aN

HN ft.

 

 
MEMORIALS

OF THE

EARLY PROGRESS OF METHODISM

IN THE

EASTERN STATES;

COMPRISING

BIOGRAPHICAL NOTICES OF ITS PREACHERS, SKETCIES OF 1f3 PRIMITIVE
CHURCHES, AND REMINISCENCES OF ITS EARLY STRUGGLES
AND SUCCESSES.

(SECOND SERIES.)

BY ABEL STEVENS,

AUTHOR OF “MEMORIALS OF THE INTRODUCTION OF METHUDISM INTO TOE EASTERN STATLA,” Efe.

 

 

BOSTON:
C. H. PEIRCE AND COMPANY.
1852.
 

Entered according to Act of Congress, in the year 1851,
By ABEL STEVENS,
In the Clerk’s Office of the District Court of the District of Massachusetts.

Stereotyped by
HOBART & ROBBINS;
NEW ENGLAND TYPE AND STEREOTYPE FOUNDERY)
BOSTON.

 

Press of George C. Rand, 3 Cornhill.
PREFACE.

In a former series of these ‘‘ Memorials,” the author stated that the pretensions of
the work were necessarily of the most unostentatious character. He claimed not for it
the dignity of History, nor even that of Annals. Under the convenient name of
Memorials, he attempted to give, with as much chronological consistency as possible,
the scanty data, respecting the introduction of Methodism into New England, which
still remained. These he found so vague, that he would probably have abandoned the
undertaking in despair, had he not been publicly pledged to it. It was with much
hesitancy that he published the volume, for he was fully conscious of the unavoidable
inadequacy of its tribute to the good and truly great men whose names it attempted to
rescue from oblivion. He will not dissemble that Its reception has flattered and grate-
fully surprised him. The church welcomed it as not an unworthy contribution towards
a fuller history of the denomination, and about 10,000 copies were rapidly sold.*

The present volume, relating to a more recent part of our history, will be found more
abundant in incident, and it is hoped more satisfactory throughout. Some of its charac-
ters, however imperfectly delineated, are examples of the truest human and Christian
nobleness ; and it has been no small relief to the peculiar difficulties of the author’s
task, to know that his feeble labors were serving to reinstate before the eye of the
church the heroic evangelists who founded its great and still developing destinies, but
who, not by the want of eminent merit, but the infelicity of their times, have had
scarcely any record in the church.

Doubtless some readers will miss favorite names, which they expected to find in
these pages. The author must at once, and very positively, decline all responsibility
for any dissatisfaction on these accounts. He has made, in vain, repeated exertions to
procure materiale for other cases. Any omissions of the kind can be repaired in
future editions, should he be supplied with the necessary information. It must be
borne in mind that the present is the primary record of the kind in the eastern section

* This success was, doubtless, owing in large measure to Charles H. Peirce, Esq., at whose sug-
gestion the work was commenced, and whose rare taste and enterprise brought it out in a style of
unueual elegance,
IV PREFACE.

of the church; defects are, therefore, not only quite excusable, but unavoidable. The
future historian of our cause must be responsible to repair them, by the corrections
which their publication may elicit.

The preceding volume was distinguished from the present as Memorials of the Intro-
duction of Methodism into the Eastern States; the present consists of Memorials of its
Progress ; the two works, while intimately related, are, nevertheless, somewhat inde-
pendent. The introductory chapter of the latter will supply, at least, a statistical
summary of the former, to such readers as may not have examined it; while some addi-
tional views, not unimportant, perhaps, to the illustration of the narrative generally, are
also presented.

The author designed, at first, to extend his narrative toa later date. Several reasons,
however, occurred to change his purpose, one of which the reader will readily perceive.
A later date would have imposed the delicate task of treating more fully of characters still
living, and of events still vivid, not only in the memories, but in the passions, and, it may
be, prejudices, of our people, Our denominational history must take cognizance of
these; but the special character of the present work seemed to render it desirable to avoid
them. It would indeed be incongruous to the sacred and chivalric scenes which we
commemorate to mingle with them the prejudices of our own times. The history of
our founders — of our heroic period —is altogether unique. It has both its chronological
and its moral completeness ; — we have endeavored to regard both. At the same time, the
plan of our work, though apparently quite limited, admits, in reality, of a very extended
range. Many of the characters, and all the churches commemorated, have continued to
our day. In their individual history, we have been able to trace down, somewhat,
the lines of our general history, without embarrassing the narrative with the objections
above mentioned. The apparent chronological limits of the volume are therefore not
its real limits, and are not without considerable convenience.

As a large portion of the work is historico-biographical, the author has endeavored to
render its exemplifications of Christian experience as full as might be appropriate.
Such passages are not only morally valuable, but historically so; for they are intrinsi-
cally historical illustrations of the spirit of the times, —much more so than are ordi-
nary incidents. He has not disguised the peculiarities and crudities of those early
days, many of which have now passed away ; their faithful record is essential to the
integrity of the work. The unpretending character of the volume has allowed him to
introduce many scenes, and perhaps some characters, which the ‘‘ dignity of history *
might reject. It is believed the reader will find these not the least interesting illustra-
tions of the times. His original authorities he has often allowed to speak for them-
selves, especially in matters of fact. Ample references are given in the margin to his
extant authorities.

Boston, June 17, 1851.
CONTENTS.

CHAPTER I. —Inrropuction. — Methodism in the last Century. — Theology of
New England. — Ecclesiastical Institutions. — Declension of vital Religion. —
The Methodist Ministry. — Asbury, — Lee. — Pickering. — Religious Inquiry. —
Spirituality of Methodism. —Its Modes of Worship. —Its Hymnology, ... -

CHAPTER II. — Eccresiasticat \ car 1800-1, — General Conference of 1800. —
New England Conference. — Previous Conferences in New York and New Eng-
land. — Lee a Candidate for the Episcopal Office. —He reénters New England.
— Asbury and Whatcoat in New England. — General Lippet,.......6-

CHAPTER II. —Tue New Encianp Conrerence or 1600. — Lynn. — Its First
Chapel. —The Conference. — Notices of Character. — Whatcoat. — The Roll. —
— Clerical Celibacy. — Examination of Character. — Finances. —Success,. .

CHAPTER IV.—Assury anp Wuatcoat ITInERATING IN NEw ENGLAND. —
Boston. —Its First Methodist Chapel. —Waltham.—Benjamin Bemis. — Thomp-
son, Connecticut. — Captain Jonathan Nicholls. — Asbury and Whatcoat there.
—They advance Westward. — Quarterly Meeting on Litchfield Circuit. —Gar-
rettson. — Mrs. Catherine Garrettson.— The Garrettson Homestead, .....

CHAPTER V.—Lee’s Travets In New Enetanp 1n 1800. — Interview with
the young Churchat Monmouth. — Kent’s Hill. —Hampden. — Josiah Newhall.
— Mrs. Peckett. —St. Alban’s. — Philip Embury. — Review of his Labors,. . .

CHAPTER VI.— AppoinTMENTS AND PrEAcHERS 1n 1800-1. —Itinerant Corps
for the Year. — Dr. Thomas F. Sargent. — His Conversion. —Commencement of
his Ministry. —His Character and Death. — Joshua Wells. — Characteristics.
— His Retirement from Public Life. —Henry Ryan. — His Appointments. — His
Character. — Extraordinary Energy. — Enthusiasm. — Defection,.......

CHAPTER VII. —Furruer Notices or THE PREACHERS or 1800-1. — Hibbard.
—His early History. —Sufferings. —His Death and Character. — Converted
Dutchman. — Daniel Fiddler.— Freeborn Garrettson.— His Religious Experi-
ence. — Imprisonment. — Travel. —Character.— Death, .... ++ ++ eee

CHAPTER VIII.—Triats anp Successes or 1800-1. —Privations of the
Ministry. —Joshua Taylor. —Epapbras Kibby. — Sufferings and Triumphs in
Maine. — Ebenezer F. Newell. — Remarkable Reformation. — Peter Vannest in
Vermont. —Rhode Island. — New Hampshire. — Sufferings and Successes in
Granville Circuit.— Bostwick and Brodhead.— Numerical Results, ....

CHAPTER IX. — Conrerences or 1801. — Lee. — Asbury. —New York Confer-
ence. — Lorenzo Dow. — Candidates. — Success. — New England Conference. —
Proceedings. — Finances. — Returns.— New Appointments, .......-.

CHAPTER X.—Norices or Preacuers.— Samuel Merwin. — His Character.
— Peter Moriarty, — 1 Early History. —His Death. — Thomas Branch. - - De-

46

59

69

97

105
VI CONTENTS.

parture to the West. —The old Western Conference. —His remarkable Death.
— Bishop Hedding at his Grave. —His Character, ... 2... 505+ eee 112

CHAPTER XI.—Norices or PREACHERS, CONTINUED. — Ebenezer Washburn.
—Calvinism. —Christian Experience.~-Joseph Sawyer.— Lorenzo Dow. —
Sanctification. — Grave of Martin Ruter. —His early Life. —Margaret Peckett.
—John Brodhead. — Ruter dies in Texas. —His Character, ......... 122

CHAPTER XII.— Furtuer Biocrapnicat Notices. —Laban Clark. —Introduc-
tion of Methodism into Vermont. — John Langdon. — Calvinism. — Christian
Experience. — Evangelical Excursions. — Anecdotes. — Landaff Circuit. — Brod-
head. — Prosperity in Vermont. — The New York Conference at the Beginning
of the Century. —Fletcher Circuit.— Privations. — Oliver Beale. —Character,. 137

CHAPTER XIII. —Incwwents anp Resutts oF THE YEAR 1801-2.— Elijah R.
Sabin. —Landaff Circuit. — Ebenezer Washburn. —Brandon Circuit. — Disci-
pline. — Rencontres with Calvinism. — Persecutions. — Anecdote. — Middlebury.
—Charlotte. — Starksboro’. — Hinesburg. —An Anti-Calvinistic Dutchman. —
Laban Clark Itinerating in Vermont. — Statistics, .... 2.55.22. 150

CHAPTER XIV.— Conrerences oF 1802.— New York Session.—Its New
England Character. — Bostwick and Brodhead. — Merwin. — Sabbath.— Asbury
and Whatcoat at New Rochelle. — At General Lippett’s. — Arrival in Maine. —
Progress of Methodism in the Province. — The New England Conference. — Re-
turns from the Circuits. — Finances. — Incidents of the Session. —Return of
the Bishops. — Their Visit at Waltham,. 6 6 6 ee ee eee ee ee ee ee 159

CHAPTER XV.—AproinTMENTS AND PREACHERS. —Elias Vanderlip.— Alfred
Metcalf. — Philip Munger.— His Early Life. — Character. — Samuel Draper. —
Death. — Character. —Humor of the early Methodist Preachers. —Its Cause.

— Asa Kent. — Anecdotes. —First- Class at West Brookfield. — Character. —
Samuel Hillman.— William Anson, . 6 6-6 ee ee tee ee ee eee 174

CHAPTER XVI. —Procress snp INCIDENTS OF THE EccLESIASTICAL YEAR 1802-
1803. — Remarkable Scenes on the Connecticut. — Letter from Ostrander. — Phe-
nomena, — Livermore, Me.—Kibby at Marblehead. —Washburn.—Trials at
Springfield. —Asa Kent on Landaff Circuit. — Persecutions. —Successes,. . . 195

CHAPTER XVII.— Conrerencrs or 1803. — Asbury and Whatcoat return to the
East. — At Waltham. — First Boston Session of the New England Conference.
— Members. —Iinances. —New York Conference. — Its Session. — Returns
from the Circuits. —The Sabbath Services. — Prosperity, .....+-+.-.+. 208

CHAPTER XVIII.— AprointMeNTS AND PREACHERS. — Appointments. — Sta-
tistics. — John Robertson. — Pastoral Fidelity. —Seth Crowell. —Sketch of his
History. — Character. — Elijah Willard. —Early Life. —Christian Experience, 221

CHAPTER XIX.— Events anp Resutts oF THE YEAR. — Maine. — Joshua Tay-
lor. — Major Ilsley. — Methodism in Portland. — Joseph Snelling. — Vermont. —
Ebenezer Washburn. — Extraordinary Scenes on Granville Circuit. — Hedding in
New Hampshire. — General Conference. — Statistics, ......+.+++. 231

CHAPTER XX. — Earty Cnurcnes 1n VERMonT anp New Hampsuire. — Lu-
nenburg. — Robert McKoy. — Robert Braden. — First Class, — Joseph Crawford.
—A Mob. — Brodhead. — Dalton. — Sandwich. — Providential Occurrence. —
Singular Introduction of Methodism into Athens. —Grand Isle. — Primitive
Love Feasts. — Preachers. --Incidents, .. 6 - 6. ee ee eee ee ee ee 206
CONTENTS. vu

CHAPTER XXI.— Conrerenczs or 1804.—New York Conference. — Asbury
at New Haven.— General Lippett’s. —Abraham Bemis’ Homestcad. — Lynn.
— Conference at Buxton, Me.— Proceedings. —Sabbath Scenes. — Great Revival, 250

CHAPTER XXII.— AppointMENTS AND PREACHERS. — Samuel Cochrane. — His
Labors. — Character.— Zalmon Lyon. — Death and Character. — Eben Smith.
— Early Experience. — Labors and Death. — Lewis Bates. — Early Impressions.
—Labors in the Ministry. — Special Experience. —Character, ..-.... + 256

CHAPTER XXIII. —Incipents anv Resutts.— Results of the Buxton Confer-
ence. —Revivals in Maine. — Trials in Vermont.—A Ludicrous Example. —
The “‘ Tithingman.’? — Vermont and New Hampshire Districts. — Camp-meet-
ing. — Remarkable Scenes. — Middletown Circuit. — Persecution. — Statistics, . 269

CHAPTER XXIV. —Ecctesiastican YEar 1805-1806. — New York Conference.
— Asbury again in New England. — His Travels. — New England Conference. —
Characteristic Notes. — Financial Deficits. — Sunday. — Extraordinary Interest, 279

CHAPTER XXV.— Biocrapuicat Notices. — Appointments. — Reuben Har-
ris. —His Travels. — Character. — Henry Martin. — Death. — Character. — Ben-
jamin Bishop. — Lancaster, N. H.—A Brand plucked from the Burning,. . . 284

CHAPTER XXVI. —Incipents anp Resutts. — Camp-meeting at Norton. —Lo-
renzo Dow.-—New Hampshire. — Vermont. — Ebenezer F. Newell. — Anec-
dotes, — New London Circuit. — Trials. — Old Quarterly Meetings. — Statistics, 292

CHAPTER XXVII.—Earty Cuurcnes in Maine.—The First Methodist
Church in Maine. — Gillman Moody. — Daniel Smith. — The Second Chapel in
Maine. — Vienna.—Its First Class. — Revivals. — Chapels. — Preachers. —
Methodism in Portland. — Lee’s Visits. — Major Ilsley.—Thcophilus Boyn-
ton. — First Class. — Adversities. — Bath. — Early Class.—Timothy Merritt.

— Progress. — Methodism on the Penobscot. — On the Kennebec, ...... 298

CHAPTER XXVIII. —EccrestastrcaL YEAR 1806-7, — Asbury. — The New York
Conference. — New England Conference. — Asbury Itinerating, ....... Sil

CHAPTER XXIX.—AppoinTMENTS AND PreacuERs. —Joel Steele. — Charac-
ter. — Death. — Caleb Fogg. — Labors. — Character.— Solomon Sias. — Primi-
tive Quarterly Meeting. — Persecution. — Origin of ‘‘ Zion’s Herald.’’ — Wil-
liam Hunt. — Sanctification. -- Sublime Death. —Character, ....... +. 316

CHAPTER XXX.—Incwents anp Resvutts. — Death of Bishop Whatcoat. —
His History. — Character.— Asbury’s Estimate of him. —Eulogium at his
Grave. — Laborers in Maine. — Solomon Sias at Harrison. — New Hampshire. —
Ebenezer F. Newell. — Anecdotes. —New London Circuit. — Trials. — Abner
Wood. — Colchester. — Revivals. — Statistics, 2... ee ew ee ee ee ee OOl

CHAPTER XXXI. — Ecctesiastican YEAR 1807-8, — Asbury. — New York Con-
ference. — The New England Conference. — Characteristic Notes. —Finances,. 341

CHAPTER XXXII. — Preacuers, 1807-1808. — Appointments. — Charles Virgin.

— Early Religious Experience. — Entrance into the Ministry. — Trials. — Anec-

_ dotes. — Appointments. — Lewis Pease. — Early Struggles. — Labors. — Death.

—Joseph A. Merrill. — Appointments, — Character. — Ebenezer Blake. — Early
Life. — True Glidden. — Quarterly Meeting. — Incidents, — Appointments, . . 346
VIII CONTENTS.

CHAPTER XXXIII. —Resutts.—Maine, New Hampshire and Vermont Districts.
— Sanctification. — Ebenezer F. Newell. — Boston. — Bristol. — Newport. —
Warren. — New London District. — Statistics, 1... +. eee eee ere SE

CHAPTER XXXIV. — Earty Mernopist CHuRcHES 1n Connecticut. — Lee at
New London. —Second Visit. — Asbury’s Visit. — Organization of the First
Class. — Its Members. — The First New London Conference.— The First Chapel
erected. — Second Conference. — Great Revival. — Erection of the New Chapel.
—Trials and Prosperity. — New Haven. — Lee’s Visits. — Chapels. — Trials.

— Success. — Thompson. — Early Methodist Preaching. — First Class. — Sarah
Bugbee. — Conference. — First Chapel. — Improvements. — Elijah Nichols, . . 368

CHAPTER XXXV.—Ecctzsiastican YEAR 1808-9.— Asbury returns to the
North. — New York Conference. — Asbury in New London.— New England
Conference. — Examination of Characters. — General Conference. — Finances.—
Proceedings. — Ordinations. — Asbury Travelling,. .....s.e+-2.e2+. 368

OSHAPTER XXXVI. — BiocraraicaL Notices. — Appointments. — Extent of the
Field. — Abner Clark. — His History. — Death. — William Swayze. —His Great
Success. — Death. —Isaac Bonney. —Early Life. — Appointments. — Charac-
ter. — David Kilburn. — Christian Experience. — Travels. — Thomas Branch.
—Mnitidents4 cscs Oe KR SR RHE VERDE ERE Tee EH See BBD

CHAPTER XXXVII.—Lee Revisirs New Encianp. — At Norwalk. —Strat-
ford. — New Haven. — In Rhode Island. — Boston and Lynn. — In Maine.— Inci-
dents. — His Return. — His Character.— Example of Wit. — Triumphant Death, 401

CHAPTER XXXVIII.—Procress anp Incipents or 1808-9.— Maine. —New
Hampshire. — Newell meditating in a Snow-drift. — Incidents. — Washburn and
Bonney. — Anecdotes. — Boston District. — Statistics. — General Conference,. 413

CHAPTER XXXIX.—Earty Cuurcues. —Church in Newport, R. I. —Its
Early History. — Trials. —Joel Knight. — Providence, R. I. —First Class. —
Early History. —Success. — New Bedford. —John Hawes. — Progress. — Mar-
blehead. — Lee’s First Visit. — Ebenezer Martin. —The Formation of the So-
ciety. — Ezekiel Cooper. — James Bowler. — Curious Dream. — Trials. — Chap-
el. — Remarkable Revival. — Subsequent Progress,.........004-.. 418

CHAPTER XL. — EccrestasticaL Year 1809-10.—New York Conference. —
Asbury in New England. — At Norwalk. — Hartford. — Newport. — Bristol. —
Boston. — Waltham. — Lynn. — Incident. — New England Conference. — Char-
acteristic Notes. — Finances. — Proceedings. — Asbury Itinerating, .... . . 439

CHAPTER XLI. — Biocraruicat Notices. — Appointments. — Coles Carpenter.
—His Death.— Benjamin R. Hoyt. — Early Experience. — Mrs. Pickering. —
Persecutions. — Revivals in Vermont. — Battle of Lake Champlain. — New Bed-
ford. — Captain John Hawes. — Boston. — Wilbur Fisk. — Colporteurage. —
Character. — John Lindsay.— Early Life. — Labors. — Character. — Death. —
George Gary. — Christian Experience. — Services, .. 16. + ee ee ee ee 446

CHAPTER XLII. —Brocraruican Notices, Continvep.—Amasa Taylor. —-
Travels. — Benjamin Jones. — Appointments. — Death. — Character. Ebenezer
F. Newell. — Early History. — Travels. — Incidents. — Edward Hyde. — Enters
the Itinerancy. — Appointments. — Character. — Triumphant Death,..... 464

CHAPTER XLII. — Review. — Conctusion. — Success in Maine.— New Hamp-
shire, — Vermont, — Elsewhere: —Refiections, ... 1. eee ee eee ne 404
MEMORIALS OF METHODISM.

~ CHAPTER IT.

INTRODUCTION.

Methodism in the last Century. — Theology of New England. — Ecclesiastical Institutions. —
Declension of vital Religion. —The Methodist Ministry. — Asbury. — Lee. — Pickering. —
Religious Inquiry. — Spirituality of Methodism.—Its Modes of Worship.—Its Hymn-
ology.

We have traced, in a former work, the introduction of Meth-
odism into New England, from the time (1789) when Jesse Lee
commenced his mission, by proclaiming on the highway at Nor-
walk, Conn., “Ye must be born again,” down to the close of the
eighteenth century.* The ecclesiastical year 1800-1 is the ap-
propriate epoch for the resumption of our narrative, —not only
because it begins a new century, and is the date of the organ-
ization of the New England Conference, by its separation from
that of New York; but also because what may properly be
called the introduction of Methodism into the Eastern States
had then been completed, and its remaining history is the record
of successful progress, rather than of preliminary struggles.

We propose, then, in returning, at this date, to our task, to
record such memorials of the progress of the denomination, in
the early part of the present century, as we may be able to
gather from the scattered and fast evanescing data which still
remain within our reach.

It may not, however, be out of place, before entering upon our
subsequent narrative, and while yet standing between the two

* Memorials of the Introduction of Methodism into the Eastern States, &c. Peirce,
Boston; Scott & Lane, New York.
10 MEMORIALS OF METHODISM.

centuries, — the introductory struggles and more regular pro-
gress of our cause, —to re-survey those preparatory years of
labor and sacrifice — their successful results, and the conditions
which affected, favorably or unfavorably, those results.

Lee spent three months of incessant travel and labor before he
succeeded in forming his first Class ; and formed it, at last, of but
three “elect ladies.’ Three months more passed before the
second Class was organized ; and this consisted of but two mem-
bers. The prospect was most discouraging and repulsive. In
selecting Connecticut as the first scene of his operations, he chose
‘the most impracticable portion of the whole field before him ;
for no part of New England was more thoroughly prepossessed
by the traditional sentiments of the Puritans, or more completely
controlled by the rigid but simple mechanism of their ecclesias-
tical organization, He was not only denied, generally, the use
of the parish pulpits, but sometimes had, himself, to light up the
school-houses and court-rooms in which he preached, and ring
the bell to announce the time and place of the service. Looked
upon as a dangérous fanatic, he was frequently refused even the
usual hospitalities of the community; and repeated his visits in
some instances as often as three times, before any one invited
him home, or even accosted him in the common language of
courtesy. The pulpits assailed him, and his few coadjutors, as
“wolves in sheep's clothing ;” and if their rustic hearers admitted
them to their domestic hospitalities, it was, not unfrequently, to
dispute with them about “principles,” and to dismiss them as
incorrigible heretics, to be received no more. Of all extant illus-
trations of that theological rigor which deformed so much not
only the religious but the social life of our fathers, we Inow of
none more chilling than the brief, unexaggerated, but ever-recur-
ring notices of Lee’s receptions, recorded in his journals.

His determination conquered these grievous difficulties. In
three months he had formed the first Methodist circuit in New
England, comprising a reach of country which is now inter-
spersed with scores of flourishing churches. In about seven
months the third Class was organized, consisting of but four
persons. After eight months of invincible persistence in his
INTRODUCTION. Il

solitary labors, and through mortifying treatment, three addi-
tional laborers, Jacob Brush, Daniel Smith and George Roberts,
“men of might,” from Maryland, entered the field, as his com-
panions in labor and suffering; and the faithful pioneer describes
significantly, though briefly, the emotions with which he hailed
their approach: “When I saw them riding up, I stood and
looked at them, and could say from my heart, ‘Thou hast well
done that thou art come.’ No one knows, but God and my-
self, what comfort and joy I felt at their arrival. Surely the
Lord has had respect unto my prayers, and granted my request.’
Relieved by this timely aid, Lee immediately commenced a
comprehensive survey of the whole New England field, preach-
ing, day and night, as he went; and the first ecclesiastical year
(of about sixteen months) closed, with four laborers in the field ;
two hundred members in the church; two chapels, at least,
erected; one district and five circuits formed; Connecticut,
Rhode Island and Eastern Massachusetts, definitely surveyed
for more systematic labors, and the principles of Methodism
proclaimed by Lee himself in all the New England States.

The next Conference year included only about eight months ;
but during that period Lee preached at most of his former
appointments in Connecticut; traversed, with incessant labors,
the eastern part of Massachusetts; founded, in Lynn, the first
Methodist society of that state, consisting of about’sixty mem-
bers, and succeeded, after repeated and prolonged and almost
insurmountable failures, in permanently introducing Methodism
into the metropolis. His colleagues, in the west of New Eng-
land, had also been successful; and at the Conference, held in
New York city, six circuits were reported, containing four hun-
dred and eighty-one church-members, being a gain of about three
hundred in eight months. Methodism had taken permanent root
in New England ; and the following year began with one district,
siz circuits, — four in Connecticut and two in Massachusetts, —
eleven circuit preachers, and ome presiding elder. Lee, as
leader of the little band, travelled in Rhode Island, Massachu-
setts east and west, and New Hampshire. Asbury deemed
the new field important enough by this time for an episcopal
12 MEMORIALS OF METHODISM.

visit; and passed over Connecticut, Rhode Island and Eastern
Massachusetts, preaching daily, and counselling and inspiriting
his laborious itinerants. Special revivals cheered them this
year; and they reported, at its close, three additional circuits,
and thirteen hundred and fifty-eight members, giving an increase
of eight hundred and seventy-seven. The first chapel in Massa-
chusetts was erected in Lynn; the first Class in Boston, com-
prising fifteen members, and the first circuit in Rhode Island,
were formed. During the ensuing Conference year (1792-3),
the infant church continued to advance. The first New Eng-
land Conference was held in the first and still unfinished chapel
of Methodism in Massachusetts. Eighteen itinerants travelled
the Eastern States, and the year closed with returns of seven-
teen hundred and thirty-nine members, an advance of more than
one-fourth on the returns of the preceding year. All the circuits,
except one, reported an increase, and four circuits made returns
for the first time. The first returns from the State of Rhode
Island were made. Three years had not yet passed since the
formation of the first society at Stratfield, Connecticut; but
the average gain of the struggling cause had been four hundred
and thirty-five per year. The year 1793-4 began with two
Conferences in New England (at Lynn and Tolland), and five
additional circuits; the Province of Maine was added to the
systematic plan of labor; the itinerant band comprised twenty-
Jfwe evangelists, and among them was the first native Methodist
preacher in New England—a youth whose subsequent life and
hoary years did not detract from the peculiar and honorable
distinction. The year closed with an addition of one-fourth to
the number of circuits, and three hundred to the returns of mem-
bers.

Thus closed the first five years of the history of Methodism in
New England. The next year commenced with the addition
of New Hampshire and Vermont to the regular itinerant work.
The ecclesiastical field included two districts, and a part of a
third ; eighteen circuits, an increase of five ; and thirty preachers,
jive more than were appointed the preceding year; and, though
a year of adversity and loss in the general church, it closed with
INTRODUCTION. 13

an increase in New England of five hundred and thirty-six
members. The first Methodist chapel in Maine had been
erected; and from that province, though without a society at
the beginning of the year, its solitary itinerant returned three
hundred and eighteen members.

