aed eee eee BX | SIUe CORNELL Ni UNIVERstry Adt LIBRARY S00 “ "LIBRARY ARNEX two weeks DATE DUE ornell University Librar emorials of Methodism in New Jersey :fr MEMORIALS OF METHODISM IN NEW JERSEY, FROM THE FOUNDATION OF THE FIRST SO@IETY IN THE STATE IN 1770, TO THE COMPLETION OF THE FIRST TWENTY YEARS OF ITS HISTORY. CONTAINING SKETCHES OF THE MINISTERIAL LABORERS, DIS- TINGUISHED LAYMEN, AND PROMINENT SOCIETIES OF THAT PERIOD. By Rev. JOHN ATKINSON, OF THE NEWARK ANNUAL CONFERENCE. PHILADELPHIA : PERKINPINE & HIGGINS, No. 56 NORTH FOURTH STREET. 1860. Entered according to the Act of Congress, in the year 1860, by PERKINPINE & HIGGINS, in the Clerk’s Office of the District Court for the Eastern District of ; Pennsylvania. + WILLIAM W. HARDING, STEREOTYPER. C. SHERMAN & SON, PRINTERS. PREFACE. Tuts work consists of such important facts and incidents connected with the rise and progress of Methodism in New Jersey, within the first twenty years of its history, as could be obtained at this late day, and of sketches of most of the min- isters who labored in the State during that period, and of several of the more prominent and influential laymen. I can- not claim to have gathered all, or even a considerable portion, of the facts illustrative of the work and of the laborers during those early years; but I have attempted to do what could be done towards rescuing such as were still within reach, but which were rapidly passing down the current of time into ob- livion’s unfathomable depths. The ministers of that period have all passed away, and with them have perished many im- portant reminiscences of their labors and of the early trials and triumphs of the Church. But very few of the laity who lived and prayed in those chivalric times yet linger behind their associates who have gone to heaven, and, consequently, the material for such a work was meagre. But I have gleaned from nearly every available source such facts as would tend to 2 4 PREFACE. throw light upon those early years of our history, and I have succeeded in rescuing many which otherwise would, in all pro- bability, have soon been irrecoverably lost. I deeply regret that this effort was not made sooner. Had it been attempted twenty-five years ago, preachers who were prominent in the struggles of that day might have been consulted, and their re- collections would have greatly enriched such a work, and been of incalculable worth to the Church. But for this, alas! it is now too late; yet wisdom dictates that we should make haste to gather what still remains to remind us of the labors, sacri- fices, and successes of our fathers. The period immediately following that embraced in this volume is within the recollec- tion of some yet living, and no time should be lost in gather- ing such reminiscences from them as may be of service in a subsequent work, by whomsoever it may be prepared. Fifty years hence such data will be invaluable. As the period about which I have written is so remote, I have had to rely mainly upon printed documents for authority. The books and periodicals from which the larger portion of the material for this volume has been derived are, to a con- siderable extent, entirely beyond the reach of the general reader; many of the more important of them having long been out of print, and could not be purchased for any price whatsoever. In addition to this I have gathered from original sources very important data, which have never appeared in print before. Such as it is, the work is sent forth with the humble hope and the ardent prayer that it may be an instru- ment of blessing to such as may read it. Iam greatly indebted for important favors in the prepara- tion of the work to Rev. Drs. Whedon and Porter of Newark, PREFACE. in Ex. Gov. Fort, New Egypt, N. J., Revs. H. B. Beegle, F. A. Morrell, and G. R. Snyder of the New Jersey Conference, Rev. Dr. Roberts, Baltimore, Rev. John Lee, West Bloomfield, N. J., Revs. E. W. Adams and J. P. Daily of the Newark Conference, and others. I would also gratefully acknowledge my obligations to Rev. S. H. Opdyke, A.M. for kindly ex- amining most of the work before it was stereotyped, and for valuable suggestions. CONTENTS. CHAPTERITI. PAGE Risz or Metsopisa In New Jersey. John Early—His son, the Rev. William Early—Capt. Thomas Webb of the British army—Wesley’s opinion of him—The elder Adams’ testimony concerning him—His death, Dec. 20, 1796, zetat. 72—Joseph Toy—Rev. Mr. Asbury—His unwearied and successful labors—Mr. Toy removes to Maryland— His death, Jan. 28, 1826........sescscseeceeseseeesseves fui tecdaeesee avasese sooee 25 CHAPTER Il. PROGRESS OF THE WORK UNTIL THE FIRST CONFERENCE. Asbury at New Mills and Burlington—Foundation laid of a “preaching house’’ —Benjamin Abbott—His remarkable dreams and conversion—Inter- view with a Presbyterian clergyman........ccscsccsccseeesersereveeessceseeree 50 CHAPTER III. Tue First CoNFERENCE. Asbury in Philadelphia—Conference held in Philadelphia in the summer of 1773—Rules adopted by Conference— John King and William Watters—Philip Gatch—His conversion and earnest work—Conversion of Mrs. Abbott........... siedstesnnvedinters Jasive 65 7 8 CONTENTS. CHAPTER IV. THE worK in 1774. Conference held in Philadelphia, May 25, 1774— William Watters, the first native American Methodist preacher—His ministerial labors—Errors of Whitworth and Ebert—Persecution of Gatch—=His* deaths sicscsacsssavcons savsseciasntectusanvanesssieecemondeeseacveateane CHAPTER V. DaRk DAYS IN THE HISTORY OF New Jersey Metuopism. Conference of 1775—Daniel Ruff—Freeborn Garrettson—William Duke—Spirit- ual triumphs of Abbott—His dispute with a Presbyterian minister and elders—Conference held in Baltimore, May 21, 1776 —John Cooper—Sufferings of Jerseymen during the Revolutionary war— Conference held at Deer Creek, Harford Co., Md.—Return of all the English preachers, except Asbury, to England, 1778—Persecution and Sufferings of Asbury—Conference held at Leesburg, Va., May 19, 1778 —Was Abbott a fanatic? —-Two Conferences (Northern and Southern) held in 1779—Northern Conference held in Kent Co., Del. —Case of Achsah Borden—Philip Cox—Joshua Dudley—Reflections. CHAPTER VI. Metuopism in New Mitts. First Church built in New Jersey at Greenwich, Gloucester Co.—Third church, New Mills—Jacob Heis- er—Governor Fort’s remarks concerning him..............cssssenceeeeeees CHAPTER VII. Jamuzs Srertme. Marries Miss Shaw--Is converted under Asbury— Embarks his all in the Revolution—His large benevolence—Dies Tani; 1818) tate: TS sascsvvarancwiasiasssetativcasseesencvaviienieossevaaaesesvese CHAPTER VIII. DAWNING OF BRIGHTER DAYS. Conference meets in Baltimore, April 24, 1780—The connection of New Jersey with Philadelphia coases— PAGE 82 97 142 152 CONTENTS. 9 ; PAGE William Gill—Opinion of Dr. Rush of Philadelphia in regard to him—His poverty—John James—Anecdote of Capt. Sears—Richard Garretson—George Mair—Pleasing love-feast at a Quarterly meeting —Speeches on that occasion—Letter of Uzal Ogden to George Mair.. 165 CHAPTER Ix, THE WORK AND LABORERS IN 1781. Conference held at Choptank, Del., April 16, 1781—New Jersey divided into two circuits, West and East —Thomas Ware—He is converted under Mr. Pedicord—Interview with Bishop Asbury, who persuades him to enter upon the work— Caleb B. Pedicord— Execution of Molliner—Pedicord’s letter to Ware—His letter to a young lady—His death—Joseph Cromwell—His lamentable fall—James 0, Cromwell—Henry Metcallf.........:00ssssseees 189 CHAPTER X. PROGRESS OF THE WORK IN 1782. Conference held at Ellis’s preaching house, Va., April 17, 1782—Society in Lower Penn’s Neck—Narrow escape of Abbott—Anecdote of Catharine Casper—Case of Phillis the BAVC veatisis caren ovgar crus te sweeten Vas eases Game veaeraieteaU TSO ate Baneeneaeriaee 221 CHAPTER XI. Mersopism In Satem. First Methodist society formed there, 1782— Benjamin Abbott, the most distinguished hero of Methodism in Salem Co.—Society at Quinton’s Bridge— First meeting-house in Salem, 1784—Terriblo death of an actress.......sccecceeseeseee selenide 232 CHAPTER XII. SKETCHES OF PREACHERS. William Watters—Particulars of his con- version —Mr. Pillmore—Richard Ivy—John Tunnell—His excel- lence and gifts——Joseph Everett—His resolute spirit—His conver- sion and zealous labors—His triumphant death.....csecsececsesceseeeeee 242 10 CONTENTS. CHAPTER XIII. INCIDENTS AND LABORS. Conference held at Ellis’s preaching house, Va., May 6, 1783—Early Methodism in Atlantic Co.—Rev. Uzal Ogden of the Protestant Episcopal Church—His letter to Bishop As- bury—His work on “Revealed Religion.’’......+..sssesscceeensnennneneners ‘CHAPTER XIV. Mersopisw in Fuanpers. Mary Bell the first Methodist there—David Moore, leader of its first class—His death, Dec. 15, 1827—Reminis- cences of Early Methodism in Flanders, by Rev. E. W. Adams—Old church substituted by a new one, 1857......c.cccseseeneee secre en seesseeweneeeee CHAPTER XV. SketcuEs or Preacners. Samuel Rowe—James Thomas—Francis Spry—William Ringold—Woolman Hickson—Ogden’s letters to Hickson—Methodism introduced into Brooklyn, L. I., by Hickson— PGbre Day er esns eerste sswneninceanereamnecsmeia vaginas sia rts snweacunrameencnen cme CHAPTER XVI. THE ECCLESIASTICAL YEAR 1784-5. Conference held at Ellis’s preach- ing house, Va., April 30, 1784--Flight of the Puritans from England to America, 1625—Methodism now introduced into Elizabethtown, N. J.-—Elins Crane—Jobn Haggerty—Mr. Morrell—Organization of the Methodist Episcopal Church of America as an independent eccle- siastical body—Thomas Coke and Asbury first Bishops—The Christ- mas Conference—Samuel Dudley—William Phoebus—William Par- tridge—John Fidler—John Hagerty—Matthew Greentree....... ssiadiouas CHAPTER XVII. RESULTS AND LABORERS. Three Conferonces held in 1785—Third Conference held in Baltimore, June 1—Jobn Walker—George Shad- PAGE 282 294 315 CONTENTS. 11 PAGE ford, first preacher in Mount Holly—“ Old Drusy”—Eli Budd—An- ecdotes of Abbott—Society organized on Staten Island—Thomas S. Chew—Thomas Ware—Robert Sparks—Adam Cloud—Robert Cloud —John M'Claskey—Jacob Brush............. peeetaees URC RRR . 340 CHAPTER XVIII. PROSPECTS, RESULTS, AND LABORERS. Membership of New Jersey in 1786, 1259, the result of 15 years’ labor—Appointments in 1786— Rencounter of Mr. Cloud with a Baptist clergyman—The Hutchin- sons—Asbury’s continued labors—Building of u Chapel at Lower Penn’s Neck—Col. William M’Cullough—Asbury Church—Thomas Vasey — Robert Cann—John Simmons —Jacob Lurton — Ezekiel Cooper—Stevens’s portraiture Of Him......cc.ssseeeseerseses seeeeeeessaeeeeees 358 CILAPTER XIX. Lazors AND Lazorers, 1787. Bishop Asbury’s incursions into New Jersey—Thomas Foster—Thomas Morrell —Nathaniel B. Mills— Simon Pylo—Curnelius Cook...........cccceccccceeceevesaee ceeseuusee eeeeeees « 379 CHAPTER XX. Tue EccirsiasticaAL YEAR 1788. Burlington, the first place in New Jersey in which Methodism was established—Church erected—Jesse Lee--His spirit in combating Calvinism—His doubts and distress— Enlisted in the cause by Bishop Asbury—Nearly elected a bishop in 1800—Boehm’s description of his end—Aaron Hutchinson—His po- etic tendencies—John Lee—His remarkable death—Jethro Johnson —John Merrick—Two John Coopers..ccscscscsesesecetencsssssvcnssssnsseeee, 9D 12 CONTENTS. CHAPTER XXI. PAGE THE WORK AND THE LABORERS IN 1789. Conference for New Jersey district held at Trenton, May 23, 1789—Mr. Whatcoat, afterwards bishop—Interesting anecdotes of Sylvester Hutchinson—His location —His death, Nov. 11, 1840-—His epitaph—Daniel Combs—William Jackson—Richard Swain—Testimony to his abundant labors, by his Drethren—End.....sscesesssseenseeees seveeeees re Raa ieaiwatsiencen ve 420 MEMORIALS OF METHODISM IN NEW JERSEY. CHAPTER I. RISE OF METHODISM IN NEW JERSEY. WHEN the Wesleyan reformation began to spread over New Jersey, it was exceedingly small and feeble. A Methodist in those days, was a rare phenomenon. The first of this sect, of whom we have any information, was Joun Ear y, a native of Ireland, where he was born in the year 1738. He immigrated to this country in 1764, and settled in New Jersey. Somewhere between this period and 1770, as near as can be determined by the record,* he embraced the doctrines of the Gospel as presented by Methodism; but whether there was at that time any regular Methodist society in the province can- not be affirmed. However, he lived respected and use- ful in the communion of the church of his choice for * Christian Advocate and Journal, 1829, p. 160. 25 26 MEMORIALS OF METHODISM IN NEW JERSEY. about sixty years, when he died at the advanced age of four score and ten. He resided in Gloucester county, and for forty years filled the offices of class leader and steward on the cir- cuit to which he belonged. He was a consistent Chris- tian, a faithful friend, an obliging neighbor, a kind husband, and a fond parent—devoted to the interests and welfare of those whom Providence had committed to his care. His long life of fidelity contributed much, doubtless, to the prosperity of the cause of Christ in the region where he lived; and in the history of Methodism in the State, his example appears like a lone star shining in a clear place in the heavens, and shedding its serene effulgence upon the darkness, clouds, and tempest of a dreary and fearful night. While he was one of the first in New Jersey to iden- tify himself with the people called Methodists, he also gave, at an early and trying period in the history of the denomination, a son to the itinerant ministry of the Church. That son, the Rev. Wint1am Harty, remem- bering his Creator in the days of his youth, entered upon the arduous life of an itinerant at the age of twenty-one. In 1791, by appointment of the New York Conference, he bore the cross into the wilds of Nova Scotia and New Brunswick. He prosecuted his mission there about two years, during which time he traveled extensively through RISE OF METHODISM IN NEW JERSEY. 27 those provinces, encountering great difficulties, perform- ing severe labors, and suffering persecution for Christ’s sake. He was arrested and imprisoned, but when re- leased he went on his way rejoicing in God, and preach- ing to the people the glorious Gospel of Christ. He traveled in New Brunswick in the winter on foot, bear- ing his saddle bags upon his back. When, in 1793, he left that region, he had become so reduced in his pecu- niary resources that he could not command enough means to pay his passage from St. Johns to New York, until he sold his saddle bags and a pair of shoes. Though in his father’s house in New Jersey there was “bread enough and to spare,” yet as a stranger in a strange land, whither he had gone to carry the bread of life to the perishing, in addition to his other trials he was sub- jected to the stern pressure of absolute poverty. He continued to labor within the bounds of the Phila- delphia Conference, part of the time as a located minis- ter, but chiefly in the itinerancy, until his death, which occurred on the first day of June 1821. He was the victim of pulmonary disease, and endured great affliction in his last days. Several of his brethren occasionally visited him, and generally found him happy in the love of his Saviour. In the full assurance of faith, rejoicing in hope of the glory hereafter to be revealed, he met death in triumph and departed in peace. He was a wor- 28 MEMORIALS OF METHODISM IN NEW JERSEY. thy son of New Jersey Methodism, whom she early gave to labor, suffer, and triumph in the missionary and itin- erant field. His works follow him, and his record is on high. But Methodism, in its ecclesiastical form, owes its origin in New Jersey, under God, to the labors of a local preacher, an officer in the British army, Captain THoMAS Wess. The first Methodist society in the city of New York was formed in the latter part of the year 1766, by Philip Embury, a local preacher who had emigrated from Ireland about six years previously. The infant society was soon joined by the zealous captain, who was as brave a soldier of the cross as he was of his king. He soon proceeded to Philadelphia, and lifted the standard of Methodism in that city and formed the first class there in 1767 or 1768.* As New Jersey lies between these two cities, and its upper territory is close adjacent to the former, and its-southern to the latter city, it is to be presumed that those earnest pioneers of Methodism would not long prosecute their mission without carrying their message of mercy to its inhabitants. Accordingly we find Captain Webb preaching justifi- cation by faith in the town of Burlington, New Jersey, as early as the year 1770. It is probable, indeed, that he preached in the province at a little earlier * Christian Advocate and Journal, 1829, p. 120. RISE OF METHODISM IN NEW JERSEY. 29 period than this, but in that year he was stationed in Burlington on duty, and preached in the market house and in the court house.* On the 14th of December 1770, he formed a small class, and appointed Joseph Toy, who will shortly receive more particular notice in our narrative, its leader. Mr. Toy is, probably, entitled to the honor of being the first class-leader in New Jersey. As Captain Webb laid the foundation of Methodism in New Jersey, it is fitting that in tracing its progress to its subsequent commanding position and influence, the memorialist should pause to pay a respectful and grate- ful tribute to his character. He was a lieutenant under Gen. Wolfe at the capture of Quebec in 1759, where he received a wound in the arm, and lost his right eye. He was converted under the ministry of Rev. John Wesley, after enduring severe mental struggles in which he was led to almost despair of the divine mercy. This happy event occurred at Bath, England, about the year 1765. He joined the Methodist society, and soon commenced to exercise his gifts as a public speaker. ‘The congregation with which he was waiting being disappointed of their preacher, he was called upon to address them, which he did with such acceptance as soon to induct him into the office of a local preacher. Soon after this event he was appointed Bar- * Methodist Magazine, 1826, p. 438. 30 MEMORIALS OF METHODISM IN NEW JERSEY. rack-master in Albany, in the province of New York, whither he immediately removed with his family. Here, establishing ‘a church in his own house,’ several of his neighbors desired permission to be present at his family worship, which was granted. To these he soon adopted the practice of addressing a word of exhortation; and thus Albany became one of the first scenes for the dis- play of Wesleyan zeal and devotion, although with no immediate results. Being in New York about this time, he heard of the little society under Mr. Embury, and in the true spirit of ‘a soldier of the cross,’ he was not ashamed of the great difference between their social po- sition and his own, and sought them out.’’* One day, while they were engaged in worship in a room they had rented for that purpose, near the barracks, “the most infamous part of the city,” they were sur- prised by the appearance of a dignified figure in the midst of them, in the uniform of a British officer. At first his presence caused them some alarm, but they soon observed that he knelt in prayer with them, and paid due regard to all the proprieties of the place and the occasion. He at once made himself known to them, and “this event constituted an era in their progress.” He now opened his spiritual mission in New York, and boldly proclaimed the gospel to the people. ‘‘ The noy- * Rev. S. W. Coggeshall in Methodist Quarterly Review, Oct., 1855, RISE OF METHODISM IN NEW JERSEY. 31 elty of a man in regimentals, with his sword and chapeau laid at his side, preaching the gospel of peace, immedi- ately attracted crowds to hear.’’* He united, in an emi- nent degree, the more noble characteristics of the sol- dier with the earnest zeal and heroic enthusiasm of the sect to which he belonged. He declared to his auditors ‘that all their knowledge and religion were not worth a rush, unless their sins were forgiven, and they had the witness of the Spirit with theirs that they were the child- ren of God.’ This “increased the surprise and amaze- ment of some, while others, more thoughtful and consid- erate, were led to seek this pearl of great price.” He soon went forth into the regions beyond, proclaiming the word, and sowed the seed of Methodism on Long Island and elsewhere. It is not known with certainty how long, at this time, he remained in this country, but in 1772, Mr. Wesley, in a letter, speaks of him as being in Dublin, Ireland, and says, ‘‘He is a man of fire, and the power of God .constantly accompanies his word.” In 1773, he also speaks of his preaching at the Foundry Chapel in London, and says, ‘I admire the wisdom of God in still raising up various preachers, according to the various tastes of men. The captain is all life and fire; therefore, though he is not deep or regular, yet many, who would not hear a * Rev. S. W. Coggeshall in Methodist Quarterly Review, Oct. 1855. 32 MEMORIALS OF METHODISM IN NEW JERSEY. better preacher, flock together to hear him. And many are convinced under his preaching, some justified, a few built up in love.” Ten years later he says, Captain Webb “lately kindled a flame here,’’ (in the neighbor- hood of Bath,) ‘and it is not yet gone out. Several persons were still rejoicing in God. I found his preach- ing in the street of Winchester had been blessed greatly. Many were more or less convinced of sin, and several had found peace with God. I never saw the house so crowded with serious and attentive hearers.” In 1785, he bears similar testimony to his labors and usefulness. His labors were productive of great good in this country. An incident “‘connected with the very exist- ence” of Methodism in Schenectady, New York, may be properly mentioned here as an illustration of the effect produced by his ministry. ‘ Conversing with an aged member of our church the other day,” writes Rev. George Coles, in the Christian Advocate of February 10, 1827, “I had the curiosity to ask him when, where, and how he was first convinced of sin, &. He informed me that a Mr. Van Patten, a blacksmith, was the means, in the hands of God, of opening his eyes. Do you know, said I, how the blacksmith was awakened? ‘See- ing a black man die happy in the Lord,’ said he. Do you know, said I, how the black man came by his serious impressions? ‘His master was a religious man and RISE OF METHODISM IN NEW JERSEY. 