, in the erroneous belief 
 that they were divinely inspired, and, therefore, ought 
 to follow their impressions at whatever cost. They 
 lacked the charity that "suffereth long and is kind, 
 that vaunteth not itself, is not puffed up, doth not 
 behave itself unseemly, is not easily provoked, and 
 thinketh no evil." 
 
 Having spent their first peculiar love in scattering 
 the old Church, an object in which they were particu- 
 larly united, they fell upon each other. Some were 
 disgusted and returned to their old friends, while 
 
GENERAL CONFERENCE, 1 804-181 6. 335 
 
 others held together in some sort (never numbering 
 over two thousand), until 1843, when they affiliated 
 with the Wesleyans organized under the leadership of 
 Rev. Orange Scott, whose history will be noticed in 
 its chronological order. 
 
 Holiness has had a great deal to endure from its 
 professed friends. If it were not of God it would 
 have been utterly discarded long ago. But it is evi- 
 dently gaining ground, though still in danger of suffer- 
 ing from fanaticism. It probably never had so many 
 consistent admirers as at present, and the number 
 seems to be increasing. 
 
 THE AFRICAN METHODIST EPISCOPAL CHURCH. 
 
 This was organized at Philadelphia in the year 
 1 8 16, under the leadership of Richard Allen, a local 
 elder, the first colored preacher ordained in the coun- 
 try. He was a man of excellent character, of wealth 
 and influence, but separated from the Church in con- 
 sequence of local difficulties between the two races. 
 
 A considerable number of others followed his 
 example, and united to form an independent Church 
 under the above title. They made no change in 
 doctrine, nor even in discipline, further than to 
 accommodate their new circumstances. The object 
 of the movement was to govern themselves, and not 
 be subject to a government in which they had no 
 part on account of their color. At their first confer- 
 ence, Allen was elected bishop, and ordained by the 
 imposition of hands, since which, others have been 
 inducted into the same office. They hold annual 
 and general conferences, and maintain a system of 
 itinerancy with considerable success. They claim 
 
336 HIST OR Y GF ME T HOD ISM. 
 
 600 traveling preachers, 1,300 local preachers, and 
 200,000 members. 
 
 These transactions created some excitement among 
 the colored people in the City of New York, and 
 they declared for independence. But not having all 
 confidence in Allen, or his new scheme, they struck 
 out a little different plan, and organized another 
 "African Methodist Episcopal Zion's Church," to be 
 governed by elders of their own choosing, one of 
 whom was to be annually elected to superintend, but 
 not to be set apart by the usual forms of ordination. 
 They now claim to number about 694 ministers and 
 164,000 Church members in the United States and 
 Canada. 
 
 In this day of fraternity it is to be hoped that 
 those two bodies may find it for their interest to 
 come together. They have done good, and are 
 growing, but, if they can agree, may do better com- 
 bined into one strong Church. 
 
 OF THE STILLWELLITES. 
 
 The year following, New York experienced an- 
 other slight explosion. In rebuilding John-street 
 church the trustees and other members fell into some 
 differences. A part, perhaps, wished to have the fin- 
 ishing a little nicer than the others fancied, or could 
 conscientiously approve. One thing led to another, 
 till the contest became very sharp, and resulted in 
 the secession of William M. Stillwell, a traveling 
 preacher, three trustees, and about three hundred 
 members of the Church. The disaffection was com- 
 municated to several local preachers and others in 
 the vicinity, and Stillwellites multiplied for a time 
 
GENERAL CONFERENCE, 1804-18 1 6. 337 
 
 with considerable rapidity. But a second sober 
 thought turned the tables again, and most of the 
 seceders returned from whence they went out, more 
 than ever convinced that it is easier to destroy a 
 good Church than to establish a better one. Those 
 who remained soon laid aside all pretensions to itin- 
 erancy, and settled down on the Congregational plan, 
 with the father of the movement for their pastor, who 
 died after several years, regretting his course. 
 
 We mention this case to show how easy it is to 
 make a division in the Church of God, and how little 
 it avails, compared with the expectations of its pro- 
 moters. It was, no doubt, believed in this case, that 
 the secession would shake the Church to its founda- 
 tions, and bring about a glorious state of things, in 
 which the seceders would be eminently popular. But 
 how disappointed ! It was only as a pebble falling into 
 the ocean. You hear the sound thereof, and mark a 
 circular ripple upon the wave, and pass along as 
 though nothing had happened. The Methodist 
 Church is not to be overturned so easily. But such 
 beacons of warning are of little use, after all. Ad- 
 venturers will not learn by the experience of others. 
 They are wiser, or their idol scheme has some ad- 
 vantage that insures its success. So on they go to 
 the same oblivion that covers their predecessors, the 
 WTeck of whose darling visions should have deterred 
 them from such presumption. Still, it is our duty to 
 admonish them of their danger. 
 
 THE DEATH OF DR. COKE. 
 
 Bishop Whatcoat had gone to his reward. As- 
 bury was fast finishing his course, when the news 
 
 29 
 
338 HISTORY OF METHODISM. 
 
 arrived that Dr. Coke was found dead in his cabin, 
 May 3, 1814, on his way to India with several mis- 
 sionaries to lay the foundations of a Christian Church 
 in that far off land. Though he had been released 
 some six years from his obligations to the Ameri- 
 can conference, he was still held in high esteem for 
 the noble work he had done, and his death was a 
 source of deep affliction. He had made arrange- 
 ments for his burial at home, but it being impossible 
 to preserve his remains, he was buried in the ocean, 
 fitly says one writer, as he belonged to no country 
 but to the whole world. He had crossed the Atlantic 
 eighteen times in the interest of religion, repeatedly 
 visited Ireland, Scotland, and Wales, and the West 
 Indies, at his own expense, and had now completed 
 his long and useful life, probably by apoplexy, in the 
 sixty-seventh year of his age. He was called of 
 God to a great work, and he did it. He organized 
 the Methodist Episcopal Church in 1784 with 83 
 preachers, and 14,988 members; and left it at his 
 death, with 729 preachers, and 211,129 members. 
 ''Well done, good and faithful servant." 
 
 ANOTHER PRINCE FALLEN. 
 
 Bishop Asbury, full of faith and hope, vibrating 
 between two worlds, desired to visit Mississippi, 
 lying south of the ten conferences under his super- 
 vision, but he was not able. December 2, 18 16, he 
 wrote in his journal: "My consolations are great. I 
 live in God moment by moment." The following 
 March he visited Richmond, Virginia, and preached 
 his last sermon sitting, being unable to walk or even 
 stand. March 31st, nearing his end, he was asked 
 
GENERAL CONFERENCE, 1 804-181 6. 339 
 
 if he felt the Lord Jesus precious, when, with great 
 effort, he raised both hands in token of victory, and 
 passed away, in the seventy-first year of his age. 
 
 When he came to New York, forty-five years 
 before, the Methodist connection numbered about six 
 hundred members. After battling with the winds 
 and storms for nearly half a century, he bade a 
 peaceful adieu to the Church he had loved and cher- 
 ished as a mother her children, embracing six hun- 
 dred and ninety-five traveling preachers, and two 
 hundred and fourteen thousand, two hundred and 
 thirty-five members. But these statistics convey 
 only a faint idea of what was accomplished during 
 the period named. To estimate this properly, we 
 must consider how many were converted and taken 
 to Abraham's bosom; how many joined other 
 Churches ; how many more were improved and made 
 happier and better in various respects; and how 
 much was accomplished in extending the itinerant 
 plan through the States and territories. A founda- 
 tion was laid by his labors upon which others have 
 built so nobly since, and without which they must 
 have achieved much less. 
 
 Mr. Asbury lived a bachelor and devoted his 
 whole life to God and the Church. When near his 
 end, he made his will, and gave the Book Concern 
 what was left of about two thousand dollars some 
 childless friend had devised to him, saying, "Let it 
 return and continue to aid the cause of piety." His 
 remains were buried in Spottslyvania, but at the 
 request of brethren in Baltimore, and by order of 
 the General Conference, they were removed to that 
 city, and deposited in a vault prepared for the 
 
340 HISTORY OF METHODISM. 
 
 purpose under the pulpit of the Eutaw-street Church, 
 where a marble slab marks his resting place, and 
 furnishes a brief outline of his history. It is cal- 
 culated that during his forty-five years of minis- 
 terial service in this country he traveled about 
 6,000 miles a year, making a grand total of 270,000 
 miles, and that he preached over 17,000 sermons, 
 and ordained over 3,000 ministers. It will be diffi- 
 cult to find another man who worked so hard or did 
 so much or at so little cost to others. 
 
 In looking over the four years immediately fol- 
 lowing the decease of this patriarch of Methodism, 
 it is delightful to observe that though the Lord took 
 away the " master builder," he did not suffer the work 
 to cease. Indeed, death was not permitted to touch 
 him till others had been raised up with hearts and 
 heads to take the cause where he left it, and carry- 
 it forward toward its grand destination. The net 
 increase was 45,655 members and 201 traveling 
 preachers. 
 
 METHODISM ASSAILED FROM ANOTHER QUARTER. 
 
 About 1 8 10, the American Board of Commis- 
 sioners began to look after the great West, and 
 gentlemen were sent out on an exploring tour, who 
 made a very sad report of the condition of things, 
 implicating the Methodists in several particulars, 
 This brought certain of the disparaged preachers to 
 the front, who showed themselves more " competent" 
 than they had been represented, and led to a contro- 
 versy which did much good. Competence and in- 
 competence, education and ignorance, Calvinism and 
 Arminianism, were the principal topics, and were 
 
GENERAL CONFERENCE, 1 804-181 6. 34 1 
 
 all thoroughly sifted. The discussion lasted several 
 years and revolutionized public sentiment so as 
 to necessitate the rejection or the concealment of the 
 "horrible decrees," in order to hold the people to 
 their old associations, since which they have been 
 very little preached. "Natural ability" was assumed 
 for sinners to blunt the edge of reprobation, and jus- 
 tify the claims and invitations of the Gospel. But 
 no invention has availed to save the Calvinian system. 
 Another good result of the controversy was the 
 establishment of equal rights among the different 
 sects. In the settlement of Connecticut no person was 
 allowed to vote or hold a civil office unless he be- 
 longed to the Church. Afterward a "half-way cove- 
 nant" was arranged by which outsiders — members 
 of the Congregational society might vote and hold 
 office, while other sects were still taxed, and deprived 
 of these rights. Further modifications followed, but 
 after the war of 18 12, dissenters generally combined 
 and overthrew the Charter of Charles II, and obtained 
 a constitution, placing all denominations on an equal 
 footing as to civil and religious liberty. 
 
 THE GENERAL CONFERENCE OF l8l6. 
 
 This body convened at Baltimore. After making 
 proper references to the loss of their senior bishop, 
 they received and read his valedictory address in an 
 unfinished state, indicating unabated interest in the 
 Church he had so long and faithfully served. Taken 
 in connection with his late conversation with Bishop 
 M'Kendree, it shows that he had foreseen the future 
 of the Western country, and had sketched magnifi- 
 cent plans for its evangelization. 
 
342 HISTORY OF METHODISM. 
 
 Bishop M'Kendree, the only surviving superin- 
 tendent of the Church, presented an address, stating 
 the condition of the work and its necessities. A lit- 
 tle conflict in Lower Canada, among the British and 
 American preachers, growing out of the late war, 
 was considered and put upon a course of amicable 
 adjustment. Enoch George and Robert Richford 
 Roberts were elected bishops by ballot, the former 
 by a majority of four votes and the latter by a 
 majority of two. Special action was had, also, 
 looking toward the better support of the preachers, 
 to prevent, if possible, so many locations. Joshua 
 Soule and Thomas Mason were made book agents, 
 and the bishops, having families to support, were 
 thrown upon the book concern for the means. 
 This was the first divergence from the sixth restrict- 
 ive rule, which pledges the entire proceeds of the 
 book concern to "the benefit of traveling super- 
 numerary, superannuated, and worn-out preachers, 
 their wives, widows, and children." At the outset, 
 the bishops trusted to the people, in common with 
 other preachers. In the year 1800, it was ordained 
 by the General Conference, ' ' Each annual conference 
 is to pay its proportional part toward the allowance 
 of the bishops." Four years after, this order was 
 made to embrace "their widows and orphans." 
 
 Both the new bishops were fresh from the itiner- 
 ant field. Bishop George was about forty-nine years 
 of age, a Virginian by birth and education, and well 
 trained on large circuits and districts for the higher 
 responsibilities to which he was now called. His 
 zeal had broken him down two or three times, so 
 that he was obliged to locate. He was not, perhaps, 
 
GENERAL CONFERENCE, 1 804-181 6. 343 
 
 a great preacher, but still he preached mightily, and 
 the power of God attended his word. 
 
 Mr. Roberts was a native of Maryland, eleven 
 years younger, thoroughly converted, and similarly 
 educated on circuits and districts. He was the first 
 class-leader within the bounds of the present Erie 
 Conference. "A child of the wilderness, he had 
 been educated in its hardy habits. His rugged 
 frame and characteristic qualities all designated him 
 as an effective evangelist for the great West. There 
 he had built his log cabin, and dwelt comparatively 
 out of sight of civilized man, tilling the earth in 
 Summer, and hunting the bear, the deer, and the 
 raccoon in Winter. He became one of the most 
 expert huntsmen in his day. The entire Winter had 
 he spent in his solitary cabin, twenty miles away 
 from any human being, and cheered only by the 
 faithful company of his favorite sister, who prepared 
 his repasts of wild meat. He lived a circuit preacher 
 as he had a settler, and a bishop as he had a circuit 
 preacher, in a log cabin, and died in a log cabin." 
 Removing his episcopal residence to Indiana, he 
 built him a log cabin with his own hands. "The 
 allowance for his family expenses, besides two hun- 
 dred per annum for quarterage, was, during most of 
 his episcopal career, from two hundred to two hun- 
 dred and fifty dollars per annum — at least this was 
 the case till 1836." He was cheerful, benevolent, 
 forbearing; an interesting preacher, not eloquent; 
 brave, but yet diffident; the man for the times and 
 the work he had to perform. 
 
344 HISTORY OF METHODISM. 
 
 CHAPTER VI. 
 
 OF NEW MEASURES DEATH OF JESSE LEE — MISSIONARY 
 
 SOCIETY FORMED GENERAL CONFERENCE OF 1820 OF 
 
 THE APPOINTMENT OF PRESIDING ELDERS RELATING 
 
 TO THE BRITISH CONFERENCE OF OUR HYMN-BOOK 
 
 AND CHURCHES DISTRICT CONFERENCES WHAT FOL- 
 LOWED 1820 GENERAL CONFERENCE OF 1824 AND 
 
 ITS ACTION FOUR DAYS' MEETINGS OTHER FIELDS 
 
 OPENED DEATH OF FREEBORN GARRETTSON. 
 
 BIDDING adieu to the General Conference of 
 1 8 16, we pass along amid various scenes 
 of activity, all well-meant, but not alike successful. 
 The first that strikes us was the organization of 
 the " Tract Society" of the Methodist Episcopal 
 Church, organized by a few individuals, at New 
 York, in 1817, with a view to supplying the poor 
 with suitable religious reading. This furnished an 
 easy and cheap method of reaching many people 
 the Church had never addressed, and answered as 
 well for defense as attack on the sins and prejudices 
 of unbelievers. It was an old measure of Mr. Wes- 
 ley, who formed the first society of the sort of 
 which we have any record, January, 1782. The 
 operations of this new society were limited for a 
 number of years, but still effective. After under- 
 going various modifications, it settled down upon its 
 present basis. Confining itself to the distribution of 
 our tracts, and therefore running at slight expense, 
 
NEW MEASURES. 
 
 345 
 
 it has done an immense amount of good with small 
 means. Remembering that it purchases tracts at the 
 rate of ten to twenty pages for a penny, the extent 
 of its operations may be inferred from the following 
 report of its receipts during the last few years: 
 
 Year. 
 
 Receipts. 
 
 Year. 
 
 Receipts. 
 
 Year. 
 
 Receipts. 
 
 1853 
 
 $6,420 82* 
 
 l86l 
 
 $4,042 43 
 
 1868 
 
 $15,012 77 
 
 1854 
 
 8,062 07 
 
 1862 
 
 4,756 82 
 
 1869 
 
 15.417 76 
 
 1855 
 
 7,68l 02 
 
 1863 
 
 8,718 25 
 
 1870 
 
 16,377 96 
 
 1856 
 
 3.388 49 
 
 1864 
 
 I2,6lO 91 
 
 1871 
 
 16,630 53 
 
 1857 
 
 5,849 26 
 
 1865 
 
 15,050 28 
 
 1872 
 
 18,990 58 
 
 1858 
 
 4,021 30 
 
 1866 
 
 14.574 24 
 
 1873 
 
 17.926 15 
 
 1859 
 
 4,148 12 
 
 1867 
 
 13,102 13 
 
 1874 
 
 16,666 15 
 
 i860 
 
 2,803 60 
 
 
 
 
 
 In the year 18 18, The Methodist Magazine was 
 reissued, under the editorship of Rev. Joshua Soule. 
 This was an advance step. It opened a medium of 
 communication with the people that had long been 
 needed. Not less than ten thousand subscribers were 
 obtained the first year, and the doctrines and institu- 
 tions of the Church became better understood, and 
 the people of God more established in the unity of 
 the faith. The first number was ornamented with a 
 steel engraving of Bishop Asbury. The work was 
 published regularly until 1841, when it assumed the 
 title of Quarterly Review, in which character it is 
 still issued — an able and useful periodical. 
 
 About this time, too, another effort was made to 
 promote the cause of education. The "Cokesbury 
 College" had been twice burned, an attempt to estab- 
 lish district schools had failed, and the people were 
 quite discouraged; but, in 18 17, Dr. Samuel K. Jen- 
 nings and some others opened a literary institution 
 
 -This does not include the receipts of the Western treasurer. Whole 
 amount received to December i, 1853, was not l ess than $16,000. 
 
346 HISTORY OF METHODISM. 
 
 in Baltimore, which they called "Asbury College." 
 This, however, appeared but for a little time, and 
 then, to the mortification of many, it vanished away. 
 The same year an academy was established in New- 
 market, New Hampshire, under the patronage of the 
 New England Conference, and, two years after, an- 
 other in the city of New York, under the patronage 
 of the New York Conference. These were approved 
 by the next General Conference, and other confer- 
 ences were advised to establish similar institutions. 
 The bishops were also authorized to appoint pres- 
 idents, principals, or teachers to all such estab- 
 lishments; but this was not effected without some 
 opposition. Though the Church owed so much to 
 the learning of its founders, some did not realize the 
 importance of education. This may be attributed in 
 part to the superior success of our preachers, in the 
 absence of literary training, over that of others who 
 had been thoroughly prepared for the work. The 
 academy at Newmarket was afterward transferred to 
 Wilbraham, Massachusetts, where it has flourished 
 ever since, and been immensely useful. The one at 
 New York was removed to White Plains, New York, 
 and died after a few years. 
 
 OF THE DEATH OF JESSE LEE. 
 
 This year was also marked by the death of that 
 distinguished man of God, Jesse Lee. He was born 
 in Virginia in 1758, converted fifteen years afterward, 
 entered the itinerancy in 1783, and continued in it 
 till called to his heavenly reward, when about fifty- 
 eight years of age. His end was triumphant. ' ' Glory ! 
 Glory! Halleluiah! Jesus reigns!" were among his 
 
NEW MEASURES. 347 
 
 last utterances. Though he had not seen eye to eye 
 with Bishop M'Kendree, and there had been consid- 
 erable difference between them, he said to a mutual 
 friend, when near his end, "Give my respects to 
 Bishop M'Kendree, and tell him that I die in love 
 with all the preachers ; that I love him, and that he 
 lives in my heart." 
 
 Mr. Lee was a man of sound common sense, 
 limited education, ready wit, and indomitable perse- 
 verance. Some thought him ambitious ; and he cer- 
 tainly was so, to do good. If he desired to be a 
 bishop, it was pardonable in him, as he was worthy 
 of the office, and had earned it by his heroic efforts 
 for the cause of God, and only failed of election by 
 one vote. But he was too independent and outspoken 
 to please some who consult safety more than pro- 
 gress. He was a stanch advocate of the proposal to 
 make the presiding elders elective, and some other 
 modifications. His chief competitor for the bish- 
 opric was Mr. Whatcoat, a good, safe man, who lost 
 nothing by favoring changes in the policy of the 
 Church. Office does not always follow the highest 
 merit, either in Church or State. But Mr. Lee did 
 a work that entitled him to an honorable rank among 
 his brethren in earth and heaven. He entered the 
 ministry when the Church was small and feeble, hav- 
 ing only 82 traveling preachers, and 13,740 mem- 
 bers, and left it with 716 ministers, and 224,853 
 members. He was also the first historian of Ameri- 
 can Methodism, and recorded many important facts 
 to enrich the pages of his successors in that line of 
 effort. Dr. Bangs, who knew him well, says: "His 
 personal appearance was respectable and commanding; 
 
348 HISTORY OF METHODISM. 
 
 his countenance intelligent, and marked with that 
 shrewdness by which he was peculiarly distinguished; 
 and often a pleasant smile played over his lips, which 
 gave an air of cheerfulness to his conversation. 
 He stands enrolled among those early Meth- 
 odist preachers, who contributed by their deep piety, 
 their sacrifices and labors, to lay the foundation of 
 that superstructure which has since risen in such 
 beauty and grandeur in this western world." 
 
 We might speak of another most interesting char- 
 acter, who died in 1816; namely, Rev. George Shad- 
 ford. He came out from England in 1773, influenced 
 by Captain Webb, returned five years after, on ac- 
 count of the war, but subsequently came back and 
 took his place in the itinerant ranks. He had some 
 wonderful experiences, and achieved a vast amount of 
 good ; but our limits will not allow of further detail. 
 
 THE MISSIONARY AND BIBLE SOCIETY FORMED. 
 
 The labors of Methodists had been so emphatic- 
 ally missionary in their character, that little had been 
 thought of missions as understood by others. But 
 now that some of the societies at the great centers 
 were getting stronger, the subject began to attract 
 attention, which led to the organization of our Mis- 
 sionary and Bible Society in the City of New York, 
 April 5, 1 8 19. A missionary society was also formed 
 within the bounds of the Philadelphia Conference, 
 about the same time. 
 
 The next General Conference "approved of both 
 organizations ; but, considering the Book-room was 
 in New York, and for some other reasons, it adopted 
 the constitution of the society located there. To 
 
NEW MEASURES. 
 
 349 
 
 this central organization were soon added numerous 
 auxiliaries, and the missionary spirit has continued 
 to increase among us ever since, as will soon appear. 
 The General Conference of 1836 recommended the 
 dissolution of the Bible department of the society, 
 with the view of co-operating with the American 
 Bible Society, which was done soon after the adjourn- 
 ment of that body. 
 
 This brought our Church into pleasant co-opera- 
 tion with that noble institution. Four years after, 
 Rev. Edmund S. Janes was appointed one of its 
 financial secretaries. He being elected bishop in 
 1844, Dr. Noah Levings succeeded him in the secre- 
 taryship. At his death, Dr. Holdich was elected to 
 the office, and still retains it. Our Church has been 
 honorably recognized by the society in other respects, 
 and contributes annually to its funds. 
 
 Since 1836, our missionary society has stood on 
 its own merits. The extent of its operations may be 
 inferred from the following exhibit of annual receipts: 
 
 RECEIPTS OF THE METHODIST EPISCOPAL MISSIONARY 
 SOCIETY. 
 
 Year 
 
 Amount. 
 
 Year 
 
 Amount. 
 
 Year 
 
 Amount. 
 
 Year 
 
 Amount. 
 
 1820 
 
 $823 04 
 
 1834 
 
 $35,700 15 
 
 1848 
 
 $8l,60O 34 
 
 1862 
 
 $272,523 71 
 
 I82I 
 
 2,328 76 
 
 1835 
 
 30,492 21 
 
 1849 
 
 84,045 15 
 
 1863 
 
 429,768 75 
 
 1822 
 
 2,547 39 
 
 1836 
 
 59,5!7 16 
 
 1850 
 
 104,579 54 
 
 1864 
 
 558,993 26 
 
 1823 
 
 5,427 H 
 
 1837 
 
 57,096 05 
 
 1851 
 
 126,471 31 
 
 1865 
 
 642,740 67 
 
 1824 
 
 3,589 92 
 
 1838 
 
 96,087 36 
 
 1852 
 
 152,482 48 
 
 1866 
 
 686,380 30 
 
 1825 
 
 4,140 16 
 
 1839 
 
 132,480 29 
 
 1853 
 
 338,068 39 
 
 1867 
 
 613,020 96 
 
 1826 
 
 4,964 11 
 
 1840 
 
 136,41087 
 
 1854 
 
 226,412 05 
 
 1868 
 
 606,661 69 
 
 1827 
 
 6,812 49 
 
 184I 
 
 139,925 76 
 
 1855 
 
 219,304 04 
 
 1869 
 
 634,704 " 
 
 1828 
 
 6,245 I 7 
 
 [842 
 
 139,473.25 
 
 1856 
 
 238,441 92 
 
 1870 
 
 602,951 27 
 
 1829 
 
 14,176 11 
 
 1843 
 
 144,770 80 
 
 1857 
 
 272,190 48 
 
 1871 
 
 I 629,921 75 
 
 1830 
 
 13,1.-863 
 
 1844 
 
 146,578 78 
 
 1858 
 
 258,224 6l 
 
 1872 
 
 673,756 60 
 
 183I 
 
 9,95° 57 
 
 1845 
 
 94,562 27 
 
 1859 
 
 270,667 19 
 
 1873 
 
 1 689,736 64 
 
 1832 
 
 :ii, 379 66 
 
 1846 
 
 89,528 26 
 
 i860 
 
 262,722 77 
 
 1874 
 
 675,080 32 
 
 1833 
 
 117,097 05 
 
 1847 
 
 1 78,932 73 
 
 1861 
 
 ,250,374 93 
 
 
 
3 5 O HI ST OR Y OF ME T HOD ISM. 
 
 How and where these funds have been expended, 
 will appear hereafter. 
 
 THE GENERAL CONFERENCE OF l820. 
 
 This body convened in Baltimore on the first day 
 of May, as usual, and was composed of eighty-nine 
 delegates, a small assembly compared with that which 
 assembled in Brooklyn, New York, in 1872, con- 
 sisting of four hundred and twenty-one delegates. 
 Bishops M'Kendree, George, and Roberts, presided. 
 Their administration was approved, and Bishop 
 M'Kendree, then very feeble in health, was affection- 
 ately excused from any further episcopal service than 
 he might feel able and inclined to perform, and pro- 
 vision was made for his support. 
 
 OF THE APPOINTMENT OF PRESIDING ELDERS. 
 
 This conference was distinguished by the adoption 
 of a new rule with regard to the power of the bishops. 
 The history of episcopacy, not our own, was calcu- 
 lated to create suspicion, and suggest caution. The 
 first twelve elders ordained were necessarily presiding 
 elders, their ordination being particularly designed to 
 furnish the people with the sacraments. To meet 
 this demand, they had to sweep over a wider field 
 than was even then embraced in a single circuit. 
 (See Emory's Hist. Dis., p. 129.) This suggested 
 their importance in other respects, particularly in 
 supervising and extending the work, in connection 
 with the bishops. In 1792, the General Conference 
 constituted them a distinct class of elders, and defined 
 their duties, ordaining that they should be chosen by 
 the bishop presiding. This, of course, gave the 
 
NE W MEASURES. 3 5 I 
 
 bishops great power. Though they had no vote in 
 any conference, annual or general, having the appoint- 
 ment of the presiding elders, who exercise all their 
 great authority in their absence, save that of ordain- 
 ing, they could easily secure the election of ministers 
 to the General Conferences of their own way of think- 
 ing on most subjects. What then seemed probable 
 has since become history. Every General Confer- 
 ence has been largely composed of presiding elders. 
 But there was a feeling in some leading minds in 
 1820 that our government gave too much power to 
 the bishops. The preachers had cheerfully submitted 
 to Mr. Wesley and taken their appointments from his 
 assistants, and the bishops who had succeeded to his 
 jurisdiction; but now that the' Church had come to 
 number about one thousand traveling preachers, many 
 of whom were the equals of the bishops in talents and 
 admiration of Methodism, they thought it would be 
 better to relieve the bishops of a part of their respon- 
 sibility, and give it to the conferences. And partic- 
 ularly so, as the sovereignty of the bishops over the 
 appointments had been a continual source of irrita- 
 tion from the beginning. Rev. James O' Kelly 
 was lost to the Church by it in 1792, with many 
 others. Dr. Coke had proposed relief twenty years 
 before, which failed, no doubt, purely by reason of 
 the high respect entertained for Bishop Asbury. In 
 1808, a motion was made in the General Conference 
 to make the office of presiding elder elective by the 
 votes of the annual conferences, and fifty-two voted 
 for it, but seventy-three against it. A similar motion 
 was made in 181 2, and lost by only three votes. It 
 failed again in 18 16, though one of the bishops favored 
 
352 HISTORY OF METHODISM. 
 
 it. Four years after, a similar proposition was pre- 
 sented and lost, creating considerable uneasiness, when 
 Dr. Bangs moved the reference of the subject to a 
 committee of three on- each side, to confer with the 
 bishops and report what alterations, if any, might be 
 made to conciliate the wishes of the brethren. This 
 prevailed, and Ezekiel Cooper, Stephen G. Roszel, 
 Nathan Bangs, Joshua Wells, John Emory, and 
 William Capers were appointed. After proper con- 
 sultation with the bishops the committee unani- 
 mously reported, May 20th, to be inserted in the 
 Discipline: 
 
 " I. That whenever, in any annual conference, 
 there shall be a vacancy or vacancies in the orifice of 
 presiding elder, in consequence of his period of serv- 
 ice of four years having expired, or the bishop wish- 
 ing to remove a presiding elder, or by death, resig- 
 nation, or otherwise, the bishop or president of the 
 conference having ascertained the number wanted 
 from any of these causes, shall nominate three times 
 the number, out of which the conference shall elect 
 by ballot, without debate, the number wanted; pro- 
 vided, when there is more than one wanted, not 
 more than three at a time shall be nominated, nor 
 more than one at a time elected; provided, also, 
 that in case of any vacancy or vacancies in the office 
 of presiding elder in the interval of an annual con- 
 ference, the bishop shall have authority to fill the 
 said vacancy or vacancies, until the ensuing annual 
 conference. 
 
 "2. That the presiding elders be and hereby are 
 made the advisory council of the bishop or president 
 of the conference in stationing the preachers." 
 
NE IV MEASURES. 353 
 
 (Bangs's History, Vol. II, pp. 335-347, General Con- 
 ference Journal for 1820.) 
 
 After some conversation, the report was adopted, 
 sixty-one voting for it, and twenty-five against it, seem- 
 ing to settle the vexed question forever. But it did 
 not. Rev. Joshua Soule, who had been elected bishop 
 seven days before, but not consecrated, entertaining 
 high Episcopal opinions, informed the conference 
 that this action was unconstitutional, and he could 
 not consistently with his views, be controlled by it. 
 Bishop M'Kendree entertained similar views, and 
 thought the measure subversive of the itinerancy. 
 This brought up the subject again, in motions, 
 counter motions, and debates, whereupon Mr. Soule 
 resigned; but a majority stood by their action, and 
 accepted his resignation. But in view of the solic- 
 itude of Bishop M'Kendree, and other eminent men, 
 the new rule in relation to presiding elders was sus- 
 pended for four years. In 1824, it was again sus- 
 pended till 1828, when, amid the storm of radicalism 
 that howled over the Middle States, threatening to 
 sweep away the very foundations of the Church, it 
 was rescinded, since which no serious effort has been 
 made to revive the subject, except by secessional 
 factions who have uniformly centered around this, as 
 the most vulnerable point in Methodism. 
 
 OUR RELATIONS TO THE BRITISH CONFERENCE. 
 
 As before stated, the two wars with England in 
 1776 and 181 2 greatly disturbed the pleasant rela- 
 tions of the two bodies separated by the Atlantic 
 Ocean more than by any difference of sentiment or 
 purpose. The last had created no little conflict 
 
354 HIST OR Y OF ME THODISM. 
 
 between our preachers in Canada and the English mis- 
 sionaries, particularly in the Eastern District. This 
 led to considerable correspondence. It was, how- 
 ever, conducted in an excellent spirit, all parties 
 seeming- determined not to contend, nor suffer their 
 feelings to be agitated, or their friendly relations to 
 be broken up. In the year 1820 the General Con- 
 ference appointed Mr. John Emory a delegate to the 
 British Conference, and adopted an. address to that 
 body, proposing a division of territory as the best 
 method of bringing the question of difference to a 
 settlement. The proposition was duly considered, 
 and acceded to, by which Lower Canada became 
 connected with the English Conference, and Upper 
 Canada retained its former connection with us; each 
 body withdrawing all its preachers from the other's 
 ground, and agreeing in no way to interfere there- 
 with ; an example of urbanity and prudent manage- 
 ment seldom, if ever, set before by two great denom- 
 inations of Christians. We mention this to show how 
 our Church became disconnected with a portion of 
 territory upon which she bestowed early attention, 
 and in which she achieved magnificent results; and 
 will only add, that there has been no revival of the 
 difficulty since. 
 
 This was not the only advantage of the measure. 
 Mr. Emory bore a fraternal letter to the British Con- 
 ference proposing an interchange of delegates with 
 that body, which was cordially accepted. Though 
 our modes of procedure differ in some respects, we 
 are one in name, spirit, and purpose, and find no diffi- 
 culty in affiliating as we happen to come within each 
 other's lines. And if we mistake not the signs of 
 
NE IV ME AS URES. 355 
 
 the times, this good example is being imitated by 
 the younger and smaller bodies of Methodists, and, 
 indeed, by all Christian denominations. 
 
 ORIGIN OF OUR HYMN-BOOK. 
 
 As our Hymn-book is being considerably criti- 
 cised, and seems to be approaching another revision, 
 it may be interesting to the young reader to glance 
 at its early history. The first collection in use in 
 this country was prepared and printed by Mr. Wesley, 
 and was entitled, ' 'A collection of Psalms and Hymns 
 for the Lord's day." It was printed in 1784. We 
 are not informed whether it underwent any essential 
 change till the time of which we are speaking, but 
 presume it did not, as there was little enterprise in 
 the Book Concern in those days. But the General 
 Conference of 1820 adopted a revision made by the 
 Book Committee, and ordered it to be printed. That 
 edition was afterward altered by affixing the names 
 of the tunes to the hymns, and in 1836 a supplement 
 was added. Thus it remained till superseded by 
 another revision, ordered by the General Conference 
 of 1848. Imperfect as any of these revisions were, 
 they had the merit of being our standard Hymn- 
 book, and were current in all our Churches. The 
 poorest of them is better than the trash that is now 
 being forced into our pulpits by private enterprise. 
 Every minister who preaches to secure a specific 
 result, will try to select lessons and hymns that have 
 a tendency to produce it. But if he is to be pre- 
 sented with a different hymn-book in every pulpit 
 that he may visit, he must be embarrassed. We 
 have lately encountered half a dozen strange substi- 
 
356 HISTORY OF METHODISM. 
 
 tutes for our standard collection, in which, for want 
 of time, perhaps, we failed to find any thing appro- 
 priate, one of them containing - less than seventy 
 hymns, all told, and that in a splendid church. 
 
 The General Conference of 1820 also provided for 
 the publication of a tune-book, adapted to our wants. 
 This continued in use till 1832, when it was revised 
 and republished. Four years after, arrangements 
 were made for an improved edition, which was in use 
 for several years, when others were issued, of which 
 we need not speak. 
 
 OF FREE AND PEWED CHURCHES. 
 
 Up to this time, most of our houses of worship 
 were free. The difficulty of erecting churches on 
 this principle, however, had become quite obvious in 
 many places, and some had adopted the pew system. 
 This gave considerable alarm, and the General Con- 
 ference took decided ground on the subject. But 
 its action had little effect. The people in certain sec- 
 tions found free houses utterly impracticable, without 
 encumbering themselves with unmanageable debts, 
 and therefore took the responsibility of erecting 
 pewed houses, as their English brethren did before 
 Mr. Wesley's death, and have ever done since. (See 
 Dr. Dixon's remarks before the General Conference 
 of 1848.) This was always a little afflictive to the 
 South and West; but they endured it as a less evil 
 than no churches at all, which was the other alterna- 
 tive in many places. Had there been no restriction 
 of this kind, it is believed we should have had more 
 and better churches, with less debts; perhaps not. 
 But now, if enough desire a pewed house in any part 
 
NE W MEASURES. 357 
 
 of the country, to build one, and maintain public 
 worship therein in a peaceable and brotherly way, 
 they will be treated in a kind and conciliatory 
 spirit by any conference in the connection, however 
 strongly biased in favor of free churches. In essen- 
 tial things, Methodists plead for unity ; in 7ion-essen- 
 tials, for liberty ; and in all things for charity. If we 
 mistake not, however, the tendency is in favor of 
 free churches. As liberality and the desire for the 
 salvation of the masses increases, free churches will 
 become more common. At all events, many old aris- 
 tocratic pews are now wide open to all the people, invit- 
 ing them to come in without money and without price. 
 
 DISTRICT CONFERENCES INTRODUCED. 
 
 There was some complaint among the local preach- 
 ers about this time, because they were amenable to 
 the quarterly conferences. They claimed the right 
 of being tried by their peers. To quiet any uneasi- 
 ness from this source, the General Conference of 1820 
 provided for " District Conferences," to be composed 
 of all the local preachers in any one presiding elder's 
 district who had been licensed two years. The elder 
 of the district was to preside, or, in his absence, the 
 conference might elect one of its own body to take 
 his place. This new judicatory was empowered to 
 grant and renew licenses to preach, to recommend 
 candidates to the annual conferences for admission on 
 trial, and for orders ; and to try, suspend, expel, or 
 acquit, such local preachers as might be accused ; but 
 they could license no one to preach unless he was 
 recommended for that office by the quarterly confer- 
 ence of his circuit. But this arrangement did not 
 
358 HIST OR Y OF ME thodism. 
 
 work as was hoped. Many of the most useful of the 
 local preachers disapproved of it, and would not take 
 the trouble to attend the conferences ; while those 
 who needed restraint, rather than more liberty, made 
 these meetings the occasion of considerable mischief. 
 The result was, their powers were restricted from 
 time to time, and restored to the quarterly confer- 
 ence ; and in 1836 the district conferences were dis- 
 banded, to await another experiment, which will be 
 noticed in its chronological order. 
 
 OF NEW CHURCHES. 
 
 This conference took very strong ground with 
 regard to new places of worship, requiring that they 
 should be firmly secured to the Church by our deed 
 of settlement. And, to avoid embarrassing debts, it 
 forbade the commencement of any new one until 
 three-fourths of the amount necessary to complete it 
 should be subscribed, a rule which has operated, 
 perhaps, to restrain extravagant enterprises ; but, like 
 that which required "churches to be built plain and 
 decent, with free seats," has been largely disregarded. 
 Our departures from these rules have occasioned no 
 little trouble, but, on the whole, have probably con- 
 tributed to the furtherance of the Gospel. Many 
 have been drawn in and converted to God who 
 would not have been reached had the Discipline been 
 rigidly followed. But we have evidently gone to 
 the extreme in building costly churches, and shall 
 learn from our embarrassments to be more cautious 
 in the future. From being too lax we became too 
 lavish, and have a fair prospect of reaching the happy 
 medium. 
 
NE W MEASURES. 359 
 
 PROCEEDINGS FOLLOWING THE GENERAL CONFERENCE 
 OF l820. 
 
 This body adjourned, after a most exciting and 
 important session, with twelve annual conferences, 
 two effective bishops, and large educational and mis- 
 sionary plans, to be worked out over a vast extent 
 of country. Louisiana contained a population of 
 220,000 inhabitants, mostly French Roman Catholics 
 and slaves, with only one hundred and fifty-one 
 white, and fifty-eight colored members, in charge of 
 one presiding elder and two preachers. The prospect 
 was not encouraging. The Indians promised less, 
 perhaps, but received considerable attention. They 
 were supposed to number about 185,000 in the 
 United States and Canada. They generally believed 
 in the Kesha-Muneto — the Good Spirit ; and equally 
 in the Manshe-Muneto — the evil spirit, with any num- 
 ber of subordinate deities, called Muneto. Then they 
 were divided into man)* tribes, each having a differ- 
 ent language. Besides, they were greatly cursed by 
 the whites, who cheated them, and infuriated them 
 with bad rum. Still, our missionaries achieved much 
 success, and their experiences and observations fur- 
 nish an interesting chapter in the history of missions. 
 About this time, the Government granted $16,000 
 for the education of the Indians, a part of which 
 went to the support of our schools among them. 
 The origin of the work among the Wyandot Indians 
 was remarkable. A free colored man in Virginia, 
 by the name of Stewart, becoming converted, felt 
 that he must go somewhere north-west in pursuit 
 of the "lost sheep of the house of Israel." In 1816 
 
360 HISTORY OF METHODISM. 
 
 he started, and continued his march until he reached 
 the Indians on the Sandusky River, where he com- 
 menced to tell the story of the cross, beginning with 
 an old Indian woman. The next day, his congrega- 
 tion was enlarged by the addition of an old man. 
 Both were soon converted. Thus, he continued his 
 labors till a missionary was duly appointed, and the 
 mission fell under the charge of Rev. J. B. Finley, 
 whose connection with it is full of interest. Stewart 
 died in the Lord among his people December 17, 
 1823, but his work abides. How strange are the 
 ways of Providence ! 
 
 The missionary spirit seemed to increase rapidly, 
 and many auxiliaries were formed. Rev. J. A. 
 Merrill was appointed a missionary within the bounds 
 of the New England Conference, and traversed Ver- 
 mont, New Hampshire, and Maine, laying the 
 foundation of many of the societies which have long 
 appeared in the minutes. In answer to questions 
 proposed by the society, he said: "I have visited 
 and preached in seventy towns, traveled 3,670 miles, 
 preached 240 sermons in about eight months." He 
 further says, in relation to Lunenburg, Vermont: "I 
 have attended a number of meetings in that place, 
 and the power of God was manifested among the 
 people. ... At one time the whole assembly 
 rose and requested prayers." 
 
 Alabama was admitted as a State in 18 19, and 
 was immediately put under cultivation by the itiner- 
 ants, who traversed the country. The total increase, 
 for 182 1, was 81 preachers, and 21,256 members. 
 Rev. Fitch Reed was this year sent to York (Toronto), 
 Canada, from which he reported 104 members the 
 
NEW MEASURES. 36 1 
 
 year following. What hath God wrought in that 
 flourishing city since ! 
 
 The missionary cause and Methodism were greatly 
 benefited by the flaming zeal and incomparable 
 eloquence of John Summerfield, who came from 
 Ireland, and joined the New York Conference in 
 1 82 1. Vast multitudes were attracted, by his mar- 
 velous power, to hear of God and religion, who were 
 too prejudiced to listen to ordinary men. Methodism 
 owes much to remarkable men, thus called out in 
 God's providence to meet emergencies. Summer- 
 field's race was short, but it was exceedingly brilliant 
 and effective. He died in 1826, in the twenty-eighth 
 year of his age, and the eighth of his ministry. 
 
 In 1823, Rev. Alfred Brunson (still living, as 
 we write) was appointed to the Detroit Circuit, Mich- 
 igan, which extended four hundred miles through the 
 country; and, with his colleague, increased the mem- 
 bership to 161, where now in the two conferences 
 in that State we have 571 preachers, and 49,679 
 members. 
 
 Florida had been recently ceded to the United 
 States by Spain, to compensate for damages done to 
 her commerce. It was originally settled by Spanish 
 Roman Catholics; but nothing daunted by this cir- 
 cumstance the Rev. Joshua N. Glenn was sent to St. 
 Augustine, the oldest town in North America, and the 
 capital of East Florida, and raised a society of fifty-two 
 members, forty of whom were colored. Twenty-two 
 years after, the Florida Conference reported 6,816 
 members, and 32 traveling preachers, all of whom 
 went with the Church South in 1845. Let us con- 
 sider the courage of the fathers in these unpromising 
 
 3i 
 
362 HISTORY OF METHODISM. 
 
 beginnings, and the results which have followed. 
 They believed the Gospel, properly presented, would 
 convert not wild Indians only, but Catholics. 
 
 The Rev. Jesse Walker was the same year sent 
 out as a missionary to St. Louis, on the Mississippi, 
 a town originally settled by French Romanists, and 
 in a very low state of morals ; but he raised a society 
 of nearly one hundred members and built a little 
 church. The St. Louis Conference of our Church 
 now numbers 16,493 members, and that of the 
 Church South, 137 preachers, and 23,800 members, 
 to say nothing of many thousands connected with 
 other branches of the Wesleyan family, all of which 
 sprang from that unpromising beginning. 
 
 During the four years following the General 
 Conference of 1820, there was much peace and pros- 
 perity. The net increase to the Church was 68,633 
 members, and 376 traveling preachers; making the 
 total membership of the Church 329,795. (Bangs's 
 History, Vol. Ill, pp. 102-15 1.) 
 
 THE GENERAL CONFERENCE OF 1 824. 
 
 The General Conference of 1824 was distinguished 
 in several respects. It was honored with the pres- 
 ence of Rev. Richard Reece, as a representative from 
 the British Conference, and Rev. John Hannah, as 
 his traveling companion. This was the first time the 
 Church had received the Christian salutations of that 
 body by an official representative, and this occurred 
 in reciprocation of the regard the conference mani- 
 fested for its honored matron four years before in 
 sending Mr. Emory representative to her annual 
 assembly. The intercourse was both pleasant and 
 
NEW MEASURES. 363 
 
 profitable, and has since been kept up, to the credit 
 of the parties, the honor of religion, and the unity 
 of Methodism. Our Church has since been repre- 
 sented among them by Dr. William Capers, Bishop 
 Soule, Dr. Fisk, Dr. Olin, and Bishops Simpson and 
 Ames. In return they have sent to us Rev. William 
 Lord, Drs. Newton, Dixon, Hannah, Thornton, and 
 Wiseman. Distant, we hope, will be the day when 
 any thing shall occur to disturb the fraternity of 
 these grand old organizations. The difference be- 
 tween us is not essential; nothing, indeed, but what 
 either of us could cheerfully adopt in an exchange 
 of position. If the question should be started as to 
 which is the most thoroughly Wesleyan, we, of 
 course, would contend earnestly. In regard to free 
 seats, organs, and some other minor matters, neither 
 will be likely to covet investigation. As to our 
 episcopacy and ordinations, we are just what Mr. 
 Wesley meant we should be, all but the name bishop. 
 That for prudential reasons, he did not fancy. But 
 their ordinations are not Wesleyan in this sense. 
 Mr. Wesley did not authorize them, though we have 
 no doubt, if he were on earth, they would have his 
 approval. Nor are we less defensible on other 
 points ; but it is not necessary to refer to them. We 
 have made these allusions for the exclusive benefit 
 of croakers, who sometimes complain that we have 
 departed from Wesley. 
 
 OF LAY REPRESENTATION. 
 
 This conference received numerous memorials from 
 laymen and local preachers, claiming the "right" to 
 representation in the legislative department of the 
 
364 HISTORY OF METHODISM. 
 
 Church. These were referred to a committee who 
 reported it inexpedient to grant the prayer of the 
 petitioners, with a circular to be sent to them on the 
 subject. The report was freely discussed and adopted. 
 
 Education was treated with more zeal and deter- 
 mination than ever, the Augusta College having 
 been opened the year before. It enjoys the honor 
 of being the oldest living Methodist institution of 
 the kind in the country. The Missionary Society 
 made a feeble report of receipts from the beginning 
 of .$14,716.2454, which the conference received with 
 thanksgiving to God, saying, "We began feeble, 
 but God has strengthened us; we began fearful, but 
 God has encouraged and assured us." 
 
 The conference also glanced at the claims of the 
 American Colonization Society, but hesitated to in- 
 dorse them for want of information. It also gave 
 some attention to slavery, about which its predeces- 
 sors had made many rules, always denouncing it 
 as an evil, but never with satisfactory results, and 
 made arrangements to manage rather than extirpate 
 it, seeming to 'feel that it was beyond the reach of 
 ecclesiastical control. It elected two additional bish- 
 ops, Revs. Joshua Soule and Elijah Hedding, and 
 planted the whole board on the book concern for 
 support. It also authorized the bishops to select a 
 delegate to visit the Wesleyan Conference in 1826, 
 which was not done, so that none was sent to us 
 from that body in 1828. Finding that the circuit 
 system did not allow of proper pastoral supervision 
 and Sunday-school instruction in the larger towns, 
 the bishops were requested, in effect, to restrict the 
 circuits or supplant them by stations, which was 
 
NEW MEASURES. 365 
 
 doubtless a step in the right direction. If the cir- 
 cuit system converted more, of which we are by no 
 means certain, it did not gather into the Church and 
 retain so many. 
 
 from 1824 to 1828. 
 
 Running hastily over the history of the Church 
 from this point, we find it every-where marked with 
 revivals and improvements. The missionary spirit 
 was gradually advancing, and more interest was 
 being felt in education; but the mortification of the 
 Church in relation to education was not complete, 
 though it was very great. In 1826, the Pittsburg 
 Conference started another literary institution under 
 nattering circumstances. It was denominated ''Mad- 
 ison College," and was under the presidency of Rev. 
 Henry B. Bascom; but it soon passed away, for the 
 want of funds. The academy, however, established 
 at Wilbraham the same year, under the charge of 
 Dr. Fisk, has run a glorious race of usefulness and 
 done the Church incalculable service. Though it has 
 suffered severe losses by fire at different times, it is 
 now in the height of its prosperity. 
 
 OF DENOMINATIONAL PERIODICALS. 
 
 In 18 1 5, The New England Missionary Magazine 
 was commenced at Concord, New Hampshire, edited 
 by Rev. Martin Ruter, but was suspended after a 
 few months. In 1823, Ziori s Herald appeared in 
 Boston, the first weekly Methodist paper in the 
 world, measuring nine by sixteen inches. It has ex- 
 erted a powerful influence on the interests of the 
 Church, and is likely to hold on its way to the 
 
366 HISTORY OF METHODISM. 
 
 distant future. It was the only Church paper really 
 open to abolitionists during the long antislavery 
 struggle. On the 9th day of September, 1826, the 
 Christian Advocate made its first appearance at the 
 book concern in New York. Its subscription-list 
 soon numbered thirty thousand, far exceeding that of 
 every other paper in the country. It has been en- 
 larged several times, till it has become a mammoth 
 sheet. Its present issue is about fifty thousand cop- 
 ies per week. 
 
 THE SUNDAY-SCHOOL UNION ORGANIZED. 
 
 An institution, established the year following, 
 contemplated another necessity which it aimed to 
 meet. We refer to the " Sunday-school Union of 
 the Methodist Episcopal Church." The Church 
 commenced Sabbath-school operations as early as 
 1790, but had always been embarrassed for the 
 want of Bibles and other books. Measures had 
 been adopted, several years before, with reference to 
 these necessities, but they had not proved sufficient 
 to their supply. The design of this institution was 
 to afford pecuniary aid to poor schools, and, by the 
 establishment of auxiliaries and other means, to ex- 
 tend and strengthen the Sabbath-school work. The 
 society is now exercising a particular watch-care over 
 this department of effort throughout the connection, 
 and in raising funds and making donations to new 
 and poor schools at home and among our mission- 
 ary stations. A small collection from each of our 
 Churches will enable the managers to do immense 
 good, without injury to any one. It is worked with 
 little expense, not being a publishing house, and 
 
NEW MEASURES. 
 
 367 
 
 can, therefore, appropriate its receipts to the one 
 object of its existence. 
 
 In tracing the history of this society, we find that 
 at its anniversary, held May 14, 1845, there were in 
 the Church 5,005 schools, 47,252 officers and teach- 
 ers, and 263,775 scholars, and that the total receipts 
 had been only $685.22 in four years; and up to Jan- 
 uary 1, 1847, tne y were $2,336.88. Since then they 
 have been as follows: 
 
 Year. 
 
 1849 
 1850 
 1851 
 
 1852 
 
 1853 
 1854 
 1855 
 
 iSs6 
 
 Receipts. 
 
 Year. 
 
 $3,787 66 
 
 1857 
 
 4,058 74 
 
 1858 
 
 5,008 60 
 
 1859 
 
 
 i860 
 
 7,258 09 
 
 l86l 
 
 9,584 17 
 
 1862 
 
 10,170 23 
 
 1863 
 
 11,381 54 
 
 1864 
 
 12,316 37 
 
 1865 
 
 Receipts. 
 
 Year. 
 
 $11,268 SS 
 
 1866 
 
 11,299 57 
 
 1867 
 
 12,796 74 
 
 1868 
 
 2,007 3 2 
 
 1869 
 
 11,214 64 
 
 1870 
 
 ^ 9,595 89 
 
 187I 
 
 12,978 48 
 
 1872 
 
 
 1873 
 
 17,738 37 
 
 1874 
 
 Receipts. 
 
 $19,620 08 
 
 21,286 02 
 20,670 82 
 22,406 8^ 
 23,417 57 
 
 22,992 88 
 21,473 20 
 20,612 17 
 
 Now (1874) we show 18,628 schools, 200,492 
 officers and teachers, 1,363,376 scholars, indicating 
 a pretty large increase in twenty-nine years; and 
 still the fields are white to the harvest. 
 
 FOUR-DAYS MEETINGS. 
 
 The year 1827 brought out another prudential 
 measure, which, for a time, exerted a powerful influ- 
 ence for good; we refer to "four-days'" meetings. 
 This was not the first time that religious meetings had 
 been extended beyond a single day. Under partic- 
 ular circumstances they had been continued to great 
 lengths, and were justified only by extraordinary re- 
 ligious interest that pervaded the community. But 
 these li four days'" meetings were instituted where 
 
368 HISTORY OF METHODISM. 
 
 there was no interest, for the purpose of promoting 
 a revival. They were introduced by the Rev. John 
 Lord, of the New England Conference, in the month 
 of September, 1827. Such were their good effects 
 they soon spread abroad in every direction, and were 
 holden by most of the evangelical denominations with 
 success. But at length they seemed to lose their 
 power, and are now held with less frequency. But 
 they opened the way to more protracted efforts, for 
 the salvation of souls, which have been perpetuated to 
 the present day and seem likely to be continued. It 
 will be a sad day for the world when all our public 
 religious operations shall be confined to the Sabbath 
 and an evening or two in each week. This can never 
 be the case, we think, till the ministry and the 
 Church become generally backslidden from God. 
 While they feel concerned for the cause of Christ, 
 they will see the necessity of holding extra meetings, 
 and calling in their brethren to help them preach and 
 pray, and arouse the people to a proper state of 
 anxiety about their souls. And it is to be hoped 
 they will not want the necessary courage to hold 
 them, though some may mock, and accuse them of 
 "getting 7/p revivals." The truth is, those who do 
 right will be censured, and especially if they infringe 
 upon secular time by their religious movements. 
 Many people will never brook such "extravagance." 
 But there are some who will rejoice in it. They 
 may be a small minority, but, nevertheless, they are 
 the hope of the Church. God has gained more con- 
 quests by these little bands of earnest, burning Chris- 
 tians, than by whole kingdoms of professors, who 
 have had a name to live while they were dead. 
 
NE W ME AS URES. 3 69 
 
 The year 1825 was a remarkable year for revivals 
 among the Indians, in which the famous Peter Jones 
 acted a considerable part. New Orleans, which was 
 settled near the close of the seventeenth century by 
 French Roman Catholics (their religion established 
 by law), was, perhaps, as vile a place as there was 
 on the continent. In 1763 it was ceded to Spain, 
 in 1 80 1 it passed over to the French Republic, and 
 three years after, to the United States by purchase. 
 Then it began to thrive. The first Protestant Church 
 in the place was erected by the Presbyterians in 
 1820. The Methodists made several efforts to secure 
 a foothold, but with little success until 1825, when 
 Rev. William Winans was placed on the Mississippi 
 District, and took it under his care. The next year 
 the minutes show twenty-three white and sixty 
 colored members. Twelve years later, the town em- 
 braced five hundred and seventy colored and sev- 
 enty white members. Mobile and Pensacola were en- 
 tered by missionaries about the same time, under 
 similar difficulties, but have made good progress. 
 This year the total net increase was forty-two minis- 
 ters, and 19,672 members. It was, however, a sad 
 year for the Wyandot Mission, suffering as it did, 
 the loss by death of " Between-the-logs, " a most 
 eminent chief, whose Christian influence had contrib- 
 uted much to the elevation of his people. 
 
 DEATH OF FREEBORN GARRETTSON. 
 