The ensuing year (1795-6) was one of severe conflict, and
some reverses. It began with no increase of circuits or laborers,
and closed with a decrease of fifty-six members; but the eccle-
siastical plans of the infant cause were brought into more
thorough organization, and its general interests were invig-
orated ; two new circuits were formed in Maine, and extended
systematic arrangements adopted for both Vermont and New
Hampshire. From Norwalk in Connecticut to the Penobscot
in Maine, and from Provincetown in Massachusetts to Mont-
pelier in Vermont, Methodism had established its powerful
itinerant system.

The year 1796-7 began with twenty-one circuits, and thirty-
one preachers; and the returns, at its close, show an aggregate
membership of three thousand—an increase for the year of
four hundred and eighty, being about one-fourth the gains of the
whole denomination during that period. There was an addition
of three new circuits, though the numerical gain appears by the
minutes to have been but one, owing to the incorporation of
two former circuits into neighboring appointments. The follow-
ing year was the most prosperous one yet enjoyed in the east by
the new evangelists; they did not increase much the number of
circuits, but extended them greatly. Several chapels were erected,
many new societies were formed, and wide-spread revivals took
place. Vermont yielded its first returns of members, and the whole
returns for New England amounted to four thousand one hundred
and fifty-five, a gain of twelve hundred and sixteen, or more than
one-third, on those of the previous year. The increase in New
England was more than three times as great as that of the rest
of the church, in both the republic and Canada. A band of at
least twenty-five local preachers had been raised up; and all the
New England States, for the first time, were reported among
the returns of the denomination.

-2
14 MEMORIALS OF METHODISM.

The year 1798-9 was distinguished by the session of the
first Conference in Maine, in which state Methodism had taken
deep root. The itinerant corps in New England now included
a host of men, of no ordinary character and talent; and their
labors, pursued with scarcely the intermission of a day, spread
-the doctrines of Methodism in all directions. Extended revivals
occurred during the year, especially on the recent circuits in
Maine, Vermont and New Hampshire. Three new circuits
were formed in Vermont alone. The aggregate membership at
the end of the year was about five thousand; the increase about
eight hundred — more than two-thirds of the gains of the whole
denomination in the same period.

At the Conference for the ecclesiastical year 1799-1800, five
new appointments were made in the Eastern States — four cir-
cuits and one station. The first decade of Methodism in New
England had closed, and the results were three districts, and a
large portion of a fourth, which reached into its limits, from the
State of New York; about thirty circuits, more than forty
preachers, and about five thousand members. The average
increase of its circuits had been three per year, its itinerant min-
isters four, its membership five hundred. The ensuing Confer-
ence year closed the century, and what we have chosen to
consider the introductory labors of Methodism in the east. It
was distinguished by the addition to the ministry of an apostolic
band of twelve itinerants, and by extensive revivals of religion ;
nearly every section of the new field was favored with success.
Another circuit was formed in Rhode Island. Considerable
additions were made to the church in Connecticut. In Massa-
chusetts there were local declensions, but great general advance-
ment; the first returns of members from Nantucket were reported
in the minutes, amounting to sixty-five; and on one of the
western circuits of the state, no less than one hundred and
eighty were received into the societies. A new circuit was
organized in New Hampshire. The small but heroic band of
laborers in Maine passed through severe struggles; both the
pulpit and the press attacked it. One of its hardy laborers,
the devoted Joshua Taylor, was mobbed, and drummed with
INTRODUCTION. 15

tin kettles out of Castine; yet the persecuted cause advanced,
extensive revivals prevailed, and large additions were made to
the church. The evangelists in Vermont met with extraordi-
nary success; a new circuit was added to their field of labor,
and nearly five hundred members to their societies. About
four years had passed since the first regular itinerant preaching
of the new denomination began in that state; now there were
about eleven hundred Methodists within its limits; they had
nearly quadrupled in three years.

Methodism had laid substantially its foundations in all the
New England States. Its itinerants had extended their regular
labors from Fairfield, in Connecticut, to the remotest settlement
of Maine, and from the southernmost islands of Massachusetts
to St. Albans, in Vermont. They assumed the confidence, the
certainty, of permanent success ; they had established their cause
for ages, for all future time, as they believed; and at the close
of these eleven years, it included four districts, thirty-one cir-
cuits, nearly fifty itinerant preachers, and nearly five thousand
members, —an average of one hundred and twenty to each
preacher.

Such, then, was the introductory progress of Methodism in
New England. Comparatively insignificant as it may appear
at this day, it was great, and even signal, in those times.

It may not be uninteresting to view, in connection with these
results, some of the conditions which promoted or retarded
them.

Doubtless the traditional theology of New England was the
chief difficulty with which the new denomination had to contend.
No population had ever, perhaps, been more generally imbued
with dogmatic religious ideas. The primitive rigor of theolog-
ical opinion in these states had begun to relax, especially since
the Revolution; but it is difficult for a people of a common and
almost unmixed lineage to throw off, generally, the sentiments
of their early national education. If all did not believe the
prevalent theology, yet all were familiar with it, and were pre-
pared by it to repel the Methodistic doctrines, as novelties, if
not fatal heresies. The Methodist pioneers, while they occa-
16 MEMORIALS OF METHODISM.

sionally met with earnest and inquirmg minds, who had not
found repose in the Puritan theology, and who welcomed a
more liberal and more vital faith, were nevertheless beset in all
their travels by theological assailants. Even the popular mind
had acquired from the system of Calvin a habit of metaphysical
subtilty, and the new comers found themselves compelled often
to waive their more express and vital themes of preaching, and
enter the arena of polemics. Lee’s journals abound in ludicrous
notices of such rencontres, and they were so common as to pro-
duce a characteristic effect on our first ministry ; though it was
composed of * flaming witnesses” of the great doctrines of spirit-
ual religion, yet was it notable for its downright polemical
power, and its skill in the Genevan controversy. They had the
sagacity to perceive, in the outset, that no compromise could be
made between the polemics of the two systems, and that any
success obtained by concession must be but temporary; they
therefore accepted at once the challenge of their theological
opponents, and perseveringly rebutted the Calvinistic dogmas,
courageously enduring, till they vanquished, the hostility which
such a course could not fail to provoke.

These adverse opinions had the additional influence of a simple
but well-organized ecclesiastical system. Congregationalism has
little apparent machinery; but its colonial prevalence in New
England had extended it everywhere over the Eastern States in
a net-work of related parishes — related to each other by a com-
mon relation to the state, as well as by common religious in-
terests. Every town, village and hamlet, had its ecclesiastical
provisions and regulations. The chicf characteristics, in fact,
of the civic and domestic life of New England, grew out of its
ecclesiastical institutions and theological education. The “meet-
ing-house” was not only universal; it had precedence in its erec-
tion, and in the eligibility of its site, before the school-house or the
court-house, and the clergyman predominated, in public respect
and influence, over all other functionaries. A most favorable
indication did these facts present, notwithstanding many attri-
butes of ecclesiastical rigor, polemical bigotry, and social as well
as religious intolerance. But though such was the prevalence
INTRODUCTION. 17

of religious ideas and ecclesiastical provisions, the new evange-
lists felt themselves justified in entering the Eastern States, by
the general declension of spiritual religion which had befallen
the Puritan churches. The decay of piety was, as we have
heretofore seen,* profound and universal, and began to develop
its usual results of both doctrinal and practical corruption. The
mission of Methodism, as recognized by its adherents, was the
revival of personal religion in the world, —the spread of Scriptural
holiness over Christian lands, more than the propagation of
Christianity in heathen countries; the plans of Wesley himself
even extended not beyond this design. The Methodist Itinerants
came preaching repentance and holiness of heart and life; but
notwithstanding the directly spiritual purpose of their labors, the
settled clergy everywhere met them with opposition; they were
beset on every hand with, and often entangled in, the web of the
established ecclesiastical arrangements. Disregarding the mi-
nutely defined parish boundaries, they were rebuked, and often
repelled with astonishment, as unscrupulous intruders. Relig-
ious taxes, though somewhat modified since the Revolution,
were still in force, and the converts to Methodism were refused
recognition as an independent religious body; they were forced
to pay tribute to their persecutors, their cattle were driven to
the auctioneer’s stand, and they themselves cast into prison, for
refusing to support a creed at which both their hearts and their
understandings revolted.

Still more effectually adverse to them than these direct results
of the established religious system, was the moral advantage
which the churches and pastors of the latter had above them, by
a long and well-endowed respectability, that could not but be
contrasted by the popular mind with the poverty and obscurity
of the new “sect everywhere spoken against.” Custom is more
powerful than law ; and fashion, with its all-controlling influence,
is but habitual custom. The established religion had the advan-
tage of this unequalled power, though generally destitute of vital
influence over the popular mind, and not a little impaired in the
hold of its doctrines on the popular understanding. The “ minis-

* Mem. of Int. of Methodism, chap. u.
oO
18 MEMORIALS OF METHODISM.

ter,” and “ deacon,” and “ squire,” were at once the representatives
of the respectability and of the Congregationalism of the village.
The dissenting sects which had dared furtively to intrude into
the parish bounds had gathered to themselves usually only a
few of the poor and unpretending class. What, then, could be
the reception of these itinerant fanatics, as they were deemed ?
what the consideration of a sect which met in barns, court-rooms,
or farm-house kitchens, whose clergy, notwithstanding their ac-
lmowledged talents, had not learning (then more indispensably
associated with the sacred office than now), and whose people
were gathered chiefly from among citizens, the circumstances or
pretensions of whom were too humble to render important to
them the public sentiment or village vogue ?

The declension of personal religion to which we have alluded,
while it was a reason for the labors of the new evangelists, was
also one of the impediments in their way. Their distinctive
sentiments were principally such as related to inward religion —
direct and immediate conversion; vital piety, of which external
observances and even practical morals were not so much the
substance as the fruit and evidence; the-Witness of the Spirit,
giving to the devout mind comfortable assurance of acceptance
with God; Sanctification, which, under the Scriptural name of
“ Perfection,” taught an entire consecration of heart and life; the
final danger of backslidden professors of the faith (a doctrine
everywhere repelled), — these were tenets to win the interest of
those who, here and there, were hungering and thirsting after
righteousness, but not to conciliate either the mass of formal
adherents to the predominant worship, or even the eccentric or
discontented few who, in every community, are always found
ready for changes.

We would not depreciate the true condition of the New Eng-
land church at this period. It unquestionably possessed a very
salutary and almost omnipresent influence over the popular
mind; but the Revolution, with all its advantages, had intro-
duced general irreligion, and a fearful relaxation of morals. One
immorality alone threatened a general desolation of society,
and had placed the marks of its ravages on almost every
INTRODUCTION. 19

village ;— the prospect was that we were becoming a nation of
drunkards. While the exterior observances of religion had
become too habitual to be readily cast off, and the traditional
theology was, as we have stated, universally known and gener-
ally avowed, infidel tendencies, nevertheless, were beginning to
develop themselves. A mis-called Arminianism, quite anti-evan-
gelical in its character, and alarming to the more devout clergy
of the time, was rapidly infecting the public mind. Socinianism,
or at least the Arianism of later times, had already germinated ;
and Universalism, always in this country more practically than
theoretically corrupt, had taken obscure root in the church gen-
erally ; both these forms of error in a few years assumed an
independent and organic existence.

Revivals of religion had once prevailed in New England, but
none of any importance had been known within a half-century
before Lee’s arrival. The great religious interest produced by
Whitefield’s visits had not only long since subsided, but had been
defeated, to a considerable extent, by public and formal opposi-
tion from the clergy. Edwards’ revival labors had been attended
by a hostile reaction; he was dismissed from the scene of his
apostolic ministry in Northampton, and retired to labor among
the Stockbridge Indians, and to die out of New England. While,
therefore, the traditional religious ideas and usages were yet
prevalent enough to oppose everywhere the pioneers of Method-
ism, irreligion and heretical tendencies also obstructed their
course. They presented a hostile aspect to both, and made no
compromise with either. Yet, as we have seen, they advanced
into the new field with a success which must be pronounced quite
extraordinary, under these inauspicious circumstances.

Let us look now at some of the conditions which favored their
success.

An important reason for it was, doubtless, the really great
character of the men who composed the first Methodist ministry
in New England. It may be questioned whether our subse-
quent ministry in the Eastern States, or any other portion of the
church, has equalled in substantial ability the Methodist Itin-
erants who entered New England before the end of the eighteenth
20 MEMORIALS OF METHODISM.

century. Their successors have had more literary training, but
this has not yet been sufficiently thorough and general to give
them a marked distinction from their fathers ; while, on the other
hand, the latter had the stern and effective education of extraor-
dinary circumstances, —such circumstances as could not fail to
convert them into heroes, or drive them individually from the
field.

Asbury was one of the most sagacious of men. He appreci-
ated the difficulties of the new cause in the east, and showed his
sagacity in the selection of evangelists for it. Most of them
were men of remarkable talents and character, — Lee, Roberts,
Smith, Bloodgood, Mills, Hunt, Taylor, Mudge, Pickering, Os-
trander, Mitchell, McCoombs, Brodhead, Merritt, Sabin, Bost-
wick, Beauchamp, Soule, Hedding, Webb, Kibby, and many
others who were “ giants in those days.” Such of them as have
survived till our day have, amidst the infirmities of old age,
stood prominently in the church for their extraordinary traits.
Some of them were distinguished by marvellous natural elo-
quence, the effects of which on popular assemblies have seldom
been equalled in our times; others were noted for polemical
shrewdness and successful championship against the theological
metaphysics of their day. If they were not the best scholars, they
were, as a body, the best theologians, our ministry has yet had.

They were, with scarcely an exception, men of indomitable
energy. We doubt, indeed, whether they have been exceeded
in their labors and travels in any age of the church. Asbury,
their superintendent, preached, upon an average, one sermon a
day for fifty years, besides incessant other public labors; he sur-
passed Wesley in his ministerial journeys. His travels more than
averaged 6000 miles a year, and equalled the circumference
of the globe every four years. And these were to a great extent
performed on horseback, and over the new roads of our frontier
wildernesses. All New England was but one circuit under
Lee; and he actually preached in all its states, during his
first year. When others came to his help, it was but one
District under his Presiding Eldership. He often travelled
with two horses, leading one for a relay when the other should
INTRODUCTION, 21

be fatigued. Pickering’s district, as Presiding Elder, at the end
of the century, began at Providence, extended down the Provi-
dence river, taking in the circuits on each side to Newport;
thence it reached to the islands of Martha’s Vineyard and Nan-
tucket, thence over the whole of Cape Cod, and returning took
in all the eastern portion of Massachusetts, and all the interior
circuits of the state, except one on its western extremity, and
penetrated through New Hampshire, to beyond the centre of
Vermont. Many of the earlier circuits were 500 miles in com-
pass, and often, with daily travelling, required six weeks to sup-
ply their appointments. With these vast fields of travel they
combined continual preaching, exhortation, and Class leading.
They averaged two sermons a day (three on the Sabbath), besides
a class or prayer meeting almost daily.

Their continual change of air, and exercise on horseback, were
favorable to health ; and it was not unusual to meet among them
men of extraordinary robustness ; yet most of them suffered from
excessive labors, poor shelter in the cabins of the wilderness, the
fatigue of night preaching, and travels through the storms of
winter. Catarrh, asthma, bleeding of the lungs and pulmonary
consumption, were common diseases among them, and often com-
pelled them to “locate.” Of 650 travelling preachers, who had
been on the Minutes in the United States by the end of the last
century, about 500 died located, and many of the remainder were
a longer or shorter time in the local ranks, but were able to re-
sume their ministerial travels, and died in the “ regular work.”
There are, indeed, very few of our elder ministry still lingering
among us, who wear not the marks of their early sufferings, the
honorable scars of their evangelical heroism. Our Conference
records show a host of martyrs, if not to persecution, yet at least
to devotion to the ministerial mission. The tables of mortality
scarcely afford a parallel. From 1773 to 1845, there died in the
Itinerant ministry of the M. E. Church 787 preachers, besides
the large proportion who, as we have just seen, must have died,
during that period, in a local relation to the ministry. The ages
at which these recorded deaths occurred furnish a striking evi-
dence of the peril to health and life which attended the Itinerant
22 MEMORIALS OF METHODISM.

work. There were among them 41 who died between 20 and
25 years of age; 203 between 25 and 35; 121 between 35 and
45 ; 88 between 45 and 60; 42 between 60 and 70; 35 between
70 and 80, and 9 between 80 and 91. Nearly half of all whose
deaths are recorded fell before they were 30 years old. These
facts become doubly startling when we learn the very short
periods of service which these self-sacrificing men were enabled
to endure. The time spent in the Itinerant work by 672 has
been ascertained: 199 spent from 2 to 5 years; 209 from 5 to
12; 129 from 12 to 25; 90 from 25 to 40; 32 from 40 to 50;
and 13 from 50 to61. About two-thirds died after twelve years’
Itinerant service.*

Men of such talents and such devotion could not fail of success.
The popular mind, however disposed at first to be merry at them,
as eccentric or fanatic wanderers, soon came to recognize them as
apostles and “sons of thunder.” And despite all the prestige of
the established church, and the machinery of its opposition, they
left an abiding impression on all their extended courses, and, as
we have seen, in ten or eleven years had founded Methodism
forever in the Eastern States.

The spirit of speculative inquiry to which we have referred as
in part adverse to Methodism, by reason of the heresies which it
had been gradually introducing, was not without a favorable
effect also. Many minds, revolting from the severities of the
Calvinistic theology, had not yet seized on the errors of Socin-
ianism or Universalism, but were prepared for views more liberal
than the prevalent creéd, and yet as evangelical. Methodism met
their demand. The most rigid dogmas of Calvinism had been
taught them ; even the damnation of infants, a logical result of
Calvinism not usually avowed in our day, was then an item
in the elementary instruction of the schools.t Independent
minds, thinking for themselves and rejecting such tenets as in-
admissible, if not blasphemous —and self-distrusting ones, sink-

* Prof. Baker, in Zion’s Herald.

+ See ‘‘ Day of Doom,” an old poem, by Michael Wigglesworth, and used as a school-
book not more than seventy years since. Lyell’s Second Visit to U. S., Vol. 1., Ed.
Rev., 1849. Littell’s Living Age, Aug. 25, 1849.
INTRODUCTION. 23

ing in despondence under them, hailed the more genial doctrines
of Methodism with a cordial welcome, as the true expression of
the Gospel. Hundreds, who had been bound down for years,
looked up, and beheld with joy the new light.

There were many also awaiting a more spiritual ministration
of the truth, who found it in Methodism. Lee discovered in
several instances little bands of devout persons who had been in
the habit of meeting periodically to pray, and counsel each other
respecting a higher Christian experience, and who greeted his
coming as a providential answer to their prayers. He found a
small company of this kind at Stratfield, Conn., where he formed
his first New England Class. In another town he met with a
similar band who had learned something of Methodism, through
a casual visit, some six years before, of Rev. Wm. Black, one
of the founders of Methodism in the British provinces; they met
weekly for mutual religious instruction, and patient prayer for
the arrival of a suitable spiritual guide. The itinerant evan-
gelists found always a hearty reception in these cases ; their great
consolatory themes of universal redemption, direct conversion,
the witness of the Spirit, entire sanctification, &c., were received
as the elements of the power and life of the Gospel.

Not only were the doctrines of Methodism peculiarly hopeful
and vital, but its modes of worship were attractive by a sim-
plicity and animation which appealed to the social sympathies
of the people. Its Prayer Meetings, Class Meetings, Love
Feasts (a modification of the primitive Agape), its Quarterly Con-
ferences, assembling the several societies from great distances ;
its Camp Meetings, which, with some objectionable liabilities, pre-
sented also many advantages in those days of few chapels; the
itinerancy of its preachers, uniting numerous societies by the tie
of a common pastorate, and bringing the pilgrim preacher, at
each appointment in his route, into the families of his people ; the
familiarity and power of extemporaneous preaching, — these
peculiarities gave a community of feeling and a life and energy
to the young church, which could not fail to be contrasted in the
popular mind with the old and devitalized “standing order.”
To these considerations should be added, also, the unrivalled
24 MEMORIALS OF METHODISM.

hymnology of Methodism. The doggerel melodies (and melodies
most of them must be called, if they were doggerel) of a later
day had not yet been introduced ; but the richly evangelical and
vivid lyrics of Charles Wesley were universally sung by the
travelling ministry, and adopted by their new converts, — lyrics
which Montgomery has pronounced superior to any other hymns
extant, and which, sung not by choirs, but by the assembled
multitudes, were often overwhelmingly sublime and powerful,
and no insignificant means of the early success of Methodism.*

Such were some of the conditions, favorable and unfavorable,
of the experiment of Methodism in New England. These were,
however, but subsidiary to that providential agency which dis-
posed the hearts of the people, and opened the way for its
introduction. Methodism was providentially designated to the
important mission which it has thus far achieved in our country.
God has disciplined it by severe trials, but also marvellously
upheld and projected it onward by his own right hand, and
baptized it with special outpourings of his Spirit. The original
conditions of its success may need modifications, as times change;
but most of them, as applicable to universal and unchanging
human nature, will be found, by the student of its history, to
have been the means of its later, as of its earlier triumphs, and
should be devoutly guarded, as the elements of its future useful-
ness.

* Southey says, ‘‘ Perhaps no poems have ever been so devoutly committed to
memory as these, nor quoted so often upon a death-bed. The manner in which they
were sung tended to impress them strongly upon the mind; the tune was made wholly
subservient to the words, not the words to the tune.’? — Life of Wesley. The minutest

modes of English Methodism were originally copied in this country, being introduced,
with the system itself, by English preachers.
CHAPTER II.
ECCLESIASTICAL YEAR 1800-1.

General Conference of 1800. — Organization of the New England Conference. — Previous Con-
ferences in New York and New England. — Lee a Candidate for the Episcopal Office. —
His Defeat, and subsequent Conduct.— Lee at the New York Conference. — He re€nters
New England. — Asbury and Whatcoat in New England. — General Lippett.

A Genera. Conrerence of the Methodist Episcopal church
was held in Baltimore, in 1800; it began on the sixth day of
May, and continued to the twentieth. It is the first session
of that body whose records have reached us, and is chiefly
important to the history of Methodism in the Eastern States, as
the one at which New England was organized into a distinct
annual Conference, by its detachment from that of New York.
Hitherto the annual Conferences had not been defined by geo-
graphical boundaries, but depended upon the convenience of the
bishop, and the changing condition of the church, for their
limitations, and the times and places of their sessions. One or
two sessions a year usually sufficed for the whole church north
of Philadelphia, and these were most frequently held within the
State of New York. New England pertained to this indefinite
northern Conference, though there were, within its own limits,
occasional irregular sessions. Henceforth the history of this
section of the church becomes more independent and definite.
The whole church was now divided into seven Conferences, the
limits of which were definitively settled.

It seems to have been a question with Lee whether New York
or New England should have the honor of giving title to the
hitherto northernmost Conference. He actually ventured to give
it the latter name. He says, “It was now determined that there
should be seven annual Conferences, and that of New England

3
26 MEMORIALS OF METHODISM.

should be divided; that one should be called the New England
Conference, and the other the New York Conference: and the
bounds for each were fixed.” *

The Conference from which Lee was originally sent to New
England was the first one held in New York city ; another was
held there the next year. In the following year (1791), a ses-
sion was held in New England, as well as in New York. Down
to the organization of an independent New England Conference
(eleven years), there had been, within the State of New York,
thirteen sessions, and eleven within New England; four of those
in New York were, however, double sessions (two sessions the
same year), while but three such occurred in New England.
During these eleven years, there were two successive years
(1797 and 1798) in which the sessions were intermitted in New
York, being held exclusively in New England. There was but
one year (1799) in which the Conference was intermitted in New
England. New York, however, has the double advantage of
both prior and more numerous sessions.

Another event, which would have further connected the Gen-
eral Conference of 1800 with the history of Methodism in New
England, nearly occurred during its session. Lee was a candi-
date for the Episcopacy. His friends, especially his co-laborers
in the east, could not fail to see in him preéminent qualifications
for the office. Like Asbury, he was unmarried,— no unim-
portant consideration, when it is remembered that the church,
coéxtensive with the United States and Canada, was but one
diocese, and that two weeks’ delay, in one place, was a rare
occurrence in the Episcopal travels. His energy was indom-
itable ; no man in the connection, except Asbury, had travelled
or preached more. He was capable of supervising and directing
others, as his New England history had fully proved. Above
all, he possessed apostolic piety and zeal—a devotion which
never staggered at difficulties. Few men, indeed, presented
such apparent and so many claims for the office; and his friends
generally ascribed the failure of his election to some private

* Short Hist, of the Methodists, Anno 1800.
ECCLESIASTICAL YEAR 1800-1. 27

misapprehensions, which would have been fully corrected, had
they been frankly avowed.* On the first ballot, no candidate
had a majority; on the second, there was a tie between Lee and
Richard Whatcoat; on the third count, Whatcoat had a majority
of four votes, and was declared elected.t The friends of Lee,
failing in their favorite candidate, had reason to rejoice that
so good a substitute was chosen; for Whatcoat was a man of
saintly piety and mature wisdom.

The disappointment, if such it really was to Lee, did not
dampen, for a moment, his cordiality to his brethren, or his
generous zeal in their common cause. He says of the session,
“T believe we never had so good a General Conference before.
We had the greatest speaking, and the greatest union of affections,
that we ever had on a like occasion.Ӣ And on the Sabbath
on which his successful competitor was ordained, Lee was found
preaching, as he had been wont years before, when stationed in
that city, in the market-house, on Howard’s Hill, with a power
that shook the multitude as the tempest shakes the forest. The
people “ wept,” and cried out, and “ prayed most earnestly.” A
zealous brother-itinerant exhorted after him, as was customary
in those days, and the exercises were prolonged still further
with prayers for “those who were under conviction.” He was
subsequently informed by letter that seven persons had been
converted through the instrumentality of that sermon.

The session having adjourned, Asbury, accompanied by What-
coat, set out on his route towards the New England Conference,
and Lee soon followed. On Thursday, 19th June, they were
together at the New York Conference, which comprised then,
as it still does, a large portion of western New England, and
therefore properly pertains to our narrative; the paucity of the
data respecting it leaves us, however, scarcely anything to record.
One of the notable itinerants of that day, B. Hibbard, a New

* They were effectually corrected by Asbury himself, in the Conference, but not till
after the election.

t See Short Hist. of the Methodists, Anno. 1800, Bangs (Hist of Meth., Anno
1800) gives but two ballotings. Lee is correct.

1 Thrift’s Mem. of Lee, chap. xvi. All subsequent quotations from Lee are from this
work, unless otherwise indicated.
28 MEMORIALS OF METHODISM.