33 taught him the fear of the Lord.’ And where did he [ the master] meet with his conviction? said I. ‘ Hear- ing Captain Webb preach,’ said he. It is also remarka- ble that this aged friend’s mother was awakened under Captain Webb.” In the year 1774, he was again, as we shall see, in New Jersey, and also in Philadelphia. During the ses- sion of the Continental Congress of this year, the elder Adams heard him preach, and bears a high tribute to his ability as a public speaker. The testimony of this emi- nent statesman ought, we think, to go far towards decid- ing the question concerning the rank his mental qualifi- cations entitled him to hold, as a preacher of the gospel. That testimony is as follows: ‘In the evening I went to the Methodist meeting and heard Mr. Webb, the old sol- dier, who first came to America in the character of a Quarter Master, under General Braddock. He is one of the most fluent, eloquent men I ever heard; he reaches the imagination and touches the passions very well, and expresses himself with great propriety.” Captain Webb possessed a clear and happy experience of Divine things; yet it is said “that he always took care to guard weak believers against casting away their confidence, because they could not always realize the same bright testimony of their justification by faith in 34 MEMORIALS OF METHODISM IN NEW JERSEY. Christ with which he had been so highly favored.”* He was accustomed to relate his own Christian experience to illustrate and confirm the truths he proclaimed respect- ing experimental piety. The death of the old veteran is said to have occurred suddenly. ‘Having a presentiment of his approaching dissolution, a few days before his death he expressed his wishes to a friend respecting the place and manner of his interment, adding, ‘I should prefer a triumphant death ; but I may die suddenly. However, I know J am happy in the Lord and shall be with him, and that is sufficient.’ A little after 10 o'clock on the 20th of December, 1796, after taking his supper and praying with his family; he went to his bed in apparent good health; but shortly af. ter his breathing became difficult; he arose and sat at the foot of the bed; but, while Mrs. Webb was standing by him, he fell back on the bed, and before any other person could be called, he sunk into the arms of death without any apparent pain, aged 72 years.” + Thus ended the labors andthe life of the hero of the first battle of Methodism in New Jersey, and the founder of one of the most commanding and powerful ecclesias- tical structures in the State. His name and virtues de- serve a chief place in the registry of the cause upon its * Bang’s History of the M. E, Church, Vol. 2. + Ibid. RISE OF METHODISM IN NEW JERSEY. 35 historical records, and are worthy of being enshrined forever in the hearts of New Jersey Methodists. JosePpH Toy, who, as we have seen, was appointed leader of the first class in Burlington, was born in New Jersey, April 24,1748. His father, who was a descend- ant of the first settlers of the province, died when he was a child. When young, he was placed in the board- ing-school of Mr. Thomas Powell, in Burlington, where he remained until about the twentieth year of his age. While there his mind was much impressed by a sermon delivered by a clergyman of the Protestant Episcopal Church, on the being and omnipresence of God. These impressions were lasting. Impelled to do something by which he might obtain deliverance from the wrath of his Maker, he strictly observed the claims of morality, ex- pecting by his works to render himself acceptable to God. He nowheard the gospel from the lips of Captain Webb, in Burlington, and was offended at first at the doctrine which he preached. He was unwilling to re- linquish his self-righteousness, and be justified by faith alone. At length, deeply sensible that the justification of which he heard was necessary to his happiness, he sought it with all his heart, and after various painful ex- ercises, he obtained a sense of the Divine favor, and rejoiced therein with joy unspeakable. From this time 36 MEMORIALS OF METHODISM IN NEW JERSEY. he felt bound to devote his all to the service and glory of God, In a year or less from the time he was placed in the charge of the class in Burlington, he removed to Tren- ton. He there found a man who had been a Methodist in Ireland. With this man and two or three more, he united, and agreeing among themselves, they met to- gether in class. Thus was formed in 1771 the first Methodist society in the city of Trenton, the most prom- inent member, perhaps, of which, was the result of Cap- tain Webb’s ministry. In the meantime, the feeble band in Burlington was cared for. The first place in New Jersey in which it appears Asbury preached, was that town. He landed in Philadelphia from a port near Bristol, England, on the 27th of October, 1771. On the 7th of November, he went to Burlington, on his way to New York, “and preached in the Court-house to a large, serious congrega- tion.” He felt there, he says, his ‘‘heart much opened.” He proceeded on his journey to New York, and met with one P. Van Pelt, who had heard him preach in Philadel- phia. Mr. Van Pelt resided on Staten Island, and in- vited him to his house, which invitation he accepted, and preached at his house, and in the evening at the house of one Justice Wright, where he had a large company to listen to the word. To Asbury therefore, is the honor RISE OF METHODISM IN NEW JERSEY. 37 due of first sounding the trump of Methodism on that beautiful and fruitful Island. He remained labor- ing in New York and vicinity, until the 21st of Feb- ruary, 1772, when, “ having a desire to see his friends on Staten Island, he set off, contrary to the persuasion of his friends in”’ the city. He was received and kindly entertained by Justice Wright and preached at Mr. Van Pelt’s ‘to a few persons with much satisfaction.” He was invited to preach in the house of one Mr. D., which he did, Justice Wright sending him “ there on the Lord’s day with several of his family.”” He preached twice at that gentleman’s house to a large company. ‘‘ Some,” he says, ‘had not heard a sermon for half a year; such a famine there is of the word in these parts, and a still greater one of the pure word.” He returned to Justice Wright’s in the evening, “‘ and preached to a numerous congregation with comfort.’’ He says, “Surely God sent me to these people at the first, and I trust he will continue to bless them, and pour out his Spirit upon them, and receive them at last to himself.’”” He preached three times more on the Island, and then on his way to New York he took his stand at the Ferry, and preached “to a few people.” After preaching in Amboy, in a large upper room to many hearers, in which he “was much favoured in his own soul,”’ and receiving evidences of respect and kind- 38 MEMORIALS OF METHODISM IN NEW JERSEY. ness from an innkeeper there, he started on the 27th of February for Burlington. He rode a ‘“rough-gaited horse,” by whom he was “much shaken,” and finding the road very bad, and himself and horse weary, he stopped, at the invitation of a Quaker, at or near Cross- wicks, on whom he called to inquire the way, and lodged in his house. He was treated with much kindness by his host, and the next day rode to Burlington, ‘“‘ very weary.” The day following was the Sabbath, and he preached in the court-house to many hearers. The work was now extending. New Mill,* a small village several miles from Burlington, presented its claims upon his attention and labors, and accordingly he rode over in a wagon with some friends, and “preached in a Baptist meeting-house, and was kindly received.” He remained until the next day, when, finding the peo- ple were divided among themselves, he preached from the words, ‘This is his commandment, that we should be- lieve on the name of his Son, Jesus Christ, and love one another.” He indulged hope that his labor was not in vain. He returned in the evening to Burlington. On Wednesday, the 29th of April, we again find him at Burlington; where he “‘found the people very lively.” “Two persons,’”’ he says, “have obtained justification under brother W.; and a certain Dr. T t, a man of * Afterwards called Pemberton. RISE OF METHODISM IN NEW JERSEY. 39 dissipation, was touched under brother B.’s sermon last night. I admire the kindness of my friends to such a poor wormas I. O my God, remember them, remem- ber me.” The next day he writes, “‘ 1 humbly hope the word was blest to a large number of people who attended while I preached at the court-house.”” He departed to Philadelphia, but on Tuesday the 5th of May, he was again in Burlington. He preached to a serious people, but felt troubled in soul that he was not more devoted. “OQ my God,” he exclaims, ‘“‘my soul groans and longs for this!’ On the day following, he writes, ‘“‘ My heart was much humbled ; but the Lord enabled me to preach with power in my soul!” The next day he visited some prisoners, and one of them, who was to be tried for his life, seemed much affected. In the evening he preached ‘Cand felt,” he says, “my heart much united to this people.” The next morning he “set off for Philadel- phia,” but in five days afterward, we again find him in New Jersey, in the neighborhood of Greenwich, where he speaks of preaching on ‘“ Behold I stand at the door and knock,” and says, ‘Oh what a time of power was this to my own soul!’ After this, he went to one Mr. T.’s, and many persons assembled at eight o’clock, to whom he preached with life. He speaks also of going “¢to the new Church,” and after preaching with great assistance, lodged at I c¢ J——s, who conducted him 40 MEMORIALS OF METHODISM IN NEW JERSEY. in the morning to Gloucester, whence he went by water to Philadelphia. If this new Church belonged to the Methodists, it is probable that it was about the first which they erected in the province. Asbury was one of the first preachers that visited the little society at Trenton and preached to them. We find him there proclaiming his message on Wednesday, the 20th day of May, 1772; and he says, “As the court was sitting, I was obliged to preach in a school- house to but few people; and as there were soldiers in the town, I could hardly procure lodging.” The few Methodists who resided there at the time were not, it is probable, in circumstances to furnish very superior entertainment to the preachers. On Sunday, the 24th of May, Asbury was again in Greenwich, and preached to about three hundred people who had assembled from different parts. In the after- noon, at three o'clock, he preached at Gloucester, to about two hundred people, and then went up the river, in a boat, to Philadelphia, where he preached at night. The next day he was unwell, but went to Burlington, and though he was very sick, he preached in the evening. The following day he was still unwell; but, ever anxious to obey the call of duty, he visited a prisoner under sen- tence of death, and “strove much to fasten conviction on his heart.” On Wednesday he went to New Mills, RISE OF METHODISM IN NEW JERSEY. 41 where he preached at four o’clock, and again at ten the next morning. On Friday, he was at the execution, and preached under the jail-wall. He attended the prisoner to the place of execution. ‘‘When he came forth, he roared like a bull in a net. He looked on every side and shrieked for help.” Asbury prayed with him and for him, but he says, “ How difficult it is (if I may use the term) to drench a hardened sinner with religion!’ He saw him ‘tied up,” and then stepping on a wagon, he ‘warned the people to flee from the wrath to come, and improve the day of their gracious visitation, no more grieving the Spirit of God, lest a day should come in which they might cry, and God refuse to hear them.” He then returned to Philadelphia, where he exhorted in the evening. On Tuesday, the 2nd of June, Asbury is again in New Jersey, at Haddonfield. The next day he preached at five at Mantua Creek, and had a time of power. After the service was over, about a hundred people went to Mr. F.’s, one and a half miles off, where he also “ preached with life.” On Thursday he was at Green- wich, weak in body, but had some liberty in preachmg to about two hundred willing people; “but at Glouces- ter,” he says, “I preached only to a few dead souls, from this striking passage, ‘ The word preached did not profit them, not being mixed with faith in them that 42 MEMORIALS OF METHODISM IN NEW JERSEY. heard it.’’’ He observes that in this journey he was kept in peace, “and had more freedom, life, and power than ever he had experienced in the city.” "On Sunday, the 7th of June, he preached and held a love-feast in Philadelphia, and “some of our Jersey friends,” he says, “spoke of the power of God with freedom.” The next day he proceeded with much dis- agreeable company to Trenton, where many felt the Di- vine power accompanying the word preached. ‘Two days afterwards, he returned to Philadelphia, after which he visited Bristol, Pennsylvania, and on returning, he soon proceeded to Burlington, and though weak and in- firm in body, he preached with liberty. He then bent his course for New Mills, groaning for more life, and desiring to reach greater attainments in holiness. After preaching there twice, he returned to Burlington, whence, after spending a sick night, he proceeded, quite unwell, to Philadelphia. A few days afterward he walked down to Gloucester Point, and then rode to a brother C.’s, and though very weak, weary, and wet, he preached with some degree of power, while it rained very hard, to many people from the text, ‘“‘ As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater; so shall my word be that goeth forth out of my RISE OF METHODISM IN NEW JERSEY. 43 mouth; it shall not return unto me void, but it shall ac- complish that which I please, and it shall prosper in the thing whereto I sent it.’’ At Greenwich, he met a Mr. S., who preached and baptized several people that seemed deeply affected. He went to Gloucester, and called on Esquire P., and presented him a petition for raising one hundred and fifty pounds to discharge the debt on the preaching house in Philadelphia. Ie promised both to contribute toward the object himself, and propose it to others. On Monday, the 29th of June, after a Sabbath “of sweet rest to his soul,” in which the Lord gave him “power to speak with some affection,’’ Asbury again left Philadelphia for Trenton. His conveyance was by stage, in which there was “some loose and trifling com- pany.” After preaching in the evening with some life and energy, he went the next day and preached in the field, and then returned, and enjoyed liberty, while he preached to many people in the court-house. On the following Wednesday, he ‘‘went over the ferry and preached to many people, among whom were some fine women who behaved with airs of great indifference.’ He then re- turned to Trenton and preached at night, and again the next morning at five, after which he “set off for Phila- delphia.”” On his return, he again fell into ‘“ unprofit- , able company,” among whom he says, “TI sat still as a 44 MEMORIALS OF METHODISM IN NEW JERSEY. man dumb, and as one in whose mouth there was no re- proof. They appeared so stupidly ignorant, sceptical, deistical, and atheistical, that I thought if there were no other hell, I should strive with all my might to shun that.” He was again in Burlington on Saturday, the 4th of July. He went there to attend the execution of a mur- derer, “and declared to a great number of people under the jail wall, ‘He healeth the broken in heart!’ The poor criminal appeared penitent, behaved with great solidity, and expressed a desire to leave the world.” He then returned to Philadelphia, and delivered an exhortation that night, and after spending a peaceful Sabbath, de- parted again on Monday for Burlington. He remained there three days, labouring among the people, and “many,” he says, ‘seemed much stirred up to seek the kingdom of God.” He then returned to Philadelphia, where heremained a few days, and then went to New Jersey again, and preached near Mantua Creek,* at his friend, Mr. T.’s, and though it was the time of harvest, nearly one hundred people assembled; and while he dis- coursed on the words, ‘‘ Ye were sometime in darkness, but now are ye light in the Lord,’ many felt the power * SoI judge from the connection, and from collating this with other passages in the Journal. Sometimes there is indefiniteness in the Journals in regard to localities. RISE OF METIIODISM IN NEW JERSEY. 45 of the truth. He delivered another sermon the same day, and the next went to Greenwich, where he felt much “shut up”’ while preaching to about a hundred people, on “ Fear not, little flock.’’ He then went to Gloucester, which, he says, “is one of the dullest places I have seen in this country.’ The same night he went to Haddonfield, and the next day preached “to a few attentive hearers, who seemed much affected by the truths of God.” One man especially, who had been much devoted to company and liquor, was much con- cerned on account of his past life; but Asbury enter- tained fears that his impressions would not be permanent. The man, however, accompanied him to the ferry, whence he proceeded, on Friday, to Philadelphia, where he ar- rived ‘time enough for intercession, and found it a good time, both then and at the evening preaching.” On the Sabbath, after preaching in the morning, he set out in the afternoon for Trenton, where he did not arrive until noon on Monday, but at night he proclaimed the word with a good degree of animation. During this short visit of two days, to Trenton, he met the society and gave them tickets. The society showed signs of growth, as it now, though in about the first year of its existence, had nineteen members in its communion. Mr. Asbury denominated them “a serious 3 46 MEMORIALS OF METHODISM IN NEW JERSEY. people,” and saw a prospect of much good being accom- plished there. Mr. Toy, to whom we may now properly revert, was still an efficient labourer with the little band in Trenton. They were supplied occasionally with preaching by Bishop Asbury, and the other preachers subsequently stationed in Philadelphia, until the storm of the Revolu- tion burst upon them, when the English preachers fled from the country, and they were left with none to break to them the bread of life. Notwithstanding, however, the greatness of their difficulties and the smallness of their number, they succeeded, by extraordinary exertion, in erecting a small frame house for Divine worship. In this humble temple Mr. Toy held weekly meetings, and the little society held on its way ; but in 1776, they were called to suffer an important loss in the removal of Mr. Toy and his family to Maryland. In his new home he manifested the same spirit of de- votion to God and Methodism which had previously characterized him. He opened his house for preaching, and became the leader of a class. In November, 1779, he removed, at the instance of Bishop Asbury, to Abing- don, subsequently the seat of Cokesbury College. Here he instituted prayer meetings, and read Mr. Wesley’s sermons to the people, and became the leader of a small class which had been formed there. He was also the RISE OF METHODISM IN NEW JERSEY. 4T instrument of building there a house of worship, which stood for many years, a monument of his devotion and zeal. In July 1787, the Conference was held in Abing- don, and as the facilities for entertaining the preachers were limited, Mr. Toy lodged twelve at his own house. Not far from this time he became an instructor in Cokesbury College. He was elected to this position on account of his knowledge of Mathematics and English Literature. About 1789 or 1790, he began to preach, and in October 1797, he was ordained a Deacon. In 1801, he entered upon the privations and toils of an itinerant life, and was appointed to Baltimore circuit. He was subjected to discouragement in his work by being tempted to doubt his call to the ministry. He endured painful struggles of mind on this account, but finally ob- tained a complete victory over his subtle adversary. On one occasion, having preached several times with but lit- tle apparent effect, and having lost his horse, he attempted to walk a distance of five miles with his saddle-bags on his arm. The suggestion entered his mind that this had befallen him because he had undertaken a work to which God had not called him. He retired into the woods, op- pressed beyond measure, and wrestled in fervent prayer, with God, requesting an evidence of his call to the work if he were truly called. His prayer was heard, and that day several souls were awakened and converted to God. 48 MEMORIALS OF METHODISM IN NEW JERSEY. When the service was concluded, the man of the house informed him that his horse was found and lodged in his stable. From that day he never doubted his Divine vo- cation to the ministerial office. He continued to perform the work of an itinerant Methodist preacher for about seventeen years, during which time he showed himself a workman that needed not to be ashamed, rightly dividing the word of truth. He travelled the following circuits respectively, namely, Calvert, 1802; Norfolk, 1803; Severn, 1804; Prince George’s, 1805; Montgomery, 1806; Frederick, 1807 ; Severn, 1808; Great Falls, 1809-10; Calvert, 1811; Severn, 1812; Baltimore circuit, 1813; Great Falls, 1814-15; Harford, 1816-17; Prince George’s, 1818. In 1819, he passed into the honored, but unenviable company of his superannuated co-laborers, where he re- mained, preaching almost every Sabbath, and sometimes twice, never failing to fulfil his engagements, until December 1825. He fell at his post, with his armor on, and his hand clasping the Spirit’s sword which he had wielded so suc- cessfully in many a fierce and trying conflict. He was conducted from the pulpit to his death bed, on which he declared his submission to the will of God. He testified that he had a Divine assurance of the peace and love of God, that he had trusted in Him for fifty-five years, and RISE OF METHODISM IN NEW JERSEY. 