 This year, too, closed the career of that remarka- 
 ble man of God, Rev. Freeborn Garrettson, who 
 joined the itinerant ranks in 1775, when the whole 
 Church consisted of nineteen preachers and 3,148 
 
3 JO HIS TOR Y OF ME T HOD ISM. 
 
 members. He had traversed the country from Nova 
 Scotia to South Carolina, and proved himself true 
 and faithful in every emergency. After fifty-two 
 years of unquestioned fidelity to the Master he fin- 
 ished his course with joy, leaving the struggling Church 
 of his early choice with 1,642 ministers and 421,- 
 105 members. We might make honorable mention 
 also of James Smith, Seth Crowell, and other noble 
 itinerants, who entered into rest about the same time, 
 if our limits would permit. (See Bangs's History, 
 Vol. Ill, page 364.) 
 
THE REFORM MO VEMENT. 3 7 1 
 
 CHAPTER VII. 
 
 THE GENERAL CONFERENCE OF I 82 8 TROUBLE WITH RE- 
 FORMERS METHODIST PROTESTANT CHURCH ORGAN- 
 IZED AFFAIRS IN CANADA PUBLISHING FUND DEATH 
 
 OF BISHOP GEORGE NEW SOURCES OF CONTROVERSY 
 
 SUCCESS WITH THE INDIANS, ETC. GENERAL CONFERENCE 
 
 OF 1832 DEATH OF TWO BISHOPS ETC. 
 
 WE have now reached the period when the writer 
 took his first lessons in Methodism, under the 
 ministrations of Rev. Ebenezer Blake, of the New 
 England Conference, and a member of the General 
 Conference of 1824. About noon, one Summer's 
 day, in 1828, a dusty, weather-beaten old man drove 
 to the door of "mine host," and alighted with his 
 saddle-bags in hand for dinner. On coming to the 
 table he invoked a blessing and proceeded to detail 
 the circumstances of a trial to which he had been 
 subjected, and which had just been decided against 
 him by the General Conference, holden at Pittsburg, 
 Pennsylvania, leaving him completely out of the 
 Church. He had traveled on horseback from far 
 down in Maine to that Western city to argue his 
 appeal, and justify his sentiments, and was now work- 
 ing his way back to die alone. But he was not mad. 
 He told his story in a good spirit, censured nobody, 
 loved the Church still, and the conference too, all 
 having treated him very kindly, but thought he was 
 right in the matter of difference between them. After 
 
372 HISTORY OF METHODISM. 
 
 resting a day or two, he passed on, and died several 
 years after, a good old man, having honestly kept 
 the faith as he understood it. That was Rev. Joshua 
 Randall, a strong man in some respects, but Dr. 
 Fisk who argued the case against him, carried the 
 whole conference, with a single exception. This was 
 our first acquaintance with General Conferences. 
 
 TROUBLE WITH REFORMERS. 
 
 As suggested in writing of the last General Con- 
 ference, a movement was inaugurated several years 
 before to effect a radical reform in our Church 
 government. It first appeared in private circles. 
 The subject of lay representation in the conferences 
 was the main topic, and it was argued that such 
 representation was both right and expedient, and 
 should be allowed. Some became very sanguine, 
 and committed themselves to bring about the pro- 
 posed change. 
 
 But private talk was not alone sufficient, and pub- 
 lic discussion was deemed inexpedient, since few had 
 courage enough to come out openly and vindicate 
 their new conceptions; and, besides, there was little 
 opportunity; for the interest was so limited, the 
 agitation would not be tolerated in ordinary religious 
 meetings, and special meetings could not be sus- 
 tained. To give greater publicity to the question, 
 the leading spirits in the movement started a paper 
 at Trenton, New Jersey, in 1820, called the Wesleyan 
 Repository. This afforded a fine opportunity for 
 the malcontents to vent their spleen against the 
 Church, and paint the beauties of their imaginary 
 systems before the eyes of all people, without being 
 
THE REFORM MOVEMENT. 373 
 
 detected. To secure more efficiency by a concentra- 
 tion of influence, the friends of the cause in Balti- 
 more formed what they called a "Union Society" 
 and invited the friends of reform to do the same 
 throughout the country — to which call many re- 
 sponded. 
 
 To harmonize the contending elements, the male 
 members of Baltimore were called together in 1824, 
 and united in a compromise memorial to the General 
 Conference, then about to meet, asking for certain 
 modifications of the government. This, however, 
 did not please the more zealous of the "reformers," 
 and they united themselves in a separate society, 
 and demanded lay representation in the General Con- 
 ference as a natural and social right. But the Gen- 
 eral Conference did not see cause to acquiesce in their 
 wishes. That body believed that there was general 
 satisfaction with the government as it was, and that 
 while the alterations proposed might please the me- 
 morialists, they would give offense to ten times their 
 number, and cripple the operations of the Church, 
 which were being attended with wonderful success. 
 
 The failure of these memorials, prepared with so 
 much labor and care, and speaking with so much em- 
 phasis and even authority, as one of them did, was 
 quite intolerable. The conference was denounced in 
 the most unsparing manner, and the war raged with 
 increasing clamor. To give the more certainty to their 
 movements, another paper was started in Baltimore, 
 under the fascinating title of Mutual Rights. This at 
 once became the vehicle of all the reasoning and 
 wrath of the party. Men who were unwilling to 
 take the open field, would hide here behind a 
 
3 74 HI ST OR Y OF ME T HOD ISM. 
 
 fictitious name, and complain bitterly. Indeed, it was 
 an abusive concern, and it became obvious enough 
 that no person was fit to belong to the Church who 
 would patronize it. The Baltimore Conference, there- 
 fore, in 1827, called Rev. D. B. Dorsey, a member of 
 that body, and yet one of the "Reformers," to an 
 account, and left him without an appointment. A 
 little after, eleven local preachers of Baltimore City, 
 who were chief actors in the drama, and twenty-five 
 lay members of the more belligerent kind, were cited 
 to trial, and either expelled or suspended. 
 
 But these steps were not taken till the revolu- 
 tionists had been long borne with, and earnestly en- 
 treated to desist from their ruinous course. Others 
 were expelled afterward, and some withdrew; but 
 the great mass, who sympathized with the move- 
 ment at first, saw the folly of carrying it to such 
 lengths, and preferred the Church without reform to 
 the hazards of revolution, which they saw approach- 
 ing. So that, on the whole, the loss to the Church 
 was comparatively small. 
 
 A similar operation was experienced in other 
 places, though on a smaller scale, and it seemed that 
 the Church would be destroyed at a stroke. But 
 when the crisis came, there was too much relig- 
 ion, or something else, to admit of it. The more 
 considerate retraced their steps. They coulcL not 
 sell their privileges and the enjoyments of Church 
 fellowship for a mere abstraction. They had never 
 been oppressed, nor did they know of a member of the 
 Church who had been. Why, therefore, be alarmed? 
 Besides, they knew our government had worked to 
 admiration, that it had accomplished all the ends of 
 
THE REFORM MO VEMENT. 375 
 
 government, had been the means of more good than 
 any other in the world; and they knew not what the 
 new system would be, or what it would effect. 
 
 This subject was forced upon the General Confer- 
 ence of 1828, by petitions of the most radical char- 
 acter, to which the conference replied in a very able 
 report presented by Dr. Emory, but written by Dr. 
 Bond, which has never been answered, though one 
 vital point contended for by the petitioners has since 
 been conceded, we trust, for the good of all con- 
 cerned. (See Bangs' s History, Vol. Ill, pp. 413-440.) 
 
 The two principal writers on the side of the 
 "Reformers" were Rev. Nicholas Snethen and Rev. 
 Alexander M'Caine, both formerly influential travel- 
 ing preachers. To the surprise of many, Dr. Thomas 
 E. Bond, a local preacher of Baltimore, and after- 
 ward editor of the Christian Advocate and Journal, 
 took the first in hand, and presented to the public 
 one of the clearest and most convincing defenses of 
 our government ever written. Meeting all the va- 
 rious objections and prejudices in the community, 
 and placing the subject in its proper aspect before 
 the mind, it essentially enfeebled the spirit of seces- 
 sion, and restrained many who had not already gone 
 too far to retrace their steps. Dr., afterward Bishop 
 Emory, reviewed Mr. M'Caine's "History and Mys- 
 tery of Methodist Episcopacy," and produced "The 
 Defense of the Fathers," a work of singular strength 
 of argument. 
 
 THE METHODIST PROTESTANT CHURCH. 
 
 The new system having been arranged and put in 
 operation, and both sides of the controversy fully can- 
 
376 HISTORY OF METHODISM. 
 
 vassed, the subject lost its interest, and the agitation 
 culminated in the organization of the Methodist Prot- 
 estant Church in November, 1830, going back to first 
 principles, and recognizing the individual rights of 
 preachers and people, and proposing little personal 
 sacrifice for the general good. It is thoroughly Wes- 
 leyan in doctrine, seeks to maintain the itinerancy, 
 though not rigidly, holds general and annual confer- 
 ences, but eschews both bishops and presiding elders. 
 The denomination has not prospered as was antici- 
 pated, having been weakened by differences, seces- 
 sions, and various attempts at amalgamation with 
 other Methodist bodies. Like other democratic 
 Churches, they lack energy in government — a head. 
 Responsibility is too diffused to be effective. They 
 have erred in relying too much on government, 
 and too little on hard, earnest work. Some thou- 
 sands left our Church and went with them at the first, 
 seriously injuring us at many points, but still they 
 did not rapidly multiply; while the Methodist Episco- 
 pal Church increased more in members in 1829, 1830, 
 and 1 83 1, than they have ever dared to claim, all 
 told. Their minutes for 1874, show 423 traveling, 
 and 250 local preachers, with 65,000 lay members. 
 They publish a weekly paper at Baltimore, called 
 The Methodist Protestant, with some other works to 
 meet their necessities. But it must not be for- 
 gotten that they suffered serious divisions, like other 
 Churches, from slavery, many of their Southern 
 members affiliating with the Methodist Episcopal 
 Church South. Others have fallen in with us, espe- 
 cially since we admitted lay delegates to the General 
 Conference. 
 
THE REFORM MO VEMENT. 2>77 
 
 How much the cause of God and Methodism 
 have gained or lost by this movement we will not 
 undertake to estimate. It is delightful to record, 
 however, that the old animosity between the Protest- 
 ants and the mother Church has largely subsided. 
 The former have probably found out that all is not 
 gold that glitters, and the latter has yielded a gov- 
 ernmental point as we shall hereafter show, which 
 will not be unlikely, in time, to bring both bodies 
 into organic fellowship. 
 
 NEW ARRANGEMENTS IN CANADA. 
 
 We have already referred to a difficulty in relation 
 to Canada, which was amicably settled with the 
 Wesleyan connection by a division of territory. By 
 that arrangement, Upper Canada fell under the juris- 
 diction of the Methodist Episcopal Church. But 
 the preachers being chiefly from the United States, 
 the civil authorities were jealous of them, and denied 
 them certain rights enjoyed by natives, and by those 
 who were from England, particularly in reference to 
 the rites of matrimony. The Canada Conference, 
 therefore, applied to the General Conference to be 
 released from their responsibilities to that body. 
 After careful deliberation, the General Conference 
 of 1828 passed a resolution saying that, in view of 
 the considerations set forth in the memorial of the 
 Canada brethren, "the compact existing between the 
 Canada Annual Conference and the Methodist Epis- 
 copal Church in the United States be, and hereby 
 is, dissolved by mutual consent." Expecting that 
 the Canada Conference would adopt their form of 
 government, with such modifications as their partic- 
 
 32 
 
378 HISTORY OF METHODISM. 
 
 ular relations should render necessary, the conference 
 authorized the bishops to ordain such persons to 
 superintend the new organization as said conference 
 should elect. Besides, an effort was made to grant 
 the Canada Conference its proper proportion of the 
 Book Concern, which failed to obtain the necessary 
 votes in the annual conferences. It was therefore 
 agreed in 1836 to give them a larger discount on the 
 books than was usually allowed to our preachers, 
 and the Missionary Society was permitted to appro- 
 priate the sum of seven hundred dollars annually 
 for the support of the Indian Missions within their 
 bounds. 
 
 These measures, and all others relating to the 
 subject, were adopted with the best of feelings, and 
 with the purest motives. The Canada Conference, 
 however, maintained its independence but a short 
 period, and then, instead of adopting the Episcopal 
 form of government, under which they were trained, 
 became connected with the Wesleyans of England, 
 which connection was peaceably maintained until 
 1874, when the Wesleyans of the Eastern District, 
 the conference of the Western, and the "New Con- 
 nection Methodists" effected a consolidation of the 
 three bodies into one, taking the name of "The 
 Methodist Church of Canada, numbering 1,004 itin- 
 erant ministers, 1,027 local preachers, and 102,887 
 members, toward which all minor Methodist associa- 
 tions in that country seemed to be gravitating. They 
 have provided for six annual conferences and a Gen- 
 eral Conference, to be composed of clerical and 
 lay delegates, to meet in September, 1878, and 
 thereafter once in four years. They have no bishops 
 
THE REFORM MOVEMENT. 379 
 
 or presiding elders, but do their work by presi- 
 dents, chairmen of districts, and committees, much 
 after the style of the British Conference. They 
 publish the Christian Guardian, at Toronto, and 
 the Provincial Wesleyan, at Halifax, connected with 
 which they carry on their other publishing business. 
 Whether the General Conference had constitu- 
 tional authority to relinquish its hold upon an annual 
 conference as in the case described, or to exclude an 
 annual conference from its fellowship, as was at one 
 time contemplated, are questions which admit of 
 reasonable doubt, but in the present case no serious 
 complaint has been made. It is to be hoped that 
 there will be no further occasion for its considera- 
 tion. (See Bangs's History, Vol. Ill, pp. 392-395.) 
 
 EVENTS FOLLOWING THE GENERAL CONFERENCE OF 1 828. 
 
 Leaving the General Conference of 1828 under a 
 cloud of threatening circumstance, we pass along to 
 notice the current events of the following four years. 
 The Church embraced nineteen annual conferences, 
 five bishops, including Bishop M'Kendree, who was 
 very feeble and could do but little, 1,642 traveling 
 preachers, and 421,156 members. The Missionary 
 Society was disbursing about $6,000 per annum, and 
 the unfortunate educational interests of the Church 
 were looking more hopeful, there being six or seven 
 promising institutions in successful operation, twO of 
 which held college charters. The Book Concern was 
 deeply in debt, owing to the ruinous practice of 
 sending its books to preachers all over the country 
 to sell on commission. So many depositories re- 
 quired more capital than the concern possessed, and 
 
380 HISTORY OF METHODISM. 
 
 would have bankrupted it had the policy been long 
 continued. It, therefore, could not cope with the 
 American Bible, Sunday-school, and Tract Societies, 
 which had undertaken to monopolize the patronage 
 of all denominations. This state of affairs led the 
 General Conference of 1828 to provide for the estab- 
 lishment of 
 
 A PUBLISHING FUND. 
 
 Its design was to enable the Book Concern to 
 furnish books and tracts at about the same rates they 
 were offered by the American Societies. One hun- 
 dred thousand dollars was the sum sought, the interest 
 of which was to be applied in the manner named; but 
 it never amounted to more than about forty thousand, 
 but this helped a little ; and with the abolition of 
 the commission business referred to, and the transfer 
 of our patronage to the American Bible Society, both 
 of which occurred soon after, brought essential relief. 
 And, had not the concern been loaded with so many 
 outside Church expenses, it might long since have 
 sold its books at a cheaper rate than any house in the 
 country, as it did for ope period, without a dollar 
 from benvolent collections. 
 
 DEATH OF BISHOP GEORGE. 
 
 Bishop George was born in Staunton, Virginia, and 
 brought up among Episcopalians. He was converted 
 when eighteen years of age under the Methodist 
 ministry, of which he afterward said, "Then I felt 
 grace in my heart, God in man, heaven upon earth. 
 I was in heavenly places in Christ Jesus, and all 
 around me, each shrub, each flower, each leaf, spoke 
 
THE REFORM MO VEMENT. 3 8 1 
 
 the praises of rjie Father who made them all." He 
 began immediately to exercise in prayer and exhor- 
 tation, and not long after to preach under the most 
 solemn conviction that God had called him to the work. 
 In 1790 he was received into the traveling connection 
 on trial, and graduated to full membership in regular 
 order, and was soon after appointed presiding elder. 
 His health failing him he was located for a short 
 time. In 1803, he re-entered the itinerancy, and 
 served as presiding elder most of the time, till 18 16, 
 when he was elected bishop. He was a man of fer- 
 vent piety, a powerful preacher, full of faith and love, 
 and died shouting " Glory to God." He was not so 
 much of a president as preacher, and could run a 
 camp-meeting better than a conference. But his 
 fervor, and soul-power atoned for all deficiencies in 
 minor respects, and carried him safely through. 
 (See Methodist Magazine for 1830.) 
 
 NEW SOURCES OF CONTROVERSY. 
 
 The revival of our publishing interests, manifested 
 by the re-issue of the magazine in 18 18, the publica- 
 tion of the Christian Advocate in 1826, and several 
 doctrinal and exegetical books, vindicatory of Ar- 
 minian sentiments, created great alarm among Cal- 
 vinists of different sects, who made an almost 
 simultaneous assault upon us. Our Sabbath-school 
 Union, formed in 1827, gave much offense, as it con- 
 templated the supply of our schools with books more 
 in harmony with our doctrines and methods, thus 
 withdrawing our patronage from the American Sun- 
 day-school Union. It was pronounced sectarian, and 
 antagonistic to union^ and it was so to any union that 
 
382 HISTORY OF METHODISM. 
 
 was offered to our Church by that society. Though 
 Methodism was slightly recognized in its board of 
 management, it was carefully kept in the background, 
 and had no appreciable influence over its operations. 
 Our opponents in this matter did not mistake the 
 bearing of our separation from them. The next best 
 thing to indoctrinating our children in their views 
 was to furnish them books which ignored Methodism. 
 The object of our Union was to teach religion doc- 
 trinally and experimentally, as we understood it; and, 
 demanding the necessary books for gratuitous distri- 
 bution, it encouraged the agents of the Book Con- 
 cern to go forward and produce them, which they 
 have been doing ever since, furnishing an outfit for 
 Sunday-schools which is not excelled by any house 
 in the country. 
 
 Few, if any, of our own Church have a just ap- 
 preciation of the completeness of the supplies for 
 Sunday-schools furnished by our agents. It embraces 
 more than fifteen hundred bound books, made ex- 
 pressly for libraries, besides catechisms, question- 
 books, maps, cards, etc. 
 
 Another circumstance which operated to augment 
 the prejudice against us was, the organization of the 
 Bible Society of the Methodist Church on the recom- 
 mendation of the General Conference of 1828. But, 
 why was this done ? Simply because we could not 
 obtain free Bibles and Testaments for our poor 
 schools, which were excluded under pretense of being 
 sectarian. But when the Book Concern came to 
 issue Bibles to supply our wants, it was found prac- 
 ticable to give us an even chance in the American 
 Bible Society; whereupon, in 1836, our Bible Society 
 
THE REFORM MOVEMENT. 383 
 
 was dissolved, and we again affiliated with the Amer- 
 ican Bible Society, and have done so ever since, 
 only printing- Bibles and Testaments with notes, 
 references, etc., such as the Bible Society could not 
 issue without giving offense to some of its patrons. 
 Some of our books were assailed, as well as our 
 measures. ' ' Clarke's Commentaries, " and ' ' Wesley's 
 Notes," came in for a large share of attention, and 
 were severely charged. This gave Calvinism and 
 Methodism another opportunity to compare notes, 
 and did good, as it corrected many misrepresentations 
 which prejudice had conceived and put in circulation. 
 Some were sure that we were in league with foreign 
 emissaries, and had immense funds somewhere which 
 would avail us in case we failed to support ourselves. 
 This explained to them our tenacity in holding on to 
 places we entered, without any visible means of sup- 
 port. The same anxious critics were considerably 
 exercised about our Church property, and claimed 
 that it was owned by the General Conference and the 
 bishops. This led to the development of our excel- 
 lent method of protecting it against the monopoly 
 of factions, who might be disposed to pervert it to 
 other purposes than were contemplated by the donors. 
 The loss of one college and some one hundred and 
 fifty churches by a single denomination, suggested to 
 our enemies that, perhaps, after all, we were not as 
 grasping or foolish as they had imagined, and they 
 made haste to imitate our good example. 
 
 The Methodist government, and other peculiari- 
 ties, were also discussed with much of interest, but 
 were so vindicated that they shone the brighter for 
 the cloud that was cast upon them. Our assumed 
 
384 HISTORY OF METHODISM. 
 
 ignorance was a staple count in every bill of indebt- 
 ment ; we had not been to college, and therefore 
 could not preach, and had no right to attempt it ; 
 but the people did not ''see it," so we kept along. 
 Besides, in testing the preachers of that day, the 
 learned objectors found them better posted in the- 
 ology, and stronger in argument, than they imagined. 
 Even in the languages they were not always sure 
 of victory, for, though few of the preachers had 
 been through college, many of them could speak 
 in other tongues, as we have noticed in the case of 
 Jesse Lee. 
 
 PROGRESS IN SEVERAL PARTICULARS. 
 
 The year 1829 was a successful year among the 
 Indians; many were soundly converted. It is inter- 
 esting to trace the labors of the fathers in behalf of 
 this unfortunate people. Had they been allowed to 
 live where they were, they would undoubtedly have 
 been Christianized, and constituted citizens. But, 
 being broken up and scattered every few years, how 
 could they improve as has been required? The In- 
 dians in Georgia were in the way of slavery; and in 
 the West, in the way of the emigrants. Their lands 
 were wanted by the whites, and the project of trans- 
 ferring their owners beyond the Mississippi was 
 devised. This was the commencement of persecu- 
 tions, wars, and desolation. Our Church had no less 
 than 17 missionaries and 850 Church members among 
 the Cherokees in Georgia. It had also four thousand 
 members among the Choctaws, embracing the chief 
 men of the nation, and large numbers in other tribes; 
 but the work was greatly disturbed by these forced 
 
THE R EFORM MO VEMENT. 385 
 
 removals. The Minutes of 1832 show a decrease in 
 our Indian membership of 2,089, ow i n g to this 
 cause. 
 
 The mission to Galena, Illinois, was opened this 
 year also, in a small, loose, speculating population. 
 What wonderful improvements have been made in 
 forty-six years! At the same time, 1829, Edward 
 T. Taylor, of world-wide fame, opened his mission to 
 the seamen of Boston. It was a grand success for 
 God and humanity, not so much in the accumulation 
 of members as in the diffusion of Christian sentiment 
 and feeling. New York had commenced operations 
 in behalf of seamen a little before. 
 
 The year following inaugurated special missions 
 to the slaves. Till now they had been served by 
 the regular circuit preachers, and nearly one-sixth oi 
 our Church (62,814) were colored people, mostly 
 slaves; but there were many who could not be 
 reached by this means, and missions were estab- 
 lished in South Carolina and Georgia, which were 
 afterward greatly extended. These, with missions 
 to the Western-bound emigrants, gave work to every 
 willing minister, and exhausted every dollar that 
 could be raised. The net increase of members in 
 1830 was 28,410, notwithstanding the loss of nearly 
 ten thousand by the separation of Canada, and the 
 radical and destructive measures of the Reformers 
 so-called. 
 
 Our educational interests prospered also, for a 
 wonder, giving us three additional collegiate institu- 
 tions about this time, namely: Wesleyan University, 
 Middletown, Connecticut; Randolph Macon College, 
 Virginia; and Lagrange College, Alabama. 
 
 33 
 
386 HISTORY OF METHODISM. 
 
 OF THE GENERAL CONFERENCE OF 1 832. 
 
 This body elected two bishops, to-wit: Revs. 
 James O. Andrew and John Emory. It adopted a 
 strong report on temperance, quite ahead of the 
 times, written by Rev. Henry B. Bascom. It also 
 completed a modification of the proviso connected 
 with the "Restrictive Rules" making a change of 
 them practicable. (Bangs's History, Vol. IV, pp. 
 102-106.) In other respects its action is of little 
 interest to the general reader. 
 
 EVENTS THAT FOLLOWED. 
 
 This conference closed with six bishops and 
 twenty-two annual conferences. Rev. Melville B. 
 Cox having offered himself as a missionary to 
 Africa, he was accepted, and arrived in Liberia, 
 March 9, 1833, and soon laid the foundation of the 
 Liberia Conference, which has continued to the pres- 
 ent time. On the 21st of July following, he died 
 in the Lord, aged thirty-three years, feeling what 
 he earnestly expressed before he left New York, 
 namely, "Let thousands fall before Africa be given 
 up!" A marble monument, the gift of affection, 
 marks his resting-place in that far-off land. 
 
 Such was the success of our missions among the 
 slaves that others were established in the South-west 
 in 1833, and gave a new impulse to the collections. 
 Two other colleges — namely, at Carlisle and Mead- 
 ville — were added to our literary institutions the 
 same year. Both, having failed in other hands, 
 were passed over to us gratuitously, and both still 
 live and flourish. The former, known as Dickinson 
 
THE REFORM MOVEMENT. 387 
 
 College, was founded by the Presbyterians in 1783, 
 and was estimated worth $40,000 at the time of 
 its transfer. Dr. J. P. Durbin was elected its first 
 president. It was further endowed by an addition 
 of $45,000, and opened, in 1834, under flattering cir- 
 cumstances. The latter, known as Alleghany College, 
 also in Pennsylvania, three hundred and thirty-four 
 miles north-west of Philadelphia, was first chartered 
 in 1 8 1 5 , but, failing of its object, was passed over 
 to the Pittsburg and Erie Conferences, and placed 
 under the presidency of Dr. Martin Ruter. It has 
 had a struggle, in common with similar institutions, 
 but it has triumphed. The academy at Lima, New 
 York, entered upon its career of usefulness also 
 about the same time, under the principalship of Dr. 
 Samuel Luckey. 
 
 These accessions to our educational appliances 
 were regarded as grand achievements, and they were 
 so; but we are compelled to admit that the power 
 of the ministry did not increase with its literary 
 advantages. Dr. Bangs, speaking of one highly 
 educated preacher, Rev. John M. Smith, who was 
 in his opinion almost a perfect model, says: "Many 
 who were far inferior to him in learning and science, 
 who understood no other language than their mother- 
 tongue, and who went out into the field of itiner- 
 ancy from the common vocations of life, far out- 
 shone him as preachers of the Gospel, and much 
 exceeded him in winning souls to Christ." 
 
 This is not an isolated case. Similar facts are 
 found every-where, and they have not contributed to 
 the zeal of the Church for education. God means 
 to keep us impressed, perhaps, that education can 
 
HISTORY OF METHODISM. 
 
 not make a successful preacher, that one called of 
 the Holy Spirit may achieve wonders without educa- 
 tion, and that both classes are needed to make a 
 complete working force. It is difficult to educate a 
 man so as not to neutralize his natural and spiritual 
 genius and force. If we will avoid the mistakes 
 of our predecessors, we must give education to 
 our ministers without subtracting from their spiritual 
 efficiency. 
 
 This year was one of general revival, yielding a 
 total increase of 51,143 members, 4,476 of whom 
 were colored,- proving that our missions to the slaves 
 were a success; but we suffered a further loss of 165 
 Indians, growing out of their forcible removal from 
 their homes. 
 
 Near the close of this year, Rev. Messrs. Rufus 
 Spaulding and Samuel O. Wright, with their wives, 
 embarked for Liberia, to fill the place made vacant 
 by the death of Mr. Cox. They arrived there Janu- 
 ary 1, 1834, and commenced their work. February 
 9th, Mr. Spaulding was seized with the fever of the 
 country, as were all his associates soon after. March 
 1st, he wrote, "Sister Wright is dead." Her hus- 
 band soon followed her. Finding themselves hope- 
 lessly enfeebled, Mr. Spaulding and his wife returned 
 home, leaving behind them the heroic Miss Farrincr- 
 ton, one of the family, who suffered much, but lived 
 to do good service. 
 
 THE FLAT-HEAD INDIAN MISSION. 
 
 The year 1834 was distinguished by the establish- 
 ment of a mission to the Flat-head Indians, in Or- 
 egon. They had incidentally heard that there was 
 
THE REFORM MOVEMENT. 389 
 
 a people living toward the "rising sun," who pos- 
 sessed superior knowledge of the Great Spirit, by 
 means of a book which he had given them. They 
 accordingly called a council, and appointed a delega- 
 tion of four of their leading men to cross the Rocky 
 Mountains, and inquire into the matter. These rep- 
 resentatives arrived at St. Louis, and commanded 
 much attention. Our Church was prompt to regard 
 this movement as a call from God to undertake the 
 evangelization of the people who had come three 
 thousand miles for light. Revs. Jason and Daniel 
 Lee, uncle and nephew, and both preachers, with 
 Cyrus Shepherd, as teacher, offered themselves for 
 the work, and, after much suffering, reached their 
 destined field. They were afterward re-enforced from 
 time to time, and the work has gone on ever since, 
 opening up the country, and laying the foundations 
 of a wealthy State. The poor Indians were greatly 
 benefited, but not to the extent anticipated, owing to 
 their migratory habits. The work has been organ- 
 ized into an annual conference for several years, 
 which now numbers 61 traveling preachers, 3,725 
 members, and 4,471 Sabbath-school scholars. The 
 conference publishes the Pacific Christian Advocate, 
 sustains the Willamette University and the Portland 
 Academy. 
 
 This mission created much interest at the time, 
 and elicited liberal contribution to the missionary so- 
 ciety, swelling the aggregate amount from $17,097.05 
 in 1833, to $35,700.15 the year following. 
 
 This year, too, gave birth to another college at 
 Lebanon, Illinois, known as the M'Kendree College, 
 which has done a good work, and is in healthy 
 
390 HISTORY OF METHODISM. 
 
 progress. It also opened new missions. Worcester, 
 Massachusetts, which had hitherto successfully re- 
 sisted all attempts to establish Methodism within its 
 hallowed precincts, was this year favored with a mis- 
 sionary appropriation of, perhaps, $200, and the 
 venerable George Pickering was appointed to that most 
 thoroughly Calvinistic town. The next year he 
 reported one hundred and nine members. Three years 
 after, the society became self-sustaining, and has 
 grown into five good Churches, numbering 1,252 
 members, to say nothing of many other Churches 
 that have sprung up in contiguous places, through 
 its influence. The missionary collections from that 
 place have been large for many years, showing that 
 missionary money appropriated to domestic purposes 
 is sometimes more than a good investment. 
 
 THE DEPARTURE OF TWO BISHOPS. 
 
 The year 1835 was saddened by the death of two 
 bishops — Bishop M'Kendree, the senior, and Bishop 
 Emory, the junior, of the board. The former had 
 been feeble for years, doing, however, all he could 
 for God and the Church. In the days of his strength 
 he traversed the continent on horseback; but now 
 for years he had visited the conferences, and preached 
 within a more limited circle. He was present at the 
 General Conference of 1832, and, as he arose to leave 
 it, the day before it adjourned, "he halted," says 
 Dr. Bangs, "for a moment, leaning upon his staff, 
 and, with faltering lips, but with eyes swimming in 
 tears, he said : ' My brethren and children, love one 
 another. Let all things be done without strife or 
 vain-glory, and strive to keep the unity of the Spirit 
 
THE REFORM MO I r EMENT. 3 9 1 
 
 in the bonds of peace.' He then spread forth his 
 trembling hands, and, lifting his eyes to the heavens, 
 pronounced with faltering and affectionate accents the 
 apostolic benediction." 
 
 Bishop M'Kendree was a good man; a wise coun- 
 selor; a mighty preacher, especially at times; a thor- 
 ough Methodist, and sincerely in earnest in saving 
 souls. Appearing in the General Conference at Bal- 
 timore in 1808, he entered the Light Street pulpit in 
 the rough garb of a frontiersman, and, after working 
 up to his subject in rather an uninteresting way, he 
 struck a current, and carried all before him. "At 
 first, sudden shrieks, as of persons in distress, were 
 heard in different parts of the house ; then shouts of 
 praise; and in every direction sobs and groans, and 
 eyes overflowing with tears, while many were pros- 
 trated upon the floor, or lay helpless on the seats. 
 When he descended from the pulpit, all 
 were filled with admiration of his talents," and many 
 exclaimed, " This is the man whom God delights to 
 honor! 1 ' He was soon after elected bishop, receiving 
 ninety-five out of one hundred and twenty-eight votes, 
 and, fortunately, it was not a mistake. He preached 
 his last sermon at Nashville, Tennessee, November 
 23, 1834, and from that hour he descended gradually 
 and peacefully to the grave, breathing his last March 
 5, ^835, repeating, "All is well for time or for 
 etenity. " 
 
 Bishop Emory, who also died this year, was born 
 in Maryland in 1788; obtained the witness of his 
 acceptance with God at the age of seventeen ; aban- 
 donee the legal profession, for which he had been 
 classically educated, and in the year 18 10 he entered 
 
392 HISTORY OF METHODISM. 
 
 the traveling ministry in the Philadelphia Conference. 
 He was a member of the General Conference in 1816 
 and thenceforward. In 1820 he was appointed to 
 represent his Church in the British Conference; four 
 years after, assistant book agent; and in 1828 he was 
 made principal agent in charge of that growing in- 
 terest. He filled all these positions with marked 
 ability. In 1832 he was elected bishop, in which 
 office he displayed the same effectiveness that had 
 characterized his course from the beginning till 
 1835, when he was found dying in the highway, 
 having been thrown from his carriage in going to 
 Baltimore. 
 
 Dr. Stevens's description of him seems to be so 
 just that we heartily indorse it. He says: "In per- 
 son he was below the ordinary size ; slight, not weigh- 
 ing over one hundred and twenty-five pounds, but 
 well proportioned and erect. His features were ex- 
 pressive of tranquil thoughtfulness, firmness, and 
 kindliness. He was long a sufferer from gastric ail- 
 ments, but was a persevering worker, a thorough 
 student, an early riser, and rigorously systematic. 
 Down to his day the Church had not possessed a 
 more scholarly, a better trained, intellect. He was 
 pre-eminent as a debater in conferences, especially in 
 the General Conference, and his legal skill solved for 
 it some of its most difficult legislative problems. 
 Withal, he was remarkably versatile, and successful 
 in all that he attempted. His writings in defense of 
 his denomination, both in its theology and polity, 
 were always authoritative and conclusive. His piety 
 was profound, steady, yet fervent. He saw h his 
 own Church the mightiest system of agencies for the 
 
THE REFORM MOVEMENT. 393 
 
 evangelization, not only of the New World, but of the 
 whole world, that Christendom afforded, and he con- 
 secrated himself entirely to the development and 
 application of its forces." (His. of M. E. Church, 
 Vol. IV, p. 250.) 
 
394 HISTORY OF METHODISM. 
 
 CHAPTER VIII. 
 
 THE GENERAL CONFERENCE OF 1 836 IMPORTANT ACTION 
 
 OF SLAVERY AND ABOLITION NEW MISSIONARY FIELDS 
 
 OPENED CENTENARY OF METHODISM THE ALL-ABSORB- 
 ING QUESTION IMPORTANT MEASURES ADOPTED, ETC. 
 
 THE General Conference of 1836 was held at 
 Cincinnati, Ohio, Bishops Roberts, Soule, Hed- 
 ding, and Andrew presiding. Rev. William Lord, 
 representative from the British Conference, was intro- 
 duced and cordially received. The conference made 
 a suitable response to his address, and appointed 
 Rev. Dr. Fisk, then in Europe, our representative 
 to the Wesleyan Conference. Commemorative serv- 
 ices were held in honor of the deceased Bishops 
 M'Kendree and Emory, Bishop Soule preaching in 
 relation to the former and Bishop Roberts represent- 
 ing the latter. These were mournful occasions, all 
 feeling that a great loss had been sustained. 
 
 IMPORTANT MEASURES ADOPTED. 
 
 The correspondence of the Missionary Society had 
 been hitherto conducted by one of the book agents. 
 This conference wisely determined to transfer the su- 
 pervision of the missionary work to a separate officer, 
 and accordingly appointed Dr. Nathan Bangs corre- 
 sponding secretary. This was the commencement of 
 our present order of missionary management. 
 
ANTISLA VER Y A GIT A TIOX. 
 
 395 
 
 Another important measure Avas the construction 
 of the Liberia mission into an annual conference, 
 " possessing all the rights, powers, and privileges of 
 other annual conferences, except that of sending del- 
 egates to the General Conference and drawing its 
 annual dividend from the avails of the book concern 
 and Chartered Fund. This exception was overruled 
 (whether rightfully or not time will show) by the 
 General Conference of 1868, and delegates were 
 admitted. This conference, too, though oppressed 
 with the recent destruction of the book concern 
 by fire, recognized a weekly paper, the Western 
 Christian Advocate, lately started at Cincinnati, and 
 ordered the publication of two other similar papers, 
 one at Charleston, South Carolina, and the other at 
 Nashville, Tennessee, making four official papers and 
 four unofficial, namely: Ziori s Herald, Maine Wes- 
 leyan Journal, Virginia Conference Journal, at Rich- 
 mond, Virginia, and the Auburn Banner, at Auburn, 
 New York. Besides, it elected three bishops, to-wit: 
 Beverly Waugh, Wilbur Fisk, and Thomas A. Mor- 
 ris. The first and the last-named w r ere duly conse- 
 crated ; but Dr. Fisk declined the office on his return 
 from Europe, and was called to his reward before the 
 next General Conference. He was a model man and 
 minister, well educated, genial, but intensely devout, 
 a natural, ready speaker, an effective reasoner, and a 
 powerful preacher in the best sense of the word. 
 Being one of the first regular graduates in our min- 
 istry, he exercised a commanding influence. Doing 
 good service a few years as pastor, he was made 
 presiding elder, from which he was elected the first 
 principal of the Wilbraham Academy. To this work 
 
396 HISTORY OF METHODISM. 
 
 he devoted all his' energies until 1831, when he was 
 elected the first president of the Wesleyan Univer- 
 sity, at Middletown, Connecticut, where he ended his 
 labors and his life in the forty-eighth year of his age. 
 Dr. Stevens justly characterizes him as "a man 
 of intrinsic greatness, of the highest style of Chris- 
 tian character, of rare pulpit eloquence, full of grace, 
 dignity, and power. . . . He led up the whole 
 Methodism of the East in educational enterprise, 
 ministerial culture, and public influence, while his 
 saintly life presented a model Christian character 
 which impressed his entire denomination." 
 
 OF THE LOCATION OF PREACHERS. 
 
 The difficulty of the itinerant work, and the small 
 and uncertain remuneration it generally received, had 
 led to numerous locations; but now, it seems, some 
 were desired to locate for one reason or another who 
 were indisposed to do so, and the authority of the 
 conference to locate them without their consent was 
 questioned. This General Conference therefore made 
 a rule authorizing an annual conference to locate a 
 member without his consent, and even in his absence, 
 but provided for giving him a hearing in every case; 
 but the provision for a hearing was rescinded in 1848, 
 without attracting much attention. The rule was evi- 
 dently aimed at certain ministers who were giving 
 more attention to abolition than was thought expe- 
 dient, but who could not be excluded on moral 
 grounds. 
 
 OF SLAVERY AND ABOLITION. 
 
 The great questions of this session, however, were 
 slavery and abolition. New England had begun to 
 
AN TISL AVERY AGITATION. 397 
 
 consider the extirpation of slavery in a very serious 
 manner, and there was much alarm among many lest 
 it should lead to sad results. The South was in- 
 tensely excited, and had been threatening separation 
 for several years. But, as this subject is to have 
 special consideration in another chapter, we will pass 
 it for the present, except so far as to say that the 
 rule made at this conference and strengthened in 
 1840 (see Bangs's History, Vol. IV, p. 414), for the 
 arrest of superannuated preachers living without the 
 bounds of their own conferences, was made to catch 
 certain abolitionists, particularly Rev. La Roy Sunder- 
 land, who belonged to the New England Conference 
 and lived in the city of New York; but it was a little 
 too late to reach him. (See Discipline, par. 322.) 
 But it has done no harm that we are aware of, and 
 may not do any except under strong party adminis- 
 tration. And we may add that this conference also 
 passed a string of resolutions in relation to agencies, 
 with particular reference to the same class of men. 
 (See Bangs's History, Vol. IV, pp. 265, 266.) Dr. 
 Bangs, who understood their history and objects bet- 
 ter than any other man, seems to have thought that 
 they did much good, and perhaps they did ; but abo- 
 lition rolled on, notwithstanding, until it prevailed. 
 
 A REMARKABLE DECLINE. 
 
 The Church had enjoyed great peace and pros- 
 perity for several years; but all at once there was a 
 falling off — an actual decrease in members — which 
 taxed the philosophy of wise men to explain. Some 
 attributed it to the abolition excitement, others to 
 the want of church accommodations, while many 
 
398 HIS TOR Y OF ME T HOD ISM. 
 
 thought it the natural result of previous excesses; 
 but about one-third of the loss was among the 
 Indians, who were in the process of removal, and 
 one-quarter among the colored people, who were 
 probably being more restricted in their privileges by 
 the antislavery agitations, which rapidly increased 
 about that time. But, whatever the cause, the de- 
 pression was soon over, and the tide of prosperity 
 in the Church commenced to flow again with unex- 
 ampled results. 
 
 The year of 1836 gave existence to our mission 
 at Rio de Janeiro, by Rev. Justin Spaulding. The 
 next year, the mission was strengthened by the 
 appointment of Rev. D. P. Kidder and two teach- 
 ers. The same year, Rev. John Dempster opened a 
 mission at Buenos Ayres. These missions have not 
 accomplished all that was anticipated. 
 
 Texas embraced 193,000 square miles, and formed 
 a part of the Mexican Republic, but was proclaimed 
 independent March 2, 1836, and its independence was 
 recognized by the United States early in the follow- 
 ing year. Many Americans, generally slave-holders, 
 had settled there, and some were anxious for the Gos- 
 pel. Accordingly in 1837, ^ r - Ruter, with two young 
 preachers, was sent out, and made a successful begin- 
 ning in the work of evangelizing that Romish com- 
 munity. Others followed, as the necessities of the 
 work required, and in 1840 the mission was consti- 
 tuted an annual conference. The following year it 
 reported nineteen traveling preachers, and 1,853 
 members. In 1845, Texas was admitted to the 
 Union as a State, another triumph of the slave 
 power, embracing forty traveling preachers, and 
 
ANT IS LA VER Y A GIT A TIOJV. 
 
 399 
 
 4,970 members. (See Wilson's Rise and Fall of the 
 Slave Power,- Vol. I., pp. 590-650.) 
 
 Dr. Ruter projected a college, which the govern- 
 ment appropriated 8,880 acres of land. The college 
 was duly established in a new town called Ruterville, 
 in honor of its enterprising projector, though he did 
 not live to see it in operation. Our Texas Confer- 
 ence now numbers 15,014 members. 
 
 Dr. Ru-ter commenced his intinerant career in New 
 England in 1801, at the age of sixteen; went as mis- 
 sionary to Canada in 1804; was eight years Book 
 agent at Cincinnati ; was four years President of Au- 
 gusta College; three years President of Alleghany Col- 
 eg2, which position he resigned for a mission in Texas, 
 where he ended his life and labors. Born in humble 
 circumstances, without much early education, he as- 
 tonished both himself and his friends by his literary 
 and scientific attainments. His acquaintance with 
 Latin, Greek, Hebrew, and French was respectable, 
 and was turned to the best account. He was a 
 good-looking, healthy, common-sense man, of untir- 
 ing industry and indominitable perseverance, and 
 achieved much for God and the Church, more than 
 most men of greater opportunities. He lived and 
 died in the confidence of his brethren, and no doubt 
 is reaping the reward of a "faithful servant." 
 
 ORIGIN OF MISSIONS TO THE GERMANS. 
 
 The, influx of Germans to the country could not 
 fail to attract attention, particularly as one of the 
 number, a modest but thoroughly educated youth, 
 was mysteriously converted to God. Beginning at 
 once to declare to his countrymen what the Lord 
 
400 HISTORY OF METHODISM. 
 
 had done for his soul, a mission was established at 
 Cincinnati, Ohio, in 1836, and young Nast was ap- 
 pointed to take charge of it. Being an able man 
 and full of zeal, he drew many to hear him, and to 
 Christ. Afterward he visited his native land and 
 laid the foundations of our missions in that country, 
 numbering at present nearly 9,000 members, embrac- 
 ing schools, a publishing house, and other necessary 
 appliances. The German missions have been the 
 means of converting many Papists, and their watch- 
 word is onward ! 
 
 The year 1838 was one of prosperity, though we 
 suffered a decrease in our colored members of 2,996 
 and 538 Indians, the former loss growing out of the 
 antislavery discussion perhaps, and the latter prob- 
 ably the result of the removals before mentioned. 
 
 The year 1839 was ma de interesting by the return 
 of Jason Lee to the States to obtain re-enforcements 
 for Oregon. There being no means of living in that 
 country the missionaries had to provide for them- 
 selves, and it was necessary, therefore, to carry out 
 farmers, mechanics, etc., to do the work, that the 
 missionaries might give themselves wholly to relig- 
 ious duties. Accordingly, a company of fifty per- 
 sons was made up, including six missionaries, and all 
 sailed from New York October 9th, and arrived in 
 safety, after a voyage of about ten month. In the 
 mean time, a remarkable work of grace broke out 
 among the Indians of that country, resulting, it was 
 believed, in the conversion of one full thousand of 
 them. This was very encouraging, and gave a new 
 impulse to the missionary enterprise, swelling the 
 collections from $96,087 to $132,480 in a single year. 
 
ANTISLA VER Y A GIT A TION. 4c I 
 
 THE CENTENARY OF METHODISM. 
 
 The principal event of 1839 was tne Centenary 
 of Methodism. Though it was but seventy-three 
 years since the first Methodist meeting was holden 
 on this continent, its centennial in London seemed to 
 be too important an event to the Church on this side 
 of the water to be passed over in silence. But it 
 was impossible to bring our people to the same con- 
 cert of feeling and action that was displayed among 
 the Wesleyans, scattered as they were over so vast a 
 territory, and pressed with so many different objects, 
 often requiring more than they were able to perform. 
 But a general plan of religious exercise and benevo- 
 lence was adopted, and carried out with as much 
 uniformity as was to be expected. The services 
 were salutary in their influence. They contributed 
 to a better understanding of the history, principles, 
 unity, aims, and successes of Methodists, and gave 
 a new impulse to the general body. The amount 
 contributed for different objects was estimated at 
 $600,000; but it is exceedingly doubtful whether so 
 much was realized by the various treasuries for which 
 it was contributed. Much of it was applied to local 
 objects, that is, for Church debts, building churches, 
 etc. Considerable to the superannuated preachers, 
 education, and to missions. But it all told on our 
 growing cause. 
 
 It was, indeed, a sublime spectacle to contemplate 
 the assemblage of more than one million of people, 
 joined by, perhaps, three times that number of 
 friends, uniting to offer up thanksgiving to God for 
 his boundless mercy to a lost world, manifested in 
 
 34 
 
402 HISTORY OF METHODISM. 
 
 the gift of his Son ! And as one of man)- rivulets, 
 which flow from that exhaustless fountain of eternal 
 love, ran through the channel opened by Wesley, it 
 seemed right and proper for his numerous sons in 
 the Gospel to commemorate the day which originated 
 this flowing stream of grace and mercy. Some, in- 
 deed, affected to call it a species of idolatry. But 
 why is it any more an act of idolatry to praise God 
 for raising up John Wesley, than it is to praise him 
 for any other blessing, whether temporal or spiritual? 
 It is, indeed, marvelous that many, whose tender 
 conscience will not permit them to render honor to 
 whom honor is due, do not scruple to defame the 
 character of those men who, like John Wesley, have 
 rendered the most service to mankind, merely be- 
 cause they have dissented from them in opinion on 
 some important points. (Bangs's History, Vol. IV, 
 page 296.) 
 
 The Methodist Episcopal Church numbered at 
 this time 749,216 members; 3,557 traveling preach- 
 ers; and 5,856 local preachers. 
 
 THE ALL-ABSORBING QUESTION. 
 
 Every period has its predominant topic of inter- 
 est. That which attracted most attention in the 
 Church and nation from 1836 to 1840, and indeed 
 long after, was slavery. Some attempted to justify 
 it from the Bible, others denounced it as "the sum 
 of all villainies," while many regarded it as an evil, 
 and opposed abolition, lest, in removing the tares, 
 it should root up the wheat also. Abolitionists, 
 like their colored brethren, did not seem to have 
 any rights which their opponents were bound to 
 
ANTISLA VER Y A GIT A TION. 403 
 
 respect The subject permeated every class of so- 
 ciety, and gave shape to almost every expression. 
 Bishops and many others trembled for the ark of 
 Methodism, and made haste to protect it by radical 
 measures, which though ineffective, created a distrust 
 of the Episcopal power, since developed in the adop- 
 tion of lay delegation, and the projection of other 
 modifications of our government that will sooner or 
 later claim attention. But we must not particularize 
 here. Considering the terrible excitements which 
 generally prevailed, the Church was wonderfully sus- 
 tained. As before stated, we suffered a small loss in 
 1836, but our net gain during the following eight 
 years was 822,282 members. God seems to have 
 honored the attempt to ''unloose the heavy burdens" 
 with a special baptism of the Spirit. 
 
 A PASSING REFLECTION. 
 
 In looking back to those days, and remembering 
 the giants who ruled over the unpitied minority, we 
 are surprised to see that they are nearly all gone. 
 One only of the ten delegates from the New York 
 Conference remains, and the same is true of other 
 conferences. They all played their part for a few 
 brief years, and then stepped aside to give place to 
 their successors. Though powerful in their way and 
 time, they now live only in history. As years or 
 misfortunes increased, they descended from their 
 proud eminence, finding it harder to retreat than to 
 advance, to lay off the harness than to put it on. 
 But this is destiny, and it is well for the young to 
 think of it, and prepare themselves to deserve respect 
 when they can no longer command it. 
 
404 HISTORY OF METHODISM. 
 
 We were impressed with these thoughts in consid- 
 ering the history of one beautiful man, distinguished 
 more for his pulpit eloquence and pastoral fidelity 
 than for his management or forensic power. He was 
 in great demand in the Middle States for many years. 
 Yet the time came before he was sixty years of age 
 that he was not wanted, and it broke his heart. This 
 would not have been so, had his old admirers lived 
 and retained their position. But dying, or standing 
 aside to give place to new-comers, their old love 
 could not benefit him, and their successors only knew 
 him as an old preacher, while they coveted one more 
 youthful and sprightly. 
 
 THE GENERAL CONFERENCE OF I 84O 
 
 convened in the city of Baltimore, and was treated to 
 a very long and elaborate address from the bishops, 
 evidenly written by v Bishop Soule, and more than one 
 third of it was devoted to abolitionists, expressing 
 sentiments which naturally led its author to affiliate 
 with the South in repudiating the old antislavery 
 Methodist Episcopal Church, and inuniting with that 
 of the Church South. 
 
 This conference was honored with the presence of 
 the celebrated Rev. Robert Newton, as the represen- 
 tative of English Methodism, who was cordially re- 
 ceived, as was the letter which he bore, except so far 
 as it referred to the vexed question. To this point the 
 Conference made a respectful reply, attempting to 
 justify its position in the usual way of the times, 
 throwing the responsibility on the State governments, 
 etc. The missionary society was reported as being 
 in a nourishing condition, having appropriated 
 
ANTISLA VER Y A GIT A TIOiV. 405 
 
 $411,810.96 during the four preceding years, and 
 more than doubled the collections of 1839 in 1840. 
 
 This conference was also entertained with more 
 than the usual number and variety of petitions and 
 memorials, particularly on the subject of the day. A 
 very considerable number of them asked for "a mod- 
 erate episcopacy," — implicating the episcopal adminis- 
 tration since 1836, which we shall notice hereafter — 
 the election of presiding elders by their conferences, 
 who had in many cases represented the bishops, and 
 not their real constituents, and lay delegation. These 
 petitions came generally from abolitionists, but effect- 
 ed nothing, as was probably expected. Yet some of 
 these same delegates who opposed the prayer of the 
 petitioners, afterward struck for lay delegation, and 
 carried it. That their successors may some time grant 
 the other particulars in the prayer is by no means 
 impossible. Great men have been known to change 
 their opinions, and favor what they once opposed, 
 and they might have been right in both cases. With 
 regard to prudential matters, what may be inexpedi- 
 ent to-day may be very appropriate hereafter. 
 
 We have seen with what difficulties our Church 
 made its first real success in education. But our lit- 
 erary institutions had now come to multiply so rap- 
 idly that the General Conference of 1840 deemed it 
 necessary to suggest caution, and advised the perma- 
 nent settlement of existing ones before proceeding to 
 originate others. It fully indorsed the administration 
 of the bishops, and avowed the right of bishops and 
 presiding elders to refuse to put a motion to vote 
 which they should consider foreign to the proper 
 business, or inconsistent with constitutional provisions, 
 
406 HISTORY OF METHODISM. 
 
 and also, their right to adjourn a conference without 
 a vote." Temperance, too, received special attention ; 
 but the substitution of Mr. Wesley's rule in the place 
 of the one then in force failed, by a ridiculous miscon- 
 struction of the proviso, connected with the restrictive 
 rules, making a three-fourths vote of each and every 
 annual conference necessary to a change, instead of 
 three-fourths of the whole who should be present 
 and vote. Ridiculous, we say, because this proviso 
 was rearranged, as elsewhere shown, to avoid this 
 very construction, to which it was fairly liable in its 
 former wording. 
 
 OF RECEIVING PREACHERS, ETC. 
 
 There had long existed a feeling among us that 
 some provision should be made for receiving minis- 
 ters and members from other denominations without 
 subjecting them to the usual probation, etc., required 
 of others ; but nothing had been effected. This con- 
 ference met the demand in a wise and fraternal man- 
 ner, setting an example to conceited sectaries that 
 they may profitably consider. Under this arrange- 
 ment we recognize the orders and standing of 
 Christian ministers and members of every denomina- 
 tion, and admit them to our fellowship without 
 re-baptism or re-ordination. Fortunately the rule did 
 not require a letter of recommendation. That would 
 often have rendered it ineffective, since many Churches 
 would give no such letter. It merely provided for 
 receiving members "in good standing" in other 
 Churches, without stating what evidence of that fact 
 should be required. Hence, where we knew such 
 applicants could not obtain letters, owing to the 
 
ANT I SLA VER Y A GIT A TION. 407 
 
 prejudice of their Churches, we took them without, 
 advising them first to send their pastors letters of 
 withdrawal. This was a very convenient arrange- 
 ment, though we have had no great use for it, 
 believing it to be more becoming to swell our num- 
 bers by converting sinners to God than by pros- 
 elyting saints of other denominations. (See Disci- 
 pline, par. 49, 209, 213.) 
 
 OTHER MEASURES ADOPTED. 
 
 This conference resolved to have three missionary 
 secretaries instead of one, and elected Nathan Bangs 
 for the East, William Capers for the South, and Ed- 
 ward R. Ames for the West; but this arrangement 
 did not seem to give satisfaction, though it consid- 
 erably increased the collections, and was abolished 
 after four years' trial, and the work was devolved 
 upon one secretary, Rev. Charles Pitman, a man of 
 great popularity with his people. 
 
 Bishop Soule was appointed to represent the 
 Church in the British Conference in 1842, with 
 Rev. Thomas B. Sargent as traveling companion. 
 Bishop Hedding received a similar appointment to 
 the Canada Conference. The pastoral address was 
 fragrant with congratulation, seeing little to regret, 
 and much to expect in the way of progress. Bishop 
 Soule closed the conference with a few remarks, re- 
 joicing in the excellent spirit that had been mani- 
 fested, and the prospect of peace and unity, little 
 thinking that in five brief years from that day, he 
 himself, the most loyal among loyalists, would no 
 longer be a member even of the Church he had so 
 much loved. 
 
408 HISTORY OF METHODISM. 
 
 But, after all, the conference did not satisfy the 
 extremists of either party. The middle men were 
 better pleased, because they had passed another cri- 
 sis without a general " break-up." They believed 
 the South would stand it, and hoped the abolition- 
 ists would, and devoutly prayed that something 
 might occur to prevent the threatened division. 
 
GREAT REVIVALS. 409 
 
 CHAPTER IX. 
 
 GREAT REVIVALS — CONFERENCE RIGHTS — GENERAL CONFER- 
 ENCE OF 1844 POWERS OF BISHOPS RESTRICTIONS ON 
 
 THE ITINERANCY CONFLICT WITH PROVIDENCE. 
 