England man, writes: “ We hada good time in our Conference.
I thought all things went on well. But there was not so much
life in the public meetings as I expected to find: yet what there
was appeared to be very good; also much love and good-will
was manifested among all the preachers. Bishop Asbury and
Bishop Whatcoat presided, and certainly they were the best of
men; they appeared to have the whole work at heart, and their
whole hearts in the work. Their love for the preachers was
manifest in a peculiar manner. Bishop Asbury was oldest in
office, and had been longest with us. He sat as a father among
his children, beloved by every one. When he prayed, he was
as one conversing with a venerable friend, in which he seemed
to have our interest at heart more than his own ; and it encouraged
us all to draw nigh to God. What a blessing to have godly
men!” Forty preachers were present, more than half of whom
were appointed to New England, — one-half the territory of the
Conference being then within the Eastern States. Lee preached
on the evening of the first day, with overpowering eloquence,
chiefly to the members of the Conference. His text was Luke
9: 50: “Let the dead bury their dead, but go thou and preach
the kingdom of God.” He endeavored to “stir them up to con-
tinue in the work of the ministry.” They needed thus to be
encouraged and exhorted, for the privations and labors of their
office were formidable beyond any parallel since the days of the
apostles. They had no abiding city; with few exceptions, they
were compelled to remain unmarried ; they preached daily ; they
travelled incessantly ; their annual allowance had been but sixty-
four dollars, besides travelling expenses; and at this session a
deficit of six hundred and ninety dollars, in the payment of
these forty men, was reported. Their labors were among the
poorest classes; and their accommodations, in their fatiguing
journeys, were often of the poorest kind. Their lives were indeed
a “fight for the faith,” and they themselves “a spectacle unto
the world and to angels and to men.” Lee could appropriately
address them on their duties and their sufferings; for he stood
in their midst an heroic example of both. They melted under
his appeals; “it was a weeping time among the preachers,” and
ECCLESIASTICAL YEAR 1800-1, 29

a “solemn effect” was produced on the assembly. “Glory be
to God!” exclaims the devoted evangelist; “glory be to God for
his goodness to me, and for his presence in the congregation !”
The Conference continued till Monday 238d. “We had,” says
Asbury, “some knotty subjects to talk over, which we did in
great peace, plainness, and love. Tuesday and Saturday, we
were closely confined to business.”* On the Sabbath, liberal
collections were taken towards the support of the preachers.
Asbury preached from Rom. 12: 19, 20, 21, urging on the people
the duty of sympathy with all men, but particularly with their
suffering pastors. Whatcoat preached the ordination sermon in
the afternoon, at the Bowery church. As usual at these early
Conferences, a profound religious effect was produced by the ses-
sion. Asbury writes on Tuesday, after the adjournment, “ We
have had a mighty stir in the Bowery church for two nights past
till after midnight; perhaps twenty souls have found the Lord.”
On Saturday 28th, Lee writes, “I left New York State, and
rode into Connecticut, to Joseph Hawkins’, in Nodd. At two
o’clock, I preached on Luke 11: 28. I hada small congregation,
and they were very tender, and some of them wept heartily. I
talked to several persons about their souls, after I was done
preaching: some of them were not so engaged as they used
to be when I was in these parts before; they promised me, with
tears in their eyes, that they would try to be more engaged in
future. I then rode to Samuel S. Smith’s, and stayed all night
with him; he is a lawyer, and a preacher among the Methodists.
“ Tuesday, July 15th. —I rode to Boston, but had no opportu-
nity of preaching. The workmen were engaged in finishing off
our meeting-house, and were to have it done in a little time.”
He passed on to his endeared society at Lynn, where, in two
days more, the New England Conference began its session.
Asbury and Whatcoat also departed from New York, for the
New England Conference, on Saturday the 28th. The veteran
bishop was worn out with labors and infirmities. He had offered
his resignation at the late General Conference, on account of his

* Journals Anno 1800. All our future quotations from Asbury will be from his Jour-
nals, the dates corresponding with our own.

3o*
30 MEMORIALS OF METHODISM.

growing disabilities ; but it was promptly refused by his brethren.
He was compelled to change his old mode of travelling on horse-
back for a carriage; and, as his infirmities increased, it was neces-
sary to help him in and out of his vehicle at the church doors,
and support him to the pulpit, where also he was often under
the necessity of sitting in a chair while preaching. With these
growing disabilities, he needed repose; but he took it only in
brief intervals. Before entering New England, he tarried for a
few days’ rest with his colleague at one of his old and favorite
resorts, near the boundary. “ We left the city,” he writes, “and
rode twenty-six miles, through heat and plagued by flies, to my
old home, at the widow Sherwood’s.” He was saddened to learn,
on his arrival, that one of the family, who, for her hospitable care
of him in former visits, when he was suffering under illness, he
calls his nurse, had “ gone” — “Gone, I trust, to glory,” he writes.
Such bereavements deeply affected his sensitive spirit, and at the
present period of his life they were not unfrequent in the wide
circle of his travels and friendships. On Sabbath the 29th, he
and Whatcoat preached at New Rochelle.

The next day they entered Connecticut. The notes of his
progress are quite meagre, — almost destitute of any appreciable
information ; unsatisfactory, however, as they are, they should
not be lost. “We came,” he writes, “to Byram Bridge, and at
Banks we had a crowded house, and a feeling time; the aged
people were very attentive.

“ Tuesday, July 1st.—In consequence of our circumlocutory
motions, we have rode about fifty-five miles since we left the city
of New York. We came to Stamford, where Brother Whatcoat
gave a sermon on ‘ The faith and choice of Moses.’ Ihad only
time to speak a few words on Luke 19: 44.

“ Wednesday, 2nd.— We rode on to Norwalk ; stopped an hour
at Brother Day’s, and thence rode onto Fairfield. It wasa cool
day. We had an elegant view—the fields in full dress, laden with
plenty —a distant view of Long Island and the Sound — the
spires of steeples seen from distant hills—this country is one con-
tinuity of landscape. My mind is comforted, and drawn out in
prayer. We had not time to feed nor rest. It was with some
ECCLESIASTICAL YEAR 1800-1. 31

exertion we came in time to Joseph Hall’s, at Poquohak. After
we got a little refreshment and rest, I gave them a short discourse
on Luke 10: 2. Strength and time failed me, and I could not
finish and apply as I wished.

“ Thursday, 3d.—We came to Stratford, and stopped at
Brother Wheeler’s.

“ Friday, 4th. — The weather is damp, and very warm. We
came on to New Haven, where they were celebrating the fourth
of July. Bishop Whatcoat preached in the Sandiminian meet-
ing-house, purchased by the Methodists.

“ Saturday, 5th.— We rode, through excessive heat, over
rocks and hills, to North Bristol, twenty miles. I discoursed,
with some liberty, on Acts 26: 18.

« Sabbath day, 6th. — We rode six miles to Punsit’s new meeting-
house. A revival of religion has begun here; a dozen souls
have professed to find the Lord, several young people are under
gracious visitations, and the aged are exceedingly cheered at the
prospect. Bishop Whatcoat preached in the morning, and in the
evening I made some improvement from 1 Peter 2: 11, 12;
after which we administered the sacrament. We were engaged
five hours in public exercises; the day was very warm. We
have travelled, since last Saturday week, one hundred and forty
miles.

“ Monday, ith. — We rode sixteen miles to Hadley. The day
was awfully warm until one o’clock, when a gust came up of wind
and rain; we ran from house to house, and escaped being much
wet; we stopped at Mr. Wood’s. ‘Tuesday we rode on to New
London; twenty miles of the way the roads were exceeding
rocky. My soul was kept in peace, but under great temptations
of various kinds. We crossed Connecticut river at Chapman’s
Ferry, near old Haddam. Where the roads here are improved,
they are made for ages, and are much superior to those in the
south or west.”

On Tuesday, Sth, they were at New London, and refreshed
the young society there by sermons in their new chapel, Bishop
Whatcoat proclaiming to them that “with Him is plenteous |
redemption,” and Asbury proving to them that “Christ is the
32 MEMORIALS OF METHODISM.

author of salvation to all them that obey Him.” They passed
up to Norwich Landing, on the 10th. No Methodist chapel had
yet been erected there, but the hospitalities of a kindred church
were tendered to the apostolic travellers; they were admitted into
the Protestant Episcopal chapel, which Asbury describes as neat
and elegant. His heart warmed under the kindness, and he
preached with “uncommon liberty,” declaring “that unto you
first God having raised up his son Jesus, sent him to bless you
in turning away every one of you from his iniquities.” Thence
they passed to Norwich town, where Whatcoat preached. The
weary Itinerants entertained themselves on their route with the
beauty of the landscapes, and the contrasts which New England
everywhere offered to the condition of the other states. “We
had a most agreeable ride on the turnpike road, the country upon
each side beautifully smiling with variety and plenty.”

Friday, 11th, they were at Preston, on their way towards
Rhode Island, and were “ kindly entertained at Isaac Herrick’s.”
It was “the height of rye harvest,” yet the unusual course of these
wandering evangelists excited the public interest, and drew out
a large assembly, to whom Asbury published “the great salvation,”
being “greatly led out” on the subject. ‘“I was refreshed,” he
says, “in soul and body, and rode on in the evening to Nathan
Herrick’s.” As they advanced, they were more and more inter-
ested in the “simplicity and frugality of New England life.”
Asbury particularly commends the New England woman as “a
mother, mistress, maid, and wife.’— “She seeth to her own
house, parlor, kitchen, and dairy; here are no noisy negroes,
running and lounging.”

On Saturday, 12th, they passed through Plainfield, into Rhode
Island. After a fatiguing journey, in excessive heat, and over
difficult roads, “ we wandered,” writes Asbury, “a mile or two
out of our way, and had to pay for it by going a cross path; we
made it twenty-six miles to General Lippett’s. The general hath
built a neat chapel for the use of the Methodist Episcopal church
near his house.”

General Lippett, of Cranston, R. I., was one of the few among
the higher classes in New England who had adopted the doc-
trines of Methodism. His wealth was liberally expended for its
ECCLESIASTICAL YEAR 1800-1, 33

promotion. He erected, at his own expense, and on his own
premises, a chapel for the accommodation of the small church
which had been formed among his neighbors. His mansion was
always open to receive the travelling preachers, and became one
of their most frequented and most comfortable homes; and its
ample accommodations were hospitably afforded, as we have seen
in our former volume, to the large assemblies which were brought
together by the Quarterly Conferences of those days, as many as
fifty persons being entertained at once with dinner by its gener-
ous host on such occasions, and as many as thirty lodged; the
large-hearted lady of the general kept always in readiness at
least fifteen good spare beds. The estate, with its chapel, is
still maintained by his son, who entertains his father’s generous
sympathies with the cause of Methodism.

Asbury and his colleague tarried in this comfortable retreat
over the Sabbath, — not, however, in idleness. Whatcoat preached
in the new chapel in the morning; and Asbury, though suffering
from an attack of illness during the preceding night, addressed
them in the afternoon from Exod. 20 : 24— “In all places where
I record my name, I will come unto thee, and I will bless thee.”
“Tt was a feeling time,” he writes; “although I was very unwell
all the day, I could not stand back from duty.”

They hastened away, the next day, for the Lynn Conference.
“Monday, 14th,” he writes, “we came on our way to Boston,
through Providence ; here we did not stop, — the time is not yet
come. We stopped to feed at a house that was not very agree-
able to me, and I was glad to come off without dining. We
came to Deacon Stanley’s, at Attleborough, where we took some
refreshment, and reached Mr. Guild’s, and took lodging.

“ Massachusetts, Tuesday 15th. — We came through Wrentham,
Walpole, Dedham and Roxbury, to Boston; it was a damp day,
with an easterly wind, unfriendly to my breast. As they were
about finishing our church, we could not preach in it. We made
our home at Edward Haynes’, late from England, where we had
most agreeable accommodations after our toil.”

On Thursday, the 17th, they reached Lynn, where the preach-
ers were mostly gathered for the Conference, which was to begin
on the following morning.
CHAPTER III.

THE NEW ENGLAND CONFERENCE OF 1800.

Lynn. — Its First Chapel. — The Conference. — Notices of Character. — Whatcoat.— The Roll.
— Clerical Celibacy. — Examination of Character. — Examples. — Finances. — Success.

On the morning of Friday, July 18th, 1800, began the first
regular session of the New England Conference. Several irreg-
ular sessions had occurred in Connecticut, Massachusetts, and
Maine, during the preceding ten years; but the New England
appointments were now for the first time definitively organized
into an Annual Conference, by the authority of the General
Conference.

The session was opened by Bishops Asbury and Whatcoat,
in the new Methodist chapel of Lynn, —a village beautifully
located on the sea-coast, ten miles north of Boston, and of which
Asbury predicted, nine years before, that “ Here we shall make
a firm stand, and from this central point, from Lynn, shall the
light of Methodism radiate through the state ;” a prophecy which
had now been fulfilled, for from Lynn, as his head-quarters,
did Lee, down to the period of this Conference, go forth ever and
anon himself, and send forth his assistant laborers, into not only
Massachusetts, but New Hampshire, Maine, and Rhode Island,
until Methodism was permanently founded in all those states.
Lynn itself has not only multiplied sevenfold its Methodist
places of worship, and given to the church more than a score
of travelling and local preachers, but has the peculiar and signal
honors of having been the locality of the jirst Methodist society
and the first Methodist chapel of the commonwealth ; of the first
irregular, as well as the first regular, New England Conference ;
and the birth-place of the jirst native Methodist preacher of the
Eastern States.
THE CONFERENCE OF 1800. 35

The chapel in which the Conference of 1800 convened had
been erected nearly ten years; but it was thrown up in haste,
being dedicated in five days after it was framed, and occupied in
less than two weeks after its foundation was laid. It remained
at this date quite an inferior and incomplete structure. Nearly
a hundred warm-hearted Methodists, however, welcomed the
devoted Itinerants to its humble altar, and to their bountiful
homes.

Twenty-one members, Asbury informs us, were present. The
estimate included himself and Whatcoat, and not the probation-
ers, who were six in number. The records of the session— the
first Conference records of New England —are yet extant. The
roll presents names which have since become noted, and endeared
throughout the church.

It would, we doubt not, be interesting, exceedingly interesting,
to the Methodist whose eye now rests on these lines, to be more
fully introduced to this first regular assembly of the fathers of
his church, the veterans who brought among our families the
benign and vital theology of Methodism; for the founders of
what American religious sect have left behind them more heroic
reminiscences, or more endearing sympathies, than these self-
sacrificing and apostolic men? A half-century has, however,
passed away since they met; only a scattered few of them,
infirm and in retired life, await the call to rejoin their departed
fellow-laborers ; but one (Daniel Webb), we believe, remains in
active service; and the data of this period, whether recorded or
remembered, are too imperfect to be composed into any satisfac-
tory historic picture. Still, the surviving witnesses of this ses-
sion delight in recalling the truly great men who sat in it.
Most of them we have noticed in our preceding volume.

Asbury, not yet very aged, but wrinkled and debilitated by
cares and labors, was present, guiding the proceedings with his
rare sagacity, and discriminating, with the skill of a Lavater, the
characters of men presented elare him for the responsibilities
of the ministry.*

* Asbury was noted, among the preachers, for an almost infallible judgment of men’s

characters from their physiognomy and bearing, and for the independence with which
he made known such estimates.
36 MEMORIALS OF METHODISM.

Lee was there, frequently relieving the drudgery of business
with his genial humor and apt repartee, which were not unmixed
with the devoutest utterances of a humble though cheerful piety.

Pickering sat amidst the group, a young man observed for
his personal beauty. He was blooming with health, his hair
flowing in curls upon his shoulders ; and his remarks, very seldom
made, were noticeable for their laconic significance and point.

Timothy Merritt, though quite youthful, being but about
twenty-five years old, gave eminent promise among them, both
of piety and theological ability.

Beauchamp was there, — a man of the noblest style of intellect,
who had come from the banks of the Monongahela to the help
of the New England evangelists, and who stood in such estima-
tion that he lacked but two votes, in the General Conference of
1823, of an election to the episcopal office. There, also, were
Joshua Taylor, benign and beloved; Joseph Snelling, over-
flowing with amiability, and the first Methodist preacher raised
up in Boston; John Finnegan, full of Irish heartiness and quaint-
ness, and an indomitable laborer; Epaphras Kibby, only twenty-
three years old, and but two years in the ministry, yet strong
in the promise of a brilliant and original mind, which subse-
quently rendered him one of the most popular preachers of the
connection; and Daniel Webb, “a man of unblemished char-
acter,” * said his brethren of the time, and characterized by the
direct pertinency of his remarks in the Conference.

Elijah R. Sabin, also, though not a member, was present, as a
probationer, —a man of sorrows, but “ full of the Holy Ghost
and of faith,” the traces of whose usefulness are found all over
New England, and whose powerful but humble spirit, after a
life of sorest conflict, passed away triumphantly as in a chariot
of fire.

Dr. Thomas Sargeant, a man alike of superb mind and per-
son, and recently from the Middle States, and Joshua Wells,
one of the strong men of the times, who still survives, the oldest
Methodist preacher of the nation, sat amidst them.

Whatcoat, the new bishop, was a prominent object of interest

* MS. Records of the Conference.
THE CONFERENCE OF 1800. 37

to both preachers and people. He had never been among them
before, and he came now with not only the fresh honors of his
office upon him, but with the fulness of the blessing of the Gospel
of Christ. He attended all the New England sessions regularly
during four years, and was always received with heart-felt
regard, and even reverence, notwithstanding he had been the
competitor of Lee, their favorite candidate for the episcopal
office. He was advanced in life, being the senior of Asbury by
nine or ten years. He was venerable in person, and dignified
by a simplicity and sobriety, and an unction of piety which com-
manded universal regard. For thirty-nine years, down to the
time of this Conference, he had been walking with God, in the
enjoyment of “entire sanctification ;” and his uniform spirit and
demeanor attested the genuineness of his experience. He had
been thoroughly trained in practical Methodism, having been in
the connection more than forty years, fifteen of which he spent
under the guidance of its great founder, in England. He had
participated in the organization of the American Methodist
church, and had labored in its most important fields for sixteen
years. He was a profound theologian, and an impressive,
powerful preacher. His old colleagues speak with a reverent
enthusiasm of his excellences; they call him an “apostolic man
of God.” “We will not,” they say, “use many words to
describe this almost inimitable man. So deeply serious! Who
ever saw him trifling or light? Who ever heard him speak evil
of any person? Nay, who ever heard him speak an idle word ?
Dead to envy, pride and praise; sober without sadness, cheer-
ful without levity, careful without covetousness, and decent
without pride! He died not possessed of property sufficient to
have paid the expenses of his sickness and funeral, if a charge
had been made; so dead was he to the world! Although he
was not a man of deep erudition, yet probably he had as much
learning as some of the apostles and primitive bishops, and
doubtless sufficient for the work of the ministry. He was deeply
read in the word of God. His knowledge in the Scripture was so
great that one of his friends used to call him his concordance.” *

* Minutes for 1807.
4
38 MEMORIALS OF METHODISM.

And of his profession of the sanctifying as well as justifying
grace of God, they declare that “all that knew him well might
say, if a man on earth possessed these blessings, surely it was
Richard Whatcoat.”

Such was Richard Whatcoat, a man of God, an indefatigable
evangelist, an apostolic bishop, living the Gospel even better
than he could preach it. Everywhere in New England where
any traces of this good man’s presence remain, they are redolent
with the sanctity of his character.

We have but few intimations of the business of the session.
Asbury says, ‘We had great peace and union.” Ralph Williston,
from the Middle States, acted as secretary. The old records
give us the following list of members who were in attendance :
Jesse Lee, George Pickering, Joshua Wells, Joshua Taylor,
Joshua Hall, Andrew Nichols, William Beauchamp, Thomas F.
Sargeant, Daniel Fidler, Ralph Williston, Timothy Merritt,
John Finnegan, Joseph Snelling, Asa Heath, Epaphras Kibby,
Daniel Webb, Reuben Hubbard, Comfort Smith, Truman Bishop.
The first twelve were elders, the rest deacons. ‘Three persons,
Nathan Emory, Elijah R. Sabin and John Merrick, were con-
tinued on trial. Three were recommended by Quarterly Confer-
ences to be received on trial. John Gove was recommended
from Needham circuit, then an extensive field of labor, supplied
by two preachers, now divided into numerous stations; Joseph
Baker was recommended from the Kennebec circuit, in Maine;
Daniel Ricker was also presented as a candidate, but was not
received, the Conference considering that, being a married man,
he could do better service to the church as a local preacher.
Marriage was a serious impediment, in those days of long cir-
cuits and small salaries. The records of this session contain
some curious references to the subject, which show that it was
a question of no little deliberation and solicitude. Of one
preacher, the secretary notes, that “He was recommended to
this Conference as a proper candidate for the travelling ministry,
but was rejected, he being obliged by his promise to marry a
certain person at some future though uncertain period, and it
being uncertain how long, should his life be protracted, he would
THE CONFERENCE OF 1800. 39

continue in the travelling order. It was agreed, that should he
be received, and travel but a short time, he, then desisting, would
wound the cause, but may be useful as a local preacher.”

Even preachers previously received into the Itinerancy were
called to account for incurring this formidable embarrassment,
and the propriety of retaining them was discussed.

A usage exists in Methodist Conferences which is without a
parallel, we believe, in any other ecclesiastical body. Every
member, however venerable with piety and long service, is
annually subjected to a sort of judicial examination; put under
a virtual arrest, even though there may not be an intimation
against his character. No exception is admitted, save that of
the presiding officer, who is tried, in a similar manner, at the
General Conference. The member thus under examination
must stand frankly before all his assembled brethren, any and
all of whom may question him, or animadvert on his conduct.
His faults, or even mannerisms, are deemed proper subjects of
comment, and brotherly counsel; if they amount to vices, the
inquiry is converted into a formal trial, and adjudicated accord-
ing to the laws of the church. This is a severe discipline, and
might seem oppressive ; but it is self-imposed, it has the sanc-
tion of primitive usage, it gives a peculiar confidence, and even
tenderness, to the mutual relations of Methodist preachers, and
has been very salutary in preserving the purity of the ministry.
The records of 1800, though brief, contain some curious notes
of these “examinations of character.” They show the frank-
ness, the simplicity and integrity, of our fathers.

Elijah R. Sabin, still on trial, was examined. He travelled
the Needham circuit the preceding year, and being a zealous,
determined man, had been persecuted and mobbed in some of
the villages where he preached in the open air; he persisted
nevertheless, though sometimes worsted by the mob, who silenced.
him with drum and fife. Some of his more fastidious brethren
rebuked him in the Conference for his excessive zeal. Asbury,
however, defended him, affirming that “ this was the way Meth-
odist preachers began, and we need warm hearts to carry the
40 MEMORIALS OF METHODISM.

work forward.”* The secretary of the Conference records that
he “was carefully examined respecting his moral character,
gifts, grace and usefulness, and was judged to be a pious and
useful preacher. Some remarks were made on his attempt to
introduce field-preaching; but his zeal was applauded, and he
was continued on trial.”

Joshua Soule, now senior Bishop of the M. E. Church South,
had commenced preaching under the Presiding Elder in Maine.
He was nof present; but, being on trial, his character was
subjected to the usual examination. “A man of great talents,
so called; and, though Brother Taylor, who spake concern-
ing him, thought him in great danger of highmindedness, yet
he, with others, judged that if Brother Soule continued humble
and faithful, he would become a useful minister in our church and
connection. Sustainmg a good moral character, he is continued
on trial.”

Another member had ventured to marry in the preceding year.
He was examined “ respecting his character and present situa-
tion. Having been married buta short time, he observed that
he could leave his wife with her parents, and take a station as a
travelling minister. It was, however, suggested that an incon-
venience would attend his being continued on trial, on account of
his wife ; that he would not be willing to go any great distance
from her father’s, and that it would be impracticable to give him
a station near home; but a vote passed that he should be contin-
ued on trial — his moral character being unimpeachable.”

The venerable Asa Heath still survives, in the State of Maine.
The Record says of him: “ Having travelled two years as a pro-
bationer, and having been a faithful and useful preacher, he,
after due examination, was unanimously voted into the connec-
tion, and elected to the office of a deacon in our church.”

Comfort Smith is said to “have travelled two years at his
own expense,” and is characterized as ‘“‘a useful preacher,” and
as “sustaining a good moral character.”

Epaphras Kibby “ passed examination; and being accounted
worthy, was unanimously voted into connection, and elected to
the office of a deacon in our church.”

* Mem, of Int. of Meth., p. 470.
‘ THE CONFERENCE OF 1800. Al

Daniel Webb is pronounced “a man of unblemished charac-
ter;” and, “being examined, was voted into connection, and
elected to the Deacon’s office.”

John Finnegan was a unique character, excessive in his oddi-
ties, yet full of shrewd sense, anda really holy man —a sort of
humorous devotee. “Bro. Finnegan,” says the record, ‘is truly
a man of piety and good morals, but possesses peculiarities ;
hence he is not so well received as some when he first goes on
to his circuit; but though many things have been said respecting
him, he was unanimously elected to the office of an elder in our
church.”

Testimony is borne to “the unblemished character ” of young
Timothy Merritt, and he was “ unanimously elected to the office
of elder.”

“The elders were all examined,” adds the secretary, “one
by one, and counted worthy and useful men.”

One melancholy item stands among these brief but signifi-
cant notices. Stephen Hull withdrew from the small pioneer
band, following the example of his brother, Elias Hull, who had
left them two years before. “The good Lord have mercy on
‘him,” say his brethren, in their record of the case. These broth-
ers both became Congregational clergymen ; but, like most others
who have deserted our ministry for the greater ease or emolu-
ment of other positions, both were disappointed in their hopes,
and one was “expelled from his new communion on charges of
grave delinquency.” *

The Conference records contain also an account of the mon-
eys received by the members present. The early Methodist
preachers emphatically offered the Gospel to the people “ with
out money and without price.” The word “allowance” had
been substituted in their Book of Discipline for the term “ sal-
ary.” They did not, and do not now, stipulate with their congre-
gations by any binding contract fora definite remuneration; and
though the Discipline specifies the amount of their “allowance,”
it is not received, on an average, in one-half the appointments,
and no subsequent claim on the society remains when the amount

s Mem. of Int. of Meth., p. 340.
42 MEMORIALS OF METHODISM.

fails. Down to 1800, the receipts of each member were report-
ed at the Conference, and after deducting his “ quarterage,” the
surplus went towards equalizing as far as possible the deficit of
his fellow-laborers. Even private presents, whether in clothing
or money, were required to be reported and estimated in the
apportionment. These self-sacrificing men were as one family
in those days of privation, and what little they had, they had in
common ; a fact which is as noble an illustration of their charac-
ter as it is a painful proof of their sufferings. At the General
Conference of 1800, this rule was altered so far as to exempt
private donations from the estimate. Hitherto the * allowance”
had been $64, besides travelling expenses ; but the same General
Conference raised it to $80, and allowed an equal amount for
the wife or widow of the preacher, as also $16 for each child
under seven years, and $24 for each over seven and under four-
teen, — no provision being made for children after the latter age.*
As the General Conference at which these amendments were
made had just been held, we suppose the allowances reported at
the present Conference were rated according to the old rule.
Hardly more than one-half of the members present had received
the pittance of $64. George Pickering’s receipts amounted to
$47; Joseph Snelling’s, $38; Joshua Soule’s, $55; John
Merrick’s, $42; John Jones’, $31.

Some of the members were not only deficient in their quar-
terage, but in their allowance for travelling expenses. Joshua
Hall’s aggregate deficit was $64; Joseph Snelling’s, $74; John
Merrick’s, $21,— no small proportion of their whole allowance.
A considerable amount was eked out of subscriptions and
donations, so that the aggregate deficit was reduced to $72.25.
These items are not without historical significance.

Such were the men of our ministry a half-century ago, and
such their pecuniary reward. The receipts for their “ travelling
expenses” were quite small, as they usually started with the
possession of a horse, and were entertained on their routes by their
brethren. The actual cash received by them would not now be

* In 1816, the ‘‘ allowance’ of preachers, their wives and widows, was raised to
$100 per annum. The amount for children was not changed.
THE CONFERENCE OF 1800. 43

considered sufficient for the annual cost of clothing alone, though
that expense has been reduced at least one-fourth since their day.
They had no resources for the purchase of books, except what
they obtained by selling the denominational publications on their
extended circuits. This they did largely, not only for the pe-
cuniary advantage, but for the moral influence of their circula-
tion. Many of them were thorough-going colporteurs, as well
as preachers. “ Be diligent in this work,” Wesley had written to
his Itinerants; “leave no stone unturned.” The wandering
evangelists carrying thus with them the works of Wesley, Fletch-
er, &c., read them on horseback, or at the hearths of the cabins
of the wilderness, after the night sermon and the retirement of
the family. If they read less, they perhaps studied more, than
their successors ; they followed the maxim of the classic author,
“Read much, but read few books ;” and they usually became
adepts in the Holy Scriptures and theology generally.