49 now rested his whole soul upon his promise. Thus be- lieving and thus sustained, he tranquilly met the inevi- table hour, and passed serenely to his reward on high, on the evening of Saturday, the 28th of January, 1826. Mr. Toy possessed an intellect naturally strong, and a very retentive memory. In addition to the liberal academical advantages which he enjoyed in his youth at Burlington, his mind was stored by diligent attention to reading. He was deeply read in the works held in the highest estimation by the Church, and he especially de- lighted in the Holy Scriptures. These he studied with unwearied attention, and was thus prepared to bring forth out of the treasury, things both new and old. He was a first cousin to the late Bishop White, of the Protestant Episcopal Church, and was, says a Methodist authority,* one of the purest men and soundest preach- ers known to early Methodism. * Rev. William Hamilton, Baltimore, Md. 50 MEMORIALS OF METHODISM IN NEW JERSEY. CHAPTER II. PROGRESS OF THE WORK UNTIL THE FIRST CONFERENCE. Arter his visit to Trenton, Asbury returned to Phila- delphia, but was shortly in New Mills again, preaching the word both evening and morning. He found them a very affectionate people. He then went to Burlington, where he found many friends from Philadelphia, and they had at night atime of power. He departed the next morning for Amboy, which place he reached after a tedious journey through much rain and over bad roads. ‘He took lodging at a tavern, as there was probably no other place for the entertainment of a Methodist preacher. He, however, was kept in peace in his jour- ney and felt great courage in the work of God. He preached to a small congregation at Amboy, but they did not appear to have much relish for the word, and he en- tertained but a small hope for the place. He again visited Staten Island, and preached to large congregations at Mr. Van Pelt’s and Justice Wright’s. PROGRESS UNTIL THE FIRST CONFERENCE. 51 He then proceeded to New York and labored to promote the interests of the work there and in the vicinity. During this time he visited Amboy again and dined with a mixed company of Assemblymen, Churchmen, and Quakers. With characteristic sincerity he proclaimed his message, and, though many of them went to hear him for sport, “they went away very still.” On one occasion, when he went to Staten Island, Justice Wright met him and in- formed him that the court was holding its sessions and engrossed the attention of the people. He then pro- ceeded to the ferry, and lifted up his voice in behalf of the truth, while many people listened attentively to his word. ‘‘ Hitherto,” he exclaims, “hath the Lord helped me!” On the nineteenth of October he started from New York in a stage across Jersey for Philadelphia. He was annoyed during the journey by the profanity of a young man, who was a fellow passenger. Asbury determmed to reprove him when a suitable opportunity offered. At length he found such an opportunity, when none but himself and another person were left in the vehicle with him, when he told him how his conduct had grieved him. He received the admonition quite well, and excused him- self by saying he did not think what he was doing. He afterward appeared to exercise more care over his words. They stopped at New Brunswick to dine, and then pro- 52 MEMORIALS OF METHODISM IN NEW JERSEY. eceded to Princeton, a place Mr. Asbury had long de- sired to see, on account of the pious Mr. Davies, who was the late president of the college there. He tarried there during the night, and the next day went to Trenton, but, on arriving there he found that a drunken sailor had locked up the court-house, so he was obliged to preach in a school-house, where he had a comfortable meeting. He also preached at five o’clock the next morning. The day following he went over the river and preached, and then returned and proclaimed the word in the evening at Trenton to an audience in which there were many young people. The following Sabbath was spent in Burlington, where he was much dejected in spirit, but felt greatly assisted in preaching, and the truth reached the hearts of the people. After preaching at five o’clock the next morn- ing he left for Philadelphia, where he again preached in the evening. After an absence of nearly six months, in which he traveled and labored in portions of Delaware and Mary- land, he again appears in New Jersey, where he preached at different points, and often to large congregations, from Saturday, the seventeenth, till Thursday, the twenty- second of April, 1778. Speaking of this visit, he says; “The Lord was frequently with us in mercy and power; and my heart was greatly enlarged. How I long to be PROGRESS UNTIL THE FIRST CONFERENCE. 53 more holy—to live more with God and for God! Trou- ies encompass me about; but the Lord is my helper. Before my return to Philadelphia I had the pleasure of seeing the foundation laid of a new preaching house, thirty-five feet by thirty.’’* While Asbury was traveling to and fro preaching the word publicly, and performing as much labor of this kind as most clergymen, at the present day, would consider sufficient to tax the energies of nearly a half dozen men, he was not unmindful of the more personal work of a pastor. Hence, while on a tour “ through the Jerseys” in May of this year, we find him speaking faithfully and closely to a certain man, who, he says, ‘“‘ has a great regard for us, but seems to be too much taken up with worldly cares.”’ He showed him the deceitfulness of riches in producing a spirit of independence towards God, hard- * Though I have no data, by which to determine, with certainty, the location of this “ preaching house,” I think it highly probable it was Trenton. The society there must have commenced to build about this time, as they had their house erected and Mr. Toy held service in it some time before he removed to Maryland, which was in 1776, three years after the foundation here mentioned was laid. This opinion is strengthened by the fact that Asbury frequently preached in Trenton, and it is not improbable, therefore, that he was there on that occasion. See p. 46. 04 MEMORIALS OF METHODISM IN NEW JERSEY. ness of heart, and pride in its various forms, while they promise safety and happiness. The Methodist preachers of that early day, though having authority from the Great Head of the Church, in virtue of their Divine call, to perform all the offices of the ministry, and consequently to administer the Sacra- ments, had not received Episcopal ordination, and it was not considered proper, therefore, for them to perform this part of religious service. Hence, the preachers themselves, as well as their people, were accustomed to go to the Episcopal Churches to receive the Sacrament of the Lord’s Supper, which was sometimes administered by unholy hands. One of the rules for the government of the connection, agreed to by all the preachers present at the first Conference, in 1773, was, that “all the peo- ple, among whom we labor, are to be earnestly exhorted to attend the Church and receive the ordinances there.’’* Accordingly, on Sabbath afternoon, the sixth of June, after preaching in the morning at Burlington, Mr. As- bury went to Church in order to receive the Sacrament. “The parson,”’ he says, ‘“ gave us a strange discourse, full of inconsistency and raillery. Leaving him to answer for his own conduct, I took no further notice of it, but preached that night from these words, ‘ The natural man * Sketch of Rev. Philip Gatch, by Hon. John McLean, LL. D. Judge of the Supreme Court of the United States. PROGRESS UNTIL THE FIRST CONFERENCE. 55 receiveth not the things of the Spirit of God, &c.,’ and showed, First, what the things of Godare. Secondly, de- scribed the natural man. And, Thirdly, showed how they appear to be foolishness to him; and that he cannot know them by the strength of his natural or acquired abili- ties.” The little society in Burlington, he continues, appears to be in a comfortable and prosperous state. He proceeded to Trenton, where many people assembled to hear him preach, though but a short notice had been given of the service. During this visit to Trenton he writes, ‘My soul has been much assaulted lately by Satan; but, by the grace of God, it is filled with Divine peace. My heart thirsteth for God, even for the living God. Iwrote to Mr. Wesley to day, and in the evening addressed my discourse, chiefly, to the young people. May the Lord apply it to their hearts.” We have thus traced, with some degree of particu- larity, at the risk of wearying the reader with the same- ness of the narrative, the movements of Mr. Asbury in the State from the time he first preached within its limits till the session of the first Conference held in America. We have done this because these records are essential to our narrative, and because they cast light upon the infant Methodism of the province, which is furnished from no other source. In these brief memorials which 56 MEMORIALS OF METHODISM IN NEW JERSEY. Asbury has bequeathed us, we catch just and reliable, if not dazzling, glimpses of the early struggles and pro- gress of the cause. That most remarkable man, Benjamin Abbott, joined the society this year. He was converted the twelfth of October of the previous year. He was a very wicked man until about the fortieth year of his age, being ad- diéted to drinking, fighting, swearing, gambling, and kindred vices, yet he was industrious and provided well for his household. Sometimes, during his life of sin, he was troubled on account of the peril to which he felt his follies exposed him, but his religious concern was of short continuance, and he would rush as greedily as before into sinful employments and indulgences. Sometimes his outraged conscience would be terribly alarmed by awful dreams, which had the effect of producing promises of amendment, but, though he would reform his outward conduct for a season, his vows were as often broken as made, until he was brought under pungent and powerful conviction by a sermon preached by a Methodist. His wife was a serious and praying woman, and a member of the Presbyterian Church, which he sometimes at- tended, and in the doctrines of which he had been reared; but, though a professor of religion, she did not possess any very just notions of experimental godliness. One Sabbath her minister was sick, and, being inclined PROGRESS UNTIL THE FIRST CONFERENCE. 57 to attend religious service, she asked permission of her husband to go to a Methodist meeting, which she heard was to be held about ten or twelve miles distant. He consented to her request, and, in company with her eld- est son and daughter, she went to the meeting. When she returned he asked her how she liked the preacher. She replied that ‘‘he was as great a preacher as ever she had heard in all her life,” and persuaded him to go and hear for himself. The next Sabbath he went. The preacher took for his text, “‘ Come unto me all ye that labor and are heavy laden, and I will give you rest.”’ He was much engaged, and the people were greatly af- fected. This was surprising to Abbott, as he had never seen the like before. The sermon, however, made no impression upon his mind until, in making his applica- tion, the preacher said, “It may be that some of you may think that there is neither God nor devil, heaven nor hell, only a guilty conscience; and, indeed, my friends, that is bad enough. But I assure you that there is both heaven and hell, God and devil.” He proceeded to argue that fire was contained in everything, and that there was a hell dreadful beyond comprehen- sion, and urged the people to fly to Christ for refuge. He showed the reality of the existence of God by a beautiful illustration of his works, and called upon the 58 MEMORIALS OF METHODISM IN NEW JERSEY. people to come unto Him for Christ had died for their re- demption. The service being over, two dreams, which he had dreamed about seven years before, one of which related to hell and the other to heaven, rose vividly before his mind. He thought of his misspent life, “and in a mo- ment,” he says, “all my sins that I ever had committed were brought to my view; I saw it was the mercy of God that I was out of hell, and promised to amend my life.” He went home-distressed in spirit, and oppressed with awful thoughts concerning a future life. His con- victions increased, and for several days he suffered se- vere and almost insupportable mental agony. The doc- trine of election troubled him, and he feared he was a reprobate, doomed to suffer forever the wrath of God. In this state of mind he was tempted to commit suicide, and even went so far as to take the first steps towards the commission of the awful deed, when it occurred to his mind, as if uttered by a voice, ‘‘ This punishment is nothing to hell;” this restrained him and he continued to seek for mercy. On one occasion he went to hear the preacher, who was the means of awakening him. He had an interview with him before the services com- menced, and told him the state of his mind, and desired to be baptized, hoping, by that means to gain relief. The preacher asked him if he was a Quaker. He re- PROGRESS UNTIL THE FIRST CONFERENCE. 59 plied he was not, only a poor, wretched, condemned sin- ner. He then exhorted him to believe in Christ for sal- vation; and, in reply to his misgivings concerning the willingness of God to save so great a sinner as he felt himself to be, he assured him that he was the very man Christ died for, else he would not have awakened him; that he came to seek the lost and to save the great- est of sinners, and applied to his case the promises of Scripture. They went to the house, where the meeting was to be held, but Abbott remained outside, as he was afraid to go in lest he should cry out as he had done at a meeting a day or two previous, and thus expose him- self to ridicule. The preacher, in his prayer, especially dwelt upon the case of “the poor, broken-hearted sin- ner.” He says, “‘ His cries to God, on this occasion, ran through my heart like darts and daggers; after meeting I returned and prayed in my family, and ever after con- tinued that duty. That night I lay alone, expecting to sleep but little, but to pray and weep all night; when- ever I fell into a slumber, it appeared to me that I saw hell opened ready to receive me, and I just on the point of dropping in, and devils waiting to seize me. Being thus alarmed, it would arouse me up, crying to the Lord to save me; and thus I passed the whole night in this terrified unhappy condition. Just at the dawning of the day 1 fell into a dose more like sleep than any I had 60 MEMORIALS OF METHODISM IN NEW JERSEY. during the whole night, in which I dreamed that I saw a river as clear as crystal, in the midst of which appeared a rock with a child sitting upon it, and a multitude of people on the shore, who said the child would be lost. I then saw a small man on the bank of the river, whose hair was very black, and he and I wrestled together. I heard the people cry out, The child is lost ; and, looking round, I saw it floating down the river; and, when it came opposite where we were, it threw up its wings, and I saw it was an angel. The man, with whom I wrestled, told me there was a sorrel or red horse chained head and hind foot in the river, and bade me go down and loose him. The people parted to the right and left, forming a lane for me to pass through; I immediately hastened to the river and went in, the water running over my head, and, without receiving any kind of injury, I loosed the horse and immediately I sprang out of the water like a cork, or the bouncing of a ball; and, at that instant, I awoke, and saw, by faith, the Lord Jesus Christ stand- ing by me with his arms extended wide, saying to me, ‘I died for you.’ I then looked up, and, by faith, I saw the Ancient of Days, and he said to me, ‘I freely for- give thee for what Christ has done.’ At this I burst into a flood of tears; and, with joy in my heart, cried and praised God. * * * The Scriptures were won- derfully opened to my understanding. I was now ena- PROGRESS UNTIL THE FIRST CONFERENCE. G1 bled to interpret the dream, or vision, to my own satis- faction, viz :—The river, which I saw, represented to me the river of life proceeding from the throne of God, spoken of by the Psalmist, xlvi. 4, and also in Rev. xxii. 1. The numerous company on the shores repre- sented the angels of God, standing to rejoice at my con- version, according to Luke xv. 6, 7. The sorrel or red horse, I thought, was my own spirit or mind, fettered with the cords of unbelief or the chains of the devil. The color represented the carnal mind, or nature of Sa- tan, which was stamped upon me; and thus 1 was plunged into the river, where the cords of unbelief were immedi- ately loosed by faith, and my captive soulset atliberty; and my bouncing out was the representation of the lightness of my heart, which sprang up to God, upon my instantane- ous change from nature to grace. The man, at whose command I was loosed, was Christ; thus I was set at liberty from the chains of bondage and enmity of the carnal mind.” No sooner did he receive the assurance of pardon than he began to labor for God. He arose and called up his family, and read and expounded to them a por- tion of Scripture, exhorted them, sung, and prayed, and says, “If I had had a congregation, I could have preached.”’ After breakfast he told his wife he must go 4 62 MEMORIALS OF METHODISM IN NEW JERSEY. and tell the neighbors what the Lord had done for luis soul. He first went to the house of a Baptist; and, as he and his wife were professors of religion, he supposed they would understand the nature of the change he had experienced and rejoice with him ; “but, to my great sur- prise,’ he says, “‘ when I related my experience and told what God had done for my soul, it appeared as strange to them as if I had claimed possession of Old England, and called it all my own.’’ He then proceeded to a mill, where he thought he would see a number of people, and have an opportunity to exhort them, and tell them what a bless- ing he had obtained. On his way he exhorted all he met with to turn to God; and, on reaching the mill, he told his experience to the people and urged them to flee from the wrath to come, while “‘some laughed, and others cried, and some thought”’ his reason had departed. “Before night,” he says, ‘a report was spread all through the neighborhood that I was raving mad.” When he returned home he asked his wife about her conviction and conversion, expecting that, as she was a professor of religion, she was acquainted with the mys- teries of the new birth, but he was mistaken. She was led by domestic affliction, a few years after her marriage, to covenant with God to be more religious, and became a praying woman, and united with the Church, but re- PROGRESS UNTIL THE FIRST CONFERENCE. 63 mained destitute of the power of godliness. He told her she had no religion, and was nothing more than a strict Pharisee. This displeased her, and the next day she went to seek advice from her minister, who coun- seled her to not regard what her husband said, for he expected to be saved by his works. She returned better satisfied in mind, and took a book from the minister for him to read. It was Bellamey’s New Divinity, in which he insisted on conversion before conviction, and faith be- fore repentance. He read the book about half through, and finding the author to be arigid Calvinist, he threw it aside, “determined,” he says, ‘to read no more in it, as my own experience clearly proved to me that the doc- trines it contained were false.” The minister sent for Abbott to visit him, which he did; and, after dinner, he requested the family to with- draw from the dining room, when he informed him that he had learned that God had done great things for him. Abbott then related to him an account of his conviction and conversion, to which he paid strict attention until he had finished, when he told him he was under strong de- lusions of the devil. He handed him a book to read, which he felt he ought not to take, however he resisted the impression and took it. On his way home he was tempted to doubt, and called to mind his various sins, but none of them condemned him. He then recurred 64 MEMORIALS OF METHODISM IN NEW JERSEY. to a particular sin which he concluded would condemn him; “but in a moment,” he says, “I felt an evidence that that sin was forgiven as though separate from all the rest that ever I had committed ; but, recollecting the minister had told me ‘I was under strong delusions of the devil,’ it was suggested to my mind, it may be he is right. I went a little out of the road, and kneeled down and prayed to God if I was deceived to undeceive me, and the Lord said to me, ‘Why do you doubt? Is not Christ all sufficient? Is he not able? Have you not felt his blood applied?’ I then sprang upon my feet and cried out, Not all the devils in hell, nor all the Predestinarians on earth should make me doubt; for I knew I was converted. At that instant I was filled with unspeakable raptures of joy.” He pursued his way, leaving it luminous with the light of his holy example, steadfast to the end. He was a true hero, facing mobs and enduring reproach, but never daunted in the work of God. For several years, as a local preacher, he abounded in evangelical labors in West Jersey and elsewhere, and was one of the most powerful and successful instruments employed in spread- ing Methodism in the southern section of the State. He will appear again and again, a valiant actor in some of the most heroic scenes of our narrative. THE FIRST CONFERENCE. 65 CHAPTER III. THE FIRST CONFERENCE. Aspury had now been in the country a little over twenty months, and had traveled and labored exten- sively in Pennsylvania, New York, and New Jersey. In the latter province especially, he had borne the lamp of truth into many a dark and neglected neighborhood, and through his labors, the work of reform was spread- ing, the feeble societies were waxing stronger and stronger, and the few faint streaks of light, which had been gilding the horizon for more than two years, were increasing in number and in power, and had already wreathed themselves into a bow of promise, which cast a cheering and grateful radiance over the otherwise por- tentous future. When Asbury first arrived at Philadelphia, the entire membership, in that city, did not exceed thirty-eight.* * So says Rev. Thomas Sargeant in the Christian Advocate, 1829, p- 120; but Asbury in his Journal, Vol. III. p. 121, says, “ In 1771, [ which was the year of his arrival,|. there were about 300 Metho- 66 MEMORIALS OF METHODISM IN NEW JERSEY. It is not probable that at that time the number in New Jersey was much greater, if, indeed, it was as great; but at the Conference, which sat in Philadelphia, in the summer of 1773, Philadelphia reported 180 members and New Jersey 200. Nothing of very great importance occurred at this Conference, except the adoption of certain rules for the government of the connection, the stationing of the preachers, and the debates in relation to the conduct of some of the preachers, ‘“‘ who had manifested a desire to abide in the cities and live like gentlemen.”’ It was also discovered that money had been wasted, improper lead- ers appointed, and many of the rules broken. The rules adopted by the Conference were the following: dists in New York, 250 in Philadelphia, and a few in New Jersey.” In 1778, according to the minutes, there were only 180 in Philadel- phia. Here is a discrepancy between the authorities, either of which, in ordinary cases, would be regarded as perfectly reliable. If there were 250 in 1771, as Asbury says, how is the decrease of 70 in less than two years to be accounted for? But, if,as Mr. Sargeant affirms, there were only about 38 in 1771, we can account for the increase of 142 members in less than two years upon the principles of Methodist progression. It should be remembered that until 1775, New Jersey suffered no decrease from the Revolutionary excitement, but made steady progress in numbers, and at the Conference of 1775, Philadel- phia reported 190 members, which was an increase of ten on the number reported in 1773. THE FIRST CONFERENCE. 67 1. The old Methodist doctrine and discipline shall be enforced and maintained amongst all our societies in America. 2. Any preacher who acts otherwise cannot be re- tained amongst us as a fellow laborer in the vineyard. 3. No preacher in our connection shall be permitted to administer the ordinances at this time, except Mr. 5., and he under the particular direction of the assistant. 4. No person shall be admitted more than once or twice to our love feasts and society meetings, without be- coming a member. 5. No preacher shall be permitted to reprint our books, without the approbation of Mr. Wesley, and the consent of his brethren. And that R. W. shall be al- lowed to sell what he has, but reprint no more. 6. Every assistant is to send an account of the work of God in his circuit to the general assistant. There were now ten traveling preachers in the whole American connection, and 1160 members. These were included in the provinces of New Jersey, Maryland, and Virginia, and in New York, and Philadelphia. Beyond these limits Methodism in this country had not pushed its conquests. Joun Kine and Witt1am WatTERS were appointed by the Conference to labor in New Jersey, which consti- tuted one circuit. It is not probable that the preachers 68 MEMORIALS OF METHODISM IN NEW JERSEY. traveled regularly over the whole province, but rather bestowed their labors upon those points which promised the best results, and in nurturing and building up the few societies which had already been formed. As the way opened and the work spread, they extended the area of their toils. At that day, the fact that a preacher was appointed at the Conference to a given field is not a certain proof that he labored there. Changes were more frequent than Conferences, and they sought to accommodate the exigencies of the work without much reference to the preferences or convenience of the laborers. Hence, though Watters was appointed this year to New Jersey, it does not appear that he labored there. In a short account of his ministerial labors, written by himself, Mr. Watters says that, in October 1772, he accompanied Mr. Williams, a local preacher, to Virginia, and that he re- mained there eleven months, and in the following No- vember took an appointment on Kent circuit, Delaware. As he was in Virginia until the fall of 1773, and then went to Kent circuit, it is not probable that he was in New Jersey at all during this year. In the fall of this year Philip Gatch was sent to labor in New Jersey. Gatch was a native of Maryland, and was sent by Mr. Rankin to this field of labor. In Philadelphia he met Mr. King, with whom he crossed into New Jersey. THE FIRST CONFERENCE. 69 King preached and held a love feast, and, ‘on the fol- lowing morning,” says Gatch, “he pursued his journey, leaving me a ‘stranger in a strange land.’”’ It thus ap- pears that King was in the province and preached dur- ing the year, but how much labor he performed there it is impossible now to tell. Mr. King was an Englishman, and came to this coun- try in the latter part of 1769. Soon after his arrival he waited upon Mr. Pillmore, ( who and Richard Board- man were the first preachers sent by Mr. Wesley to this country, where they arrived, landing at Gloucester Point, New Jersey, the 24th of October, 1769,) and desired permission to labor in a public capacity, in the society in Philadelphia. Pillmore, not being, satisfied with re- gard to his qualifications, declined giving him authority; but so intent was he on proclaiming the doctrines of free grace to the multitudes there, that he appointed a meet- ing, on his own responsibility, in the Potter’s field. His sermon produced so good an impression, that some of the members of the society, who heard him, desired Mr. Pillmore to encourage him to go forward in the work. ‘“‘ After examination he was permitted to preach a trial sermon; and, as he appeared to be a young man of piety and zeal, and much engaged for God, he received permission from Pillmore to go down to Wilmington, Delaware, where Methodism had already been intro- 70 MEMORIALS OF METHODISM IN NEW JERSEY. duced, and to exhort among a few awakened persons, who were earnestly seeking the Lord.’’* He was the first Methodist preacher that publicly pro- claimed the gospel in the city of Baltimore. It was in the year 1770. He mounted a blacksmith’s block, at the intersection of Front street and the great eastern road, and held up the cross to the gaze of his discordant and wondering auditors. A deputy surveyor of the county, who was one of his hearers, was brought under conviction for sin, and was afterward converted to God. He was the first fruit of Methodism in Baltimore, and ‘some of his descendants are still living in the city and county, and are influential and pious members of the Methodist Episcopal Church. +t Inspired with the conviction that he was in the line of his duty, and encouraged by the success which had al- ready attended his efforts, he plunged into the very heart of the citadel. He took a table for his pulpit, at the corner of Baltimore and Calvert streets, and shouted his message to the crowd; and, “it being a day of general muster of the volunteers and militia, some young men of the ‘higher class,’ who considered it manly to get drunk on such occasions, determined to interrupt the * Rev. S. W. Coggeshall in Methodist Quarterly Rev., Oct., 1855. + Rev. W. Hamilton’s article on Early Methodism in Maryland, etc., in Methodist Quarterly Review, July 1856. THE FIRST CONFERENCE. 71 services and break up the meeting. In the confusion which followed, the table was overturned and _ the preacher thrown to the ground.”” The captain of the company, however, who did not approve of such treat- ment of a stranger, and perceiving that King was a countryman of his, flew to his rescue and protected him from further molestation. Soon after this an in- vitation, it is said, was extended to him to preach in St. Paul’s Church. It is not known who was the au- thor of this civility, but the sermon gave offence to the rector of the parish, and the preacher was informed “that hereafter the cannon should not be spiked for his benefit.”” One, who was present on the occasion, said “that Mr. King made the dust fly from the old velvet cushion.” Such was the man who was appointed to superintend the interests of the cause in New Jersey, in 1773. Tis heroic disposition and burning zeal were eminently suited to the exigencies of the work ; and though it is probable he did not perform much labor in the province this year,* yet the frail bark of New Jersey Mcthodism was favored with brave and skillful guidance, by which, with the blessing of God, it passed safely along the treacherous current on which it had been launched, and glided into wider and clearer waters, where the favoring * Judge McLean’s Sketch of Gatch, p. 27-8. 72 MEMORIALS OF METHODISM IN NEW JERSEY. breezes and the serener skies betokened a tranquil and triumphant voyage. At the Conference of 1774, Mr. King was appointed to Norfolk, Virginia, and in 1775, he is again in New Jersey on the Trenton circuit. In 1776 he located, but in 1801 his name again appears in the itinerant lists, and he was appointed to Franklin circuit, and in 1802 to Sus- sex circuit. In 1803 he again located. He was a man of true piety and usefulness, and so continued until he departed to heaven, at a very advanced age, from the vicinity of Raleigh, North Carolina. Purp GArcH appears to have been the first preacher officially appointed to the province, who for any consid- erable period performed in it regular ministerial labor. He entered upon the appointment, as we have already seen, in the autumn of 1778, and continued in it until the latter part of May, 1774, when he left it to attend Conference in Philadelphia. As he sustained so early and so important a relation to the cause in New Jersey, it is proper that he should receive more than a passing notice in these Memorials. He was born on the second of March, 1751. His pa- rents were members of the Episcopal Church; but they were destitute, he says, of experimental religion; yet they paid some attention to its restraints and forms. He was the subject of religious impressions at a very THE FIRST CONFERENCE. 73 early age, and suffered keenly from his convictions of the evil and demerit of sin. He feared the Lord and greatly desired to serve him, but knew not how, yet he attended to his private religious duties with commenda- ble punctuality. “All was dark and dreary around me,” he says, ‘“‘and there was no one in the neighbor- hood who possessed religion. Priests and people, in this respect, were alike.” When in his seventeenth year, through the influence of wicked associations, he lost much of his concern for his spiritual welfare; but, by means of afllictive provi- dences, his religious anxieties were reawakened; and, terrified by thoughts of death, judgment, and an eter- nity of misery, he mourned in secret places, often wish- ing he had never been born. For years he continued his efforts to find rest to his soul, but without success, until January, 1772, when he was permitted to hear the gos- pel from a Methodist lay preacher. The word was ac- companied to his understanding by the Holy Spirit. “I was stripped,” he says, “of all my self-righteousness. It was to me as filthy rags, when the Lord made known to me my condition. I saw myself altogether sinful and helpless, while the dread of hell seized my guilty con- science.” He continued to attend Methodist preaching as he had opportunity, though his father forbade him to do so, declaring that his house should not hold two reli- 74 MEMORIALS OF METHODISM IN NEW JERSEY. gions. At length he attended a prayer meeting. Fed- ing that he was too sinful to remain where the worship of God was being performed, he arose and left the house; but a friend, in whom he had confidence, followed him, requesting him to return. Influenced by respect for his friend’s piety, he yielded to his request, and, un- der the deepest exercise of mind, bowed himself before the Lord, saying in his heart, If thou wilt give me power to call on thy name how thankful will I be! “ Immedi- ately,” he says, “I felt the power of God to affect my body and soul. It went through my whole system. I felt like crying aloud. God said, by his Spirit, to my soul, ‘My power is present to heal thy soul, if thou wilt but believe.’ I instantly submitted to the operation ot the Spirit of God, and my poor soul was set at liberty. I felt as if I had got into a new world. I was certainly brought from hell’s dark door, and made nigh unto God by the blood of Jesus. . “«Tongue cannot express The sweet comfort and peace . Of a soul in its earliest love.’ Ere I was aware I was shouting aloud, and should have shouted louder if I had had more strength. I was the first person known to shout in that part of the country. The order of God differs from the order of man. He knows how to do his own work, and will do it in his own THE FIRST CONFERENCE. 15 way, though it often appears strange to us. Indeed, it is a strange work to convert a precious soul. I had no idea of the greatness of the change, till the Lord gave me to experience it. A grateful sense of the mercy and goodness of God to my poor soul overwhelmed me. I tasted and saw that the Lord was good.” He at once became a decided and earnest Christian. His father soon renounced his opposition, and became, with most of the family, a member of the Methodist so- ciety, which was now formed in the neighborhood. Gatch soon began to give a word of exhortation in the prayer and class-meetings, and was blessed in so doing. His mind then became exercised on the subject of mak- ing his hortatory exercises more public, but he felt such a sense of weakness that to do so appeared impossible. His comforts failed, and he sank into despondency. He tried to stifle his impressions, but they would return with increased force, and again a sense of weakness would sink his feelings lower than ever. He knew not what to do. He read the first chapter of Jeremiah, portions of which seemed to suit his case. He then concluded that if the Lord would sanctify him he would be better pre- pared to speak his word. He now began to seck for a deeper baptism of the Holy Spirit. He says, “TI la- bored under a sense of want, but not of guilt. I needed strength of soul. God knew that it was necessary for 76 MEMORIALS OF METHODISM IN NEW JERSEY. me to tarry in Jerusalem till endued with power from on high. .The struggle was severe but short. I spent the most of my time in prayer, but sometimes only with groans that I could not utter. I had neither read nor heard much on the subject, till in the midst of my dis- tress a person put into my hands Mr. Wesley’s sermon on Salvation by Faith. The person knew nothing of my exercise of mind. “T thought if salvation was to be obtained by faith, why not now? I prayed, but the Comforter tarried. I prayed again, and still the answer was delayed. God had his way in the work; my faith was strengthened, and my hope revived. I told my brother that I believed God would bless me that night in family prayer. He knew that my mind was in a great struggle, but did not know the pursuit of my heart. In the evening, while my brother-in-law prayed with the family, a great trem- bling seized me. After it had subsided, I was called upon to pray. I commenced, and after a few minutes I began to cry to God for my own soul, as if there was not another to be saved or lost. The Spirit of the Lord came down upon me, and the opening heavens shone around me. By faith I saw Jesus at the right hand of the Father. I felt such a weight of glory that I fell with my face to the floor. * * My joy was full. I related to others what God had done for me. This was THE FIRST CONFERENCE. TT in July, a little more than two months after I had re- ceived the Spirit of justification.” With increased moral strength and greater spirit- ual enjoyments, his impression that it was his duty to preach the gospel returned. Still he hesitated. He was visited with affliction, and in his extremity, like Jonah, he promised the Lord that if he would spare him he would speak his word “‘ though it should be in ever so broken a manner.” Thinking he would be less embarrassed in his public exercises among strangers than among his relatives and acquaintances, he went into Pennsylvania, and made ap- pointments and held meetings. He continued to exhort and preach, and was greatly blessed in so doing, and had the pleasure of seeing the work prosper, until he was sent to labor in New Jersey. In entering upon his new and extensive field of labor, which had received but little moral or religious culture, three considerations, he says, rested on his mind with great weight: first, his own weakness; secondly, the help that God alone could afford; and thirdly, the salva- tion of the souls of the people to whom he was sent. He realized the presence of the Master with him in his work, and his labors were crowned with a good de- gree of success. The Methodists were then, he says, very much spoken against. Much devotion, patience, a a 78 MEMORIALS OF METHODISM IN NEW JERSEY. and labor were, therefore, necessary to gain even small accessions; every inch of the ground had to be strenu- ously contested, and obstacles, such as would have ap- palled a weaker spirit or a less resolute faith, had to be assailed and overcome. But he was not the man to shrink from difficulties, and during this period of service in New Jersey, fifty-two, he says, united with the Church, most of whom professed religion. Among those, who at this time joined the society un- der Mr. Gatch, was the wife of Benjamin Abbott, and three of her children. Mrs. Abbott attended, with her husband, a meeting, one day, where Gatch was to preach. His discourse was of an alarming character, and it reached her heart. After the sermon she called him aside and said, “If what my husband tells me, and what you preach, be true, I have no religion.” He went to Abbott and told him his wife was awakened and that he must take her to the place where he was to preach in the afternoon, to which he assented, and they accordingly went. After he had done preaching he called upon Ab- bott to pray. “This,” says the latter, “was a great cross, as I had never prayed in public, except in my family ; however, I felt it my duty to comply, and ac- cordingly took up.my cross, and the Lord wrought pow- erfully upon the people; among the rest, my wife was so wrought upon that she cried aloud for mercy. So THE FIRST CONFERENCE. 79 great was her conviction that for three days, she eat, drank, or slept but little. She now saw she had only been a Pharisee, and was in a lost condition. On the third day, in the afternoon, she went over to John Mur- phey’s, a neigbor of ours, a sensible man, and one well experienced in religion. After some conversation with him, she returned home, and upon her way the Lord broke in upon her soul, and she came home rejoicing in God. During her absence I went from home to visit a sick man, with whom I tarried all night. On my return next morning, she met me at the door with tears of joy; we embraced each other and she cried out, ‘Now I know what you told me is true, for the Lord hath pardoned my sins.’ We had a blessed meeting; it was the happiest day we had ever seen together. ‘Now,’ said she, ‘I am willing to be a Methodist, too;’ from that time we went on, hand in hand, helping and building each other up in the Lord. These were the beginning of days to us. Our children also, began to yield obedience to the Lord, and in the course of about three months after my wife’s conversion, we had six children converted to God; two sons and four daughters, the youngest, of whom, was only seven years old.” One of the sons, David, after- wards became a useful preacher. Abbott must have resided, at this time, in Salem 80 MEMORIALS OF METHODISM IN NEW JERSEY. County, and, probably, in Pittsgrove Township. For some months after his conversion, he tells us, there was no Methodist society in the neighborhood where he lived. As Mr. Gatch received his wife and some of his children into society, and as he also called upon him to pray the first time he prayed in public, it is probable that Gatch formed the first class in Pittsgrove and appointed him leader, for he says, after speaking of his first attempts at preaching, ‘‘ About this time we formed a class in our neighborhood and I was appointed to lead them. We were taken into the circuit and had regular circuit preaching once in two weeks: I continued to preach on Sabbath days and the circuit preachers on week days.’’