 FROM the year 1840 to the year 1844, a general 
 revival of religion prevailed throughout the 
 country. This fact was recognized by the bishops 
 in their address to the General Conference in 1844, 
 wherein they declared that "No period of our de- 
 nominational existence has been more signally dis- 
 tinguished by great and extensive revivals of the 
 work of God, and the increase of the Church." The 
 work was attributed to various causes. The real ex- 
 citing cause was, doubtless, the outpouring of the 
 Spirit of God upon the public heart, directing atten- 
 tion to the subject. While we believe that the Spirit 
 operates more or less at all times, and upon all minds, 
 and that all good thoughts, purposes, and emotions 
 are attributable to its influence, we can not doubt 
 that it is occasionally shed forth in peculiar copious- 
 ness and power, arousing Christians to an unusual 
 degree of spiritual interest, and begetting tenderness 
 on the minds of others. This seems to have been 
 the case at the time referred to ; one evidence of 
 which was, that numerous little prayer-meetings 
 were instituted, to pray especially for a revival of re- 
 ligion and the conversion of sinners. There was a 
 
 35 
 
4 1 HIST OR Y OF ME T HOD ISM. 
 
 pretty general conviction among evangelical Christians 
 that it was time for God to work, and they were so 
 anxious to see a revival they exerted themselves 
 with a degree of earnestness, appropriateness, and 
 energy, scarcely ever witnessed among some of them 
 since the days of Whitefield. 
 
 While, therefore, we attribute the work to God, 
 as its efficient author, we recognize peculiar Chris- 
 tian exertion as its means. If it originated in a 
 remarkable outpouring of the Spirit, it was encour- 
 aged and carried forward instrumentally by a remark- 
 able effort. Measures which had been repudiated as 
 repugnant to the true philosophy of revivals, were 
 now introduced and pushed with much fervor. The 
 laity were called into action, foreign aid was invoked, 
 evangelists were flying from field to field, and the 
 work of saving souls was made the all-absorbing 
 subject. 
 
 Another circumstance probably had considerable 
 effect. We refer to the emphatic inculcation of the 
 doctrine of Christ's second coming, and the transac- 
 tions which are to follow — sentiments known as Mil- 
 lerism. Various ministers of different denominations 
 heralded tnese truths all over the land with great 
 pathos and power. The errors with which they were 
 associated did not lessen their influence, but rather 
 rendered them more impressive. Taken together, 
 the presentation was an alarming affair. Some of 
 the sermons delivered on different occasions were 
 frightful to "the very elect," and it would not have 
 been wonderful if many had plunged into hopeless 
 despair, for the argument was so nicely drawn that 
 few could see its fallacy ; the honesty and devotion 
 
GREA T RE VIVALS. 4 1 1 
 
 of many of the speakers so manifest, they could not 
 well be questioned; and the sentiments inculcated so 
 exciting in their tendency, that none but very good 
 or very bad people could hear them proclaimed 
 without trembling for their own safety. Hence, 
 while few believed the doctrine that Christ would 
 come in 1843, many feared it ; and having full confi- 
 dence in the divine reality and importance of religion, 
 they were impelled to seek it then ; whereas, under 
 other circumstances, they might have remained im- 
 penitent. But still, they were really converted. 
 Though it was a mistake which stimulated them to 
 action, the process they pursued was right, and the 
 result pure. The mistake had no other influence in 
 this regard than to prompt them to seek religion 
 tJicn ; which done, the}- found peace in believing. 
 But it afterward became identified with so many 
 other heresies, it poisoned many who came under its 
 influence, and interposed one of the greatest obstacles 
 to the" progress of religion that has ever been con- 
 trived. This we believe to be a just view of the sub- 
 ject in general. There were, doubtless, instances in 
 which religion and Millerism were so combined, that, 
 when the error of the latter was demonstrated, all 
 confidence in the former was abandoned. 
 
 Under all these circumstances, it is not improbable 
 that some improper measures were employed, or that 
 others were carried to extremes, and operated to 
 produce more chaff than wheat. But, notwithstand- 
 ing, there was much wheat gathered. It is true 
 many fell away, but not a larger proportion, we think, 
 than is usual. When it is said that the Methodist 
 Episcopal Church suffered a net decrease of more 
 
412 HISTORY OF METHODISM. 
 
 than fifty thousand members between the years 1 844 
 and 1847, it should be remembered that in 1843 ner 
 net increase was 154,634; and the year following-, 
 102,831, making a net increase in two years of 257,465 
 members, thus exceeding all precedent by tens of 
 thousands. The ordinary ratio of apostasies, there- 
 fore, accounts for an appalling decrease, without dis- 
 paraging the character of the work in the least. 
 
 But other items come into this account that are 
 important to the calculation. During this time there 
 was a vigorous effort made by come-outers of differ- 
 ent classes to break down the Churches, and scatter 
 them to the four winds. While the revival was in 
 progress, their influence was partly counteracted; 
 but as the excitement abated, they became more 
 successful. This, taken in connection with the fact 
 that there was scarcely a revival in the country, and 
 that thousands of Church members die annually, goes 
 far to explain the decrease conceded, and leaves 
 little to charge to the mismanagement of the revival 
 under consideration ; and especially if it be remem- 
 bered that many of the converts were treated by cer- 
 tain ministers and laymen more as dupes or hypo- 
 crites than as the lambs of Christ's flock. 
 
 But some, we are aware, took other views of the 
 subject, and, we fear, so far fell out with God's 
 method of converting sinners that they did but little 
 good. It is certain they never, made many genuine 
 converts by preaching against excitement and ridicul- 
 ing revival measures. Some ran so low, their 
 Churches became so sleepy and cold, and their con- 
 gregations so thin, they were about willing to let the 
 Lord work in any way, and by whomsoever he would. 
 
GREA T RE VIVALS. 4 1 3 
 
 While revivals were operating to sustain and 
 consolidate the Church, the questions of slavery and 
 abolition were agitating it, and threatening its very 
 existence. Growing out of this agitation was another 
 question of little less interest or danger ; we refer to 
 what was known as the question 
 
 OF CONFERENCE RIGHTS. 
 
 Prior to this time bishops had been regarded as 
 chairmen in annual conferences, not merely to attend to 
 the few items of business specified in the Discipline, 
 but any other business connected therewith. It had 
 been customary from the beginning for annual con- 
 ferences to give expression to their sentiments on all 
 moral questions without episcopal let or hinderance. 
 But in bringing forward resolutions against slavery, 
 an evil denounced by the Church from the beginning, 
 the bishops refused to entertain them, on the ground 
 that they were not legitimate ''conference business." 
 Certain presiding elders took the same position in 
 their quarterly conferences. Rev. Daniel Dorchester, 
 of the New England Conference, did so, and even 
 adjourned a conference at Westfield without a vote, 
 and against the remonstrances of the members. The 
 next annual conference tried and convicted him of 
 maladministration. From this decision he appealed 
 to the General Conference of 1840, which reversed 
 the decision, virtually justifying his course. It also 
 approved of the administration of the bishops, for- 
 bidding antislavery action, thus leaving the annual 
 conferences without the right of acting on any subject 
 whatever outside of the twenty-three questions pro- 
 posed in the Discipline. (See ^[ 105.) This was 
 
4 1 4 HI ST OR Y OF ME T HOD ISM. 
 
 true, also, of the quarterly conferences ; they were 
 restricted to the business prescribed for them. And, 
 worse still, presiding elders were authorized to close 
 any session at their discretion without a vote of the 
 body ; and the bishop to adjourn an annual confer- 
 ence after one week. 
 
 Abolitionists contended earnestly against these 
 assumptions of episcopal authority, and conquered, 
 practically, so that they were allowed to oppose 
 slavery by conference action; and, in 1872, the rule 
 authorizing bishops and presiding elders to adjourn 
 conferences was ordered to be stricken out of the 
 book, though they may still refuse to put a motion 
 on any subject which, in their opinion, does not relate 
 to the proper business of the conference. 
 
 Whether this is the right ground for the Church 
 to occupy is worthy of consideration. If bishops 
 are a higher order of ministers, appointed by God 
 himself to govern other ministers and the people, as 
 claimed by Romanists, then the conferences ought to 
 obey them in all things. But if they are not higher 
 in order, and are only officers, as our Church claims, 
 it seems hardly reasonable to assume that they are 
 wiser and safer and more loyal than a conference of 
 two or three hundred ministers, over whom they may 
 happen to preside. While we are compelled to con- 
 cede that our Church has been very fortunate in the 
 selection of men for this office, they have never 
 proved themselves infallible. Many of our grandest 
 achievements have been projected and carried through 
 in opposition to their opinions. And it can not be 
 otherwise, so long as they are human. To give 
 them the power, therefore, to block all proceedings, 
 
GREA 1 ' RE VJVALS. 4 1 5 
 
 except in the few items named, seems to be quite 
 unreasonable. Nor have we any evidence that the 
 presiding elders are so much superior to the bodies 
 over which they preside that it is necessary to give 
 them overruling authority, as was done in the case 
 named. 
 
 We refer to these matters as an important part of 
 our history during the period under consideration. 
 The assumption of episcopal authority contributed 
 nearly as much toward the secession of abolitionists 
 as slavery itself. In disgust with these high claims, 
 they entirely repudiated episcopacy, and ran to the 
 extreme of democracy. Methodism should occupy 
 the middle ground, giving each department its proper 
 functions, with ample authority to execute them, and 
 holding each responsible to some supervisory juris- 
 diction. The "one-man government " is a dangerous 
 one, whether in Church or State. The tendency of 
 power is to multiply. History admonishes us to be 
 cautious. "A nation," says the immortal Montes- 
 quieu, " may lose its liberties in a day, and not miss 
 them in a century." "It is against silent and slow 
 attacks that a nation should be particularly on its 
 guard." Popery was once as pious and harmless as 
 Methodism is to-day, and had it remained so, Meth- 
 odism would never have been needed. In running 
 after power it apostatized, and became the ' ' man of 
 sin," and is a beacon of warning to all other Churches. 
 
 OF THE GENERAL CONFERENCE OF 1 844. 
 
 This body convened in Greene Street Church, 
 New York, Bishops Soule, Hedding, Andrew, 
 Waugh, and Morris being present. In referring to 
 
4 1 6 HI ST OR Y OF ME T HOD ISM. 
 
 Bishop Roberts, who had lately deceased, they said: 
 "In the character of this faithful servant of Christ 
 and the Church, the attributes of a primitive 
 Christian bishop were developed in an eminent 
 degree. . . . He traveled and preached the 
 Gospel for more than forty years ; and for almost 
 twenty-seven years he discharged the arduous duties 
 of a general superintendent. . . .In the amia- 
 bleness of his spirit, the humility of his mind, the 
 courtesy of his manners, the kindness of his words 
 and actions, and in the spirituality and power of his 
 ministry, there is a sweet savor, which will embalm 
 him in the memory of the ministers and people of 
 his charge." 
 
 The death of Bishop Roberts, and the rapid 
 extension of the work, rendered it necessary to increase 
 the episcopal force, whereupon Revs. Leonidas L. 
 Hamline and Edmund S. Janes were elected to that 
 office. The former was born in Burlington, Connec- 
 ticut, May 10, 1797, where he early joined the 
 Congregational Church, supposing himself to be a 
 Christian, which he afterward found to be a mistake. 
 His early leanings were toward the ministry, but he 
 changed his mind, and was admitted to the bar at 
 Lancaster, Ohio, in 1827. The following year he 
 became particularly interested in the welfare of his 
 soul, and, by the aid of some Methodist friends, found 
 peace in believing, He was soon after licensed to 
 preach, and joined the Ohio Conference in the 
 Autumn of 1832. In 1835 ne was stationed in Cin- 
 cinnati, where he became assistant editor of the 
 Western Christici7i Advocate, in the place of Rev. 
 W. Phillips, deceased. He was bishop eight years, 
 
GREA T RE VIVALS. 4 1 7 
 
 in poor health much of the time, when he resigned 
 the office, and returned to the ranks of the Ohio 
 Conference, superannuated. He was a very devout 
 man, an able writer and preacher, and generally be- 
 loved. He closed his suffering, yet happy life, at 
 Mt. Pleasant, Iowa, February 22, 1865. 
 
 Bishop Janes was born in Sheffield, Massachusetts, 
 trained at Salisbury, Connecticut; joined the Philadel- 
 phia Conference in 1830; was appointed Financial 
 Secretary of the American Bible Society in 1841 ; and 
 elected bishop in 1844, to which he has devoted his 
 heart and life ever since, with unabated interest, and 
 is still at work, generally known, and highly esteemed. 
 
 THE POWERS OF THE BISHOPS DEFINED. 
 
 We have already referred to some complaints 
 with regard to the administration of the bishops, 
 indicated by petitions to the General Conference four 
 years before, asking for a "moderate episcopacy." 
 The bishops, in their address to the General Conference 
 of 1844, desiring to allay any fears that might exist 
 on that point, denned their position and powers in 
 so just a manner, and so contrary to sentiments 
 afterward assumed by certain Southern delegates, 
 and latterly by some Northern preachers, that we 
 deem it appropriate to quote their words. They 
 say: "Without entering minutely into the details 
 of what is involved in the superintendency, it is 
 sufficient for our present design to notice its several 
 departments. 1. Confirming orders by ordaining 
 deacons and elders. We say confirming, because the 
 orders are conferred by another body, which is inde- 
 pendent of the episcopal office, both in its organiza- 
 
4 1 8 HIST OR Y OF ME T HOD ISM. 
 
 tion and action. This confirmation of orders, or 
 ordination, is not by virtue of a distinct and higher 
 order; for, with our great founder, we are convinced 
 that bishops and presbyters are the same order in the 
 Christian ministry. And this has been the sentiment 
 of the Wesleyan Methodists from the beginning. 
 But it is by virtue of an office constitued by the 
 body of presbyters for the better order of discipline." 
 (See Journal, pp. 154, 155.) 
 
 NEW RESTRICTIONS ON THE ITINERANCY. 
 
 The bishops had been practicing for several years 
 under a rule made by themselves disallowing a minis- 
 ter to remain more than four years in succession in 
 the same city. If held subordinate to the calls of 
 Divine Providence, it was not unreasonable, as in 
 those days, four years was generally long enough; but 
 as a rule from which there could be no deviation what- 
 ever, it allowed them to follow Providence to the ex- 
 tent of four years, but no further. And to render it 
 still more unreasonable and disastrous, it was added, 
 that a minister having been in a city four years, should 
 not return to it till he had been absent six years. 
 
 Another Episcopal rule, in keeping with this, was, 
 that a preacher should not remain in the same station 
 more than two years in six. These rules saved the 
 bishops the trouble of inquiring into the will of God, 
 or the best interest of the cause in the cases in- 
 volved; but that they sometimes came sadly in collision 
 with both is as demonstrable as any thing of the kind 
 can be. Still, on the recommendation of the bishops, 
 these rules were adopted by the General Conference, 
 and inserted in the Discipline, where they remained 
 
GREAT REVIVALS. 
 
 419 
 
 a few years and were then superseded by the pres- 
 ent arrangement, restricting the continuance of a 
 preacher to the same appointment to three years in 
 six. But this rule, allowing of no exception in the 
 ordinary work, is open to the same objection, though 
 less liable to prove hurtful to the cause than the 
 former. 
 
 THE GROUND ASSUMED. 
 
 The ground assumed by the opponents of these 
 rules was, that, however desirable it might be for 
 bishops to have some general understanding among 
 themselves as to the proper policy to be pursued in 
 particular cases not settled by the Discipline, the less 
 they should commit themselves to do or not to do in 
 matters of expediency before ascertaining all the facts 
 bearing on the case, the better. And the same was 
 thought to be true of the General Conference. It 
 may safely make rules providing for deviations under 
 peculiar circumstances, with entire respect to Divine 
 Providence, and the welfare of the cause ; but to bind 
 the bishops rigidly to a set of rules, and allow them no 
 discretion or deviation, under any circumstances what- 
 soever, shows very great want of confidence in them 
 or in God. Their idea was to make the rules, but 
 to provide for deviations, as in the case of agents for 
 literary institutions, etc., who can only be appointed 
 by a bishop, when requested by an annual confer- 
 ence. (See Discipline, ^219.) It was on this princi- 
 ple that the writer opposed the extension of the term 
 to three years. He believed that two years were 
 generally sufficient, and that where a longer term 
 was necessary, there would be good sense and piety 
 
420 HISTORY OF METHODISM. 
 
 enough in the bishop and conference tcf grant it. 
 But the majority decided to make the term three 
 years, and allow no man to remain a minute longer, 
 however loudly Providence might call for the fourth. 
 The result is, some desire to stay three years who 
 really ought to remain but one, and the call in a 
 very few cases is louder and more emphatic for the 
 fonrtJi year than it was for the first or the third, but 
 there is no administrative power on earth to grant it. 
 
 This is thought to be inconsistent, I. Because, as a 
 Church, we claim to be especially led by Providence. 
 2. Because that we pray to be so led, whereas we 
 have already determined not to follow Providence be- 
 yond three years, however loudly it may call. While 
 it may not often be desirable to go beyond this limit, 
 the bishops, in concurrence with the conference, 
 should have authority to do so in great emergencies. 
 Of course, this would require investigation and decis- 
 ion, where now the rule excludes both. If the Gen- 
 eral Conference were to make a rule appointing the 
 presiding elders by seniority of service, and the 
 preachers in regular rotation, without regard to adap- 
 tation, it would relieve them altogether; they would 
 hardly be needed. But that would be folly. Are 
 not the inflexible rules objected to liable to a similar 
 charge ? 
 
 The itinerancy is the stamped feature of Method- 
 ism, to which it is largely indebted for its success, 
 and it must be maintained. We would make no 
 suggestion looking toward its overthrow. Any rule 
 that holds a man to a position the second or third 
 year, who clearly ought to vacate at the close of 
 the first, is an error. But it does happen in the 
 
GREA T RE VIVALS. 42 1 
 
 course of time, that the very man whom Providence 
 requires to leave one place at the close of the first 
 year, is required to continue the fourth in another place 
 by the same high authority. May not the Church 
 safely provide for following Providence in the latter 
 case, as well as the former? We think so. But the 
 General Conference seems to have been strangely 
 averse to it. Formerly, some bishops would allow a 
 preacher to remain an extra year as supernumerary, 
 and this relieved the difficulty. (See South Fifth- 
 street, Minutes, 1858. New York East Conference.) 
 But somebody became alarmed for the itinerancy, 
 and procured the enactment of a rule prohibiting 
 even this. (See Dis. ^[ 295.) 
 
 Thus our bishops are now so hedged about that 
 they can not appoint a man an extra year if it were 
 to save the universe, showing a mortifying distrust not 
 of bishops only, but of the whole Church. How- 
 ever, the writer is not tenacious. He ventures these 
 suggestions for what they may be worth. God is good 
 enough to overrule our errors, and will probably do 
 so in this case. But a majority may take other views, 
 and maintain our" long continued course. 
 
422 HISTORY OF METHODISM. 
 
 CHAPTER X. 
 
 SLAVERY — ITS EARLY TREATMENT SUSPENSION OF HOSTILI- 
 TIES ABOLITIONISM AND THE GENERAL CON- 
 FERENCE OF 1836, ETC. 
 
 NO history of Methodism can be true to the 
 subject, which does not indicate something 
 further of its relations to negro slavery. Now that 
 it is abolished both in England and America, the 
 two grand centers of Methodism, many are quite 
 willing to claim the honor of the noble achievement, 
 who are known to have opposed it to the last, while 
 some take more credit than belongs to them, and 
 ignore others who acted a more influential part. 
 
 This remark is fully justified by the four or five 
 histories of emancipation which have been and are 
 now being published. They almost entirely over- 
 look the agency of Methodism — in some cases, prob- 
 ably, from prejudice, and in others from ignorance. 
 The several authors wrote from their respective stand- 
 points, neither of which was favorable to a proper 
 appreciation of the part which the Church acted in 
 the long and tedious conflict. In saying this, we are 
 by no means so blind to its defects as to believe that 
 its course was always right, or the most favorable to 
 the final result. This can not be predicated of any 
 Church or association in the country. Even the 
 Quakers, who were for a while more distinguished 
 
SECTIONAL DIFFERENCES. 423 
 
 for opposition to slavery, perhaps, than any other 
 religious society, once tolerated slave-holding among 
 their members. But we are quite satisfied that the 
 Methodist Episcopal Church, with all her defects, 
 did contribute more toward the wonderful consum- 
 mation than is generally attributed to her. Let us 
 glance at the facts, good and bad, and see how far 
 they justify this opinion. 
 
 mr. wesley's position. 
 
 Mr. Wesley's hostility to slavery, in all its moods 
 and tenses, is not generally understood. When in 
 Georgia and South Carolina, in 1736, he was deeply 
 affected with the heathenish condition of the slaves, 
 but, returning home soon, was unable to do much 
 for them; but, twenty years after, he corresponded 
 with Rev. Samuel Davis, a Presbyterian, of Virginia, 
 and sent him a present of books for their benefit. 
 About that time, a Mr. Gilbert, of Antigua, speaker 
 of the House of Assembly, visited England, accom- 
 panied by four of his slaves, where he heard Mr. 
 Wesley preach, and was converted December 29, 
 1758. Mr. Wesley baptized two of the slaves. 
 They laid the foundation of the Wesleyan missions, 
 which did much to prepare the slaves of the West 
 Indies for emancipation. 
 
 In 1774, he published a large pamphlet, entitled, 
 "Thoughts upon Slavery," one of the most elabo- 
 rate and able works on the subject in the English 
 language. It exerted a powerful influence on the 
 public conscience, and contributed largely, Ave have 
 no doubt, to multiply the petitions which began, ten 
 years after, to flow into Parliament against the slave- 
 
424 HISTORY OF METHODISM. 
 
 trade. It was sent out in every direction with his 
 preachers, and was widely scattered by them both in 
 Europe and America. How much he inspired Mr. 
 Clarkson, who was the very soul of the antislavery 
 movement in England, we can not say ; but it is cer- 
 tain that he gave him his most hearty approval. In 
 one of his letters to him, he said: "Go on, in the 
 name of God and in the power of his might, till 
 even American slavery (the vilest that ever saw the 
 sun) shall vanish away before it." Prior to this, he 
 had taken a lively interest in the bills which were 
 proposed to Parliament by Messrs. Pitt, Wilberforce, 
 and others, and which finally resulted not only in 
 the abolition of the slave-trade, but in the overthrow 
 of slavery itself throughout the British dominions. 
 
 THE ATTITUDE OF EARLY METHODISTS IN AMERICA. 
 
 Wesley's followers naturally sympathized with his 
 antislavery views, so that when some of them came 
 to America as missionaries, they were in no mood 
 to tolerate the system of slavery, which they found 
 there on every side. They began at once to preach 
 and talk privately against it. For a while they 
 made considerable headway. At a conference of 
 the preachers, in 1780, the matter was introduced 
 and decided thus: "Does the conference acknowl- 
 edge that slavery is contrary to the laws of God, 
 man, and nature, and hurtful to society, contrary to 
 the dictates of conscience and pure religion, and 
 doing that which we would not others should do to 
 us and ours? Do we pass our disapprobation upon 
 all our friends who keep slaves, and advise their free- 
 dom? Answer. Yes." 
 
SECTIONAL DIFFERENCES. 425 
 
 Four years after, at which time the Church Avas 
 duly organized, the conference prohibited "the buy- 
 ing or selling the bodies and souls of men, women, 
 or children with an intention to enslave them," thus 
 striking boldly at the slave-trade and excluding it 
 from the Church. It also made provision for expell- 
 ing all members who would not manumit their slaves, 
 pronouncing slavery ' ' contrary to the golden law of 
 God, the inalienable rights of mankind, as well as 
 every principle of the Revolution." 
 
 But the abomination was too deeply rooted in 
 the cupidity of the people to be easily eradicated. 
 It was profitable, and becoming more and more so 
 every year, especially in the South. The Northern 
 States had seen the evil, and were working out of 
 it. Massachusetts adopted a bill of rights in 1780, 
 and New Hampshire a Constitution about that time, 
 which made them both free by judicial interpreta- 
 tion. The others followed with immediate or gradual 
 emancipation, but not without intense and persistent 
 antislavery work. 
 
 Young Methodism did its part in these move- 
 ments, according to its little strength and influence. 
 It made many rules, from time to time, to restrain 
 its preachers and members from participating in the 
 great evil; but still it grew and prevailed. Both 
 traveling and local preachers became entangled in it 
 to such an extent that all attempts to effect emanci- 
 pation seemed useless. 
 
 A TURN IN THE TIDE. 
 
 Here the tide gradually turned, and a new style 
 of legislation was adopted, for reasons which can be 
 
 36 
 
426 HISTORY OF METHODISM. 
 
 easily imagined. In 1 804, preachers were required 
 to admonish all slaves to render due respect and 
 obedience to their respective masters; and, four 
 years later, all that related to slave-holding among 
 private members was struck out of the Discipline, 
 and annual conferences were authorized to make 
 their own regulations relative to buying and selling 
 slaves. This was done to throw off responsibility, 
 and let the conferences concerned manage the troub- 
 lesome question to suit themselves. (Stevens's His- 
 tory, Vol. IX, p. 454.) 
 
 It was reaffirmed in 18.12, and rescinded in 1820, 
 and, in 1824, instructions were added with regard to 
 the treatment of slaves, their emancipation appearing 
 to be impossible. After this, for several years, the 
 General Conference said little on the subject; but 
 the Southern conferences regularly drifted from orig- 
 inal principles until they came to regard slavery as 
 just and right, as may be seen from the action of 
 the Georgia Conference of 1837, m these words: 
 
 "Whereas, there is a clause in the Discipline of 
 our Church which states that we are as much as 
 ever convinced of the great evil of slavery; and 
 whereas, the said clause has been perverted by some 
 and used in such a manner as to produce the impres- 
 sion that the Methodist Episcopal Church believed 
 slavery to be a moral evil'; therefore, 
 
 "Resolved, That it is the sense of the Georgia 
 Annual Conference' that slavery, as it exists in the 
 United States, is not a moral evil." 
 
 Looking at this declaration, to which we never 
 heard a demur from the extreme Southern confer- 
 ences, in connection with the denunciations of slavery 
 
SECTIONAL DIFFERENCES. 
 
 427 
 
 proclaimed by the fathers of the Church, one may 
 be surprised at the wonderful apostasy which it 
 indicates; but the same great change transpired in 
 all classes of society, and in all parts of the country. 
 The North even, after abolishing slavery as a sin and 
 blot upon a free government, came to indorse and 
 defend it with almost as much vehemence as the 
 slave-holders themselves, as will be seen when we 
 come to speak of slavery and abolition. Though 
 few citizens of the free States owned slaves, the 
 whole community was interested in the products of 
 their labor. Cotton, rice, sugar, tobacco, etc., were 
 staple articles of commerce, which the free States 
 needed and could get in exchange for food, cloth- 
 ing, and various kinds of costly furniture, in great 
 demand with slave-holders. 
 
 Besides, these gentlemen spent large sums of 
 money North, during the Summer months, at our 
 hotels and watering-places, and in the education of 
 their children. There were other bonds of union 
 between the two sections, created by intermarriages, 
 Church, political, and other fellowships, to say noth- 
 ing of personal esteem, which was very strong on 
 both sides. The notable hospitality of slaveholders 
 had endeared them to many a Northern heart. All 
 these things combined to intrench slavery in public 
 confidence; and, had the South managed their great 
 advantage with more prudence, they might have 
 retained their position to the present time. 
 
 ORIGINAL PRINCIPLES REAFFIRMED. 
 
 But the General Conference rallied, in i860, and 
 reiterated our old principles, saying, "We believe 
 
428 HISTORY OF METHODISM. 
 
 that the buying, selling, or holding of human beings, 
 to be used as chattels, is contrary to the laws of God 
 and nature, and inconsistent with the golden rule," 
 etc., and admonished our preachers and people "to 
 seek its extirpation by all lawful and Christian 
 means." Four years after, the general rule was 
 changed to prohibit slave-holding, as well as buying 
 or selling slaves. 
 
 The retrogression of the Church, however, to 
 which we have referred, was not complete. The 
 Discipline still retained much of its former antago- 
 nism to the system, and contemplated its overthrow, 
 which, though partially inoperative for a time, be- 
 came of the utmost importance to abolitionists after- 
 ward, when accused of disturbing the peace of the 
 Church. The General Rules still prohibited "the 
 buying and selling of men, women, and children 
 with an intention of enslaving them," while the 
 chapter on slavery proposed active measures for its 
 abolishment. 
 
 This was the standing sentiment of the Church, 
 officially published North and South from year to 
 year, and had more or less to do with creating that 
 state of things which produced emancipation. We 
 have yet to know of another Church or associa- 
 tion embracing the slave-holding States that took a 
 stronger position. Besides, the Church during all 
 this time was pushing its evangelizing labors among 
 the slaves, and thus preparing them for liberty. 
 
 THE SUBJECT STILL ALIVE. 
 
 This quiet, however, in the General Conference 
 did not put the subject to rest either in the Church 
 
SECTIONAL DIFFERENCES. 
 
 429 
 
 or out of it. Slave-holders never failed to be present 
 in Congress with some new demand, or to find par- 
 ties of opponents scattered about the country, w r ho 
 were not wanting in zeal or courage to denounce 
 them. It was impossible to keep the subject down. 
 Slaves would run away and must be caught. This 
 often created no little excitement. The fact that the 
 land of the free should be the hunting-ground of 
 oppressors was, to say the least, extremely mortify- 
 ing. Besides, the free negroes were multiplying by 
 one means and another, and certain slaves were get- 
 ting to know more, and becoming less valuable, and 
 there was no possible way to get rid of them. These 
 circumstances taxed the wisdom of the South ex- 
 ceedingly. At length, a semi-religious thought oc- 
 curred to some one, who expanded it into a magnifi- 
 cent plan to remove the free negroes, who were 
 regarded as a nuisance, and such slaves as their 
 owners might feel disposed for one reason or another 
 to manumit, in a benevolent way. After mature 
 deliberation, though without fully comprehending all 
 the bearings of the project, in 18 16 
 
 THE COLONIZATION SOCIETY WAS ORGANIZED IN 
 
 the City of Washington, and pressed upon public 
 attention as a Christian institution, designed to pro- 
 mote the welfare of the colored race. Auxiliaries 
 were formed and agents appointed in all parts of the 
 country. To the North it was represented as an anti- 
 slavery missionary movement, calculated to under- 
 mine slavery and redeem Africa. With this under- 
 standing many Churches indorsed it, and took collec- 
 tions in its interest. The General Conference of 
 
430 HISTORY OF METHODISM. 
 
 1824 considered the subject, but, for the want of infor- 
 mation, did not commit itself further than to authorize 
 the bishops to send missionaries to Africa under its 
 auspices so soon as the funds would justify it. But 
 four years after it highly approved its objects and 
 measures, and recommended the ministry and mem- 
 bership to favor it, by collections and otherwise. 
 It subsequently repeated the recommendation with 
 much emphasis. This brought its claims before the 
 whole Church, and with it the correlative question 
 of slavery. 
 
 About this time, too, the society unsuspiciously 
 solicited sermons to be preached by ministers gener- 
 ally on the Fourth of July, and collections to be taken 
 for the promotion of its objects. Many responded 
 favorably, printed their sermons, and sent them 
 broadcast by mail, not overlooking the Southern 
 States, to which the society properly belonged. But 
 they were so full of liberty to the captives that they 
 created a terrible excitement. Dr. Capers was led to 
 doubt, on reading these stirring productions, whether 
 he was in favor of the society or not, and said, in a 
 letter to Dr. Bangs, editor of The Christian Advocate, 
 that if "he had been the author and distributor of 
 them, and had been compelled to suffer death for it, 
 he might not have called the punishment a persecu- 
 tion." He thought the managers should have known 
 better than to have issued such an invitation, and he 
 pronounced it a " miscarriage." 
 
 But the society did not take zvell with antislavery 
 men. To their apprehension it was a suspicious 
 affair, and they soon denounced it as a pro-slavery 
 movement. In support of this opinion they urged 
 
SECTIONAL DIFFERENCES. 43 I 
 
 that Judge Bushrod, its first president, and nearly all 
 its managers, were slave-holders, and that twelve of 
 its seventeen vice-presidents were Southern men. Be- 
 sides, it originated in the South, and claimed South- 
 ern support on the ground that it "must materially 
 tend to secure the property of every master in the 
 United States in his slaves." And what placed this 
 point beyond question with the people was its bitter 
 hostility to antislavery measures. But still many wise 
 men thought they saw good in it, and gave it their 
 cordial support. 
 
 We have not room to repeat the arguments on 
 either side. Who was right or wrong is of no ac- 
 count now. Nothing can be more certain than that 
 the Colonization Society originated in the South, 
 and was intended to fortify slavery, and increase the 
 value of slave property. But instead of doing so, 
 it inaugurated a discussion through the free States 
 that produced emancipation — showing that God 
 sometimes leads men and nations in ways that they 
 do not understand. 
 
 ANTISLAVERY SOCIETIES ORGANIZED. 
 
 A few men, like Elias Hicks, Benjamin Lundy, 
 and William Lloyd Garrison, were so impressed with 
 the wrongs of slavery that they were ready to seize 
 upon every opportunity to assail it, and took advan- 
 tage of this opening to herald their views in every 
 direction. Others soon joined them, and the con- 
 troversy waxed warm, and led to the formation of 
 the ''New England Antislavery Society" in 1832, in 
 Boston. 
 
 At its first anniversary it initiated measures for 
 
432 HISTORY OF METHODISM. 
 
 the calling of a convention to form a National Society 
 of similar character, which resulted in the organiza- 
 tion of the "American Antislavery Society," at Phil- 
 adelphia, in December, 1833. In the mean time The 
 Liberator and other antislavery papers had been 
 started, and were attracting much attention. These 
 things greatly disturbed the South. The Legislature 
 of Georgia offered a reward of five thousand dollars for 
 the arrest of the editor of the Liberator, and other sim- 
 ilar methods were adopted in the slave States for the 
 arrest of any body who should be found circulating 
 "incendiary" sentiments. Our missions to the slaves 
 were badly threatened and interrupted. Bishops and 
 editors were greatly alarmed, and, in common with 
 other denominations, made haste to resist the coming 
 tide, and our official papers opened upon "abolition- 
 ism" in good earnest. 
 
 ORIGIN OF METHODIST ABOLITIONISM. 
 
 But it was too much to expect common Method- 
 ist preachers to stand still under these circumstances 
 and do nothing. " What shall we do for the extir- 
 pation of the evil of slavery?" had been ringing in 
 their ears ever since they first read the Discipline. 
 The British Parliament was just then striking off the 
 last fetter from its West Indian subjects, and Provi- 
 dence seemed to be calling upon Christians for vig- 
 orous action. Revs. Orange Scott and La Roy Sun- 
 derland, of the New England Conference, Rev. 
 George Storrs, of the New Hampshire Conference, 
 and some others, heard the call, and entered the 
 field with pen and voice, and did efficient service. 
 When Dr. Fisk offered the usual resolutions in favor 
 
SECTIONAL DIFFERENCES. 433 
 
 of the Colonization Society in the New England 
 Conference in 1834, Mr. Scott moved to lay them on 
 .the table where they still sleep. At the opening of 
 the following year, from December 30, 1834, to 
 March 20, 1835, he published a series of sixteen 
 articles in Ziori s Herald, detailing the horrors of 
 slavery and the duty of immediate emancipation. 
 Mr. Sunderland wrote an' "appeal" on the subject, 
 which was published in an extra of the same paper 
 February 4, 1835, signed by Shipley Willson, Abram 
 D. Merrill, La Roy Sunderland, George Storrs, and 
 Gared Perkins. 
 
 These documents, with others, took effect. Many 
 believed the doctrines set forth, and committed them- 
 selves to the antislavery cause. Others, good and 
 true men, resisted the movement with great power 
 of argument and influence. Mr. Sunderland's "ap- 
 peal" was met with a "counter appeal," which ap- 
 peared in another extra of Zioris Herald, April 8, 
 1835, signed by nine of our leading ministers. It 
 did not assume to defend slavery outright, but claimed 
 that Christians were justified in holding slaves under 
 certain circumstances, and that abolitionism was 
 wrong, and dangerous to every interest involved, 
 civil, ecclesiastical, and religious. Thus the contro- 
 versy was fully inaugurated in the Church, ministers 
 and people taking position on one side or the other 
 with more or less zeal and activity. New writers 
 and speakers came to the front almost every week. 
 Conventions, addresses, resolutions, hard speeches, 
 and mobs were the order of the day, and the 
 outlook was threatening; but the cause advanced 
 rapidly. 
 
 37 
 
434 HISTORY OF METHODISM. 
 
 THE NEW ENGLAND CONFERENCE LEADS OFF. 
 
 The next New England Conference met in Lynn, 
 Massachusetts, June 3, 1835, when it was found that 
 a majority of the members were ready to take spe- 
 cific action. They accordingly organized for the 
 purpose, under the title of the ' ' Xew England YVes- 
 leyan Antislavery Society," and made arrangements 
 to circulate Wesley's "Thoughts on Slavery," and 
 other documents; and appointed a committee to write 
 an address to the members of the Church within the 
 bounds of the conference, and publish it in Ziori s 
 Herald, which was done in due time. 
 
 The events, however, which created the most 
 excitement, grew out of the election of delegates to 
 the General Conference, which was to convene the 
 following May, in Cincinnati, Ohio. Dr. Fisk had 
 been the leading man of the conference for some 
 years, and naturally expected that he would command 
 the largest number of votes ; but the ballot placed 
 Mr. Scott at the head, the doctor next, supported by 
 five abolitionists in the rear. Averse to abolition as 
 Dr. Fisk really and honestly was, the situation did 
 not please him, and he declined to serve ; whereupon, 
 an abolitionist was elected in his place. This was 
 all proper enough. Conferences are free to vote for 
 whom they please; and good men are often disap- 
 pointed to find themselves behind others, and have 
 been known to decline important positions, but not 
 often. And it would have created no disturbance, 
 had the matter been let alone by outsiders, who had 
 no official connection with it. But certain New York 
 brethren seemed to feel about that time that the 
 
SECTIONAL DIFFERENCES. 435 
 
 whole Church was pretty much in their charge, and 
 hastened to write a letter of condolence and congrat- 
 ulation to Dr. Fisk, approving of his declination to 
 be a delegate, and wasting no compliments on the 
 conference. This letter, with Dr. Fisk's reply, was 
 published in The Christian Advocate, September 4, 
 1835, and elicited a protest, signed by some forty- 
 three members of the New England Conference, 
 which was published in Zions Herald (for abolitionists 
 had no rights in our official papers, not even to deny 
 any thing that might be said against them). The 
 protest charged that the letter was an unjustifiable 
 interference with the concerns of the New England 
 Conference, designed to forestall the influence of the 
 delegates in the next General Conference. The in- 
 justice of this, and other similar proceedings, did 
 more to make our preachers abolitionists than the 
 lectures of Thompson, Garrison, and the whole party 
 put together. Thus, slave-holders started the aboli- 
 tion discussion by their colonization scheme, and 
 their apologists fanned it into a flame by imprudent 
 and unjust efforts to suppress, it. 
 
 Dr. Elliott, whose hostility to abolition amounted 
 to unmitigated hatred, and tainted, yea, totally inval- 
 idated much of his mammoth volume on Secession, 
 says of this unfortunate affair : 
 
 "The course of the New York preachers and 
 laymen who signed the congratulation to Dr. Fisk, 
 was extraordinary. It was unjust, and inflicted a 
 great injury. The New England Conference is as- 
 saulted as a set of serviles, and not high even in 
 that grade. They are published as such to the world, 
 and they can have no space in the columns of the 
 
436 HISTORY OF METHODISM. 
 
 paper which defamed them to utter their protest 
 against such unjust measures. . . . Among all 
 the publications we have read since the abolition ex- 
 citement in 1833, we have seen nothing so extraor- 
 dinary and so much astray as this same paper, which 
 so unsparingly denounced the New England Confer- 
 ence." (Great Secession, p. 125.) 
 
 THE NEW HAMPSHIRE CONFERENCE 
 
 met soon after, July 29, 1835, and organized "The 
 Wesleyan Antislavery Society " for their own con- 
 venience in circulating information — taking the popu- 
 lar antislavery ground of the day ; namely, slavery, 
 sin per se, and immediate abolition, the right of the 
 slave and the duty of the master. It proposed and 
 introduced a report which the bishop declined to 
 entertain ; whereupon, the conference went into a 
 committee of the whole, and adopted it. It was 
 published in the Herald, September 30, but never, 
 of course, in The Christian Advocate. But The Chris- 
 tian Advocate assailed both it and the conference, in 
 terms which we forbear to repeat, and refused to 
 publish any reply. 
 
 These circumstances necessitated other measures, 
 to which we shall allude hereafter. 
 
 ADDRESSES OF BISHOPS HEDDING, EMORY, AND DR. FISK. 
 
 The next important event that transpired was an 
 Address to the ministers and members of the New 
 England and New Hampshire Conferences by Bishops 
 Hedding and Emory, published September 10th, ex- 
 pressing their solicitude on account of the painful 
 excitement on the subject of "immediate abolition/' 
 
SECTIONAL DIFFERENCES. 437 
 
 It assumed that the trouble was limited to those two 
 conferences, and that many of the preachers, and a 
 majority of the people, were opposed to the move- 
 ment, as was the Church generally ; that it was doing 
 great damage to our missionary work among the 
 slaves, and, indeed, would be likely to divide the 
 Church and the country if continued. They entreated 
 them, therefore, to desist. The address manifested a 
 kind spirit, but it was heretical in sentiment and 
 policy, according to the antislavery standards of 
 New England, and gave no perceptible check to the 
 agitation. 
 
 Dr. Fisk, being about to embark for Europe, 
 published a farewell address to his New England 
 friends,, taking the same ground on the subject the 
 bishops had done ; but it, also, utterly failed of its 
 object. The fact is, abolition was a religious senti- 
 ment, deeply imbedded in the hearts of the preachers 
 and the people who advocated it. They knew that 
 holding and treating their fellow-beings and members 
 of the Church as property was sin, if there was any 
 such thing as sin in the universe, and that the way 
 to kill it was to expose its enormity. It cost them 
 a great deal to take the stand they did, against the 
 remonstrances of their best friends, and in the face of 
 powerful enemies, backed by public opinion. They 
 loved the bishops and Dr. Fisk, and were sorry to 
 afflict them, but felt compelled to follow their honest 
 convictions. 
 
 INJUSTICE TO ABOLITIONISTS. 
 
 The injustice with which they were treated was 
 directly calculated to make them persistent, if not 
 
438 HISTORY OF METHODISM. 
 
 severe. They seemed to have no rights which others 
 were bound to respect. Shut out of the Church pa- 
 pers, and disallowed to remonstrate against slavery in 
 their conferences, while slave-holders and their apolo- 
 gists had free access to the papers, and perfect lib- 
 erty in their conferences to denounce abolition, they 
 would have been unworthy of respect if they had not 
 been indignant and stood up for their rights. This 
 same year, August 20, 1835, they were assailed in 
 the Western Christian Advocate by fourteen Baltimore 
 preachers, and treated to a rehash of the common 
 pro-slavery complaints and prophecies of the day. 
 Four days after, the Ohio Conference adopted a re- 
 port without let or hinderance, avowing just such 
 antislavery sentiments as were current in the South, 
 berating abolitionists, and indorsing the Colonization 
 Society. The same month, the Kentucky Confer- 
 ence adopted a similar report, though less pro-slavery, 
 declaring that the course of the abolitionists " should 
 be looked upon as an unwarrantable assumption of 
 claim, and an abuse of the rights of citizenship;" 
 but it commended colonization in the highest manner. 
 
 The Tennessee Conference followed suit by a 
 string of resolutions, reiterating Southern sentiments, 
 condemning abolitionists, approving colonization, the 
 course of Bishops Hedding and Emory, the action of 
 the Maine, Ohio, and Kentucky Conferences, and 
 the efforts of Dr. Fisk ; and all went into the official 
 papers. 
 
 While these things were going on in the Church, 
 they were heartily responded to from without, in 
 similar utterances, mobs, and declarations of oppos- 
 ing sentiment. The Governor of South Carolina 
 
SECTIONAL DIFFERENCES. 439 
 
 demanded the delivery of Arthur Tappan, of the city 
 of New York, to be judged, and, of course, hanged, 
 by the laws of the Palmetto State. Governor M'Duffie 
 declared that "domestic slavery, instead of being a 
 political evil, is the corner-stone of our republican 
 edifice." 
 
 zion's watchman started. 
 
 Failing to see themselves the miscreants they 
 were represented to be, the ' * New York Wesleyan 
 Society" issued Ziori 's Watchman, January 1, 1836, 
 with La Roy Sunderland as editor, that they might 
 make some sort of a defense. Mr. Sunderland was a 
 very able writer, and annoyed his neighbor of the 
 Advocate, Dr. Bangs, exceedingly, who arraigned him 
 before the New England Conference three or four 
 times, but found him a hard man to handle. Mr. 
 Sunderland's defenses were wonderful specimens of 
 forensic power, such as we have never heard excelled 
 in any court or conference since. 
 
 The year 1836 renewed the dispensation of reso- 
 lutions. Baltimore Conference resolved itself "op- 
 posed in every part and particular to the proceedings 
 of the abolitionists." The New York Conference 
 resolved to "disapprove of its members patronizing, 
 or in any way giving countenance to, a paper called 
 Ziori s Watchman" and that it was "decidedly of 
 the opinion that none ought to be elected to the 
 office of deacon or elder unless he give a pledge to 
 the conference that he will refrain from agitating the 
 Church with discussions on the subject of abolition." 
 An antislavery report was presented to the New 
 England Conference near its close, says Dr. Elliott, 
 
440 HISTORY OF METHODISM. 
 
 but "out of regard to the feelings of a minority it 
 was withdrawn," though a majority would have voted 
 for it had it come to a decision — a magnanimity only 
 excelled by that same majority the year before in 
 electing Dr. Fisk a delegate, knowing him to be op- 
 posed to them, and never, to our knowledge, imi- 
 tated by their opponents. 
 
 THE GENERAL CONFERENCE OF 1 836. 
 
 The General Conference held at Cincinnati, Ohio, 
 however, was the great denominational event of this 
 year. With so many anti-abolition resolutions adopted 
 by the conservative conferences to keep down excite- 
 ment, it was not unreasonable to expect a pretty 
 warm time. The second day of the session brought 
 the subject of slavery upon the tapis in an address 
 from the British Conference, which was so outspoken 
 the conference would not publish it in the usual way. 
 Besides, many antislavery petitions were presented, 
 one signed by 200 preachers, and another by 2,284 
 members, mostly from New England. These were 
 duly referred, and met the fate anticipated, without 
 creating much excitement. 
 
 But Rev. George Storrs and Samuel Xorris, from 
 New Hampshire, exercising the common rights and 
 privileges of ministers and citizens, had the imperti- 
 nence to attend an antislavery meeting in the city, 
 and make addresses looking toward the extirpation 
 of the "great evil" denounced by their Discipline. 
 But this was no business of the General Conference. 
 Had they stolen a man, that conference had no right 
 to try them; they were amenable to the New Hamp- 
 shire Conference alone. But might was right in 
 
SECTIONAL DIFFERENCES. 44 1 
 
 those days, and will always control where slavery 
 and kindred crimes are in the ascendant; so the 
 conference, under the lead of Baltimore, hastened to 
 express its judgment of the case in the following 
 condemnatory resolutions: 
 
 "Resolved, I. By the delegates of the annual con- 
 ferences in General Conference assembled, That they 
 disapprove in the most unqualified sense the conduct 
 of the two members of the General Conference who 
 are reported to have lectured in this city recently 
 upon and in favor of modern abolitionism. 
 
 "2. That they are decidedly opposed to modern 
 abolitionism, and wholly disclaim any right, wish, or 
 intention to interfere in the civil and political re- 
 lation between master and slave, as it exists in the 
 slave-holding States of this Union. " (Journal, p. 447.) 
 
 The first was adopted by a vote of 122 to 11, 
 and the last, being divided, by a vote, on the first 
 part, of 120 to 14, and the last by a vote of 137, 
 without opposition. This naturally brought forth 
 a protest, signed by the immortal fourteen; and pub- 
 lished in pamphlet form for circulation among the 
 members of the conference, as an "Address to the 
 General Conference of the Methodist Episcopal 
 Church, by a member of that body;" but it was 
 not allowed to go upon the journals, and was de- 
 nounced as "false, and an outrage on the dignity of 
 the body, meriting unqualified reprehension." How 
 good men could do so foolish a thing seems unac- 
 countable, but they did not understand themselves 
 or the purposes of Providence. The resolutions went 
 forth and added fuel to the fire they were intended 
 to quench. The abuse of minorities never pays. 
 
442 HISTORY OF METHODISM. 
 
 NO SOUTHERN BISHOP ELECTED. 
 
 After pleasing the South to such an unreasonable 
 extent, it seemed unlikely that there would be a 
 demur at any thing it might demand. But, innocent 
 as slave-holding ministers were assumed to be in 
 their peculiar circumstances, it had never been 
 deemed expedient to elect one to the episcopacy, 
 and three new bishops were needed. The South 
 had high hopes of breaking down this old prejudice, 
 and placing a slave-holder in the highest office of the 
 Church, and were greatly disappointed to find, on 
 counting the votes, that Messrs. Waugh, Fisk, and 
 Morris, three non-slave-holders were elected. This 
 provoked Southern leaders more than abolitionism 
 had done, and measures were immediately adopted 
 by William A. Smith and others to create a senti- 
 ment South that should demand a slave-holding 
 bishop, or the division of that very Church whose 
 peace had been an object of so much solicitude. 
 
 The conference having adjourned, the bishops and 
 delegates returned to their respective fields, to carry 
 out its expressed judgment and will. Accordingly, 
 Bishop Hedding removed Mr. Scott from the presid- 
 ing eldership; but abolitionists went on much as 
 before, improving such opportunities as were left to 
 them. And it is well they did, though they have 
 never been forgiven, and never will be by some of 
 their old opponents. But they conquered, and re- 
 deemed the Church from the deep degradation into 
 which it had drifted. Though slavery is abolished, 
 its spirit still lingers, and, if not carefully watched, 
 may lead to other dangerous complications. The 
 
SECTIONAL DIFFERENCES. 443 
 
 ownership of men, soul, body, and spirit, is its fullest 
 and worst development. The oppression of them by 
 personal violence, or party tyranny, is no better in 
 principle, and may torment them within the law. 
 The lash of a majority in the shape of an unjust 
 resolution, is the same in nature as that of the raw- 
 hide on the bare back of its helpless victim. To 
 respect manhood and to be just, though the heavens 
 fall, are rare virtues. 
 
444 HISTORY OF METHODISM. 
 
 CHAPTER XL 
 
 ANTISLAVERY CONVENTIONS LEADERS ARRAIGNED PACIFI- 
 CATION SECESSIONAL INDICATIONS GENERAL CONFER- 
 ENCE OF 1840 — SECESSION COMPLETED — GENERAL CON- 
 FERENCE OF 1844 SOUTHERN SEPARATION OPPOSED 
 
 MORAL INFLUENCE OF CONFLICTING AGENCIES, ETC. 
 
 WE closed the last chapter with some account 
 of the General Conference of 1836, which 
 really intended to suppress the abolition agitation. 
 How far it succeeded will be seen in the following 
 statements: 
 
 The New England Conference met, in 1837, at 
 Nantucket, anticipating that the bishops would refuse 
 to put any motion involving slavery and abolition. 
 To be prepared for the emergency, the abolitionists 
 had a meeting the day before, and determined that, 
 unless they should have the privilege of presenting 
 their memorials, and referring them in the usual way, 
 they would block all business, and adjourn from time 
 time, until their demands were acceded to; and in- 
 formed Bishop Waugh of their purpose. But he 
 wrote them a kind letter, proposing to allow them 
 to adopt a respectful petition to the next General 
 Conference, and sheltered himself under the action 
 of the late General Conference. The abolitionists 
 did not accept the compromise proposed, or yield 
 the principle; but, being Methodists, and concilia- 
 
ABOLITION MO VEMENTS. 445 
 
 tory at that, and having faith in God and the just- 
 ness of their cause, they receded from their purpose, 
 and adopted a strong antislavery report in their so- 
 ciety, and published it in Zioris Herald. The New 
 Hampshire Conference pursued a similar course, with 
 the same results. Other conferences became alarmed 
 about the new doctrine of "conference rights," which 
 was liable to hit somebody else by and by, and 
 cause trouble on other questions. But the conserv- 
 ative conferences kept up the agitation, still claiming 
 that slavery was a political question, with which they 
 had nothing to do. 
 
 ANTISLAVERY CONVENTIONS. 
 
 Being silenced in the conferences, but not dis- 
 couraged, the abolitionists took themselves to conven- 
 tions. The first was held at Cazenovia, New York, 
 showing that the reform was working westward. 
 August 1 6th, a lay convention was held, growing out 
 of the one at Cazenovia, which took decided action 
 as to the course of the bishops. Another convened 
 at Lynn, Massachusetts, October 25th. and issued 
 a declaration of sentiments, and a long report on 
 "Conference Rights," which gave official editors busi- 
 ness for months. The famous Convention at Utica, 
 New York, was also held this year, August 2d, 3d, 
 and became the innocent occasion of trouble to Revs. 
 James Floy and C. K. True, who participated in its 
 proceedings. They were called to account by the 
 New York Conference, and laid under embargo — 
 much to their annoyance, to say the least — but they 
 both survived to overpower their opponents and 
 take an active part in the movement without danger 
 
446 HISTORY OF METHODISM. 
 
 to their ecclesiastical standing. Several other minis- 
 ters were present, who afterward joined the pro-slav- 
 ery party, one of whom became a Southern D. D., 
 a slave-holder, and a rebel, and finally found a home 
 in the Church which is supported by some of its ad- 
 mirers because it never meddles either with politics 
 or religion. A similar convention was also held in 
 Lowell, Massachusetts, which made no little stir. 
 The death of Mr. Lovejoy, an able Congregational 
 minister, by a mob at Alton, Illinois, added new fuel 
 to the flame, and made thousands of converts. The 
 proposition to annex Texas to the Union aroused 
 politicians to see the destiny to which the nation was 
 drifting. The general controversy was lively, in 
 which Sunderland, Scott, Horton, Bangs, Fisk, and 
 many others, were prominent. 
 
 TWO OF THE LEADERS ARRAIGNED. 
 
 The year 1838 was remarkable for several impor- 
 tant events. Mr. Scott issued the first number of 
 The Wesleyan Quarterly Review, embracing a solemn 
 appeal to the Methodist Episcopal Church, giving 
 the substance of the whole controversy in the au- 
 thor's off-hand and forcible style, and handling his 
 opponents with unusual severity. He was an effec- 
 tive preacher and writer, but in his hurry — for he 
 seldom had time to revise his work — and stung by 
 the multiplied suspicions and accusations of his op- 
 ponents, which were very uncharitable, and the in- 
 justice of editors in refusing him any opportunity to 
 reply to their abuse, he was imprudent, and impli- 
 cated the motives of honest but misguided men. 
 Bishop Hedding was much aggrieved, and arraigned 
 
ABOLITION MOVEMENTS. 447 
 
 him at his conference, which sat in Bennett Street, 
 Boston, June 6th, and made a stupendous effort to 
 have him rebuked, at least. We never saw that 
 grand old bishop tower higher than on that memora- 
 ble occasion. The conference did not fully approve of 
 Mr. Scott's course, nor would it disparage him much 
 in view of all the circumstances. While the matter 
 was still pending, some one proposed a private inter- 
 view of the parties, to which they assented ; and the 
 bishop invited the writer to accompany him to the 
 place of meeting, where the difficulty was honorably 
 settled. 
 
 Mr. Sunderland was also arraigned by Bishop 
 Hedding, and had another apportunity to say all 
 that was in his heart — and he improved it to perfec- 
 tion. Mr. Sunderland escaped censure. But the 
 conference itself was overhauled by the next Gen- 
 eral Conference, against all precedent, for acquitting 
 these brethren, and would probably have been cen- 
 sured, if not expelled, but for the kind and prudent 
 interposition of Bishop Hedding. These things did 
 not humble the conference in the least; it felt an 
 honest pride in its noble position, and maintained it. 
 
 But this trial taught Mr. Scott that the conference 
 would not sustain him in imitating the severity of 
 his opponents, and that he must be more careful. 
 The conference continued about seventeen days. For, 
 in addition to these two gigantic contests, another was 
 foisted upon it, still more dangerous, in the shape of 
 
 "a plan of pacification," 
 
 designed to modify both sides a little, and improve 
 the spirit of the controversy. The trouble with the 
 
448 HISTORY OF METHODISM. 
 
 plan was, it got into the "wrong pew;" it properly 
 belonged to the agitating conferences rather than to 
 New England, which was forced to keep still by 
 episcopal authority. Bishops Hedding and Soule, 
 Drs. Fisk, Bangs, and the like, approved it — for New 
 England — and it was referred to a committee, who 
 did not agree; whereupon it was presented to the 
 conference, and signed by a majority of the mem- 
 bers. The minority regarded it as a yoke, to which 
 they could not submit without proving recreant to 
 the reform. It soon became a dead letter, though 
 it created a warm discussion for a time. 
 