Returns from the various circuits were reported during the ses-
sion, and afforded much encouragement to the feeble but faithful
band. It had been a year of wide-spread prosperity. A reform-
ation had extended over the Bath and Union circuit, in Maine,
under the tireless labors of the quaint John Finnegan ; he re-
ported again of fifty members. Vermont had witnessed, under
the labors of Elijah Hedding, Joseph Mitchell, Joseph Sawyer,
Joseph Crawford and Elijah Chichester, the most remarkable
effects of the power of the Gospel yet known to her citizens ; the
truth “ran and was glorified” on each side of the Green Moun-
tains, and five hundred persons were added to the Methodist
societies of the state, while hundreds, converted through Meth-
odist instrumentality, entered other communions. Joshua Hall
and Truman Bishop had good reports from Rhode Island; their
work had enlarged so much as to require the formation of a new
circuit. In Connecticut the church had enjoyed a general out-
pouring of the Spirit. Shadrach Bostwick, who had been Pre-
siding Elder of the New London district, was not present, but
Asbury had been informed by a letter from him of the prosper-
ity of the circuits under his care. He wrote: —

“The Lord has honored us with some of tne most glorious
44 MEMORIALS OF METHODISM.

times since Conference, that I have seen in New England. At
our Middle Haddam Quarterly Meeting, which was the first for
this circuit this year, the Lord came down with mighty power.
Many were struck, and fell from their seats prostrate upon the
floor, crying in bitter agonies, some for conve.ting, and others
for sanctifying grace. It happened well that Bro. McCombs and
myself had been formerly favored with such scenes in the south,
and well knew what todo. The New London friends carried
the flame into the city, and this brought on a quickening there ;
about sixteen members joined in one day, and many more in the
circuit. Our second Quarterly Meeting for this circuit was at
Canterbury, and a great time it was; two precious souls pro-
fessed to be converted, and the meeting continued nearly all the
Sabbath night. Upon the whole, this circuit in general is in a
graciously prosperous way. Old Tolland circuit, that formal
dry one, has taken the start. Our first Quarterly Meeting
was at Hartford, five miles; the power of the Lord came down,
and scarcely left a dry eye in the house ; two or three professed
to be converted, and five continued on their knees, begging for
mercy, for near three hours. The work has spread rapidly in
South Wilbraham ; about twenty souls have been brought into
liberty there, and still the Lord is working ; and we have formed
a little society there. Our second Quarterly Meeting in that
circuit was in North Wilbraham chapel, and truly it was a time
of joy and rejoicing. ‘Three professed to be converted, and the
whole congregation appeared to be melted into tears. The work
has so increased and enlarged, that we have made a four weeks’
circuit of it. We have had a precious Quarterly Meeting on
Pomfret circuit; our prospects are encouraging in this circuit
also ; there have been some conversions and some additions there.
Chesterfield circuit is in a far better way thay it was last year;
some revivals ; and, at one of our Quarterly Meetings, two pro-
fessed to be brought into liberty. Vershire circuit seems still
travailing, and many precious souls are born into the kingdom.
Our Quarterly Meetings have been rendered singularly useful
there this year, and our friends seem much united, both to their
preachers, discipline, one another, and to their Lord.
THE CONFERENCE OF 1800. 45

“T have the happiness to inform you, that a spirit of love and
. union, both to doctrine, discipline, and each other, subsists
amongst all our preachers in this district. I have conversed
freely and particularly with them, and I believe there is nota
jarring string.” *

The business of the Conference closed on Saturday, 19th of
July. The preachers tarried in Lynn, however, during the Sab-
bath, when the ordination services took place amidst a large as-
sembly of Methodists gathered from the neighboring appoint-
ments. Asbury addressed them from Matt. 9: 36—38. “But
when he saw the multitude, he was moved with compas-
sion on them, because they fainted, and were scattered abroad
as sheep without a shepherd,” &c. A long drought had pre-
vailed, and “nature seemed as if she were about to droop and
die.” Much alarm existed among the husbandmen, and the
preachers offered special prayer for a favorable change of the
weather. ‘“ We addressed the throne of grace,” says Asbury,
‘most fervently and solemnly, and had showers of blessings.”
While he preached, the “wind came up, and appeared to whirl
round to every point;” the clouds gathered, and as the showers
of grace were descending on the assembly, the rain fell copiously
on the fields, and the multitude separated, rejoicing in what he
calls “this signal instance of Divine goodness.” The next day
Asbury and Whatcoat were on their route to the south, and Lee
the day following away to the north, preaching as usual by day
and by night.

* We are indebted to David Creamer, Esq., of Baltimore, for this letter. It was pub-
lished in a rare volume, entitled ‘‘ Extracts of Letters containing some account of the

work of God since the year 1800, written by the ministers and members of the M. E.
Church to their Bishops. — New York: E, Cooper and Jno. Wilson, 1805.”
CHAPTER IV.

ASBURY AND WHATCOAT ITINERATING IN NEW ENGLAND.

Boston. —Its first Mcthodist Chapel. — Waltham.— Benjamin Bemis. — Thompson, Con-
necticut. — Captain Jonathan Nicholls. — Methodism in Thompson. — Asbury and What-
coat there.—They advance Westward.— Quarterly Meeting on Litchfield Circuit. —
Garrettson. — Mrs. Catherine Garrettson. — The Garrettson Homestead.

Tas Conference at Lynn having adjourned, the bishops
and Lee pursued their respective routes with their usual rapid-
ity, scattering the good seed as they went. On Monday, July
21st, 1800, Asbury and Whatcoat reached Boston, where they
tarried two days, preaching in the “ tabernacle,” as Asbury calls
it, — the new Methodist chapel, then “ nearly finished.” It was a
very humble frame building, for a long time unpainted, and
furnished with a pine pulpit, and rude benches for seats. Its
site — now occupied by a goodly public school-house, and still
revered by Boston Methodists — was on Hanover Avenue, then
known as Methodist Alley. Though begun in 1795, it was not
completed till the present year; “and now,” say its old records,
“the troubled and persecuted society found, in some degree,
rest to their souls.” In these circumstances, the venerable
bishops of Methodism arrived among them, and were received
with great rejoicings. Asbury preached on the day of their
arrival. The little flock were beset with trials; they had been
sorely persecuted, and, notwithstanding the qualified “ degree of
rest” mentioned in their records, they were yet often attacked
by the rabble, in their humble chapel, and effectually interrupted
in their worship. Many were converted among them, but the
temptations to desert the lowly and contemned cause were
strong. Asbury, therefore, addressed them from Heb. 3: 12—14,
“Take heed, brethren, lest there be in any of you an evil heart
of unbelief, in departing from the living God. But exhort one
ASBURY AND WHATCOAT ITINERATING IN NEW ENGLAND. 47

another daily, while it is called To-day; lest any of you be
hardened through the deceitfulness of sin. For we are made par-
takers of Christ, if we hold the beginning of our confidence
steadfast unto the end.” On the following day, the congrega-
tion assembled again, to hear Whatcoat. His devout spirit,
anointed with the unction of grace, could not but share in the
gladness and gratitude with which the brethren entered their
nearly completed sanctuary ; and he addressed them from Psalms
16: 7: —“ Return unto thy rest, oh my soul; for the Lord hath
dealt bountifully with thee.” Such visits and addresses in-
spirited the struggling churches of those early days of trial,
and left impressions which the few Methodists that remain
from them retain with the interest with which the superannuated
soldier recalls the campaigns of former years, and the cherished
words of his commander.

-On Wednesday, they rode thirteen miles to Waltham, and sought
a brief season of repose amidst the beautiful rural retirement of
the homestead of Benjamin Bemis, who was one of the first
Methodists in that town, and whose mansion, sequestered among
hills, and surrounded with fragrant orchards, became not only a
sanctuary for the worship of his rustic neighbors, but the favorite
home of the weary Itinerants of Methodism. He was a man of
wealth, and his hospitalities seemed only to enhance his pros-
perity. Nearly all the great men of early New England Meth-
odism were entertained beneath his roof, and proclaimed the
“Glorious Gospel” in the shade of his trees, to the assembled
yeomanry of the town. The conversion of many souls has con-
secrated the spot, and its old historical reminiscences still endear
it to the Methodists of the Eastern States. Its devoted pro-
prietor lived to enjoy a happy and sanctified old age; and died
under its roof, in full hope of meeting his Itinerant brethren in
heaven. It became the family residence of the venerable Pick-
ering, who married the daughter of Bemis, and died triumph-
antly amidst its veneratle associations.*

*The first Methodist church of Waltham (now the Weston society) was formed in
the house of Mr. Bemis, and his own name was first on its class paper. Its chapel was
erected more than fifty years ago, on a site adjoining Weston and Lincoln. The first
class consisted of eight members, six of whom bore the name of Bemis. One of them
48 MEMORIALS OF METHODISM.

Word had been previously sent to Waltham of the propose
visit of the bishops, and a congregation awaited their arriva
Asbury proclaimed to them, “I will give unto him that is athir:
of the fountain of the water of life freely. He that overcomet
shall inherit all things; and I will be his God, and he shall t
my son.” Rev. 21: 6,'7. The last verse was particular]
applicable to their generous and pious host..

Fatigued by the business of the late Conference, and by pri
vious travels, they needed rest; but early on the third day the
resumed their journey, still weary and ill. “We came,” writ
Asbury, “through Needham, Sherburne and Holliston, and mac
it thirty miles, over Crook’s Hills, through excessive heat. W
had not time to stop to feed, as we had appointed meeting :
Milford, where we arrived a little after one o’clock. I we
obliged to let Brother Whatcoat ride in the carriage, or I fear |
would have fainted. This made me low-spirited, and unfit -
answer questions.”

On the 26th, he writes, “ We had to ride, through excessir
warmth, thirty miles, to Thompson, Connecticut ; but we toc
the day for it. We got to Capt. Nicholls’ about six o’cloc.
where we have a house built, and some ground to set our fe
upon. I have been of late powerfully tempted, and distresse
in mind and body.”

Capt. Jonathan Nicholls, in whose house he found a hor
here, was among the first friends of Methodism in Thompso.
where his name will not soon be forgotten. The Conference «
1796 was held in his dwelling. The society in this town, orga:
ized by. Rev. Ezekiel Cooper, had been in existence some s
years, but was yet feeble. During a series of years, it he
worshipped, first in an upper chamber of Capt. Benjamin Ca
gill’s house, and subsequently in a spacious kitchen of Noz
Perrin’s,— names still familiar to the Methodists of that regio
The “house” to which Asbury refers, as now “ built,” was con

was Mary Bemis, the present venerable mistress of the homestead, who joined t
society in her seventeenth year, and married Rey. Geo. Pickering two years afterwarc
For an engraved view of this mansion, as it now appears, see the vignette of t
“‘ Memorials of the Introduction of Methodism into the Eastern States.’?
ASBURY AND WHATCOAT ITINERATING IN NEW ENGLAND. 49

menced in 1797. Like the new chapel at Boston, it was but
the shell of a building; but hundreds of souls, now in the temple
not made with hands, commenced, at its altar, their course
heavenward. So sacred did this old structure become to the
Methodists of Thompson, that when their present elegant edifice
superseded it, the primitive altar and several of the slips were
incorporated, unpainted and unvarnished, into their new vestry,
as precious memorials.

The people assembled on the next day after the arrival of the
bishops, and Asbury ascended the rude pulpit, and preached ta
them from Mark 8: 35:—« And when he had called the people
unto him, with his disciples also, he said unto them, Whosoever
will come after me, let him deny himself, and take up his cross
and follow me.” He exhorted the young church to faithfulness,
and “opened the distinguishing conditions of discipleship, — the
denial of self in every temper and affection that is evil. They
that seek to save their lives by denying Christ, shall lose soul
and body; if it is through pride and shame, Christ will not
dishonor himself by owning such in the day of judgment.” The
congregation assembled again in the afternoon, and listened ta
Whatcoat, while he exhorted them from “ Acquaint now thyself
with Him, and be at peace,” &c.

On Monday, 28th, “ we rode,” writes Asbury, “sixteen miles,
to the north end of Eastford. We have travelled nearly one
hundred miles since our departure from Lynn. My subject, at
Joseph Work’s, was Matt. 5: 2:—“ Blessed are ye when men
shall revile you, and persecute you, and shall say all manner of
evil of you falsely, for my sake.” We lodged at Nathan Palm-
er’s. We came on to Coventry, twenty miles. We stopped
at John Searles’, and were exceedingly well accommodated,
both man and horse.

“ Wednesday, 30th. — We rode to Mr. Spencer’s, in Hartford.
My mind is at peace, but I have uncomfortable feelings in my
body. Here I met Brothers Bostwick and Burroughs. We
have a house built in Spencertown for the Lord; and now they
are building one for the Lord’s servants,—for the married

preachers to live in who are sent to the circuit.
5
50 MEMORIALS OF METHODISM.

“ Thursday, 31st. — Was excessively warm. We made it littl
less than thirty miles to Bristol; we stopped to feed our horses
but neglected ourselves. When we came to Samuel Smith’
we were nearly outdone by excessive heat and hunger. Thi
day we crossed Connecticut river, and passed the cities o:
Hartford and Farmington.”

They were now directing their course to the Quarterly Meet
ing of Litchfield circuit, where they expected to meet Freebon
Garrettson, the Presiding Elder of the district. Garrettso
hailed them on the route. The next day, Saturday, Augus
2, the Quarterly Conference began, but at what town on th:
circuit we have not been able to ascertain. Asbury preached
He was reminded everywhere, in those days of trial, anc
especially in New England, of the many temptations whicl
tended to divert the people from the infant and persecutec
cause of Methodism, and therefore incessantly exhorted thi
little flocks, as he passed rapidly among them, to fidelity anc
perseverance. On this occasion, he admonished the convert
of Litchfield circuit from St. Peter’s words :— “ Ye therefore
beloved, seeing ye know these things before, beware lest y:
also, being led away with the error of the wicked, fall from you
own steadfastness. But grow in grace, and in the knowledg:
of our Lord and Saviour Jesus Christ.” 2 Pet. 3: 17,18. The
soul of the preacher kindled with his theme, and the peopl:
received his admonitions with emotion and tears. On the nex
day, which, being the Sabbath, was the high festival of the occa
sion, “we had,” writes Asbury, ‘a living Love Feast. Som:
from Waterbury were fervent in spirit, serving the Lord. W:
had a crowded congregation, a close day, and the house wa:
shut up. In consequence of my breast being weak, I declinec
speaking in public. Bishop Whatcoat preached, and F. Gar
rettson exhorted. Our meeting began at eight o’clock in thi
morning, and continued, with a few minutes’ intermission, unti
two in the afternoon; after which we came off, over dreadfu
roads, twelve miles, to Tarringford. I was pleased to see <
house bought and fixed for Brothers Jocelyn and Batcheller, the
stationed preachers of the circuit, and their wives.”
ASBURY AND WHATCOAT ITINERATING IN NEW ENGLAND. 5.

Leaving the circuit preachers to conduct the services of th
remainder of the day, they departed, in the afternoon, with Gai
rettson, for his homestead, at Rhinebeck, preaching at Gosher
Cornwall, Sharon, and other places on the route. Garrettso:
had married Miss Catherine Livingston, a daughter of Judg
Livingston, and sister of the well-known chancellor, —a lady o:
rare accomplishments, a correspondent of Lady Washingtor
Mrs. Warren, and other distinguished women of our revolution
ary epoch, and the personal friend of Washington, Hamiltor
Jay, &c. The vigorous and thoughtful mind of this nobl
woman led her to discover in Methodism the sterling doctrine
of the Gospel, and to embrace them courageously, notwith
standing any apparent incompatibility of the social character o:
the new sect with her own social position. She united her lo
with that of the heroic Garrettson, and died, im 1849, after ;
pilgrimage of more than ninety-six years, which had bee
distinguished by one of the most beautiful developments o:
character, and most useful lives, known in the annals of th
American church.* Their residence, on the eastern shore o!
the Hudson, still remains, amidst one of the most charmin;
pictures of that beautiful scenery. It continues to be, as it wa
in Garrettson’s day, a temple for the neighborhood, and an asy
lum of hospitality especially to Methodist preachers, who ar
always welcomed at its door with the benediction, ‘‘ Come in
thou blessed of the Lord.” While Garrettson sheltered hi:
family in this rural retreat, it was but his head-quarters, whithe
he resorted for occasional repose — not to escape from his duties
His stations were sometimes as remote from it as Philadelphia
and he retired permanently to it only when age compelle:
him to give up his ministerial travels. I have referred to thi
venerable mansion, so historically notable in the church, becaus:
it was long a sort of outpost of the New York Conference befor:
the New England Methodist field, whence Asbury, Whatcoat
Garrettson, and other veterans, used to come forth on thei
ministerial incursions, and whither they returned for rest.

* For a fuller account of Mrs. Garrettson, see President Olin’s sermon at her funera’

Meth. Book Rooms, N. Y., 1851: and “Sketches from the Study of a Superannuate
Itinerant.”? Peirce: Boston, 1851.
52 MEMORIALS OF METHODISM.

The two bishops — exhausted by incessant preaching, an
“not less than five hundred and fifty miles” riding since the
entered New England, and between eighty and ninety mile
within three days, with daily sermons— arrived at the favorit
homestead, with grateful hearts, on Wednesday, 6th. The
spent there several days. The tired Asbury says, “ We regale
ourselves and horses upon the pleasant banks of the Hudsor
where the passing and repassing of boats and small craft, pei
haps fifty in a day, is a pleasant sight;” and of Garrettson’
mansion he remarks, “He hath a beautiful land and wate
prospect, and a good, simply elegant, useful house, for God, hi
people and the family.” On the twelfth, the apostolic me
were away again on their route over the continent, preachin,
almost daily, as they went. We take reluctant leave of ther
till their return.
CHAPTER V.

LEE’S TRAVELS IN NEW ENGLAND IN 1800.

Lee’s Jowney northward.— Interview with the young Church at Monmouth.— Kent*
Hill. — Hampden. — Josiah Newhall. — Mrs. Peckett. — Lower Canada. — St. Alban’s. -
Philip Embury. — Arrives at New York. — Review of his Labors.

Let, when he left New England for the General Conference
at Baltimore, in the preceding spring, had every reason to believ:
that he should return from Baltimore clothed with Episcopa
powers, to superintend the great ecclesiastical work which hi
had now, for several years, been extending, both in the Southen
and Eastern States, with an agency unequalled except by tha
of Asbury. His disappointment did not, as we have noticed
damp his zeal, nor the regards of his New England brethren
He was received at the Lynn Conference as the father of east
ern Methodism.

The Conference having adjourned, Asbury and Whatcoat left
as we have seen, on Monday, the 21st of July, for the west anc
south. Lee departed the next day for the east and north. Hi
designed to pass through the whole northern field into Canada
and back to New York by the Hudson; and as it was to be hi:
last tour in New England, except a hasty visit, some eight year:
afterwards, it possesses an impressive interest, notwithstanding
the very meagre notes of it which remain. He left Lynn alone
after dinner, but met at Beverly one of the preachers, Ralpt
Williston, who became his travelling companion through muck
of the rest of this journey. On Tuesday, the 29th, they rode
“through Dover, and so out of New Hampshire, into the
Province of Maine.” By Tuesday, August 5th, they reached
Monmouth, where he had, some years before, formed the first
Methodist society of Maine. A new chapel had been erected
for its accommodation ; and the little band, still maintaining the

5*
54 MEMORIALS OF METHODISM.

fellowship of the Gospel, m that then remote wilderness, receive
him with overflowing hearts and weeping eyes. He preache
in the morning “at Mr. Blake’s,” some distance from the chape
and had “a precious time.” He describes the church as “
loving, happy people, who wept and rejoiced together,” at hea:
ing him once more; and his “own soul” he says, “was lost i
love and praise.” The Methodists there, he writes, “ were all o
fire” with Christian zeal and love. In the afternoon the
assembled at their new chapel, to hear him again, when h
addressed them some affecting farewell counsels, from 1 Joh
2: 28:—*« And now, little children, abide in Him, that when H
shall appear, we may have confidence, and not be ashame
before Him at His coming.” “Thad,” he writes, “a very large cor
gregation, and a happy time. The people were deeply affectec
and the power of the Lord was in the midst of us. I was greatl
revived at seeing many of my old friends, and many of my ow
spiritual children, who were engaged in religion.

“ Wednesday, 6th.—I rode to Kent’s Hill, in Readfield, an
preached in our new meeting-house, to a large congregation o
attentive hearers; they were much engaged with the Lord.
found my soul happy in God, and was much assisted in preact
ing. The friends stopped after meeting, and I spoke largely t
the society by way of advice, and directed them how to conduc
themselves as Christians. I also stopped the local preacher
and exhorters, and drew a plan for them to hold meetings on th
Sabbath, so as not to be idle, or in each other’s way. I wa
closely engaged in the business till dark. I hada happy tim
amongst my old friends, and found them much more alive t
God than they were when I left them. Our friends have bui
a good meeting-house in the place. I hope it will be a lastin
blessing to the neighborhood.

“« Monday, 18th. —1 swam my horse across Penobscot rivei
and in Hampden meeting-house, at three o’clock, I preached o
‘Luke 7: 50. Ihad a comfortable time in preaching to the people
As the meeting-house was not finished below stairs, I took th
congregation into the gallery, and preached to them there
Then I took leave of my Penobscot friends, but not without pain
LEE’S TRAVELS IN NEW ENGLAND IN 1800. 55

ful sensations, as I thought it probable that I should never see
them again. I then rode to Brother Isaac Davis’, on Jordan
Brook, and stayed all night with him.

“ Tuesday, 19tk.—TI rode through to the Twenty-five Mile
Pond, about twenty miles. When I first travelled this road,
about seven years ago, there was no house in all the distance,
and now there are nearly twenty. I got to John Chaise’s, at the
Twenty-five Mile Pond, about three o’clock, and at four o’clock I
preached. We had a happy time together; saints and sinners
felt the power of truth.

“ Saturday, September 6th. — We set out early in the morn-
ing, and rode out to Connecticut river, at Northumberland meet-
ing-house; there I left my travelling companion, and rode down
the river, through Lancaster, Dolton, and into Littleton, where
I was hailed and stopped by Josiah Newhall, an old acquaint-
ance of mine, who had moved up into the country ; I consented
to stay all night with him, and was thankful to find a house,
though buta small log cabin, whereI could lay my head in
peace; myself and horses were weary.* I was greatly pleased
with that part of the country. It was generally level and rich
land near the river, though most of the settlements were new.
The mountains on both sides of the river, and the rising grounds at
a distance, made a beautiful appearance. The country promises
to be very fruitful, and I doubt not but religion will flourish in
this country before long. Our preachers have lately formed a
circuit there, called Landaff. I rode one hundred and forty-five
miles, and preached six times, that week.

* Rev. Matthew Newhall, now in the Methodist minietry, and son of Josiah Newhall,
says, ‘‘ My father joined the first society in Lynn, Mass., in the spring of 1791, and has
been a steadfast Methodist for almost sixty years. In 1793 he removed to New Hamp-
shire, and in 1804 to Wethersfield, in Vermont. I have one brother and one sister ;
we were severally baptized by Jesse Lee, Ezekiel Cooper, and Shadrach Bostwick, —
names familiar to many as the pioneers of Methodism in New England. My father’s
house has always been a welcome home for the faithful Itinerants. In olden times
Methodists were few and far hetween; and there was reciprocal joy when the weary
preacher returned from his ride to spend a short time with those who felt a deep interest
for the salvation of souls. I might mention a long list of venerated names, from the
days of Asbury, and Lee, that were our choice guests.’’—Christian Advocateand Jour-
nal, April, 1849.
56 MEMORIALS OF METHODISM.

* Wednesday, 10th. —I preached in Bradford. We had praye
meeting at night. There I saw old sister Peckett, who former
lived in Mr. Wesley’s family, in London. She came to Americ
and settled where she now lives, in the State of Vermont. SI
was, for a great number of years, deprived of the privilege .
hearing the Methodists preach, for we had no preacher in th
part of the world. Yet the Lord spared her to see an answer
‘her many prayers, and the Gospel is now preached in her neig
borhood by the Methodists, and the Lord has done wonders |
their ministry already.”

This venerable lady, now in heaven, had an important instr
mentality in the introduction of Methodism into Vermont, :
we shall hereafter see. Her house was a home for the fi
Methodist Itinerants who entered that state. She had not on
been housekeeper to Wesley, but a “‘ bandmate” of Miss Bosa:
quet, afterwards Mrs. Fletcher of Madely. She was deep
versed in Christian experience, and had in her rustic dwellin
amidst the wilderness of Vermont, most of the works: of Wesle
and was thereby enabled to make known to her neighbors tl
peculiarities of the new denomination. Her religious influen
was most salutary and manifest. Laban Clark, Martin Rute
and others among our primitive ministry, who were raised up
Vermont, found her a mother in Israel, and received from h
much of their early religious guidance. Her name is precio
ix our annals.

“On Saturday, 20th,” continues Lee’s Journal, “I rode vel
early in the morning, and went, through Fairfax, to St. Alban’
where I dined. Then through Swantown, and crossed Mi
sisque river, and went through Highgate, to St. Ormond’s, |
Dunn’s Patent, in Lower Canada, and put up at Peter Miller’
who was very kind. There I met with Peter Vannest, one «
the preachers of the circuit. This was the first time I ev
visited Lower Canada. Iwas charmed with the country ;
was very rich and level, and healthy withal. I was then :
Missisque Bay, on the north-east side of Lake Champlai)
When I look back on my past travels, I am astonished at tl
LEE’S TRAVELS IN NEW ENGLAND IN 1800. 57

goodness of God towards me, in preserving my health, and
keeping me from departing from him.

“ Sunday, 21st. — At the Widow Hogle’s, at eight o’clock in
the morning, we held a Love Feast, and the young converts, as
, well as some old disciples, spoke very feelingly and freely of
their experiences. Iwas truly happy in God, and wept much
amongst my brethren. Then, at ten o’clock, I preached on Gen.
19: 17. There was a great move amongst the people, and
they wept in every part of the house. Then we administered
the Lord’s Supper, and our good God was pleased to meet us at
his table, and we did sit in heavenly places in Christ Jesus
At one o’clock, I preached again, on Psa. 1: 1. Some of the
people were so overcome with the power of God that they fainted,
or sunk down into the arms of their friends, or upon the floor. I
then took leave of Canada and my Canada brethren, and rode
back to the State of Vermont, and down to Church’s, in St.
Alban’s ; and at night I preached on Titus 2: 12. I hada sweet
time in preaching to the strange people, and they were remark-
ably attentive, and heard as though it had been for their lives.
Then Brother Peter Vannest exhorted, with some life. We had
a crowded house. I have seen no town in Vermont that appears
to be so good for farmers as St. Alban’s. I was glad to get to
bed as soon as the people were dispersed, having rode eighteen
miles, preached three times, held a Love Feast, and administered
the Lord’s Supper; and, withal, it was a wet day. Brother
Peter Miller, after we left his house that day, came after us,
to travel with me for a week. I was thankful for his com-
pany.

“ Saturday, 21th. — We rode through Pawlet and Ruport, and
then out of the State of Vermont, into the State of New York.
I had been in Vermont eighteen days, including one day which
I spent in Canada, and had preached twenty-three sermons.
We then rode through Salem, to Peter Sweetzer’s, where we
stayed all night. On that plantation Philip Embury died, who
was the first Methodist preacher who ever preached in New
York. He was an Irishman by birth, and a house-joiner by
trade. I heard that he died very happy in God.”
58 MEMORIALS OF METHODISM.

He proceeded on, preaching in Cambridge, Troy, New Leb-
anon, and then in the State of Massachusetts, and Connecticut ;
on the 14th of October, he arrived in the city of New York, on
which day he has the following remarks: ‘“ Here I will observe,
that it was twelve weeks, to a day, from the time I left Lynn,
near Boston, till I got to New York; in which time, I rode
twelve hundred and _sixty-three computed miles, and had
preached eighty-nine sermons. In that tedious journey the
Lord favored me, both in body and soul.”

During this circuitous and rapid route, his preaching averaged
more than one sermon a day; he was continually occupied also
in social prayer and counsels with the infant churches. Much
of his travelling was on new and rugged roads and through
forests, and his entertainment was usually in log cabins. He
now leaves New England, to reappear but once more, and casu-
ally, within its limits, but to pursue on his evangelic course,
with unabated heroism, in other fields. The foundations of
Methodism had been laid by him in all the Eastern States:
a large Conference had been organized; chapels had sprung up;
more than fifty preachers were moving to and fro, proclaiming the
great salvation” through extended but organized circuits, and
nearly six thousand converts were recorded on the roll of the
church. A great moral work had been achieved, and a great
man had left his stamp upon the ecclesiastical history of all New
England. His name, until recently, has been but little noted
beyond the pale of his own denomination ; but his instrumentality
is developing broader and broader results, as time elapses ; and
the future ecclesiastical historian of these Eastern States will
place him among the foremost men of their religious annals.
CHAPTER VI.