* We think it is not very improbable that this class may have formed the nucleus of either the Broadneck, or Murphy’s, since called Friendship Church, two of the oldest societies in the County of Salem, and which now constitute the Pittsgrove charge, New Jersey Confer- ence. Nothing, however, on this point can be affirmed positively. We only speak of the probabilities indicated by the facts. At length the time for Conference arrived, and Mr. Gatch was called to part with the people for whom he had labored. Though he found the cross to be heavy, * Life of Abbott.*p. 35. THE FIRST CONFERENCE. 81 while serving the circuit, on account of the low estimate he placed upon his abilities, yet he felt it to be a great trial to part with the friends whose servant in the gospel he had been, for they possessed the unity of the Spirit, and he was united with them in the bonds of peace. 82 MEMORIALS OF METHODISM IN NEW JERSEY. CHAPTER IV. THE WoRK IN I7T4. \ Tur Conference sat in Philadelphia, on Wednesday the 25th of May, 1774. It was, says Asbury, all things considered, a harmonious session, and was attended with great power. Theappointments of the preachers were ac- quiesced in, and it closed on Friday “with a comfortable intercession.” At this Conference New Jersey reported 257 members, an increase during the year of fifty-seven. There were only two preachers appointed to labor at a time in New Jersey this year, but there were two circuits, Trenton and Greenwich. William Watters was appointed to Trenton, and Philip Ebert to Greenwich circuit. They were to change with Daniel Ruff and Joseph Yearby, who were sent to travel Chester circuit, in Pennsylvania. William Watters was the first native Methodist preacher that entered the traveling connection. He was THE WORK IN 1774. 83 not, however, it is said, the first American preacher that was raised up by Methodism. This honor is assigned to Richard Owings, who was converted under the labors of Robert Strawbridge, in Maryland. But, though Owings was a local preacher before Watters, his name does not ap- pear on the minutes until 1775, after which he again re- tired into the local ranks, but two or three years before his death he re-entered the itinerancy, in which he closed his life. Though Watters stands first on the list of native Americans that entered the itinerant field, yet he and Gatch were very nearly assimilated in their history. “ They were born the same year. Watters experienced religion first, but they began to exercise in public in the same summer of 1772. While Watters was laboring in Virginia, Gatch was laboring in Pennsylvania and other parts where the openings of Providence directed. Mr. Watters’ name being on the minutes for 1773, brought him into the number admitted, and made an assistant May 25, 1774. Gatch was placed in the same relation at the same Conference, which shows that the Confer- ence considered the act of the quarterly meeting at which Mr. Gatch was employed, which Mr. Rankin and Mr. Asbury attended, as regular. Mr. Watters and Mr. Gatch sat, each for the first time, in the same Confer- ence in the same relation. This detail is rendered pro- 84 MEMORIALS OF METHODISM IN NEW JERSEY. per, as these venerable ministers were the first recruits for the itinerancy in America.’’* ‘WILLIAM WaTTERS was a native of Maryland and was born in the year 1751. He professed conversion and joined the Methodists in the year 1771. He had six brothers older than himself, all of whom, with two sisters, professed religion within a period of nine months, and all joined the society the same year. The names of the brothers were John, Henry, Godfrey, Nicholas, Ste- phen, and Walter. They were among the first whose hearts and houses were opened to receive the Methodist preachers when they entered Harford County, in Mary- land, and several of them early became official members in the Church. Nicholas became a useful preacher, and was admitted on trial by the Conference, in 1776, and continued to labor on different circuits until 1804, when he died in peace and triumph, in the sixty-fifth year of his age. yule and to mind the same thing.” At this Conference New Jersey was united with Philadelphia, and three preachers were appointed to the laborious field. They were Philip Cox, Joshua Dudley, and Daniel Ruff. Freeborn Garrettson visited New Jersey this year, where he labored a short time with considerable success. He says, “‘I bless and praise my dear Lord for the pros- perous journey he gave me through the Jerseys; several were awakened, and some brought to know Jesus. One day, after preaching, an old man came to me andasaid all in tears, ‘ This day I am an hundred and one years old, and this is my spiritual birth-day.’ The dear man’s soul was so exceedingly happy, that he appeared to be ready to take his flight to heaven. “IT preached at a new place, where the congregation 130 MEMORIALS OF METHODISM IN NEW JERSEY. consisted mostly of young people, from, ‘The Son of man is come to seek and to save that which was lost.’ Luke xix. 10. We had a wonderful display of the power of the Lord. After I had finished, the young people hung around each other, crying for mercy; and I be- lieve many will praise the Lord eternally for that day.” Asbury records in his journal this year a remarkable account of the case of AcHsAH BorpDEN, who appeared to be possessed of a dumb spirit. ‘From her child- hood,”’ he says, “she was attentive to reading her Bible, and ofttimes had serious thoughts of eternity; one day, reading and meditating, an uncommon light and comfort ° flowed into her heart. Her soul cried out, ‘ Sweet Jesus!’ and was convinced Christ was her Saviour; her friends observing for a season that she was very serious feared a melancholy; which to prevent, they gathered their friends and neighbors, with music and dancing, thinking to arouse her (as they said) from her stupidity, or charm off her religious frenzy. Through various temptations she was prevailed upon to go into company, of cqurse, into sin. She lost her comfort, and afterward fell into deep distress. She had heard of the Method- ists, and was anxious to go to them that they might pray for her. Those with whom she was, paid no regard to her importunity, but locked her up in a room, and or- dered all the knives to be taken away. She knew their DARK DAYS. 1381 meaning, but says she was under no temptation to de- stroy or lay violent hands upon herself. Soon after this her speech failed her, so that she only spoke half sen- tences, and would be stopped by inability; but by grasp- ing anything hard in her hand, she could speak with dif- ficulty and deliberation; but soon lost this power, and a dumb spirit took perfect possession of her; she said then it was impressed on her mind, ‘The effectual and fervent prayer of a righteous man availeth much.’ She heard the Methodists were a people that prayed much, and still retained her desire to go amongst them, and by signs made it known to her friends. And after about one year’s silence, her mother was prevailed upon to go with her to New Mills, New Jersey, (about thirteen miles distant,) where there was a society and meeting-house ; they knew no Methodists, nor could get any one to tell them where to find any, notwithstanding they were now in the midst of them. Satan hindered; inquiry was ts, who knew the Methodists, of whom we might have expected better things. They re- made among the B turned home, and after another year’s waiting in silence, by signs her mother was persuaded to come to New Mills again; they fell in with the B ts again, but turning from them, with much difficulty, and some hours’ wan- dering, they found one to direct them. They went where a number were met for prayer; the brethren saw into 132 MEMORIALS OF METHODISM IN NEW JERSEY. her case, believing it was a dumb spirit, and that God would cast him out. Prayer was made part of three days; the third day at evening she cried for mercy, soon spoke and praised God from a sense of comforting, pardoning love. During the two years of her silence, she would not work at all, nor do the smallest thing.” Garrettson, in his journal, gives an account of this case, though he does not give her name; but there can be no doubt of its being the same person, notwithstanding there is a.slight difference in some points between the two statements; yet substantially they agree. Mr. Garrett- son says she was a young woman, brought up a Quaker, and that Mr. Ruff, one of the preavhers, was present when she presented herself to the society. He says, ‘“‘Sometime after, I came into this neighborhood and sent word to her mother I would preach such a day at her house. When the day arrived I took the young woman home, accompanied by many friends, and we were re- ceived like angels; some thought the Methodists could work miracles. Many of the friends and neighbors came, and could not but observe how angelic this young woman appeared to be; who was now able to speak and work as well as usual. I bless the Lord who gave me great freedom in preaching on this remarkable occasion. The people seemed to believe every word which was de- livered, and a precious, sweet season it was. The old DARK DAYS. 1383 lady was ready to take us in her arms, being so happy, and so well satisfied with respect to her daughter.” At the end of this year there were one hundred and forty members in New Jersey, which was a decrease in the two years last past of twenty. Yet from the slight information we obtain concerning its progress, we infer that the cause assumed a more encouraging and favora- ble appearance during the year. On the 7th of October, Bishop Asbury, in his journal, says, “I received a letter from brother Ruff; he says the work deepens in the Jer- seys.” Again on the 24th of April, 1780, he says, “Received three epistles from the Jerseys, soliciting three or four preachers, with good tidings of the work of God reviving in those parts. The petitioners I shall hear with respect.”’ Those few words tell of prosperity, and they are about all we are able to learn in regard to the general condi- tion of the work this year, with the exception of what is indicated by the report of members given at the Confer- ence. It is evident that though there was strong oppo- sition against them, and their discouragements were great, the zeal of these earnest Christian ministers and Methodist heroes did not flag, but in the face of obsta- cles sufficient to cause the stoutest heart to shrink, un- less it were nerved by an apostle’s faith, they bravely 1384 MEMORIALS OF METHODISM IN NEW JERSEY. prosecuted their labors, praying for and expecting suc- cess. Puitip Cox was a native of Froome, Somersetshire, England. He must have been converted about the year 1774, as Philip Gatch speaks of preaching at a certain place when he traveled Kent circuit, that year, and says, “ At this place Philip Cox, who afterward became a useful preacher, was caught in the gospel net.” He must have entered the itinerant connection in the year 1778, as at the Conference of 1779 he was among the number that were continued on trial. In 1780 he was sent to Fairfax, Va., and in 1781 to Little York. His subsequent appointments, so far as known, were as fol- lows :—In 1782 and 1783 Frederic and Annamessex Md.; 1784, Long Island; 1785, Northampton, Md.; 1786-7-8, Brunswick, Sussex, and Mecklenberg, in Va. On this last circuit he had for his colleague the Rev. Wn. M’Kendree, who was in his first year in the ministry. In 1789 he received the appointment of Book Steward and was reappointed to the office in 1790. We are not able to ascertain his appointments for the last three years of his life. While Mr. Cox traveled as book steward, , Enoch George, who subsequently became bishop, com- menced traveling with him. Cox treated his young companion with paternal kindness, for which the latter cherished, it is said, a sense of lifelong obligation. DARK DAYS. 1385 Shortly after he commenced preaching, while traveling with Mr. Cox, they met Bishop Asbury. Cox said to the bishop, “I have brought you a boy, and if you have anything for him to do you may set him to work.” As- bury looked at him for some time, and at length called him to him, and laying his head upon his knee, and stroking his face with his hand, said, “Why he is a beardless boy and can do nothing.” George then thought his traveling was at an end, but the next day the bishop accepted his services and appointed him to a circuit.* Mr. Cox was aman of very small stature. At one time he felt badly and concluded to retire from the field. But on being weighed he found his weight amounted to an hundred pounds. He then remarked, “It shall never be said I quit traveling while I weigh an hundred weight.’’t He was eminently successful as a minister of Jesus Christ. When he traveled Sussex circuit in Virginia, in 1787, the people were converted ih multitudes. Having hurt a limb he had resolved to take a day’s rest, but be- ing sent for to attend the funeral of a little child, he went and spoke to a congregation of a hundred persons from the words, “‘ Except ye be converted and become as little children, ye cannot enter into the kingdom of heaven.”’ Although he was compelled to preach sitting * Heroes of Methodism. t Lee’s Hist. of Methodists. 136 MEMORIALS OF METHODISM IN NEW JERSEY. upon a table, and fifty of his auditors were old professors, thirty of the other fifty professed to find peace before the close of the meeting. The next day he sat in a chair on a table in the woods and preached, when “above sixty souls were set at liberty.’ At another time, at a Quarterly meeting held in Sussex circuit, he says; “Be- fore the preachers got there the work broke out, so that when we came to the chapel, above sixty were down on the floor, groaning in loud cries to God for mercy. Bro- ther O’Kelly tried to preach, but could not be heard for the cries of the distressed. It is thought our audi- ence consisted of no less than five thousand the first day, and the second day of twice that number. We preached to them in the open air, and in the Chapel, and in the barn by brother Jones’ house, at the same time. Such a sight my eyes never saw before, and never read of, either in Mr. Wesley’s Journals, or any other writings, concerning the Lord’s pouring out the Spirit, except the account in Scripture of the day of Pentecost. Never, I believe, was the like seen since the apostolic age: hundreds were at once down on the ground in bitter cries to God for mercy. Here were many of the first quality in the country wallowing in the dust with their silks and broadcloths, powdered heads, rings, and ruffles, and some of them so convulsed that they could neither speak nor stir; many stood by, persecuting, till the power of the DARK DAYS. 137 Lord laid hold of them, and then they fell themselves, and cried as loud as those they had just before perse- cuted. We are not able to give a just account how many were converted, and as we had rather be under than over the just number, we believe that near two hun- dred whites and more than half as many blacks professed to find Him of whom Moses and the prophets did write.” It was believed that nearly two hundred whites and more than half as many blacks professed to receive for- giveness of sins at this meeting.* In his Journal, Jan- uary 8th, 1788, Bishop Asbury says, “Brother Cox thinks that not less than fourteen hundred, white and black, have been converted in Sussex circuit the past year.” Rev. Philip Bruce, in a letter published in the Arminian Magazine (American), dated nearly three months later, says: ‘“‘ Brother Cox informs me, that be- tween twelve and fifteen hundred whites have been con- verted in his circuit, besides a great number of blacks.” The last services of Mr. Cox were great, it is said, in circulating books of religious instruction. The methodist preachers of that day were not content merely to preach the truth, but encouraged the people to read religious books, regarding the latter as a most im- portant auxiliary to the former. Instead of being op- posed to the spread of knowledge among the people, the * Arminian Magazine, vol. ii. pp. 92-3, 138 MEMORIALS OF METHODISM IN NEW JERSEY. preachers of the Methodist Episcopal Church have done more, probably, than any other single body of men, to promote the cause of literature and learning, by their example and their direct personal labors. By placing good books in the hands of the people, they were instru- mental in settling and fortifying the faith of those who were converted by their preaching, and of saving many more, perhaps, who would not have been reached by their public ministry. Mr. Cox was delirious in his last illness, but on Sun- day, a week preceding his death, he said, “that it was such a day of peace and comfort to his soul as he had seldom seen.’’ He died in peace on the Sunday follow- ing, the 8th of September,- 1793. He was a man of great spirit, quick apprehension, and sound judgment. He who was instrumental in turning so “many to righteousness’ must have a brilliant coronet of stars in the day of the Lord Jesus. JosHuA DupLEy must have traveled in 1778, as at the Conference of 1779, at which he was appointed to the Philadelphia and New Jersey circuit, he was contin- ued on trial, though his name does not previously appear in the minutes. In 1780 he was sent to Baltimore; in 1781 to Amelia; in 1782 to West Jersey; in 1783 his name is not in the minutes. At this period, the ques- tion, “Who have located this year?” was not asked in DARK DAYS. 139 the minutes, and consequently when preachers, on ac- count of ill health or for any other reason, desisted from traveling, there is no mention made of the fact. Mr. Dudley could not have remained very long upon the circuit this year, as in September he was employed in Delaware. On the ninth of that month, Asbury writes, “I was unwell and was relieved by Joshua Dud- ley ~vho took the circuit.’ Nine days afterward he writes, “Brother Dudley being detained by his father being sick, brother Cooper is come in his place.” He received still another appointment before the close of the Conference year, as on the fourth of March 1780, Asbury records in his Journal that he had appointed Joshua Dudley for Dorset. He evidently occupied an honorable position as a preacher, but our information concerning him is excedingly meagre. When he tray- eled in New Jersey, Benjamin Abbott heard him preach, and he has left the very brief tribute to his effectiveness as a preacher, which is as follows: “The next appoint- was made at J. D’s., for brother Dudley; he came and preached with power.’’* Thus have we passed the first decade in the history of New Jersey Methodism. We have witnessed its rise, its reverses, and at the same time some of its noblest tri- * Life of Abbott. p. 81. 140 MEMORIALS OF METHODISM IN NEW JERSEY. umphs in rescuing souls from the dark depths of guilt, who otherwise, perhaps, would never have been reached by redemptive agencies. With this decade passed its severest and darkest days, and though the progress of the movement appears inconsiderable, yet during this time the foundations were slowly but securely laid on which has since been reared that beautiful and majestic temple which is now the spiritual refuge of forty thou- sand souls. The sufferings and labors of the preachers during this decade were great. They literally had no certain dwell- ing place but went to and fro, everywhere encountering hardship and obloquy, in order that they might save re- deemed but perishing men. The societies were few, and feeble both in numbers and means, and were nearly all without churches. his last fact alone was a formidable obstacle to the advancement of the cause. One of the arguments employed by the opponents of the movement was that as the Methodists were without houses of wor- ship and were not able to build, they would soon dwindle away, and by this means much of the fruit of Methodist toil and sacrifice was appropriated by other sects. Still, many in the face of poverty and reproach adhered to the Church which had travailed in birth for them. One whose devotion was unswerving, in reply to the predic- tion that the Methodists would soon become extinct, said, DARK DAYS. 141 “Well, if they do come to nothing, as long as I live there will be one left.”” Both the preachers and people were looked upon as fanatics, as deceivers of the people, and tories; yet in the midst of all God was with them, and through him they originated influences which are still potent with Omnipotent energy, and which will con- tinue to bless and elevate humanity until the final vic- tories of the militant Church shall be celebrated in the endless hallelujahs of the heavens. 142 MEMORIALS OF METHODISM IN NEW JERSEY. CHAPTER VI. METHODISM IN NEW MILLS. In the year 1826, the name of this village was changed from that of New Mills to Pemberton, but as during the ‘period embraced in this volume it was New Mills, we shall use that name only. There has long been a tradition that the first Method- ist society in New Jersey was formed in that village, but fidelity to the facts of history requires us to say that this tradition is without foundation. It is justly claimed by the tradition that the society was formed there in the year 1772, Methodism having been introduced during that year by Mr. Asbury. His first recorded visit there was in the early part of that year. In his Journal he says it was on the thirtieth and thirty-first days of Feb- ruary, overlooking the fact, doubtless, that February has never thirty days. This of course was merely a slip of the pen. ‘ We have already shown that both the Burlington and ¥ METHODISM IN NEW MILLS. 