 The New Hampshire Conference had better for- 
 tune, meeting at Danville, July 4th. A respectable 
 resolution vindicatory of abolition being introduced, 
 Bishop Morris decided it out of order, but said he 
 would allow an appeal from his decision on certain 
 specified conditions, which were acceded to, and the 
 appeal was taken and sustained, when the resolu- 
 tion was adopted, eighty-one voting for it, and one 
 against it. All were pleased; nobody fainted, and 
 business proceeded in good order. This was the 
 turn of a very damaging tide, raised by the bishops 
 and the General Conference, and did more to tran- 
 quillize the agitation than all the addresses that ever 
 came from the episcopal bench ; but it was too late 
 to arrest the coming secession, which had been pro- 
 voked and nursed by the offensive administration, 
 from which it was a palpable divergence. 
 
 OUTSIDE OPERATIONS. 
 
 The American Antislavery Society, with which 
 many of our preachers were associated, as agents or 
 
ABOLITION MOVEMENTS. 
 
 449 
 
 otherwise, made marked progress this year, reporting 
 340 new auxiliaries, twelve of which were State 
 societies, making in all under its supervision, 1,346. 
 It employed thirty-eight agents, printed a vast 
 amount of matter, and sent petitions to the United 
 States Senate, embracing 414,000 names, expending 
 about $44,000. 
 
 Our cause was helped at this time by the ex- 
 treme pro-slavery action of the Southern conferences, 
 showing that they fully indorsed the chief sin of the 
 nation. Many Northern men who had pitied them 
 with the understanding that they were opposed to 
 slavery, and were only connected with it because 
 they could not avoid it, lost all patience with them 
 and took sides with abolitionists. 
 
 The controversy developed little that was new 
 in 1839. Bishops and presiding elders had begun to 
 see that it was not good policy to press the high 
 prerogatives which had been accorded to them. 
 Mr. Garrison and his intimate associates, composed 
 largely of Quakers, infidels, and other enemies of 
 orthodoxy, utterly maddened by national and Church 
 pro-slavery action, began to denounce all denomina- 
 tions with more violence than their Christian coadju- 
 tors deemed expedient. They also brought their 
 " woman's rights "and Quakerish peculiarities into the 
 meetings, and objected to opening by prayer unless 
 somebody was moved to do it without being invited. 
 The Methodist Church was -especially characterized 
 as a nest of unclean birds, and a "brotherhood of 
 thieves." Xo religious man would consent to listen 
 to such unmeasured abuse, and the New England 
 Conference Antislavery Society discarded them by 
 
450 HISTORY OF METHODISM. 
 
 formal vote. They finally succeeded in driving off 
 Church people generally, who organized other socie- 
 ties, to be conducted on Christian principles. 
 
 We refer to this as a matter of history, and not 
 to disparage any one, especially Mr. Garrison, whom 
 we always regarded as a very sincere man, of much 
 force of character. ' However we differed with him 
 at the time, it was all buried and forgotten in the 
 noble stand he took during the Rebellion and 
 afterward. 
 
 SECESSIONAL INDICATIONS. 
 
 At the opening of the year 1840 a new anti- 
 slavery paper appeared in Lowell, Massachusetts, 
 edited by Revs. J. Horton and O. Scott, called The 
 American Wesleyan Observer. Its ostensible object 
 was to publish the doings of the approaching General 
 Conference, and it proposed to continue but six 
 months. But its principal design was, probably, to 
 discuss questions of Church polity, growing out of 
 the antislavery controversy, in a more radical manner 
 than would be allowed in Ziori ' $ Herald. Its course 
 soon alienated man}* of its early friends, and left it 
 to be supported by those who preferred secession to 
 continued connection with a Church hopelessly in- 
 volved in slavery. 
 
 Legacies of slaves to Churches and other Christian 
 institutions being reported about that time, brought 
 up the question whether we could innocently co- 
 operate with slave-holders in our denominational 
 benevolences, as we had done. Mr. Scott and some 
 others thought not, and proposed the formation of a 
 separate Missionary Society, to be managed by our- 
 
ABOLITION MOVEMENTS. 45 I 
 
 selves. The writer and others opposed the measure, 
 as necessarily leading to secession and a new Church. 
 But Mr. Scott was no policy man. He followed his 
 own judgment, irrespective of the opinions of his best 
 friends. Accordingly, he brought the subject before 
 the Antislavery Society at the Lowell Conference of 
 1840, but failed to get the measure indorsed. This 
 alienated him from many of his brethren, and he pro- 
 jected a convention, to be held in New York the 
 ensuing October, where he also failed of his object. 
 He then called the friends of the movement together, 
 and carried it into effect ; but it accomplished very 
 little, except to prepare the way for the secession, 
 which was fast approaching. 
 
 We can not even name all the exciting issues of 
 this period. Slavery was slowly losing its power in 
 Congress. Johnson's gag law passed by a majority 
 of only six, whereas Pinckney's passed four years 
 before by a majority of fifty-eight. The Birney and 
 Tappan wing of the American and Massachusetts 
 Societies were leaning more toward political action. 
 All these things operated to produce caution, and 
 imposed upon loyal Methodists the tax of defending 
 themselves against the assaults of leading abolitionists, 
 as well as against slave-holders and their apologists. 
 
 GENERAL CONFERENXE OF I 84O. 
 
 The General Conference of 1840 met at Balti- 
 'more, and indorsed the administration of the bishops, 
 though it had been diverse — putting motions on the 
 vexed question in the South, and refusing to do so 
 elsewhere. But Rev. S. Comfort, a Northern man, 
 must needs appeal from a decision of the Missouri 
 
452 HIST OR Y OF ME T HOD ISM. 
 
 Conference, which condemned his administration in 
 allowing- the testimony of a negro against a white 
 man in a Church trial. The case was duly argued, 
 and the appeal was sustained, virtually saying that 
 he did right. This was a bombshell in the camp of 
 the majority, and they threatened a division of the 
 Church, as usual. But after brooding over the sub- 
 ject for nearly two weeks, Dr. Ignatius A. Few 
 offered the following soothing resolution, which was 
 adopted : 
 
 "Resolved, That it is inexpedient and unjustifiable 
 for any preacher among us to permit colored persons 
 to give testimony against white persons in any State 
 where they are denied that privilege in trials at law." 
 
 Seeing the injurious effect which this resolution 
 would produce in the North, great efforts were made 
 to reconsider it; but the South would not consent. 
 So, an attempt was made to neutralize it by another; 
 but it was too late — the mischief had been done. 
 
 SECESSION COMPLETED, AND ITS EARLY EFFECTS. 
 
 Mr. Scott was discouraged. The new doctrine of 
 episcopal, authority disaffected many with our govern- 
 ment, and some left quietly and went to other 
 Churches. Not a few held on, moaning, "There is 
 no hope." In the mean time, the Garrisonians de- 
 nounced us, and called upon our members to come 
 out of the Church, and be separate. November 8, 
 1842, it was reported that Rev. Jotham Horton, 
 Orange Scott, and La Roy Sunderland, had with- 
 drawn, and were about to start a new Church. 
 Another paper soon appeared, called The True 
 Wesleyan, developing the grand scheme, declaring 
 
ABOLITION MOVEMENTS. 453 
 
 Methodist abolition to be dead, and calling upon all 
 true abolitionists to rally to the new standard. 
 
 To show that we were still alive, an antislavery 
 convention was held at Bromfield Street, Boston, 
 January 18, 1843, which denounced slavery in regular 
 orthodox terms; but, at the same time, contrary to 
 the intentions of the movers in it, it avowed some of 
 the cardinal sentiments of the seceders. Mr. Scott 
 was delighted, and The Christian Advocate made it 
 the occasion of another outpouring upon abolitionists. 
 The movers were mortified, and lost nearly all faith 
 in man. But the convention did good by reassuring 
 the people that there was no abatement of our anti- 
 slavery zeal. 
 
 This gave a new aspect to the controversy. Till 
 near this time, the question of an antislavery seces- 
 sion had not been openly debated. An intention to 
 secede had been charged upon the party, but had 
 been unequivocally denied, except, perhaps, by a 
 few, who spake with less apparent concern about an 
 event of that nature. "They could not tell what 
 would take place, but they had not determined on 
 any such step as yet." But, after a while, they be- 
 gan to teach the sinfulness of maintaining Church re- 
 lations with a denomination which countenanced 
 slavery ; that there was no hope of reforming the 
 Church ; and to give other unmistakable intimations 
 of alienation and radical intentions. But here they 
 were met. Those who had been with them in the 
 heat of the battle, loved the Church, notwithstanding 
 her tardiness, and would not cherish the thought of 
 dissolving their connection with her. Nor would 
 they allow the party they had co-operated with in 
 
454 HISTORY OF METHODISM. 
 
 good faith for the extinction of slavery to run off, or 
 bring in divisional questions, without resistance. 
 
 Thus, the antislavery ranks became much divided, 
 on these and collateral questions, into loyal and rad- 
 ical parties, both of which contended earnestly for 
 their respective views and modes of operation. But 
 the wheels of the radicals dragged heavily. The new 
 issue, which they were endeavoring to make, and the 
 project they had evidently undertaken, depreciated 
 their influence among their antislavery friends, and 
 left them little hope of regaining their former stand- 
 ing in the conference ; whereupon, the leading spirits 
 seemed to adjust themselves to their unfortunate con- 
 dition, and watch the developments of time. 
 
 From this time Zioii s Herald was full}' open to 
 the new issues, and did good service. Church offi- 
 cials became quite conciliatory, and annual and quar- 
 terly conferences were allowed to say about what 
 they pleased, while many who had stood aloof 
 dropped into line to oppose secession, if not slavery. 
 Mr. Scott worked hard, and died too soon for so 
 able a man. Mr. Sunderland went into Mesmerism, 
 repudiating most of his Methodistic views ; and Mr. 
 Horton, with many others, returned to the Church. 
 The secession was a sad affair, and caused many evils; 
 and yet it now seems to have been almost necessary 
 to the grand consummation of liberty to the captives. 
 
 We speak of these circumstances with painful 
 recollections. These men were our friends and elder 
 brethren. We stood with them in the very heat of 
 the conflict, and loved them as our own life. They 
 were good men and strong ; they meant right, and 
 they did right in many particulars. But they thought 
 
ABOLITION MOVEMENTS. 455 
 
 themselves injured, and it grieved them to the heart — 
 perhaps enraged them — and they could not endure 
 it. That others would have done better in their sit- 
 uation is not certain. The movement was, to some 
 extent, successful. Several preachers, with a consid- 
 erable number of lay members, withdrew, and united 
 in the formation of a new Church, which they 
 were pleased to christen "The Wesleyan Methodist 
 Church." The loss of numbers and influence to us, 
 though considerable, was not the greatest evil con- 
 nected with the affair. The bitter discussions, and 
 the division of young and feeble societies, unavoidably 
 connected with the outbreak, were most to be depre- 
 cated. However, the contest was carried on with as 
 little asperity, and with as few evil consequences, as 
 could have been expected, every thing considered. 
 The lines of demarkation were soon drawn, and the 
 controversy passed away to swell the history of hu- 
 man infirmities. 
 
 The Wesleyans took high ground against slavery, 
 eschewing all bishops and presiding elders, supplying 
 their places by presidents of conferences, stationing 
 committees, and chairmen of districts. In doctrine, 
 and in most other respects, they have adhered pretty 
 closely to their old principles. They have a Book 
 Concern in Syracuse, New York, a missionary so- 
 ciety, and the other et ccetera usually connected with 
 such establishments. Many who left the Church, at 
 first, have returned, not having succeeded in the new 
 enterprise as they anticipated. It is their opinion 
 that the old Church is the least objectionable, espe- 
 cially since the separation of the South ; but some 
 are of a different opinion, The American Wesleyan 
 
456 HISTORY OF METHODISM. 
 
 Methodists, which is their proper title, claim 250 
 traveling preachers, and 20,000 members. 
 
 THE GENERAL CONFERENCE OF 1 844. 
 
 This body met in Greene Street Church, in the 
 city of New York, under peculiar circumstances. 
 The Southern conferences were growing more and 
 more sensitive and exacting with regard to slavery, 
 and the Northern and Eastern conferences were in a 
 state of revolution, some having already seceded, and 
 others inclined to follow »them should there be no 
 change in the temper of the General Conference 
 toward them. The body was divided into three 
 classes, consisting of about fifty-six delegates, who 
 were ready to indorse and defend slavery as it existed 
 in the South; thirty who would condemn and cripple 
 it by all reasonable means ; and some eighty-five who 
 wished to maintain the long-established Discipline 
 and usages of the Church on the subject. Agitation 
 was inevitable. 
 
 In the first place, there was an appeal from the 
 decision of the Baltimore Conference, by Francis A. 
 Harding, implicating him on account of his connec- 
 tion with slavery. The Southern delegates rallied to 
 his support, and the case was ably argued by Rev. 
 William A. Smith, of Virginia, for the appellant, 
 and Rev. John A. Collins for the conference, and 
 decided in favor of the conference and against slavery 
 by a vote of one hundred and seventeen to fifty-six. 
 This was an important step in the right direction. 
 
 Next came the case of Bishop Andrew, who had 
 become slightly connected with the "great evil" 
 by marriage. This, too, was long and eloquently 
 
ABOLITION MOVEMENTS, 457 
 
 argued, almost entirely by Southern and middle 
 men, and it was decided ''that he desist from the 
 exercise of his office so long as this impediment 
 remains." This was adopted by a vote of one 
 hundred and ten to sixty-eight, and was another 
 right step in compliance with antislavery petitions. 
 
 The third great point specifically deprecated, 
 related to the Few resolution, passed in 1840, pro- 
 nouncing it "unjustifiable for any preacher among 
 us to permit colored persons to give testimony 
 against white persons," etc. It was asked that this 
 be rescinded, which, after another struggle, was 
 done by a vote of one hundred and fifteen to forty 
 against it. 
 
 These and other matters held the conference in 
 session some six weeks, during which time the abo- 
 litionists were treated to many hard speeches, partic- 
 ularly from the South ; but they were abused by no 
 formal action of the body, and kept their temper. 
 
 The Southern delegates were greatly offended, 
 and asked to be set off into a separate Church, 
 which the conference had no power to do. They 
 finally obtained the passage of a paper, reported by 
 the committee of "nine," designed to meet an emer- 
 gency which they feared would take place on their 
 return home, and improperly called since the "Plan 
 of Separation." Assuming to act on this paper, the 
 Southern conferences separated, in 1845, an< ^ organ- 
 ized the Methodist Episcopal Church South, taking 
 with them most of the slave-holding States, embracing 
 nearly 500,000 members and a corresponding num- 
 ber of preachers, and obtained afterward by law their 
 pro rata proportion of our connectional property. 
 
 39 
 
458 HISTORY OF METHODISM. 
 
 This was justly regarded by politicians, at the 
 time, as the entering wedge to the dissolution of the 
 Union, which had long been sought by John C. Cal- 
 houn and other extremists of the South. The 'Meth- 
 odist Episcopal Church, having a powerful influence 
 in the South and a highly conservative element in 
 the North, had held the nation together for many 
 years, giving herself and others an opportunity to 
 Christianize the slaves and prepare them for freedom, 
 and to abolitionize the North — to be ready to resist 
 the mad scheme of dissolution when it should be 
 undertaken, and proclaim liberty to the captives. 
 Thus, by fidelity to principle, the Methodist Episco- 
 pal Church sacrificed more than one-third of its ter- 
 ritory, membership, and property, while most other 
 Churches sacrificed nothing comparatively, having 
 no organic connection with the slave-holding States. 
 We say this, not to blame them, but to show the 
 different circumstances in which Northern Method- 
 ists were placed, and the objects they unconsciously 
 served in preparing the way for the inevitable re- 
 bellion. 
 
 THE SEPARATION OF THE SOUTH OPPOSED. 
 
 The General Conference having adjourned, the 
 annual conferences commenced to hold their ses- 
 sions, beginning with the New York Conference, 
 two days after. The paper adopted by the General 
 Conference, before mentioned, had to be submitted 
 to the annual conferences for confirmation, with re- 
 gard to the alteration of the sixth restrictive rule of 
 the Discipline, providing for a division of the prop- 
 erty of the Book Concern with the South, should 
 
ABOLITION MOVEMENTS. 459 
 
 they separate, as they might be forced by public 
 feeling to do. The New York Conference gave its 
 approval at once, and the others would ~ probably 
 have done the same, but for the intervention of Dr. 
 Elliott, editor of the Western Christian Advocate, and 
 other distinguished loyalists to the Church, who as- 
 sailed the action of the General Conference in the 
 premises, and took strong ground against the altera- 
 tion of the rule, so as to defeat the project of sepa- 
 ration; and they succeeded in defeating the change 
 of the rule, but not the separation, and thus entailed 
 on the Church a disgraceful and expensive lawsuit, 
 which cost the Book Concern a good share of its 
 property. 
 
 Some of them went further than this, and de- 
 clared great love to the Southern brethren, and 
 assured them that abolitionism was dying out and 
 would not be likely to trouble them any more, 
 and they had better hold fast to the Church; but 
 abolitionists were not pleased with this policy, first, 
 because it was false in its statements; and, secondly, 
 they were satisfied that a separation of some sort 
 must take place, and they preferred that the South 
 should leave rather than secede themselves. One of 
 them, therefore, wrote an article called "Things as 
 They Are," which was published in Ziori s Herald, 
 with a considerable number of signatures, giving all 
 parties to understand that abolition was in full force. 
 This touched Dr. Elliott in a tender place, and he 
 fell upon the writer with great violence, but refused 
 to allow him to reply in his paper to the extent of 
 one word, an injustice which he afterward confessed 
 privately; but the South made good use of the article, 
 
460 HISTORY OF METHODISM. 
 
 believing- it to be true, as it really was, and it helped 
 them to carry out their project of independency. 
 (See Quarterly Review for April, 1871, pp. 234-250.) 
 
 OTHER GENERAL CONFERENCES. 
 
 Our next opportunity to express a sentiment on 
 the subject officially, occurred at the General Con- 
 ference, in 1848, in Pittsburg, Pennsylvania. Dr. 
 Lovick Pierce, a gentleman of unquestionable piety 
 and ability, appeared there as a delegate from the 
 Church South, asking for fraternization. This was a 
 dangerous point, but was passed without damage. 
 The conference declined the overture, and no frater- 
 nal intercourse was authorized during the existence 
 of slavery. It would have been suicidal for the 
 North to have entered into any such alliance. The 
 General Conference at Boston, in 1852, did little 
 more on the subject than to receive and refer peti- 
 tions. There was, however, an exciting scene near 
 the close of the session, growing out of some loving 
 remarks, hopefully anticipating a reunion with the 
 South. It created a momentary storm, and gave 
 abolitionists to see that their work was not done, 
 and inspired them for the successful contest of 1856. 
 We call it successful, because the subject had a fair 
 consideration and the conference adopted antislavery 
 measures, though it failed to exclude slavery in all 
 its parts from the Church by changing the General 
 Rule. This was, however, done in 1864. 
 
 ERRORS AND SINS OVERRULED BY PROVIDENCE. 
 
 In looking at this long-continued controversy, we 
 find it every-where marked by human infirmity, to 
 
ABOLITION MOVEMENTS. 46 1 
 
 say the least of it. We are not much disposed 
 to sit in judgment on the parties involved. None 
 of them can take great credit to themselves. If 
 abolitionists had been brought up in the South, they 
 would probably have acted much as Southerners did, 
 and vice versa; but it is pleasant to see that even 
 our most exceptionable conduct was overruled by 
 an all-wise Providence to promote emancipation. 
 Southern Methodists regarded their separation from 
 the Church as a wonderful achievement in favor 
 of peace and the perpetuity of slavery. Southern 
 politicians considered their various triumphs in Con- 
 gress in passing gag-laws, breaking down the Mis- 
 souri Compromise, annexing Texas, and enforcing 
 the Fugitive Slave Law as so many strong supports 
 to their "peculiar institution;" and yet they all con- 
 tributed to destroy it. So of the objectionable en- 
 actments of the Southern and General Conferences. 
 Every one of them operated to undermine the very 
 thing they were intended to conserve and perpetuate. 
 But nobody understood their bearings at the time, 
 and it is well they did not. Abolitionists did not 
 kill slavery. That was done by slave-holders, their 
 apologists and defenders. Slavery was unfortunately 
 intrenched in the government and feeling of the coun- 
 try; and, had its special guardians been content with 
 the many advantages they enjoyed over the free 
 States, they might have perpetuated it and ruled 
 the country as they did when they had Congress 
 and the courts in their own hands. It was their 
 grasping after more territory, and undertaking to 
 "marshal their slaves at the foot of Bunker Hill," 
 so to speak, that ruined them. They were deter- 
 
462 HISTORY OF METHODISM. 
 
 mined to be recognized, and have the free run of all 
 the States and territories, unmolested by abolition- 
 ists; hence, they imperiously called upon Northern 
 legislatures to make laws to gag their own constitu- 
 ents and deliver them over to the tender mercies of 
 the slave-power. 
 
 We were present when they were hunting Burns, 
 and had a chain around Boston Court-house to 
 protect their claims. The insult offered to that city 
 was deeply felt, and might easily enough have de- 
 veloped into a mob; but abolitionists said, "No, 
 this will do good;" and it did. It inspired the 
 prompt response of New England to the subsequent 
 call for soldiers to put down the Rebellion, to say 
 nothing more. It is strange that oppressors can not 
 learn that there is a limit to human endurance. 
 
 While we claim little credit for any class of men in 
 freeing the nation from this foul blot, believing that 
 God largely controlled them all, and turned their 
 sins and blunders to good account, we can not con- 
 ceal the conviction that the Methodist Episcopal 
 Church exerted a powerful influence in favor of the 
 grand achievement. A few particulars bearing upon 
 this point will close the discussion. 
 
 PRELIMINARY STATEMENTS. 
 
 It is a singular fact that the same year the May- 
 flozver landed at Plymouth (A. D. 1620) a Dutch 
 ship sailed into the James River with twenty African 
 slaves, thus giving slavery and liberty an even start 
 in the country. When Methodism sung its first 
 hymn on these shores, A. D. 1766, slavery was 
 one hundred and forty-six years old, and numbered 
 
AB OUT ION MO VEMENTS. 46 3 
 
 about five hundred thousand African subjects. With 
 its first utterances Methodism denounced holding 
 human beings as property a great sin, to be avoided. 
 Going South, it rebuked the masters and sympathized 
 with the slaves, and was early mobbed for both. 
 Being especially intent on saving men of all classes 
 and conditions, it urged masters and servants to 
 repent and come to Christ. Many did so. But 
 when slave-holders became alarmed, and preferred no 
 preaching to an antislavery Gospel, and the preachers 
 saw that they must deal more tenderly with the 
 subject or be forbidden to preach to the slaves, they 
 modified their course so as to retain their position, 
 and do what they could for all parties. 
 
 It is also important to be borne in mind that the 
 slaves at that time were in the most degraded condi- 
 tion, having lately been stolen from the wilds of 
 Africa. It was cheaper to keep up the supply in 
 this way than by "raising" them, and this policy 
 prevailed until 1808, when the African slave-trade 
 was legally (not practically) abolished. Slaves were 
 regarded by their owners as property, like horses, 
 and treated with less consideration, and herded to- 
 gether promiscuously, more like beasts than human 
 beings. This view of their condition is fully con- 
 firmed by ample testimony from both friends and 
 foes of the race. 
 
 EFFORTS TO CHRISTIANIZE THE SLAVES. 
 
 How the labors of our Church to Christianize and 
 civilize the slaves succeeded, may be inferred from 
 the minutes of the conferences, which began to 
 report colored members separately in 1786. The 
 
464 HISTORY OF METHODISM. 
 
 first report showed their number to be 1,890. In 
 1793 they had increased to 16,227, and amounted to 
 more than one-quarter of our entire membership. 
 In 1824 they were reported at 48,096, and in 1845, 
 the last report made to our Church from the South, 
 they numbered 150,120, nearly one-seventh of our 
 entire Church. The next year the minutes show 
 but 30,515 colored members, indicating that nearly 
 119,605 of those reported the year before were 
 slaves, and had separated from us with the Church 
 South. 
 
 This work had been carried on for fifty years by 
 the regular ministers, and our colored members had 
 come to number nearly forty thousand before our 
 Missionary Society was formed, in 18 19, when the 
 Church commenced to send missionaries among the 
 slaves. Our missionary collections had averaged, sev- 
 eral years before the separation, from $132,000 to 
 $146,000 per annum, from which liberal appropria- 
 tions had been made for the conversion and elevation 
 of the slaves. 
 
 Thus our Church was long at work preparing the 
 slaves for freedom before modern abolitionism was 
 born, and it continued in it with increasing activity till 
 the breaking out of the Rebellion, collecting and 
 expending hundreds of thousands of dollars for their 
 special benefit. 
 
 OTHER IMPORTANT FACTS. 
 
 Let us look at the subject in another of its as- 
 pects. The territorial laws of Indiana were largely 
 in sympathy with slavery and the South. When 
 Illinois was set off, it carried these offensive laws 
 
ABOLITION MOVEMENTS. 465 
 
 with it, and it required much effort to get them re- 
 pealed, and better ones enacted. In 18 18 it adopted 
 a constitution excluding slavery. But when Missouri 
 was admitted a slave State, two years after, a plot 
 was formed to change the Constitution of Illinois, 
 and make that also a slave State. The measure was 
 carried through the Legislature, by dint of rascality 
 and rowdyism, so far as to approve of a convention 
 for the purpose; but when it came to go before the 
 people, it was defeated by more than two thousand 
 votes. Methodist preachers were every-where, as 
 usual, and took strong ground against the change, 
 stumping the State as ministers and Christian politi- 
 cians, and visiting from house to house, creating 
 public sentiment against the measure. Some of 
 them fared hard, being shamefully abused; but they 
 fought bravely, and had the credit of saving the 
 State to liberty. 
 
 Similar attempts were made in California and 
 Kansas; but our preachers were in these territo- 
 ries also, with true Wesleyan hostility to the ex- 
 tension of the "great evil," and bravely entered the 
 political arena with might and main, and triumphed. 
 We have not room for the particulars, which would 
 more than confirm these statements. The country 
 owes it to John Wesley and his followers that slav- 
 ery was not in the ascendant in this country long 
 ago. Following the early settlers in our Western 
 territories, with Mr. Wesley's burning "Thoughts 
 on Slavery" in their saddle-bags, for sale, Methodist 
 preachers created a public sentiment against the 
 abomination that could not be overcome, and gave 
 freedom to the new States. 
 
466 HISTORY OF METHODISM. 
 
 When a few Quakers and others began to breathe 
 aloud against slavery, in 1828, they were promptly 
 greeted by a certain part of the Church as fellow- 
 laborers. Northern Methodists did a great work in 
 creating a public conscience on the subject, that 
 should demand the liberation of the slaves in the 
 coming emergency, and fight out the Rebellion "on 
 this line." 
 
 Again, the slaves coming to this country from 
 pagan Africa, where they ran naked and wild, it is 
 not wonderful that they were accounted an inferior 
 race, forming a connecting link between men and 
 monkeys. Had nothing been done to elevate them, 
 this error would have been current to-day. But, 
 giving them the Gospel, they opened their eyes to 
 a new life, and assumed the decencies of civilization. 
 Many of them manifested intellect, genius, and moral 
 excellence that were remarkable. They became 
 teachers, preachers, and especially exemplars of Gos- 
 pel purity. The hero of "Uncle Tom's Cabin," 
 whom we had the pleasure of entertaining before he 
 became so famous, and regarded as a grand specimen 
 of nobility, was only one among hundreds of his 
 class. Then, there were multitudes of others, equally 
 good, who let their light shine wherever they went, 
 proving the falsity of the notion that Africans are 
 inferior to white people, and the wickedness of treat- 
 ing them as property. Many a slave-holder has felt 
 ashamed of himself when he witnessed their Christian 
 deportment, and thought of his relation to them. 
 Such specimens of good character have been a stand- 
 ing rebuke to the system and to the Government 
 which has fostered it. And they were developed by 
 
ABOLITION MOVEMENTS. 467 
 
 the process of Christianization to which we have 
 referred, in which many outside abolitionists took no 
 part whatever. 
 
 Another fact to be taken into account is, that the 
 Methodist Episcopal Church has published more 
 antislavery books and tracts than any other denom- 
 ination, or any general publishing- house in the 
 country, having begun the work long before the 
 modern agitation of the question commenced, in the 
 issue of Wesley's "Thoughts on Slavery." There 
 has never been a day since 1780 when these senti- 
 ments have not been ringing out from the Methodist 
 press, in all the States, North and South. 
 
 The action of our Church in this country is strik- 
 ingly analogous to that of the Wesleyans of England. 
 A slave-holder in the West Indies, visiting London 
 with one or two of his servants, heard Mr. Wesley 
 preach, and became converted. Returning home, he 
 carried the new religion with him, and proclaimed it 
 to his neighbors and friends, as before stated. This 
 was the mustard-seed from which the great tree of 
 Methodism among the slaves proceeded. At length, 
 missionaries were sent out, and the work of lifting up 
 that degraded population to the dignity of Christian 
 civilization was carried on slowly but surely. The 
 missionaries saw the terrible injustice done to the 
 poor creatures, but could do or say little to relieve 
 them. But the people at home were active, and 
 pressed hard for emancipation. Thus, while the mis- 
 sionaries were preparing the slaves to enjoy liberty, 
 the Churches at home were moving upon Parliament 
 to grant it. There, as here, one part of the Church 
 went before to prepare the slaves for freedom, and 
 
468 HISTORY OF METHODISM. 
 
 another class remained at home to procure freedom 
 for them. And God blessed the efforts of both, and 
 emancipation was proclaimed, to the joy of earth and 
 heaven, and has proved a benediction to all parties. 
 
 THE MORAL INFLUENCE OF CONFLICTING AGENCIES. 
 
 How little any of us knew in the antislavery con- 
 test what we were doing ! The conversion of the 
 North to abolition sentiments, and the civilization of 
 the slaves, were indispensable. Both required time 
 to achieve them. Had the Rebellion come much be- 
 fore it did, the slaves would not have been in condi- 
 tion to enjoy freedom, nor the North in any state of 
 mind to proclaim emancipation, and enforce it. All 
 parties, therefore, had a little share in the work. 
 Outside, abolitionists helped to create the necessary 
 public sentiment in the North, in common with 
 Methodists and other Christians ; but they did noth- 
 ing to elevate the slaves. Methodists, abolitionists, 
 and some few others, prepared the slaves for liberty 
 in connection with the conservatives, who furnished 
 the men to do the work, as abolitionists were not 
 popular with the masters. 
 
 And this brings out another point. The conserv- 
 atives, whom we used to call pro-slavery, much to 
 their annoyance, were, to the writer, incomprehen- 
 sible. It was a mystery how they could do as they 
 did, being so wise and excellent in other respects. 
 Nor could we see what possible good could come of 
 their tenderness to slave-holders, and bitterness to- 
 ward abolitionists. But now that Providence has 
 lifted the veil, it is all plain enough, though not 
 morally right or consistent. By apologizing for 
 
ABOLITION MOVEMENTS. 469 
 
 slavery and flattering the South, they kept off the 
 Rebellion for many years, and gave time to complete 
 the education that was going on at both ends of the 
 line ; namely, among the slaves in the South, and the 
 Churches and politicians in the North. So that, in 
 God's Providence, they were unconsciously aiding the 
 coming deliverance, though it was impossible to see 
 it at the time. 
 
 Had the Rebellion come several years sooner, it 
 would have succeeded for the want of Northern sen- 
 timent and feeling to resist it. Long as it was de- 
 layed, many people, and some whole States, were 
 not ready. New England was ready, because it had 
 become pretty thoroughly abolitionized, from its chief 
 magistrates down to its lowest citizens. Mr. Lincoln 
 issued his first proclamation for 75,000 soldiers to 
 protect Washington and put down the Rebellion, 
 April 15, 1 86 1. On the 17th, two days after, the 
 Massachusetts Sixth, the first full regiment that re- 
 sponded, started from Boston by railroad. Would 
 that city have sprung to the front thirty years before, 
 when it mobbed abolitionists ; or, several years later, 
 when it hunted fugitives at the beck of the South? 
 Not at all. Who composed this death-daring regi- 
 ment? Abolitionists. New York, greatly improved 
 on this question since 1844, gave them an ovation as 
 they marched down its grand Broadway the next 
 morning. 
 
 But on the 19th, Baltimore, still up to her old 
 tricks, mobbed, stoned, and shot them, killing some, 
 and wounding others, forbidding them to go through 
 her streets. Maryland was not yet ready. And 
 when they escaped that den of rebels, and were on 
 
470 HISTORY OF METHODISM. 
 
 their way to Washington, their train was fired upon 
 from the hills and woods along the line. Abolition 
 Pennsylvania soldiers were treated in like manner, 
 and had to fight their way through. 
 
 But, thank God, nearly all the free States had 
 been abolitionized, and were in the hands of Repub- 
 lican Governors, who were ready for action. 
 
 HOW THE METHODIST EPISCOPAL CHURCH MET THE 
 CONFLICT. 
 
 The activity of our people in this terrible emer- 
 gency was noticeable at the time. Our denomina- 
 tional papers, without an exception, rallied to the 
 national cause. The American flag waved from our 
 spires and draped our pulpits, during our conferences 
 and on other public occasions. Men rushed from our 
 Churches, colleges, and schools, leaving some of them 
 quite depleted. The immortal Lincoln often spoke 
 of it with gratitude. In response to the address of 
 the General Conference of 1864, he said: 
 
 " Nobly sustained as the Government has been by 
 all the Churches, I would utter nothing which might 
 in the least appear invidious against any. Yet, with- 
 out this, it may fairly be said that the Methodist 
 Episcopal Church, not less devoted than the best, is, 
 by its greater numbers, the most important of all. It 
 is no fault in others that the Methodist Church sends 
 more soldiers to the field, more nurses to the hos- 
 pitals, and more prayers to heaven, than any. God 
 bless the Methodist Church ! God bless all the 
 Churches ! Blessed be God, who, in this our great 
 trial, giveth us the Churches!" 
 
 We have recorded these thoughts, not to boast — 
 
ABOLITION MO VEMENTS. 47 1 
 
 for boasting is excluded — but to give the Gospel and 
 the Church their proper place among the agencies 
 which God has employed to relieve our glorious 
 country from the cruel system of inhumanity which 
 was fastened upon it in its infancy by foreign hands, 
 and which was wickedly nursed by the nation itself into 
 gigantic proportions ; also, and particularly, to sug- 
 gest to the coming historian that the subject admits 
 of a deeper, broader, and juster philosophy than ap- 
 pears in the hurried productions of those who claim 
 to have given it a proper presentation. The names 
 of the chief actors in the scenes have been purposely 
 omitted, as far as possible, as it is no part of our in- 
 tention to praise or blame any one. 
 
472 HISTORY OF METHODISM. 
 
 CHAPTER XII. 
 
 THE EFFECT OF THE GENERAL CONFERENCE OF 1 844 HOW 
 
 OPPOSED ORGANIZATION OF THE METHODIST EPISCOPAL 
 
 CHURCH SOUTH THE COLORED METHODIST EPISCOPAL 
 
 CHURCH GENERAL CONFERENCE OF 1 848 DEATH OF 
 
 BISHOP HEDDING GENERAL CONFERENCE OF 1 85 2 NA- 
 TIONAL MAGAZINE — STATE OF THE CHURCH GENERAL 
 
 CONFERENCE OF 1 85 6 A NEW COURT PROVIDED FOR 
 
 A STEP TOWARD RITUALISM. 
 
 THE effect of the action of the General Confer- 
 ence of 1844 was what might have been ex- 
 pected. It neutralized the secessional movement 
 among abolitionists, being more antislavery than was 
 anticipated. The administration of the bishops that 
 followed was equally satisfactory, no further prohibi- 
 tion of conference action being attempted. 
 
 But when it was seen that the South was going to 
 take advantage of the action had in their case and 
 organize another Church, many demurred, and threw 
 every possible obstacle in their way ; but it was of no 
 use. They were determined to go, and the writer 
 thought it best, all things considered, and voted to 
 give them their proportion of our connectional prop- 
 erty, and urged others to do the same, both by pen 
 and speech, and has never regretted it for one mo- 
 ment. They left because they did not agree with the 
 Church, and have since managed to suit themselves. 
 If they have been a little tart, it is not remarkable— 
 
DIVISION OF THE CHURCH. 473 
 
 they were that before. And, considering the circum- 
 stances, it required more grace than falls to the lot 
 of most men to have been otherwise. 
 
 The facts about the separation, in few words, 
 are as follows: June 3, 1844, after the action had in 
 the case of Bishop Andrew, Dr. Capers presented a 
 paper to the conference, proposing arrangements for 
 the division of the Church into two General Confer- 
 ences, which was referred to a committee of nine. 
 The committee regarded the proposition as prepos- 
 terous, there being no provision in the Discipline for 
 such division, and the project fell dead. Two days 
 after, Dr. Longstreet presented another paper, signed 
 by fifty-one Southern delegates, declaring that the 
 action had in regard to slavery and Bishop Andrew 
 "must produce a state of things in the South which 
 renders a continuance of the jurisdiction of this Gen- 
 eral Conference over these conferences inconsistent 
 with the success of the ministry in the slave-holding 
 States." This was also referred to a select committee 
 of nine. The next day came a protest, declaring 
 "the South can not submit, and the absolute neces- 
 sity of division is already dated." Separation had 
 already been decreed by the delegates. The order 
 of these proceedings was as follows : 1 . " The de- 
 cision in Mr. Harding's case, May nth. 2. The de- 
 cision in Bishop Andrew's case, May 30th. 3. Dr. 
 Capers's resolutions for the division of the Church, 
 and their failure, June 3d. 4. The declaration of the 
 Southern delegates, June 5th. 5. The report of the 
 Committee of Nine, June 8th." (Great Secession, 
 
 P- 332.) 
 
 This report was strictly provisional, looking to the 
 
 40 
 
474 HISTORY OF METHODISM. 
 
 contingency of a separation df the Southern Confer- 
 ences, purely at their own suggestion and on their 
 ozvn responsibility, and without authority from the 
 General Conference ; for it had already been settled 
 that the General Conference possessed no authority 
 to divide the Church in the manner proposed. Here 
 the matter ended, so far as the General Conference 
 was concerned, and the Southern Conferences took 
 the responsibility of all that followed. 
 
 Or, to State the case more fully, the South said: 
 "We can not live under these circumstances; we shall 
 be driven from our fields, and the souls committed 
 to our care will perish. What shall we do ? Sup- 
 pose, on getting home, we should find it indispensa- 
 ble to separate, how will the General Conference 
 view us? How shall we be treated? Shall there be 
 friendly relations, and an amicable settlement of the 
 property question; or shall we be viewed as ene- 
 mies?" Middle men were anxious to accommodate, 
 and Eastern men were fearful of the consequences 
 of not doing so ; for it was already under contempla- 
 tion to reconsider Bishop Andrew's case, and lay it 
 over four years, agreeably to the recommendation of 
 the board of bishops, unless something conciliatory 
 should be done. It was an exciting moment, and 
 great men were at their wits' end to know what to do. 
 
 Finally the committee agreed upon a plan to 
 meet the anticipated emergency, and reported it to 
 the conference. It was not all they could wish, but 
 it was the best they could devise, and it was favora- 
 bly received. Southern delegates were greatly re- 
 lieved, and submitted to the rescinding of Few's 
 colored testimony resolution, passed four years before, 
 
DIVISION OF THE CHURCH. 475 
 
 with remarkable composure; and the conference 
 was permitted to leave New York without the honor 
 of being mobbed, as it was tremblingly feared they 
 would be, and without ^//doing the work it had un- 
 expectedly wrought, in the several particulars before 
 mentioned. 
 
 Whether the conference acted the prudent part 
 in this measure is seriously questioned. Some, who 
 were foremost in getting the plan through, have 
 deeply regretted it since. Northern men, generally, 
 who favored it, did so purely to avoid what they 
 regarded a greater and insupportable evil. To have 
 left Bishop Andrew in the full exercise of episco- 
 pal powers at that time, would have scattered our 
 Churches to the winds; and that, it was believed on 
 good authority, would have been the result of pre- 
 venting the adoption of this or some similar plan of 
 conciliation. Indeed, we only escaped, as it was; a 
 circumstance which should never be forgotton in treat- 
 ing of the action of New England men in the prem- 
 ises. Our choice was between having a slave-holding 
 bishop, the transfer of our Churches to Wesleyanism, 
 so called, or a general New England secession, on the 
 one hand ; and acquiescence in a plan, some features 
 of which we did not approve, but could not get 
 altered, either in the committee, or in the conference, 
 on the other. We preferred the latter. It seemed to 
 us better to be the Methodist Episcopal Church, 
 united and at peace, than to be a distracted limb of 
 it, or separate, however harmoniously, and let the 
 South hold the old title, and the perquisites con- 
 nected therewith. And if they had a mind to 
 take the responsibility of separating, we were not 
 
476 HIST OR Y OF METHODISM. 
 
 • 
 disposed to demur, to treat them discourteously, or to 
 withhold from them anything that they could lawfully 
 claim, and the Church lawfully bestow. Hence, we 
 concurred in the plan, though not satisfied with it, 
 and the South has taken all the advantage of it pos- 
 sible to become an independent body, and adjust 
 themselves to what they regarded the necessities of 
 their situation. For one, the writer can not regret 
 it. Had they remained in the Church, there must 
 have been an endless controversy, to very little 
 purpose. 
 
 But whether this action was wise or not, the 
 annual conferences failed to indorse it, and the South 
 infracted its express and implied conditions to such 
 an extent that the General Conference of 1848 pro- 
 nounced it "null and void," and have not rescinded 
 that action since. 
 
 We refer to the subject only as a mere matter of 
 history, and not to censure either party. It was a 
 part of the complicated machinery employed by 
 Providence to "extirpate" the "great evil" of 
 American slavery, and had its influence on that 
 grand consummation. 
 
 THE METHODIST EPISCOPAL CHURCH SOUTH ORGANIZED. 
 
 May 1, 1845, tne delegates of fourteen Southern 
 conferences, met at Louisville, Kentucky, and pro- 
 ceeded to organize a new Church, which they denom- 
 inated, "The Methodist Episcopal Church South." 
 Bishops Andrew and Soule gave their assent to the 
 measure, and were recognized as bishops. A new 
 Discipline was arranged, retaining our doctrines and 
 economy, except in regard to slavery, and some 
 
DIVISION OF THE CHURCH. 477 
 
 governmental questions not of much practical impor- 
 tance, and the conferences were called upon to rally 
 to the new standard, and many did so, claiming 
 that slavery is sustained by the Bible, and is not 
 a moral evil. 
 
 We are not able to state the exact number of 
 our ministers or people who were transferred to the 
 Church South by the action of the convention, or 
 by their own ; but the minutes show that we had in 
 1844, 4,621 traveling preachers; 8,o8y local preach- 
 ers; and 1,171,356 members; and in 1847, when 
 the Southern organization had become very nearly 
 complete, we were reduced to 3,642 traveling 
 preachers; 4,913 local preachers; and 631,558 mem- 
 bers; showing a loss of 979 traveling preachers; 
 3,174 local preachers; and 539,798 members, over 
 and above any gain that we made in the loyal 
 conference. 
 
 This separation made a similar draft upon the 
 connectional property of the Church. The General 
 Conference not having authority to divide this prop- 
 erty without the constitutional consent of the annual 
 conferences, which was asked for by the before men- 
 tioned report of the Committee of Nine, but not 
 granted, the Church South sued for an equitable 
 proportion of it, and, after a long and expensive con- 
 test, carried their point, and received as follows : 
 From New York, $190,000 in cash, together with 
 the Richmond, Charleston, and Nashville printing 
 establishments, and all debts due to the concern, from 
 individuals residing within the geographical limits of 
 the Methodist Episcopal Church South. From Cin- 
 cinnati the sum of $80,000, and all debts due from 
 
478 HISTORY OF METHODISM. 
 
 persons living in the Southern States. Besides this, 
 we had to pay the taxable costs of both suits. 
 
 THE PRESENT STATE OF THE CHURCH SOUTH. 
 
 The Church South reports for 1875, eight bishops; 
 3,485 traveling preachers; 5,356 local preachers; and 
 712,765 members; including 3,489 colored members, 
 and 4,779 Indians. It has, also, 7,204 Sunday- 
 schools, embracing 328,634 scholars. It further re- 
 ports $101,953.46 raised last year for missions. 
 These figures indicate a respectable increase, and 
 promise well for the future, especially when we con- 
 sider that they have dismissed most of their colored 
 members, who have united, under their advice and 
 influence, to form ''The Colored Methodist Episcopal 
 Church," whose numbers we shall soon record. 
 They have also a Book Concern at Nashville, Ten- 
 nessee, a Missionary Society, and nearly all the 
 appliances of the old Church, and publish several 
 periodicals. 
 
 These divisions caused much disturbance between 
 Northern and Southern Methodists. Many societies 
 were divided, sometimes one party taking the prop- 
 erty, and sometimes the other. And other differ- 
 ences of a similar character may occur, but it is to be 
 hoped that they will be more than counterbalanced 
 by the healthy competition which they shall inspire. 
 The tendency of the times is to fraternization. 
 Though the two bodies may never become organic- 
 ally reunited, they can, and should maintain friendly 
 relations, as the Methodist Episcopal Church ever 
 has done with the Wesleyans of England and Canada. 
 What was impossible fifteen years ago without the 
 
DIVISION OF THE CHURCH. 
 
 479 
 
 sacrifice of moral principle, will be quite practicable 
 so soon as the parties concerned can conquer their 
 prejudices. And they will reach that point some 
 day, we think, when there will be an interchange of 
 ministerial service, such as now prevails among the 
 conferences of both bodies. But it is not wise to 
 hurry the matter. Fraternity can not be produced 
 by votes. Time, and friendly recognition, will 
 need little help to effect all that is desirable in this 
 direction. 
 
 THE COLORED METHODIST EPISCOPAL CHURCH. 
 
 This body, as before hinted, is an offshoot from the 
 Methodist Episcopal Church South, and was organ- 
 ized under its auspices, from prudential considera- 
 tions, December 16, 1872. In 1874, it reported four- 
 teen conferences, 635 traveling, and 683 local preach- 
 ers; and 6y,S8T, lay members. This arrangement 
 accommodates the prejudice against color in both 
 races, and allows them to keep respectfully apart; 
 and it may have other advantages which we do not 
 now comprehend. "God bless them all," we be- 
 lieve, is the honest prayer of their Northern brethren 
 generally. 
 
 THE GENERAL CONFERENCE OF I 848. 
 
 This body convened in Pittsburg, Pennyslvania, 
 representing 780 traveling preachers, and 532,290 
 members less than the Church numbered four years 
 before — a sad loss, solely attributable to the separa- 
 tion of the South. Our missionary and other collec- 
 tions had also suffered, but not to the same degree. 
 The Book Concern remained intact, the question of 
 
480 HISTORY OF METHODISM. 
 
 Southern claims not being settled. The Church 
 South appeared before the conference by its dele- 
 gates, asking for settlement, and for fraternal recog- 
 nition, but they were not received. A resolution, 
 adopted in 1840 in subserviency to slavery, was re- 
 scinded, which was about all that was done directly 
 in relation to the subject. Still, it was ever present, 
 and largely controlled in home matters, not involving 
 the Church South. Abolitionists, however, did suc- 
 ceed, by skillful and persistent engineering, in electing 
 Rev. Abel Stevens editor of the Christian Advocate, 
 in place of Dr. Bond. Not that Mr. Stevens was 
 one with them, for he never claimed any such rela- 
 tion, but in hope that he would treat them, and the 
 subject, more fairly than Dr. Bond had done. But 
 this was lost labor, as Mr. Stevens, for reasons best 
 known to himself, resigned, and the office was trans- 
 ferred to Dr. George Peck. 
 
 This conference, too, radically changed the arrange- 
 ment of the Discipline, as it did some of its rules, 
 and Dr. C. Elliott was appointed to write the history 
 of the. quadrennium, which resulted in the issue of 
 of his mammoth volume, entitled the ''The Great 
 Secession," a valuable book, abounding in documents 
 relative to slavery, abolition, and their concomitants, 
 and, singular as it may seem, in unutterable hatred 
 to both. 
 
 Dr. Dixon, a most able and genial minister of 
 the British Conference, was present, and ably repre- 
 sented that body, and Bishop Hedding was invited 
 to reciprocate the courtesy, if his health would allow 
 of it, which he failed to do. The conference ad- 
 journed after a pleasant session of one month with 
 
DIVISION OF THE CHURCH. 48 1 
 
 five bishops, eight colleges, thirty-four seminaries, 
 and thirty-one conferences, having lost nine by the 
 separation of the South. 
 
 The four years following were/ characterized by 
 the usual variety of toil and conflict, creating 
 hopes and fears incident to every period, but still 
 affording gratifying results. Our net increase was 
 672 traveling preachers, and 89,634 members, with 
 corresponding improvement in other departments of 
 interest. 
 
 DEATH OF BISHOP HEDDING. 
 
 The melancholy event of this quadrennium was 
 the death of the venerable Bishop Hedding, which 
 occurred at his home, in Poughkeepsie, New York, 
 April 9, 1852. He was a remarkable man, sincerely 
 pious and devout, loving and kind to every body, 
 and about the grandest specimen of a bishop that 
 could well be imagined. We heartily indorse the 
 tribute to his memory presented by his bereaved 
 colleagues to the General Conference of 1852. They 
 said: "His end was peaceful, happy, and triumph- 
 ant. He sustained the highly responsible office of 
 general superintendent of the Methodist Episcopal 
 Church for nearly twenty-eight years. With a strong 
 and discriminating mind, busily engaged for so many 
 years in acquiring knowledge and wisdom from vari- 
 ous sources of literature, science, philosophy, and 
 religion, we shall not be regarded as extravagant 
 eulogists when we say that he has left few equals in 
 the Church; and, take him all in all, no superior 
 survives him. With all his greatness, he had the 
 simplicity of a child. His amiability, gentleness, 
 
 4i 
 
482 HISTORY OF METHODISM. 
 
 and kindness endeared him to all with whom he had 
 intercourse, from the prattling child to the youth, to 
 the middle-aged, and to those of old age and declin- 
 ing years. All felt at ease in the society of this 
 truly good man, and were delighted with his unpre- 
 tending and attractive manners. As a preacher, he 
 had many and great excellencies. As an adminis- 
 trative officer, he was justly esteemed unrivaled in 
 the soundness of his opinions, the earnestness of his 
 constitutional views and legal decisions, and the dig- 
 nity and urbanity of his manner." (Journal, p. 181.) 
 
 We may add, he had great faith in the preach- 
 ers, and profound sympathy for them in their trials, 
 growing out of his noble nature sanctified by grace, 
 and his long and severe experience on wild and hard 
 circuits and districts before he was made bishop. 
 They found in him a brother, and even a father, 
 who made their welfare his own, and planned for 
 their highest happiness, so far as he could do it con- 
 sistently with the cause of God. He never imposed 
 burdens on them which he had not borne, or en- 
 joined a heroism which he had not displayed. If he 
 could not gratify their wishes, he would come as 
 near it as possible, and never trifle with their feel- 
 ings. If he must afflict them, he did it tenderly, sor- 
 rowfully, so that they felt that he suffered with them. 
 
 Being stationed at one of his old homes, and 
 among the dearest friends of his early ministry, 
 where he used to delight to "rest awhile," the 
 writer knew him well. He met him in the cabinet, 
 too, and in his conflict with certain abolitionists who 
 did not know him, and who therefore questioned his 
 integrity; but, in every condition, he was the great 
 
DIVISION OF THE CHURCH. 483 
 
 and good Bishop Hedding — in error, as we thought, 
 on one subject, but not to be the less loved or hon- 
 ored. We met him in the General Conference of 
 1844, and marked his solicitude. He loved New 
 England, the home of his youth and the field of his 
 early labors, and pleaded for it when in danger of 
 being dishonored by Southern prejudice. Soon after 
 the bishops' report, advising the laying over the case 
 of Bishop Andrew, was read and laid upon the table, 
 he came past the writer's seat, and, giving him a 
 tap on the shoulder, said, "Let me see you a min- 
 ute." We followed him to the basement, when he 
 asked, with manifest anxiety, "What do you think 
 of that advice?" We then read to him certain reso- 
 lutions, unanimously adopted, the day before, by all 
 the New England delegates, in anticipation of such 
 advice, to the effect that, should the case be thus 
 laid over, and Bishop Andrew be left a bishop in 
 full authority, the only way for the New England 
 conferences to prevent being completely broken up 
 by the seceders, would be to separate in a body, and 
 invite Bishop Hedding to preside over them. These 
 resolutions were to have been put into the bishop's 
 hands before he should meet his colleagues, but were 
 not copied in season; and the committee feared to 
 call him out, lest they should create suspicion, and 
 do more hurt than good. On hearing these resolu- 
 tions, "O!" said the bishop, "I am sorry you did 
 not bring them;" and, with despair on his counte- 
 nance, he added, "That is so, and I will go right 
 up and withdraw my name from that paper," which 
 he did, saying that he signed it in doubt, hoping 
 that it might be for the best; but, from further 
 
484 HISTORY OF METHODISM. 
 
 information which he had received, he felt compelled 
 to withdraw his name. That killed the postpone- 
 ment, and saved New England. 
 
 For those who have the management and direc- 
 tion of preachers and people, Bishop Hedding was a 
 model worthy of study and imitation. 
 
 THE GENERAL CONFERENXE OF 1 85 2. 
 
 The eleventh delegated General Conference met 
 in Boston, May 1st, and continued in session one 
 month. The address of the bishops was an inter- 
 esting vindication of certain fundamental features of 
 Methodism, suggesting and even urging the exten- 
 sion of the probation of ministers to four years, 
 which has not been done yet, and probably will not 
 be at present. As opportunities for preparation in- 
 crease, the necessity for extending the probation 
 diminishes. 
 
 The same address called attention to the rule 
 relating to the location of preachers for unaccepta- 
 bility, and, strange to say, suggests its modification 
 so as to allow a conference to locate them without a 
 formal trial, to save time and embarrassment. (Jour- 
 nal, p. 188.) The history of this rule furnishes an 
 interesting chapter, which traveling preachers may 
 profitably study. 
 
 The conference made quite an impression on 
 New England, it being the first one of the kind 
 ever held in that quarter. His honor, the mayor of 
 Boston, in behalf of the city authorities, invited the 
 members of the General Conference to a steamboat 
 excursion among the islands of its unparalleled har- 
 bor* The invitation was accepted, and the excursion 
 
DIVISION OF THE CHURCH. 485 
 
 was one of marked interest and pleasure, presenting 
 a wide contrast with the reception of Jesse Lee, 
 sixty-two years before, who entered the city alone, 
 on horseback, unheralded, and preached under the 
 old elm on the common for the want of a better 
 place, and sought for months, in vain, to improve 
 his situation. But the world moves. By faith, the 
 walls of Jericho even fell down, after they had 
 been long compassed about. Boston was obliged 
 to acknowledge a power which its former authori- 
 ties sought to ignore, and it was well and hand- 
 somely done. 
 
 New England also impressed the conference. 
 Middle and Western men, who had never seen 
 the "Hub" or its surrounding Methodism, thought 
 rather lightly of both, and were not easily convinced 
 of their mistake; but they were compelled to con- 
 fess that Boston held and practiced some Method- 
 istic "notions" that they might profitably adopt. In 
 these respects, at least, the conference was a success. 
 
 OF THE BUSINESS TRANSACTED. 
 
 The episcopacy was strengthened, at this con- 
 ference, by the election of Levi Scott, Matthew 
 Simpson, Edward R. Ames, and Osmon C. Baker. 
 The vexed pew question was relieved by rescind- 
 ing the rigid old rule requiring free churches, and 
 adopting another only giving them the preference. 
 (Discipline, par. 496.) The missionary, tract, and 
 Sunday-school causes received special attention, and 
 Dr. John P. Durbin was made missionary secretary 
 in place of Dr. Charles Pitman, whose health failed 
 him early in the preceding quadrennium. 
 
486 HISTORY OF METHODISM. 
 
 NATIONAL MAGAZINE AUTHORIZED. 
 