APPOINTMENTS AND PREACHERS IN 1800—1.

Appointments. —Itinerant Corps for the Year. — Dr. Thomas F. Sargent. — His Conversion. --
Commencement of his Ministry.—His Appointments.— His Character and Death.—
Joshua Wells. — His Appointments. — Characteristics.— His Retirement from Public Life. —
Henry Ryan. — His Appointments. — His Character. — Extraordinary Energy. — Enthu-
siasm. — Defection.

Tue following were the appointments in New England for
the ecclesiastical year 1800-1. George Pickering, Presiding
Elder. Warren and Greenwich, Joseph Snelling and Solomon
Langdon ; Sandwich, Daniel Fiddler; Rhode Island, Joshua Hall;
Needham, John Finnegan and Nathan Emery; Boston, Thomas
F. Sargent; Lynn and Marblehead, Joshua Wells; Merrimac,
Andrew Nichols; Hawke, Ralph Williston; Provincetown, John
Merrick ; Nantucket, William Beauchamp.

Joshua Taylor, Presiding Elder. Bath and Union, Timothy
Merritt, Reuben Hubbard ; Norridgewock, Daniel Webb ; Union
River, Joshua Soule; Penobscot, John Gone; Portland, Asa
Heath; Readfield, Epaphras Kibby, Comfort C. Smith; Bethel,
Joseph Baker.

John Brodhead Presiding Elder. Tolland, Abner Wood; New
London, Daniel Brumly and Alexander McLane; Pomfret,
Daniel Ostrander; Chesterfield, Henry Eames; Wethersfield,
John Nichols; Vershire, Timothy Dewy; Landaff, Elijah R.
Sabin.

Shadrach Bostwick, Presiding Elder. Cambridge, Ezekiel
Canfield and Ebenezer Stevens; Vergennes, Henry Ryan and
Robert Dyer; Essex, Peter Vannest; Pittsfield and Whitingham,
Michael Coate and Joseph Mitchell; Granville, B. Hibbard and
Truman Bishop.

The appointments on the first two of these Districts were
made at the New England Conference ; the others, though within
60 MEMORIALS OF METHODISM.

New England, were made at the New York Conference. The
Districts to which the latter pertained were wholly within the
Eastern States, except that of Shadrach Bostwick, which in-
cluded Cambridge and Plattsburgh circuits, — the first partly, the
second wholly, in the State of New York. To this list should
be added the following circuits, which were on the New York
District (then under the Presiding Eldership of the venerable
Freeborn Garrettson), though in the State of Connecticut, viz :—
Redding, Augustus Jocelyn ; Litchfield, Aaron Hunt and Elijah
Bachelor ; Middletown, James Coleman and Elijah Searle.

The ministerial field of Methodism for the ecclesiastical year
1800—1801 comprehended then four Districts, and part of a fifth
(one third of it, at least), thirty-two circuits and stations, and
(including Garrettson, whose labors were largely within Con-
necticut) fifty-eight preachers.

Among the names of preachers who appeared the present
year for the first time, in the list of the New England appoint-
ments, is that of Dk. Tuomas F. Sarcent. He was born April
10, 1776, in Frederick County, Maryland, of devout parents, who
were early members of the Methodist Episcopal church, and
trained their household in the nurture and admonition of the
Lord. In his eighteenth year, he received deep religious impres-
sions ina prayer-meeting, and soon found “peace with God,
through our Lord Jesus Christ.” ‘His conversion,” says his
son, Rev. T. B. Sargent, ‘as described by himself in after
years, was clear, sound and decided. There was a conviction of
actual sin, and of the natural depravity which led to it, and the
awful exposure to Divine wrath and endless ruin which follows
it; godly sorrow working repentance towards God, with earnest
prayer to God for mercy and grace, and other fruits meet for
such repentance; faith in Christ as the amply sufficient Saviour
of sinners, able and willing, by his atoning blood and Almighty
Spirit, to save fully and eternally those who are without might
or merit of their own; and in consequence of this act of faith, he
received into his heart the promised Spirit as the comforter,
witnessing his pardon and adoption, and thereby filling him with
peace and joy, and as a sanctifier, working in him a death unto
APPOINTMENTS AND PREACHERS IN 1800-1, 61

sin, and a new birth unto righteousness, which produced in him
holiness of heart and life.” ;

This gracious change took place in 1793. He was immedi-
ately received into the Methodist Episcopal church, by the ven-
erable Joshua Wells. Subsequently he believed himself called
by the Holy Ghost to the ministry of the Word. His abilities
for the responsible work were previously exercised and improved
as an “ Exhorter” in his native neighborhood. The cross was
almost insupportable ; and in his first attempt at preaching, which
was occasioned near his home, by the unexpected absence of the
circuit preacher, his trepidation was so great that it affected his
sight, and the further end of the chapel seemed to have sunk
several feet below the part on which he stood. He was blessed,
however, with Divine assistance, and urged by his brethren to take
courage, and go forth “enduring hardness,” as a good soldier of
the Lord Jesus. On continuing his labors as a local preacher,
he was so succeeded, by the blessing of God, in the conversion
of his hearers, that he resolved to give himself wholly to the
work of the ministry ; and accordingly left his father’s house in
1794, by the call of the Presiding Elder, and travelled Talbot
and Kent circuits, on the eastern shore of Maryland, on each of
which he spent six weeks. He suffered severely from attacks
of fever and ague on these circuits, and was transferred, for his
relief, to the Philadelphia Conference, the next year, and appoint-
ed to Chester and Lancaster circuit. His name appears this
year for the first time in the Minutes. His subsequent appoint-
ments were, in 1796, Carlisle circuit, which’ extended far up the
Juniata, in Pennsylvania ; 1797, Baltimore; 1798, Frederick, his
native circuit; 1799, New York; 1800, Boston; 1801, Boston,
Lynn, and Marblehead; 1802, New York; 1803, Philadelphia ;
1804 and 1805, Baltimore; 1806 and 1807, Alexandria, D. C.;
1808, Georgetown, D. C.; from 1809 to 1812, Philadelphia. In
1813, he located, through domestic necessities. In 1824 he was
received into the Philadelphia Conference as a supernumerary, and
was appointed to the Union charge, in that city, till 1832, when he
removed to Cincinnati. He was transferred to the Ohio Con-

ference the next year, and appointed as a supernumerary in Cin-
6
62 MEMORIALS OF METHODISM.

cinnati, where, on the 29th of December, 1833, he fell in the
pulpit under an apoplectic attack, and expired in the sanctuary.
He labored as an Itinerant preacher about twenty years; and
when the magnitude of his family compelled him to locate, his
sermons were scarcely less frequent than before. It is said
that scarcely a week passed in which he did not perform some
act of ministration in the charge to which he belonged. His
acceptability, as a preacher, never abated; his services were in
constant demand in Philadelphia, not only among the Methodis
churches, but among Presbyterians, Baptists and Lutherans,
who justly esteemed him as an excellent citizen, and a devoted
minister of the Lord Jesus. His local influence in the city was
extensive and salutary for Methodism. He was an officer of the
“Bible Society of Philadelphia,” from its origin till his removal
to the west. He was president of the “Missionary Society
of the Philadelphia Conference,” from its foundation, and of the
“Chartered Fund of the M. E. Church,” during several years.
He was a chief manager of the Conference, Sunday-school
Society, president of the Trustees of the Union Church, and an
officer of many other public institutions, in all of which his
abilities and influence were invaluable. He was a delegate to
the General Conference at five successive sessions, and took a
prominent part in their deliberations. During his residence in
Philadelphia, he practised as a physician with high respect-
ability, having thoroughly studied that profession, some years
before, in the University of Pennsylvania, under Bush, Physic,
and other eminent professors. Though he commenced his min-
istry with but slight preparatory education, such was the natural
vigor of his faculties, and: the assiduity of his studies, that he
acquired an extensive knowledge of general literature ; and his
acquaintance with theology and medicine was pronounced pro-
found. His piety was cheerful, zealous and uniform. His pulpit
discourses were characterized by variety of topics and illustra-
tions, perspicuity of style, and the force of a genuine eloquence.
His bearing was peculiarly dignified ; his person tall and corpu-
lent; his hair white with age ; his features large, and expressive of
manliness and benignity ; his articulation distinct and sonorous.
APPOINTMENTS AND PREACHERS IN 1800-1. 63

We have mentioned the suddenness of his decease. His
widow thus refers to it: ‘For some weeks before the awful
event, the Lord was drawing him very near to himself, and
preparing him for his great change. You know he was always
kind; but there was now an unusual kindness and tenderness
to the children and myself; and uncommon fervor and unction
attended his prayers, both in the family and in public. His
preaching is much talked of, especially his Christmas morning
sermon. His prayer, in the family, on that morning, will never
be forgotten. O, my dear children, let us take comfort, and
follow him, as he followed Christ! On Sabbath morning he
rose as usual, and then breakfasted. Just before going to church,
he observed that his breakfast did not set well: we went, how-
ever, and Brother Elliott preached, and your father made the
concluding prayer, which was most comprehensive and delight-
ful. He ate a very light dinner, and observed, that as he had
to preach at night, he would not go out in the afternoon. I
went, and took the four youngest children with me. When we
returned, he was lying on the sofa. I said to him, ‘ Why, dear,
I find you where I left you.’ He replied, ‘Yes; but I have not
been here all the time. I have been preparing to preach. I
wish you would hurry coffee; I think it will help my head,
which aches.’ We soon had coffee; he drank two cups, ate but
little, and said, on rising from the table, ‘Don’t hurry your-
selves; I'll go on to the meeting.’” *

Soon the melancholy tidings were brought to the door that
he was taken sick in the church. The family hastened thither,
but found him stretched on a pallet, below the pulpit, dead. He
had been seized, while conducting the exercises, with apoplexy,
and was suddenly translated from the church militant to that
which is triumphant. His labors in New England are still
remembered with interest by the few veteran Methodists who
remain from that early period.

Another eminent name in this list of appointments is that of
Josnua Wetis. We have failed to obtain any satisfactory
narrative of his life. The bare catalogue of his appointments,

* Letter to her son, Rev. T. B. Sargent.
64 MEMORIALS OF METHODISM.

however, speaks significantly of his long and useful labors. He
joined the Itinerancy in the year 1789, and was sent to Bath
circuit, Maryland. His subsequent circuits were, in 1790
Hartford ; 1791, Calvert; 1792, Montgomery ; 1793, Frederick

1794, Rockingham; the next two years he was a presiding
elder in the Baltimore Conference. The two years following, he
was stationed in New York city, with Roberts and Beauchamp;
and during his residence there, he became acquainted with the
New England preachers, being sent to the Conference at North
Wilbraham, Massachusetts, by Asbury, who was disabled by
sickness on the route.* The next year, he was transferred to
New England, and continued here three years, laboring at Bos-
ton, Lynn and Nantucket, respectively. Distant transferences
were common in those days. In 1802, he returned to the Mid-
dle States, and was stationed in Baltimore, with Samuel Coate,
Lawrence McCoombs, William Ryland, and other men vener-
able in our history. He continued in Baltimore two years, and
in 1804 was removed to Philadelphia. He labored, during the
ensuing six years, on Chestertown and Wilmington circuits, in
Washington city, and on Baltimore and Hartford circuits. The
next four years, he travelled Baltimore district, presiding over
the labors of a host of notable men, among whom were Asa
Shinn, William Ryland, Ezekiel Cooper, Henry Smith, Stephen
G. Rozzel, Beverly Waugh, and Alfred Griffith. The four subse-
quent years he labored in Baltimore, and the years 1819 and
1820, in Alexandria, D. C. In 1821, he was returned among
the “ superannuated and worn-out preachers ” of Baltimore Con-
ference. He continues on the superannuated list till the present
day, a venerated remnant of our primitive ministry, and the
oldest Methodist minister whose name stands on the roll of our
Itinerancy.

Mr. Wells is dignified and robust in person; his features are
strongly marked, and yet benignant. His sermons were noted
for their perspicuity and brevity, their masculine sense, clear
and vigorous argumentation, and successful effect. He was dis-
tinguished as a disciplinarian. The only record of his life

* Tee’s Memoirs, chap. xiv.
APPOINTMENTS AND PREACHERS IN 1800-1. 65

which we have met, consists of the following sentences : —
“On the 9th of September, 1789, I believe God, in mercy, par-
doned my sins, and converted my soul. From that time, I have
been striving to serve the Lord, to be useful to my fellow-men,
and to stand prepared to meet death triumphantly. In June,
1789, I commenced my itinerant labors, in which I travelled and
suffered much; but have been encouraged by these and similar
words, —‘ As thy day is, so shall thy strength be.’” *

Since his “superannuation,” Mr. Wells has, until within a
few years, occupied a prominent place on the list of the local
preachers’ appointments, in the city and vicinity of Baltimore.
His advanced years have required him to cease from even these
occasional labors. He now lives, in almost entire seclusion and
repose, at his country residence, a few miles from Baltimore,
where his declining days are relieved by the abundant comforts
of wealth, and the still more precious consolations of sanctified
remembrances and hopes.

Hewry Ryan joined the Conference this year, and was ap-
pointed to Vergennes circuit, which he travelled during two
years. His subsequent appointments were, 1802, Fletcher,
Vermont, with Elijah Hedding; 1803 and 1804, Plattsburg,
New York; in 1805, he went to Upper Canada, to labor with
the little band of eight preachers, who, under the presiding
eldership of Samuel Coate, were founding Methodism in that
wilderness country. He was associated with the devoted Wil-
liam Case, on the Bay of Quintie circuit, the present year, and
the ensuing year sustained the labors of the circuit alone. Iv
1807, he travelled Long Point circuit; 1808 and 1809, Niagara :
in 1810, 1811 and 1812, he superintended the Upper Canada
district. No returns were made from Canada in the years
1813 and 1814, and we have therefore failed to trace his
career during that interval; but, in 1815, he reappears, as
Presiding Elder of Lower Canada district; the next year he
returned to Upper Canada, resuming the charge of its district,
which he continued to superintend till 1820, when he was
again transferred to the Lower Canada district. The following

* Letter of D. Creamer, Esq., of Baltimore, to the author.

6*
66 MEMORIALS OF METHODISM.

year, he was appointed to the Bay of Quintie district, and
continued in that laborious field till 1824, when he accepted an
appointment as “ Missionary to the Chippeway and Grand River
Falls, and the new destitute settlements in those parts.” In
1825, after a quarter of a century spent in the hardest fields
of the Itinerancy, in New England and both Canadas, he was
returned among the superannuated or worn-out preachers of
the Canada Conference.

He was an Irishman by birth, and was characterized by an
inextinguistable zeal and unfaltering energy. No difficulty
could obstruct his course; he drove over his vast circuits, and
still larger districts, preaching continually, and pressing on with
all speed from one appointment to another. Neither the com-
forts nor the courtesies of life ever delayed him. When on
Fletcher circuit, Vt., with Bishop Hedding, in 1802, their routes
intersected at the junction of two roads, where, when they met,
Ryan’s usual salutation was, “ Drive on, brother, — drive on! let
us drive the devil out of the country!” and he was away for
his next preaching place. In Canada his labors were Herculean ;
he achieved the work of half a score of men, and was instru-
mental in scattering the word of life through vast portions of
that new country, when few other clergymen dared to venture
among its wildernesses and privations. Not only did he labor
gigantically, but he also suffered heroically from want, fatigue, bad
roads, and the rigorous winters of those high latitudes. With his
indomitable energy there was combined, as might be supposed,
an erratic disposition; and in 1827 he withdrew from the
connection, and afterwards founded the sect of the Ryanites, in
Canada. We know nothing of his subsequent career. True to
his national character, he had the energetic enthusiasm, without
the sound prudence, which distinguished his associates of our
elder ministry. Enthusiasm is an essential trait of any avail-
able form of religion; — when it is absent, religion is devital-
ized. Methodism, while it prompted enthusiasm, provided, like
Popery, safe means upon which it could be expended. Directed
into schemes of extraordinary activity and usefulness, it took a
beneficent and heroic character, and was preserved from aber-
APPOINTMENTS AND PREACHERS IN 1800-1. 67

rations which would have been inevitable, if it had been less
absorbingly employed. Hence, with the scarcely paralleled
energy of primitive Methodism, doctrinal heresies were hardly
known; the denomination-was never disturbed by theological
novelties, the wholesome divinity of the Anglican church and
the systematic regimen of Wesley were steadfastly maintained.
Even the zeal and energy of such men as Ryan found enough
employment to absorb them in the practical demands of the
Itinerancy ; he “drives everything before him,” was the remark
of his colleagues; yet not till he retired into the ineffective
ranks, and was released from labor, did he develop any question-
able tendencies. He was, however, a truly heroic Evangelist,
and we take leave of him with regret for the unfortunate con-
clusion 2f his indomitable career.
CHAPTER VII.

FURTHER NOTICES OF THE PREACHERS OF 1800—1.

Hibbard. — His early History. — Religious Experience. — Visit of a Methodist Preacher.
— Begins to “ exhort.’ — Usefulness. — Enters the Itinerancy. —Sufferings. His Ap-
pointments. — His Death and Character.— Converted Dutchman. — Daniel Fiddler. —
His Appointments. — His Death. — Freeborn Garrettson. — His Religious Experience. —
Enters the Ministry. — Imprisonment. — Travels. — Character. — Death.

Tue peculiar genius of Methodism — its generous and intel-
ligible theology, its warmth and enthusiasm, and energetic practi-
cal system — attracted to it men of earnest and original charac-
ter, — men of large affections and restless enterprise ; and yet, as
we have remarked in the case of Henry Ryan, its stringent reg-
imen regulated their energy, and preserved them from dangerous
aberrations.

B. Hissarp, whose name appears in the New England
appointments for this year, was one of these original and marked
men. His peculiarities, usually humorous, and always kindly
and devout, as well as forceful and useful, rendered him some-
what notable in his day. He has left memoirs of his arduous
ministerial life, which will afford us occasional illustrations of
our early denominational history.

He was born in Norwich, Conn., February 24, 1771, of parents
who observed the early religious strictness of that common-
wealth, and trained him in the doctrines of the Puritan faith.
In very early life, his singularly constituted mind became
absorbed in religious meditation; and notwithstanding a consti-
tutional and exuberant flow of humor, he was plunged in pro»
found melancholy. He needed more benign and accurate
views of scriptural theology than his education afforded him.
“T made ita practice,” he writes, “ to use such language in prayer
as this, —‘O Lord, teach me my sins!’ Then I would wait to
have some sin brought to my thoughts: sometimes I had many
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 69

sins brought to my remembrance, for which I wouldask pardon
with weeping eyes, expressing my sincere sorrow for them; at
other times when I said this short prayer, I would add, ‘ and help
me to repent aright,’ for I thought if I did not repent aright, I
should be justly damned for unfaithfulness in repenting; and
lest I should be guilty of ‘ using vain repetitions as the heathen
do,’ I would wait solemnly, with my mind intently fixed on God,
for an answer. I read the Scriptures with greater attention than
ever, and in private I would weep and mourn for my sins. I had
some fears that I should not find mercy at last: nevertheless, I
prayed heartily that the Lord would spare my life until I could
completely repent. At one time I felt encouraged, that if I
were faithful, I should repent enough by the time I was thirty
years old; but after a while I began to see that my sins were
greater than I had thought them to be, that I had not felt sorrow
enough for them, and that I had not made sufficient confession
to obtain pardon, and now I must go over with them again.
Now the most of my nights I spent in weeping; my pillow and
my shirt-collar were often wet with tears, and I would arise
early to wash my face, for fear some one would discover that I
had been crying, and ask me what was the matter.” This men-
tal agony increased fearfully, till it became a parallel almost to that
under which the sturdy spirit of the author of the Pilgrim’s Pro-
gress suffered. Not comprehending the doctrine of “justification
by faith,” he was engaged in a vain endeavor to wash away his
sins by the tears of repentance alone; but, as he attempted to
estimate the number and enormity of his offences, an almost
hopeless period seemed necessary for the task. “I began to
conclude,” he says, “that I should not get through my repent-
ance until I was fifty or sixty years old.” As he ruminated
over the dreary catalogue, he sunk into utter despair. “I found,”
he says, “to my unspeakable grief and dismay, that I was
altogether unholy in my nature; my sins had corrupted every
part, so that there was nothing in me that was good; I was
a complete sink of sin and iniquity. I looked to see if there
was no way to escape, —if God could not be just and have mercy
onme: but no, — my sins were of that nature that they had made
70 MEMORIALS OF METHODISM.

my nature sinful. I cried out, when alone, ‘O, wretch thatIam!
undone forever! all my hopes of obtaining mercy and getting
to heaven at last are gone, and gone forever! and it is all just
and right with God.’ Still, it is a little mercy to me that Iam
not killed and damned outright; I may live here a while, but
then, at last, I must be damned! and to pray for myself will do
no good; there is no mercy for me; I can do nothing that will
make amends for my sins; they are past, and cannot be recalled.
O, wretch that Iam! I have undone myself, and am undone for-
ever. Well, what shallI do now? To pray for mercy for my-
self, is all in vain; though I feel no guilt for what I have done
in praying and confessing my sins for some weeks past, yet to
continue in this, now I see my end, will be a vain employment ;
it was just and right that I should pray and repent, that I might
seemy end. But now, what shallI do? To sin is the worst of
all; Ihave done too much of that already ; ah! that has been
my undoing. I could say,
Let me to some wild desert go,
And find a peaceful home ;

Where storms of malice never blow,
Temptations never come.

But that would be too good a place forme; I deserved to be
damned ; but this I could not pray for.”

Such was in those days the experience of many an anxious
mind, misguided by a theology the metaphysics of which ob-
scure the clearest and most gracious light of the Divine
promises. Such despondence must soon terminate in insanity,
or a favorable reaction. Happily for young Hibbard, the latter
was the case with him. Ona Sabbath day, the quiet beauties
of which looked more “dismal than a shroud,” he read in his
Bible of “the sufferings of Christ, and had an impression to go
into secret and pray.” His anguish followed him to his closet;
but the impressions of the truths he had been reading were
vivid. They embodied themselves, as in a vision, to his troubled
mind; and he saw, as it were, “ Jesus Christ at the right hand of
God,” looking down upon him with compassion. His despair
gave way to faith; “and now,” he writes, “T could see the
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 71

justice of God in showing mercy to me for the sake of his Son
Jesus Christ; and not only to me, but to all that would come
to him, forsaking their sins, and believing that his death and
suffering were ihe only satisfactory sacrifice for sin. I felt a
sudden sense of the impropriety of my offer to be damned for
the good of others, though I had no condemnation for it; but
the love of God in Christ, and of Christ in God, so completely
overcame me, that I was all in tears, crying Glory! glory! glory!
Beholding the glory of God by faith, was a rapturous sight!
But soon it was suggested that I must open my eyes on crea-
tion; and feeling an ardent desire for company to encourage
me in this worship of God, it appeared that, on opening my
eyes, I should see some. I opened my eyes, therefore, while
still on my knees; and behold! all nature was praising God.
The sun and firmament, the trees, birds and beasts, all appeared
stamped with the glory of God. I leaped from my kneeling
posture, clapped my hands, and cried Glory! glory! glory!
heaven and earth is full of thy glory! Then I sung,

Command his praise abroad,
And hymns of glory sing ;
Jehovah is the Sovereign Lord,

The universal King.

“T understood now what I had read of the children singing
hosannah to the Son of David, blessed is the King that
cometh in the name of the Lord. Hosannah in the highest!
After I had sung this verse two or three times over, 1 began
another, putting my hands together, and saying, Now, O Lord,
accept what I will sing to thee!

Might I enjoy the meanest place
Within thy house, oh God of grace!
No tents of ease nor thrones of power
Shall tempt my feet to leave thy door.

This verse I sung as my covenant with the Lord. I felt all
submission, and all joy. I knew my sins were all forgiven me,

and, if faithful, I should reign with God in glory.”
72 MEMORIALS OF METHODISM.

Such was Hibbard’s experience at twelve years of age, and
such is but a specimen of the ordinary experience of the early
Methodists, and, indeed, of most earnest minds. It is char-
acterized by much ardent feeling, and distorted and often
despondent views of the Divine method of human recovery, but
also by profound scrupulousness, conscientious estimates of sin,
and, at last, by transforming faith in Christ.

This happy state of mind continued till it was interrupted by
the dogma of pre-reprobation, which was suggested to his medi-
tations by the speculations of his neighbors; for it was then
tenaciously held as an essential doctrine of the popular faith.
From this terrible fallacy he at last recovered, but not till he
had passed through sore mental conflicts, and received, as he
supposed, special illuminations of the spirit on the subject. He
at this time anticipated vividly the doctrines of Methodism, and
waited prayerfully till their promulgation should reach his
neighborhood. Several years, however, elapsed, before a Meth-
odist Itinerant appeared there; and during this interval, he had
been induced, by the example of Christians around him, and the
opinions of the pastor of the village where he now resided, —
who approved of dancing,— to attend balls, and to plunge into
all the youthful gayeties of the vicinity. He thus lost the
devout and peaceful frame of mind which he had reached
through such an ordeal of mental suffering.

He continued in this backslidden state for some time, when,
at last, a Methodist evangelist appeared in the village. His
mind was reawakened by the new preaching; and, passing
through another inward conflict, similar to that already de-
scribed, he emerged into a still clearer light, and settled habits
of piety. He embraced heartily the doctrines of the new sect,
though, as he had removed to Norway, Connecticut, and there
were no Methodists within twenty miles of him, he did not yet
join the communion. While waiting their arrival in the place
of his new residence, he felt impressed with the anticipation that
it might be his duty to join their humble ministry, and preach
the great truths which sustained his own soul to his country-
men. He resolved to begin by “exhorting;” and he records
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 73

his first effort of the kind. 1t was a humble one, but charac-
teristic and successful : —

“My first public exercises in the worship of God com-
menced while in Norway, immediately after my mind was fully
satisfied that the Methodists were the people I should live to
see. I determined to exhort and pray with all I could, so far as it
appeared to me to be for the glory of Godand the good of souls.
One day I met with Jonathan Miller, in a wood; I asked him
why he did not pray to God, and get his soul converted. He
said the prayers of the wicked were an abomination to the Lord.
I said, Yes; because they pray the Lord to depart from them, for
they desire not the knowledge of his ways: and when invited
to come to the Lord, they pray to be excused, because they have
bought a farm or married a wife. These prayers are an abom-
ination to the Lord; but the prayer of a poor penitent sinner
is, ‘God be merciful to me a sinner!’ and this prayer is not an
abomination. I then asked him if he would kneel down with me,
and I would pray for him. He did so; and we both arose all
bathed in tears. From this time he began to cry unto the
Lord ; and in about three weeks his burden of guilt was removed,
and he began to praise the Lord.”

He proceeded further, and held occasional social services in
the houses of his neighbors: after two or three of these meet-
ings, he found that many persons were awakened, and thirteen
professed to be converted.

Removing from Norway to Hinsdale, he had more access to
the Methodists, and now cast in his lot with them. Providential
encouragements to devote himself more entirely to religious
labors occurred: his wife, who had disliked somewhat his sturdy
religious seriousness, became converted; he was induced, by
peculiar circumstances, to discourse for the first time from a text
at a tavern, and found afterwards that an old man was converted
under the sermon, who, in a few months, died in hope; his
step-mother was led by his guidance into the way of life. —‘ She
never had a witness of her acceptance with God, but now stated
to me her distress of mind. And we sat up all night, to weep
and talk and pray together: and it pleased God to make her

7
74 MEMORIALS OF METHODISM.

strong in faith and joyful in hope. It was about two o’clock in
the night when the Lord made her soul to rejoice in God her
Saviour. Then we were so happy, we wanted no sleep, but only
to rejoice in the Lord. Thus we spent all the night. Glory
to God! this labor was sweet to my soul.” He now labored
more abundantly, and resolved to enter the Itinerant ministry ;
but he desponded under the consciousness of his defects. ‘ Now
my way was open ; but my weakness almost discouraged me, at
times: for I had not then heard the good effect my weak ser-
mons had, so that I began to grow gloomy and discouraged,
until I attended the Quarterly Meeting in Pittsfield. At the
prayer-meeting in the evening, it was proposed to have a local
preacher deliver us a sermon. He wasa stranger to me; and
as he appeared to bea solemn, gracious, good man, I was much
pleased with the hope of a good time: but when he commenced
his discourse, I perceived he was a weak brother. And as
he progressed, I was confirmed that he was very weak; and
before he was done, I concluded that he was weaker than I was;
and surely, I thought, if I were as weak as he was, I would never
attempt to preach again. Well, our meeting closed, and I went
to my lodgings with a sad heart, to think no good was done that
night. But next morning, to my surprise, I heard that five persons
who heard our weak brother the night before were converted.
I said nothing: but hid my face in my hands, and thought, truly
these are thy marvellous works, oh Lord! Thou dost make use
of things which are not to bring to nought things that are, and
to confound the mighty! Well, I must take courage: and if I
cannot shine in gifts, let me shine in humility, and adorn my-
self in a meek and quiet frame of mind, which is an ornament,
in the sight of God, of great price.”