143 Trenton societies were formed previously to the year 1772, the former having been formed on the 14th of De- cember, 1770, and the latter in 1771. New Mills must therefore rank, at most, as the third society in point of time in New Jersey. Ex-Gov. Fort of New Jersey, in a private note says, “The tradition was that the M. E. Church there was the first in the State and the third in the United States, in point of time. John Street, N. Y., being first; a Church in Maryland (Strawbridge’s), second; and New Mills, third.” This agrees with an article published by Gov. Fort in the Christian Advocate and Journal of February 14, 1834, in which he claims that the Church at New Mills was “the first Methodist meeting-house erected in the State.” Iam exceedingly sorry to dispel this pleas- ing illusion, which has been fondly cherished in many a devout heart, and transmitted from parent to child for perhaps three-fourths of a century, and I would not do it, did not candor require that I should present the facts of history as they are. Asbury speaks of seeing the foundation of a Church laid in New Jersey in April, 1778. This could not have been the Church at New Mills, because its dimensions were not the same as those of the New Mills Church, and it is not claimed that that Church was built before the year 1774. Asbury gives explicitly the dimensions of 144 MEMORIALS OF METHODISM IN NEW JERSEY. both these Churches. The former was 35 by 80 feet, and the latter (New Mills) was 36 by 28 feet. On Sat- urday and Sunday the fourth and fifth of May, 1776, Asbury was at New Mills, and says he “found brother W. very busy about his Chapel.” The Church was then built, as he preached in it at that time, but from this re- mark it would appear that it was not yet finished. The deed of purchase, says Gov. Fort, is dated the 31st of December, 1774, the very last day of that year. The evidence arising from a comparison of these dates, and the dimensions of the Churches, appears conclusive in fa- vor of the priority of the former. Evidence adduced in a foot note on page 53 appears to fix the location of that Church at Trenton, There is considerable ground for the opinion that there was a Church built in New Jersey at a period still earlier than this. Methodism was introduced at an early period into the township of Greenwich, Gloucester county, and on the 14th of May, 1772, Asbury, being in that locality, says, “Went to the new Church. Surely the power of God is amongst this people. Af- ter preaching with great assistance I lodged at Isaac Jenkins’s, and in the morning he conducted me to Gloucester; and thence we went ‘by water to Philadel- phia.’** * See Asbury’s Journal, vol. i. p. 30. METHODISM IN NEW MILLS. 145 That this was a Methodist Church is probable from the fact that he speaks of it in connection with the power of God being amongst the people, and with preaching there with great assistance. None will question, I sup- pose, that the people who were thus distinguished for their spirituality were Methodists, and if not, I know not how it can be questioned that this “new Church” was built by that people. Had it been any other than a Methodist Church it does not seem probable that As- bury would have mentioned it in the connection he does in his Journal, or if he did, it would seem probable that he would have said something to indicate that it was not a Methodist Church. The evidence thus presented sup- ports, we think, the following positions, viz: 1. That the first Methodist meeting-house, or Church, in New Jersey was built in the township of Greenwich, Gloucester county. 2. That the second Church in the state was built in Trenton in the year 1773. 8. That the third Methodist Church in New Jersey was built in New Mills in 1775. Gov. Fort says it was built in 1774, but as he also says the deed of purchase bears date of Dec. 31, 1774, and as Asbury speaks of finding it in an unfinished condition in 1776, we are in- clined to the opinion that 1775 was most probably the year in which it was built. Still, allowing it to have 146 MEMORIALS OF METHODISM IN NEW JERSEY. been built in 1774, it must yet rank as the third Church erected by Methodists in the*province. Although New Mills cannot claim the priority which tradition has assigned it, it can claim the more import- ant and enviable honor of having been for years a strong-hold of Methodism in New Jersey. Some of the mightiest battles which distinguished the early history of American Methodism were fought there, and some of its sublimest victories were won. Most of the preachers of note, during the first years of its history, preached in this Church; among whom were Asbury, Captain Webb Thomas Rankin, Strawbridge, Gill, Garrettson, Abbott and others. The original trustees of the Church were John Budd, Eli Budd, Andrew Heisler, Samuel Budd, Peter Shiras, Jonathan Budd, Daniel Heisler, Joseph Toy, and Lam- bert Willmore. ‘They were only to permit the Rev. John Wesley, or the ministers delegated by him, to preach init. After his death the like privilege was ex- tended to the Rev. Charles Wesley, and after the death of the latter, to the ‘yearly Conference of London and North America.’’’* When Asbury preached his first sermon there, one of the above mentioned trustees heard it, and “ remarked that he was a great preacher, but was afraid he might * Ex Gov. Fort’s article in Ch. Advocate and Jn’l., Feb. 14, 1834. METHODISM IN NEW MILLS. 147 be one of the false prophets. Such was the prejudice against Methodism at that time. Nevertheless numbers flocked to hear him; some from curiosity, some with evil, others with good intent, and many, through his instru- mentality and of those who followed him, became sub- jects of converting grace; among the rest, the trustee and his associates.’’* Daniel Heisler, one of the first trustees, came from Holland and settled on a farm near New Mills. Hewas the great grandfather of Hon. George F. Fort, and of Rev. J. P. Fort of the Newark, and of Revs. John Fort and John 8. Heisler of the New Jersey Conference. The first represented Methodism for three years in the Executive chair of the State, while the last named are worthy and useful ministers in the Church. Captain Webb was so imprudent when in this country in speaking against the opposition of the colonies to Great Britain, that he was compelled, it is said, to con- ceal himself for some months in the premises of a re- puted tory near New Mills, before he could make his es- cape to England.t The fame of Abbott reached New Mills at an early period in his ministry, and they sent for him ‘to visit them. He accordingly went, though he was but a local * Ex Gov. Fort’s article in Ch. Advocate and Jn’l., Feb. 14, 1834. + Raybold’s Reminiscences of Methodism in West Jersey. p. 197. 148 MEMORIALS OF METHODISM IN NEW JERSEY. preacher, laboring without pecurfiary reward, and the distance from his home in Salem county was about sixty miles. The first time he preached there, ‘‘ God worked powerfully,” he says. There was considerable weeping and one fell to the floor. This alarmed the people, as they had never seen such demonstrations before. ‘Next day,” he says, ‘“‘I preached, and the Lord poured out his spirit among us, so that there was weeping in abun- dance, and one fell to the floor: many prayers being made for him, he found peace before he arose. He is a living witness to this day. [Probably a number of years afterward.] I saw him not long since, and we had a precious time together.” He attended at another time a Quarterly meeting in New Mills. He says: “‘After our meeting had been opened and several exhortations given, brother C. Cotts went to prayer, and several fell to the floor, and many were affected, and we had a powerful time. After meet- ing, brother J. 8. and several others went with me to I. B.’s, where we tarried all night. Here we found a wo- man in distress of soul; after prayer, we retired to bed. In the morning brother S. went to prayer, and after him, myself. The distressed woman lay as in the agonies of death near one hour; when she arose, she went into her room to prayer, and soon after returned and pro- fessed faith in Christ. She and her husband went with METHODISM IN NEW MILLS. 149 us to brother H.’s, where about forty persons had assem- bled to wait for us in order to have prayer before we parted. As soon as I entered the house, a woman en- treated me to pray for her, and added, ‘I am going to hell, I have no God.’ I exhorted her and all present, setting before them the curses of God’s law against sin ; and likewise I applied the promises of the gospel to the penitent; then a young woman came to me and said, ‘Father Abbott, pray to God to give me a clean heart.’ I replied, ‘God shall give you one this moment.’ How I came to use the word shall, I know not, but she dropped at that instant into my arms as one dead. I then claimed the promises and cried to God, exhorting them all to look to God for clean hearts, and he would do great things for them, at which about twenty more fell to the floor. When the young woman came to, she declared that God had sanctified her soul. I saw her many years after, and her life and conversation adorned the Gospel. Prayer was kept up without intermission for the space of three hours; eight souls professed sanc- tification, and three Indian women justification in Christ Jesus.” The Church at New Mills, during the first years of its existence enjoyed remarkable prosperity. William Watters returned to New Jersey in the spring of 1782 to visit his friends there, and he says: 150 MEMORIALS OF METHODISM IN NEW JERSEY. “ At the New Mills, I thought it very extraordinary ; seven years before I left a large society, and now found all alive, and but one of them had in that time left the society, while they had become double or treble the num- ber!”* This testimony speaks much for the stability and devotion of its early members. * Jacop HEIsLER was one of the first members of the Church in New Mills. When he united with the society there were but four in class beside himself. He was but sixteen years of age when he experienced religion. He assisted in building the first Church in New Mills, and lived to see it decay, and another larger and better oc- cupying its place, and its membership greatly in- creased. Having fought the good fight for sixty years, he made a glorious and happy exit to heaven on the 17th of August, 1834, in the 76th year of his age. “He was a sample of primitive Methodism,” says Gov. Fort in an obituary sketch, ‘in the discharge of his duties, and in his conduct as a Christian and a man. He was alike punctual in attendance on public worship, family prayer, and reading God’s holy word. He dis- charged with fidelity and success the active duties of a trustee, class leader, and exhorter for a number of years. Amid all his difficulties, trials, and severe afflictions, which to use his own language, ‘equaled if not exceeded * Life of Watters. METHODISM IN NEW MILLS. 151 those of Job,’ he never lost his confidence in God, nor did religion cease to be his ‘chief concern.’ He passed through them all with almost unexampled patience and resignation. As the period of dissolution approached, his piety shone brighter, his love grew warmer, his zeal increased, and his whole soul seemed more impressed with the image of the living God. About a week before his death, he told me that his bodily afflictions were so great he could not realize that fullness of joy and spirit- ual comfort which he earnestly desired; but still all was calm and peace within.” In a private letter Gov. Fort remarks concerning him as follows:—‘ Jacob Heisler was a man of remarkable piety. I have often heard him, when quite a child, speak in class and love-feast. He obeyed the apostolic injunction, to ‘pray without ceasing,’ nearer than any man I ever knew. He prayed seven times a day habit- ually in family and private, had strong emotions, and enjoyed the blessing of perfect love. He was always ready for death, walked with God as Enoch, and often made me think he would, like Enoch, not taste death.” 152 MEMORIALS OF METHODISM IN NEW JERSEY. CHAPTER VII. JAMES STERLING. Foremost among the most honored and distinguished laymen of his time was James Sterling, a man who was identified with New Jersey Methodism for nearly half a century. He was born in Ireland in the year 1742, but came to this country when very young. His mother was a mem- ber of the Presbyterian Church, and her godly example and admonitions produced religious impressions on his mind at an early age. As he grew up, however, he fell into gay and trifling company, and imbibed the spirit and adopted the practices of the vain world, thus illus- trating the Scripture declaration that “evil communica- tions corrupt good manners.” He was trained to the business of a merchant by his uncle, James Hunter of Philadelphia, to whom he was much indebted for his success in life. Having reached the age in which it seemed expedient that he should en- JAMES STERLING. 153 ter business for himself, he removed to Burlington, New Jersey, and established himself as a merchant under the counsel and patronage of his uncle, depending, however, upon his own energy and industry for success. Ie withdrew from such society as was of questionable charac- ter, and formed such acquaintances as were likely to be of service to him. He married a Miss Shaw who was an Episcopalian, himself being a member of the Presbyterian church, but agreeing to avoid all contention about differences of opinion in religion, they established the worship of God in their family, and maintained the form of godliness though for some time they remained without its power. About the year 1771 he heard Mr. Asbury preach, and was brought under deep conviction of sin. He now be- came a constant hearer of the Methodist preachers, and soon joined the society, and for a considerable time he was connected with both the Methodist and the Presby- terian Churches. When the Revolutionary struggle com- menced, he held the office of justice of the peace under the royal authority, ‘but when the government of England declared that the Colonies were no longer under his Majesty’s protection, he very justly concluded that where there was no protection there could be no obligations to allegiance. He then took a decided and active part in the American cause as a firm and zealous whig. He 154 MEMORIALS OF METHODISM IN NEW JERSEY. was the Captain of a company, and went with his com- pany to Staten Island and other places in the public service. He embarked his reputation, his fortune, and his all in the support of the Independence of the United States.””* During the war his religious fervor abated, and his connection with the Methodist society ceased. But, not- withstanding he made no profession of vital religion, he preserved his attachment to the cause and followers of Christ. Having enjoyed prosperity in his business, he aban- doned ‘“‘mercantile pursuits and bought a valuable farm in Salem county, and furnished it with stock and every- thing necessary to become a complete and great farmer. He moved on his farm with flattering anticipations,’’ but not being contented in his new sphere of life he did not continue very long in it; but “about the close of the war he returned to Burlington and again went into the mer- cantile business where he continued to reside till the close of his valuable life.” During his residence in Salem county he renewed his attention’ to spiritual concerns and was made the par- taker of a “peace that passeth all understanding.” *“Qbituary Notice of James Sterling, Esq., of Burlington, New Jersey, which was published in the American Daily Advertiser, (Philadelphia,) January 19, 1818.” JAMES STERLING. 155 Benjamin Abbott, in his Life, p. 45, says, ‘On a Satur- day night I dreamed that a man came to meeting, and stayed in class, and spoke as I never had heard any one before. Next day James Sterling came to meeting, stayed in class, and spoke much as I had seen in my dream. After meeting I said to my wife, that was the very man I had seen in my dream, and the Lord would add him to his Church. Soon after he was thoroughly awakened and converted to God.’ Years after this event Mr. Abbott, speaking of Mr. Sterling, says, ‘‘ He yet stands fast among us a useful and distinguished member, known by many of our preachers and mem- bers.” Having obtained the knowledge of salvation by the remission of sins he had to endure a severe conflict in order to subdue his pride of spirit. He was a man of position and of fortune; but the Methodist society there at that time was composed chiefly of persons in the humble walks of life, and was generally regarded with disrespect by the polite and refined world. ‘ However, he humbled himself, or rather, was humbled by grace, and became and continued to be a member of the perse- cuted and reproached society, and the Lord blessed his soul very remarkably, and in such a gracious manner as he had never before experienced, with pardon, and peace, and joy in the Holy Spirit. He professed and no doubt possessed justifying grace by faith in his Lord and 156 MEMORIALS OF METHODISM IN NEW JERSEY. Saviour, the Spirit of grace bearing witness with his spirit, that he was born of God. He became very bold, zealous, and active in the cause of religion; and he fre- quently spoke in public by way of exhortation, warning his fellow creatures to flee by repentance from the wrath to come, and to fly by faith to the Lord Jesus Christ for salvation. m He yet continued to be a member for some time both of the Presbyterian and the Methodist connections. But about that time some objections were raised by a part of the Presbyterian Church Session to his continu- ing to be a member of both communities; that if he con- tinued in the Methodist society, and to speak in public, by virtue of authority or permission from the Methodists, they objected to his communing with them; and also they objected to some tenets which he held in opinion with the Methodists as true and Scriptural, which some of the Session considered as contrary to their Confession of Faith. The Session, however, was divided on these questions. Some were for his continuing among them as he had done; others were for his not communing with them unless he left the Methodists. He had been re- commended to them in terms of high approbation in his certificate from a sister Church, and they had no charge of immorality against him, and were probably unwilling to part with him. Yet the foundation was laid in that JAMES STERLING. 157 dispute for him to leave the one or the other society for the sake of peace; he therefore voluntarily made his election, or choice, to withdraw from the Presbyterians, as he had resolved to continue among the Methodists. Henceforward to the day of his death he was closely and firmly united with the Methodist Episcopal Church, in fellowship and communion.’’* Probably no layman in the State ever did more to ad- vance the cause of religion and Methodism than Mr. Sterling. Not content with laboring for the cause in the community where he lived, he was accustomed to go abroad to aid in the work of God. He was a “true yoke fellow’ of Abbott, and more than once they to- gether shook the gates of hell. One day Abbott had an appointment at the house of a Baptist. When he ar- rived the man of the house declined permitting him to preach on account of the offence which had been given him by a piece on baptism which one of the Methodist preachers had published. ‘I remained perfectly com- posed and easy,” says Abbott, ‘“‘ whether I preached or not. Brother Sterling, who had met me here, reasoned the case with him until he gave his consent.” Abbott then preached and “the people wept all through the house and the man of the house trembled like Belshaz- Zar. * Obituary Notice of James Sterling, Esq, of Burlington, N. J. 10 158 MEMORIALS OF METHODISM IN NEW JERSEY. Abbott made a preaching tour in Pennsylvania, and his ministry produced its accustomed effect. At one of his appointments, “I met,’ he says, ‘‘ with my worthy friend and brother in Christ, James Sterling, of New Jersey, whom I was glad to see, having written to him some days before and informed him how God was carry- ing on his work. In two days after-he had received the account he met me here. We had a crowded house and the Lord laid to his helping hand; divers fell to the floor and some cried aloud for mercy.”” After the people be- gan to recover from the physical suppression produced upon them, doubtless, by intense religious emotions, Ab- ‘bott appointed a prayer-meeting at the house of a friend in the neighborhood. He says, ‘“‘I gave out a hymn and brother §. [Sterling] went to prayer, and after him myself. 1 had spoken but a few words before brother 8. fell to the floor.” All in the house were prostrated shortly except Abbott and three other men. One of these was a Presbyterian, who opposed the work, attrib- uting these marvelous phenomena to Satanic agency. Abbott arose and began to exhort, ‘and the two men,” he says, “fell, one as if he had been shot, and then there was every soul down in the house except myself and my old opponent. He began immediately to dispute the point, telling me it was all delusion, and the work of Satan. I told him to stand still and see the salvation JAMES SLERLING. 159 of the Lord. As they came to they all praised God, and not one soul but what professed either to have re- ceived justification or sanctification, eight of whom pro- fessed the latter.” It thus appears that Mr. Sterling either enjoyed the blessing of sanctification previously to this time or he received it on this occasion. Our au- thorities do not determine which was the case. At one time he was subjected to the operations of the Spirit to such a degree that his physical powers entirely gave way, and the friends being alarmed called a physi- cian who treated him for a physical disorder, applying blisters, &e. When he recovered sufficiently he made known to them the cause of his being thus affected, as- suring them that it was the result of a powerful Divine influence and not an “ infirmity of the flesh.” He once went to Pott’s Furnace where Abbott had an appointment and met him there. The place was re- markable for its wickedness, being in this respect, as Abbott affirmed, “next door to hell.”” The furnace men and colliers swore they would shoot Abbott, but un- daunted by their threats he ‘“‘ went into the house and preached with great liberty.” Some of the colliers were so deeply affected under the word that their blackened faces were streaked with the tears which streamed from their eyes. Mr. Sterling exhorted, and was very happy in declaring the truth. After meeting they went to a 160 MEMORIALS OF METHODISM IN NEW JERSEY. Mrs. Grace’s at the forge. ‘The old lady took me by the hand,” says Abbott, “and said, ‘I never was so glad to see a man in the world, for I was afraid that some of ‘the furnace men had killed you, for they swore bitterly that they would shoot you.’’ At another time Mr. Sterling went into Maryland where Abbott was making one of his tours. They met at a Quarterly meeting which was held ina barn. Abbott preached on Sabbath morning and many cried aloud under the word and some fell to the floor. After the service he went to the house of a friend taking Mr. Sterling with him. On their ar- rival they were congratulated by the gentleman in a complimentary style, to which Mr. Sterling replied “as became the Christian and gentleman.” At family wor- ship the kitchen door was opened so that the colored people, who assembled there in numbers, might partici- pate in the devotions without entering the parlor. Ab- bott announced a hymn and Mr. Sterling led them in prayer. When he ceased Abbott prayed. The power of the Lord was displayed in a wonderful manner among the colored people; ‘‘some,”’ says Abbott, ‘cried aloud, and others fell to the floor, some praising God and some crying for mercy; after we had concluded, brother 8. went among them, where he continued upward of one hour, exhorting them to fly to Jesus, the ark of safety.”’ Mr. Sterling was, as the above acts show, an earnest JAMES STERLING. 161 and indefatigable Christian laborer. He felt a deep in- terest for the religious welfare of all classes, and though aman of wealth and position, he did not think it below his dignity to labor in a kitchen with the enslaved child- ren of Ham, and point them to Him who is no respecter of persons, but who accepts all of every nation that fear Him and work righteousness. He was particularly devoted to the spiritual interests of his own household. He kept a watchful eye over those in his employ as well as over those to whom he sustained a more intimate and endearing relation. A rule of his house was that all who were able should at- tend Church on the Sabbath. When the hour of service arrived he was not only there himself, but it was his cus- tom to rise and look over the congregation to see if all the members of his family, which included his clerks and servants as well as his own children, were present ; and if not, when he returned home the absent ones were called to an account, and if they could render a satis- factory excuse it was well, but if not they received from their parent or employer, as the case might be, such a reproof and exhortation as they were not likely soon to forget. Mr. Sterling was a man of large benevolence, making his money as well as his time and energies subservient to the cause of religion. He contributed much during 162 MEMORIALS OF METHODISM IN NEW JERSEY. his life towards building Methodist houses of worship, and his Christian hospitality was unbounded. Twenty- four Methodist preachers, who were on their way to General Conference, stopped at a hotel in Burlington to spend the night. He heard of them being there, and immediately he proceeded to the place, introduced him- self and told them he desired them to repair to his house and spend the night. They inquired if it would be conve- nient for him to entertain so many at once. He replied, Perfectly, and as many more if it were necessary. Of course the clerical company exchanged their quarters at the hotel for the more genial accommodations of his at- tractive Methodist home. On Quarterly meeting occa- sions it was no uncommon thing for a hundred persons to dine at his house, and he frequently lodged as many as half that number at those times. In the obituary sketch of him, which is attributed to Rev. Ezekiel Cooper, it is said, ‘It is supposed and believed that he has entertained in his house and contributed to- wards the support of more preachers of the gospel than any other man in the State, if not in the United States; and that he has done as much, if not more, in temporal supplies towards the support of religion, than any other man in the circle of our knowledge. In this work of benevolence he had been zealously, diligently, and regu- larly employed for about half a century. His heart, his JAMES STERLING. 163 purse, and his house were open to entertain, not only his acquaintances, but to show hospitality to strangers ; especially to those who came in the name of the Lord; and particularly to the ministers of Jesus Christ, of any denomination, who were always made welcome under his roof, where, with his family, they found a hospitable home and a comfortable resting place. The writer speaks in part from his own observation and knowledge, for more than thirty years. “Asa merchant and a man of business he was equaled by few. He conducted his affairs upon a large and ex- tensive scale with great diligence, perseverance, punctu- ality, and integrity for more than fifty years. Probably no other man in the State, and but few in the United States, ever transacted so much business in the mercan- tile line as he did; nor with more honor and honesty, and general satisfaction to those with whom he had deal- ings. He was particularly distinguished as an extraor- dinary and supereminent man of business for more than half a century. “To take him all and in all perhaps his like we shall seldom see again. Not that we presume to intimate that he had no faults, or was without the infirmities of human nature which are the common lot of man; but he was un- questionably an extraordinary man, in the several circles of his long, active, useful, and devoted life.” 164 MEMORIALS OF METHODISM IN NEW JERSEY. He died firm in the faith of Christ, and in hope of a blissful and glorious immortality, on Tuesday, the sixth of January, 1818, in the 76th year of his age, after a long and painful illness “which he bore with great pa- tience and Christian resignation.” In his will he re- quested that on his grave stone should be inscribed the following lines :— “ Christ is to me as life on earth, And death to me is gain, Because I trust through him alone Salvation to obtain.” Mr. Sterling was the father of Mrs. Porter, the es- timable wife of Rev. John 8. Porter, D.D.; and the ex- cellent Robert B. Yard of the Newark Conference is his great-grandson, and the only one of his descendants whose life has been devoted to the ministry of the Church of which he was so long an ornament. HE RESTS FROM HIS LABORS AND HIS WORKS DO FOL- LOW HIM. DAWNING OF BRIGHTER DAYS. 165 CHAPTER VIII. DAWNING OF BRIGHTER DAYS. Tue Conference of 1780 met in Baltimore the 24th of April. It was a most important and trying session. The Virginia preachers seemed determined to administer the ordinances themselves to their people, arguing that those who were instrumental in converting men by their ministry had a right to give them the Sacraments, not- withstanding they were without Episcopal Ordination. They had even gone so far as to appoint a Committee, who first ordained themselves and then proceeded to or- dain their brethren. The Northern preachers could not approve of this extraordinary measure, and at this Con- ference it was feared that the controversy would result in a division of the Church. Before the close of the session, however, the Conference appointed a Committee consisting of Asbury, Watters, and Garrettson, to attend the Conference of the Southern preachers in Virginia, with a view to effect, if possible, a reconciliation. “But di 166 MEMORIALS OF METHODISM IN NEW JERSEY. as nothing less than their suspending the administering the ordinances,’’ says Watters, “could be the terms of our treaty with them, I awfully feared our visit would be of little consequence; yet I willingly went down in the name of God, hoping against hope.” “We found,” continues Watters, ‘“‘our brethren as loving and as full of zeal as ever, and as fully determined on persevering in their newly adopted mode; for to all their former arguments, they now added (what with many was infinitely stronger than all the arguments in the world), that the Lord approbated, and greatly blessed his own ordinances, by them administered the past year. We had a great deal of loving conversation with many tears; but I saw no bitterness, no shyness, no judging each other. We wept, and prayed, and sobbed, but neither would agree to the other’s terms. In the mean time I was requested to preach at twelve o'clock. As I had many preachers and professors to hear me, I spoke from the words of Moses to his father-in-law, ‘We are journeying unto the place of which the Lord said, I will give it you; come thou with us and we will do thee good: for the Lord hath spoken good concerning Israel.’ “After waiting two days, and all hopes failing of any accommodation taking place, we had fixed on starting back early in the morning; but late in the evening it was proposed by one of their own party in Conference, (none DAWNING OF BRIGHTER DAYS. 167 of the others being present,) that there should be a sus- pension of the ordinances for the present year, and that our circumstances should be laid before Mr. Wesley, and his advice solicited in the business; also that Mr. Asbury should be requested to ride through the different circuits and superintend the work at large. The proposal in a few minutes took with all but afew. In the morning, instead of coming off in despair of any remedy, we were invited to take our seats again in conference, where with great rejoicings and praises to God, we on both sides heartily agreed to the above accommodation. I could not but say, It is of the Lord’s doing and it is marvel- ous in our eyes. I knew of nothing upon earth that could have given me more real consolation, and could not but be heartily thankful for the stand I had taken, and the part I had acted during the whole contest. I had by several leading characters, on both sides, been suspected of leaning to the opposite; could all have agreed to the administering the ordinances, I should have had no objections; but until that was the case, I could not view ourselves ripe for so great a change. In a letter received from Mr. , in the course of the year, he observed, amongst other things, nothing shakes Bro. to write and spare not. We now had every reason to like your letters. You will, I hope, continue believe that everything would end well, that the evils 168 MEMORIALS OF METHODISM IN NEW JERSEY. which had actually attended our partial division, would make us more cautious how we should entertain one thought of taking any step that should have the least tendency to so great an evil. It is an observation that I have seen in some of Mr. Wesley’s works, None can so effectually hurt the Methodists as the Methodists. The more I know of Methodism, the more I am con- firmed in the correctness of the observation. The Lord make and keep us of one mind and heart.” Let it not be said that this brief account of the settle- ment of this dispute, given by one of the chief actors in the scene, is irrelevant to our work. This was a mat- ter in which every section of the Church was interested. The prospect of a division was like a cloud of densest gloom, which spread itself over the whole horizon of the Church, and this amicable adjustment of the difficulty was as if the cloud gathered up its black folds and calmly rolled itself away without discharging against the palaces of Zion the terrible artillery which it concealed in its bo- som. The Church in New Jersey could not but blend its exultant notes with the thanksgivings of American Methodism at large, for so happy a deliverance from the direful catastrophe which threatened it. At this Conference the connection of New Jersey with Philadelphia ceased, and William Gill, John James, and Richard Garrettson were appointed to the State. None DAWNING OF BRIGHTER DAYS. 169 of the preachers however were appointed for a longer time than six months, as at the end of that period all were directed to change their field of labor. Who sup- plied the work the latter half of the year we are not able to tell, but according to Rev. Thomas Ware, George Mair volunteered this year to labor as a missionary in the eastern part of the State, in which for some time the Methodist preachers had not been permitted to travel. This was probably in the latter part of the year, as he was appointed by the Conference this year to Philadel- phia. His labors were productive of much good, and at the ensuing Conference two preachers were appointed to East Jersey. The condition of the country was not such this year as to render the prospects of religion much more favor- able than they had been during the war; the American army of the North being quartered at Morristown in deep privation and distress, and the spirit of war being rife throughout the province. The winter was terribly severe, so that “the earth was frozen so deeply that in many places the ground opened in vast chasms, of several yards in length and a foot wide, and three and four feet deep.’ It was also difficult to obtain provisions; ‘“ the rivers, creeks, and other water ways were frozen almost to their bottom, so that oxen, and sleds loaded, passed over the water as on solid ground. The birds and the 170 MEMORIALS OF METHODISM IN NEW JERSEY. wild animals of the West Jersey forests died in vast numbers.” Notwithstanding the unpropitiousness of the circumstances, the work advanced gloriously this year, and a brighter day than it had ever known dawned upon the infant Methodism of the province. At the close of the year five hundred and twelve members were re- ported, which was an increase of three hundred and sixteen, and almost treble the number reported the pre- vious year. The tidings of the revival reached Asbury, who, in his Journal, says, ‘‘I rejoice to hear that the work of God is deepening and widening in the Jerseys.”” Shortly after he was in the province, where he was told “there is daily a great turning to God in new places, and that the work of sanctification goes on in our old socicties.”’ While in New Jersey he met with an old German wo- man with whose simplicity he was much pleased. She said she had “lived in blindness fifty years, and was at length brought to God by the means of Methodism.” She was rejoicing, he says, in the perfect love of God; her children were turning to the Lord, while she preached, in her way, to all she met. While in New Jersey this time he heard Benjamin Ab- bott. He says, ‘‘ His words came with power, the peo- ple fall to the ground under him, and sink into a passive state, helpless, stiff, motionless. He is a man of uncom- DAWNING OF BRIGIITER DAYS. 11 mon zeal, and (although his language has somewhat of incorrectness) of good utterance.’ Such is the opinion the sagacious and thoughtful Asbury has recorded con- cerning this “wonder of his generation,” the most re- markable man, probably, in faith, zeal, and success, that American Methodism has ever produced. WILLIAM GILL stands first among the preachers ap- pointed to New Jersey this year. He was one of the greatest men of the Church in his day, and would have been great at any period in the cause. Lee mentions him in a very laudatory style as a man, a Christian, and a minister. Dr. Rush of Philadelphia warmly admired him, and is said to have remarked that William Gill was the greatest divine he had ever heard. He was a native of Delaware, and was admitted on trial by the Conference in 1777, and was appointed to Baltimore; in 1778 he was sent to Pittsylvania, in Virginia; in 1779, Fairfax ; 1781, Kent, Delaware; 1782, Sussex, Virginia; 1783, Little York ; 1784, Baltimore ; 1785-6, Presiding Elder in Maryland; 1787, he and John Hagerty were “ El- ders’ over a district which included only two “ appoint- ments’’—Philadelphia and Little York. In 1788 he was appointed to Kent circuit as preacher in charge, and before the next Conference he finished his labors and went to his reward. He was somewhat deficient in physical strength, but he possessed a keen, strong, and 172 MEMORIALS OF METHODISM IN NEW JERSEY. subtle intellect, a clear judgment, ‘‘and by those whose powers of vision were strong like his,” says Mr. Ware, ‘he was deemed one of a thousand. But by the less penetrating his talents could not be appreciated, as he often soared above them. * * Inconversation, which afforded an opportunity for asking questions and receiv- ing explanations on deep and interesting subjects, I have seldom known his equal.’’ He was a man of blameless deportment, possessed a meek spirit, and was “resioned and solemnly happy in his death.’’ One of his cotemporaries, who knew him personally, says, “ His death was truly that of a righteous man. After witness- ing a good confession, leaning upon the bosom of his God, he closed his own eyes, and sweetly fell asleep. ’ This was characteristic of the man.” Though a man of eminent abilities, it appears from a passing remark by Asbury, that in common with most Methodist preachers of his time, he was subjected to the stern discipline of poverty. Asbury says, “I feel for those who have had to groan out a wretched life, dependent on others—as Pedicord, Gill, Tunnell,* and others whose names I do not now recollect; but their names are written in the book of life, and their souls are in the glory of God.” Even a grave stone with an inscription sufficient to * These were all eminent ministers, and they each labored in New Jersey. DAWNING OF BRIGHTER DAYS. 173 designate his resting place was denied him. A person who visited his grave writes in the Christian Advocate: “fe died in Chestertown, Kent Co., Md.; and when a few more of the older men of this generation pass away the probability is no one will know the place of his sep- ulchre, as I was unsuccessful in endeavoring to persuade the Methodists there to erect at his grave only a plain head and foot stone; but his record is on high.” Joun JAMES entered the Conference this year on trial, and the following year he was appointed to Amelia, in Virginia. In 1782 the question is asked in the minutes, ‘Who desist from traveling this year?” and the answer is, “John James.’’ Mr. Ware, in his Life, gives an ac- count of a preacher visiting Cumberland and Cape May during the time that East Jersey was inaccessible to Methodist laborers, and the editor of the book says he learned from Mr. Ware that the name of the preacher was James. As no other preacher of that name was ap- pointed at this period to New Jersey, nor indeed was in the traveling connection, the inference is that it was the colleague of Gill and Garrettson. Mr. Ware’s account of his proceedings there is as follows: ‘“ His manner was to let his horse take his own course, and on coming to a house, to inform the family that he had come to warn them and the people of their neighborhood to prepare to meet-their God; and also to direct them to notify their Il 174 MEMORIALS OF METHODISM IN NEW JERSEY. neighbors that on such a day one would, by Divine per- mission, be there to deliver a message from God to them, noting his appointment in a book kept for that purpose ; and then, if he found they were not offended, to sing and pray with them and depart. Some families were much affected, and seemed to hold themselves bound to do as he directed. Others told him he need give himself no further trouble, for they would neither invite their neighbors, nor open their doors to receive him if he came. “This course soon occasioned an excitement and alarm through many parts. Some seemed to think him a messenger from the invisible world. Others said, ‘He is mad.’ Many, however, gave out the appointments as directed; and when the time came he would be sure to be there. By these means the minds of the people were stirred up, and many were awakened. While thus la- boring to sow the seed of the gospel, he came one even- ing to the house of Captain Sears, and having a desire to put up for the night, made application to the captain accordingly. Captain §. was then in the yard, sur- rounded by a number of barking dogs, which kept up such a noise that he could not at first hear what the preacher said. At this the captain became very angry, and stormed boisterously at them, calling them many hard names for which the preacher reproved him. When DAWNING OF BRIGHTER DAYS. 175 they became silent so that he could be distinctly heard, he renewed his request to stay over night. The captain paused a long time, looking steadily at him and then said, ‘I hate to let you stay the worst of any man I ever saw ; but as I never refused a stranger a night’s lodging in all my life, you may alight.’ “Soon after entering the house, he requested a private room where he might retire. The family were curious to know for what purpose he retired, and con- trived to ascertain, when it was found that he was on his knees. After continuing a long time in secret devotion, he came into the parlor and found supper prepared. Captain Sears seated himself at table, and invited his guest to come and partake with him. He came to the table, and said, ‘With your permission, captain, I will ask the blessing of God upon our food before we par- take,’ to which the captain assented. ‘‘ During the evening the preacher had occasion to re- prove his host several times. In a few days the captain attended a military parade; and his men, having heard that the man who had made so much noise in the country had spent a night with him, inquired of him what he thought of this singular person. ‘Do you ask what I think of the stranger ?’ said he, ‘I know he is a man of God.’ ‘Pray how do you know that, captain?’ inquired some. ‘How do I know it?’ he replied, ‘I will tell 176 MEMORIALS OF METHODISM IN NEW JERSEY. you honestly—the devil trembled in me at his reproof.’ And so itwas. The evil spirit found no place to remain in his heart. I have spent many a comfortable night under the hospitable roof of Captain Sears. He lived long an example of piety—the stranger’s host and com- forter, and especially the preacher’s friend. By such means the work was commenced in this region, and spread among the people.” RicHARD GARRETTSON probably entered the ministry in 1778, as in the minutes of 1779, in which his name first appears, he stands continued on trial. His travels in the work were quite extensive until 1783, when his name disappears from the minutes. He was a brother of Freeborn Garrettson, and is represented as having been a good and zealous man and a useful minister. In 1781 he was sent to labor in Virginia, and towards the close of that Conference year Mr. Garrettson says, “I attended my brother Richard Garrettson’s Quarterly meeting ; and we both had great freedom to preach the word, and a precious, powerful time. My brother traveled several days with me, and we had sweet times together.” PERKINPINE & HIGGINS, No. 56 Nortu Fourtu S8t., PHILADELPHIA. Have constantly on hand the Publications of the METHODIST BOOK CONCERN in large quantities, which they offer wholesale and retail at New York prices; together with an extensive collection of THEOLOGICAL, HISTORICAL, SCIENTIFIC, AND MISCELLA- NEOUS BOOKS. SABBATH-SCHOOL LIBRARIES, REWARDS, AND REQUISITES! They would respectfully call attention to their large, varied, and select assortment of BOOKS, CERTIFICATES, CARDS, PICTURES, ETC., calculated to make the Sabbath-school attractive and inte- resting. THE MORAL AND RELIGIOUS CHARACTER OF EVERY BOOK IS GUARANTEED, their miscellaneous selections being made with great care, and with special reference to adaptation to Methodist schools. With hearty thanks to their numerous regular customers for past favors, they trust by careful and prompt attention, to merit the continuance of their patronage. Sabbath-school Committees and Superintendents will find it to their interest to call and examine for themselves, before purchasing elsewhere. A BOOK FOR EVERY CHRISTIAN!!! REMARKABLE PROVIDENCES, ILLUSTRATING THE DIVINE GOVERNMENT, Collected and arranged by Rev. 8. Hiaerns and Rev. W. H. Brispang. With an In- troductory Essay on Providence, by Rev. Jos. CASTLE, D.D. 12mo.,425 pp. Price $1. Many a child of God will find in it needed consolation and guidance. It cannot fail to do much good.—W. Y. Chris. Ad. The providences related show in the clearest light God’s care over his people, and his terrible judgments against sin, and can scarcely fail to affect the heart, make a lasting im- pression on the memory, and exert a salutary influence over the life.— Western Christian Advocate. The volume may be read with much profit.— Cecil Democrat. It is the most intensely interesting book we ever read.— Brownsville Times. No minister should be without it; the array of facts ad- duced to support the doctrine of a special Providence appears complete.—Lastern Star. A highly interesting volume for the general reader; and especially interesting for youth.— Cecil Whig. It will do much to correct the prevalent lukewarm notions about Providence. Here are soul-cheering facts.— Baltimore Christian Advocate. The record of such providences confirms the view of God’s special superintendence and care over all His creatures, given in His Word. His providences, like His other works, are wonderful.— Christian Observer. Its illustrations should not fail to convince the reader that there is a God of Providence, and that the events of time are not the result of blind chance.—Presbyterian. The contents of the volume are well selected and well ar- ranged.—Allentown Democrat. Buy it the first opportunity. It may be worth, under God, a thousand times its price to you.—ev. John EF. Wright of Cincinnati Conference. Sent, post-paid, on receipt of retail price. A liberal discount to wholesale purchasers. VALUABLE WORKS RECENTLY ISSUED. A Voice from the Pious Dead of the Medical Profeffion ; Or, Memoirs of Eminent Physicians who have fallen asleep in Jesus; with a Preliminary Dissertation on the Cross as the Key to all Knowledge. By Henry J. Brown, A. M., M. D. Price, 90 cts. NOTICES. From Thomas E. Bond, M. D., Editor Christian Advocate & Journal, New York, —* * * * * We hail with joy the work be- fore us. The author has done good ser- vice by showing examples of Christian belief and practice among the most emi- nent of the faculty, both in Europe and America. We especially recommend this work to our brethren of the Medical Pro- fession. They will find, especially in the dissertations which precede the Memoirs, a fair exhibition of the peculiar difficulties which the study and practice of medicine and surgery present to the theory of Christianity; and are able and satisfactory solutions of these difficulties. From G. C. M. Roberts, M.D., Baltimore. — After having carefully read the book, and re-read portions of wt, with increased inte- rest, I take great pleasure in returning you my sincere thanks for affording me the opportunity, through you, of com- inending it most earnestly to the commu- nity at large, and to the members of the Medical Profession in particular. At this particular juncture, when strenuous efforts are in progress for the purpose of elevating the standard of medical educa- tion throughout the land, this excellent Memoir of some among the most distin- guished physicians, who have died in Christ. appears most opportunely. I trust you will be successful in placing a copy of jit in the library of every molical man in cur country; where it will not only prove the means of spiritual Lenefit to pre- ceptors, but likewise to those who may be under their supervision. From the Boston Medical d& Surgical Journal.—This volume is written with a view “to refute a charge of incompati- bility between the Christian religion and science, sometimes made by wicked and ignorant persons.” It contains three short Dissertations on the subjects of The Cross in the Life-Union, The Cross in Nature, and The Cross in Medicine; which are fol- lowed by Memoirs of Wm. Hey, Dr. Hpe, Dr. Good, Dr. Bateman, Dr, Godmau, Dr. Gordon, Dr. Broughton, and Dr. Capadose. The Dissertations are intended “as an in- centive to inquiry suggestive of a form.” The Memoirs are interesting; and fully prove, what hardly requires proof, that there is nothing in science which tends to Jessen men’s faith in the Divine doctrines of the Christian Revelation. or deter them from fulfilling all its obligations. Dr. Brown’s book will doubtless be read with interest by many who are not members of the profession, as well as by physicians. From the Christian Observer, Philadel phia.-It affords us pleasure to caJ] atten- tion to this interesting volume. It con- tains an impressive argument for the truth and excellence of the Gospel, drawn from the lives of scientific men. It shows that faith in the teaching of the Scriptures is not merely a persuasion, but a power, stronger than the innate passions of our nature—a Divine power munifested in the vevelopment of all that is pure and lovely and of good report in real fife. The memorials of these excellent yen show conclusively, that science and religion are not, as a few sciolists have imagined, in- compatible with each other, The Preli- minary Dissertation is rich in thought, suggestive, adapted to awaken inquiry on the most important subject. From the Western Christian Advocate, Cincinnati.—No book of a similar charac ter is before the American public, and we trust it will find a good sale, not among physicians merely, but among all lovers of healthy, religious biography. 2 PERKINPINE & HIGGINS’S PUBLICATIONS. From the Pittsburg Christian Advocute. —The narrative of the closing scenes iu the life of Dr. Gordon, of Hull, is of itself worth double the price of the book. Medi- cal men, whose tinie is necessarily en- grossed with professional engagements, will appreciate the aim of the author in collecting and condensing more extended menoirs of their worthy brothers in simi- lar toils; and when they would not take up along and laboured production, they can find in this volume that which will refresh and strengthen in the midst of their unceasing labours. Ministers and others, who sometimes wish to testify their high appreciation of the faithful services of the physician, will recognise in this volume atestimonial which cannot but be regarded as beautiful, appropriate, and valuable. From the Christian Chronicle, Philadel- phia.—The ohject of these pages is to show that there is a harmony between religion and science. It is decidedly a religious book, abounding with the most useful lessons from the highest authority. The Dissertation that precedes is a valuable production, much enhancing the value of the work. From the National Magazine, New York and Cincinnati—We commend the vo- lume to the general reader ; while, in the language of the preface, “To medical men of every class, these Memoirs come with singular force, involving, as they do, the modes of thought, the associations, and the difficulties common to the medical profession. Their testimony is as the united voice of brethren of the same toils, proclaiming a heavenly rest to the weary pilgrim. It comes, too, unembarrassed with any considerations of interest, or mere purpose of sect or calling.” From Rev. J. F. Berg, D. D—The seleo- tion of a number of Memoirs of Physi- cians eminent for their piety, who have adorned their profession in our own coun- try and in other lands, as examples of tho living power of piety, is itself a happy thought; and the primary Dissertation on the Cross as the Key to all Knowledge will suggest valuable reflections to the mind of the thoughtful reader. It is an able presentation of the great theme of the Cross of Christ as the foundation of all genuine science. The Bible Defended againft the Ob- jections of Infidelity. Being an Examination of the Scientific, Historical, Chronological, and other Scripture Difficulties. By Rey. Wn. H. Brisbane. Price, 50 cts. NOTICES. From the Western Christian Advocate. The work is on a plan somewhat original, and meets a want long felt by Sabbath School Teachers and Scholars, private Christians and others. We can most heartily commend the little manual to all seeking the truth as it is in the Gospel of Christ. From the Christian Advocate & Journal. -—The author, in the body of his work, comm2ncing with the account of the Cre- ation, as given in the book of Genesis, goes through the principal facts recorded in the Old and New Testaments, stating and answering the objections of infidelity cogently and logically, bringing to his aid the result of extensive reading and patient investigation. It is a small book,—so small that none will be deterred from reading it by its size: yet it condenses the most general objections to the Bible, with a clenr statement of the refutation of them. by the best authors who have writ- ten on the subject. s 34% From the National Magazine—A small but good review of the chief infidel objec- tions to the Bible has been published by Higgins & Perkinpine. It is by Rev. W. Il. Brisbane, and examines the scientific, historical, chronological, and other diffi- culties alleged against the Scriptures. It is especially adapted to meet the wants of Sunday School and Bible Class Teachers. From the Easton Star—tThe title page indicates the character of this little vo- lume, which has evidently been prepared with great care, by one who appears te have thoroughly investigated the subject, and whose researches well qualify him to elucidate the difficult questions reviewed. The style is chaste, perspicuous, and com- prehensive, and the volume replete with original thoughts and pertinent quota- tions from the first biblical and scientific authors, to support the Divine authority of the Scriptures and refute the objections of sceptics. The hook contains in a nut shell most of the points of difference bo 3 PERKINPINE & HIGGINS’S PUBLICATIONS. tween infidels and Christians, and should be read by all who experience any diffi- culty in reconciling those texts of Scrip- ture that are in apparent conflict, but which accord in beautiful barmony when wxplained by their contexts, and other subjects to which they relate. We take pleasure in commending it to those read- ers who have not the time to investigate heavier works, as a book that will amply repay a careful perusal. Le@tures on the Doé@trine of Election. By the Rev. A. C. Rutnerrorp, of Greenock, Scotland. Price, 50 cts. NOTICES ‘ From the National Magazine—These Lectures are remarkable for logical acute- ness and sagacity, and a comprehensive knowledge of the subject. here is a strong spice of Scottish acerbity, too, in their style. Arminian polemics will re- ceive this volume as among the ablest vindication of their views produced in modern times. From Rev. Bishop Scott.—I have care- fully read through your late publication, entitled “Lectures on the Doctrine of Election, by Alexander C. Rutherford, of Scotland,” which you were kind enough to put into my hands. I am very much pleased with it. It is an admirable book. It refutes the Calvinistic theories on this subject with, I must think, unanswerable force of argument, and unfolds and exhi- bits the true Bible theory with clearness and power. And, unlike many controver- sial works, it is a very readable book. The author’s style is so clear, so natural, so easy and flowing, and withal so ani- mated and forcible, and bis manner and illustrations so interesting and striking, that one is led on from page to page, and from chapter to chapter, not only without weariness, but with increasing interest. The spirit of the book, too, I think, is excellent, independent, frank, candid, affectionate, exhibiting a profound regard for the unadulterated teachings of the Bible, and a yearning love for souls. The author, indeed, sometimes uses harsh words, but almost only of theories and systems and dogmas—seldom, indeed, of persons. He treats his opponents with Christian courtesy, occasionally only re buking them sharply, while he deals with a fearless and unsparing hand with their false and soul-destroying errors. This book ought to be sown broadcast over the land. I could wish that a copy of it should go into every family; especially at this time, when there seems a disposition in certain quarters to force on us again this wretched Calvinistic controversy. From Zion’s Herald—The author of this work is a Scotch clergyman, who was formerly a Calvinist, but who, by honestly seeking the truth as revealed in God’s Word, was led to embrace the more Scrip- tural tenets of the Arminian school. Hav- ing first spread his views before the reli- gious public at Greenock and Glasgow, in a series of lectures delivered in 1847, he afterwards gave them to the world in form of a book, which is now, for the first time, reprinted in America. Bating some few inferior points of doctrine, we think the work to be a sound, strong, and vigorous expose of the Calvinistic theory. It is finely adapted for popular circulation; could it be scattered broadcast, it would doubtless aid in extirpating the stubborn errors of that theory from such portions of the community as are still afflicted by its presence. The Sunday School Speaker; Or, Exercises for Anniversaries and Celebrations: Consisting of Addresses. Dialogues, Recitations, Bible Class Lessons, Hymns, &e. Adapted to the various subjects to which Sabbath School Efforts are directed. By Bey. Tony Rexvavay, D.D. Price, 38 eta. 4 In Preparation, and to appear from the Press of Perkinpine & Higgins, No. 56 North Fourth Street, Philadelphia. JOHN ALBERT BENGEL’S GNOMON OF THE NEW TESTAMENT. POINTING OUT FROM THE NATURAL FORCE OF THE WORDS, THE SIMPLICITY, DEPTH, HARMONY, SAVING POWER or rts DIVINE THOUGHTS. A NEW TRANSLATION BY CHARLTON T. LEWIS, A. M. Prof. of Pure Mathematics in Troy University. In two Vols. 8vo. of at least 800 pages each. Price $5 00. Vol. I. will be ready in June, 1860. Vol. II. in a few months thereafter. The following are but a few of many commendatory opi- nions of the original work :— “T once designed to write down barely what occurred to my own mind, consulting none but the inspired writers. But no sooner was I acquainted with that great light of the Chris- tian world, lately gone to his reward, BENGELIUS, than I en- tirely changed my design, being thoroughly convinced it might be of more service to the cause of religion, were I barely to translate his GNomon Novi TrsraMENTI, than to write many volumes upon it.’—Joun WesLrEy, Lxplanatory Notes, p. 4, Preface. ‘“‘ The persons whose concurrence I should have most highly prized are precisely those in whom the exposition of Bengel, to which also I owe more than to any other for the explana- tion of particular passages, has taken deepest root; insomuch that an attack on it, which has made the Revelation dear and precious to them, will scarcely be regarded by them in any other light than as an attack on the Revelation itself.”’— HENGSTENBERG, [evelation, Preface. “Bengel, in one of the pregnant notes in his invaluable GnomMon—a work which manifests the most intimate and profoundest knowledge of Scripture, and which, if we exa- mine it with care, will often be found to condense more mat- ter into a line, than can be extracted from pages of other writers, says,’ &c. * * * “Tn this microscopic nicety of ob- servation, which, as we have seen, will often detect important fibres of thought, no commentator that I know comes near Bengel.”—ArcupEacon Hare, Mission of the Comforter, vol. ii. p. 403. “ Bengel was endowed with a remarkable depth of insight and breadth of mental view, together with a marvelous con- ciseness and felicity of expression. He makes every word of the Bible utter some truth you never thought was in it, and leaves you wondering why you had not seen it before. Under the touch of his magic pen. even the genealogical tables of the Evangelists, which we have been accustomed to pass by as dry and marrowless bones, are set before us full of fatness.”—Methodist Quarterly Review, 1859, p. 665, The Publishers have no doubt, that all lovers of choice re- ligious and theological literature will appreciate the work, the mechanical execution of which they promise shall be in the best style. Hartly orders are solivited. PERKINPINE & HIGGINS, BOOKSELLERS & PUBLISHERS, No. 56 North Fourth Street, PHILADELPHIA. : Retai Price. The Triumph of Truth and Continental Letters and Sketches, from the Journal, Letters and Sermons of the Rev. Jas. Caughey, with an Introduction by Rey. Jos. Castle, D.D., . . $1 00 Voices from the Pious Dead of the Medical Profession, or Memoirs of Eminent Physicians who have fallen aaleep in Jesus. By Henry: J: Browns A.M., M.D., 90 “Odd Fellowship examined i in the Licht of Seripture and Reason, < 50 The Bible Defended against the Opjcetions of Tandelley: By Rev. W. H. Brisbane. 3 50 The Stone and the Image; or ‘the ‘American Republic ‘the Bane ‘and Ruin of Despotism. By Rev. Jos. #. Berg, D.D., . 60 Prophecy and the Times ; or Eogland and “Armageddon. | By! Rev. ” Jos. ¥, Berg, D. D., 50 Abaddon and Mahanaim; 3 or Daemons ava, Guardian Angels. By ‘Rev. Jos. Fk. Berg, D.D., . 60 Enrope and America in Pr ophecy. "By Rev. ‘Fos: Fr. Berg, D. D., 1 00 Sunday School Speaker ; or kxercises for Anniversaries and Celebrations. Adapted to the various subjects to which Sabbath School efforts are directed. By Kev. Jobu Kennaday, D.D, y 38 Remarkable Providences Illustrating the Divine Govern- ment. By Rey. 8. lliggins & Rev, W. H. Brisbane, with an Tntroduetory dsssay on Providence, by Rey. Jos. Custle, D.D., . 1 00 A Synopsis of the Moral Theology of Peter Dens, as prepared fur the use of Romish Seminaries and Students of Theology: Translated by Rev. Jos. ¥. Berg, D. D., 1 25 Doing Good, or the Christian i in Walks of Usefulness. By Rev. Robert Stoel, of Manchester, vi Select Melodies. Comprising the best Iymns and Spiritual Songs i in Com- mon use, and not generally found ia Church Hymn Books. By Rev. W. Ilunter, 40 The Minstrel of Zion. A Book of Religious Songs, accompanied with ap- propriate Music, chiefly original. By Rev. Wm. Hunter and Rey. Samuel Wake- field, . 38 Lectures on the Doctrine of Election. By Alex. C. Rutherford, of Greenock, Scotland, 3 50 Leetures on the Reign of Satan. Tn which he is proven to be the God of this World and the Prince of All Nations. By Rev. Russel Reneau, 40 Duties, Tests and Comforts. By Rev. Dayton F. Reed, of the Newark Annual Conference. With an Introduction. By Rev. Jobn McClintock, D. D. 60 Clark’s Scripture Promises. Being a Collection of the Sweet Assuring Promises of Scripture, or the Believer’s Inheritance. By Samuel Clark, o. D., me ilt, 5 The Anniversary Speaker 5 or Young Folks on the Sunday School Plat- form. Designed as an Assistant in Sunday School Celebrations and Anniver- saries; being a Collection of Addresses, Dialogues, Aesliations, Infant Class Exercises, Ilymns, &c. By Rev. Newton Lleston, 38 An Address to Young America and a ‘Word to the Ola Folks. By Rev. W. Taylor, 5 25 My Favorite Library, 10 Vols. Mostrating the Pleasures and Advantages of Kindness, Industry and Order, . 400 The Talent improved, or Brief Memoir of an only ‘gon, 4 “ 25 Sermons, For tho Sick Room and Fireside. By Rev. J. R. Anderson, M. D., 1 00 A large and varied assortment of Marriage Certificates, from 40 cents to$+ 00 per dozen. nag Any of the above works sent per mail post paid, on receipt of the above prices. AN liberal discount made to wholesale purehasers. ees Re ne ee a set aera eres ih salem Ria e es ra i i eer