 This conference, under educational pressure, au- 
 thorized the publication of a monthly magazine of 
 "current and religious literature," and appointed 
 Abel Stevens to edit it. The first number appeared 
 the following July, entitled, The National Magazine, 
 " devoted to literature, art, and religion;" but it 
 never succeeded, for the reason that it attempted to 
 cater for the patronage of the general public, as its 
 name indicates, and thus forfeited the patronage of 
 the Church. Like Cokesbury College, it started too 
 early in our history; besides, it was too worldly and 
 abstract to command the sympathy of our people. 
 After running a race of five years' continuance, and 
 wasting untold thousands of the earnings of the 
 Book Concern, and still decreasing in circulation, in 
 spite of every effort that could be made to sustain 
 it, the agents submitted the subject to the book 
 committee, in 1857, whose wise advice, looking to- 
 ward resuscitation, was carried into effect without 
 success. Reporting again to the same committee, in 
 February, 1858, they took the matter into careful con- 
 sideration, and met again the following June, report- 
 ing that Baltimore, Philadelphia, Newark, Troy, Ver- 
 mont, New Hampshire, Maine, Providence, Oneida, 
 New England, New York, and New York East Con- 
 ferences had advised its discontinuance, whereupon 
 the committee itself advised it. Remembering that 
 the General Conference of 1852 authorized its issue 
 on the express condition that it should be "safe to 
 the Concern" and that the last General Conference 
 had voted to continue it in view of the prospect of 
 
DIVISION OF THE CHURCH. 487 
 
 an increased circulation sufficient to "carry it safely 
 through" the agents felt obliged to suspend it, and 
 did so rather than squander tens of thousands of 
 dollars more in printing a work the people would 
 not purchase. The contributors, of course, mourned 
 its demise, as did some others ; but it has never been 
 missed or lamented by the masses of our preachers 
 or people. 
 
 Methodism is emphatically spiritual and practical. 
 So long as we keep within our prescribed range, we 
 can cope with the world; but the moment that we 
 depart from it to compete with independent publish- 
 ers on their particular lines, we fail. Our religion 
 will not allow us to furnish the frolic and fun that 
 takes with the world, nor are the agents permitted, 
 under our system, to procure just that style of edi- 
 torial management required by the circumstances of 
 such an enterprise. 
 
 OF THE STATE OF THE CHURCH. 
 
 The Church, at that time, was generally at peace, 
 except that it was a little sensitive on slavery. The 
 border conferences, not being fully delivered from 
 that evil, and being in sharp competition with the 
 Church South, could not bear to hear much on the 
 subject, and abolitionists would not " wholly refrain" 
 from its agitation. Still, the Church enjoyed general 
 prosperity. The net increase of 90,246 members in 
 four years was encouraging; besides, the last five 
 years had improved our Sunday-schools by the addi- 
 tion of 32,741 officers and teachers, 552,681 scholars, 
 and 652,218 volumes to the libraries. Add to this 
 a liberal advance in the contributions to our various 
 
488 HISTORY OF METHODISM. 
 
 benevolences, and the wonderful growth of our edu- 
 cational enterprises, and we see much cause for 
 thanksgiving; but, what was still more gratifying, 
 the Church seemed to grow in spiritual life and 
 power. The subject of holiness, which had previ- 
 ously suffered from various imprudences, was becom- 
 ing better understood and more highly appreciated. 
 The pastoral letter sent forth by the conference was, 
 therefore, highly congratulatory, though it adminis- 
 tered timely caution against the love of the world, 
 expensive churches, etc. 
 
 The following four years developed nothing very 
 striking. The minutes, however, showed an increase 
 of 958 traveling preachers, 910 local preachers, and 
 77,627 members. There was also a manifest im- 
 provement with regard to church edifices. Our 
 people, about that time, began to wake up to the 
 importance of having respectable churches in good 
 locations, instead of the miserable out-of-the-way 
 structures, which they had endured so long. Con- 
 nected with this discovery- was the duty of giving 
 ministers more eligible homes and a better support; 
 and the tide began to flow in these directions. Yet, 
 contrary to all the predictions of the over-cautious 
 and penurious brotherhood, the benevolences of the 
 Church increased in greater proportion. The collec- 
 tions for the Missionary and Bible Societies more 
 than doubled the amount raised the preceding four 
 years. 
 
 GENERAL CONFERENCE OF 1 856. 
 
 This body convened at Indianapolis, Indiana, and 
 was composed of two hundred and seventeen mem- 
 
DIVISION OF THE CHURCH. 489 
 
 bers. Drs. Hannah and Jobson, of England, were 
 present, bearing the fraternal greetings of the British 
 Conference. Bishop Simpson and Dr. M'Clintock 
 were appointed to visit that body in return, and also 
 to visit the Irish Conference. Delegates from other 
 branches of the Wesleyan family were also present, 
 as usual, and contributed much to the interest of the 
 occasion. The Rev. Robinson Scott, a delegate from 
 the Irish Conference, with his colleague, Mr. Cather, 
 from England, justly attracted much attention. Our 
 Church in this country having been started, and sub- 
 sequently strengthened and extended by emigrants 
 from Ireland, to the great depletion and impoverish- 
 ment of the Irish Conference, it naturally occurred 
 to that body in its financial necessities, that it might 
 not be unreasonable to ask a little assistance from us 
 in return. Accordingly, Mr. Scott was deputed to 
 visit the country, which he did some time before, 
 and was cordially welcomed. This conference favored 
 the enterprise, as did many of the annual conferences. 
 One hundred thousand dollars were asked for and 
 conceded ; but the receipts must have fallen short of 
 this amount. They were appropriated to the literary 
 institutions of the Irish Conference, before men- 
 tioned — a small contribution, indeed, compared with 
 the obligations of American Methodism to that 
 struggling country. 
 
 THE ACTION OF THE CONFERENCE. 
 
 The action of this body was unusually progress- 
 ive. The exciting subject of slavery was, for the 
 first time in many years, referred to a standing com- 
 mittee, composed of one member from each annual 
 
4Q0 HISTORY OF METHODISM. 
 
 conference. In 1848, it was referred to the com- 
 mittee on the state of the Church, and, four years 
 after, to the committee on revisals, which simply 
 meant to get rid of it with the least inconvenience. 
 The motion to refer it to a standing committee meant 
 consideration and fair treatment ; it had it, and was 
 properly characterized. The discussion and votes re- 
 vealed a majority of moderate and decided abolition- 
 ists, some of whom refrained from expressing all their 
 hatred to slavery from prudential regard to our 
 Southern border; but they really "meant business." 
 Education and missions among us received much 
 attention, and were heartily commended to the 
 patronage of the people. Eight new conferences 
 were added, to wit: Delaware, Detroit, Peoria, West 
 Wisconsin, Upper Iowa, Kansas, Nebraska, Newark, 
 and the German Mission, making forty-seven in all. 
 
 This conference also improved our arrangements 
 for taking statistics, by requiring an annual report of 
 Church property, which went into operation in 1857, 
 when it appeared that we had 8,335 churches, worth 
 $15,781,310, and 2,174 parsonages, estimated to be 
 worth $2,126,874. This was a wise measure, which 
 enables us to mark our financial progress. We shall 
 furnish the annual reports hereafter in tabuiar form, 
 from which important lessons may be learned. 
 
 A NEW COURT PROVIDED FOR. 
 
 Much time had been consumed by the trial of 
 preachers in annual conferences, and by the trial 
 of appeals in General Conferences, which being open 
 to the public, often occasioned much mortification. 
 The subject had been ventilated by several General 
 
DIVISION OF THE CHURCH. 491 
 
 Commences, to little purpose, other than to elicit 
 complicated schemes of relief, to perish on the table. 
 This year the subject was referred to a small com- 
 mittee, who reported a simple modification, allowing 
 the conferences concerned to try members and ap- 
 peals by committees, which report was adopted with- 
 out one word of objection, and has been generally 
 followed since, saving much time and inconvenience. 
 
 The plan for trying appeals by the General Con- 
 ference was equally simple, and easy to operate; but 
 it was superseded in 1872 by the introduction of a 
 new judicatory, called the Judicial Conference. (See 
 Dis., pp. 124-126, 140-143.) But this plan, we 
 think, is too complicated and expensive for the ben- 
 efits it proposes, and can not long survive without 
 serious modification. The only advantage of it ap- 
 pears to be, that it sometimes gives the appellant an 
 earlier hearing; but, on the old plan, he was not de- 
 layed so long as is quite common in civil courts. 
 But now that the trial is had before a committee, 
 and not before the whole conference, as formerly, it 
 can not be difficult to make up an appellate court 
 within the bounds of most conferences that would be 
 much more convenient, and equally fair to all parties. 
 In this case the appeal may be tried immediately 
 after the verdict is rendered, from which it is taken, 
 before the preachers shall disperse, and thus save 
 time and expense, and not trouble other conferences. 
 
 Connected with this addition, there was also some 
 pertinent subtraction. The rules in relation to band 
 meetings, and men and women sitting apart in 
 Church, having become useless by the change of cir- 
 cumstances, were rescinded. 
 
492 HISTORY OF METHODISM. 
 
 A STEP TOWARD RITUALISM. 
 
 As we have seen, Mr. Wesley was at first a strict 
 ritualist, read his sermons and prayers, and rigidly 
 followed Church rules. Conversion to God freed 
 him from many of his notions and methods, but 
 never fully from the Established Church and its 
 formularies. Accordingly he prepared a modified 
 ritual and prayer-book for American Methodists, 
 which never found much favor, and soon dropped 
 out of use, with the gown, except on special occa- 
 sions, such as ordinations, and the administration of 
 the sacraments. Frequent attempts have been made 
 to revive them, rules and resolutions being adopted 
 for that purpose, but to little effect. The General 
 Conference of 1856 inaugurated a gigantic attempt 
 to perfect the ritual by the appointment of a com- 
 mittee to report at the next General Conference. 
 In i860, nearly the same committee was appointed 
 to prepare a revised ritual, submit it to the bishops, 
 and print it so far as they should approve, and for- 
 ward a copy to each of the members of that, and the 
 following General Conferences. This was done with- 
 out stint of labor or expense, and resulted in the 
 adoption of our present ritual in 1864. 
 
 The history of these revisions is instructive, 
 showing the folly of clinging to an old system of 
 dead formulas, which have little adaptation to the 
 spirit and aims of Methodism, otherwise known as 
 " Christianity in earnest." The result is, our ritual 
 occupies nearly one-third of our book of Disci- 
 pline, and is not followed in ordinary service with 
 any considerable uniformity, even where specifically 
 
DIVISION OF THE CHURCH. 493 
 
 enjoined. Many object to the sentiments involved, 
 and the language employed, as inappropriate to the 
 spirit and circumstances of the occasion, and prefer 
 to furnish something more modern and impressive. 
 For one, the writer is not surprised. The truth is, 
 as a people, we were never much inclined to ritualism, 
 and, as we grow in grace and knowledge, we have less 
 and less need of these extraneous helps, and feel 
 more inclined to speak, both to God and man, as the 
 Spirit shall give us utterance. 
 
494 HISTORY OF METHODISM. 
 
 CHAPTER XIII. 
 
 THE GENERAL CONFERENCE OF i860 DEATH OF BISHOP 
 
 WAUGH FIRST COLORED BISHOP PROGRESS OF THE 
 
 CAUSE GENERALLY LAY DELEGATION, ITS HISTORY AND 
 
 CONSUMMATION SIGNS OF THE TIMES PORTENTOUS 
 
 HOW REGARDED. 
 
 THE thirteenth delegated General Conference met 
 at Buffalo, New York, May 1st, and adjourned 
 on the 4th of June, numbering two hundred and 
 twenty-one delegates. But the seat of the senior 
 bishop of the last session was vacant. 
 
 BISHOP WAUGH WAS DEAD. 
 
 He was born in Fairfax County, Virginia, in 1789; 
 converted in his fifteenth year ; joined the Baltimore 
 Conference in 1809; spent two years on hard cir- 
 cuits; and the following sixteen in Washington, Bal- 
 timore, and other important stations; served as Book 
 Agent at New York eight years; and in 1836, he 
 was elected to the office of bishop. He was gentle- 
 manly above the common average of ministers, able, 
 efficient, and successful, loving, and beloved by all 
 who knew him and were capable of appreciating 
 a manly, Christian minister. He died February 9, 
 1858. "His illness was short, and his death happy. 
 Up to within a few days of his decease he labored 
 with unabated ardor in fulfilling the ministry which 
 
PORTENTOUS TIMES. 495 
 
 he had received of the Lord Jesus." . . . ''As 
 a presiding officer, he was calm, courteous, and dig- 
 nified; in the delicate and difficult work of station- 
 ing the preachers, he was patient, affectionate, and 
 firm; in the councils of the Church, he was discrim- 
 inating, sagacious, and candid ; as an executive officer, 
 he was sympathetic, fraternal, and decided; in Chris- 
 tian excellence, in ministerial fidelity and episcopal 
 usefulness, he was eminent. His loss to the Church 
 and the cause of religion is great." 
 
 This seems almost too much to say of any mortal, 
 and yet it falls short of the truth in regard to Bishop 
 Waugh. His mourning colleagues did well in giving 
 this glowing portraiture of his character, and they 
 might have added after all, that he shone brighter in 
 social life than in any other position, where he pre- 
 sented one of the most perfect models of a Christian 
 gentleman that we ever beheld. Our first sight of 
 him was, as he stood erect in the midst of the New 
 York Conference, arguing against the manifest will 
 of the rulers of that body, on a constitutional ques- 
 tion. They had little patience with his dissent, but he 
 was calm, sincere, and manly; and prevailed not there, 
 but in the final vote. He was one of the few South- 
 ern men who could oppose New England abolition 
 and still command their love, though he could not 
 control their sentiments or action. Our last sight 
 of him was at a conference in Michigan, where we 
 spent a whole Sabbath together in the State-house, 
 the governor being present. He was the happiest 
 bishop we ever saw. He shouted and rejoiced like 
 one who saw heaven open. We feared then that he 
 was about to depart, and it was so. 
 
496 HISTORY OF METHODISM. 
 
 THE FIRST COLORED BISHOP. 
 
 The bishops reported at this conference having 
 ordained Rev. Francis Burns, of Liberia Conference, 
 to the office of bishop, October 14, 1858, as per 
 order of the last General Conference. After a life 
 of useful service, he closed his career in Baltimore, 
 April 18, 1863, to join the martyr Cox who would 
 have "thousands fall before Africa should be given 
 up." The opening of Liberia Mission was a daring 
 undertaking. Mr. Wright, who soon followed Mr. 
 Cox with his young wife to the grave, was but little 
 known out of Boston; but he was a most healthy 
 and brilliant young preacher. We were received 
 into the conference with him ; but he was cut off, O, 
 how soon! The mission, however, has done good. 
 Its martyrs still speak, and will be heard and heeded. 
 
 The General Conference of 1864 provided for the 
 election, by the Liberia Conference, of a successor to 
 Bishop Burns, which was effected, and Rev. J. W. 
 Roberts was consecrated, at New York, a missionary 
 bishop for Liberia, in June, 1866; but he, too, has 
 lately departed to his heavenly reward. 
 
 NEW ASPECTS OF EDUCATION. 
 
 As we have seen, the educational movements of 
 the Church were not a success for many years. 
 Then, establishing some few institutions with encour- 
 aging prospects, the conferences were urged to mul- 
 tiply them, which they did with so much zeal, that 
 the bishops began to fear that the work was being 
 overdone. Accordingly, in their address to the Gen- 
 eral Conference of i860, they suggested the propriety 
 
PORTENTOUS TIMES. 497 
 
 of imposing some restraint, and objected to making 
 up the faculties with men professing to be moved 
 by the Holy Ghost to preach the Gospel. They say, 
 ' ' it seems inharmonious with the itinerant character 
 of our ministry, and incompatible with the designs 
 of our conference associations, for men, who never in- 
 tend to enter the pastoral work, but to make teach- 
 ing a profession for life, to be admitted to member- 
 ship in the conference." But little attention has 
 been paid to this suggestion, though teaching is just 
 as secular a business as practicing medicine. 
 
 The report of this conference presents a summary 
 of 103 institutions, embracing twenty-five collegiate 
 and two theological, valued at $4,080,465, and em- 
 ploying 633 teachers, giving instruction to 21,616 
 pupils. 
 
 PROGRESS OF THE CAUSE GENERALLY. 
 
 This conference was greatly cheered by the 
 progress of the Church in other respects. Power- 
 ful revivals had prevailed during the last four years, 
 giving a net increase of 1,469 itinerant preachers, 
 174,914 members, 1,295 Sunday-schools, 26, 140 offi- 
 cers and teachers, and 153,466 scholars. With re- 
 gard to Church property, the increase had been, in 
 two years, 960 churches, or more than nine per 
 week, and 366 parsonages, averaging over one in 
 two days, showing an advance in value of $3,341,- 
 624. Our benevolent enterprises also gained consid- 
 erably, though not in proportion to the other inter- 
 ests named. But this unparalleled prosperity did 
 not create entire satisfaction. The conference was 
 especially agitated by two great questions, namely: 
 
 42 
 
498 HISTORY OF METHODISM. 
 
 SLAVERY AND LAY DELEGATION. 
 
 Slavery was nothing new, though particularly 
 alarming just at that time. The South was working 
 up to open rebellion, and loyal men of all parties 
 were fusing into one body, to preserve the Union by 
 force, if necessary. The conference referred the sub- 
 ject to a standing committee, by which it was thor- 
 oughly canvassed; and, after an able discussion of -it 
 in open conference for several days, the original sec- 
 tion of the Discipline on the subject was adopted, in 
 place of one enacted many years before, by a vote 
 of one hundred and fifty-five to fifty-eight against it. 
 There was a great deal of feeling, and some inclined 
 to run the conference strictly on party principles, as 
 the opponents of abolition had always done when 
 they had the power; but a majority were too mag- 
 nanimous to do it. Dr. Edward Thomson, however, 
 was made editor of the Christian Advocate, which 
 led, soon after, to the issue of a competing paper at 
 New York, called The Methodist, to represent the 
 conservatives, otherwise known as the pro-slavery 
 party; and the most of the offices were filled by 
 men of that way of thinking, as they had been the 
 preceding term. 
 
 Lay Delegation had at no time been a question 
 of general interest. The Church having been organ- 
 ized and brought to its present magnitude by the 
 preachers calling the people rather than the people 
 the preachers, and all working on a general platform 
 of doctrine and discipline furnished by Mr. Wesley, 
 it seemed reasonable that the preachers should gov- 
 ern themselves, and, in doing so, govern those who 
 
PORTENTOUS TIMES. 
 
 499 
 
 should be pleased to accept the conditions of mem- 
 bership proposed and follow them; hence, there had 
 been no general agitation of the question. In 1818, it 
 was broached in and about Philadelphia, and pushed 
 with much furor for ten years, and culminated in 
 secession and the organization of the "Methodist 
 Protestant Church," of which we have already given 
 some account; but the bishops and leading men 
 met the question with such force of argument that 
 it seemed silenced forever. (Bangs's History, Vol. 
 Ill, p. 397.) But, in 1840, certain abolitionists, feel- 
 ing oppressed by clerical domination, petitioned the 
 General Conference, asking for lay representation, to 
 whom that body replied (referring approvingly to 
 the action of the General Conference of 1828 and 
 the success of our system) that "it is inexpedient 
 to change the form of our Church government." 
 
 Little more was heard on the subject until 1852, 
 when it came up in the General Conference, held in 
 Boston, by further petitions from Philadelphia. It 
 was referred to a committee of twenty-nine, one 
 from each conference, with Rev. Matthew Simpson, 
 now one of our bishops, as chairman. The commit- 
 tee reported adversely to it, and their report was 
 almost unanimously adopted. Similar action was 
 had in 1856; but in i860 the subject assumed a 
 new aspect. The bishops called attention to it in 
 their opening address, seeming to have lost all their 
 old fear of the terrible results of it whjch had been 
 previously predicted, particularly if it should be in- 
 troduced as a separate house. 
 
 The petitions were referred without discussion, 
 or any indication that a change of sentiment had 
 
500 HISTORY OF METHODISM. 
 
 occurred. Near the close of the session the committee 
 reported that few petitions had been received, either 
 for or against, and that the action had by annual and 
 quarterly conferences was strongly adverse to the 
 measure. Yet, strangely enough, it favored its intro- 
 duction, and presented a plan by which it might be 
 inaugurated at the next session of that body, pro- 
 vided that a majority of the members voting in the 
 annual and quarterly conferences should favor it. 
 This was certainly a most singular report, the history 
 of which remains to be written. Proposing an or- 
 ganic change of our long-established system, in bold 
 antagonism to the arguments and conclusions of all 
 preceding General Conferences, and in opposition to 
 the petitions and official votes presented to the com- 
 mittee, it was one of the most amazing documents 
 ever brought before so grave a body. The entire 
 absence of any new fact or argument, or any griev- 
 ance to be redressed, together with the hurry to put 
 the measure through, and get the laymen into power 
 at the next session, rendered the case still more 
 surprising. Without attempting to account for the 
 wonderful transition indicated by these facts, we will 
 simply say that the project was superseded by an 
 arrangement to refer the question to the annual con- 
 ferences, and to all the male members of the Church 
 twenty-one years of age and over. The result of that 
 reference, as officially reported in 1864, was 1,338 
 ministers anil 28,884 members for lay delegation, 
 and 3,069 ministers and 47,855 members against it, 
 showing very clearly that the Church was not pre- 
 pared for the measure. The General Conference of 
 1864, however, left the matter open, in opposition to 
 
PORTENTOUS TIMES. 
 
 501 
 
 the votes of preachers and people reported by the 
 bishops, showing an overwhelming majority of both 
 opposed to the change, and reaffirming its approval 
 of "lay representation in the General Conference 
 whenever it shall be ascertained that the Church de- 
 sires it." This gave the reformers much encourage- 
 ment, and they pushed the agitation, by conventions, 
 speeches, and documents, with unwonted zeal. What 
 was the exact result of the voting we are unable to 
 state; but the General Conference of 1868 proceeded 
 to adopt a plan, which, if approved by a majority of 
 the people, and the necessary changes of the Dis- 
 cipline should be recommended by a constitutional 
 majority of the preachers, lay delegates might be 
 admitted to the next General Conference. It ap- 
 pearing to said conference, held in Brooklyn, New 
 York, that the required majorities had been obtained, 
 it perfected the arrangement, and lay representation 
 in the General Conference went into practical opera- 
 tion in 1872. ^(See Dis., pp. 48-53.) 
 
 The writer was conscientiously opposed to it, 
 believing that it would be better for all concerned to 
 maintain the old system, and stated his views frankly 
 in a pamphlet, entitled ' ' Lay Delegation in the 
 Methodist Episcopal Church Calmly Considered." 
 But the change in the feeling of bishops, editors, and 
 other leading ministers, from determined opposition 
 to unhesitating approval, was so sudden, and without 
 any apparent reason, we have been left to suspect 
 that God led the movement, to prevent certain evils 
 or secure important advantages which we did not 
 apprehend at the time, and could not, therefore, 
 appreciate. Like Methodism itself, it was certainly 
 
502 HISTORY OF METHODISM. 
 
 a most marvelous affair, I. In that more than ten 
 thousand preachers, having- the peaceable and sole 
 government under God, and by his Providence of 
 more than a million and a half of members, should 
 cheerfully consent to divide their authority with said 
 members. 2. It was stranger still that these preachers 
 who had alone governed themselves from the be- 
 ginning, choosing bishops to regulate their labors, 
 should relinquish any part of their power of self-gov- 
 ernment. 3. And, what is most remarkable of all is, 
 that they should place themselves in a position to be 
 overridden and controlled by a very tew lay delegates, 
 by giving them a veto power over the action of the 
 largest possible minority of the lay delegates, and the 
 united action of the clerical delegates composing the 
 General Conference. Our meaning may be better 
 comprehended by looking at a few facts: 
 
 1. The plan provides for two lay delegates from 
 each annual conference which has two or more cler- 
 ical delegates, and one lay delegate from each of 
 those conferences which are entitled to but one cler- 
 ical delegate. On this plan the General Conference 
 of 1872 consisted of 292 clerical, and 129 lay delegates. 
 (See Dis., % 84, and Journal, p. 29.) 
 
 2. The plan also provides that these two classes 
 may "vote separately whenever such separate vote 
 shall be demanded by one-third of either order; and in 
 such cases the concurrent vote of both orders shall be 
 necessary to complete an action." (See Dis., % 90.) 
 
 3. The motion was twice made by a layman in 
 the General Conference of 1872 to vote in this way, 
 and was lost in both cases by only two votes — that 
 is, two less than one-third. In the second case, 
 
PORTENTOUS TIMES. 
 
 503 
 
 ninety-eight votes were cast, thirty-one for the meas- 
 ure, and sixty-seven against it. The change of a 
 single vote from nay to yea would have given fifty 
 laymen complete control of the elections to which the 
 motions referred. They could have defeated any 
 man, though he had been the choice of all the clerical 
 delegates, and forty-eight of the ninety-eight lay dele- 
 gates present, and so of any other action of the 
 body. And what must have been very instructive to 
 some of the clerical heroes of lay delegation, many 
 of their chief lay coadjutors voted in the case named 
 to give those fifty laymen just that control. (See 
 Journals, pp. 291, 349.) Besides, as the number of 
 lay delegates present decreases, the number necessary 
 to control the body decreases. Once, we believe, 
 during the General Conference of 1872, thirty-seven 
 laymen were a ruling majority for all veto purposes. 
 But it matters little now who was right or who 
 wrong — lay delegation is a settled fact for good or 
 evil; and it becomes every lover of Methodism to 
 make the best of it. It will undoubtedly lead to 
 some other modifications of our system, probably for 
 the better; and we are not without hope that it will 
 effect all its friends predicted. Our Church pros- 
 pered more than one hundred years without it, and 
 Will prosper with it, if we live in and for God. If 
 we do not, no government can make it a success ; and 
 the sooner it dies, the better for the world. Let us 
 cherish her in the devout spirit of the poet, who sung: 
 
 For her my tears shall fall ; 
 
 For her my prayers ascend ; 
 To her my cares and toils be given, 
 
 Till toils and cares shall end." 
 
504 HISTORY OF METHODISM. 
 
 The General Conference of 1872 justly commended 
 the opponents of lay delegation in its address to the 
 British Conference, as follows : ' ' The minority, large 
 as it is, have concluded, with remarkable unanimity, 
 that the law which enjoins peace, and that we be of 
 one heart and one mind, is of equal obligation with 
 any law or precedent relating to forms of Church 
 government. . . . And they think it best to put 
 away all strife, . . . leaving to honest experi- 
 ment to settle questions which much discussion has 
 failed to settle." 
 
 THE SIGNS OF THE TIMES PORTENTOUS. 
 
 But, to return to the General Conference of i860, 
 which we left to follow out the action on lay delega- 
 tion, we will add that it closed with rather dubious 
 prospects. The John Brown raid, so-called, and his 
 execution, had stirred the country from end to end. 
 The Supreme Court was thoroughly committed to 
 slavery. The South was pressing hard to extend 
 its area and obtain the control of the government. 
 While the conference was in session, Abraham Lin- 
 coln was nominated for the next President, and the 
 canvass opened with unbounded enthusiasm. His 
 competitor was Stephen A. Douglas, the Demo- 
 cratic candidate. The platforms of the two parties 
 were squarely antagonistic, involving morality and 
 religion. The Church, therefore, could not evade 
 the contest. Ministers would be expected to take 
 sides as they had not previously done, where the 
 issue was about finances. 
 
 And the result was even worse than was antici- 
 pated. Mr. Lincoln was elected, and assumed the 
 
PORTENTOUS TIMES. 505 
 
 reins of government. A few months after, South 
 Carolina seceded from the Union, followed by other 
 States. April 12, 186 1, the war opened with an 
 attack on Fort Sumter, and Northern soldiers becran 
 to move to the front. The rebellion absorbed the 
 public thought beyond all precedent in our history. 
 Regarding it as an outrage on God and humanity, 
 designed to perpetuate and extend human oppres- 
 sion, it became a subject of prayer on all occasions. 
 Never had there been a war, since the days of 
 Cromwell, which elicited so much or so earnest and 
 believing prayer. While we praised Lincoln and 
 Grant and other prominent actors in the grand con- 
 flict, the feeling seemed to pervade all antislavery 
 minds that God ruled the storm, and that emancipa- 
 tion was his object and was as sure as his almighti- 
 ness. Even men who had been skeptical in religion, 
 like Mr. Lincoln, seemed to be controlled by this 
 conviction, and it was this that sustained them in 
 the dark days of our terrible disasters. 
 
 But, though many of our preachers and people 
 entered the army, the work of God did not entirely 
 cease. Revivals prevailed to a considerable extent, 
 though they failed to bring in new members enough 
 to repair the ordinary wastes of death and our losses 
 by the war. 
 
 43 
 
506 HISTORY OF METHODISM. 
 
 CHAPTER XIV. 
 
 THE GENERAL CONFERENCE OF 1 864 — CONDITION OF THE 
 
 CHURCH THE ATTITUDE OF THE WAR ACTION OF 
 
 THE CONFERENCE REVIVED NEW BISHOPS ELECTED 
 
 DELEGATES FROM OTHER BODIES DISCIPLINARY POSI- 
 TION OF THE CHURCH ON TEMPERANCE CHURCH EX- 
 TENSION THE WAR OPPOSED LEE'S SURRENDER, ETC. 
 
 THIS conference was held in Philadelphia, and 
 was composed of two hundred and sixteen 
 members. In reviewing the operations of the pre- 
 ceding four years, the bishops remarked: "The 
 times in which we are assembled are unprecedented. 
 A 'mystery of iniquity,' which was working at the 
 date of your last session, and which had been work- 
 ing for many years, broke forth, in April, 1861, in 
 a gigantic, thoroughly organized, and most defiant 
 rebellion against the authority of the general gov- 
 ernment and the integrity and life of the Federal 
 Union. The collisions resulting inevitably from this 
 unnatural and wicked rebellion have laid waste large 
 portions of our once fair and beautiful heritage, have 
 sent tens of thousands to a patriot's or a traitor's 
 crave, and have filled the land with lamentation and 
 mourning. The rebellion still rages, but, we are 
 happy to say, with lessening hopes and diminishing 
 resources." (Journal, p. 274.) 
 
 But our Church proved herself eminently loyal 
 
THE CHURCH AND COUNTRY. 507 
 
 by giving the Federal government her most decided 
 support, not merely by conference resolutions and 
 financial contributions, but by her ministers and 
 members flocking in large numbers to the field of 
 battle. It could not, however, be denied that we 
 had suffered some loss; yet, considering the circum- 
 stances, it was much less than we had any reason to 
 expect. Our decrease during these years was 89 
 preachers and 50,951 members, many of whom had 
 fallen martyrs to the rebellion; but we lost not a 
 few from secession on the southern border of the Bal- 
 timore Conference, whose pro-slavery sentiments led 
 them into affiliation with the Church South and the 
 Southern Confederacy. They had not felt at home 
 with us for many years, and, when the time came 
 that they must make what appeared to be a final 
 choice, they left. We decreased, too, in our tract 
 collections to the amount of $3,070. 
 
 But in the other thirteen items embraced in our 
 statistical reports, we made a moderate gain, as fol- 
 lows: 252 local preachers, 124 churches, 313 parson- 
 ages, $6,859 f° r conference claimants, $150,740 for 
 missions, $15,655 for American Bible Society, $461 
 for Sunday-schools, and $2,370,896 in the value of 
 our Church property; besides, we gained 1,253 
 Sunday-schools, 7,618 officers and teachers, 101,584 
 scholars, and 114,103 volumes in our libraries. 
 
 Our success in the missionary work was never 
 more encouraging. No field was abandoned or mis- 
 sionary called home on account of the war. Indeed, 
 both the foreign and home work were strengthened 
 and extended, and the General Missionary Commit- 
 tee were so encouraged that they appropriated for 
 
508 HISTORY OF METHODISM. 
 
 the support of missions that year $425,984.14, or 
 $125,984.14 more than had ever been appropriated 
 for a single year before. 
 
 The bishops congratulated that conference, also, 
 on the success of the Book Concern, which had 
 lately divided its capital stock with the Church 
 South. They say: "We have the pleasure of an- 
 nouncing the cheering fact that this great interest 
 was never in a more healthy and prosperous condi- 
 tion than it is to-day. It is not only able to meet 
 all its liabilities and to carry on its extended opera- 
 tions, but the agents at New York found themselves 
 able to make to the conferences dividends, which 
 had been discontinued for several years. Last year, 
 they divided four hundred dollars to each of the 
 annual conferences, amounting to nearly twenty tJwu- 
 sand dollars, and the same amount is continued for 
 the present year." (Journal, p. 276.) But the con- 
 ference adopted a report, which, while it is true in 
 its statements, seemed to rebuke the book agents at 
 New York for making the dividends named, and was 
 construed to effect their abolishment at the close of 
 the year, since which the conferences have received 
 no dividends. (See Journal, p. 372.) This subject 
 will probably come up for consideration some day, 
 when this fact may be of importance. 
 
 Our educational institutions suffered somewhat by 
 so many of their pupils going to the war, but they 
 generally held on and prospered. 
 
 ANOTHER REASON FOR CONGRATULATION. 
 
 As before indicated, the last General Conference 
 adjourned with a war cloud gathering in the South 
 
THE CHURCH AND COUNTRY. 509 
 
 that filled all hearts with alarm. The struggle came, 
 and progressed with various fortunes. The President 
 did not understand God at the first; nor did the peo- 
 ple generally. The slaves did. They regarded Massa 
 Linkum as their Moses, divinely called and commis- 
 sioned to deliver them, and they were ready to help 
 him, if he would allow them. But that would not do. 
 The prevailing idea, for a long time, was to put down 
 the rebellion without disturbing slavery, and the war 
 was conducted on that policy. But it was an error, 
 and disasters multiplied, until many of the people, 
 and finally the President and the officers, were made 
 to see, if they would have God's help, they must 
 accept his policy, and ''let the people go," and fight 
 for themselves. Many saw this from the beginning; 
 but how slowly and reluctantly the leaders came to 
 accept victory on these terms ! They were brought 
 to it, like Pharaoh, by defeat and trouble. But the 
 day they reached the point and proclaimed uncondi- 
 tional emancipation (January 1, 1863), and converted 
 the chattels of the rebels into soldiers, God's arm 
 was made bare. Till then he had only given our 
 armies success enough to keep them from complete 
 discouragement, and to indicate whom he had chosen 
 to plan and lead the battle. Now, that the object of 
 the war was gained, and no compromise involving a 
 retraction of the great act of justice and freedom 
 was possible, the way to victory was open. God 
 could now conduct his chosen and commissioned 
 Grant, and his subordinates, to certain victory, by 
 methods, unknown to books, that made old warriors 
 tremble in their boots. 
 
 General Grant reached Washington from the West, 
 
510 HISTORY OF METHODISM. 
 
 to receive his commission as "Lieutenant-General 
 of the Armies of the United States," March 8, 1864. 
 Arranging his plans, he announced his head-quarters 
 to be "on the field," and, on the 5th of May, he 
 was on M'Clellan's old ground fighting Lee. A 
 false report reached the conference that Lee had sur- 
 rendered. O, what a tumult! Such an outburst of 
 joy was scarcely ever heard from a thousand people. 
 The mistake was soon corrected, though nobody 
 doubted that it ought to have been true, or that 
 the event would soon transpire, and it did in less 
 than a year, April 9, 1865. Thus, abolition which 
 had given the General Conference so much trouble, 
 became a fact by the Providence of God and the 
 armies of the Republic. 
 
 In this state of affairs it was not difficult to change 
 the general rule of our Discipline to prohibit slave- 
 holding under any circumstances. (See ^[ 347.) 
 
 USEFUL MODIFICATIONS. 
 
 Special legislation for the arrest of a particular 
 individual or case is generally unwise. We have 
 several specimens of it connected with our history 
 which fully substantiate this statement. The repeal 
 of the supernumerary relation in i860 is an instance 
 of this kind. Four year's experience without it were 
 sufficient to reveal the mistake, and it was restored 
 in 1864. Like every other provision, it may be per- 
 verted to an illegitimate purpose ; but that is not suf- 
 ficient reason for its repeal. If conferences make an 
 improper use of it, and give preachers that relation 
 who are not entitled to it, let them be reproved, but 
 never repeal a good rule to accommodate the cow- 
 
THE CHURCH AND COUNTRY, 5 1 1 
 
 ardice or infidelity of a conference. And for a con- 
 ference to ask a man to locate after voting him super- 
 numerary is certainly not treating him, or themselves, 
 with proper respect. If he is really effective, pro- 
 nouce him so, and give him work, when, if he is so 
 ''secular" that he will not do it, he will locate, or 
 he may be fairly located without his consent. 
 
 This conference extended the time of ministerial 
 service to three years, whether wisely or not the 
 reader can judge. It also relaxed the rigidity of our 
 rule with regard to class-meetings, which has proba- 
 bly increased our membership more than our piety. 
 We are not quite sure, however, but as large a pro- 
 portion of our members attend on this means of 
 grace now as did before. The change seemed to us at 
 the time to be in the wrong direction ; but in many 
 Churches, class-meetings, we are glad to believe, are 
 gaining favor. 
 
 OF DELEGATES AND BISHOPS, ETC. 
 
 The conference was honored by the presence of 
 Rev. W. L. Thornton, M. A., delegate from the 
 British Conference. Delegates from other branches 
 of the Wesleyan family were also received with fra- 
 ternal greetings, indicating a marked improvement in 
 the feeling of the family circle, which has warmed 
 into closer fellowship ever since. So may it continue 
 to be, until there shall be but one spirit, though 
 there may still be several bodies! 
 
 Rev. D. W. Clark, Edward Thomson, and Cal- 
 vin Kingsley were elected and consecrated bishops. 
 They all seemed to enjoy the best of health, and 
 bid fair to run a loner and useful race, but unex- 
 
512 HISTORY OF METHODISM. 
 
 pectedly finished their course in a few brief years. 
 We shall refer to them again in connection with 
 their death. 
 
 OF THE ITINERANCY. 
 
 We have spoken elsewhere of the impropriety of 
 making no provision for the slightest deviation from 
 our rules relating to the time preachers may remain 
 in the same appointment. This conference took 
 notice of several instances in the administration of 
 the bishops wherein they evaded the rule to follow 
 Providence, and no doubt did a good thing for the 
 cause of God, though at the risk of being rebuked. 
 (See Journal, page 259.) We mention this to em- 
 phasize the importance of some relief in this respect. 
 To send forth bishops to appoint the preachers as 
 Providential circumstances may seem to require, and 
 yet forbid their doing it, is to assume that Provi- 
 dence or the bishops, or both, are not to be trusted, 
 and that a rule is of more importance than any suc- 
 cess which its temporary suspension may achieve. 
 There is no part of our system more generally ap- 
 proved than the itinerancy, and the bishop have 
 given ample evidence of their tenacity for it. They 
 would not abuse any discretion that might be given 
 them to its detriment. There is more danger of 
 breaking it down by too much rigidity than by too 
 little. Most of the objections we hear, arise from 
 special cases of revival, church building, etc., where 
 no stranger could take the work and carry it through 
 like the pastor who commenced it. 
 
 The conference, however, did relax a little in sev- 
 eral particulars, and allowed the bishops to appoint 
 
THE CHURCH AND CO UNTR K- 5 1 3 
 
 men for a longer time than three years to edit Ziori s 
 Herald, to act as chaplains in hospitals, missiona- 
 ries in neglected portions of cities, etc., increasing 
 the exceptions, which were quite numerous before, 
 though they tightened the cords on the regular 
 pastors. 
 
 OF TEMPERANCE. 
 
 The disciplinary attitude of our Church on this 
 subject has never wavered. As far back as 1780, 
 nearly fifty years before the modern temperance re- 
 vival, the conference asked, "Do we disapprove of 
 the practice of distilling grain into liquor? Shall we 
 disown our friends who will not renounce the prac- 
 tice ? Answer. Yes." Three years after, it asked: 
 "Should our friends be permitted to make spirituous 
 liquors, sell and drink them in drams? Answer. By 
 no means. We think it wrong in its nature and con- 
 sequences, and desire all our preachers to teach the 
 people by precept and example to put away this 
 evil." Six years later, drinking intoxicating liquor 
 was prohibited as a crime, like drunkenness. The 
 testimony of the Church has been regular from the 
 beginning, so that when the public agitation of the 
 subject commenced in 1828, many Methodists hesi- 
 tated about joining temperance societies, on the 
 ground that our Church was such a society. Dr. 
 Bangs took this ground, and had a sharp contest 
 with Dr. Fisk, Timothy Merritt, and others, and 
 finally surrendered and fell into line, seeing that we 
 could not commit ourselves too fully or too frequently 
 to total abstinence. In 18^0 it was made the duty 
 of pastors to preach on the subject, and work tQ 
 
5 14 HISTORY OF METHODISM. 
 
 create such a public sentiment as should abolish the 
 traffic by legal enactments. Our Church has been as 
 far ahead of the community at large, on this subject, 
 as on that of spiritual religion. Hence, the General 
 Conference of 1864 only repeated its long-established 
 sentiments on the subject. 
 
 ANOTHER WANT SUPPLIED. 
 
 This Conference introduced another arrangement 
 of much importance. For many years we lost val- 
 uable legacies for the want of corporate existence 
 under the law. Therefore, it provided for and ap- 
 pointed a General Board of Trustees to receive and 
 hold in trust, for the benefit or the Methodist Epis- 
 copal Church, any and all donations, bequests, grants, 
 etc., made to said Church, "not specially designated 
 or directed." This board is now in charge of certain 
 properties to be appropriated for the promotion of 
 specific and general objects. We have no means of 
 determining their value. It is located at Cincinnati, 
 Ohio, and is a bod)' corporate, and ready to receive 
 and appropriate funds according to the directions of 
 the donors. (Dis., pp. 512-514.) 
 
 THE CHURCH EXTENSION SOCIETY FORMED. 
 
 Many had long seen the necessity of some syste- 
 matic plan of aiding young and poor societies in 
 erecting churches. They had studied the arrange- 
 ments of our English brethren for this purpose, but 
 had failed to see how they could be made available 
 for us with our numerous conferences and widely 
 extended work. The New England Conference had 
 already organized a society of the kind for its own 
 
THE CHURCH AND COUNTRY. 
 
 515 
 
 use. But the necessity was imperative, and a com- 
 mittee was raised at this conference to consider and 
 report. The result was the organization of the so- 
 ciety above named, to be located at Philadelphia. 
 (See Dis., % 395, 420.) Rev. Samuel Y. Monroe, 
 D. D., was appointed its first Corresponding' Secre- 
 tary. But his health soon became impaired, and he 
 was unable to carry out his plans as he hoped. 
 Still he pressed forward, and was one day found 
 dead near the railroad track, having fallen from the 
 platform, in his weakness, as was believed. He was 
 an able man, and devoted to his work. Rev. A. J. 
 Kynett, D. D., was soon after appointed to succeed 
 him, and has held the office ever since. 
 
 The society was a grand conception, and was just 
 in season to assist in meeting the demands of the 
 new and extended fields that were about to claim our 
 cultivation. Though still in its youth, it has done 
 a good work by its gifts and labors, especially among 
 our lately emancipated brethren of the South. Its 
 receipts from all sources have been as follows: 
 
 Year. 
 
 Receipts. 
 
 Year. 
 
 Receipts. 
 
 Year, j Receipts. 
 
 vO r-oo 
 
 00 00 00 
 
 $59,277 17 
 30,961 42 
 
 1869 
 1870 
 1871 
 
 133,771 44 
 169,852 18 
 
 1872 127,920 93 
 
 1873 137,101 78 
 
 1874 ; 132,849 22 
 
 The conference adjourned on the 27th day of its 
 session, anticipating a variety of good and evil results 
 from its action as usual, and went to their respective 
 fields to be surprised to see how little the people 
 knew or cared about what had been done. Gen- 
 eral Conferences seldom enact prudential rules that 
 
 *The year includes the receipts of eighteen months. 
 
5 1 6 HIST OR Y OF ME T HOD ISM. 
 
 have not already been practically adopted ; and where 
 they do make one, it soon falls through, unless it 
 commends itself to the common sense of the masses. 
 This lower house is a conservative element in Meth- 
 odism, which is not fully appreciated. It is less 
 important, therefore, who compose the General Con- 
 ference, as we have sometimes imagined. The great 
 Church-wheel rolls right on, grinding out grand spir- 
 itual results, without seeming to be much affected by 
 the little modifications which occur in its subordinate 
 machinery. 
 
 THE WAR OPPOSED. 
 
 Hopeful, as were many, with regard to the coun- 
 try at the adjournment of the late conference, some 
 were filled with the most painful apprehensions. 
 There was a large party of pro-slavery men, em- 
 bracing some members and even ministers of all the 
 Churches, who had kept up one continual wail of 
 opposition to the Government and the war from the 
 beginning. Secret organizations had been formed in 
 the North in the interest of rebellion, and plots for 
 compromise and defeat were rife, so that it was 
 difficult to tell exactly where we stood. The strength 
 of this feeling was revealed at the National Demo- 
 cratic Convention, held August 29th, at Chicago, 
 which nominated General M'Clellan for President, 
 who had distinguished himself by playing fight on 
 the Potomac, where Grant was now fighting in ear- 
 nest, and successfully. The Ex-Rev. C. Chauncey 
 Burr, of New Jersey, expressed the sentiments of 
 that body, no doubt, when he said : 
 
 "The South could not honorably lay down her 
 
THE CHUR CH AND CO UNTR Y. 517 
 
 arms, for she was fighting for her honor. Two mill- 
 ions of men had been sent down to the slaughter- 
 pens of the South, and the army of Lincoln could 
 not again be filled, neither by enlistments nor con- 
 scription. If he ever uttered a prayer, it was that 
 no one of the States of the Union should be con- 
 quered and subjugated." 
 
 The platform of the Convention was squarely 
 against the war, and was calculated to cheer the 
 rebels and dishearten the North. But just then, to 
 neutralize these traitorous operations, God gave the 
 veto to it, and it was flashed over the country, 
 "Sherman has taken Atlanta!" "Farragut has 
 carried the defenses of Mobile!' and the President 
 called for thanksgiving in all the Churches, and along 
 all our lines, recognizing our obligations to the Ruler 
 of the universe, and sending a thrill of courage to 
 every wavering heart. Then came Sheridan's mar- 
 velous triumphs in the valley, and a little later, the 
 elections in Vermont and Maine, showing increasing 
 determination to stand by the Government. Finally, 
 the presidential election arrived, giving M'Clellan but 
 three States, New Jersey, Delaware, and Kentucky, 
 and to Lincoln all the rest, with a popular majority 
 of 411,228. The election for Congressmen was not 
 less demonstrative, giving the House of Representa- 
 tives 143 Republicans to 41 Democrats. 
 
 The Winter over, and various compromises hav- 
 ing proved abortive, Mr. Lincoln entered upon his 
 second term with these appropriate words: 
 
 "Fondly do we hope, fervently do we pray, that 
 this mighty scourge of war may speedily pass away. 
 Yet if God wills that it continue until all the wealth 
 
5 18 HISTORY OF METHODISM. 
 
 piled by the bondmens' two hundred and fifty years 
 of unrequited toil shall be sunk, and until every 
 drop of blood drawn with the lash shall be paid by 
 another drawn with the sword ; as was said three thou- 
 sand years ago, so still it must be said, 'The judg- 
 ments of the Lord are true and righteous altogether.' 
 With malice toward none, with charity for all, with 
 firmness in the right, as God gives us to see the 
 right, let us strive to finish the work we are in, to 
 bind up the Nation's wounds, to care for him who 
 shall have borne the battle, and for his widow and 
 his orphan, and achieve and cherish a just and a last- 
 ing peace among ourselves, and with all nations." 
 While these terrible struggles were filling the air 
 with conflicting reports and prospects, and more than 
 one million of our husbands, fathers, and sons were 
 away from their homes fighting for the Union, the 
 chances for religious prosperity were small. Yet the 
 work of God went steadily on. Grant kept unusu- 
 ally still, fighting out the battle on his own well 
 chosen line, bound to conquer if it took "all Sum- 
 mer." But thank God, it did not. One night, while 
 sitting in his tent contemplating the situation, feeling 
 certain of victory, he received a little note from his 
 antagonist, which ended the strife. It read as follows : 
 
 "Headquarters Army Northern Virginia, ) 
 
 April 9, 1865. j 
 
 General: I received your letter of this date, containing 
 the terms of surrender of the Army of Northern Virginia, as 
 proposed by you. As they are substantially the same as those 
 expressed in your letter of the 8th inst., they are accepted.. 
 I will proceed to designate the proper officers to carry the stip- 
 ulations into effect. R. E. Lee, General. 
 '• Lieutenant-General, U. S. Grant." 
 
THE CHUR CH AND CO UN TRY. 519 
 
 We have given this brief sketch of our surround- 
 ings at the time under consideration, that the reader 
 may appreciate the situation, and give thanks to God 
 who gave us the victory. But no pen can do justice 
 to the subject. 
 
 OUR LOSS OF MEMBERS DURING THE WAR. 
 
 Our loss in numbers in 1864 was 1,608, making 
 a total loss since the beginning of the war, of 68,661. 
 The next year the tide turned a little, and we gained 
 6,66S. Getting into better working condition, and 
 occupying some of our old Southern territory, va- 
 cated twenty years before at the organization of the 
 Methodist Episcopal Church South, we gained the year 
 following, 102,925; and in 1867, 1 13,897 members. 
 
 OUR REAL CENTENARY CELEBRATED. 
 
 We noticed the centenary of English Methodism 
 in 1839, in which our Church participated. The 
 hundreth year of American Methodism .was now 
 approaching, and the General Conference of 1864 
 resolved to turn the occasion to good account, by 
 reviewing the mercies of God to us as a people, and 
 by the presentation of pecuniary means for the better 
 establishment of our various institutions, both con- 
 nectional and local. The carrying out of the ar- 
 rangement was committed to the bishops, twelve 
 preachers, and twelve laymen, whom they should 
 appoint. Education and church extension were spec- 
 ified as local objects, two millions of dollars were 
 suggested as. practicable, and the whole matter was 
 referred to the prayerful consideration of the annual 
 conferences and people. 
 
5 20 HIST OR Y OF METHODISM. 
 
 The committee did their work promptly and well, 
 laying broad plans, and forming a net-work of sub- 
 agencies through which every part of the Church 
 could be reached and interested. The first Sabbath in 
 January, 1866, was devoted to religious services, for 
 the special purpose of asking God's blessing on the 
 centenary year. Sermons, developing our providential 
 origin and growth, were preached in most of our 
 churches, and served to awaken gratitude. The light 
 that flashed upon the Church that day did for it 
 more than we can possibly compute. A large part 
 of our people originally came among us strangers, hav- 
 ing been trained in other denominations, or outside 
 of any of them. Getting converted to God, they 
 were delighted, and joined the Church; but never 
 until the centenary year had any real conception of 
 its providential origin or unprecedented growth. 
 The developments of that Sabbath and year fastened 
 them to Methodism forever. 
 
 The services which followed, the documents that 
 flooded the country, the united editorial proclamations 
 of all our papers, the movements of the presiding 
 elders, conference, and district committees, all con- 
 tributed to deepen the impression and prepare the 
 way for the coming contributions of the celebration 
 proper, which was to commence on the first Tuesday 
 in October, and continue through the month. 
 
 THE FINANCIAL RESULT. 
 
 The result in thank-offerings, as reported to the 
 General Conference of 1868, amounted to $8,709,- 
 498.39, or more than four times the amount pro- 
 posed at the outset. The committee's ideas, however, 
 
THE CHUR CH AND CO UNTR Y. 5 2 1 
 
 were not generally accepted with regard to the objects 
 to be particularly favored. They preferred connec- 
 tional objects, while the contributors inclined to 
 support their own local interests. With 23 colleges, 
 2 Biblical Institutes, and 75 seminaries, none of which 
 were fully furnished with buildings and funds, and 
 many of them heavily in debt and embarrassed, it 
 was not strange that they absorbed the most of what 
 could be spared for education. Besides, there was a 
 very pressing demand for other institutions that 
 must float into being on this tide, or be postponed 
 for many years. Then, there were heavy debts rest- 
 ing on Churches, that could only be met by taking 
 advantage of this extraordinary occasion. All these 
 and other local objects so exhausted the liberality of 
 the Church, that strictly connectional gifts were very 
 limited. And it is probably well that it was so. 
 The practical benefit to the denomination was, no 
 doubt, greater, on the whole, than would have re- 
 sulted from the course suggested by the committee. 
 
 Nor were these local contributions altogether 
 tt/j-connectional. The gift of the grounds and build- 
 ings of the Theological Seminary at Madison, New 
 Jersey, by Daniel Drew, Esq., costing some $600,000, 
 was strictly connectional ; and Heck Hall, at Evanston, 
 Illinois, erected in commemoration of the mother of 
 American Methodism, being 148 feet in length, 48 
 feet in depth, six stories high, and crowned with a 
 Mansard roof, must be regarded as monumental, to 
 say nothing of other establishments. 
 
 The contributions to the ' ' Connectional Educa- 
 tion Fund," received by the committee, amounted 
 to $12,000, while those to the "Children's Fund" 
 
 44 
 
522 HIST OR Y OF ME THODISM. 
 
 reached the sum of $59,523.49. These moneys were 
 intrusted to a board of education, which was ap- 
 pointed, and duly organized January 1, 1870, to look 
 after the general educational interests of the Church, 
 and to hold and administer all funds that might be 
 given to the Church as such for educational purposes. 
 The report of this' board, presented to the General 
 Conference in 1872, shows the Children's Fund to 
 have been, at that date, $83,785.66, and the General 
 Educational Fund $15,727.78; total, $99,543.44. 
 
 This opened another outlet to the benevolence 
 of a humane and Christian people who are interested 
 in the education of poor young men for usefulness. 
 The arrangement was timely, and has done good, 
 and will continue to dispense its blessings, we trust, 
 in the ages to come. Some will take more interest 
 in this branch of our charities than in any other. 
 
 THE FREEDMEN'S AID SOCIETY. 
 
 The collapse of the Rebellion in 1865 introduced 
 to the sympathy of the North more than four mill- 
 ions of colored freemen, without houses or lands or 
 schools, and without the respect or pity of many of 
 their old masters. Here was a loud call for help, to 
 which the Churches in the free States generally and 
 nobly responded, by furnishing supplies of food and 
 raiment, preachers, teachers, and books. But the 
 most of the older colored Christians, having been 
 converted in their bondage by Methodist agencies, 
 and carried away into the Church South, naturally 
 gravitated toward their abolition Methodist friends 
 of the North. Though they could not read, they 
 understood the issues of the hour as well as white 
 
THE CHUR CH AND CO UN TR Y. 523 
 
 folks, and knew who were their real friends. This 
 circumstance, with others, rendered a Methodist 
 society for their benefit necessary, and one was, 
 therefore, organized in the Autumn of 1866, and 
 called ''The Freedmen's Aid Society." During the 
 following eighteen months it collected and expended 
 more than sixty thousand dollars. At the end of that 
 time it was employing seventy -five teachers, and 
 giving instruction to twelve thousand pupils, to say 
 nothing of the help it afforded in other respects. 
 Reporting itself and its work to the General Confer- 
 ence of 1872, that body indorsed and adopted it, as 
 many of the annual conferences had done before, 
 placing it by the side of our missionary and other 
 benevolent societies, and commending it to the lib- 
 erality of the people. It was well thought of, and 
 will need to be sustained for some years to come, in 
 order to accomplish its noble purposes. Its collec- 
 tions have been as follows : 
 
 SUMMARY ANNUAL COLLECTIONS. 
 
 1868, First year, total contributions $37,139 89 
 
 1869, Second " " " 50,167 24 
 
 1870, Third » " " *93»5 I 3 5° 
 
 1871, Fourth " " " ^82,719 49 
 
 1872, Fifth " " " 5^56843 
 
 1873, Sixth " " " 55^34 98 
 
 1874, Sev'nth " " " 66,995 74 
 
 1875, Eighth " " " 86,56033 
 
 Total $523,799 60 
 
 NEW SOUTHERN CONFERENCES. 
 
 The circumstances which demanded the organiza- 
 tion of the Freedmen's Aid Society required, also, 
 the resumption of the pastoral supervision of the 
 
 * Including appropriations from Freedmen's Bureau. 
 
5 24 HI ST OR Y OF METHODISM. 
 
 freedmen themselves. The General Conference of 
 1864, foreseeing their deliverance by faith, made pro- 
 vision for this, by authorizing the bishops to organize 
 Southern Conferences so soon as the way should be 
 opened and they should deem it expedient. The 
 Missionary Committee anticipated the demand also, 
 and provided for it. Lee surrendered, April 9, 1865, 
 about eleven months after the adjournment of that 
 conference, when the bishops, true to their instruc- 
 tions, entered the field, and organized the Holston 
 Conference, June 5, 1865 ; the Mississippi, December 
 25, 1865; South Carolina, April 2, 1866; Tennes- 
 see, October 3, 1866; Texas, January 3, 1867; 
 Georgia, October 10, 1867; and Alabama, October 
 17, 1867. Reporting these proceedings to the Gen- 
 eral Conference of 1868, they claimed for the new 
 conferences 373 traveling preachers, and 90,071 mem- 
 bers, besides a gain in Kentucky, Missouri, and 
 Arkansas, in four years, of 177 traveling preachers, 
 and 27,225 members. The General Conference of 
 1868 added to the list Louisiana, North Carolina, St. 
 Louis, Virginia, and Wilmington Conferences. These 
 conferences have shared very largely in our mis- 
 sionary appropriations, amounting in 1875 to nearly 
 $33,000. These facts show that the old sympathy 
 of our Church for this injured people is not abated. 
 