We have been the more minute in these quotations, because
they present an interesting illustration of the power and work-
ing of the religious sentiment, under Divine influence, in a
robust but untutored mind. This process of spiritual experi-
ence resulted in the development of a beautiful moral character,
full of religious sympathy, of affectionateness, of devout sim-
plicity and sanctified zeal,—a zeal that labored mightily, and
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 75

endured most formidable hardships throughout a ministerial
career of almost half a century.

In 1797 he was directed by the Presiding Elder to labor on
Pittsfield circuit, Mass., which he travelled till the spring of
1798. He was then transferred to Granville circuit, Mass., until
the Granville Conference of 1798, when he joined the regular
Itinerant ministry, and was appointed to Duchess circuit, New
York. While on the Pittsfield and Granville circuits, his labors
were remarkably successful; more than one hundred persons
were awakened ; not a little persecution beset his course, but he
became confirmed in his devotion to the work of the ministry.
In 1799 he was sent to Cambridge circuit, which was chiefly in
New York, but comprehended also several Vermont towns. He
began now to experience some of the privations of our early
Itinerancy. He had to remove his family, including three chil-
dren, one hundred and fifty miles, among entire strangers, and
without money to support them. Those were the days of the
poverty of the church; during the preceding nine months he
had received but eighty-four dollars, and for twenty months his
salary had been one hundred and thirty-three dollars. Nearly
all his own property had been expended. The exercises of his
humble and devoted mind, under these accumulating trials, and
recorded in his own simple language, afford an interesting
example of his character.

“T looked at my call to this work to be of God. And I said
in my heart, and to my dear wife, to God I will look for support.
My wife encouraged me to suffer with patience. She often
said, ‘If we can do our duty to God here, and be a means of
saving some souls, and get to heaven at last, all our sufferings
will work together for our good.’ Ah! thought I, you area dear
soul; what husband would not want to live at home, and enjoy
the society of such a wife! But the Lord calls me to leave wife
and children, —and for his sake I give all up.”

He passed over his circuit, preaching daily, witnessing the
conversion of souls, and seeking a home for his family; but
finding none for many weeks, he writes :

“Well, thought I, the foxes have holes, and the birds of the
76 MEMORIALS OF METHODISM.

air have nests; but I have not even a log-house. I am now
tasting of my Master’s fare. He suffered this for the good of
souls ; and oh, what an honor, that 1 may suffer a little with my
Master! So I went on cheerful, trusting in the Lord. We had
refreshing seasons ; many were awakened, and, J trust, converted.
Our circuit, at that time, was five hundred miles around it; and
for me to preach, as I did, sixty-three sermons in four weeks, and
travel five hundred miles, was too hard. But I cried unto the
Lord, and he heard me; for as my day was, so was my strength.”

Such were the trials of our primitive preachers, — trials which
either drove them from the field, or converted them into heroes;
their successors may well blush to repine at their more fortunate
lot. About three hundred persons were converted during his
travels on Cambridge circuit. The indomitable Henry Ryan
shared its labors, and they “pushed the battle to the gates.”
Violent persecutions opposed them. Hibbard writes,

“ Brother Ryan was in good health and high spirits, for this
great work. The persecution in Thurman’s Patent, where we
had lived, was truly grievous. Many young people, that experi-
enced religion, were turned out of doors by their parents. Some
of them were whipped cruelly; two young women were so
whipped by their father, that the blood run down from their
backs to their feet, and he then turned them out of doors, and
they walked fifteen miles to a Methodist society. When they
recovered of their wounds, some of our sisters informed me that
they had many scars, some five inches long. Their two young
brothers — one fourteen, and the other twelve years old—had
both experienced religion, through the instrumentality of the
Methodists, and suffered in like manner.

“Tt astonished me thata father of ten children, eight of whom
had experienced religion, should drive six from his house, and
whip these two boys, for no other crime, in reality, than because
they worshipped God with the Methodists.” ,

These persecuted children agreed to visit and pray with their
enraged parent together, at a given time.

“With hearts all engaged in prayer for their father, they
entered his house, and, in the most affectionate manner, made
FURTHER NOTICES OF THE PREACHERS OF 1800-1, 77

known to him their tender regard for his precious soul. The
power of God rested on them, insomuch that the old man was
not able to answer them. He throwed himself upon the bed,
and made a howling noise, while they prayed. The poor old
man could not arise from it. Something rendered him helpless,
insomuch that he was not able to whip his boys any more for
worshipping God. He lived in this helpless state eight years
afterwards. From this time, the persecution began to cease in
this part of the circuit.”

At the New York Conference of 1800, Mr. Hibbard was
appointed to Granville circuit, Mass. His subsequent circuits
were, 1801, Long Island; 1802, Duchess and Columbia, N.
Y¥.; 1803-4, Duchess; 1805-6, Croton, N. Y., with a congenial
colleague, the quaint John Finnegan; 1807-8, New Rochelle,
N. Y. In 1809 he reéntered New England, and was the col-
league of Isaac Condee, on Redding circuit. Their labors were
unusually successful; extensive reformations prevailed, and
about three hundred persons were converted. In 1810 he was on
Courtland circuit, N. Y., with Ezekiel Canfield, and 1811-12 at
Rhinebeck, N. Y. At the Conference of 1813, he was again
returned to New England, and appointed to Pittsfield circuit,
Mass. He was sent to this circuit also in 1814, but with the
understanding that he should accept a chaplaincy in the army,
if an opportunity occurred. He did so, and as war then raged
on our northern frontier, he was appointed to a regiment, and
was with our troops some time in the neighborhood of Boston.

“T believe,” he writes, ‘I was instrumental of some good to the
officers and soldiers. We hada very good understanding with
each other, and contracted such an affection, that when we were
discharged, and were taking leave of each other, our affections
were manifested in a liberal flow of tears. And not long after
I returned home, I had the satisfaction to hear of forty-three,
who were in our regiment, that had experienced religion, and
joined our society.”

In 1815 he was sent to Litchfield circuit, Connecticut, and
labored with more than even his usual success. About six

7%
78 MEMORIALS OF METHODISM.

hundred persons, it is estimated, were converted, and as many
joined the Congregational churches. An impulse was given to
the cause of God in every direction, through the region of the
circuit. In 1816 and 1817, he labored on Granville circuit;
1818, Chatham, N. Y.; 1819-20, New York city, with Aaron
Hunt, Samuel Merwin, Laban Clark and Tobias Spicer;
1821, Petersburg, N. Y.; 1822, Dalton, N. Y. Having rup-
tured a blood-vessel while preaching in New York city, his
health had declined so far, by this time, that he was compelled
to retire into the ranks of the “superannuated or worn-out
pteachers,” where he remained three years. In 1826 he was
appointed to Petersburg; 1827-8, Salsbury ; 1829, Tyringham.°

Being still subject to inflammation of the lungs, and worn out
with infirmities and years, he now returned to the superannuated
ranks, where he continued till his death. He had labored in the
church about fifty years, devotedly and successfully. He died in
1844, in great peace, and in the forty-sixth year of his itinerant
ministry. ‘When asked by a son in the Gospel how he felt in view
of death,” he replied “ My mind is calm as a summer eve ;” and
when asked by a son in the flesh if death had any terror, he
answered “No, surely!” *

Methodism, while adapted to all classes, had peculiar adapta-
tions to the unlettered and neglected masses. Its simple doc-
trines were intelligible to their comprehension, and its energetic
economy reached them, in whatever recesses of obscurity. At
the same time, its living agents were a providential counterpart
to those adaptations. Many of its preachers seemed to have
been raised up exclusively for the poor and illiterate; and the
peculiarities which might have interfered with their usefulness
in higher spheres secured them greater success among men of
lowly life. Hibbard was an example of this remark. His me-
moirs abound in striking examples of the power of his ministry ;
even his humor, sanctified as it was, had its good agency; the
hardest and the rudest characters yielded to his influence. It
would not be deemed compatible with the dignity of history to

* Minutes, 1845,
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 79

narrate some of the incidents of his humble memoirs ; but, as our
pages pretend not to that dignity, but to a simple illustration of
the primitive character and influence of Methodism, we insert
an instance which exemplifies this influence over an untutored
family. It is an account of the testimony of a converted Dutch-
man, given in a Love Feast, about the present period of our
narrative. Hibbard writes:

“He said, ‘Mine dear brethren, I want to tell you some mine
experience. When de Metodists first came into dese parts, I
tot I was doing bery well; for mine wife and I had two sons,
Ned and Jim; and we had a good farm dat Neddy and I could
work bery well, so I let Jim go out to work about fourteen miles
off from home. But de Metodists come into our parts, and
Neddy went to dare meeting, and he got converted, and I tot we
should all be undone; so I told Ned he must not go to dese
Metodist meetings, for so much praying and so much going to
meeting would ruin us all. But Neddy said, “O fader, I must
serve de Lord, and save my soul.” But, I said, you must do de
work too. SolI gave him a hard stint on de day of dare meet-
ing; but he work so hard dat he got his stint done, and went to
de meeting, after all. While I set on my stoop and smoked mine
pipe, I see him go up over de hill to de Metodist meeting, and
I said to my wife Elizabet, We shall be undone, for our Ned will
go to dese meetings; and she said, “What can we do?” Well,
I said, den I will stint him harder; and so I did several times,
when de meeting come. But Neddy worked hard, and some-
times he got some boys to help him, so dat he would go off to de
meeting while I set on mine stoop and smoked mine pipe. I
could see Ned go over de hill. I said, one day, O mine Got!
what can I do ?— dis boy will go to dese meetings, after all I can
do. So when Ned come home, I said, Ned, you must leave off
going to dese meetings, or I will send for Jim to come home, and
turm you away. But Neddy said, “O fader, I must serve de
Lord, and save my soul.” Well, den, I will send for Jim: so I
sent for Jim; and when he come home, den I heard he had been
to de Metodist meeting, where he had lived, and he was con-
verted too. And Ned and Jim both said, “‘O fader, we must
80 MEMORIALS OF METHODISM.

serve de Lord, and save our souls.” But I said to mine wife,
Dese Metodists must be wrong; da will undo us all, for da have
got Ned and Jim both; I wish you would go to dare meeting,
and you can see what is wrong; but Ned and Jim can’t see it.
So de next meeting-day de old woman went wid Ned and Jim.
But I set on mine stoop and smoked mine pipe. But I said to
mineself, I guess dese Metodists have got dare match, to get
de old woman, and she will see what’s wrong. So I smoked
mine pipe, and lookt to see dem come back. By and by I see
dem coming ; and when da come near, I see de tears run down
mine wife’s face. Den I said, O mine Got! da have got de old
woman too. I tot Jam undone, for da have got Ned and Jim,
and de old woman; and when da come on de stoop, mine wife
said, “O we must not speak against dis people, for da are de
people of Got.” But I said noting, for I had not been to any of
de meetings, so I was in great trouble. But in a few days after,
I heard dat dere was a Presbyterian missionary going to preach
a little ways off; so I tot I would go, for I tot it would not hurt
anybody to go to his meeting; and I went wid Ned and Jim,
and mine wife, and he preacht; but dere was noting done till
after de meeting was over, and den dare was two young men in
de toder room dat sung and prayed so good as anybody; and da
prayed for dar old fader too. And many cried, and I tot da
prayed bery well. After dis I] was going outof de door to go
home, and a woman said to me “ Mr. ,you must bea
happy man, to have two such young men as dem dat prayed.”
I said, Was dat Ned and Jim? She said, “Yes.” O, I felt so
mad to tink da had prayed for me, and exposed me before all de
people! But I said noting, but went home; and I went right to
bed. But now mine mind was more troubled dan ever before,
for 1 began to tink how wicked I was to stint poor Neddy so
hard, and try to hinder him from saving his soul; but I said
noting, and mine wife said noting; so I tried to go to sleep; but
as soon as I shut mine eyes I could see Neddy going over de hill
to go to his meeting, after he had done his hard stint, so tired
and weary. Den I felt worse and worse; and by and by I
groaned out, and mine wife axt me what’s de matter. I said, I

 
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 81

beheve Iam dying. She said, “ Shall I call up Ned and Jim?”
I said, Yes. And Jim come to de bed, and said, “ O fader, what
is de matter?” Isaid,I believe Iam dying. And he said,
“Fader, shall I pray for you?” I said, O yes, and Neddy too.
And glory be to Got! I believe he heard prayer; for tough I felt
my sins like a mountain load to sink me down to hell, I cried,
O Got! have mercy on me, a poor sinner! and by and by I feel
someting run all over me, and split mine heart all to pieces; and
I felt so humble and so loving, dat I rejoice and praise Got; and
now I am resolved to serve Got wit Ned and Jim, and mine wife,
and dese Metodists.’”

Hibbard was a very genial mind, humorous, amiable, though
not learned, yet abounding in intelligence, fond of anecdote, and
exceedingly happy in telling one; surprisingly apt in laconic
remarks, richly endowed with the spirit of piety, ever ready for
religious conversation, a thorough lover of his country, and
staunchly republican in his politics; a tireless laborer in the pul-
pit, and one of the most useful men in our early annals. His
love and devotion to the church were enthusiastic; he died
soon after its division by the separation of the Methodist Epis-
copal Church South, and it is said that that event broke his
spirit and hastened his death.

Another veteran name on the New England list, of the pres-
ent year, is that of Dantex Fippter. He was born in New
Jersey, and received the grace of God in his sixteenth year.
His early religious experience seems to have been very definite
and profound, and from the time of his conversion till his death
he lost not the evidence of his acceptance with God. In 1789,
when not seventeen years of age, he joined the Itinerant min-
istry. His appointment for that year does not appear in the
Minutes. During the next four years, he travelled circuits
which extended through the western sections of Virginia and
Pennsylvania, into Ohio, a region which then lay on the western
frontier of the nation. In 1794, he passed, by one of those
distant transitions which were common in that day, to Nova
Scotia. Here he continued to travel and labor, following in the
footsteps of Garrettson, and enduring the privations and rigorous
82 MEMORIALS OF METHODISM.

climate of that but partially settled country, until the present
year, when, on his way back to the Middle States, he paused
to see the brethren at the Lynn Conference. There he met
several fellow-laborers from his own section of the country, —
Wells, Sargent, Lee, Pickering, Taylor, &c.,—and cast in his lot
with them for a season. His hardships in the Provinces had
fitted him for the scarcely less formidable difficulties of the
New England field. He was appointed to Sandwich, Mass. In
the year 1801, he travelled with John Finnegan on the Warren,
Greenwich and Rhode Island circuit, which comprehended all
the Methodist appointments in that state. In 1802, he resumed
his route southward, and labored on Hartford circuit, Md. His
subsequent appointments were in the Baltimore, New Jersey, and
Philadelphia Conferences. He continued thus to travel to and
fro, proclaiming the Gospel of the grace of God, down to the
year 1830, when he entered the supernumerary ranks, after
more than forty years’ effective service, during which he endured
the hardest trials of the Itinerancy, among the settlements of
both the western and the north-eastern frontiers of the country.
Notwithstanding his age and infirmities, the evangelic fire still
burned in his bosom; and he continued to preach and labor, with
increased acceptance, it is said, till within a few months of his
death. He was a patriarch among his brethren of the New
Jersey Conference, who thus speak of his end : —

«After having served the church, as a faithful and accredited
rninister, for more than half a century, he preached his last
sermon Sabbath evening, January 30th, 1842, from Exod. 32:
18:—-‘ And he said, I beseech thee, show me thy glory.’ While
the venerable man of God was elucidating this impressive text
of Scripture, and especially while he contemplated the manifested
and unveiled glory of:God, which the faithful finally shall enjoy,

‘When the voyage of life’s at an end,
The mortal affliction is past,’

his soul seemed to kindle into rapture, as he realized the period
of his departure at hand. About this time his health began
more rapidly to decline, and his mind, sympathizing consider-
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 83

ably with his failing tenement of clay, was bewildered, which
made it difficult for him to fix his thoughts for any length
of time on temporal subjects; but on the subject of religion he
was clear, calm and dispassionate, up to the latest hour of his
life.

“The last time he met with the people of God on earth for
public worship, was about four weeks previous to his death, on
a Quarterly Meeting occasion. It was peculiarly affecting to see
him as he knelt, with solemn reverence, at the table of the Lord,
and received in his trembling hand the affecting emblems of the
broken body and shed blood of his Divine Redeemer. Indeed, he
appeared to engage in all the religious exercises of that blessed
Sabbath morning with more than ordinary interest and spiritual
fervor. Many of the members of the church in Pemberton,
N. J., will long remember the deep-toned feelings with which
he spoke in the Love Feast of mercies past and present, and of
his brightening prospect of a certain and glorious immortality.
From this time he gradually failed, until the morning of the
27th of August, 1842, when he fell asleep in Jesus.” *

Preéminent on the ministerial roll of this year, for both vir-
tues and labors, is the name of Freesorn Garretrson. His
prior travels in New England were but casual, and have been
noticed in our preceding volume. His services the present
year, as Presiding Elder, on a district one-third of the appoint-
ments of which lay within New England, bring him more fully
within the range of our narrative. He was born in Maryland,
in 1752. The influence of a devout mother gave his mind, as
usual, an early religious bias; and when but twelve years of
age, he was the subject of deep religious impressions.

Subsequently the Methodists, then a recent and much con-
temned people, came into the neighborhood of his residence.
He saw Mr. Strawbridge, the founder of the denomination
in Maryland, and heard other preachers with much interest,
especially Bishop Asbury and George Shadford. His mind
passed through a series of painful exercises, not unlike those
which we have narrated respecting Hibbard. The records of

* Minutes, 1842-3.
84 MEMORIALS OF METHODISM.

religious experience, not only under the influence of Methodism,
but of all genuine forms of Christianity, present a striking sim-
ilarity in this respect, and suggest considerations of no little
interest to the psychologist, as well as the theologian. The
following is Garrettson’s own account of his conversion : —

“Tn this state I continued till June, 1775. That blessed morn-
ing I shall never forget! In the night I went to bed as usual,
and slept till daybreak: just as I awoke, I was alarmed by an
awful voice, — ‘Awake, sinner, for you are not prepared to die!’
This was as strongly impressed on my mind as if it had been a
human voice as loud as thunder. I was instantly smitten with
conviction in a manner I had not been before. I started from my
pillow, and cried out, Lord, have mercy on my soul! I passed
the morning in solitude; and in the afternoon went out and heard
a Methodist sermon. In sorrow I went, and in sorrow returned;
and in sorrow the night passed away. On the Tuesday follow-
ing, on my way home, being much distressed, I alighted from my
horse in a lonely wood, and bowed my knees before the Lord: I
sensibly felt two spirits striving with me. The good Spirit set
forth to my inmost mind the beauties of religion; and I seemed
almost ready to lay hold on my Saviour. Then would the enemy
rise up on the other hand, and dress religion in as odious a garb
as possible. My tender feelings abated, and my tears were gone ;
my heart was hard, but I continued on my knees in a kind of
meditation ; and at length addressed my Maker thus: Lord, spare
me one year more, and by that time I can put my worldly affairs
in such a train that I can serve thee. It seemed as if I felt the
two spirits with me. The answer was, ‘ Now is the accepted
time.’ I then pleaded for six months, but was denied: one
month, —no. I thenasked for one week: the answer was, ‘ This
is the time.’ I mounted my horse with a hard, unbelieving heart,
unwilling to submit to Jesus. O what a good God had I to deal
with! I might in justice have been sent to hell. I had not rode
a quarter of a mile, before the Lord met me powerfully with
these words, ‘These three years have I come seeking fruit on this
fig-tree ; and find none.’ And then the following words were
added, ‘I have come once more to offer you life and salvation,
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 85

and it is the last time: choose or refuse.’ I was instantly sur-
rounded with a Divine power: heaven and hell were disclosed to
my view, and life and death were set before me. I knew the
very instant when I submitted to the Lord, and was willing
that Christ should reign over me. I threw the reins of my bri-
dle on my horse’s neck, and putting my hands together, cried
out, Lord, I submit! I was less than nothing in my own sight.
The enmity of my heart was slain; the plan of salvation was
open to me; I saw a beauty in the perfections of the Deity, and
felt that power of faith and love that I had been a stranger to
before.”

His subsequent conduct showed the genuineness of his
experience, and the scrupulousness of his renewed conscience.
The property of his deceased father had devolved to him, includ-
ing a number of slaves. Some time after the remarkable change
we have recorded, his mind was deeply dejected, — he “was
encompassed with darkness and the most severe distress.” “I
continued reading the Bible,” he writes, “till eight; and then,
under a sense of duty, called the family together for prayer. As
I stood with a book in my hand, in the act of giving out a hymn,
this thought powerfully struck my mind, ‘It is not right for you
to keep your fellow-creatures in bondage; you must let the
oppressed go free.’ I knew it to be that same blessed voice
which had spoken to me before. Till then I had never suspected
that the practice of slave-keeping was wrong; I had not read a
book on the subject, nor been told so by any. I paused a minute,
and then replied, ‘ Lord, the oppressed shall go free.’ And I
was as clear of them in my mind as if I had never owned one.
I told them they did not belong to me, and that I did not desire
their services without making them a compensation: I was now
at liberty to proceed in worship. After singing, I kneeled to
pray. Had I the tongue of an angel, I could not fully describe
what I felt: all my dejection, and that melancholy gloom which
preyed upon me, vanished in a moment, and a Divine sweetness
ran through my whole frame.”

Thus did his purified mind perceive the evil of slavery, not by
a speculative process, but by that more certain spiritual intuition,

8
86 MEMORIALS OF METHODISM.

or instinct, if we may so call it, which religion imparts to the
rectified heart. ‘TI bless the Lord,” he writes, “for leading me
safely through such fiery trials! My late affliction of mind was
for my good. It was God, not man, that taught me the impro-
priety of holding slaves, and I shall never be able to praise him
enough for it. My very heart has bled, since that, for slave-
holders, especially those who make a profession of religion; for
I believe it to be a crying sin.”

In the course of some months he began to address assemblies
in neighboring villages; and at last, after severe mental conflicts,
which arose from attempts to evade his duty, he obeyed the call
of his ministerial brethren, and, furnishing himself with the
usual Itinerant equipage of the day, — horse and saddle-bags, —
went forth from a home which was abundant in resources and
comforts, to pursue through his long life the pilgrim career of the
Methodist travelling preacher.

He joined the Conference of 1775. The ensuing nine years
he spent in almost incredible travels and sufferings, in Mary-
land, Virginia, both Carolinas, Pennsylvania, Delaware and
New Jersey. Such are the number and variety of marvel-
lous incidents and adventures which marked his history during
these few years, that we should be ata loss to know how to
select from them, for our present sketch, were they relevant to
it; but as they did not occur within the geographical scope of
our narrative, we but refer to them. His labors were continual,
with scarcely a day’s intermission. His ministrations were
often in such power as to prostrate to the earth large portions of
his congregations. He was frequently mobbed, and struck down
by the fists or clubs of enraged persecutors. He suffered impris-
onment, and escaped several times plots against his life, attempted
by poison or fire-arms. These hostilities were not occasioned
by any severities of disposition or any indiscretions on his part,
but by the extraordinary zeal and success of his labors among a
community which had grown up with “the form of godliness,
but denying the power.” No man could be more placable or
conciliatory than Garrettson. Overflowing with the charity and
spiritual comfort of the Gospel, he was circled about, as it were,
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 87

with a halo of grace and benignity. His enemies, on fuller
acquaintance with him, often relented under the charm of his
cordial and cheerful spirit, and some of them became eminent
adherents of the cause they had persecuted.

We cannot better illustrate his happy religious temper than py
referring to an instance of the frequent and severe persecutions
which attended him at this period. Immediately after escaping
an attempt on his life, he was sent by a magistrate to prison.
Here, with the floor for his bed, his saddle-bags for his pillow,
and a cold east wind blowing through two open windows upon
him, he lay down at night with “ great consolation in the Lord,”
exclaiming, “Thy will be done.” During his confinement he
was “much drawn out in prayer, reading, writing and medita-
tion.” Asbury was himself in concealment at the house of a
friend, some miles distant, and the imprisoned evangelist believed
himself “strengthened and consoled by the prayers of his good
friend,” the apostolic bishop. The latter had sent him the
noble letters of Rutherford, with which he beguiled the tedious
days; and he was “ blessed by the soul-comforting and strength-
ening letters which he received from pious friends.” «‘ The
Lord,” he says, “was remarkably good to me, so that I experi-
enced a prison to be like a paradise; and I had a heart to pray
for my worst enemies. My soul was so exceedingly happy, I
scarcely knew how my days and nights passed away. The Bible
was never sweeter to me. I never had a greater love to God’s
dear children. I never saw myself more unworthy. I never
saw a greater beauty in the cross of Christ; for I thought I
could, if required, go cheerfully to the stake in so good a cause.
I was not at all surprised with the cheerfulness of the ancient
martyrs, who were able in the flames to clap their glad hands.
Sweet moments I had with my dear friends who came to the
prison window. Many, both acquaintances and strangers, came
to visit me from far and near, and I really believe I never was
the means of doing more good for the time; for the country
seemed to be much alarmed, and the Methodists among whom I
had labored, to whom I had written many epistles, were much
stirred up to pray for me.”
88 MEMORIALS OF METHODISM.

On being released, he resumed immediately his indefatigable
labors, and his persecutors were among the earliest to yield to
the influence of the truth. ‘“O how wonderfully,” he writes,
“did the people of Dorchester rage! but the word of the Lord
spread through all that country, and hundreds, both white and
black, have experienced the love of Jesus. Since that time I
have preached to more than three thousand people in one con-
gregation, not far from the place where I was imprisoned; and
many of my worst enemies have bowed to the sceptre of our
sovereign Lord.”

Mr. Garrettson’s ministerial life afforded him ample opportuni-
ties of “rejoicing in tribulation.” After travelling but nine
years, he says, in a letter to Wesley, “ My lot has mostly been
cast in new places, to form circuits, which much exposed me to
persecution. Once I was imprisoned ; twice beaten ; left on the
highway speechless and senseless (I must have gone into a
world of spirits, had not God in mercy sent a good Samaritan,
that bled, and took me to a friend’s house); once shot at; guns
and pistols presented at my breast; once delivered from an
armed mob, in the dead time of night, on the highway, by a
surprising flash of lightning; surrounded frequently by mobs ;
stoned frequently : I have had to escape for my life at dead time
of night. O! shall I ever forget the Divine hand which has
supported me?”

In 1784 Mr. Garrettson was present at the celebrated Christ-
mas Conference, at which the M. E. church was organized ; he
had been an important agent in bringing about that important
measure, and was one of the eleven who were ordained Elders,
during the session. Hitherto the sacraments had not been
administered in our churches. A vague relation was maintained
by them to the Protestant Episcopal church, similar to that
‘ which existed between the Wesleyans and the English estab-
lishment. From the “Christmas Conference” dates our inde-
pendent denominational history. Asbury was ordained a Super-
intendent or Bishop, and Presbyters were consecrated for the
administration of the sacraments throughout the connection.
These Elders being subsequently assigned to regular districts,
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 89

and endowed with additional administrative powers, were called
Presiding Elders; and thence has descended to us an office
which, though provided originally to meet a want that arose
from the paucity of competent men to administer the sacraments,
has become a permanent and universal feature in our ecclesias-
tical economy.