 THE LADIES' AND PASTORS' UNION. 
 
 But Christian enterprise was not confined to' the 
 conferences or to ministers. War always generates 
 some new ideas. That of the Rebellion aroused the 
 ladies of the country to activities with which they 
 had not been familiar, and demonstrated their capa- 
 
THE CHURCH AND COUNTRY. 525 
 
 bilities. This suggested other lines of action for 
 ordinary times, and led certain ladies of Philadelphia 
 to organize the society above named, to aid the pas- 
 tors in evangelizing the degraded masses not reached 
 by ordinary means. It was a capital thought. Why 
 should the pastor do all the visiting, praying, and 
 other work, necessary to bring sinners to the Church 
 and to Christ? The project was at once approved 
 by several annual conferences, and went into success- 
 ful operation. The General Conference of 1868 gave 
 it a smile of friendly recognition; and that of 1872 
 took it into full connection, and constituted it a 
 regular society of the Methodist Episcopal Church. 
 Its board of managers consists of thirteen ministers 
 and twelve Christian ladies, appointed by the General 
 Conference. (See Journal for 1872, pp. 391-393.) 
 Mrs. Annie Wittenmyer is its popular and efficient 
 corresponding secretary, and is well known to the 
 Church. If the preachers will encourage this move- 
 ment, it must become a powerful agency for good. 
 Methodism has been distinguished for welcoming 
 all available agencies in carrying on the work of 
 God. It has particularly recognized the capabilities 
 of woman, and it is gratifying to see that increasing 
 numbers and wealth have created no disposition to 
 restrict her liberties. Though the Church has not 
 provided for the induction of ladies into the minis- 
 try, she has laid no embargo upon their preaching, 
 if God calls and the people desire to hear them. 
 This new organization only professes to do more 
 systematically and thoroughly, just what has been 
 attempted by a few isolated individuals. God speed 
 the enterprise! 
 
526 HISTORY OF METHODISM. 
 
 THE GENERAL CONFERENCE OF 1 868. 
 
 The opening of this conference developed other 
 important facts connected with the preceding four 
 years; but, before adverting to them, let us glance 
 at Chicago, the place of its meeting. In 1831, it 
 was a little settlement, situated at the extreme north 
 of civilization, without one Methodist, but not be- 
 yond the range of Methodist enterprise. It was that 
 year made a mission, and Jesse Walker, the hero 
 of many victories in the Western wilderness, was 
 appointed to take charge of it. In 1834, the Chi- 
 cago mission reported forty members. Six years 
 later, it embraced one hundred and -fifty white 
 and four colored members. At the session of the 
 General Conference, it contained eleven Methodist 
 Churches and one mission, holding property esti- 
 mated at $735,600, and numbering 2,315 members. 
 
 The General Conference never met so far West 
 before, or under so peculiar circumstances. Bishop 
 Janes had attended the British and Irish Conferences; 
 Bishop Thomson had visited our missions in China 
 and India, and organized the latter into an annual 
 conference; Bishop Kingsley had visited Germany, 
 Switzerland, and Scandinavia; besides, the bishops 
 had organized four German conferences in this 
 country, for the better management of the German 
 work, in addition to the Southern conferences before 
 named. Our increase in members in the four pre- 
 ceding years was 222,687, exceeding all precedent 
 except in a single instance. We had also gained 
 1,691 Church edifices, and $15,054,885 in the value 
 of our Church property. There had been, too, a net 
 
THE CHURCH AND COUNTRY. 
 
 527 
 
 addition of 717 parsonages, giving us an increase in 
 the net value of that class of requisites to the amount 
 of #2,571,145, making the increase of our property 
 in four years more than the entire accumulation dur- 
 ing the first ninety years of our history. 
 
 Our educational interests were not less pros- 
 perous. The Concord theological school had been 
 removed to Boston and opened under improved 
 auspices; the Garrett Biblical Institute, at Evanston, 
 Illinois, had erected a splendid hall; and the Drew 
 Theological Seminary had been established and was 
 in successful operation, with ample means to meet 
 its expenses. Besides these, three other similar 
 institutions had been started, namely: The Baker 
 Theological Institute, at Charleston, South Carolina; 
 the Thomson Biblical Institute, at New Orleans, 
 with four professors each; and the Martin Mission 
 Institute, at Bremen, with three professors. 
 
 Our increase in Sabbath-school scholars was 241,- 
 819, and in missionary collections more than double 
 any preceding quadrennium. From i860 to 1864, 
 they amounted to $1,153,041; but during the fol- 
 lowing four years to 1868, they footed $2,457,548; 
 yet, owing to the demands of our expanding work, 
 the treasury was in debt, which is no disgrace to an 
 enterprising people. It is wise to work well up to 
 our capacity, and not allow much money or talent 
 to remain idle. 
 
 ACTION ON MISSIONARY CONFERENCES. 
 
 The foreign missionary and Southern conferences 
 established or provided for by the action of the 
 General Conference of 1864, were "to possess all 
 
528 HISTORY OF METHODISM. 
 
 the rights, powers, and privileges of other annual 
 conferences, except those of sending delegates to 
 the General Conference, and of drawing an annual 
 dividend from the avails of the Book Concern and 
 Chartered Fund, and of voting on constitutional 
 changes proposed in the Discipline." (Journal, p. 
 138.) Understanding this, but wishing to present 
 their interests to the consideration of the General 
 Conference, they elected representatives to be pres- 
 ent for this purpose. This brought up the question 
 of their admission. After much discussion, it was 
 voted: 1. To repeal the action of the General Con- 
 ference of 1864, which restricted the rights and priv- 
 ileges of the said mission conferences. 2. To invest 
 said conferences with all the rights, privileges, and 
 immunities usual to annual conferences. 3. To admit 
 such provisional delegates elected by said conferences 
 to full membership in the General Conference, on 
 the presentation of the requisite credentials. 4. To 
 approve of the credentials of twelve such delegates, 
 and admit them to seats in that body. 
 
 Among these delegates were several colored breth- 
 ren, lately emancipated, and a missionary from India. 
 The welcome of these brethren and the conferences 
 they represented was most cordial. Some, however, 
 doubted the right of the conference to admit them. 
 The Discipline required that delegates should be 
 elected as such by an annual conference ; but these 
 mission conferences, it was claimed, were not annual 
 conferences in the sense of the Discipline. They 
 were candidates for that honor, under specific restric- 
 tion excluding them from representation in General 
 Conference. They, therefore, had no right to choose 
 
THE CHURCH AND COUNTRY. 
 
 529 
 
 delegates; besides, it was claimed that they did not 
 choose any, but "representatives" only, as is often 
 done by official boards where they have something 
 special to carry at their annual conference. It was 
 also claimed that some of the delegates had not trav- 
 eled "four full calendar years," as required by the 
 Discipline, and therefore were not eligible to seats, 
 even if they had been elected in due form; but all 
 this was of no account in the presence of such an 
 opportunity to rebuke defunct slavery and its cruel 
 prejudice against color, and to throw our arms 
 around its redeemed victims and lift them into 
 deserved fellowship. The repeal of the restriction 
 mentioned no doubt entitled the conferences to rep- 
 resentation, but did not allow them opportunity to 
 elect delegates for that occasion, or give the General 
 Conference authority to elect for them — that is, so 
 some argued; besides, they doubted the propriety 
 of allowing conferences so distant as Liberia and 
 India to send delegates. They believed it would 
 involve a loss of time and an outlay of money 
 which the benefits would not compensate; but an 
 overwhelming majority took other views, and the 
 measure was put through with a rush, we trust 
 for the furtherance of the Gospel. (See Daily Advo- 
 cate, 1868.) 
 
 OTHER INCIDENTS OF THE SESSION. 
 
 We have not attempted to narrate every incident 
 of any one conference. The ordinary routine of 
 business involves a great variety of subjects, and dis- 
 cussions of no public interest. One General Confer- 
 ence had under consideration nearly five hundred 
 
 45 
 
530 HISTORY OF METHODISM. 
 
 resolutions, though it adopted only about eighty. 
 Memorials and petitions are never wanting, and have 
 to be treated with respect. Besides, there are gen- 
 erally more or less appeals from the decisions of 
 annual conferences which have to be tried. But few 
 of these transactions produce any serious modifica- 
 tion of discipline or administration. Much time is 
 given also to the reception of delegates and letters 
 from fraternizing Churches, embracing at present 
 most of the evangelical denominations. Rev. Will- 
 iam Morley Punshon represented the British Con- 
 ference at our General Conference in 1868 with 
 much credit to all concerned. Bishop Ames and 
 Rev. R. S. Foster, now Bishop Foster, were ap- 
 pointed to reciprocate his visit. Bishop Ames, 
 finding it inconvenient to attend to the duties of this 
 appointment, they were imposed upon Bishop Simp- 
 son, who, with his colleague, carried out the arrange- 
 ment with equal honor to themselves and their con- 
 stituents. (See Journal, 1872, p. 462.) 
 
 This conference made several changes in the Dis- 
 cipline, providing for the appointment of preachers 
 more than three years as temperance agents, chaplains 
 to reformatory, sanitary, and charitable institutions. 
 (See. Dis. •[ 219); the reception of ministers from 
 other evangelical Churches (Dis. % 209) ; the ap- 
 pointment of one Book Committee instead of two 
 (Dis. ^f 438), etc. After a session of thirty-two 
 days, it adjourned, with 72 conferences, 9 bishops, 
 8,004 traveling preachers, an ^ 1,146,081 members. 
 
GR WTH AND PR GRESS. 5 3 1 
 
 CHAPTER XV. 
 
 METHODISM A GRAND FACT PROGRESS FROM 1 868 TO 
 
 1872 THE GENERAL CONFERENCE OF 1872 DFATH OF 
 
 FOUR BISHOPS NEW BISHOPS ELECTED THE MISSIONARY 
 
 CAUSE NUMERICAL PROGRESS OF THE CHURCH — OTHER 
 
 EVIDENCES OF GROWTH STATISTICS OF ALL THE CON- 
 FERENCES EDUCATIONAL INSTITUTIONS. 
 
 FROM what has been said, it must be conceded 
 that Methodism, with all its mistakes and de- 
 fects, is "one of the grandest facts in the history of 
 the Christian Church." One hundred and thirty- 
 seven years ago it had no organized existence. 
 To-day it probably enrolls a larger number of com- 
 municants than any Church in Christendom not sup- 
 ported by State patronage, and yet there seems to 
 be no real abatement in its triumphs. "It has liter- 
 ally girded the globe with its far-reaching and benef- 
 icent agencies. To God, who originated it and has 
 guided its labors, be all the glory. 
 
 But we are not quite ready to sum up and pres- 
 ent our case in its full magnitude. From 1868, the 
 work steadily progressed, yielding liberal results in 
 all the evidences of success. Sinners were converted 
 in great numbers, so that our net increase in the 
 four following years, that is, from 1867 to 1871, was 
 275,242 members; which was 52,531 more than we 
 gained during the four years last preceding. In the 
 
5 3 2 HI ST OR Y OF ME THODISM. 
 
 mean time we increased 1,695 traveling preachers, 
 and 1,913 local preachers; 2,319 church edifices; 
 adding to the value of our net church property $21,- 
 024,461. Besides, we added 739 parsonages, increas- 
 ing the value of our parsonage property $2,425,509. 
 And most of these churches are free, and are less 
 in debt relatively than our poorer churches were 
 eighteen years before. And we feel safe in saying 
 that free churches are gaining favor rapidly, as is the 
 voluntary principle in meeting church expenses. 
 
 Our benevolences have not increased so largely, 
 yet they have advanced, as will be seen by referring 
 to our schedules of receipts given elsewhere. 
 
 THE WOMAN'S FOREIGN MISSIONARY SOCIETY. 
 
 Missionary work in heathen lands has always been 
 obstructed by customs which exclude heathen women 
 from hearing the Gospel from the other sex. This 
 suggested to benevolent ladies to undertake the rescue 
 of these women by female agency, and after much 
 deliberation they organized the society above named, 
 March 30, 1869, especially for this purpose. Appear- 
 ing at the General Conference of 1872 by memorials 
 and committee, that body indorsed the measure, and 
 commended it to the patronage of the whole Church. 
 It is undoubtedly another agency for good, and will 
 contribute to swell the tide of grace at home and 
 abroad. It is designed to work in harmony with our 
 General Missionary Society, and all our other appli- 
 ances. Its organization is very complete for the 
 time it has been in operation, extending its agencies 
 all over the country, enlisting many ladies who have 
 the time and ability to render it important service. 
 
GROWTH AND PR O GRESS. 533 
 
 It has 1,839 auxiliaries; 54,160 members; publishes 
 The Heathen Woman s Friend; supports 19 mission- 
 aries, 100 schools, 108 Bible women and teachers, 
 150 orphans; and raised, in 1874, $55,406.26. It 
 has done a noble work, and is destined to be a pow- 
 erful agency in Christianizing the heathen world. 
 
 And while I am writing of missions, I may as 
 well anticipate another point suggested by the follow- 
 ing heading: 
 
 THE MANAGEMENT OF OUR BENEVOLENCES IMPROVED. 
 
 We have already hinted at the organization of 
 our parent benevolent societies, each of which was 
 first largely managed by boards selected by them- 
 selves. This imposed great responsibility upon a 
 few persons in and about New York and Philadel- 
 phia, and left other parts of the Church little to do 
 in the matter except to furnish the funds. Seeing 
 that such an arrangement was liable to give dissatis- 
 faction, measures were devised to bring all our benev- 
 olences under the control of the General Confer- 
 ence. By an arrangement of its last session that body 
 now appoints the boards and exercises certain juris- 
 diction with regard to benevolent appropriations that 
 seem to respect the rights of all parties, and insure 
 a wise administration. The measure had long been 
 contemplated with favor, for reasons which we need 
 not state, but appeared impertinent, so long as that 
 body was composed of ministers only. It would 
 have seemed to be an immodest assumption of power. 
 But when laymen came to represent their own inter- 
 ests the difficulty was removed, and the plan was 
 adopted. (Dis. pp. 3^7-375-) 
 
534 HISTORY OF METHODISM. 
 
 Now, the whole Church, as such, ministers and 
 laymen, control every thing through the General 
 Conference, . by the General Missionary Committee, 
 and the boards it appoints and instructs ; and the 
 boards represent the whole Church rather than the 
 localities where they assemble, and are less liable to 
 be influenced by personal considerations and local 
 affinities. And yet they are not above the people, 
 who will furnish the funds no longer than they can 
 see that they are expended with propriety. We are 
 glad to make this concession to centralization, which 
 we think objectionable in certain other applications. 
 
 OF THE GENERAL COXFERENXE OF 1 872. 
 
 The sixteenth General Conference was convened 
 in Brooklyn, New York, from May 1st to June 4th, 
 and consisted of 292 clerical, and 129 lay delegates. 
 We have sufficiently noticed a leading topic of the 
 session, in treating of lay delegation. Another, 
 hardly less interesting, was the famous excitement 
 about the Book Concern, to which I shall glance in 
 giving an outline of the history of that institution. 
 I have already referred by anticipation, perhaps with 
 sufficient fullness, to several other matters upon which 
 it passed. It was especially distinguished for estab- 
 lishing " District Conferences," to go into effect when 
 and where the quarterly conference of any district 
 should request it by a vote of the majority. The 
 plan constitutes the traveling and local preachers, 
 exhorters, district stewards, and the first Sunday- 
 school superintendent of each charge members, re- 
 quires them to convene twice a year, and do a large 
 part of the business heretofore done by the quarterly 
 
GR WTH AND PR GRESS. 535 
 
 conferences. (See Dis., pp. 60-63.) Some of the 
 districts have approved of it, and the plan is now in 
 process of experiment. It is evidently favored from 
 different considerations. Many think it will be useful 
 in keeping out of the ministry a class of men who 
 found their way into it too easily through the 
 quarterly conferences. Others hope that the balance 
 of the business of the quarterly conferences will be 
 transferred to the district conferences, and pastors 
 appointed to preside over them, and thus supersede 
 the presiding eldership in such districts as may feel 
 that the} r have little need of them. But still others 
 favor the measure, believing that it will dignify the 
 presiding eldership, and render it more useful and 
 acceptable to all concerned. The Methodist Episco- 
 pal Church South, which originated the scheme, 
 speaks favorably of the district conference meetings, 
 yet ominously suggests that if they shall operate to 
 depreciate the quarterly-meeting conferences, they 
 will prove injurious rather than helpful. The plan 
 will evidently need considerable modification to be- 
 come generally popular. But it is safe, being left 
 optional with each district to adopt it or not. 
 
 THE MINARD HOME. 
 
 The reader of these pages must have been im- 
 pressed with the Providential origin of most of our 
 institutions. Another instance is found in this 
 Home. Abel Minard, of Morristown, New Jersey, 
 who died January 31, 1871, was moved to leave a 
 house and lot in Morristown, probably worth fifty 
 thousand dollars, to be used as a home for female chil- 
 dren of our foreign missionaries, and for female orphans 
 
536 HIST OR Y OF ME T HOD ISM. 
 
 and half orphans of other ministers of our Church. 
 The institution being presented to this General Con- 
 ference, out of debt, and without funds, was accepted 
 and commended to the patronage of the Church. It 
 is probably the beginning of an establishment that 
 will be found very useful. The Church that cares 
 for orphans will never die. (Journal pp. 353, 374.) 
 
 MORTALITY AMONG THE BISHOPS. 
 
 This Conference was remarkable also for its funeral 
 records. Four bishops had fallen and were honored 
 with appropriate memorial services. 
 
 Bishop Osmon C. Baker was born at Marlow, 
 New Hampshire, July 30, 181 3; graduated at the 
 Wesleyan University in 1834; became a member of 
 the New Hampshire Conference, in which he served 
 three years as pastor, one as presiding elder, but 
 more as teacher in Newbury Seminary and the Theo- 
 logical Institute, at Concord. In 1852, he was elected 
 bishop. Four years after, he was stricken with paralysis 
 of his throat and lungs, while traveling in the moun- 
 tains, from which he never recovered. December 20, 
 1 87 1, he calmly fell asleep in Jesus. He was a sincere, 
 pious, modest man ; a good preacher, teacher, and pre- 
 siding officer, understood theology and the Methodist 
 economy better than most men, and was generally 
 beloved. 
 
 Bishop Davis W. Clark was bom in the Island 
 of Mount Desert, off the coast of Maine, February 
 25, 1 81 2. He was early converted, and in 1836 
 graduated from the Wesleyan University. After 
 teaching awhile at Amenia Seminary, he joined the 
 New York Conference in 1843, and continued in the 
 
GR WTH AND PR GRESS. 537 
 
 pastoral work till 1852, when he was elected editor 
 of "The Ladies' Repository." In 1864 he was 
 elected bishop, and gave himself fully to the episco- 
 pal work. Six years after, his health began to fail ; 
 but he worked on under great weakness, till he could 
 do no more, and was carried to his home, where he 
 closed his life, May 23, 1871, in the bosom of his 
 family, nearly sixty years of age. He was a strong, 
 decided, Christian man, minister, and bishop, and 
 filled every position he was called to occupy with 
 honor and usefulness. His closing words were, "The 
 Lord is my refuge and strength, a very present 
 help in time of trouble. Amen, amen." 
 
 Bishop Edward Thomson was born in Portsea, 
 England, October 12, 18 10, and, eight years after, 
 came to this country with his parents, and lived in 
 Wooster, Ohio. At the age of nineteen he graduated, 
 and began the practice of medicine. Two years 
 after, he was converted; and, in 1832, joined the 
 Ohio Conference, and spent six years in the pastoral 
 service ; five as principal of Norwalk Seminary ; tzco 
 as editor of "The Ladies' Repository;" fourteen as 
 president of the Ohio Wesleyan University, and four 
 as the editor of the Christian Advocate, terminating 
 in 1864, when he was elected bishop. On his way 
 to the Pittsburg Conference he was seized with pneu- 
 monia in the city of Wheeling, and passed from labor 
 to reward, March 22, 1870, before any one of his 
 family could reach him. Bishop Thomson was a 
 man of deep piety, fine taste, tender heart, extensive 
 reading, a charming preacher and writer, and gener- 
 ally beloved. He lived just at the time and place 
 where his rare talents were needed, and could be 
 
538 HISTORY OF METHODISM. 
 
 turned to the best account. Though small in stature, 
 he was great in every position he occupied, even in 
 the love of his opponents. He did not have to seek 
 popularity — he was made for it, and could not avoid 
 it. He hardly had the voice and presidential bearing 
 necessary to control a large conference of Methodist 
 preachers, yet he ruled well even here. 
 
 Bishop Calvin Kingsley entered life in Oneida 
 County, New York, September 8, 1812. It is rather 
 remarkable that two of these honored bishops were 
 born the same year, and another less than two years 
 before; and all died about the same time. Bishop 
 Kingsley was converted at the age of eighteen, gradua- 
 ted at Alleghany College in 1841, immediately became 
 one of its professors, and was admitted to the Erie Con- 
 ference. He was elected editor of the Western Chris- 
 tian Advocate in 1856, in which position he remained 
 till 1864, when he was elected to the office of bishop. 
 In the Winter of 1869-70, he went to China and 
 India. On his way home he passed through Pales- 
 tine; and having secured his passage from Beyroot 
 to Constantinople, to visit our missions in Bulgaria, 
 he went upon the house-top to enjoy a view of the 
 Mountains of Lebanon. Upon his return to his 
 room, he was seized with an affection of the heart, 
 and soon expired. Love demanded the return of his 
 remains to his home, but Christian heroism said no, 
 let him sleep where he fell. So, our brother Kings- 
 ley lies in that far-off land, "held," says his eulogist, 
 "by the heathen as a hostage till the Church shall 
 bring them to God. God took Moses up into Mount 
 Nebo to die. So with Kingsley ; the eyes of the 
 whole world were upon him in his wonderful journey. 
 
GR IV TH A ND PR GRESS. 539 
 
 Let his grave remain where it is." (Journal, 1872, 
 pp. 258-270.) 
 
 But, "though God takes away his workmen, he 
 still carries on his work." To human eyes, it would 
 seem that such heavy losses in the leaders of Israel 
 must seriously retard the cause; but still it moves 
 right on, showing that God is not dependent on any 
 one man, or any number of men — a humiliating fact, 
 which we are too slow to appreciate. 
 
 NEW BISHOPS ELECTED. 
 
 In view of this heavy drain upon the Episcopal 
 Board, the conference elected eight new bishops, to 
 wit: Thomas Bowman, William L. Harris, Randolph 
 S. Foster, Isaac W. Wiley, Stephen M. Merrill, Ed- 
 ward G. Andrews, Gilbert Haven, and Jesse T. Peck. 
 It also fixed the residences of all the bishops, distrib- 
 uting them over the continent from Boston to San 
 Francisco, and from Chicago to Georgia, and not 
 leaving them to select residences for themselves, as 
 they had previously done. This arrangement, how- 
 ever, did not disturb the older bishops. Bishop 
 Morris being released from full duty, returned to his 
 home in Springfield, Ohio, where he ended his long 
 and useful life in peace, September 2, 1874, in the 
 eighty-first year of his age, and the sixtieth of his 
 ministry. "All who knew him in the vigor of his 
 manhood will bear witness that he deserves to take 
 rank among the foremost men of his time. To the 
 charming simplicity, both of tastes and manners, 
 which eminently characterized him in all the walks 
 of life, he added the graces of a genuine nature and 
 a beautiful Christian character. As a preacher, he 
 
540 
 
 HISTORY OF METHODISM. 
 
 was chaste, sincere, and, many times, greatly elo- 
 quent. As a bishop, he was considerate, careful, and 
 judicious, and never forgetful of the most humble of 
 his brethren. He was by nature reticent; but no 
 heart ever throbbed with more genial and genuine 
 sympathies. . . . His life on earth was a beau- 
 tiful round of charity and faith, and his death a se- 
 rene and fitting end to such a character and career." 
 The following table exhibits a complete list of the 
 
 BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 
 
 Born. 
 
 Names. 
 
 Ent'd Mims'y 
 
 £0 
 
 aTO- 
 
 1784 
 1784 
 1800 
 1808 
 1816 
 1816 
 1824 
 1824 
 1832 
 1832 
 1836 
 1836 
 1844 
 1844 
 1852 
 1852 
 1852 
 1852 
 1858 
 1864 
 1864 
 1S64 
 1866 
 1872 
 1872 
 1872 
 1872 
 1872 
 1872 
 1872 
 1872 
 
 Remarks. 
 
 Confer'ce 
 
 Y*r. 
 
 1778 
 1766 
 1769 
 1788 
 1790 
 1802 
 1799 
 1 801 
 1813 
 1810 
 1809 
 1816 
 1833 
 1830 
 1826 
 1833 
 1839 
 1830 
 r8 3 8 
 1843 
 1833 
 1841 
 1838 
 1839 
 1837 
 1837 
 1851 
 1846 
 1848 
 1851 
 1832 
 
 Sept. 9, 1747 
 Aug. 20, 1745 
 
 
 Brit. Wes. 
 Brit.Wes. 
 
 Brit.Wes. 
 M. E. C'h 
 M. E. C'h 
 Baltimore 
 NewYork 
 N. Eng'ld 
 S. Carol'a 
 
 Phila 
 
 Bal timore 
 
 Ohio 
 
 Ohio 
 
 Phila 
 
 Phila 
 
 Pittsburg 
 N. Hamp. 
 
 Illinois 
 
 Liberia.... 
 NewYork 
 Ohio 
 
 Died May 3, 1814. 
 Died March 31, 1816. 
 Died July 5, 1806. 
 Died March 5, 1835. 
 Died August 23, 1828. 
 Died March 28, 1843. 
 Died March 6, 1867. 
 Died April 9, 1852. 
 Died March 1, 1871. 
 Died Dec. 16, 1835. 
 Died Feb. 9, 1858. 
 Died Sept. 2, 1874. 
 Died March 22, 1865. 
 Residence, New York 
 Res., Odessa, Del. 
 Residence, Philadel'a 
 Died Dec. 20, 1871. 
 Residence, Baltimore 
 Died April 18, 1863. 
 Died May 23, 1871. 
 Died March 22, 1870. 
 Died April 6, 1870. 
 Died, 1874. 
 Residence, St. Louis. 
 Residence, Chicago. 
 Res., Cincinnati. 
 Residence, Boston. 
 Residence, St. Paul. 
 Res., Des Moines, I'a. 
 Res., Atlanta, Ga. 
 Res., San Francisco. 
 
 
 Richard Whatcoat 
 
 William M'Kendree... 
 
 July 5, 1757 
 1768 
 
 Aug. 2, 1778 
 Aug. 1, 1781 
 Jan'y 7, 1780 
 
 Robert R. Roberts 
 
 
 James Osg\i Andrew?* 
 
 Apr. 11, 1789 
 
 Apr. 28, 1794 
 May 10, 1797 
 Apr. 27, 1807 
 
 
 Thomas A. Morris 
 
 Leonidas L. Hamlinef 
 Edmund Storer Janes.. 
 
 June 10, 1810 
 July 30, 1813 
 Mar. 20, 1806 
 Dec. 5, 1809 
 Feb. 25, 1812 
 Oct. — , 1810 
 Sept. 8, 1812 
 
 jfuly 15,' 1817 
 Nov. 4, 1817 
 Feb. 22, 1820 
 Mar. — , 1825 
 Sep. 16, 1825 
 Aug. 7, 1825 
 Sept. 21, 1821 
 Apr. 4, 1811 
 
 Matthew Simpson 
 
 Edward R. Ames 
 
 Davis Wasgatt Clark... 
 Edward Thomson 
 
 J..hn W. RobertsJ 
 
 Liberia.... 
 Baltimore 
 Michigan 
 
 Ohio 
 
 Phila 
 
 Ohio 
 
 Oneida.... 
 N. Eng'd. 
 Oneida.... 
 
 William L. Harris 
 
 Randolph S. Foster 
 
 Stephen M. Merrill 
 
 Edward G. Andrews... 
 
 Jesse T. Peck 
 
 In the following table we give a view of our 
 Missions, which will be instructive to many readers. 
 
 ••:• Entered M. E. Church South, 1846. f Resigned the office in 1852. 
 % Missionary Bishops, their episcopal jurisdiction being restricted to the 
 Liberia Conference. 
 
GROWTH AND PROGRESS. 
 
 541 
 
 P4 
 
 
 O 
 
 
 h 
 
 
 C/3 
 U 
 
 CO 
 O 
 
 :- 
 
 
 7; 
 
 ro 
 
 
 
 H 
 
 £ 
 
 < 
 
 
 H 
 
 £ 
 
 Cfi 
 
 ■: 
 
 
 
 pC| 
 
 W 
 
 
 
 O 
 
 >< 
 
 In 
 
 rt 
 
 
 < 
 
 
 £ 
 
 
 S 
 
 
 p 
 
 
 X 
 
 
 
 C-, 
 
 : o ioo 
 
 
 
 
 : ' r < 
 
 
 
 
 : <*> 
 
 c 
 od 
 
 
 H 
 
 
 ; £ 
 
 
 Day-schools j c? : S " fr> i 1 i ! J? j ■ ; ; * 1 gj 
 
 
 
 
 • -3- o NO CJ rnci 'O ro ** 
 
 • m -j-o io » x fi + m 
 : t^ vq^ 0__ co -*■ io 
 
 
 
 : 0> 
 
 
 
 o 
 
 
 Sunday-schools 1 
 
 
 ; M M CO N N ■* N ; -N 
 
 • co * m aoo . : 
 
 
 :co 
 
 c 
 
 C! 
 
 ■*■ 
 
 On 
 no" 
 
 '/r 
 
 1 3 
 
 
 Other Benevolent | J° 
 
 Contributions 1 "^ 
 
 
 
 
 • ■* ITN t^ f^ 
 
 : onoo w -^ 
 
 • in o co m 
 
 •coco ■+ 
 
 . i-^no^ q_ on 
 
 • on oT ON -? 
 
 . CN H 
 
 
 ir, 
 
 CO 
 
 
 ts 
 
 : on 
 . m 
 
 Missionary Collec- 
 
 
 
 
 : °° 
 
 : co o t^ t>. 
 
 : ■+ O H tl 
 
 : »ono too 
 : m o n m 
 
 .CO tJ- in C) 
 
 
 NO 
 
 
 
 
 Z 
 
 0_ 
 
 
 Probable Value 
 
 OJ 
 
 no" 
 
 
 :co o" 
 
 : D 
 
 
 I co 
 
 : ^> 
 
 
 
 
 
 
 ON 
 ■<*■ 
 
 On 
 
 
 1- co co P) co m ■ • • oo 
 ro ■ • : N 
 
 
 : : : |«g. 
 
 
 Probable Value 
 
 8 
 
 
 0" 
 
 QQOOnOQoOQ 
 OOO'nOOOcoo 
 OOOt^OOrHO 
 
 t^v5 M P4 t~s 
 
 t^ CO NO IH 00 Tf M 
 
 o" co^O rC ds moo" m" 
 in oo no -q- « co 
 -H- N 
 
 ON 
 
 IO 
 
 ■<*■ 
 
 :88 1 8! 
 
 : o o <s 
 
 : o oo 1 o 
 
 0^ en i oo 
 
 : ■>? co otf 
 
 ■H-IO 00 
 
 : ir. 
 
 
 ■*■ h ; m -*-vo nods ; :nrr>(M|u-> 
 
 
 I H 
 
 Probationers. 
 
 
 
 no no 0\0\mio tJ- • t^ 
 
 -*-<nmon<nontj-cn : 
 no oo n oj in c-^ ; 
 
 « 
 
 
 
 Members 
 
 0\ 
 
 h ini-tico nmoj :O0N 
 03 a h tuo o\Nti -mo 
 o^ o^ co m on on : no 
 n" s hs : * i— 
 
 
 : 
 
 no" 
 
 Teachers 
 
 
 
 
 n m h h co a + • 
 mNO no On : 
 
 o m m n ; 
 
 
 
 r '"' 
 
 DO 
 
 Native Preachers.. 
 
 On • Nroi^C\ O.O oo ^ -\0 N • 00 1 10 
 
 m.\o o MM ■+ : M : oo 
 
 M 
 
 Missionaries of the 
 W. F. M. S 1 
 
 N ro m m 
 
 
 
 
 01 : 
 
 
 
 ""I if 
 
 Assistant Mission- 
 
 
 mmMinMMMro-i-NHMiop) c-~ 
 
 
 
 
 American Mission- 
 
 1 ** 
 
 
 ' </5 
 z 
 
 
 
 < 
 
 E 
 < 
 
 
 
 ex 
 
 «' 
 
 U 
 
 u 
 
 - 
 
 I 
 
 c 
 
 u 
 
 o 
 
 — 
 
 X. 
 
 — 
 > 
 
 E 
 u 
 
 - 
 E 
 
 c 
 
 fi 
 1) 
 
 -. 
 
 hi 
 
 -r 
 - 
 
 ; 
 
 
 
 B 
 
 p 
 
 o 
 
 O 
 
 ^5. o 
 
542 
 
 HISTORY OF METHODISM. 
 
 TERRITORIES. 
 
 
 fe* 
 
 > 
 
 hrt 
 
 I- 1 
 
 n 
 
 *3 
 
 Ti 
 
 ^ 
 
 t=> 
 
 
 -■ 
 
 re 
 
 
 
 
 
 — 
 
 <o 
 
 ■~ 
 
 <2 
 
 OS" 
 
 
 ■s. 
 
 
 — 
 
 
 n 
 
 ST" 
 
 n> 
 
 
 
 
 
 Missions. 
 
 o 
 
 U 
 
 P 
 
 re 
 
 5° 
 
 3 
 
 u 
 
 — p 
 
 . 
 
 
 
 !l 
 
 
 (I 
 3 
 
 IO 
 
 13 
 
 13 
 124 
 
 137 
 
 re 
 
 8 
 7 
 
 IS 
 
 — 
 
 1 
 4 
 
 s 
 
 1 
 4 
 
 5 
 
 
 z 
 
 3 
 
 3 
 
 ; " 
 
 it 
 
 
 $5,000 
 11,000 
 
 $4>5oo 
 
 
 
 $50 00 
 
 Total 
 
 $16,000 
 
 $4,500 
 
 $50 00 
 
 
 DOMESTIC MISSIONS— FOREIGN POPULATIONS. 
 
 Missions. 
 
 5" 
 
 3 
 cr 
 
 
 
 cr 
 
 0' 
 
 
 
 r 
 
 
 n 
 pi 
 
 hS 
 
 3" 
 
 
 
 <!o 
 p or 
 
 r& 
 
 . re 
 
 p 
 
 
 p 
 <*? 
 re 
 
 <o 
 
 p cr 
 p-p 
 re S 
 . re* 
 
 > 
 
 oST- 
 f 
 
 r 
 
 Welsh 
 
 2 
 
 20I 
 
 42 
 
 2 
 
 IO 
 
 118 
 
 9,761 
 
 4,678 
 
 18 
 
 1,166 
 
 1,805 
 781 
 
 380 
 
 6 
 129 
 63 
 
 23 
 
 2 
 
 214 
 
 65 
 
 $2,500 
 542,100 
 183,675 
 
 
 
 
 
 "'4 
 28 
 
 $122,140 
 31,450 
 
 $6,037 33 
 3,129 17 
 
 
 
 American Indian 
 
 Total 
 
 14 
 
 22,600 
 
 7 
 
 6,900 
 
 138 91 
 
 257 
 
 i5,74i 
 
 2,966 
 
 22] 
 
 295 
 
 $750,875 
 
 1 59 
 
 $160,490 
 
 $9,305 41 
 
 
 The German work is particularly worthy of notice. 
 We referred to its origin in connection with the con- 
 version of Dr. Nast, who was our first missionary to 
 that people in 1836. What has come of that little 
 beginning may be fairly inferred from the following: 
 
 STATISTICS FOR 1 874. 
 
 Conferences. 
 
 re n 
 
 "° £ 
 P 
 
 3" 3 
 
 re n 
 
 re p 
 
 
 
 
 2*p 
 
 : S 
 
 : re 
 
 : ? 
 
 O 
 
 ■=r 
 
 
 re 
 
 
 
 crq 
 re 
 
 in 
 
 ft 
 
 tn 3 
 
 : D. 
 
 m 
 
 
 3* 
 o_ 
 p" 
 
 
 114 
 62 
 
 44 
 74 
 69 
 16 
 118 
 
 95 
 52 
 27 
 48 
 48 
 7 
 146 
 
 11,516 
 5,454 
 3,42i 
 8,921 
 5,028 
 5ii 
 
 10,033 
 
 170 
 89 
 38 
 46 
 73 
 
 4 
 
 46 
 20 
 35 
 40 
 6 
 69 
 
 168 
 
 .103 
 
 51 
 
 262 
 
 114 
 
 17 
 
 190 
 
 1,897 
 
 953 
 790 
 
 1,051 
 
 927 
 
 83 
 
 1,818 
 
 9,818 
 4,677 
 4,429 
 11,662 
 3,870 
 473 
 8,698 
 
 
 
 Germany and Switzerla'd 
 North-west German 
 
 South-west German 
 
 Total 
 
 497 
 454 
 
 423 
 
 408 
 
 44,884 
 42,642 
 
 594 
 
 54 6 
 
 285 
 262 
 
 9°5 
 820 
 
 7,5i9 
 7,084 
 
 43,227 
 
 40,960 
 
 Net increase for year. 
 
 43 
 
 15 
 
 2,242 
 
 48 
 
 23 
 
 85 
 
 435 
 
 2,258 
 
GROWTH AND PROGRESS. 
 
 543 
 
 THE NUMERICAL PROGRESS 
 
 of our Church affords many interesting and profita- 
 ble lessons. As it is only to be obtained from cum- 
 brous volumes within the reach of but few, I have 
 tabulated the following figures, which I am sure will 
 often be useful. While they reveal our general pro- 
 gress, they furnish painful instances of retrogres- 
 sion. We have no statistics prior to the first period 
 named: 
 
 OFFICIAL REPORTS OF MEMBERS SINCE 1 772. 
 
 Year. 
 
 1773 
 1774 
 1775 
 1776 
 
 1777 
 1778 
 1779 
 1780 
 1781 
 1782 
 1783 
 1784 
 1785 
 1786 
 1787 
 1788 
 1789 
 1790 
 1791 
 1792 
 1793 
 1794 
 1795 
 1796 
 
 1797 
 1798 
 1799 
 
 MEMBERS. 
 
 White. 
 
 I,l6o 
 2,073 
 3,148 
 4,921 
 6,968 
 6,095 
 
 8,577 
 8,504 
 10,539 
 11,785 
 13,740 
 14,988 
 18,000 
 18,791 
 21,949 
 30,809 
 35,oi9 
 45,949 
 50,385 
 52,109 
 5i,4i6 
 
 5 2 ,794 
 48,121 
 
 45,384 
 46,445 
 
 47,867 
 
 49,"5 
 
 Colored. 
 
 6,545 
 
 8,243 
 
 11,682 
 
 12,884 
 
 13,871 
 16,227 
 
 13,814 
 12,170 
 II,28o 
 
 I2,2l8 
 12,302 
 12,236 
 
 Total. 
 
 I,l6o 
 
 2,073 
 3,148 
 4,921 
 6,968 
 6,095 
 
 8,577 
 8,504 
 io,539 
 11,785 
 13,740 
 14,988 
 18,000 
 20,681 
 25,842 
 
 37,354 
 43,262 
 
 57,631 
 63,269 
 65,980 
 
 67,643 
 66,608 
 60,291 
 56,664 
 58,663 
 60,169 
 6i,35i 
 
 Increase. 
 
 913 
 
 1,075 
 1,873 
 2,047 
 
 2,482 
 
 2,035 
 1,246 
 
 i,955 
 
 1,248 
 3,012 
 2,681 
 5,i6i 
 [1,512 
 5,9o8 
 4,369 
 5,638 
 2,711 
 1,66-, 
 
 i,999 
 1,506 
 1,182 
 
 Decrease. 
 
 ^73 
 
 73 
 
 J .°35 
 6,317 
 3,627 
 
 Trav. 
 Pr'ers 
 
 25 
 36 
 29 
 
 49 
 42 
 
 54 
 59 
 82 
 
 S3 
 104 
 117 
 
 133 
 166 
 196 
 
 227 
 250 
 266 
 269 
 301 
 313 
 233 
 263 
 267 
 272 
 
544 
 
 HISTORY OF METHODISM. 
 
 800 
 801 
 802 
 803 
 804 
 805 
 806 
 807 
 808 
 809 
 810 
 811 
 812 
 
 813 
 814 
 
 ^ I5 
 816 
 
 817 
 
 818 
 
 819 
 
 820 
 
 821 
 
 822 
 
 823 
 824 
 825 
 826 
 827 
 828 
 829 
 830 
 831 
 832 
 833 
 834 
 835 
 836 
 
 837 
 838 
 
 839 
 840 
 841 
 
 White. 
 
 Colored. 
 
 5^442 
 57,i86 
 68,075 
 81,617 
 89,603 
 95,629 
 
 114,727 
 121,687 
 
 I 3i,i54 
 
 139,836 
 148,835 
 156,852 
 171,448 
 168,698 
 167,978 
 
 !7i,93i 
 181,442 
 190,477 
 201,750 
 219,332 
 239,087 
 
 252,645 
 267,618 
 280,427 
 298,658 
 309,550 
 327,932 
 361,562 
 382,679 
 402,561 
 437,024 
 
 492,364 
 519,196 
 
 553,134 
 566,957 
 564,974 
 570,123 
 615,212 
 
 65o,357 
 484,761 
 748,442 
 
 13,452 
 15,688 
 18,659 
 22,453 
 23,53i 
 24,3!6 
 27,257 
 29,863 
 30,308 
 31,884 
 34,724 
 35,732 
 38,505 
 42,859 
 
 42,431 
 43,187 
 42,304 
 43,4H 
 39,i5o 
 39,174 
 40,558 
 42,059 
 
 44,377 
 44,922 
 48,096 
 49,537 
 5i,334 
 54,o65 
 59,o56 
 62,814 
 69,383 
 7i,589 
 73,8i7 
 78,293 
 83,156 
 83,135 
 82,296 
 76,240 
 79,236 
 87,197 
 93,587 
 102,158 
 
 Ind' 
 
 538 
 2,250 
 4,209 
 
 4,5 QI 
 2,412 
 
 2,247 
 2,494 
 2,436 
 2,833 
 2,695 
 2,101 
 2,249 
 1,75° 
 2,318 
 
 Total. 
 
 64,894 
 72,874 
 
 86,734 
 104,070 
 
 H3,i34 
 
 "9,945 
 i3o,57o 
 i44,59o 
 
 151,995 
 163,038 
 174,560 
 184,567 
 195,357 
 214,307 
 211,129 
 211,165 
 214,235 
 224,853 
 229,627 
 240,924 
 259,890 
 281,146 
 297,022 
 312,540 
 328,523 
 
 348,195 
 360,884 
 
 38i,997 
 
 421,156 
 
 447,H3 
 476,153 
 5i3,"4 
 548,593 
 599,736 
 638,784 
 652,528 
 650,678 
 658,157 
 696,549 
 
 740,459 
 ^580,098 
 852,918 
 
 Increase. 
 
 3,543 
 
 7,980 
 
 13,860 
 
 17,336 
 
 9,064 
 
 6,811 
 
 10,625 
 
 14,020 
 
 7,405 
 
 ",043 
 
 11,522 
 
 10,007 
 
 10,790 
 
 18,950 
 
 3,070 
 10,618 
 
 4,774 
 11,229 
 18,966 
 21,256 
 15,876 
 I5,5i8 
 15,983 
 19,672 
 12,689 
 21,113 
 
 39,i5o 
 29,805 
 28,410 
 37,H4 
 35,479 
 5i, J 43 
 39,048 
 13,744 
 
 5,542 
 
 4i,933 
 
 43,9io 
 
 272,820 
 
 57,473 
 
 Dec'se 
 
 3,178 
 36 
 
 1,840 
 60,361 
 
 PREACHERS. 
 
 Trav. 
 
 287 
 307 
 358 
 383 
 400 
 
 433 
 452 
 516 
 540 
 597 
 636 
 685 
 716 
 700 
 
 729 
 729 
 
 695 
 716 
 748 
 812 
 
 896 
 
 977 
 1,106 
 1,226 
 1,272 
 
 1. 3i4 
 1,406 
 i,576 
 1,642 
 1,817 
 1,900 
 2,010 
 2,200 
 
 2,395 
 2,625 
 
 2,758 
 2,981 
 3,H7 
 3,322 
 
 3,557 
 2,263 
 3,865 
 
 Local 
 
 4,954 
 5,792 
 5,856 
 4,935 
 6,393 
 
 * These are the returns from nineteen conferences, leaving ten out of the 
 reckoning, owing to the General Conference having ordered that the minutes 
 should close with the New York Conference. 
 
GROWTH AND PROGRESS. 
 
 545 
 
 1842 
 1843 
 1844 
 1845 
 1846 
 
 1847 
 1848 
 1849 
 1850 
 
 MEMBERS. 
 
 White. Colored. Ind's. Total. Increase Decrease 
 
 803,988 107,296 
 
 936,736128,410 
 
 I,02I,8l8 145,409 
 
 985,698^50,120 
 
 613,125 30,515 
 600,9411 29,901 
 608,978 29,254 
 632,773 28,590 
 660,51 1 J 28,139 
 
 2,617 913,901 60,983 
 3,379 1,068,525 154,624 
 4,129 1,171,356 102,831 
 3,769 1,139,587 
 
 659 644,299 
 
 716 631,558 
 
 834' 639,066 7,508 
 
 953J 662,315 23,249 
 1,032) 689,682 27,367 
 
 31,769 
 
 : "495,288 
 
 12,741 
 
 PREACH RS 
 
 Trav. Local 
 
 4,044 
 4,286 
 4,621 
 4,828 
 3,582 
 3,642 
 3,841 
 4,023 
 4,129 
 
 7,H4 
 7,730 
 8,087 
 
 8,ici 
 4,935 
 4,9i3 
 5,i9i 
 
 5,154 
 5,420 
 
 From this year, no distinction is made in the 
 color of our membership, and the statistics of mem- 
 bers and probationers are as follows: 
 
 Year. 
 
 MEMBERS. 
 
 PREACHERS. 
 
 Members. 
 
 Prob'ers. 
 
 Total. 
 
 Increase. 
 
 Decr'se 
 
 Trav. 
 
 Local. 
 
 1851 
 
 1852 
 1853 
 1854 
 1855 
 1856 
 1857 
 1858 
 
 1859 
 i860 
 1861 
 1862 
 1863 
 1864 
 1865 
 1866 
 1867 
 1868 
 1869 
 1870 
 1871 
 1972 
 
 1873 
 
 1874 
 
 621,905 
 638,530 
 648,680 
 679,282 
 692,255 
 698,317 
 709,968 
 768,000 
 832,657 
 859,726 
 865,446 
 843,401 
 822,845 
 829,379 
 822,711 
 
 87I,H3 
 
 971,866 
 
 1,060,265 
 
 1,114,712 
 
 1,173,099 
 1,231,008 
 1,272,496 
 1,288,704 
 1,345,089 
 
 99,899 
 90,170 
 
 103,957 
 104,076 
 107,176 
 102,010 
 HO,55I 
 
 188,555 
 141,688 
 
 134,721 
 123,077 
 
 99,505 
 100,549 
 
 98,941 
 106,548 
 161,071 
 
 174,215 
 194,850 
 184,226 
 194,035 
 190,315 
 185,915 
 175,321 
 218,432 
 
 721,804 
 728,700 
 732,637 
 783,35^ 
 799,431 
 800,327 
 820,519 
 956,555 
 
 974,345 
 994,447 
 988,523 
 942,906 
 
 923,394 
 928.320 
 
 929,259 
 1,032,184 
 1,146,081 
 
 i,255,"5 
 1,298,938 
 
 1,367,134 
 1,421,323 
 1,458,441 
 1,464,027 
 
 1,563,521 
 
 32,122 
 6,896 
 
 3,937 
 50,721 
 16,073 
 896 
 20,192 
 136,036 
 17,790 
 20,102 
 
 1,924 
 45,617 
 
 i9,5 12 
 1,608 
 
 4,450 
 
 4,513 
 5,IOO 
 
 5,483 
 5,408 
 
 5,877 
 6,134 
 6,502 
 
 6,877 
 6,987 
 6,934 
 6,655 
 6,788 
 6,821 
 
 7,175 
 7,576 
 8,004 
 8,481 
 8,830 
 9,193 
 9,699 
 10,212 
 
 io,57i 
 
 10,854 
 
 5,700 
 
 5,767 
 6,o6l 
 6,149 
 6,6lO 
 6,718 
 7,169 
 7,530 
 7,904 
 8,188 
 
 8,359 
 8,216 
 8,156 
 8,205 
 
 8,493 
 8,602 
 
 9,469 
 9,899 
 10,340 
 11,404 
 11,382 
 11,964 
 12,261 
 12,581 
 
 6,668 
 102,925 
 
 "3,897 
 109,034 
 43,823 
 68,196 
 51,189 
 37,n8 
 5,586 
 99,494 
 
 * This heavy decrease resulted from the separation of the Southern Confer- 
 ences, before mentioned. 
 
 46 
 
546 
 
 HISTORY OF METHODISM. 
 
 The membership of the Methodist Episcopal 
 Church was, therefore, 
 
 In 1800, as 1 to 82 of the population. 
 
 In 1810, as 1 to \\y 2 
 
 In 1820, as 1 to 37 
 
 In 1830, as 1 to 27^ 
 
 In 1840, as 1 to 29^ 
 
 In 1850, as I to 333/ 
 
 In i860, as I to 3124 
 
 In 1870, as I to 30^ 
 
 In 1874, as I to 27 
 
 But this does not give the full strength of Meth- 
 odism in this country. To complete the showing we 
 need to add the following: 
 
 GENERAL SUMMARY OF METHODISTS IN THE UNITED 
 STATES. 
 
 Churches. 
 
 Itinerant 
 Ministers. 
 
 Local 
 Preachers. 
 
 Lay Mem- 
 bers. 
 
 I. Episcopal Methodist — 
 
 10,845 
 
 3,371 
 635 
 600 
 694 
 
 737 
 967 
 
 12,706 
 
 5,344 
 
 683 
 
 1,300 
 
 1,416 
 
 476 
 
 742 
 
 1,563,521 
 667,885 
 
 67,888 
 200,000 
 164,000 
 
 90,249 
 120,445 
 
 Methodist Episcopal South... 
 Colored Methodist Episcopal. 
 African Methodist Episcopal. 
 African Methodist Epis. Zion 
 
 Evangelical Association 
 
 United Brethren 
 
 Total 
 
 17,749 
 
 624 
 
 423 
 
 250 
 
 90 
 
 20 
 
 22,667 
 
 300 
 
 250 
 
 190 
 
 80 
 
 25 
 
 2,873,988 
 
 65,000 
 
 65,000 
 
 20,000 
 
 6,000 
 
 2,000 
 
 II. Non-Episcopal Methodist — 
 The Methodist Church 
 
 Methodist Protestant 
 
 Free Methodist 
 
 
 Total 
 
 1,407 
 
 1,845 
 
 158,000 
 
 
 This gives us a grand total of 19,156 traveling 
 ministers; 24,512 local preachers; and 3,031,988 
 
GROWTH AND PROGRESS. 
 
 547 
 
 members; which is about as one Methodist to every 
 thirteen and two-thirds of the whole population ac- 
 cording to the last census. 
 
 To estimate, however, the full effect of this won- 
 derful work of God, it is necessary to consider how 
 many have been converted or otherwise benefited 
 and gone to swell the ranks of the heavenly hosts, 
 how many stand connected with other Churches who 
 have felt its hallowing influence, and how many still 
 linger in the various Wesleyan connections in other 
 countries. Of the latter class, the following table 
 furnishes a pretty accurate statement : 
 
 Foreign. 
 
 PREACHERS. 
 
 Members. 
 
 Trav. 
 
 Local. 
 
 British Wesleyan Conference 
 
 Irish Wesleyan Conference 
 
 1,715 
 
 152 
 
 28 
 
 348 
 
 1,020 
 240 
 358 
 2A4 
 
 365 
 
 1,004 
 
 236 
 
 13,720 
 
 760 
 
 96 
 
 1,438 
 
 14,838 
 
 1,270 
 
 3>36i 
 i,747 
 
 148 
 1,027 
 
 214 
 
 38,619 
 
 376,439 
 
 20,740 
 
 2,112 
 
 66,686 
 164,660 
 
 33,563 
 66.909 
 26,878 
 8,109 
 102,887 
 22,641 
 
 
 
 Primitive Methodist Churches 
 
 
 
 
 
 
 Methodist Episcopal Church of Canada... 
 Total 
 
 5»7IO 
 
 891,524 
 
 
 Add these to the foregoing, and we find that 
 Methodism in its several branches numbers 24,866 
 traveling preachers; 63,131 local preachers; and 
 3,923,512 members; all claiming to belong to the 
 spiritual family first organized by John Wesley about 
 one hundred and thirty-six years ago. It will be 
 seen from these tables that Methodism readily adapts 
 itself to the social life of all countries, and may fairly 
 claim to be catholic in character, doctrine, and polity. 
 
548 
 
 HISTORY OF METHODISM. 
 
 But let us return to the Methodist Episcopal 
 Church. It is an interesting fact that our care for 
 the heathen has not retarded the work at home. 
 Other indications of growth and strength appear in 
 the following table of 
 
 OFFICIAL STATISTICS FOR 1 874. 
 
 Church Interests. 
 
 c 
 00 
 
 3 
 
 
 V 
 
 < 
 
 O y 
 V -' 
 
 t-5o 
 3 n 
 
 p -. 
 
 
 12 
 
 So 
 
 10,845 
 
 12,706 
 
 23-551 
 
 1,563,521 
 
 14,989 
 
 $69,049,523 
 
 4,989 
 
 $0,467,170 
 
 $78,516,693 
 
 18,958 
 
 203,409 
 
 1,383,227 
 
 1,586,636 
 
 
 
 
 
 4 
 
 274 
 
 445 
 
 719 
 
 99,494 
 
 460 
 
 $2,716,943 
 
 3" 
 
 $924,61^ 
 
 $3,641,559 
 
 927 
 
 16,229 
 
 64,624 
 
 74,853 
 
 8 
 
 2,015 
 
 2,366 
 
 4,38i 
 
 264,583 
 
 2,941 
 
 $22,796,456 
 
 1,021 
 
 $2,604,940 
 
 $25,401,396 
 
 2,565 
 
 18,813 
 
 203,243 
 
 222,056 
 
 23 
 4,024 
 4,501 
 8,525 
 
 635,101 
 
 4,974 
 
 $45,268,013 
 
 2,136 
 $6,677,020 
 
 $51,945,033 
 5,805 
 
 54,934 
 
 523,527 
 578,461 
 
 
 
 
 
 
 Value of Church Edifices 
 
 
 Total Value Church Property.. 
 
 S. S. Officers and Teachers 
 
 Total Teachers and Scholars... 
 
 That God has greatly favored us will appear, per- 
 haps, still more forcibly when we consider the for- 
 tunes of other denominations, some of which had 
 been in operation in this country nearly a century 
 and a half, when Methodism made its first appear- 
 ance. Besides, at its outset it had to encounter 
 prcjudices long fostered, and preach a theology 
 which, though not new, had long been overshad- 
 owed by the teachings of opposing Churches. But 
 it approved itself to the hearts and consciences of 
 men by its fruits. It proclaimed the Gospel of a 
 free and universal salvation, and called upon all 
 sinners every-where to repent and be saved. The 
 following table is based on the census of 1870, and 
 
GROWTH AND PROGRESS. 
 
 549 
 
 will show in some respects the status of the differ- 
 ent sects: 
 
 Denominations. 
 
 Baptist (regular). 
 Baptist (other).... 
 
 Christian 
 
 Congregational 
 
 Episcopal (Protestant) 
 
 Evangelical Association 
 
 Friends 
 
 Jewish 
 
 Lutheran 
 
 Methodist 
 
 Miscellaneous 
 
 Moravian (Unitas Fratrum).. 
 
 Mormon 
 
 New Jerusalem (Swedenb'n) 
 
 Presbyterian (regular) 
 
 Presbyterian (other) 
 
 Ref. Ch. in Am. (late Dutch) 
 Ref. Ch. in U. S. (late Germ.) 
 
 Roman Catholic 
 
 Second Advent 
 
 Shaker 
 
 Spiritualist 
 
 Unitarian 
 
 United Brethren in Christ... 
 
 Universalist 
 
 Unknown (Local Missions).. 
 Unknown (Union) 
 
 14,474 
 i,355 
 3,578 
 
 8i5 
 
 692 
 
 189 
 
 3,032 
 
 25,278 
 
 27 
 
 72 
 
 189 
 
 90 
 
 6,262 
 
 1,562 
 
 47 1 
 
 1,256 
 
 4,127 
 
 225 
 
 18 
 
 95 
 
 33i 
 
 i,445 
 
 719 
 
 26 
 
 12,857 
 
 1,105 
 
 2,822 
 
 2,7*5 
 
 2,601 
 
 641 
 
 662 
 
 152 
 
 2,776 
 
 2i,337 
 
 17 
 
 67 
 
 171 
 
 61 
 
 5,683 
 
 1,388 
 
 468 
 
 i,i45 
 
 3,806 
 
 140 
 
 Total 72,459 63,082 21,665,062 $354,483,581 $87,328 
 
 3,997,n6 
 
 363,019 
 
 865,602 
 
 1,117,212 
 
 991,051 
 
 193,796 
 
 224,664 
 
 73,265 
 
 977,332 
 
 6,528,209 
 
 6,935 
 
 25,700 
 
 87,838 
 
 18,755 
 
 2,198,900 
 
 499,344 
 
 227,228 
 
 431,700 
 
 i,99o>5i4 
 
 34,555 
 
 8,850 
 
 6,970 
 
 i55,47i 
 
 265,025 
 
 210,884 
 
 11,925 
 
 153,202 
 
 $39,229,221 
 2,378,977 
 6,425,137 
 25,069,698 
 
 36,514,549 
 
 2,301,650 
 
 3,939,56o 
 
 5,155,234 
 
 14,9*7.747 
 
 69,854,121 
 
 135,650 
 
 709,100 
 
 656,750 
 
 869,700 
 
 47,828,732 
 
 5,436,524 
 
 io,359, 2 55 
 
 5,775,215 
 
 60,985,566 
 
 306,240 
 
 86,900 
 
 100,150 
 
 6,282,675 
 
 1,819,810 
 
 5,692,325 
 
 687,800 
 
 965,295 
 
 $11,020,855 
 
 853,386 
 
 8,001,995 
 
 11,375,010 
 
 118,250 
 
 1,713,767 
 
 418,600 
 
 2,909,711 
 
 14,825,070 
 
 214,530 
 
 444,167 
 
 84,780 
 
 115,100 
 
 I4,543,7 8 9 
 
 27,55o 
 
 4,116,280 
 
 993,78o 
 
 9,256,758 
 
 11,190 
 
 39,500 
 
 3,280,822 
 18,600 
 
 1,778,316 
 
 98,950 
 
 915,020 
 
 When it is remembered how weak and poor 
 Church was but a few years ago 
 
 th< 
 
 these figures seem 
 
 But not more so than the 
 
 following re- 
 
 cently prepared by Dr. De Puy, combining our 
 
 VARIOUS COLLECTIONS FOR 1 874. 
 
 Conference Collections, $1,092,673 
 
 Miscellaneous Collections, 170,000 
 
 Expenses for Sunday-schools, ..... 466,087 
 Expenses for New Churches and Church Improvements, 3,641,559 
 
 Expenses for Local Mission Work, . . . . 217,790 
 
 Expenses for Salaries of Ministers, .... 9,760,420 
 
 Local Church Expenses, 2,290,105 
 
 Total, $17,548,934 
 
55o 
 
 HISTORY OF METHODISM. 
 
 That the reader may see how these interests are 
 distributed, we give another table of statistics, repre- 
 senting the facts as reported at the close of 1874: 
 
 Conferences. 
 
 Alabama 
 
 Arkansas 
 
 Baltimore 
 
 California 
 
 Central German.. 
 Central Illinois ... 
 Cent. New York. 
 
 Central Ohio 
 
 Central Penn 
 
 Chicago German. 
 
 Cincinnati 
 
 Colorado 
 
 Delaware 
 
 Des Moines 
 
 Detroit 
 
 East Or. & Wash. 
 
 East ( re r man 
 
 East .Maine 
 
 Erie 
 
 Florida 
 
 Georgia 
 
 Ger. and Switz... 
 
 Holston 
 
 Illinois 
 
 India 
 
 Indiana 
 
 Iowa 
 
 Kansas 
 
 Kentucky 
 
 Lexington 
 
 Liberia 
 
 Louisiana 
 
 Maine 
 
 Michigan 
 
 Minnesota 
 
 Mississippi 
 
 Missouri 
 
 Nebraska 
 
 Nevada 
 
 Newark 
 
 New England 
 
 New Hampshire. 
 
 New Jersey 
 
 New York 
 
 New York East... 
 North Carolina... 
 Nor. New York .. 
 
 North Indiana 
 
 North Ohio 
 
 N. W. German.... 
 N. W. Indiana.... 
 
 MEMBERS. 
 
 I0908 
 
 539 6 
 32264 
 
 9 I 4 I 
 H516 
 26179 
 32130 
 23354 
 37342 
 
 5454 
 
 35894 
 
 2089 
 
 1 1 834 
 
 18200 
 
 23107 
 
 1369 
 
 342i 
 
 [1 1591 1 
 
 38028 
 
 2466 
 
 i5"8 
 
 8921 
 
 24454 
 
 395oi 
 
 1567 
 
 32934 
 
 20289 
 
 2136 
 
 9162 
 
 8396 
 
 2032 
 
 1737 
 
 334o 
 
 26592 
 
 12678 
 
 30343 
 
 18666 
 
 8693 
 
 496 
 
 36330 
 
 30156 
 
 4408 
 
 35101 
 
 443io 
 
 42262 
 
 26052 
 
 31834 
 
 21994 
 5028 
 
 
 615 
 278 
 
 1743 
 305 
 
 1900 
 886 
 762 
 
 4081 
 93 
 
 1099 
 398 
 724 
 882 
 
 1313 
 
 1369 
 i55 
 190 
 
 1609 
 
 259 
 618 
 408 
 875 
 3875 
 217 
 
 1767 
 
 dyi 
 
 ^6738 
 
 698 
 
 </68 
 968 
 ^25 
 1346 
 443 
 
 35oo 
 1286 
 ^25 
 3483 
 1476 
 
 598 
 3953 
 
 254 
 2224 
 
 868 
 1631 
 2430 
 d 106 
 
 312 
 1939 
 
 SUNDAY-SCH LS 
 
 56 
 
 349 
 
 158 
 168 
 
 397 
 377 
 327 >6 
 
 452 
 103 
 345 
 
 47 
 152 
 292 
 369 
 
 *5 
 
 5i 
 147 
 523 
 
 33 
 185 
 262 
 233 
 498 
 
 89 
 352 
 394 
 149 
 171 
 
 54 
 
 25 
 
 83 
 
 495^ 
 271 
 
 58 
 
 l 3 
 
 50 
 
 23 
 316 
 208 
 
 33 
 
 27 
 448 
 280 
 134 
 327 
 381 1/ 
 
 296 A 
 
 114 
 
 315 
 
 272 
 5093 
 1612 
 i8 97 
 3912 
 4430 
 
 5153 
 
 1904 
 32534 
 12217 
 
 98 
 
 77 
 26418 
 
 394825853 
 6333 38994 
 4677 
 33554 
 
 953 
 4616 
 
 429 
 
 1115 
 
 2603 
 
 4025 
 
 114 
 
 79° 
 
 1463 
 
 6142 
 
 105 
 
 724 
 
 1051 
 
 1438 
 
 5226 
 
 199 
 
 2930 
 
 6866 
 
 17373 
 
 26745 
 
 599 
 
 4429 
 
 9266 
 
 40129 
 
 1090 
 
 7460 
 
 1 1662 
 
 10226 
 
 38353 
 
 369 
 
 3406 24318 
 
 1264 
 
 268 
 
 203S2 
 8463 
 
 8437 
 
 2630 
 
 1177 
 
 4857 
 1 1 708 
 30667 
 14572 
 
 9023 
 1 1 180 
 
 6686 
 805 
 
 169 
 575 
 
 669 
 4992 
 2376 
 
 533 
 
 1705 
 1014 
 
 160 
 4890 35293 
 4i88 33055 
 1772)14400 
 5345 3 2 404 
 5963 1 38009 
 59 8 5|447 I 6 
 
 516 5124 
 3612 20863 
 4152I30610 
 3577 23559 
 
 927 3870 
 3138122211 
 
 CHURCH PROPERTY. 
 
 "7 
 
 44 
 359 
 1 1 1 
 170 
 320 
 297^ 
 2 97^ 
 
 $92 
 
 89 
 367 / 
 
 26^ 
 
 i73 
 
 130 
 
 237 
 
 7 
 
 38 
 106 
 445^2 
 
 35 
 171 
 
 46 
 208 
 430^ 
 
 13 
 334K 
 238 
 
 55 
 160^ 
 
 59 
 
 24 
 
 77 
 "3 
 225 
 134 
 157 
 121 
 
 50 
 
 11 
 243 
 
 "7^ 
 260 
 376 
 282 
 100 
 245 
 377 
 304 
 73 
 271 
 
 h3 
 
 $42,452 
 57,9™ 
 
 2,718,400 
 649,775 
 583,500 
 
 1,017,950 
 
 1,869,211 
 788,885 
 
 1,606,910 
 3i5,35o 
 
 1,882,200 
 128,100 
 197,200 
 342,300 
 
 1,505,500 
 
 10,000 
 
 494,4oo 
 
 361,800 
 
 2,242,800 
 
 17,968 
 
 65,632 
 
 291,673 
 
 162,060 
 
 i,43o,7i5 
 24,725 
 735,325 
 578,94o 
 183,100 
 395,55o 
 135,825 
 10,690 
 231,996 
 559.4oo 
 
 1,174,000 
 536,025 
 132,405 
 272,400 
 "3.950 
 62,100 
 
 2,776,350 
 
 3,062,100 
 744,341 
 
 1,748,400 
 
 3,952,700 
 
 4,383,900 
 37,535 
 
 i,3i9.75o 
 938,54o 
 
 1,071,500 
 i3i,395 
 785,675 
 
 73 
 
 :-• 
 69 
 129 
 
 :6 5 
 7" 
 92 
 46 
 
 ; ;: 
 
 12 
 77 
 
 23 
 
 6 
 20 
 
 54 
 
 ! 7 2 
 
 4 
 
 9 
 35. 
 
 9 
 ^7 
 26 
 74 
 7-' 
 33 
 12 
 
 7 
 
 4 
 
 f ' 
 60 
 42 
 82 
 10 
 36 
 33 
 15 
 109 
 
 67 
 
 96 
 175 
 137 
 1 
 148 
 
 95/^ 
 
 70 
 
 40 
 
 73 
 
 
 $900 
 
 535 
 
 309, 200 
 
 67,700 
 
 104,400 
 
 170,' 
 
 332,144 
 
 105,950 
 
 213,600 
 
 39. 12 5 
 
 208,950 
 
 8,500 
 
 6,643 
 
 58,350 
 
 180,825 
 
 10,600 
 
 72,500 
 
 53-4oo 
 
 297,375 
 
 1,160 
 
 1,128 
 
 6,650 
 
 198,90c 
 
 41,300 
 
 85,300 
 
 66,674 
 
 37,850 
 
 19,900 
 
 3,45o 
 
 6,975 
 
 3,925 
 
 77,45o 
 
 193. 150 
 
 80,550 
 
 5,9°° 
 
 19.025 
 
 21,000 
 
 14,150 
 
 522,100 
 
 348,600 
 
 H5,i75 
 
 293,800 
 
 740,000 
 
 693,850 
 
 300 
 
 232,955 
 
 133,450 
 
 110,210 
 
 38,550 
 
 114,362 
 
GROWTH AND PROGRESS. 
 
 551 
 
 CONFERENXES. 
 
 North-west Iowa. 
 
 Ohio 
 
 Oregon 
 
 Philadelphia 
 
 Pittsburg 
 
 Providence ... 
 Rock River .. 
 Rocky Mountain. 
 South Carolina 
 
 S. E. Indiana 
 
 Southern German 
 Southern Illinois- 
 South Kansas 
 
 S. W. German 
 
 St. Louis 
 
 Tennessee 
 
 Texas 
 
 Troy 
 
 Upper Iowa 
 
 Vermont 
 
 Virginia 
 
 Washington 
 
 West. New York. 
 
 West Texas 
 
 West Virginia 
 
 West Wisconsin... 
 
 Wilmington 
 
 Wisconsin 
 
 Wyoming 
 
 H 
 
 p 
 <_ 
 
 MEMBERS. 
 
 sunday-sch'ls. 
 
 CHURCH PROPERTY. 
 
 H 
 
 t-H 
 
 w 
 
 O 
 
 w 
 
 O 
 
 T! 
 
 hrj 
 
 hd 
 
 7 
 
 
 
 
 n 
 
 °"2 
 
 in ~~ 
 
 :■ § 
 
 : " 
 
 : g 
 
 eq 
 
 a 
 
 3* 
 
 
 
 ^3 
 n 
 y a 
 ~- 
 
 
 
 3 3 
 
 : P. 
 
 
 
 3* 
 c 
 
 n 
 
 v or 
 
 V 
 
 
 3 
 pi 
 09 
 
 PI 
 
 62 
 
 43oi 
 
 207 
 
 no 
 
 694 
 
 3608 
 
 18 
 
 $43,375 
 
 21 
 
 $13,590 
 
 184 
 
 39035 
 
 526 
 
 542 
 
 5810 
 
 41119 
 
 503 
 
 1,158,510 
 
 104 
 
 205,250 
 
 01 
 
 3725 
 
 ^1549 
 
 77 
 
 554 
 
 447 1 
 
 64 
 
 161,600 
 
 33 
 
 30,907 
 
 237 
 
 43667 
 
 4973 
 
 356 
 
 7191 
 
 54634 
 
 301 
 
 3,328,195 
 
 78 
 
 335,050 
 
 298 
 
 62905 
 
 7140 
 
 big 
 
 8236 
 
 54104 
 
 614 
 
 2,852,386 
 
 77 
 
 176,010 
 
 181 
 
 20926 
 
 1579 
 
 180 
 
 30Q3 
 
 22442 
 
 166 
 
 i,6n,755 
 
 81 
 
 206,200 
 
 228 
 
 25151 
 
 802 
 
 294 
 
 3763 
 
 29292 
 
 245 
 
 2,176,669 
 
 118 
 
 206,600 
 
 18 
 
 694 
 
 276 
 
 27 
 
 166 
 
 1 301 
 
 10J4 
 
 63,500 
 
 3 
 
 3,700 
 
 92 
 
 30676 
 
 4653 
 
 207 
 
 b2b 
 
 9310 
 
 183 
 
 118,369 
 
 10 
 
 3,345 
 
 120 
 
 25«77 
 
 630 
 
 268 
 
 3055 
 
 22176 
 
 295 
 
 892,400 
 
 50 
 
 57,400 
 
 ib 
 
 5" 
 
 5" 
 
 17 
 
 83 
 
 473 
 
 9 
 
 i3,55o 
 
 6 
 
 4,4oo 
 
 160 
 
 25826 
 
 1 149 
 
 353 
 
 3291 
 
 =3799 
 
 3n 1 /2 
 
 600,125 
 
 79 
 
 89,725 
 
 90 
 
 12721 
 
 2721 
 
 157 
 
 1340 
 
 8206 
 
 43 
 
 97,800 
 
 4i 
 
 27,945 
 
 118 
 
 10033 
 
 1458 
 
 190 
 
 1818 
 
 8698 
 
 169 
 
 461,720 
 
 6q 
 
 75,55o 
 
 13b 
 
 l6 493 
 
 483 
 
 157 
 
 1208 
 
 973i 
 
 12444 
 
 456,685 
 
 39 
 
 43,400 
 
 92 
 
 «53« 
 
 3749 
 
 144 
 
 730 
 
 6688 
 
 1.56^4 
 
 193,335 
 
 5 
 
 1,000 
 
 77 
 
 I7H95 
 
 9 
 
 106 
 
 332 
 
 54" 
 
 67 
 
 65,055 
 
 6 
 
 1,850 
 
 264 
 
 34608 
 
 2195 
 
 389 
 
 4720 31869 
 
 297 
 
 2,404,360 
 
 149 
 
 337,933 
 
 191 
 
 19301 
 
 #196 
 
 288 
 
 286521124 
 
 192 
 
 692,800 
 
 88 
 
 89,487 
 
 120 
 
 11381 
 
 ^142 
 
 155 
 
 1686 12087 
 
 114 
 
 419,150 
 
 87 
 
 136,125 
 
 bo 
 
 6407 
 
 684 
 
 77 
 
 631 
 
 3323 
 
 95 
 
 118,050 
 
 10 
 
 I 3,i25 
 
 106 
 
 26202 
 
 1368 
 
 238 
 
 1588 
 
 20219 
 
 177 
 
 422,258 
 
 r 9 
 
 20,620 
 
 231 
 61 
 i53 
 
 19897 
 29855 
 
 402 
 
 2952 
 
 3i3 
 355 
 
 3594 
 3451 
 
 22487 
 18959 
 
 263 
 365" 
 
 1,546,840 
 530,825 
 
 132 
 43 
 
 230,000 
 
 48,600 
 
 130 
 
 12487 
 
 786 
 
 312 
 
 2784 
 
 16720 
 
 170 
 
 408,400 
 
 76 
 
 58,800 
 
 124 
 
 26626 
 
 "37 
 
 330 
 
 4353j24i54 
 
 312 
 
 1,159,025 
 
 48 
 
 127,060 
 
 ... 
 
 15211 
 
 d 97 
 
 228 
 
 2476] 16350 
 
 194^2 
 
 807,950 
 
 99 
 
 119,677 
 
 205 
 
 27873 
 
 1444 
 
 426 
 
 4778 30455 
 
 291 
 
 1,318,140 
 
 126 
 
 252,570 
 
 These eighty conferences are divided into 452 dis- 
 tricts, under the supervision of the same number of 
 presiding elders. They also furnish 195 presidents, 
 professors, teachers, and agents to our colleges and 
 schools, besides numerous chaplains, and other work- 
 ers in the different departments of Christian effort. 
 
 EDUCATIONAL INSTITUTIONS. 
 
 We have deemed it advisable to present the fore- 
 going statistics in prominent form, that the young 
 reader may have a sort of starting point for his future 
 calculations; but they do not cover the whole ground. 
 Though the fathers seemed to have the poorest kind 
 
552 HIST OR Y OF ME T HOD ISM. 
 
 of fortune for some sixty or seventy years in theii 
 efforts to promote education, when they really made 
 a beginning they prospered, and no department of 
 our work has succeeded better. We have glanced at 
 the origin of some of our literary institutions, and 
 have only room for a few other facts as to their 
 present status. The following summary is believed 
 to be nearly correct: Universities and Colleges, 
 27, with 216 instructors and 5,900 students. Acad- 
 emies (including collegiate institutes and female col- 
 leges) and seminaries, 69, with 504 instructors and 
 14, 100 students. The estimated value of university 
 and college property is as follows: Buildings, libra- 
 ries, apparatus, and furniture, $2,615,137; endow- 
 ment, $1,928,123; total, $4,543,260. The property 
 invested in seminaries, female colleges, and acad- 
 emies, under the supervision of the Church, is over 
 $2,000,000. The grand total in colleges and semi- 
 naries, exclusive of theological institutions, is nearly 
 $7,000,000. 
 
 Besides these, we have the Boston Theological 
 Seminary, which was opened in Concord, New Hamp- 
 shire, in 1847, under the lead of Rev. John Demp- 
 ster, D. D., who afterward took an active part in 
 starting the Garrett Biblical Institute, at Evanston, 
 Illinois, which received its name and endowment of 
 $300,000 from a Methodist lady of Chicago. These 
 institutions, with the Drew Theological Seminary at 
 Madison, New Jersey, and others, before named, fur- 
 nish the 'Church a pretty complete outfit for this 
 department of its labors. 
 
METHODIST BOOK CONCERN, 553 
 
 CHAPTER XVI. 
 
 AND PRESENT CONDITION. 
 
 THIS establishment, as before stated, made a very- 
 feeble beginning, in 1789, by the appointment 
 of Rev. John Dickins editor and agent, under the 
 title of Book Steward. The measure was the nat- 
 ural result of the course adopted by Mr. Wesley at 
 an early period in his public career. Undertaking a 
 great and difficult work, with few to assist him, he 
 availed himself of the press to a remarkable degree. 
 Beginning with tracts, he advanced to pamphlets, 
 and from pamphlets to books, until he had swept 
 over the whole field of thought embraced in his com- 
 prehensive scheme of usefulness, and became a prom- 
 inent publisher of religious works. His means of 
 sale, like his whole plan of operations, were peculiar. 
 He relied on himself and his co-laborers. Those who 
 desired to preach under his direction, he pledged to 
 the sale of his books and tracts, as he pledged them 
 to strictly ministerial duties. Thus, all his preachers 
 became colporteurs, and were examined from time to 
 time with regard to this part of their duty. "Take 
 care," said he to them, "that every society be duly 
 supplied with books. O, why is not this regarded!" 
 To Mr. Richard Rodda, one of his helpers, he wrote: 
 "You are found to be remarkably diligent in spread- 
 
 47 
 
554 HISTORY OF METHODISM. 
 
 ing the books; let no man rob you of this glory. If 
 you can spread the magazine it will do good; the 
 letters therein are the marrow of Christianity." To 
 place his motives beyond suspicion, he consecrated 
 all the profits that might accrue to the cause of God 
 and the benefit of his growing societies. Under this 
 arrangement his first missionaries to this country in- 
 troduced the books wherever they went. But as the 
 work advanced it became necessary to have other 
 books. This, together with the trouble and expense 
 of obtaining supplies from England, led to the issue 
 of various works on individual responsibility, which 
 created some alarm for the unity of the Church. 
 
 Mr. Dickins entered upon his duties in Philadel- 
 phia, Pennsylvania, without one dollar of capital, and 
 still charged with the responsibilities of the pastorate 
 in an important Church. His first movement was to 
 loan the Concern six hundred dollars of his own 
 money, showing that he had confidence in the suc- 
 cess of the enterprise. With this he republished 
 the ''Christian's Pattern," Mr. Wesley's translation of 
 "Thomas a Kempis," a manual of piety, celebrated 
 for its excellence through Christian Europe — a little 
 work that had much to do with awakening the Wes- 
 leys and Whitefield to a sense of their spiritual 
 poverty. 
 
 The same year he issued the Methodist "Dis- 
 cipline," "Saints' Everlasting Rest," and the first 
 volume of the Arminian Magazine. In 1790 por- 
 tions of Fletcher's "Checks," and another volume 
 of the magazine appeared. Thus he continued the 
 sole manager of the business until 1797, when the 
 conference, to assist him and doubly guard its press 
 
ME T HOD I ST BOOK CONCERN. 555 
 
 against any possible impurity, appointed a book 
 committee to determine what should be published. 
 Two years after, Mr. Dickins was called to his re- 
 ward, lamented by all who knew him, having suc- 
 cessfully laid the foundations of an institution which 
 was to be second to no other of the kind in the 
 world. The same year the Rev. Ezekiel Cooper was 
 appointed to fill the vacancy. Under his skillful 
 management the business continued to prosper. In 
 1804 it was removed to the city of New York, and 
 Rev. John Wilson was appointed assistant editor and 
 book steward. Four years later Mr. Cooper re- 
 signed, leaving the Concern worth about forty-five 
 thousand dollars, the net earnings of nineteen years. 
 Mr. Wilson succeeded him, with Rev. Daniel Hitt 
 as assistant. This year the agents were first released 
 from the responsibilities of the pastorate, and left to 
 give their entire attention to the business, preaching 
 only as they might feel disposed. Mr. Wilson is said 
 to have been an estimable man, a faithful minister, 
 and a skillful agent. He conducted the business 
 faithfully until 18 10, when he also died, leaving the 
 Concern in the hands of Mr. Hitt. The General Con- 
 ference of 18 12 appointed him principal, and Thomas 
 Ware assistant; but the business failed to succeed as 
 it had previously done. In 18 16 both were left out, 
 and Joshua Soule and Thomas Mason succeeded 
 them, and by wise management saved the Concern 
 from sinking under its embarrassments. 
 
 CHANGE OF POLICY ADOPTED. 
 
 Four years after, Mr. Soule was elected bishop, 
 and Rev. Nathan Bangs was appointed to succeed 
 
556 HIST OR Y OF ME T HOD ISM. 
 
 him, with Rev. Thomas Mason as assistant. The 
 Concern was still heavily in debt. Its books were 
 scattered through the country, in the hands of pre- 
 siding elders and preachers, under a "commission" 
 arrangement adopted by the General Conference some 
 years before, and the returns were slow and uncer- 
 tain. The agents saw that something must be done 
 to vitalize the whole system, and immediately brought 
 out several works for which there was a loud call, 
 embracing Benson's "Commentary," and a new re- 
 vision of the hymn-book. Both being re-elected in 
 1820, they, two years after, rented the basement of 
 the Wesleyan Seminary, in Crosby Street, and com- 
 menced doing their own binding. This proved so 
 great a convenience, that Mr. Bangs and his assistant, 
 Rev. John Emory, who succeeded Mr. Mason in 
 1824, purchased the seminary building, and com- 
 menced doing their own printing in September of that 
 year. It was during this administration that Dr. 
 Clarke's "Commentary" was issued, and the unfor- 
 tunate system of sending out books on commission 
 was abolished. This was a great relief to the Con- 
 cern, and gave new life to the business. On the 9th 
 of September, 1826, the first number of the Christian 
 Advocate made its appearance, and at once became a 
 power for good. The General Conference of 1828 
 appointed Mr. Bangs its editor, and editor of Sun- 
 day-school books, which had then become a neces- 
 sity ; Rev. John Emory, principal editor and book 
 agent, with Rev. Beverly Waugh, his assistant. It 
 was during this term that Wesley's and Fletcher's 
 works were published, and the magazine installed as 
 the Methodist Magazine and Quarterly Review. 
 
METHODIST BOOK CONCERN. 557 
 
 REMOVAL TO 200 MULBERRY STREET. 
 
 The business so increased that more room was 
 needed, and five lots were purchased on Mulberry 
 Street, and buildings commenced, where the print- 
 ing-office is now located. Mr. Emory having been 
 elected bishop in 1832, Mr. Waugh was appointed 
 principal agent ; Rev. T. Mason, assistant ; Mr. Bangs, 
 editor of the Magazine and Quarterly Review, and of 
 general books; Rev. John P. Durbin, editor of the 
 Christian Advocate, and Sunday school books and 
 tracts, and Rev. Timothy Merritt, his assistant.. In 
 September, 1833, the front building, on Mulberry 
 Street, was completed, and the whole business re- 
 moved to its new quarters. Every thing went on 
 prosperously until February 18, 1836, when the build- 
 ings and stock were consumed by fire, involving a 
 loss of two hundred and fifty thousand dollars. 
 
 This was a heavy blow, little part of the insurance 
 being collectible on account of the bankruptcy of 
 most of the companies occasioned by a recent heavy 
 fire in the lower part of the city. But it excited 
 sympathy. Meetings were held on this account in 
 various places, and contributions were made to the 
 amount of $89,994.98. This sum, with what was 
 due the Concern, and the amount received from the 
 insurance companies, enabled the agents to commence 
 anew, with a capital, all told, of $281,650.74. Mr. 
 Waugh being elected bishop in 1836, Mr. Mason 
 was elected agent; Rev. George Lane, assistant; Rev. 
 Samuel Luckey, general editor ; and Rev. John A. 
 Collins, his assistant. The same agents were re- 
 elected in 1840, with Rev. George Peck, editor of the 
 
553 
 
 HISTORY OF METHODISM. 
 
 Quarterly Review and general books and tracts ; Dr. 
 Thomas E. Bond, editor of the Christian Advocate 
 and Sunday-school books, with Rev. George Coles 
 for his assistant. 
 
 Since then the Concern has been managed by the 
 following agents: 
 
 G. Lane and C. B. Tippett, . 
 
 . Eleeted in 1844 
 
 G. Lane and L. Scott, 
 
 1848 
 
 T. Carlton and Z. Phillips, . 
 
 1852 
 
 T. Carlton and J. Porter, . 
 
 1856 
 
 T. Carlton and J. Porter, 
 
 i860 
 
 T. Carlton and J. Porter, . 
 
 1864 
 
 T. Carlton and J. Lanahan, . 
 
 1868 
 
 R. Nelson and J. M. Phillips, 
 
 1872 
 
 The Cincinnati branch-house was established in 
 1820, and has been managed by the following agents: 
 
 Martin Later, 
 
 Martin Later, .... 
 
 Charles J [olliday, . 
 
 < . Holliday and J. F. Wright, . 
 
 |. K. Wright and L. Swormstedt, 
 
 |. F. Wright and L. Swormstedt, 
 
 L. Swormstedt and J. T. Mitchell, 
 
 L. Swormstedt and J. II. Power, 
 
 L. Swormstedt and A. Poe, 
 
 L. Swormstedt and A. Poe, 
 
 A. Poe and L. Hitchcock, 
 
 A. Poe and 1 .. 1 [itchcock, 
 
 L. Hitchcock and J. M. Walden, 
 
 L. Hitchcock and J. M. Walden, 
 
 Elected 
 
 in 1820 
 
 " 
 
 1824 
 
 << 
 
 1828 
 
 " 
 
 1832 
 
 ic 
 
 1836 
 
 a 
 
 1840 
 
 a 
 
 1844 
 
 < 1 
 
 1848 
 
 " 
 
 1852 
 
 " 
 
 1856 
 
 " 
 
 i860 
 
 (( 
 
 1864 
 
 (« 
 
 1868 
 
 it 
 
 1872 
 
 THE SUCCESS OF THE BUSINESS. 
 
 The business has prospered more or less under 
 all these administrations. Mistakes have, no doubt, 
 been made; but it should be recorded to the honor 
 of all concerned, that not a dollar has been lost by 
 the defalcation of its managers from the commence- 
 ment of the business. The separation of the South, 
 in 1845, ^ vas soon followed by lawsuits against the 
 
METHODIST BOOK CONCERN. 
 
 559 
 
 agents at New York and Cincinnati, and resulted in the 
 division of the property under an order of the court, 
 taking away more than one full third of it, East and 
 West. Ministers have always controlled the business 
 until 1872, when laymen became partners in manage- 
 ment, and John M. Phillips, Esq., was appointed one 
 of the agents at Xew York. 
 
 In the quadrennial Exhibit presented to the Gen- 
 eral Conference of 1852, the agents congratulated 
 themselves and the conference on the great advance- 
 ment in their sales over those of the previous four 
 years, amounting to a fraction more than thirty-four 
 per cent. Still, they say, ''the highest point ever 
 yet attained (which was in 1850) is $202,358.27; 
 while they ought to reach annually at least $250,000, 
 or $1,000,000 every four years." Beginning at that 
 point, we find the sales to have been as follows : 
 
 Date of report. 
 
 Sales in 4 years. 
 
 Increase in 4 years. 
 
 May, 1852, .... 
 
 8653,190 78 
 
 $165,968 74 
 
 " 1856, . . . 
 
 1,000,734 l8 
 
 347,543 40 
 
 " i860, .... 
 
 1,175,867 29 
 
 175^33 11 
 
 " 1S64, . . . 
 
 1,507,873 18 
 
 322,005 89 
 
 " 1868, .... 
 
 2o35>i99 77 
 
 1,027,326 59 
 
 " 1872, . . . 
 
 2,426,840 42 
 
 dec. 109,359 35 
 
 The profits of the Concern, tally well with its 
 sales, though making money was not one of the 
 chief objects of its establishment. From the report 
 of the agents made to the General Conference in 
 1836, we learn that the total assets of the Concern 
 amounted to $191,655.76. To this, sympathizing 
 friends added by donations $89,994.98, making a 
 grand total of capital for rebuilding and carrying on 
 the business of $281,650.74. And this was largely 
 
 \ 
 
$6o 
 
 HISTORY OF METHODISM. 
 
 in doubtful accounts, which were estimated above 
 their real value. 
 
 The net capital of the Concern November I, 1871, as 
 per report made to the General Conference, May, 
 1872, was ....... $1,055,179 57 
 
 Deduct the capital found as above in 1836, . 281,650 74 
 
 And we have a balance in profits of 
 
 Between 1836 and i860 the Concern paid in Divi- 
 dends to the Annual Conferences 
 
 To the Church South, as per Settlement, 
 
 To the Church South, as per Interest on Bond, . 
 
 Cost on Church Suit, ...... 
 
 Amount transferred to the Cincinnati Branch, by 
 order of General Conference in 1840, 
 
 Expenses of Delegates to General Conference, and 
 other bills ordered by that body, 
 
 Paid in the Purclia.se and Support of Embarrassed 
 Local Papers, so far as ascertained, 
 
 Paid Bishops' Salaries and Traveling Expenses, 
 
 $773>528 83 
 
 305,457 00 
 
 231,648 51 
 
 33,214 02 
 
 9,559 19 
 
 105,103,56 
 
 20,085 7 2 
 
 27,117 31 
 180,328 23 
 
 Total of profits in i860, 
 
 $1,686,042 37 
 
 Paid between i860 and 1864, as follows: 
 
 To the Publishing Committee of the Pacific Christian 
 
 Advocate, $6,000 00 
 
 To the Publishing Committee of the California Chris- 
 tian Advocate, ...... 4,000 00 
 
 Paid on Account of Expenses of Delegates to the 
 
 General Conference of 1860, .... 2,478 13 
 
 To the Committee on Ritual, and Sundry other Ex- 
 penses ordered to be paid by General Conference, 1,394 71 
 
 Paid Dividends to the Conferences, . . . 19,600 09 
 
 Paid on Account of Salaries and Traveling Expenses 
 
 of the Bishops' and to the Widows of Bishops, 46,186 60 
 
 Total, . $79,659 53 
 
 Paid out from January I, 1864, to January 1, 
 1868, as follows: 
 
 Dividends to Conferences, . . . . . $20,000 00 
 
 On General Conference Expenses, . . . 3,81 1 81 
 
 Other Incidental Expenses, ..... T >346 42 
 
 California Christian Advocate, . . . . 4,000 00 
 
 Pacific Christian Advocate, ..... 4,000 00 
 
 On Bishops Salaries and Traveling Expenses, . 79,894 50 
 
 Total of profits from 1864 to l8o8 > • $11.3,052 73 
 
ME T HOD I ST BOOK CONCERN. 5 6 1 
 
 Sum total of profits to 1868, .... $1,878,754 63 
 Profits and amounts paid outside of the business re- 
 ported in 1872 for the preceding four years, . 105,413 04 
 
 Making a grand total of $1,984,167 67 
 
 of profits by the business in thirty-six years, and 
 largely paid out from year to year in support of 
 outside interests. 
 
 So much for the Concern at New York. By add- 
 ing what has been made by the Western Concern at 
 Cincinnati, we may learn what have been the profits 
 at both places; but we are not able to give the fig- 
 ures with accuracy, and will only say, it started, as 
 before stated, with a capital of $105,103.56, trans- 
 ferred from New York. Its net capital in 1872 was 
 $422,599.68, which is $317,496.12 more than its 
 original stock, and is, therefore, net profit. It also 
 paid the Church South more than $80,000, and has 
 for several years met one-third of the bishops' sal- 
 aries, and other expenses levied by the General Con- 
 ferences upon the Book Concern. 
 
 These figures indicate something of the magni- 
 tude of the business, and of its steady growth from 
 its unpromising beginning to the present time. The 
 fact that the two Concerns publish nearly three tJwu- 
 saiid bound volumes of various sizes, ranging from a 
 hundred dollar quarto to a ten-penny Testament, 
 with more than half as many different tracts, each 
 embracing from two to sixty-four pages, and hundreds 
 of other works, such as maps, cards, leaves, etc., 
 meeting nearly every want of our own denomination, 
 to say nothing of others, is not only confirmatory of 
 this remarkable exhibit, but goes to show that the 
 business has been prosecuted in accordance with its 
 
562 HISTORY OF METHODISM. 
 
 original purpose ; namely, the intellectual and spirit- 
 ual elevation of the people. 
 
 But it has not reached its present status without 
 the ordinary vicissitudes and struggles incident to all 
 great enterprises. Human imperfection has marked 
 its whole history, as it has that of every other un- 
 dertaking of even good and well-meaning people. 
 Agents and editors have not been equally skillful or 
 successful, though they were selected with usual pru- 
 dence, and did the best they could under the circum- 
 stances. The\- have all, however, been honest, and 
 in this respect stand indorsed by the General Confer- 
 ence, which is high compliment for men having 
 charge of large funds in these times. None of them 
 have succeeded in pleasing all their customers or 
 constituents, or entirely escaped criticism. Some 
 have thought them too slow, and that they ought 
 to publish many things they did not; and others 
 feared they were too fast; and perhaps they were 
 right, at times, in relation to particular cases. None 
 of them avoided losses by bad debts, fraud, or 
 even theft. Considering the character of society, it 
 is impossible to do so large and complicated a busi- 
 ness, involving the employment of two or three hun- 
 dred hands, and dealing with as many thousands in 
 this and in foreign countries, without losses in all 
 these ways. The shrewdest private dealers in a 
 small way can hardly run a little store, over which 
 they personally preside, without suffering more or 
 less from these sources. Even managers of small 
 moneyed institutions, who have little to do but to 
 sit in their offices and watch the daily operations of 
 their subordinates, are often victimized by them, and 
 
METHODIST BOOK CONCERN. 563 
 
 suffer by the theft of large amounts. It is folly, 
 therefore, to expect that these agents, necessarily ab- 
 sent a large part of the time attending the conferences, 
 and looking after the other interests of the Church, 
 as they have been required to do, being the cus- 
 todians and managers of most of its benevolences, — 
 it is foil}', Ave say, to expect that they should steer 
 clear of all losses. They are obliged to trust not one 
 only, but many, as they necessarily carry on several 
 branches of business, requiring experience and skill, 
 which they do not possess. It was always so, and 
 can hardly be otherwise. We say these things from 
 twelve years' close personal application to the busi- 
 ness, and know whereof we affirm. 
 
 A FURTHER WORD ABOUT PROFITS. 
 
 The amount of profits made is not a safe criterion 
 by which to judge of the efficiency of agents. There 
 was a time when the Bo<?k Concern alone published 
 our denominational sentiments. It could then charge 
 any price for its issues, and get it. The change of 
 theological opinions among other denominations ap- 
 peared at once in their books, and furnished a new 
 source of supply to Methodists, when it became 
 necessary for the Book Concern to reduce its prices. 
 The establishment of the American Sunday-school 
 Union and the American Tract Societies, to furnish 
 unsectarian books, as they assumed, at a little above 
 cost, made such reduction imperative. This, of 
 course, reduced the profits. Then, again, the cost 
 of labor and material is sometimes higher in propor- 
 tion to the prices the books will bear. Besides, the 
 temper of the Church has varied, calling at one time 
 
564 HISTORY OF METHODISM. 
 
 for cheap books and a large business, irrespective of 
 profits, and, at another, for splendid buildings, etc., 
 which require high prices and large profits. 
 
 OF PROPER ESTIMATES. 
 
 It is also necessary, in calculating the profits of 
 the business, to look at the estimate put upon the 
 property of the Concern. All that one agent in- 
 creases the ratio of estimation over that of his pre- 
 decessor will appear in his accounts as profits, while 
 whatever he reduces it, will reduce his show of 
 profits. To form a correct judgment of the success 
 of the business, all these things, with many others, 
 must be taken into the account. 
 
 The writer's theory has always been to keep esti- 
 mates clear down to cash value, not in this business 
 only, but in every business. This was not done in 
 the Book Concern for many years ; but it worked no 
 serious damage until the* agents were required to 
 divide with the Church South, and pay them their 
 part in cash. Then they saw where they were, and 
 testified that their property was not worth so much 
 as their own inventory represented it. But the judge 
 would not go back on their books. And, had it not 
 been for a negotiation, in which the Church South 
 acted leniently, it would have proved very disastrous. 
 The agents, therefore, Messrs. Carlton and Phillips, 
 very justly proposed to the General Conference of 
 1856 to reduce the estimate $114,045.56, which was 
 done, and a great deal more of the same sort after- 
 ward, absorbing a large part of the profits during the 
 next twelve years, instead of showing them, to the 
 honor of the agents. They really made, according 
 
METHODIST BOOK CONCERN. 565 
 
 to the new inventory in 1869, $789,043.35, or $65,- 
 753.61 per annum, notwithstanding the several finan- 
 cial crises which occurred during the time, and 
 swept down many publishing establishments, and sus- 
 pended others of the highest rank. And yet, until 
 the necessary inflation of prices by reason of the 
 rebellion, the agents sold books lower than ever be- 
 fore, and challenged a comparison of prices with their 
 sharpest competitors.* 
 
 THE UTILITY OF THE CONCERN. 
 
 Financially, it has paid nearly all the general 
 expenses of the Church. It has also furnished many 
 conveniences in the way of General Conference jour- 
 nals, annual minutes, etc., which have never sold 
 enough to pay one-half of the cost of their publica- 
 tion. By its books and papers, it has defended the 
 Church against every assault. There is hardly a 
 Church in the land in which witnesses to its moral 
 and spiritual power can not be found. Fletcher's 
 " Checks, " Watson's Theology, Clarke's Commen- 
 tary, and many others brought out by the Book- 
 room, have delivered thousands of men from the 
 entanglements of heresy. The writer will never 
 cease to thank God for their happy influence on his 
 own mind in settling doctrinal difficulties. His pas- 
 tor had kindly tried to deliver him from the errors 
 of his education, and, to make a sure thing of it, 
 proposed to lend him four large volumes (one at 
 a time) which he had on sale, called Fletcher's 
 "Checks." They were accepted and read with pro- 
 
 * This declaration is substantiated in another work, which will 
 be issued in due time. 
 
566 HISTORY OF METHODISM. 
 
 found delight — yea, with joy unspeakable and full of 
 glory. Watson's Theology came to his rescue after- 
 ward in a contest with Unitarianism, nicely drawn 
 and sugared to captivate the young. O, how the 
 darkness vanished before that mighty reasoner! If 
 all who have been brought to God or sensibly bene- 
 fited by our publications were to stand up together, 
 they would make an exceeding great army. Yet 
 more have been unconsciously benefited by them, 
 and hardly know how. Their sentiments have been 
 molding them into maturity of grace and thought, 
 and have saved them from many a slip. 
 
 Should the Book-room be blotted out, it would 
 put Methodism back fifty years. The Church would 
 be at a loss to know what to do without it. It 
 is an clement of power which few appreciate, and 
 should be nursed and cultivated. If it has some- 
 times missed the point, it has generally hit it. Let 
 us rally around it, patronize, and prune it, if neces- 
 sary; but keep it to its great work. 
 
 OF THE LATE DIFFICULTY. 
 
 We can hardly close this chapter without refer- 
 ring to the late difficult}' in and about the Concern. 
 It appeared from two Methodist papers, and others 
 to which certain Methodists had pretty free access, 
 that it had been suspected and whispered about for 
 some years that every thing was not right at the 
 Book-room. On the 2ist day of September, 1869, 
 these suspicions developed in staring capitals in the 
 New York Times, having ripened into charges of fla- 
 grant fraud and corruption. This, of course, took 
 the public by surprise, and no one more than the 
 
METHODIST BOOK CONCERN. 567 
 
 writer, who, though he had been assistant agent for 
 the twelve years preceding May, 1868, had never 
 heard a whisper of suspicion from any source. What 
 it meant or who was involved, no one could tell; 
 but it created a terrible excitement, and rendered an 
 immediate investigation by the proper authorities 
 indispensable. Accordingly, the Book Committee, 
 composed of fifteen distinguished clergymen of age 
 and experience, convened November 4, 1869, and 
 addressed themselves to the work, and continued in 
 session some fourteen days, consulting all sources of 
 information within their reach, but without finding - a 
 defaulter or any loss. (Journal of General Confer- 
 ence of 1872, p. 564.) 
 
 Further investigation being loudly called for, 
 especially by certain outside parties, and the Book 
 Committee desiring to extend their inquiries to 
 cover new charges, etc., they met again January 
 27, 1870, and adjourned on the tenth of the fol- 
 lowing month, "making in all," they say, "a full 
 month of most diligent and painstaking research," 
 during which they examined over fifty witnesses, and 
 carefully considered every aspect of the case. The 
 result is given in the following statement, namely: 
 
 "After a sufficient mass of facts had been accumulated to 
 allow of their classification, three questions were proposed 
 around which those facts might be grouped, and which might 
 give system to further investigations. These questions were 
 supposed to cover the whole ground, so far as corruption, 
 frauds, and losses were concerned. They are as follows: 
 
 "1. In respect of the management or the conduct of the 
 agents or either of them, has there been any fraud or corrup- 
 tion in the Book Concern ? 
 
 "2. Has there been any thing corrupt or fraudulent in the 
 
568 • HISTORY OF METHODISM. 
 
 practice or conduct of any employe of the Book Concern, so 
 far as the printing department is concerned? 
 
 "3. Has there been any thing fraudulent or corrupt in the 
 practice or conduct of any employe in the Book Concern, so 
 far as the bindery is concerned? 
 
 "These questions, at the conclusion of the investigation, 
 were all answered in the negative — the first, by a unanimous 
 vote; the second, by a vote of eleven out of thirteen, two de- 
 clining to vote either way; and the third, by a vote of nine to 
 four. H. Bannister was in Europe, and G. W. Maltby had 
 been excused and had gone home on account of sickness." 
 (Journal of General Conference for 1872, pp. 566, 567.) 
 
 This decision, in the ordinary course of events, 
 would have ended the matter, the disciplinary pro- 
 visions for detecting wrongs in the administration of 
 the agents being exhausted until the meeting of the 
 next General Conference; but certain parties, who 
 evidently knew a great deal'about the "suspicions" 
 and "whisperings" before-mentioned, were not satis- 
 fied. They insisted on further proceedings, and even 
 suggested the organization of a new court, embracing 
 gentlemen of other denominations, contrary to all 
 practice in Methodist jurisprudence ; and they suc- 
 ceeded, not exactly in form, but in effect; for such 
 was the clamor that, even after this verdict of com- 
 plete acquittal of the parties involved was adopted 
 and published, the committee, in their long-suffering, 
 yielded so far as to put a new man (James P. Kil- 
 breth, Esq.) to work, with plenary powers to subject 
 all parties concerned to another searching inquisition, 
 in person and by assistants, and referred to him "all 
 the various allegations and charges of fraud and mis- 
 management made from time to time by the assist- 
 ant agent against the Book Concern, and especially 
 'such books and accounts and business, of whatever 
 
METHODIST BOOK CONCERN. 569 
 
 date or of whatever department of the Concern, as 
 by such allegations are said to involve frauds, losses, 
 or mismanagement.'" (Journal for 1872, p. 589.) 
 
 We mention this, not to blame the committee — 
 they did their work well, considering their surround- 
 ings — but to show to what extremes the investigation 
 was pushed. The whole ground had been gone over 
 again and again by ex parte and mutual experts, 
 without finding the long-sought object. 
 
 Still, the committee did not swerve from their 
 verdict, and claimed to the last, 1. That no serious 
 frauds or losses had been proved; 2. That it was 
 impossible that the business should have prospered 
 as it had done, if weakened by the constant drain 
 upon its resources involved in the frauds alleged; 
 3. That the Book Committees, during the time in- 
 volved, had "fully and upon personal inspection 
 indorsed the business methods and management of 
 the Concern, and had reported in the most approving 
 terms of the ability, fidelity, and success with which 
 every department was administered;" 4. "That dur- 
 ing the year 1862, in pursuance of an order from the 
 preceding General Conference [suggested by one of 
 the agents], the books and business methods of the 
 Concern were subjected to an unusually scrutinizing 
 examination by a competent accountant, under the 
 direction of the Book Committee," consisting of Dr. 
 George Peck, C. B. Tippett (an old book agent), 
 Gardner Baker, \V. H. Pillsbury, John Coil, M. 
 D'C. Crawford, and S. Y. Monroe, which commit- 
 tee reported to the General Conference in 1864, after 
 referring to that examination: "Careful investigation 
 has satisfied us that the agents in charge of the 
 
 48 
 
570 HISTORY OF METHODISM. 
 
 Concern are interested, capable, and faithful men. 
 Each successive year the conviction has strength- 
 ened that they are the right men in the right 
 •place." (Journal of General Conference for 1872, 
 pp. 590, 591.) 
 
 They go further even, and declare "that the 
 result of these investigations has been a growing 
 conviction that (instead of the ' chaos ' which was 
 charged) the business management is orderly and 
 systematic; that theory and practice are as nearly 
 perfect as could well be expected in a business so 
 peculiar as is that of the Methodist Book Concern." 
 (p. 592.) 
 
 MR. KILBRETH'S REPORT. 
 
 Mr. Kilbreth seems to have addressed himself 
 earnestly to the work assigned him, taking a wider 
 range than did the Book Committee, and ample time 
 to traverse each point. His report contains many 
 wise criticisms and conclusions. It is not, however, 
 without mistakes. Had he consulted one man, who 
 ought to know something of all the matters in ques- 
 tion, he would have modified some of his statements, 
 if not one or more of his conclusions; but, taken as 
 a whole, it indicates marked ability, and adds great 
 weight to the report of the Book Committee, espe- 
 cially with regard to the integrity of the agents, of 
 the often-accused foreman of the printing-office, and 
 of the untruth of the assumed losses. He says: 
 
 "I do not find any evidence whatever of fraud against 
 Mr. Goodenough, formerly superintendent of the printing 
 department. The printing-office, in its internal government, 
 was, I think, never better managed than tinder his superin- 
 tendency." (Journal, p. 615.) 
 
ME T HOD 1ST BOOK CONCERN. 5 7 1 
 
 The only complaint against him was that he 
 bought paper of one particular man, a regular paper 
 dealer. And the wrong of this consisted not in his 
 paying more than a fair market price; for he denies 
 this, and proves, by Mr. Warren, one of the two chief 
 manufacturers who furnished the paper, that he paid 
 less, and would have proved it by the other, if he 
 had not refused to answer his questions. He ^ays: 
 
 "I have not been able to discover the slightest evidence 
 of any corrupt collusion between Mr. Goodenough and Mr. 
 in the business transactions with which they were con- 
 nected. As to Mr. Goodenough' s honesty as Superintendent 
 of the Printing Department, after a thorough examination, I 
 have not a suspicion or a doubt. That he discharged his duties 
 faithfully is undeniable. Nor have I seen any evidence to con- 
 vince me that the commissions of , large as some of them 
 
 were, came out of the Book Concern." (Journal, pp. 604, 605.) 
 
 We confess to particular pleasure in this estimate 
 of Mr. Goodenough, because it perfectly accords with 
 that of the agents for twelve years of intimate connec- 
 tion with him. If he erred in the matter complained 
 of, he did so by following distinguished precedents in 
 all departments of business, and gave another evi- 
 dence of his fidelity by carrying out the standing 
 instructions of his employers; namely, to purchase 
 paper when and of whom he could get it at the 
 lowest rate for cash. 
 
 Mr. Hoffman, Superintendent of the bindery, be- 
 ing called away to Chicago on business engagements, 
 and having little opportunity to speak for himself, 
 after a few of the early meetings of the Book Com- 
 mittee, seems to have fallen under suspicion. Mr. 
 Kilbreth believed him to have been dishonest, though 
 he concedes it would be difficult to prove it. His 
 
572 HISTORY OF METHODISM. 
 
 criticisms of some of the witnesses against him are 
 most pertinent and just. Had Mr. Hoffman been 
 present to explain certain matters, best known by 
 himself, the report would probably have been differ- 
 ent. Messrs. Carlton & Porter employed him for 
 twelve years, and Carlton & Phillips several years 
 before and watched him, as they did others, more 
 carefully than appears by the books; but failed to 
 detect him in the slighest dishonesty. If they were 
 at fault, it was in not paying him more for his serv- 
 ices, for he received less than he was worth. But 
 he is gone from a new and prosperous business to 
 eternity, where, it is to be hoped, all wrongs will be 
 righted. 
 
 How much loss the Concern sustained by him, 
 if any, Mr. Kilbreth can not tell. "Not formidable 
 enough," he says, "to create any great sensation;" 
 "falls very far short of what has been" so frequently 
 reported;" does not "much exceed the expenses 
 already incurred in investigating them;" and is not 
 sufficient to embarrass the business. 
 
 We think this getting through pretty well, every 
 thing considered, and so did the referee himself, for 
 he says, after dragging through the labyrinth of doc- 
 uments, enough to make a printed book as large as 
 the Bible: 
 
 " It is to me a matter of wonder that, in so large a business 
 as the Book Concern has been doing for so many years, the 
 frauds and irregularities discovered, after searching examina- 
 tions, are so small — smaller, I doubt not, than would be found 
 in the average in houses of equal business, and employing as 
 many persons." (Journal, p. 616.) 
 
 Had the two deceased book-keepers, Mr. Edwards 
 
 and Mr. Simpson, been alive and present to explain 
 
METHODIST BOOK CONCERN. 573 
 
 their work; and had the former Assistant Book 
 Agent been invited to tell what he knew of the 
 matter, it is not unlikely that the findings would have 
 been still more gratifying. 
 
 ONE MORE ORDEAL TO PASS. 
 
 But the investigation was not entirely ended. 
 The Concern had one more ordeal to pass ; namely, 
 the General Conference. This body assembled May 
 1, 1872, and submitted the whole subject to a special 
 committee of seventy-two able ministers and laymen 
 from all parts of the country, one from each annual 
 conference. This committee went through the case 
 in a business-like manner, we judge from their re- 
 port, calling for persons and papers at discretion, and 
 coming generally to Mr. Kilbreth's conclusions, that 
 the agents and Mr. Goodenough were honest, and no 
 losses had been sustained in any part of the house 
 except in the bindery, through Mr. Hoffman, but that 
 there had been some irregularities in the book-keep- 
 ing, etc., etc. These conclusions were accepted by 
 the General Conference, and the long-continued strug- 
 gle was ended. (Journal, pp. 364-368.) 
 
 Thus it appears that all these investigations came 
 to about the same result. How much importance 
 should be attached to the opinions rendered in regard 
 to methods of book-keeping, business, etc. , is a ques- 
 tion worthy of consideration. Most men will be 
 likely to take sides with honest and competent 
 agents, book-keepers, clerks, and foremen who were 
 in the Concern at the time of the transactions, and 
 having to do with them from day to day, rather than 
 with wiser men, coming in and investigating them 
 
5 74 HIST OR V OF ME T HOD ISM. 
 
 ten or fifteen years after, in the absence of important 
 parties involved; and especially if the business was 
 done successfully, and was indorsed, and even compli- 
 mented, by its official supervisors and guardians at 
 the time, as was emphatically true in this case. 
 
 We have presented this outline of the late diffi- 
 culty and its results, without entering into the dis- 
 cussion of the merits of the case, believing that it 
 would be useful to many who have not access to the 
 proper sources of information. Personally, we had 
 very little to do with the investigation, though always 
 ready to respond when approached by the proper 
 authorities. At the call of the Book Committee, we 
 went before them, and testified on a few specified 
 points. Beyond this, we were never invited by com- 
 mittees, experts, referees, courts, or conference, to 
 give the slightest information on the subject. Why 
 we should have been overlooked, if information was 
 really the object sought, has seemed a little singular ; 
 for it was erroneously assumed that we had special 
 jurisdiction of certain heads of departments, and in 
 any case we would be as likely to know the facts by 
 reason of our connection with the business as any 
 other available person. 
 
 Here we leave the matter, trusting that every 
 man, legitimately and openly concerned in the affair, 
 followed his honest convictions, and did what he 
 judged to be right. All may have erred. Some 
 have been grievously wronged ; but it is too late to 
 repair the damage. The strife did not originate in 
 the Book Concern, nor was that the center of its 
 power. But, let us comfort ourselves with the fact 
 that this was the first trial of the kind the Concern 
 
METHODIST BOOK CONCERN. 575 
 
 had experienced since its commencement, in 1780 
 more than eighty years before, during which time it 
 
 fhTir.H rt^ rdigi0l,S Publishi "g h °™ i" 
 the world. Tins is an honorable record, considering 
 
 how many financial institutions, even of a benevolent 
 
 character, had then, and have since, been ruined by 
 
 defalcations and bad management. 
 
576 HISTORY OF METHODISM. 
 
 CHAPTER XVII. 
 
 RELATIVE PROGRESS OF METHODISM — SECRETS OF ITS SUC- 
 CESS SUSTAINED BY DISTINGUISHED LAYMEN PECUL- 
 IAR MINISTERS CALLED ITS FUTURE SUGGESTED. 
 