It was at the Christmas Conference that Garrettson volun-
teered his services asa missionary to Nova Scotia. A considera-
ble number of Methodists were scattered through that province, —
some from England, and some from the States, who had retired
thither on the breaking out of the war of the Revolution ; but, being
destitute of regular pastors, they were as sheep without a shep-
herd. Garrettson, attended by a single ministerial companion,
arrived, about the beginning of March, at Halifax, and entered
immediately upon his labors, with his usual energy. He founded
the Methodist society of that town. It originally consisted of
but seven or eight members. He continued in Nova Scotia more
than two years, laboring with unceasing diligence, and with
much success; for, on his return to the States, there were about
six hundred members in society, as the fruits of his ministry. In
his semi-centenary sermon, delivered before the New York
Conference, he remarked of his labors in this Province, — “I
traversed the mountains and valleys, frequently on foot, with
my knapsack on my back, guided by Indian paths in the wil-
dtrness, when it was not expedient to take a horse; and I
had often to wade through morasses, half-leg-deep in mud and
water; frequently satisfying my hunger with a piece of bread
and pork from my knapsack, quenching my thirst from a brook,
and resting my weary limbs on the leaves of the trees. Thanks
be to God! he compensated me for all my toil; for many precious
souls were awakened and converted to God.”

He left Nova Scotia for Boston, April 10, 1787, and found in
the New England metropolis three Methodists, remnants of a
society formed there seventeen years before, by Mr. Boardman,
one of Wesley’s original missionaries to America, who had made
a brief visit to that city. Garrettson, being an Arminian, was
too much of a heretic to find admission to the city pulpits; but

8*
90 MEMORIALS OF METHODISM.

he preached several sermons in private houses, and passed on to
Providence and Newport, R. [., where he meta more cordial recep-
tion, and preached with good acceptance. He continued his route
to the Baltimore Conference, and he was received with hearty
greetings by his old fellow-laborers of the Middle States. It was
anticipated that he would be appointed, at this session, Super-
intendent of the Methodist Church in the North American
British Possessions. Wesley himself, who had corresponded
with him while he was in Nova Scotia, had selected him for
the office, and Dr. Coke brought intelligence of the design from
England, and submitted the proposition to the Conference. The
Conference favored at first, but did not finally make the appoint-
ment. Had it been effected, it is probable it would have assumed
an Episcopal character, after the example of the American Super-
intendency ; and its influence on the condition of Methodism in
the Provinces would doubtless have been important. The value
of an Episcopal Superintendency, in directing and energizing an
extensive Itinerant system of evangelical labor, is manifest in
the contrast between the growth of Methodism in the United
States, on the one hand, and the British Possessions, on the
other.

He was appointed, in 1787, Presiding Elder in the Baltimore
Conference, and labored among the localities of his early min-
istry. In 1788, he passed, by the advice of Asbury, to the
north, with the intention of entering New England as the
pioneer of Methodism in the Eastern States.

The illness of the preacher stationed in New York city
detained him there till the ensuing Conference, and thus pre-
vented him from anticipating, by a single year, the mission of
Jesse Lee. At the conference of 1789 he was appointed Pre-
siding Elder of the New York district. Methodism had not
extended further north than Westchester. His district was new,
and was, indeed, to be yet founded. He had under his control
twelve young preachers, and designated them to circuits along
the Hudson as far northward as Lake Champlain; several of
these routes of ministerial travel bordered on New England, and
passed through towns in Connecticut, Massachusetts, and Ver-
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 91

mont. The new ecclesiastical field had not been surveyed, and
presented many formidable difficulties; he entered upon it, how-
ever, with apostolic devotion. “I gave myself,” he writes, “to
earnest prayer for direction. I knew that the Lord was with me.
In the night season, in a dream, it seemed as if the whole coun-
try up the North river, as far as Lake Champlain, east and
west, was open to my view. After the Conference adjourned, I
requested the young men to meet me. Light seemed so reflected
on my path that I gave them directions where to begin, and
which way to form their circuits.”

Lee entered Connecticut this year, and Garrettson was thus
a coadjutor with him in the introduction of Methodism into the
Eastern States; but not to such an extent as to impair the claim
of the latter to the honorable distinction of being the founder of
New England Methodism. Garrettson’s district admitted of but
occasional incursions into the east, whereas Lee entered fully
into the new field, traversed all its states, and continued to labor
within it, for about twelve years, till the church was permanently
founded throughout its entire extent. Garrettson, however, con-
tributed greatly to the early establishment of our cause along the
western border of New England, from Long Island Sound to
northern Vermont. The rapid travels and continual preaching
of himself and his little band of twelve young men soon aroused
the whole region along that border, and the vital doctrines of
Methodism struck root in almost every town and village in
their course. “Many houses,” he writes, “and hands, and
hearts, were opened; and before the commencement of the
winter, we had several large circuits formed, and the most of
the preachers were comfortably situated ; sinners in a variety of
places began to inquire what they should do to be saved. Satan
and his children were much alarmed, and began on every hand
to threaten us. Some said, ‘They are good men:’ others said,
‘Nay, they are deceivers of the people.’ A stranger from Ver-
mont, on his way down the country, informed the people that
we were spread all through the country through which he came.
This sudden spread of our preachers caused some person to say,
‘I know not from whence they all come, unless from the clouds.’
92 MEMORIALS OF METHODISM.

The power of the Lord attended the word, and a great reforma-
tion was seen among the people; and many were enabled to
speak freely and feelingly of what God had done for their souls.
My custom was to go around the district every three months.
In going once around, I usually travelled about a thousand miles,
and preached upward of a hundred sermons.”

Such were the primitive champions of our cause; they
“counted not their lives dear unto themselves, so that they
might finish their course with joy, and the ministry which they
had received of the Lord Jesus to testify the gospel of the grace
of God.”

Garrettson was a member of the council of bishops and elders
which met this year in Baltimore. In the spring of the ensuing
year, he made a tour through New England, the chief incidents
of which have been narrated in our preceding volume.* He
preached in almost every town on his route, inspirited the
churches, and scattered the word of life broadcast as he went
through Massachusetts, Rhode Island and Connecticut.

At the New York Conference for 1791, his district was divided.
He was appointed to that section of it which lay along the New
England border, and his labors again contributed greatly to the
outspread of Methodism in the Eastern States. He had been
remarkably successful during the three years of his Presiding
Eldership ; about 2550 members had been received into the
church, and the original four circuits of the district had increased
to twelve. The district itself had comprehended nearly all the
territory now included in the New York, New York East, and
Troy Conferences.

In 1792 he travelled Albany district, which included portions
of New England, and in 1793 Philadelphia district. It was in
this year that he married Miss Catharine Livingston, of Rhine-
beck. If ever a marriage was consecrated in heaven, this was;
it introduced him to a circle of domestic enjoyments and sanc-
tities, which, though they could not divert him from his accus-
tomed Itinerant labors, afforded to them a felicitous relief, and
tended nota little to the elevation of his already noble character.

* Memorials of the Introduction of Methodism, chap. v.
FURTHER NOTICES OF THE PREACHERS OF 1800-1. 93

His subsequent appointments were, in 1797, New York district,
which brought him again into New England; 1798, Albany
district ; 1799, New Jersey district; 1800-1804, New York dis-
trict, again; 1804, Rhinebeck; 1805 and 1806, New York city;
1807, Conference missionary; 1808, Rhinebeck; 1809 and 1810,
Conference missionary; 1811 to 1814, New York district;
1815, no appointment, at his own request; 1816, Conference mis-
sionary. At the Conference of 1817, he was returned on the
supernumerary list, that he might be able to labor at large. In
this relation to the Conference he continued the remainder of his
life, extending his travels through most of New England and the
Middle States, and scarcely abating his wonted exertions, not-
withstanding the growing infirmities of age.

Few men— none, perhaps, except Asbury and Lee — labored
more indefatigably, or made greater sacrifices for our cause, than
Freeborn Garrettson. He fought its early and formidable battles,
from South Carolina to Nova Scotia, and never with defeat.
His spirit glowed with an inextinguishable zeal; and the priva-
tions, travels and fatigues, of more than fifty years spent in the
Itinerant ministry, only augmented his devotion to the propaga-
tion of those great doctrines of the cross which Methodism had
brought home to his own experience. The chief secret of his
almost incredible labors is the fact that early in his life, while
in North Carolina, he thoroughly consecrated himself to God,
and received the blessing of entire sanctification. This great
grace signalized his whole subsequent hfe; it was a favorite
theme of his ministry, and some of his dying utterances were
testimonies of its reality and blessedness.

Freeborn Garrettson possessed more than the usual intelligence
of his fellow-laborers: he was a sound theologian ; his style was
ready and glowing, his expositions remarkably perspicuous and
apt; his manner in the pulpit colloquial, ardent, pathetic, and
often exultantly eloquent. In social life he was marked by a
happy facility of manners, an unusually placable and sympathetic
spirit, and sentiments of great liberality towards those who differed
from him in religious opinions.

But notwithstanding his habitual and perhaps constitutional
94 MEMORIALS OF METHODISM.

liberality, his love of Methodism amounted almost to a passion.
He believed it to be a re-development of the apostolic form of
Christianity — a final missionary movement of the Gospel for the
recovery of the world unto Christ; and his devotion to its propa-
gation corresponded with his convictions of its importance. His
regard for the system endeared to him its laborious agents, and
a marked trait of his character was his “ Jove of the brethren.”
Even his beautiful retreat at Rhinebeck seemed to him deficient
in its requisite comforts, if there was not with him an Itinerant
preacher to share his occasional repose amidst its shades. These
intervals of rest were, however, usually very brief. It is to be
hoped that there are many families as holy and as happy as that
of the Garrettson homestead, but a more happy and more sanc-
tified one could not be found; yet it was remarked by the friends
of the veteran preacher that he soon became restless while enjoy-
ing its charming seclusion. His old associate and biographer,
Dr. Bangs, remarks, “ Here is the true secret whence originated
that restlessness of spirit whenever he had been long at home.
He felt that the vows of his God were upon him, and that he
must perform them. Often, when I have been favored with a
visit to his friendly and peaceful mansion, have I witnessed, even
in the midst of everything calculated to make life desirable, the
anxiety of his mind to be in the field, laboring for his Lord and
Master.”

The death of this venerable saint befitted such a life. While
on a ministerial visit to New York, he was attacked with stran-
guary. He endured indescribable agonies, but triumphed over
them all, and, at last, over death itself, by the strength of his
faith. In the midst of his extreme sufferings, he exclaimed, “I
shall be purified as by fire; I shall be made perfect through
sufferings. It is all right, —not a pain too much!” Again he
exclaimed, “I feel the perfect love of God in my soul!” When
a friend inquired how he was, he replied, “I feel love and good
will to all mankind; I see a beauty in all the works of God;”
apparently not regarding the inquiry about his health as worthy
of reference. His last distinct words, uttered while dying, were
a sublime triumph of the departing soul, an anticipation of the song
FURTHER NOTICES OF THE PREACHERS OF 1800-1, 95

of Heaven; they were “ Holy, holy, holy Lord God Almighty!
Hallelujah! hallelujah!” The phrase “ Glory, glory!” was whis-
pered from his dying lips, as he clasped his hands, and raised his
failing eyes, for the last time, towards heaven. “Just as the
period of his departure approached, one of the preachers broke
forth into prayer, — prayer so elevated, so holy, that it seemed
to wrap the hearers above all sublunary consideration; and as
he commended the dying saint into the hands of God, he prayed
that the mantle of the departing patriarch might rest on his
surviving brethren. His prayer seemed answered ; —a Divine
influence pervaded the apartment; two of the preachers almost
sank to the floor, under a glorious sense of His presence who
filleth immensity.” *

Thus died Freeborn Garrettson, Sept. 26, 1827, in the seventy-
sixth year of his age, and the fifty-second of his Itinerant
ministry, some sixteen of which had been spent in appointments
that comprehended large portions of the New England States.
He looked with much hope on the religious prospects of these
states. ‘“ Much good,” he says, “was done; and I should not
be surprised if New England should become the richest soil in
the Union for Methodism.” t

* Letter of Miss M. R. Garrettson to Rev. R. Reece. — Life of Garrettson.
+ Semi-centenary Sermon, p. 23.
CHAPTER VIII.

TRIALS AND SUCCESSES OF 1800-1.

Privations of the Early Methodist Ministry. — Joshua Taylor. — Epaphras Kibby. —Suffer-
ings and Triumphs in Maine. — Ebenezer Newhall. — Remarkable Reformation. — Peter
Vannest in Vermont. — Rhode Island. — New Hampshire. — Sufferings and Successes in
Granville Circuit. — Letters from Bostwick and Brodhead. — Numerical Results. .

Extensive reformations, and also no inconsiderable sufferings,
attended the labors of the present year. Some of the northern
and eastern circuits reached far into the frontier wilderness, and
even into Canada. The winters were rigorous, and the rough
roads and forest paths were oftén rendered almost impassable
by snow; while the entertainment of the weary Itinerant, at
night, was usually in exposed log cabins. Our ministry of that
day was, however, composed of men who “endured as seeing
Him who is invisible.” “Long rides and bad roads,” says one
of them, who travelled in Maine, — “crossing rivers without
ferry-boats, buffeting storms, breaking roads, sleeping in open
cabins and log huts, coarse and scanty fare, —all seemed to call
out the energies of both soul and body.”* Joshua Taylor
superintended a vast district in the same state. A new and
laborious circuit — Bethel — was added this year to the six
which had before composed his charge; it extended up the
Androscoggin river as far as the remotest habitations of white
men. The privations and sufferings of the little band of travel-
ling evangelists in this then comparatively unsettled country were
incredible. But trials are the discipline that makes great men;
and the names of most of them, Taylor, Mudge, Kibby, Webb,
Soule, Merritt, are still notable in the church for heroic associ-
ations. They faltered not amidst their great trials, but spread
the truth far and wide. “In the course of this year,” writes

* MS. of Rey. Enoch Mudge.
TRIALS AND SUCCESSES OF 1800-1. 97

Taylor, “I witnessed some blessed revivals of religion in different
parts of the district.”* Kibby especially had severe trials, but
also signal success, on Readfield circuit, which took in the furthest
settlement on Sandy river. Except a single Saturday in each
month, he preached daily. He threaded the forests, by the aid
of a guide, at first, and afterwards by marks on the trees; his
horse was often dangerously lacerated in fording streams amidst
the ice; the stars shone upon his slumbers through the roofs of
the log cabins in which he sought shelter. But the truth spread
like a flame over his circuit; a remarkable reformation began,
under one of his sermons at Monmouth, and extended into
many other towns; it reached Hallowell, and resulted in the
introduction of Methodism there the present year, — not, how-
ever, without persecutions, and even the violence of mobs.
About this time, young Ebenezer F. Newhall, since become a
veteran of our ministry, was teaching school in Thomaston. He
had recently found the grace of God, and was now praying and
exhorting, in his hours of leisure, from house to house ; and aided
much, in this manner, the few Itinerants who, at long intervals,
passed through the neighborhood, proclaiming the Gospel. “I
found,” he writes, “in the place, a large unfinished meeting-house,
but no settled minister. About three miles distant, there was
Methodist preaching half the time, ina large hall. There I found
a small society, and felt at home among them. Brother J. Taylor
was the Presiding Elder, and Brothers Humphrey and Hubbard
circuit preachers. With great delight and profit I heard the
word from their consecrated lips. The people flocked to hear
them, and many were converted. Pleasant and profitable were
the seasons that 1 enjoyed in visiting from house to house, and
recommending pure experimental religion to ali, This was new
doctrine to them; for election and reprobation had been taught
there most rigidly. But great joy filled my heart, whilst I
opened my Bible and showed them that whosoever calls upon
God in humble prayer shall be saved: for the same God over
all is rich in mercy unto all that call upon him; all are invited
to look and live, and whosoever wild may take of the waters of
* Letter to the author.

9
98 MEMORIALS OF METHODISM.

life freely. Glory to God! Amen.” He relates an account
of a remarkable religious interest which occurred among the Fox
Islands, at the north of Penobscot Bay. “The facts were these :
It was a new settlement, consisting of about thirty families.
There was not a professor of religion among them, and the Sab-
bath was a day for visiting, doing up chores, &c. Yet the good
spirit had not left them, for they manifested some conviction for
sin. They said, ere long, one to another, ‘ We live too much like
heathens; we were brought up to keep the Sabbath; let us
meet on the Sabbath.’ So they met, and took snuff, smoked
tobacco, and talked about their cattle, farms, &c. But the Holy
Spirit reproved them; and they said, ‘We might as well be among
our cattle and at work on our farms, as to meet here and think
and talk about them as we do.’ ‘They then agreed to spend a
portion of the time in reading the Bible and in singing. A
few holy Sabbaths thus passed, and they felt convicted that
taking snuff, chewing and smoking tobacco, were inconsistent
with the worship of God; and they mutually agreed to lay them
aside, at least when in meeting. After this they came together
for several Sabbaths, and sat down in silence and wept; indeed,
they could scarcely read or sing. Ona certain day, when they
sat weeping thus, one said, ‘ Neighbor, will you pray with us?’
— ‘No,’ he replied, ‘for I have no religion.’ The inquiry went
round, and a similar reply followed it. Their sighs and tears
increased, till one kneeled down and began to cry for mercy;
but he was not long alone, for the power of God moved upon
the little congregation. They prayed: —the Lord heard, and
sent down answers of peace; their sorrows were turned into
joys, until there was not a family on the islands that had not
shared in the glorious work. This was the Lord’s doing, and
marvellous in our sight!”

The laborers in New Hampshire and Vermont suffered
much, but not without eminent success. Peter Vannest says of
Essex circuit, afterwards Fletcher, Vt., “We had a good time
all around the circuit. I baptized, by sprinkling, pouring and
immersion, about four hundred persons. My work required me
to cross Missisque river. When winter came, I was unable to
TRIALS AND SUCCESSES OF 1800-1. 99

get my horse over the river, on account of the boat being sunk ;
I therefore left him with a friend, to bring to St. Alban’s, a
distance of about seventeen miles. I got over the river myself
in a canoe, amidst the drift-ice. I travelled about one hundred
miles on foot, and most of the way through the woods and deep
snow, without a track, sometimes stepping into spring-holes up
to my knees in mud and water: the snow would wear off the
mud, but not dry my feet. Some part of my way was on the
ice, which at that season covered Missisque Bay, where I found
the water three or four inches deep; and being compelled to
travel in shoes (having no boots), I had wet feet, of course.
Thus I continued until I came to St. Alban’s, where I found my
horse, and so travelled on until the beginning of summer, when
my horse died.”* He continued through similar trials till the
next session of the Conference, to which he had to travel four
hundred miles on horseback, but bearing with him the cheering
tidings of wide-spread revivals, and more than one hundred and
twenty-five additions to the societies of his charge, besides
numerous converts who were received into other communions.

Elijah Hedding, who was yet a stripling, labored this year
under the direction of the Presiding Elder, with great usefulness,
in various parts of Vermont. Joshua Hall, whose appointment
was Rhode Island circuit, formed the first Methodist Class in
Newport, R. I.,and extending his travels to New Bedford, intro-
duced Methodism into that city. Joseph Snelling and Solomon
Langdon had much success on Warren circuit, R. I. It com-
prised some twenty appointments, in several of which a profound
religious interest prevailed. The society at Cumberland was
formed this year by Mr. Snelling, and reformations of much
interest took place in Easton, Bridgewater, Swanzey and Fair-
fax. Of the latter place Snelling writes, “‘ Many in this part of
the Lord’s vineyard have cause to remember the year 1800. It
was like the year of Jubilee — a year of release; and, blessed be
God! many went out free.” + “The reformation,” he remarks,
“continued in different directions, and Zion’s converts were
multiplied.”

* Christian Advocate, &c., Sept., 1850. t Memoir, Chap. m1.
100 MEMORIALS OF METHODISM.

In New Hampshire, Methodism spread itself out in all direc-
tions ; the circuits were doubled in number, and the membership
increased more than three-fold.

Granville circuit, Mass., travelled this year by Hibbard and
Ebenezer Washburn (the latter not yet a member of the Confer-
ence), was the scene of great trials and great triumphs. Hib-
bard says that when he went to the circuit his payment quar-
terly was but $5.84, besides travelling expenses. He had,
meanwhile, to maintain his family, which was located some fifty
miles distant from his field of labor. He speaks of twenty-six
sermons a month as “moderate labor,” and only complains when
he had twelve appointments a week, and “no rest week in which
to go home and visit his family.” He describes his trials in his
own characteristic style. ‘Some days, when riding to my
appointments, I was almost all the way in tears; often inquiring
of the Lord, in ejaculatory prayers, ‘What can I do to save these
souls from delusion?’ Some threw stones at me, and some set
their dogs on me as I rode along. But the Lord defended me.
TI never hada stone to hit me, nora dog to bite me. Some
threatened to whip me; but I escaped all. I heard of many
threats, but none laid hands on me. It was told me, that when
I was riding from Springfield to Westfield, a company lay in
wait for me in a swamp, through which I had to ride; and they
had said they intended to whip me; but as I was passing a
house, before I came to the swamp, a woman called to me and
informed me that Brother A was sick, and had sent to her
to desire me to call upon him. I then turned my course, and
rode across lots to his house, and, on leaving him, I went another
road: so I escaped the mob.”

In the town of Chester there was a remarkable reformation,
and more than one hundred professed to experience religion ;
“but,” writes Hibbard, “the opposition we met with was very
unpleasant, for in many places the minister, in preaching vio-
lently against us, induced the most influential men to oppose us,
and support themselves. Had it not been that we had the
Lord, and the force of truth, on our side, we should not have
prevailed and prospered as we did. But, glory be to God! more

 
TRIALS AND SUCCESSES OF 1800-1. 101

than three hundred professed to be converted this year, and ]
know not of one instance where the revival of religion was
through the instrumentality of any but the Methodists. Though
many joined the Presbyterians and Baptists, they professed
to be awakened and converted by attending the Methodist
meetings.”

The bishops published several letters from New England
preachers, giving brief accounts of the revivals of this year. The
difference between the numerical statements of these letters is
owing to the difference of their dates. One of them is from
Brodhead, Presiding Elder of the New London district, which
reached almost to Canada. Itis dated Sept. 19th. He says,“ At
Vershire Quarterly Meeting the Lord was present indeed ; at this
meeting there were about fifteen hundred people. On the Sab-
bath we had to preach in the open air: several found Jesus, and
others, who had already believed, were overwhelmed with his
power. At Wethersfield we had a good time; the work had
begun on that circuit; a goodly number have joined. At Ches-
terfield Quarterly Meeting some appeared to be awakened ; I have
heard since that seven have been converted in that place. At
Pomfret Quarterly Meeting the power of the Lord was felt
indeed. New London Quarterly Meeting was still greater; sin.
ners were awfully alarmed. At Tolland Quarterly Meeting it
was a great time; the Saturday meeting lasted till three o’clock
on Sabbath morning ; some professed to experience sanctification,
and during the Quarterly Meeting several were awakened; ]
believe much good was done. The preachers are all in middling
health and good spirits, looking with pleasing expectation foi
greater and more glorious times. On every circuit there is some
revival.” *

At the end of the year, Brodhead and Bostwick, the latter
Presiding Elder in Vermont, wrote a joint letter, dated at Dart.
mouth College, in which they say, “ There is a glorious prospect
in both districts of a plentiful harvest. In the Essex circuit
which extends to and includes part of the British dominions

* Extracts of Letters containing some Account of the Work of God since 1809. Neu
York, 1805.
O*
102 MEMORIALS OF METHODISM.

there are more than eighty members added, and but few expelled;
the greater part of the new members have professed, and evi-
dence, a change wrought by grace. The Plattsburgh circuit,
which lies on the west side of the Lake Champlain, is all on fire:
there have been singular displays of God’s converting and sanc-
tifying power in this circuit, which is only a two weeks’ circle.
and about sixty members added. The Pittsfield circuit has felt
a shock of the Divine power: at our last Quarterly Meeting, some,
both of the wicked and the wise, fell to the floor. Some were
converted, and six professed sanctification. About seventy-three
members were added, including the Whittingham circuit, which is
much alive; and the work is enlarging still, and is in a flourish-
ing way. The Granville circuit has been, and still is, favored
with a revival in two towns, viz., Westfield and Chester; we
believe about eighty members have been added.* We have lost
a few members in each circuit, but the precise number we have
not been able to ascertain. But, upon the whole, we feel as if
Zion was gaining ground, through her Redeemer; and, blessed
be the Lord! the preachers seem encouraged to pray, and believe
the Lord will give them thousands, as seals to their ministry, this
year yet,as he has given them about three hundred and seventy
already in this district. We have had a fruitful increase of
preachers, on the district, this year, already. There isa good
prospect in Landaff circuit: about sixty members have been
added there, and the work increases still. Vershire circuit has
been blest with an extraordinary work of sanctification ; about
fifty members added. Wethersfield circuit has been prospered
with the addition of about forty members. The work is gradu-
ally spreading, and the circuit enlarged from two to four weeks.
There has been, and still is,a revival in Chesterfield circuit, par-
ticularly in Charlton — about forty members added. There has
been a great work in Tolland in the old town; but it afterwards
broke out in another part of the town, and about sixty-five mem-
bers have been added. The New London and Pomfret circuits
being united, we give you the account together. The work is
promising — about forty members added. We have reason to

*This letter covers not quite one half the time included in our account from Hibbard.
TRIALS AND SUCCESSES OF 1800-1. 103

believe the work of the Lord is more prosperous this year, in
these circuits, than ever we have known it to be in New Eng-
land. Our Quarterly Meetings, on both sides of the Connecticut
river, have been singularly distinguished by our Lord and Mas-
ter, and great blessings have followed them. We believe, had
we obtained accurate accounts from the preachers, the numbers
would have far exceeded what we have mentioned.”

Brodhead, whose noble heart flamed with the interest around
him, wrote about the middle of the ensuing May (two months
before the close of the ecclesiastical year), as follows: “I can
inform you that I have been an eye, an ear, and heart-felt wit-
ness of the work of God on Landaff, Vershire, and Wethersfield
circuits. Near four hundred have joined in society, the year
past, on the three circuits ; and the work goes on still in a most
glorious and remarkable manner. Landaff circuit is all in a
flame ; upwards of one hundred have been converted to God.
Our Quarterly Meetings are generally attended with the power of
God, like a mighty rushing wind. On Vershire circuit there is
a good work: more than one hundred have joined society, and
the power of the Lord is remarkably displayed ; many fall down
overwhelmed with the power of the Lord, and great is the Holy
One of Israel in the midst of them. Wethersfield circuit has
been gradually gaining ground the whole year, and now, at the
close, the times of refreshing are come from the presence of the
Lord. I spent a few days on the circuit. We had a number of
lively meetings, and some joined society ; but nothing remarka-
ble happened till we came to the little town of Athens. Here I
preached on Tuesday to a large congregation in the open air;
they heard me with greatattention. There had been no society
formed ; it was proposed for me to preach again the next day,
read the rules,and forma Class. We hada most melting time;
the power of the Lord was present to heal, and eighty-three
came forward and joined society. Their eagerness to join
alarmed me before they had all joined. I was afraid they had
not considered sufficiently what they were doing. I rose up
and poured in upon them a very warm exhortation, and told
them we wanted none but such as were determined to save their
104 MEMORIALS OF METHODISM.

souls, and would evidence it by walking according to the rules
of society. As soon as I ended, they came forward again with
streaming eyes, and desired to join, till we made up the number
of eighty-three. On Chesterfield circuit near one hundred have
joined society, and the prospect is brightening. In Pomfret and
New London, nearly one hundred have joined society.”