 FROM this hasty sketch it must appear to every 
 reader, who is not blinded by prejudice, that 
 Methodism has been peculiarly successful. A little 
 more than one hundred years ago it had no organized 
 existence upon the face of the earth. Some eight or 
 ten persons then came to Mr. Wesley, who appeared 
 to be deeply convinced of sin, and earnestly groaning 
 for redemption. Here was the nucleus around which 
 we now behold this mighty array. Has not the 
 "little one," indeed, "become a thousand?" This 
 movement occurred in the city of London, and, for 
 aught that was known to the contrary, was to be 
 limited to that great metropolis. No mortal could 
 then foretell that it would be re-enacted in any other 
 place. It was a mere trifle — a circumstance that 
 might have occurred a hundred times without public 
 notice, and indicated nothing remarkable. But, like 
 the ' ' grain of mustard-seed which is the least of all 
 seeds" that became the "greatest among herbs," this 
 germ has shot forth its branches over the four quarters 
 of the globe, and innumerable birds lodge therein. 
 It is certain that such a work has never been 
 accomplished in so short a time since the world 
 
RELA TIVE PR GRESS OF ME T HOD ISM, 577 
 
 began. And it is not less certain that no system of 
 religious propagandism has ever had so much oppo- 
 sition to overcome. Yet it has gone steadily on in 
 weal and woe, converting its worst enemies, and suc- 
 ceeding often in its greatest defeats. Its prosperity 
 has been universal and almost unceasing ; its adversity, 
 only local and temporary. And its progress was 
 never greater, or its prospects brighter, than at 
 present. 
 
 With the Church of England, and other national 
 establishments, we, of course, can institute no com- 
 parisons, because they swallow up all sects and par- 
 ties that come within their geographical bounds, 
 whether good, bad, or indifferent. Nor is it fair to 
 compare Methodists, and other evangelical Churches, 
 with those sects which pander to popular corruptions, 
 and receive persons of all descriptions to their fellow- 
 ship, without regard to their religious character. 
 Rich and fashionable societies, which say little of our 
 obligations beyond the observance of mere Church 
 rites, may draw around them an accumulation of 
 chaff, in which there will be little wheat. The com- 
 parison, to be just and fair, should relate only to 
 those whose circumstances are equal in other respects, 
 and who require the same change of heart and life 
 as the condition of their fellowship. But we will not 
 be particular. A few facts will be sufficient for our 
 purpose. 
 
 The Independents ', of England, arose about the 
 year 1600. They dissented from the establishment 
 under the leadership of Rev. John Robinson, adopted 
 Calvinistic views and Congregational government. 
 The Baptists appeared soon after, adopting similar 
 
 49 
 
578 HIST OR Y OF ME T HOD ISM. 
 
 sentiments and modes of operation, but differing 
 from the Independents in relation to the subjects of 
 baptism, and the manner in which it should be ad- 
 ministered. They were afterward divided, a part 
 becoming Arminians. The Presbyterians had com- 
 menced their career half a century before. But with 
 this advantage as to time, and with others which we 
 need not enumerate, the aggregate numbers and 
 influence of all these denominations in England is 
 not equal to that of the Methodists. 
 
 Methodism has not been less successful in Amer- 
 ica. The Congregationalists have occupied this field 
 ever smce the landing of the Mayflower in 1620. 
 They first settled the country, particularly New Eng- 
 land, and for many years managed matters, both 
 civil and religious, much in their own way, and ex- 
 cluded all dissenters from their territory. They now 
 number 3,233 ministers, and 323,679 Church mem- 
 bers. The Baptists have had nearly the same time 
 to multiply, their first Church having been formed 
 by Roger Williams in 1638. The regular Calvinistic 
 Baptists now number 12,598 ministers, and 1,633,939 
 members. The first presbytery in the country was 
 organized in 1705, about eighty years before the or- 
 ganization of our Church ; and, in common with the 
 other leading denominations, the Presbyterians have 
 done a great and good work. The Old and New 
 Schools together embrace 6,241 ministers, and 675,- 
 042 members. The Protestant Episcopal Church has 
 been less successful, though it commenced its opera- 
 tions in the very infancy of the colonies, and had 
 much to favor it till after the Revolution. It at pres- 
 ent numbers 3,095 ministers, and 254,857 members. 
 
RELA TIVE PROGRESS OF METHODISM. 5 79 
 
 Other denominations have done well, and have con- 
 tributed greatly to the religious influence of the 
 country, but are less numerous. 
 
 Now, when it is considered that the first Meth- 
 odist missionary to this country arrived in 1769, and 
 that the Church was not organized until 1784, and 
 has since had to contend with poverty and prejudices 
 incident to no other Christian body that has attained 
 to any considerable importance in the community, 
 and that, nevertheless, it now numbers in all its 
 branches 19,156 ministers, and 3,031,988 members, 
 it must be conceded that it has been wonderfully 
 favored. 
 
 Another view of the subject will indicate this 
 truth with equal distinctness. In 1795 the Meth- 
 odist Episcopal Church numbered 60,291 members, 
 which was about one to every sixty of the whole 
 population of the country. It now embraces about 
 one in every thirteen and a half of the present popula- 
 tion — showing a proportionate increase, exceeding 
 that of the rapid increase of the population of the 
 country, as nearly five to one. Now, with all re- 
 spect to sister denominations, and we certainly enter- 
 tain a high regard for them, we affirm that the like 
 advancement is not to be seen in the progress of any 
 one above mentioned. Indeed, several of them have 
 lost nearly in the proportion that we have gained, 
 and no one of them has increased in the same ratio 
 by a very large per centum, notwithstanding tens of 
 thousands who have been converted among us have 
 united with them. 
 
 What has given us this peculiar distinction is a 
 question that wise men have solved differently. 
 
580 HISTORY OF METHODISM. 
 
 Some say one thing, and some another ; but all, 
 who trace it to any single circumstance abstract from 
 others, evidently err, not fully comprehending the 
 system in all its parts. 
 
 It can not be attributed to our doctrines merely, 
 for others have preached the same. Nor to our lit- 
 erary attainments, for in this respect we are frank to 
 acknowledge ourselves behind some other denomi- 
 nations. Though many of our preachers are literary 
 men, and have astonished the world by their produc- 
 tions, the masses lay no claim to this character. 
 They have, however, been grossly misrepresented 
 by certain clerical pretenders, who have not dis- 
 tinguished themselves for modesty and good breed- 
 ing, however profound their learning. But some of 
 these have had their reward in the mortification of 
 seeing their enlightened hearers forsake them to 
 attend upon the more tangible and effective ministra- 
 tions of their itinerating neighbors. They may yet 
 learn that ministerial education does not consist in 
 mere sheep-skin diplomas, and that it is not policy 
 to ridicule whom God and his people "delight to 
 honor." 
 
 Had Methodists been rich in this world's goods, 
 their success might have been attributed to this cause ; 
 but, like the Savior and his early disciples, they have 
 generally been poor. They could not appeal to the 
 pride and vanity of the world, by erecting splendid 
 churches, and otherwise making a great display, if 
 they had been disposed. They have had to preach in 
 private dwellings, school-houses, barns, and in the 
 open air, till they could erect churches. And many 
 of these, for the want of means, have been small and 
 
RELA TI VE PR GRESS OF ME T HOD ISM. 5 8 1 
 
 often out of place, and uninviting. And the world 
 has looked on and mocked, and professors of religion 
 have not unfrequently joined in the sport. This 
 same cause has been an occasion of reproach to 
 preachers, who have often had to live in a style 
 directly calculated to lessen the respect of commu- 
 nity for them, and also for their enterprise. 
 
 We can not trace this prosperity to any one in- 
 strumental cause, and say, that is it; for it is evidently 
 attributable to many causes. Our doctrines, our 
 style of presenting them, our itinerancy, and other 
 prudential regulations, have all had an influence. 
 No one item in our economy has been without effect 
 in carrying forward this grand consummation; and, 
 we think, some of the least prominent of our meas- 
 ures have been most effective. God has seemed to 
 approve the whole movement, and crown every hon- 
 est and faithful endeavor with his blessing. To him 
 we ascribe all the glory. He has gone before his 
 people, and led them as a shepherd his flock, into 
 green pastures and beside the still waters. He has 
 attended them in dangers, and made a way for their 
 escape. In difficulties he has been their helper, sug- 
 gesting measures, suppressing prejudices, converting 
 foes to friends, and begetting interest and liberality 
 where there was enmity and covetousness. 
 
 Numerous instances have occurred where the in- 
 fluential, supported by the rabble, as usual, have 
 determined the Methodists should not make a stand 
 among them, and united to prevent it; and not un- 
 frequently the minister of the place has taken a lead- 
 ing part in the conspiracy. But, notwithstanding 
 their vigilance and power, Methodism has taken root 
 
582 HISTORY OF METHODISM. 
 
 and become established; and would have been alike 
 successful in more places of the kind had its friends 
 been true to their principles. 
 
 POINTS OF VITAL INTEREST. 
 
 There are, however, several peculiarities which 
 have especially operated to give effect to the move- 
 ment that are worthy of particular consideration. 
 One is the doctrine of justification by faith, and the 
 clear witness of the Spirit to its accomplishment, 
 producing "righteousness, peace, and joy in the 
 Holy Ghost." Methodism found the Christian world 
 generally in unbelief as to the possibility of knowing 
 ourselves pardoned, or living happy in God, except 
 in some rare cases. It taught repentance, obedience, 
 and hope, but not assurance. The religion inculcated 
 was, therefore, a sad affair — accepted, not for its 
 own excellence, but to protect against future punish- 
 ment, and borne as a burden. - Of course, it brought 
 no power, and made little difference in one's life, ex- 
 cept in ceremonial observances. Few cared for it, 
 therefore, till brought into the presence of death. 
 
 Methodism presented religion as a thing of power, 
 embracing pardon to the guilty and regeneration to 
 the profligate, strength to the weak, eyes to the 
 blind, and a complete supply of every necessity to 
 enable one to walk with God, and be good and happy. 
 It offered something to be obtained immediately — a 
 joy unspeakable and full of glory to the poor and 
 miserable. It was accordingly carried at the first to 
 the most needy — in poor-houses, jails, and other suf- 
 ferers among the lowest and meanest of human be- 
 ings, and not preached merely, but exemplified, its 
 
RELATIVE PROGRESS OF METHODISM. 583 
 
 teachers witnessing to its truth, showing what it did 
 for them. A teacher, to be effective, must "know 
 of the doctrine" that it is of God — must feel the sal- 
 vation he urges upon others as the greatest and grand- 
 est thing in the universe — must be thrilled with his 
 theme. 
 
 Another potent fact is, that Methodists have 
 aimed directly, and always (professionally, at least) 
 at the conversion and sanctification of sinners. If 
 they have preached the Gospel it has been for a pur- 
 pose — to win men to Christ. And this being their 
 object, they have generally followed up the preach- 
 ing with prayer and private advices. Men who are 
 really converted, and are earnestly seeking to con- 
 vert sinners, will succeed. If Methodists let go of 
 these elements of their power, they will be weak like 
 other men — their doctrine and economy can not 
 save them. 
 
 Underlying these qualities is another which vital- 
 izes the whole system, I mean faith in the practi- 
 cability of success under just the circumstances sur- 
 rounding us. There are many w r ho believe it possible 
 to do some good thing "if, and if and if;" but the 
 ifs being wanting, their faith is the poorest unbelief. 
 The early Methodists started out in confidence — that 
 "all things are possible to him that believeth," and 
 they struck for the most difficult cases first — for thieves 
 and robbers and other public sinners. Many said there 
 is no use in visiting convicts, or the miners, or the 
 Catholics, or the slaves, or the heathen — they are be- 
 yond hope. Yet Methodists visited all these classes 
 and found them more convertible than many religion- 
 ists who were dead in trespasses and sins, and did not 
 
584 HISTORY OF METHODISM. 
 
 know it. It was their faith that "subdued kingdoms, 
 wrought righteousness, obtained promises, stopped 
 the mouths of lions, quenched the violence of fire, 
 escaped the edge of the sword ; out of weakness was 
 made strong, waxed valiant in fight, turned to flight 
 the armies of the aliens." With these qualities they 
 were daring and persistent where others were timid, 
 vacillating, and powerless. Looking unto Jesus, 
 they endured the cross, despised the shame, and laid 
 hold on eternal life for themselves and others. 
 
 DISTINGUISHED LAYMEN CALLED. 
 
 But no view of this subject can be complete with- 
 out recognizing the providence of God in raising up 
 men to meet the ever-recurring emergencies of the 
 cause. We glanced at this point in connection with 
 the British Conference. It is equally pertinent in 
 application to American Methodism. In the days of 
 the Revolution, when most of our preachers were 
 foreigners, the Church was greatly assisted by influ- 
 ential laymen, whose natural connections led them 
 to other and more popular associations. Judges 
 White and Barrett protected Mr. Asbury, and other 
 preachers, when they were hunted by political mobs, 
 and afterward procured the erection of churches still 
 bearing their names. Richard Bassett — also a distin- 
 guished lawyer, Governor of Delaware, a member of 
 the convention which framed the American Constitu- 
 tion, and afterward a Senator in 'the First Congress, 
 and Judge of the United States Court — stood by the 
 Church and its heroic pioneers to the last. It is dif- 
 ficult to see what they would have done in those 
 days of their greatest trials without such influential 
 
RELATIVE PROGRESS OF METHODISM. 585 
 
 friends ; and there has never been a day since, when, 
 with all our weakness and unpopularity with political 
 and worldly men, that we have not had able and in- 
 fluential laymen representing our type of spiritual 
 life in the high places of the nation. 
 
 The name of John M'Lean is worthy of honorable 
 mention in this connection. While a young lawyer he 
 was awakened and converted under the preaching of 
 an itinerant, Rev. John Collins, at Lebanon, Ohio, in 
 1807, and took high ground for God and the Church 
 through all his future life. Dr. Stevens justly says : 
 
 "The United States never had a more upright or 
 a more honorable citizen, nor American Methodism 
 a more faithful member than Judge M'Lean. He 
 was commanding in person, tall and symmetrical in 
 stature, with a Platonic brow, thoughtful, tranquil 
 features, and the most modest but cordial manners. 
 He was an able statesman — almost infallible in his 
 cautious judgment — a thoroughly devoted Christian, 
 persevering and punctual in the minutest duties of 
 his Church, and catholic in his regard for good men 
 of whatever sect. Lawyer, member of Congress, 
 Supreme Judge of Ohio, member of the Cabinets of 
 Monroe and Adams, and Supreme Justice of the Re- 
 public, he passed through a long life unblemished, 
 and above all his titles, gloried in that of a Chris- 
 tian." (Hist. Vol. IV, pp. 381, 382.) 
 
 His influence for the cause was remarkable. The 
 first thing we recollect to have heard of him was, 
 that while occupied with high and responsible duties 
 at Washington, he would find time to attend his 
 class and mingle with his humbler brethren and sis- 
 ters in Christian social communion. We might 
 
586 HIST OR Y OF ME THODISM. 
 
 mention multitudes of other noble men, dead and 
 living, who have contributed largely to the wonder- 
 ful achievements under consideration, but our limits 
 will not admit of it. But it may be said of most of 
 them that they were brought into the Church while 
 young, and owed much of their subsequent honor 
 and prosperity to the religion of Christ. They 
 sought first the kingdom of God, and all these things 
 were added. Others, who were converted, might have 
 done as well had they not become ambitious, and 
 turned back to the beggarly elements of the world. 
 
 PROVIDENTIAL CALL OF MINISTERS. 
 
 A cause embracing such a variety of character 
 and condition to be influenced as that of Method- 
 ism, requires a great diversity of taste, talent, and 
 adaptation in its agencies. Striking out to save the 
 world — broken up into different tribes, languages and 
 social habits — no one style of ministers could reach 
 the whole. A greater variety than could be pro- 
 duced by any human arrangements was necessary, 
 and God seems to have met the demand by calling 
 men of all nations, and about at the time when they 
 seemed to have been needed. 
 
 For many years the Church had no periodical, 
 and few writers, and did well without them. Nearly 
 the whole strength of the ministry was applied to 
 preaching and other revival measures. Every one 
 defended himself when assailed as he was able, and 
 passed along, trusting in God. But the time arrived 
 when Methodism was attacked by Calvinists of dif- 
 ferent schools and sects in concert and by wholesale, 
 and needed a David or a Paul to defend it: when, 
 
RELATIVE PROGRESS OF METHODISM. 587 
 
 lo ! a young man from Canada appeared on the field 
 with just the capacity and "mind for the work." 
 He had strayed away from his birthplace, in Con- 
 necticut, into that wilderness, to seek his fortune, 
 where he encountered a flaming itinerant, Joseph 
 Sawyer, and was brought to God and to the love of 
 the people he had only despised. The change was 
 thorough, making him a new creature throughout, 
 and brought down upon him the wrath of the wicked. 
 But such was his nature, this only fired him with 
 fresh zeal, and he went forth a flaming minister, and 
 the most courageous, timely and valiant defender of 
 the faith. This was Nathan Bangs, for many years 
 book agent, editor, and chief controversial writer. 
 Whatever may he thought of his later course with 
 regard to our internal controversies, Methodism is 
 indebted to him for its many and able defenses 
 against the slander of its enemies. He did a noble 
 work in this respect as well as in the expansion of 
 our missionary, literary, and educational interests. He 
 lived just at the time when his peculiar qualifications 
 were needed and could be turned to the best account, 
 and was, therefore, a great blessing to the Church. 
 
 Rev. Timothy Merritt and Dr. Fisk, of New Eng- 
 land, belonged to this class, and rendered excellent 
 service in repelling the darts of our enemies. They 
 were both beautiful examples of Christian purity and 
 urbanity, and wrote with much care and power. 
 
 But our cause often suffered more from neglect 
 than from abuse. This was the case, at first, in New 
 York, when the community was startled by the ap- 
 pearance of an old warrior in the pulpit, sword in hand. 
 This drew the multitudes, when Captain Webb by his 
 
588 HISTORY OF METHODISM. 
 
 prayers and tears won many to God. Other men of 
 peculiar style or talent, such as Capers, Bascom, 
 Emory, Fisk, and many more, were always about, and 
 commanded attention. But in addition to these, the 
 Church enjoyed the labors of still more remarkable 
 characters, who so excited public curiosity as to se- 
 cure Methodism a hearing. 
 
 Among- these was John Summerfield, a young 
 Irishman, who came to America in 1821, an accred- 
 ited Methodist preacher of two years' standing, and 
 was stationed in New York. Though in appearance 
 but a boy, and but twenty-three years old, his fame 
 spread through all the States, and he was called out 
 on great public occasions, and astonished every body 
 by his marvelous power. No one could tell why, but 
 he moved every heart. He was simple and artless 
 as a child, but completely consecrated to God, and 
 preached in every look, tone, gesture, and motion. 
 Though greatly excelled intellectually by Joshua 
 Soule, Marvin Richardson, and others of his col- 
 leagues, he left them all in the shade in point of pop- 
 ularity. No house could hold the people who, in 
 spite of prejudice against Methodism, would crowd 
 to hear him. And, being true to Jesus and the 
 Church of his love, he commanded respect for both 
 that they had not enjoyed. His second appearance 
 in America was on the platform, at the anniversary 
 of the American Bible Society. An overwhelm- 
 ing address had just been made by a distinguished 
 preacher, when his name was announced. "What 
 presumption!" said one in a suppressed tone, "a 
 boy like that to be set up after a giant." "But," says 
 Dr. Bethune, ' ' the stripling came in the name of the 
 
RELA TIVE PR GRESS OF ME T HOD ISM. 5 89 
 
 God of Israel, armed with a few smooth stones from 
 the brook that flows hard by the oracles of God." 
 When he closed, the same critic exclaimed, "Wonder- 
 ful ! Wonderful! he talks like an angel from heaven." 
 Summerfield died at the age of twenty-seven years, 
 but his life was a benediction to American Methodism. 
 George Cookman, an Englishman by birth and 
 education, belonged to this class of extraordinary 
 men. He was a man of marvelous capabilities in 
 the pulpit and on the platform. Coming to this 
 country, he joined the Philadelphia Conference in 
 1826, and gave himself wholly to the work of the 
 ministry, chiefly in the Middle States. March 11, 
 1 84 1, he went on board the steamer President to 
 visit his native land, and was lost at sea, with all on 
 board. But his fifteen years of service brought 
 many to God and gave a new impulse to every 
 Church interest. His charming style attracted the 
 attention of the upper classes of society, who gener- 
 ally repudiated Methodism. His fame as a platform 
 speaker was world-wide. He was every way adapted 
 to address large assemblies. The Representatives 
 Hall at Washington was never more ably or usefully 
 occupied than when he was Chaplain to Congress. 
 And what was remarkable in his case, he was always 
 true to God and his Church, he never lowered the 
 standard of doctrine or practice to accommodate the 
 opinions and tastes of his hearers, however high or 
 honorable. He seemed to keep the fire of holiness 
 burning in his own heart on all occasions, and that 
 in a manner to attract rather than to repel. And 
 not he alone, but Methodism generally, reaped the 
 benefit of his hallowing influence. A Methodist 
 
$gO HISTORY OF METHODISM. 
 
 chaplain to Congress, and the grandest preacher on 
 the continent ! How strange that report sounded in 
 the ears of our enemies! And it had its effect. 
 
 John N. Maffit, another Irishman, belonged to 
 this circle of remarkable preachers, though he differed 
 from all the other. As an elocutionist he was nearly 
 perfect. His voice was as charming as a viol, and as 
 various in its tones. But he was often extravagant 
 in his opinions and expressions, and sometimes care- 
 less in his conduct, which exposed him to criticism 
 and censure, even from his best friends. His gener- 
 osity was boundless. He was open, frank, and con- 
 fiding, forgave every body and expected every body 
 to forgive him. We knew him personally, and while 
 we could not wonder that he did not please some 
 people, we saw much in him to admire. But good, 
 bad, or indifferent, the multitudes would follow and 
 hear his last word, if they did not submit to his inim- 
 itable pleadings with them to accept of offered mercy. 
 He was a man of wonderful power and popularity, 
 and probably brought thousands to the Church, dur- 
 ing his thirty years' ministry, who would have lived 
 in sin but for his peculiarities. He was preaching for 
 us a few days in Boston, when he was elected chap- 
 lain to Congress. Of his last days we know little. 
 Dr. Stevens says, "A cloud came over his eccentric 
 career at last. Checked in the Northern Church, 
 he found refuge in the Southern, and died in Mobile, 
 mourned by many, impeached by not a few, but the 
 wonder, if not the admiration, of all." 
 
 Another name belonging to this class is that of 
 Edward T. Taylor. He was a child of poverty, born 
 in Virginia, in 1793, and thrown upon the sea, a 
 
RELA TI VE PR O GRESS OF ME T HOD ISM. 5 9 1 
 
 daring, brave boy, but with a noble heart, strayed 
 into a Methodist meeting in Boston, and after many 
 strange hinderances was happily converted, and with 
 three months' schooling, joined the New England Con- 
 ference in 1 8 19. Ten years after he became chap- 
 lain to the mariners of Boston, where a church was 
 erected for him, which he occupied and graced until 
 old age and infirmities commanded him to retire. 
 While seamen of all nations delighted to sit at his feet 
 and call him father, the elite of that city were hardly 
 less idolatrous. Emerson, who is no worshiper of 
 ministers, said of him, "No name in this city's cler- 
 ical annals, not that of Cotton Mather, Mathew 
 Byles, Peter Thatcher, or Lyman Beecher, will be 
 more historic, or more justly so, for wit, imagination, 
 and oratory, the highest gifts of intellect, no less than 
 of the heart, than the name of Edward Taylor." 
 
 But while preachers of this peculiar style were 
 introducing Methodism to the higher classes, there 
 was another style, not less marked, forcing it upon 
 the attention of the lower classes in the sparcely set- 
 tled parts of the country, especially on our Western 
 frontiers. Among these the name of Peter Cart- 
 wright occupies a prominent place. He was born in 
 Virginia in 1785, raised and converted in the woods of 
 Kentucky, and devoted sixty-five years to the itiner- 
 ancy. He was a powerful man, hard as a rock, and 
 entirely familiar with Western backwoods life, afraid 
 of nobody, and full of zeal for God and Methodism. 
 He was in the saddle nearly all the time, and in the 
 woods three or four months in the year at camp- 
 meetings, preaching sometimes twice or three times 
 a day, and frequently whipping the mob and driving 
 
592 HISTORY OF METHODISM. 
 
 them from the ground. He was presiding elder 
 about fifty years, and a member of twelve General 
 Conferences. 
 
 We might also mention James Axley, David 
 Young, J. B. Finley, and hosts of others, who de- 
 lighted in backwoods life, who went every-where 
 preaching, living on wild game, or otherwise, as they 
 could. They were just the men for the work. Pol- 
 ished preachers would not have undertaken it, and 
 would not have succeeded had they done so. 
 
 The hand of God is also manifest in calling Ger- 
 man preachers of just the style to take; in enlisting 
 Indians, too, and negroes, of commanding influence, 
 to lead their respective classes to the cross; and 
 this is his established order — the same that he main- 
 tained in the days of the prophets and apostles ; and 
 so long as Methodists seek to do his will, his all- 
 wise providence will guide them. 
 
 What is to be the future of Methodism we are 
 unable to foretell. But if, with such means, against 
 such fearful odds, and under so many discouraging 
 circumstances, it has achieved such results, what may 
 we not anticipate if we walk by the same rules and 
 mind the same things ? The Gospel is no less effica- 
 cious now than formerly, and people are, probably, 
 about as susceptible of being effected by it. Only 
 let the Church maintain the simplicity and faith of 
 the fathers and employ her improving facilities for 
 doing good as she ought, and what has been, will be 
 only as the first fruits of a mighty harvest. But if 
 she shall prove recreant to her high trusts, her sun 
 will go down in shame and everlasting contempt. 
 
 But we must close. Enough has been said, we 
 
RELATIVE PROGRESS OF METHODISM. 593 
 
 hope, to convince the most prejudiced that a great 
 work has been accomplished, and beget an interest 
 in contemplating the system of agencies God has been 
 pleased to acknowledge therein. Methodism is not 
 fully understood. Her friends are too well satisfied 
 with her success to be very particular about the 
 minutice of her regimen; and her enemies find it 
 more agreeable to their taste to denounce her, and 
 sneer at isolated parts of her system, than to consider 
 their relation to other parts, and the truth and deep 
 philosophy of the whole. We are desirous of help- 
 ing both, and, therefore, commend this volume to 
 their careful consideration. 
 
 50 
 
TOPICAL INDEX. 
 
 Abbott, Benjamin, his conversion and 
 work, 267, 268. 
 
 Abolition, 396, 397; made prominent, 
 402, 404, 405, 413, 414; how encour- 
 aged, 428; Methodist, 432; opposed, 
 433> 439> alarmed the bishops, 436; 
 a religious sentiment, 437; con- 
 demned, 440, 441; not pacified, 447; 
 vindicated, 448; pronounced dead, 
 453> 459; hated, 480; triumphant, 
 498, 510. 
 
 Abolitionists, unjustly treated, 435, 437, 
 439-441; divided, 443. 
 
 Andrews, Edward G., elected bishop, 
 539. 54o. 
 
 Alabama, opened, 360. 
 
 America, discovered, 241. 
 
 American Colonization Society, 314, 
 429; aided by sermons, 430; their 
 effect, 431; indorsed, 438. 
 
 American Wesleyan Observer, started, 
 45o. 
 
 Ames, Edward R., missionary secre- 
 tary, 407; elected bishop, 485, 540. 
 
 Antinoinians, 124, 125; defended by 
 Walter Shirley, 125, 126. 
 
 Andrew, James O., elected bishop, 
 386; married slavery, 45O; separated 
 with the South, 476. 
 
 Antislavery societies, origin of, 431, 
 432, 449; measures of, 432, 433; the 
 first in the New England Confer- 
 ence, 434; its creed, 436; petitions 
 of, 440; conventions, origin of, 445; 
 missionary project of, 450, 451. 
 
 Appointments, how made, 229-233; first 
 in America, 264. 
 
 Asbury, Francis, received on trial, 122, 
 135; early history of, 256-260; super- 
 intendent, 277; fared hard, 285; his 
 
 labors, 315, 316, 323, 324, 330; his 
 
 death, 338-340. 
 Assistants, what, 117. 
 Associate Methodists, 207-209. 
 Annesley, Dr. Samuel, his character, 
 
 22, 24. 
 Articles of religion, adopted, 277. 
 
 B. 
 
 Baker, Osmon C, elected bishop, 485. 
 death of, 536. 
 
 Bascom, Henry B., 386. 
 
 Baltimore, 250, 259. 
 
 Bangs, Nathan, his history, 5; elected 
 missionary secretary, 394; opposed 
 abolition, 397; arraigned Mr. Sun- 
 derland, 439; other incidents of, 556; 
 conversion of, 587. 
 
 Benevolence, a marked feature of Wes- 
 leyans, 232-237; how organized, 238, 
 239; a new arrangement, 533. 
 
 Baptists, 17, 296, 577, 578. 
 
 Benson, Joseph, 135, 136; high-church, 
 170; his commentaries, 207. 
 
 Bowman, Thomas, elected bishop, 539, 
 54°- 
 
 Bell, Mr., an enthusiast, 107, 108. 
 
 Bishops, none in British connection, 
 227, 229; received the title, 283; 
 power of, resisted, 299-304; of equal 
 authority, 316; watched, 331; ad- 
 dressed the conference, 332: sup- 
 port of, 342; new powers, 413, 417, 
 418-421; elected, 395, 405; not slave- 
 holders, 442; more lenient, 449; com- 
 mended lay delegation, 499; address 
 in 1864, 506; full list of, 540. 
 
 British Conference, 353; delegates to, 
 354; its antislavery letter, 440. 
 
 Bund, Dr.. editor, 480, 558. 
 
 Book Agents, first assistant, 331. 
 
 595 
 
596 
 
 TOPICAL INDEX. 
 
 Book Concern, its origin, 290; removed 
 to New York, 321; small, 332; first 
 required to support the bishops, 342, 
 364; in debt, 379; publishing fund, 
 380; amount paid the Church South, 
 457. 477; history of, 553-57" J started 
 on Mulberry Street, 557; burned, 
 557; a list of its agents, 558; sales of, 
 559; profits of, 560; profits at Cincin- 
 nati, 561; its growth, 561; utility of, 
 565 ; its late trials, 566, 575. 
 
 Books, influence of, 7, 31, 36, 276; early 
 furnished, 99, 100, 113; to be circu- 
 lated, 117, 122, 128,- 139; Methodist 
 books, 207, 2(90. 
 
 Boardman, Richard, 123, 218, 254, 255, 
 258, 265. 
 
 Boston, visited by Jesse Lee, 291-294; 
 seat of General Conference in 1852, 
 484. 
 
 Bradburn, Samuel, his first appear- 
 ance, 136; defended Kilham, 169; in 
 counsel for peace, 172; his preach- 
 ing, 217; his origin, 218. 
 
 Bramwell, William, received on trial, 
 154; remarks about women's preach- 
 ing, 178. 
 
 Bryanites, history of, 206. 
 
 Bunting, Jabez, first elected member of 
 the Conference, 217; his rank, 218. 
 
 Burns, Francis, elected bishop, 496; 
 death of, 540. 
 
 C. 
 
 Cabinet, origin of, 151. 
 
 Calvinism, in Scotland, 118, 128; in 
 New England, 288, 292. 
 
 Campbell, Bartlcy, a Romanist con- 
 verted, 200. 
 
 Centenary of Methodism, 210; the 
 American centenary, 519, 520; the 
 financial result, 520-522. 
 
 Capers, William, secretary, 407. 
 
 Cennick, Mr. 63, 67, 109. 
 
 Church of England, origin of, 17; op- 
 posed the Methodists, 94; adherence 
 of Wesley to, 105; its assumptions, 
 113; Wesley's views of, 120; in Amer- 
 ica, 141, 142, 143; treatment of Meth- 
 odists, 275. 
 
 Chinch, Protestant Episcopal, not 
 organized, 276, 284. 
 
 Cartv/right, Peter, sketch of, 591. 
 
 Church, Methodist Episcopal, organ- 
 ized, 275-278; declined in members, 
 3975 opposed slavery, 429; sacrifices 
 
 for liberty, 458; its action against 
 slavery, 462, 470; opposed rebellion, 
 471; commended by the President, 
 470; state of in 1852, 487; in 1856,488: 
 its loyalty, 507; numerical progress 
 of, 543-545; present statistics of, 546; 
 statistics of 1874, 549, 550. 
 
 Chicago, 111., its rapid growth, 526. 
 
 Chartered Fund, established, 307, 308. 
 
 Christian Advocates, started, 366. 
 
 Cincinnati, its beginning, 329. 
 
 Camp-meetings, origin of, 313, 315 » 
 effects of, 322, 329. 
 
 Canada, its early relations, 353, 354, 
 360; set off, 377, 378. 
 
 Circuits, first formed, 117; restricted, 
 364- 
 
 Chapels, why so called, 118, 167; first 
 in America, 247; free and pewed, 
 356; directions for, 358. 
 
 Church Extension Society, formed, 
 514; its receipts, 515. 
 
 Church property, first reported, 490; 
 increase of, 479. 
 
 Colleges, Wesley, 219; at Taunton, 
 219; Methodist, 220; first in Amer- 
 ica, 279, 280; at Middletown, 385; of 
 others, 386-389, 399. 
 
 Comfort, Silas, the hero of colored tes- 
 timony, 451, 452. 
 
 Colored Methodist Episcopal Church, 
 its origin and status, 478, 479. 
 
 Cox, Melville B., missionary to Africa, 
 386. 
 
 Colored, testimony, 451, 452; voted 
 against, 457; members first reported, 
 463; numbers, 465; missionaries to 
 colored people, 464 f bishops, 496; 
 members, 280, 281, 317. 
 
 Congregationalism, 241; its hostility, 
 289; history of, 578. 
 
 Come-outers, 412. 
 
 Conference rights, 413 ; claimed, 444, 448. 
 
 Class-meetings, origin of, 75; change 
 concerning, 511. 
 
 Conferences, Annual, the first, 91, 94; 
 the second, 93; controlled by Wes- 
 ley, 94; the third, 114; of the legal 
 hundred, 165, 169; the Irish, 176, 203; 
 how modified, 181, 182; first in Amer- 
 ica, 263; that of 1784, 277; those of 
 the next year, 280, 285; in 1793, 308; 
 in New England, 312; in Boston, 319; 
 in Liberia, 395; Southern, 523, 524; 
 German, 526; mission, 527-529. 
 
TOPICAL INDEX. 
 
 597 
 
 Conferences, General, the first, 298; of 
 whom composed, 303; that of 1796, 
 312; of 1804, 321; of 1808, 324; the 
 first delegated, 329, 330; of 1824, 362; 
 of 1828, 371; of 1832, 386; of 1836, 
 394-441; of 1840, 404; of 1844, 415; 
 how divided, 456; questions involved, 
 456-458; effect of, 472; of 1848, 479; 
 of 1852, 484; of 1856, 488; of i860, 
 494; of 1864, 506; effect of, 515, 516; 
 of 1868, 526; of 1872, 534. 
 
 Clarke, Dr. Adam, received, 151; man- 
 ner of sermonizing, 152; commenta- 
 ries, 207, 208; his boyhood, 218. 
 
 Clark, D. W., elected bishop, 511; death 
 of, 536, 54o. 
 
 Coke, Dr., 113, 139; ordained superin- 
 tendent, 141 ; had charge of missions, 
 185-190, 191, 200, 281, 282, 286; unset- 
 tled, 316; in 1808, 324; his death, 337. 
 
 Cookman, George, sketch of, 589. 
 
 Conversions, remarkable, 59, 201, 313- 
 315, 328. 
 
 Controversy, the Calvinistic, 62-64, 124. 
 
 Dawson, William, 217. 
 
 Deed of Declaration, 139, 141-143, 149, 
 
 152, 197; confirmed, 208. 
 District Conferences, provided for, 357; 
 
 re-established, 534. 
 District meetings, what, 225, 226. 
 Dow, Lorenzo, in England, 182. 
 Drew, Samuel, received, 152. 
 Delegates, fraternal, 362, 363. 
 Durbin, John P., 387, 485, 530. 
 Dixon, Dr., representative, 480. 
 
 Economy, financial of the Wesleyans, 
 
 332-337- 
 
 Education, 213, 215, 219, 222, 345, 364, 
 365, 379, 384; prospects for, brighten- 
 ing. 385; caution given, 405; new as- 
 pects, 496; centenary contributions 
 to, 521, 522; new board of, 522; insti- 
 tutions named, 527; clerical teachers, 
 number of, 551; institutions, 551, 552. 
 
 Enthusiasm, a fearful case, 106-109. 
 
 Emancipation, 422; in New England, 
 425; foreshadowed, 505; consum- 
 mated, 509, 518. 
 
 Elliott, Charles, his opinions, 435, 436; 
 opposed to abolition, 459; appointed 
 to write "The Great Secession," 480. 
 
 Embury, Philip, 119, 122, 245-248. 
 
 Exhorters, provided for, 115. 
 
 Emory, John, delegate to British Con- 
 ference, 354; defended the Church, 
 375; elected bishop, 386; death of, 
 390, 391-393; addressed the abolition- 
 ists, 436. 
 
 F. 
 
 Foster, Randolph S., elected bishop, 
 539. 54o. 
 
 Fisk, Wilbur, 365; representative to 
 England, 394; elected bishop, 395; 
 death of, 395, 396 ; favored coloniza- 
 tion, 432; other traces of him, 434, 
 436, 437, 448, 587- 
 
 Four-days' meetings, how commenced, 
 367, 368. 
 
 Fletcher, John, 124; his "Checks," 
 126-130; was desired to succeed Mr. 
 Wesley, 139; his influence, 153; the 
 power of his "Checks," 207. 
 
 Freedmen's Aid Society, formed, 522, 
 523; its collections, 523. 
 
 Fletcher, Mrs., a preacher, 178. 
 
 Fly-sheets, what and effects of, 212. 
 
 Florida, when and how entered, 361. 
 
 Funds, the Wesleyan, 233, 235, 236. 
 
 Garrison, William Lloyd, 431, 449, 452. 
 Garrettson, Freeborn, converted, 268; 
 
 ordained, 278; his death, 369. 
 Galena, mission to, 385. 
 George, Enoch, 330; elected bishop, 
 
 342; death of, 380. 
 General Grant, 509, 510, 517, 518. 
 Germany, how opened, 80; status of, 
 
 542. 
 Georgia, colony, to be free, 132-134. 
 
 H. 
 
 Haven, Gilbert, elected bishop, 539; 
 
 residence, etc., of, 540. 
 Harris, William L., elected bishop, 
 
 539. 54o. 
 Harris, Howell, 60, 109. 
 Hamline, Leonidas L., elected bishop, 
 
 416: resigned, 417. 
 Hedding, Elijah, 295, 328, 329; elected 
 
 bishop, 364; other incidents, 407, 436, 
 
 442, 447, 448; death of, 481-484. 
 Horton, Jotham, 450, 452, 454. 
 Heck, Barbara, 246, 252. 
 Holy Club, at Oxford, 37, 44, 45. 
 Hymn-book, origin of, 355. 
 
598 
 
 TOPICAL INDEX. 
 
 Indians, our work among, 359, 369; 
 
 many converted, 384; many lost, 388, 
 
 398; Flathead, 388, 389. 
 Ireland, received Methodism, 133; sent 
 
 it to America, 245-248, 251, 252, 259; 
 
 O'Kelly, a mistake, 299, 489. 
 Itinerancy, preachers' stay limited to 
 
 two years, 122; threatened, 151, 251; 
 
 restricted, 418, 421, 512, 530. 
 Indiana and slavery, 463. 
 Illinois, how settled, 463, 464. 
 Independents, what, 577. 
 
 J- 
 
 Janes, Edmund S., secretary, 349; 
 elected bishop, 416, 417; visited Eu- 
 rope, 526. 
 
 Jones, Griffith, 60. 
 
 John-street Chapel, 248, 249; occupied 
 by troops, 270. 
 
 Judicial Conference, its origin, 491; of 
 doubtful propriety, 491. 
 
 K. 
 
 Kilham, Alexander, 166-169, 174; sta- 
 tus of his followers, 175. 
 
 Kingsley, Calvin, elected bishop, 511; 
 visited Europe, 526; death of, 538, 540. 
 
 Laymen, distinguished, called, 577, 
 584, 586. 
 
 Lady Huntingdon's connection, origin 
 of, 109; her operations, 125; her 
 school, 129; alienation, 130; success, 
 132; slaves, etc., 133; failure in Geor- 
 gia, 134; affairs in England, 134. 
 
 Ladies' and Pastors' Union, origin of, 
 
 524- 
 
 Lay representation, claimed, 363, 37a- 
 375; history of, 498-504. 
 
 Lee, Jesse, goes to Connecticut, 288; 
 to Boston, 291, 295; presides at a 
 conference, 313; finishes his course, 
 346-448; the result, 485. 
 
 Lee, Jason and Daniel, sent to Oregon, 
 389; Jason returned, 400. 
 
 Louisiana, first entered, 359. 
 
 Love-feasts, origin of, 79. 
 
 Lincoln, the President, nominated, 504; 
 called for soldiers, 469; commenda- 
 tion of Methodists, 470; re-elected, 
 515; called for thanksgiving, 517; his 
 noble words, 517, 518. 
 
 M. 
 
 Maxfield, put forward, 67; began to 
 preach, 67; fell away, 107. 
 
 Massachusetts, Methodism in, 291-294. 
 
 Maffit, John N., sketch of, 590. 
 
 Magazine, Methodist, 331, 332; reis- 
 sued, 345. 
 
 Morris, Thomas A., elected bishop, 
 395; on conference rights, 448; death 
 of, 539- 
 
 Michigan, visited, 361. 
 
 Millerism, its operations and influence, 
 410. 
 
 Methodists, when unknown, 18; first 
 so-called, 33; organized, 52; progress 
 of, 58; their work, 59; persecuted, 
 66; fearless of death, 72, in; care 
 for prisoners, 137, 138; for slaves, 189; 
 attitude of English, 197-199; through- 
 out the world, 546, 547. 
 
 Methodist, Reformed Church, 333-335. 
 
 Methodist, African Methodist Episco- 
 pal Church, 335; Zion's, 336. 
 
 Methodist Church of Canada, organ- 
 ized, etc., 378. 
 
 Methodist Episcopal Church South, 
 457-466; facts about its separation, 
 473-476; its organization, 476; pres- 
 ent status, 478, 479. 
 
 Methodism, first organized, 52-54 ; early 
 progress, 60, 70; entered Germany, 
 80, 81; opposed, 81-89; principles set- 
 tled, 92, 93; relations to the Estab- 
 lished Church, 95, 96; its proper 
 status, 97, 98; planted in Ireland, 
 103-105; looks churchish, 117; con- 
 trasted with other revivals, 118; what 
 it might have been, 131, 136; in pris- 
 ons, 137; its progress, 142, 149; in- 
 crease, 158, 159; other benefits, 159- 
 163; self-sacrificing, 164; gains, 176; 
 creates alarm, 178, 179; transforming, 
 187-196; in America, 245; started 
 unofficially, 253; power of, 272, 273; 
 progress of, 284, 304-307, 318; falsely 
 charged, 332; assailed, 340; its anti- 
 slavery influence, 463-467; welcomes 
 all good agencies, 525; a grand fact, 
 531; its progress, 576; the secret of 
 its success, 579; its future, 592. 
 Missions, origin of, 185, 186-190; loss in 
 death of Dr. Coke, 191; first society, 
 192, 193; in Africa, 194; Oceanica, 
 194-197; head-quarters of, 210; oper- 
 ations of, 237-239; among the Indians, 
 
TOPICAL INDEX. 
 
 599 
 
 359; in New England, 360; Liberia, 
 386, 388; in Worcester, 390, 398; to 
 the Germans, 399, 400; to the Freed- 
 men, 524; progress, 527; state of, 541. 
 
 Missionaries, to America, 225, 256; to 
 the West Indies, 467. 
 
 Minutes, of the first American confer- 
 ence, 264. 
 
 Missionary Society of the Methodist 
 Episcopal Church, when organized, 
 348, 464; annual receipts, 349, 364, 
 379; correspondence of, 394. 
 
 M'Lean, John, notice of, 585. 
 
 M'Kendree, William, 303, 318; elected 
 bishop, 326, 327; in 1816, 347, 350, 379; 
 death of, 390, 391; funeral sermon of, 
 
 394- 
 Merrill, Stephen M., elected bishop, 
 539, 540. 
 
 N. 
 
 Nelson, John, converted, 68, 69. 
 
 New Orleans, opened, 369. 
 
 New Connection Methodists, 174; pres- 
 ent numbers, 175. 
 
 Newton, Robert, 218, 404. 
 
 New York, settled, 242; Methodism 
 started in, 245, 246. 
 
 New England, first entered, 287; first 
 Church of, 288, 291-296, 304-306; 
 Provincetown, 309, 312; extension 
 society, 514. 
 
 O. 
 
 O' Kelly, James, 299, 300, 318, 326. 
 Oregon, opened, 388, 389. 
 Ouseley, Gideon, 201. 
 Otterbein, Mr., history of, 273. 
 
 P. 
 
 Papists, converted, 199-202, 400. 
 
 Penn, William, 243. 
 
 Persecution, 81-89, 95, 96-99; in Ire- 
 land, 105, 179, 180, 186-189, 202, 270; 
 defeated, 287, 309. 
 
 Pilmoor, Joseph, 123, 254, 265. 
 
 Philadelphia, 250, 253, 254, 257, 263. 
 
 Prayer-book, provided and dropped, 278. 
 
 Presbyterians, origin of, 17; pious, 55, 
 276; fanatics among, 322; progress 
 of, 57S. 
 
 Preaching, strange effects of, 55; field, 
 56; lay, resisted, 60; provided for, 
 66; reasons for, 75; powerful effects 
 of, 272, 273. 
 
 Preachers, first, 98; urged to read, 99I 
 sufferings of, 104; fearless, 111; their 
 
 call, how tested, 114; feelings, 180; 
 power, 181; providentially supplied, 
 217-219; how stationed, 229, 230, 266; 
 secret of their power, 266-268, 310- 
 312; could stay but two years, 321; 
 local, ordained, 327, 331; power re- 
 stricted, 333; located, 396, 484; super- 
 annuated, 397; must fail, 403, 404; 
 received from other Churches, 406; 
 antislavery, 424. 
 
 Providence of God, cases of its mani- 
 festation, 217, 219, 244, 252-254; in 
 emancipation, 460-462, 468, 470, 476; 
 for the Freedmen, 523, 524; in rais- 
 ing up laymen, 584-586; ministers, 
 586-592. 
 
 Presiding elders, 227, 280; election of, 
 302-304; steadying the ark, 310; man- 
 ner of reducing the number, 326; 
 Lee's views of, 347; history of, 350- 
 353, 414, 415; present number of, 
 
 55i- 
 Protestant Methodist Church, formed, 
 
 375; progress of, 376, 377. 
 Periodicals, origin of, 395. 
 Pitman, Charles, elected secretary, 407, 
 
 485- 
 
 Plan of separation, falsely so-called, 457. 
 
 Primitive Methodists, origin of, 182; 
 progress of, 183, 184; in Ireland, 203- 
 205. 
 
 Publishing establishment, 222, 223; pri- 
 vate publishing, opposed, 263. 
 
 Pierce, Dr. Lovick, delegate in 1848, 
 460. 
 
 Peck, Jesse T., elected bishop, 539, 540. 
 
 Peck, George, elected editor, 480, 557. 
 
 Punshon, William Morley, delegate, 530. 
 
 Privileges, committee of, 577. 
 
 Q- 
 
 Quarterly Meetings, origin of, 117, 
 226; in America, 260. 
 
 Rankin, Thomas, early history of, 
 
 261-264. 
 Revivals, great, 409-413, 497. 
 Rebellion, the, 458, 462, 466; came at 
 
 the right time, 468-470, 498; the first 
 
 gun of the, 505; encouraged in the 
 
 North, 516; rebuked, 517. 
 Ritualism, a step toward, 492, 493. 
 Roberts, J. W., colored bishop, 496; 
 
 death of, 540. 
 
6oo 
 
 TOPICAL INDEX. 
 
 Roberts, Robert Richford, 309; elected 
 bishop, 342, 343; died, 415, 416. 
 
 Religious world, state of, 17-20. 
 
 Romanism, 17-20; in Ireland, 103; its 
 victims converted, 131-141: in Amer- 
 ica, 359; overcome, 361, 362, 369. 
 
 Rules, restrictive, what, 386; miscon- 
 strued, 406. 
 
 Ruter, Martin, 387, 398; his work and 
 death, 399. 
 
 S. 
 
 Salaries, first mentioned, 119, 253; 
 increased, 317. 
 
 Sacraments, desired, 120; provided, 
 140, 141; trouble about, 169; how 
 settled, 171; in Ireland, 203, 263, 264; 
 in America, 270, 271, 275-278. 
 
 Secessions, 63, 67, 102; in America, 290, 
 333, 335, 336- 
 
 Schools, Kingswood, 101. 
 
 Shadford, George, 261, 262. 
 
 Stewards, character of, 102. 
 
 South Carolina, seceded, 505. 
 
 Slavery, 132, 186; how defended, 187- 
 190, 255; denounced, 271; trouble 
 with, 318, 364; modified by missions, 
 385, 386, 388, 396-398; chief subject, 
 402, 404, 413, 422, 424, 425; preachers 
 involved in, 425, 426, 427, 429; how 
 destroyed, 461; in the West Indies, 
 467; honored, 489, 490, 498; warmly 
 defended, 504. 
 
 Sunderland, La Roy, 432, 433, 439, 447, 
 45 2 , 454- 
 
 Scott, Orange, 432, 433; his quarterly 
 review, 446, 447; secessional lean- 
 ings, 450, 451; his withdrawal, 452- 
 
 454- 
 
 Storrs, George, 432, 440, 441. 
 
 Smith, William A., 442; in the Harding 
 case, 456. 
 
 Stevens, Abel, elected and resigned, 
 480. 
 
 Scott, Levi, elected bishop, 489, 540. 
 
 Scott, Robinson, his visit and enter- 
 prise, 489. 
 
 Stilwellites, origin of, 336. 
 
 Summerfield, John, his brilliant his- 
 tory, 361, 588. 
 
 Slaves, condition of, 463, 466; improved 
 by the Gospel, 466; their view of 
 "Massa Linkum," 509. 
 
 Simpson, Matthew, elected bishop, 485; 
 delegate, 489; in other connections, 
 499, 521, 54°- 
 
 Statistics, first taken, 122; at Wesley's 
 death, 154, 158, 159, 221; American, 
 264, 265; of 1784, 273, 280; of Long 
 Island, 289; at the first General Con- 
 ference, 299, 300, 318; African Meth- 
 odist Episcopal Church, 335; Zion's, 
 336; at Coke's death, 338; at Asbury's 
 death, 339; at Lee's death, 347; in 
 1820, 357; of Canada, 378; of Indians, 
 384; of slaves, 388; of Oregon, 389; 
 of Germans, 400; colored members, 
 464; of Church South, 477, 478; of 
 Church property, 497; losses during 
 the war, 519; subsequent gains, 519, 
 526, 527, 531; tables of, 540-551. 
 
 Strawbridge, Robert, 251, 264, 266. 
 
 Societies, the first, 52; rules of, 53; at 
 Bristol, 57; to be multiplied, 117; in 
 America, 246, 251, 252. 
 
 Soule, Joshua, 295, 328, 329; book 
 agent, 342, 345; elected bishop, 353; 
 re-elected, 364; other incidents, 404, 
 
 407, 555- 
 Sunday-schools, origin of, 290, 291, 303. 
 Sunday-school Union, formed, 336, 367; 
 
 its effect, 381, 383. 
 
 T. 
 
 Texas, history of, 398. 
 
 The American Wesleyan Methodists, 
 450, 456; their status, 455. 
 
 Tickets, quarterly, origin of, 78, 121. 
 
 Taylor, David, called, 91. 
 
 Thorp, John, converted, 112. 
 
 Tracts, first distributed, 117; society 
 formed to circulate, 344. 
 
 Temperance, 54; Whitefield not Wes- 
 leyan on, 132; other references to, 
 260, 271, 312, 386, 406; our present 
 attitude, 513. 
 
 Thomson, Edward, elected bishop, 511; 
 visited China, 526; death of, 537, 540. 
 
 Theological schools, 215, 
 
 Taylor, Edward T., 315, 590. 
 
 The True Wesleyan started, 452. 
 
 Things as they are, 459. 
 
 The National Magazine, history of, 
 486, 487. 
 
 The Woman's Foreign Missionary Soci- 
 ety, 532. 
 
 The Minard Home, what, 535. 
 
 U. 
 
 United Methodist Free Church, 209. 
 United Brethren, origin of, 273, 274. 
 
TOPICAL INDEX. 
 
 601 
 
 Voltaire, his influence, 18. 
 
 W. 
 
 Wesley, Samuel, 21, 23; house burned, 
 26. 
 
 Wesley, Susanna, 24, 25; led in public 
 worship, 25; her influence, 72; death 
 of, 73, 92. 
 
 Williams, Roger, 242, 309. 
 
 Wesley, John, born, 20; of good stock, 
 21, 24, 25; his education, 25, 26; nar- 
 row escape of, 26, 27; literary course, 
 27; reading, 28, 31, 36; ordained dea- 
 con, 28; elected Fellow of Lincoln 
 College, 28; assisted his father, 30; 
 ordained priest, 30; addressed the 
 tutors, 30; growth in grace, 31, 32; 
 of the Holy Club, 34; came to Amer- 
 ica, 38; returned, 39; his new dis- 
 covery, 40; the results, 41-44; heart 
 strangely warmed, 49; among the 
 Moravians, 50; shut out ofj:hurches, 
 54; preached in the open air, 56; left 
 the Moravians, 61 ; preached against 
 predestination, 64; on his father's 
 tombstone, 82; mobbed, 83-89; his 
 first conference, 91-94; reasoned with 
 the clergy, 94-96; advised his fol- 
 lowers, 97; provided books, 99, 100; 
 changed his views, 112, 113, 116, 117; 
 visits Ireland, 119; sick, 119; assailed 
 by Calvinists, 124-128; ordained Dr. 
 Coke and others, 140, 141; his Deed 
 of Declaration, 141-149; letter to the 
 conference, 147; failing health, 150; 
 ordains others, 154; his last confer- 
 ence, 154; subsequent labors, 155, 
 156; highly appreciated, 157; the se- 
 cret of his power, 163, 164; afflicted 
 with his American children, 282-285; 
 on slavery, 423, 465. 
 
 Waugh, Beverly, elected bishop, 395; 
 character and death of, 494; other 
 incidents of, 556. 
 
 Wesley, Charles, at Oxford, 29, 33; 
 other particulars, 35; read Kempis, 
 etc., 36; came to America, 38; con- 
 
 version of, 47, 48; leaned toward Qui- 
 etism, 70; preached with power, 71; 
 true to the Church, 120, 121 ; opposed 
 John, 141, 261. 
 
 Whitefield, George, ignorant of relig- 
 ion, 20; other particulars of him, 36; 
 his conversion, 44, 45; ordained, 45; 
 poverty of, 45; came to Georgia, 46; 
 began field preaching, 56; separation 
 from Wesley, 62; his will, 66; popu- 
 larity, no; usefulness, no, 123; not 
 sectarian, no; travels and labors, 
 123 ; death of, 123 ; a slave-holder, 132. 
 
 Women, active in public worship, 25, 
 26, 178; a new device, 524, 525, 532. 
 
 Whitehead, Dr., his views, 74, 146. 
 
 Watch-meetings, origin of, 77. 
 
 Williams, Thomas, entered Ireland, 103, 
 104, 244. 
 
 War, the Revolutionary, 137, 268; of 
 1812, 333; of the Rebellion, 505-510; 
 opposed by Northerners, 516, 517; 
 encouraged, 517; the end of, 518; loss 
 of members during, 519. 
 
 Watson, Richard, 167, 193, 207. 
 
 Webb, Captain, 247-250, 257, 261, 265, 
 587. 
 
 Wesleyan connection, its organism, 223; 
 its relation to the Methodist Episco- 
 pal Church, 353, 354. 
 
 Williams, Robert, 252, 263. 
 
 Waters, William, 264. 
 
 Whitworth, Abraham, 266. 
 
 Whatcoat, Richard, 276, 282; elected 
 bishop, 317; death of, 323. 
 
 Washington, George, congratulatory 
 address to and his reply, 386, 387. 
 
 Wiley, Isaac W., elected bishop, 539, 
 540. 
 
 Worcester, Mass., opened, 390. 
 
 Wooster, Calvin, a remarkable man, 310. 
 
 Z. 
 
 Zion's Herald, established, 365; open 
 to abolitionists, 433-436; opposed to 
 secession, 454. 
 
 Zion's Watchman, why and when 
 started, 439. 
 
0035521562 
 
 
 3 fwrniw,^ 
 
 i PHOTOCOPY 
 
 O J 
 
 Q 
 
 > 
 
 a 
 
 » CO 
 
 <^ a. X