Lee says of the New London district, that “there was a
greater work of the Lord in the conversion of souls in that part
of New England than had ever been known among the Meth-
odists in those parts of the country.” *

The aggregate membership of the Methodist societies in New
England, at the close of the ecclesiastical year, was 6976; there
had been a gain since the last returns of more than 1100—nearly
one-seventh of the increase of the whole denomination in the
United States and Canada. This growth had been chiefly in
New Hampshire and Vermont. The former had gained more
than 350, and now reported 524 members; Vermont returned
1607, making a gain of 511. At this time, and down to a much
later period, not only a large portion, but a large majority, of the
converts of Methodism in New England, entered other commun-
ions; the annual returns form, therefore, no measure of the real
usefulness of the denomination. These numerical facts, how-
ever, exhibit a rapid success, especially when the recency and
inauspicious circumstances of the church are considered. In
about twelve years it had gained nearly 7000 members; it had
spread its doctrines everywhere through the Eastern States, and
had awakened a general spirit of inquiry respecting them; its
plans of Itinerant preaching comprehended the latest as well as
the oldest settlements, and were beginning to be subdivided, and
to admit of more thorough labor; chapels, though yet quite rude
ones, were rapidly springing up over the country, and the inte-
rior discipline of the denomination was beginning to assume
consistency and stability.

* Short History of Methodists. Anno 1800.
CHAPTER IX.

CONFERENCES OF 1801.

Lee. — Asbury. — New York Conference. — Lorenzo Dow. — Candidates. — Success. — New
England Conference. — Proceedings. — Finances. — Returns from the Appointments.—
New Appointments.

Or the Conferences of 1801, which come within the limits of
our narrative, we have scarcely any information. Neither Lee
nor Asbury attended them. The former, after his tour of the
preceding year through New England, preached in New York
city till the beginning of spring, when he passed southward to
resume his old posts of labor in the Middle States. He had
completed his great mission in the east —a mission great in its
results already, and increasingly great, as each succeeding year
has continued to unfold its consequences. The bishop, after he
last passed from our view on the border of New England,
continued his route rapidly from state to state, westward and
southward. He commenced:his “northern march,” as he calls
it, from Georgia, in the middle of winter. Whatcoat left him
sick in Philadelphia in June, and came northward alone, to
attend the New York and New England Conferences.

The New York session began in the city of New York, June
1, 1801. “It was,” says a member who was present, “a good
Conference; much love and good will were manifest in the preach-
ers. Holiness was still our aim. This doctrine was, in our view,
of the highest importance to the Christian world, and the grand
mark of our high calling. Perfect repentance, perfect faith,
perfect love, were all implied in the grand doctrine of holiness ;
and every one seemed to pant after it, as the hart panteth for
the cooling water-brook. To see this among so many preachers,
though myself the least, when 1 went from the Conference I was
106 MEMORIALS OF METHODISM.

refreshed as with new wine; and as a giant I felt strong to run
my course, — to renew the war against the devil and sin.” *

The venerable Laban Clark was present. He says, “This
was the first Annual Conference that I had ever attended. I
was not only pleased with their appearance, but with the digni-
fied manner and Christian spirit with which they conducted the
business of the session. Seventeen preachers were admitted on
trial, seven remained on trial, and four were admitted into full
connection. The Conference was composed mostly of young
men in the prime of life, and none past the meridian and vigor
of manhood. All appeared healthy, and capable of enduring
labor; and looking at them, I said to myself, with such men we
can take the world.” t

There were at least seventeen New England circuits repre-
sented in this session, comprising all the societies in Connecti-
cut, western Massachusetts, Vermont, and a portion of New
Hampshire. Some of the most noted men of our annals were
present, — Merwin, Moriarty, Bostwick, Brodhead, Ryan, Van-
nest, Clark, Sabin, Mitchell, Ostrander, and others. Nearly
forty preachers, about one-half of the Conference, pertained to
New England. Among them was one whose unexpected re-
appearance in their midst created no little surprise, if not per-
plexity —the eccentric Lorenzo Dow. He was one of those
nondescript but earnest men, who, attracted by the energy and
enthusiasm of Methodism, joined its early ranks quite numer-
ously. The rigid economy of the denomination generally
restrained their eccentricities, but Dow was not so easily con-
trolled.

The ample range of the Itinerancy was not sufficient for his
erratic spirit. He had been received, with several years’ delay,
into the travelling connection ; but after laboring about two years,
with indefatigable diligence and marvellous success, in various
parts of New England, he believed himself called, as we have
noticed in our preceding volume, by a preternatural impression,
to preach in Ireland. After passing through many adversities
in that country, he now suddenly appeared in the midst of his

* Hibbard’s Memoirs. t+ Communication to the author.
CONFERENCES OF 1801. 107

old fellow-laborers, many of whom admired his sincere zeal and
herculean energy, while they feared his eccentricity. They
recognized his relation to the Conference, and appointed him to
a circuit — the last one he travelled. Before the next session
he departed for the south, and commenced that wandering and
tireless career of ministerial labor which has made his name
familiar in every corner of the nation. He possessed character-
istics not devoid of interest to the student of human nature.

Several young men were received on trial, who have since
“made full proof of their ministry.” Among them was Elijah
Hedding, Phineas Peck, Ebenezer Washburn, Martin Ruter,
Laban Clark, Seth Crowell, and Thomas Branch, — now
endeared names of either veterans or martyrs in our Itinerancy.

Many of the preachers brought with them cheering intelli-
gence of the prosperity of the past year. Ithad beena period of
religious interest in not only New England, but all parts of the
country. Lee says, ‘I suppose the Methodist connection hardly
ever knew such a time of the general revival of religion, through
the whole of their circuits, as they had about the latter part of
the year 1800.” *

The New England Conference commenced its session at
Lynn, Mass., July 17th. Whatcoat presided. It was composed
of sixteen members, one-half of whom were elders, the other
half deacons.t The names of most of the little band are still
familiar to the church, for rare services or rare characteristics.
Among them are George Pickering, Joshua Taylor, Joshua
Wells, Thomas Sargent, Daniel Fiddler, John Finnegan,
Epaphras Kibby, Joseph Snelling, Daniel Webb, Asa Heath,
Joshua Soule. Another sainted name was added to the list at
the present session — that of Oliver Beale, who was received on
trial by the recommendation of the Quarterly Conference of
Union circuit, Maine.

Solomon Langdon, “being present, passed examination; and
being blameless in his life and conversation, as well as useful in
the work of the ministry, was continued on trial, he not having

* Short History, Anno 1800.
t Ms. Records. — There were also several Probationers present.
108 MEMORIALS OF METHODISM.

travelled two years.” Nathan Emery, Joshua Soule, and John
Kinney, a local preacher of Maine, were elected to the office of
Jeacons. Epaphras Kibby, broken in health by his extreme
labors and exposures in Maine, was granted a “dispensation ”
for one year. Joseph Snelling and Aaron Humphreys were the
aly members elected to Elder’s orders. William Beauchamp,
Joshua Hall, and Andrew Nichols, were compelled by sickness
ox domestic necessities to retire into the local ranks.

The records show the jealous caution of the Conference. A
ocal preacher from Maine was refused admission to the travel-
ing connection, “not on account of any immoralities, but on
iccount of a family concern, together with some imprudences.”
[he Conference “supposed that he wanted both gifts and a
rood report from those who are without.” This rejection was
manimous. A candidate who had travelled through the two
rears of probation underwent not only a severe examination,
‘in which many things were said for and against him,” but
uso a formal admonition from the bishop. ‘“ Levity of conversa-
jon, neglect of meeting the Classes, and the want of gifts and
rrace adequate to the work of the ministry, together with the
vant of zeal and vigilance, were alleged against him. It was
roted that he should be continued on trial, provided the bishop
vould give him a reprimand, which was given; and, after con-
sidering thereupon, he consented to fill an appointment.”

The records of the Conference show that the pecuniary priva-
ious of the ministry were unabated. Though, as we have
ieretofore seen, the “allowances” were, besides travelling
»xpenses, but $80 per annum for the preacher, an equal
umount for his wife, and but $14 for each child under seven
years, and $24 for each between seven and fourteen years, yet
was there a deficiency of nearly $700 in the receipts of the
‘wenty-two claimants of the Conference, and all these claimants
xcept four were single men,* and therefore entitled to but
$80 each. These facts present a very significant illustration of
he early trials of our ministry. The aggregate amount allowed

* We ascertain this fact by the amount of allowance against each name in the Con-
erence records.
CONFERENCES OF 1800-1. 109

these twenty-two men and their families, according to the dis-
cipline and the Conference records, was but $2206.09; and, on
this pittance of about $100 each, the aggregate deficit was
$688.94, nearer one-third than one-fourth. The only men
who received their full allowance of $80 were Pickering, Sar-
gent, Wells, Beauchamp and Kibby. Some received not half the
amount due them. The resources to meet these deficiencies
scarcely afforded $170. The dividend from the chartered fund
was greater in those days of fewer Conferences than it is at
present ; it amounted this year to $110. The Baltimore Con-
ference, which had supplied to New England some of its noblest
young men, sent, as a “compliment,” $25. The preachers
made up, by voluntary contributions among themselves, about
$27; and two circuits, Warren and Needham, had sent on small
sums, amounting to about $8.

The reports of success which the preachers brought from their
circuits were not so remarkable as those which had been borne
to the New York session, as the localities of the chief religious
interest of the year were in Vermont, New Hampshire, western
Massachusetts, and Connecticut, and therefore pertained to the
jursidiction of the latter Conference. Sargent reported seventy-
five members in Boston, only a gain of three during the year.
The early progress of Methodism was discouragingly slow in the
metropolis; it had gained only an average of two members per
annum, during the last five years; but in no place did the
denomination show more of its characteristic tenacity and hope-
fulness; it held on its course unwaveringly, till better auspices
appeared. Joshua Wells had a still less encouraging account
to give of Lynn; he had applied “the discipline” rigorously,
and returned but eighty-nine members—a decrease of five on
the returns of the preceding year. Beauchamp had labored suc-
cessfully at Nantucket. He was the first travelling preacher
regularly sent thither.* His returns amounted to eighty, and
a large chapel had been erected. No returns were reported
from Rhode Island; the statistics of the previous year were

*Joseph Snelling was appointed in 1799, but was sent elsewhere by the Presiding
Elder.
10
110 MEMORIALS OF METHODISM.

therefore inserted in the minutes. From the new Bethel circuit
in Maine, fifty-two members were reported. Young Timothy
Merritt returned a gain of twenty-five on Bath and Union
tircuit. Daniel Webb had been prospered on Norridgewock
circuit, and Epaphras Kibby reported three hundred and eighty-
four members from Readfield circuit, —a gain of peventyeour
during the year.

The Conference continued till the 20th of July, when, after
singing and prayer, it adjourned to meet at Monmouth, the
locality of the first Methodist society in Maine, on the Ist of
July, 1802. “On the Sabbath-day,” adds the records, “two
Deacons and two Elders were ordained; Brother Soule, being
absent, missed of his ordination.” Such are the scanty intima-
tions which we have been able to gather respecting the Con-
ferences of 1801.

The appointments in the Eastern States, made this year at
the New England session, were the following.

Boston District. Joshua Taylor, Presiding Elder. Nantuck-
et, Joshua Wells; Provincetown, Solomon Langdon; Sandwich,
Joshua Soule; Warren, Greenwich, and Rhode Island, John
Finnegan and Daniel Fiddler; Needham, Joseph Snelling; Bos-
ton, Lynn, and Marblehead, George Pickering and Thomas Sar-
gent; Merrimac, Daniel Webb; Hawke, John Merrick.

Province or Maine District. Ralph Williston, Presiding
Elder. Portland, Reuben Hubbard; Readfield, Asa Heath and
Oliver Beale; Bath and Union, Timothy Merritt, Comfort C.
Smith ; Penobscot, Joseph Baker; Union, Nathan Emery; Nor-
ridgewock, Aaron Humphrey; Bethel, John Gove.

The New England appointments of the New York Con-
ference, for the present year, were,

New Lonpon District. John Brodhead, Presiding Elder.
Tolland, Augustus Jocelyn, Henry Eames; New London and
Pomfret, Peter Vannest, Phineas Peck, James Annis; Chester-
field, Abner Wood and Martin Ruter; Wethersfield, John Nich-
ols and Elijah Ward; Hanover, Reuben Jones and Joshua
Crowell; Vershire, Trueman Bishop and Thomas Branch; Lan-
CONFERENCES OF 1800-1. 111

daff, Elijah R. Sabin and Matthew Felch; Barnard, Joseph
Crawford.

PirrsrieLp District. Shadrach Bostwick, Presiding Elder.
Cambridge, Roger Searle and Ebenezer Stevens; Vergennes,
Henry Ryan; Fletcher, James Coleman and Laban Clark;
Brandon, Ezekiel Canfield, Ebenezer Washburn; Pittsfield,
Joseph Mitchell and Oliver Hall; Whittingham, Daniel Brum-
ley ; Granville, Timothy Dewy and Alexander McClure.

Besides these, there were on the New Yorx District, under
Freeborn Garrettson as Presiding Elder, Redding, Samuel Mer-
win and Isaac Candee; Litchfield, Peter Moriarty and John
Sweet; Middletown, Elijah Batchelor and Luman Andrus.

The ecclesiastical field in New England comprehended, then,
for the year 1801-1802, four districts, and part (nearly one
half) of another; thirty-five circuits and stations,* and jifty-
eight preachers, comprising the Presiding Elders. We have
included in this estimate the Cambridge circuit, which, though
named from a New York town, took in some seven or eight
towns of Vermont.t There was a gain of apparently two cir-
cuits, but really of four; for two which had been distinct the pre-
ceding year— Rhode Island and Pomfret— were now merged in
adjacent appoimtments. The new circuits were Barnard, Whit-
tingham (which had been the northern part of Pittsfield circuit),
Brandon (the southern section of Vergennes circuit), all in Ver-
mont, and Hanover in New Hampshire. Several of the other
circuits had been greatly extended during the past year, but there
were not laborers enough to admit of their division. It will be
noticed, that though the native New England ministry was
multiplying fast, yet the more important posts were still sus-
tained by the strong men who had come from the Middle States.
All the Presiding Elders were from among Lee’s pioneers.

* Boston, Lynn, and Marblehead, recorded in the Minutes as one, were really sep-

arate, but the preachers exchanged every two weeks,
} Bishop Hedding to the author.
CHAPTER X.

NOTICES OF PREACHERS.

Samuel Merwin. — His Appointments. —His Character.— Peter Moriarty. — His early
History. — His Appointments. — His Death. — Thomas Branch. — His Appointments. —
Departure to the West.— The old Western Conference. — His remarkable Death. —
Bishop Hedding at his Grave. — His Character.

In the list of New England appointments this year, are several
names which have become memorable to the church. That of
SamveL Merwin will not soon be forgotten among the societies
of the Atlantic States from Canada to Maryland. Dignified in
person, powerful in eloquence, generous in spirit, and mighty in
labors, he was one of the “ giants of those days.” He was dear
to New England, not only by his labors, but as one of her own
sons, being born in Durham, Conn., Sept. 18, 1777. His early
education was strictly religious, and it is said he was from child-
hood the subject of deep spiritual impressions —an explanation,
in part, of the remarkable force of his religious principles and
address in subsequent years. While quite young, he was awak-
ened to seek the salvation of his soul, under a funeral discourse ;
and it is believed that he was converted at this time, but, for
lack of suitable guidance, relapsed into a state of carelessness,
till the Methodist ministry reached his place of residence, then
at New Durham, N. Y., where he was again thoroughly awak-
ened and soundly converted. Glowing with the joy and zeal of
a new life, he soon began to exhort on those social religious
occasions with which Methodism abounds, and which have pre-
eminently tended to draw forth the talent of its young men, and
thereby to recruit its ministry. When not yet twenty years of
age, he was despatched, by a Presiding Elder, to labor on a part
of the Delaware district, N. Y., and in the year 1800 was
received as a probationer at the New York Conference. And
NOTICES OF PREACHERS. 113

now commenced that career of ministerial labors and successes,
extending through about forty years, which has rendered his
name familiar through our northern and middle churches. The
long catalogue of his appointments is a significant memorial of
his services.

He was sent, in 1800, to Long Island circuit; 1801, Redding,
Ct.; 1802, Adams, Mass.; 1803, Montreal, Canada; 1804, New
York city; 1805, Redding, Conn., with Peter Moriarty; 1806,
Boston, Mass., with Peter Jane; 1807 and 1808, Newport, R.L;
1809, Bristol and Rhode Island; 1810, Albany circuit; 1811,
Schenectady ; 1812 and 1813, Albany city; 1814, Brooklyn,
N. Y.; 1815-18, Presiding Elder of New York district ; 1819,
New York city; 1820, Albany city; 1821-23, New Haven
district ; 1824-25, Baltimore ; 1826-27, Philadelphia ; 1828-29,
Troy, N. Y.; 1830-31, New York city; 1832-35, New York
district; 1836, New York city; 1837-38, Rhinebeck, N. Y.

We miss his name among the appointments in the Minutes for
1839, but find it first on the list of the dead, with those of Smith
Arnold, John Finnegan, and John D. Bangs, all New England
Evangelists. He departed to his rest in peace, at Rhinebeck,
N. Y., Jan. 13, 1839, after preaching the Gospel about two-score
years, with great power and great success.

It will be inferred, from the important posts assigned him, that
he was a chief among his brethren. His person was large and
commanding, and his voice musical and strong, swaying the
largest assemblies. He possessed superior powers of govern-
ment, and discharged the functions of the Presiding Eldership
with special ability. The invaluable talent of reconciling dis-
cordant brethren or societies was his in a rare degree, and the
kindly, sympathetic spirit which usually accompanies that talent
characterized him everywhere, and imparted to his ministrations
especially a richly consolatory character. His pulpit appeals
were accompanied by a flowing and sweeping eloquence, and the
living evidences of his usefulness are yet found throughout the
whole extent of his pastoral labors. His brethren of the New
York Conference say of him, “ Samuel Merwin loved his church,
and was most ardently devoted to its interests. Wise in counsel

10*
114 MEMORIALS OF METHODISM.

and skilled in execution, he was always ready to step forward in
defence of its rights: he was the friend of all its literary and
benevolent institutions ; to support them he gave his influence
and his money ; his voice, too, was often heard, powerfully and
successfully pleading their respective claims. But he has gone,
and ‘precious in the sight of the Lord is the death of his
saints.’”

Perer Moriarty, who was appointed this year to Litchfield
circuit, also became a veteran in the Itinerancy, and left a fra-
grant memory in the church. He is another example of that
powerful influence which Methodism exerted, in its early days,
over the popular mind, subduing the prejudices of education, and
smiting, with resistless religious convictions, all classes of men
who came within the reach of its ministrations. He left a brief
manuscript narrative of his early Christian experience, in which
he says, “I was born in Maryland, Baltimore County, April 27,
1758. My parents were Roman Catholics, and my early educa-
tion was in the Catholic faith. At eleven years of age I was
brought to the priest (by my parents) to confess my sins, accord-
ing to the custom of the Catholics; as also to the sacrament of
the Lord’s supper, which I was taught to believe was the real
body and blood of Christ. I went on in this blind way till I was
about sixteen years of age, when it pleased God to send the
Methodists into the neighborhood where I was born. They soon
made a great stir among the people. At length a way provi-
dentially opened for me to hear them. They seemed more like
angels than men; yet I concluded they could not be right,
because they preached that men must know their sins forgiven
in this life, in order to be happy hereafter; which I thought to
be impossible. I continued to hear them till it pleased the Lord
to open my eyes; I then saw that all my confessions to the
priest were only delusions of Satan, —I was yet in the road to hell
and destruction, with all my sins upon my head: it was then
said, by priest and people, ‘that the Methodists had made me
mad,’ and ‘that I ought to be restrained from hearing them.’
My distress was inconceivably great: I was afraid of God and
man; I could neither eat, drink, nor sleep, for some time, I felt
NOTICES OF PREACHERS. 115

such a pressing load of guilt. My father looked upon me asa
graceless child, and said by my weeping and wailing for my sins
I was bringing a disgrace on the family; and threatened, if I did
not desist, he would turn me away from his house. I applied
myself to reading the Scriptures, and sought the Lord according
to the light I had, until the Lord looked upon me in my distress,
and spoke peace to my troubled soul. I felt I knew that God
was reconciled. After this I joined the society, and for several
years remained asa private member. When about twenty years
of age, I began to feel much impressed to call sinners to repent-
ance. Upon this subject my trials were severe; they so affected
me, that, by reasonings, and temptations of Satan, I almost lost
my senses. My inability to so great a work was constantly
before me. After a long struggle, and a variety of exercises, I
gave myself up to the work of the ministry in the year 1781.”
He appears to have begun to travel in the interim of the
Conference, as his name does not appear in the Minutes till
1782, and then he is recorded as remaining on trial.

Down to 1785, his appointments were within the old Virginia
Conference. They were as follows: 1782, Brunswick; 1783,
Caswell, as colleague of Jesse Lee; 1784, Halifax; 1785, Red-
stone, with Wilson Lee. The next year, following the example
of many of the preachers of the Middle States, he started north-
ward, and was stationed in Philadelphia; in 1787, he advanced
still further, and was appointed to Long Island circuit; in
1788-89, to New Rochelle, N. Y., which reached into New
England; 1790-91, Dutchess, N. Y., with Menzies Rainor;
1792, Croton, N. Y.; 1793, New Rochelle, N. Y.; 1794, Cro-
ton and New Rochelle, N. Y.; 1795-96, Dutchess; 1797,
Columbia, N. ¥Y. His name disappears from the appointments
in 1799, by a typographical inaccuracy, we suppose, as there is
no reason assigned for its omission, and it is retained in the list
of Elders. In 1800 he was sent again to Columbia, N.Y. The
next year he entered New England, and travelled the Litchfield
circuit, Mass. In 1802 he again disappears; in the following
year he was appointed to Croton, N. Y.; 1804-5, Redding, Ct.,
with Samuel Merwin; 1806-7, he was Presiding Elder on
116 MEMORIALS OF METHODISM.

Rhinebeck district, which extended over a portion of New Eng-
land ; 1808, Dutchess; 1809, Ulster; 1810, Chatham; 1811-18,
Ashgrove district, which brought him again into New England.
In the latter year, while on his way from the Conference to his
field of labor, he was attacked by fever, and remained at a
friend’s on the route, unable to proceed. When he had partially
recovered, he resumed his journey; but, on arriving at his home
in Hillsdale, May 25th, he was unfit to prosecute his ministerial
duties. The “ruling passion” was with him, however, “strong
in death;” he had been sounding the alarm through the land,
for more than thirty-two years, as an Itinerant Evangelist, and
this delay for death seemed too long and too indolent. A scene
occurred like that which we have recorded in the sketch of the
heroic Pickering. Believing himself better, he retired to bed on
the night of the 23d of June, directing his little son to have his
horse ready early the next morning, that he might again take
the field, and attend a Quarterly Conference, which was to be
held that day, at the distance of a few miles. In the morning,
when called, he was silent; a higher summons had come to him.
A physician who was called pronounced him dead, and to have
been so several hours. Thus did this faithful soldier of the cross
lay down in his tent at night, to rest from his conflicts, and in
the morning was not, for God had taken him. “On the day he
was interred, he was to have held a Quarterly Meeting about
three miles from his house. But who can tell the consternation
of the people, collecting from a large circuit, who on the spot
met their Presiding Elder in his coffin! A funeral sermon was
delivered to an attentive, weeping congregation, collected from
every direction.” *

The obituary record of his Conference says, “He was among
the oldest of our travelling ministers, and held a rank that enti-
tled him to the confidence and the affections of the connection ;
and no doubt but his Lord will pronounce him worthy to wear a
crown in his kingdom, in which there will be many stars. He
labored long, and labored much, to win souls. Although he
might not have been classed among the greatest speakers, cer-

* Minutes, 1814,
NOTICES OF PREACHERS. 117

tainly he was among the most useful; plain in his dress, plain
in his manners, and plain and pointed in his preaching, upright
in all his deportment; in short, his life was a constant comment
upon the Gospel he preached. He delighted in good order and
discipline ; in the latter he was thought by some to be rather
rigorous. He has gone out and in before the flock of
God, respected by ministers and people, who seem to express
but one sentiment. He was pious as a Christian, useful and
beloved as a minister; even the careless and profane who knew
him in life are ready to pour upon his tomb the honors his
upright life deserved.”**

An interesting character, on the Conference roll this year for
the first time, was THomas Brancu, one of the saintliest of
the holy men who ministered to the church in those days of its
first trials. He was a native of Preston, Conn., but the date of
his birth has not been ascertained. After travelling a few
months, by appointment of the Presiding Elder, he was received
on probation at the New York Conference of 1801,— one of a
noble band of New England preachers who commenced their
Itinerant career about the same time, among whom were Martin
Ruter, Laban Clark, Elijah Hedding, Phineas Peck, Ebenezer
Washburn, Seth Crowell, and Oliver Beale. His appointment,
the present year, was Vershire circuit, Vt., a range of travel
about three hundred and fifty miles around, and comprising
nearly twenty-five towns. During the next four years he
travelled, respectively, Lunenburg (Mass.), Landaff (N. H.),
Pomfret (Conn.), and New London (Conn.) circuits. In 1806
he had charge of New London district, and the next four years
he presided over the Vermont district. His health failed under
the incessant preaching and winter exposures of this large field
of labor, which reached into Canada, and required, especially in
winter, difficult travelling and much suffering.

In 1811, at the expiration of his term of service on the dis-
trict, he was placed on the supernumerary list, as a disabled
man. ‘The zeal of his spirit could not, however, be checked by
the infirmity of the body; he had thoroughly consecrated him-

* Minutes, 1814.
118 MEMORIALS OF METHODISM.

self to his work, and was resolute to die init. Unable longer
to sustain the inclemencies of our climate, he proposed to go to
the south-west, and labor, while his dwindling strength should
last, in the western Conference—the only Conference then
beyond the Alleghanies. It extended from Detroit to Natchez,
and was the great frontier battle-field of Methodism, where
Cartwright, Finley, Young, Blackman, Winans, Larkin, Quinn,
and other giant men, were bearing on the cross in the van of
emigration, and travelling vast circuits, over parts of which they
had to be protected from the savages by armed escorts. Besides
the various choice of climate which this immense field afforded,
there was, to the devoted mind of Branch, an heroic if not
romantic attraction in its adventurous life, and the triumph with
which the Itinerant ministry was spreading the truth in its
wildernesses; for though it had been organized only about
twenty years, it already ranked as fourth in numerical strength
among all the Conferences, and comprised more than twenty-
seven thousand members. Its white membership was larger
than that of any other Conference.

Branch took leave of his eastern brethren, in much debility,
and departed on horseback, with the usual Itinerant accompani-
ment, the saddle-bags for his few books and rations, to penetrate
through the forests to Marietta, on the Ohio. He never arrived,
however. On passing from the western wilds of New York,
down towards Ohio, along the southern shore of Lake Erie, he
disappeared. News came, at last, that he had died somewhere
among the log cabins in the then remote wilderness of the north-
western angle of Pennsylvania; but even this vague informa-
tion reached not most of those to whom he was dear in New
England till fifteen years later, when one of his old fellow-
laborers at the east, who had, meanwhile, been elevated to the
Episcopacy, was pursuing his official visitations at the west, and
accidentally discovering the place of his decease, sent home for
publication in New England information of his fate* “He

* Bishop Hedding, to whom we are indebted for these facts, and who published them
in the Zion’s Herald of 1826.
NOTICES OF PREACHERS. 119

fell,” wrote his friend, “‘m the wilderness, on his way to this
country, in the month of June, 1812. His sepulchre is in the
woods, in the State of Pennsylvania, near the shore of Lake
Erie, between the States of New York and Ohio. As I came
through that part of the country, I made inquiry respecting the
sickness, death, and burial, of our once beloved fellow-laborer in
the cause of Christ. An intelligent friend, who said he had
frequently visited and watched with him in his last sickness,
and attended his funeral, gave me, in substance, the following
circumstances. When Brother Branch came into the neighbor-
hood where he died, it was a new settlement, where there was
no Methodist society, and but few professors of religion of any
name. He preached on a Sabbath, and at the close of the ser-
vice stated to the strangers that he was on a journey, — that he
was ill and unable to proceed, — and desired that some one would
entertain him till he should recover his strength sufficiently to
pursue his journey. There was a long time of silence in the
congregation ; at last, one came forward and invited him home.
At that house he lingered many weeks, and finally expired. The
accommodations were poor for a sick man ;—a small log house,
containing a large family, consisting in part of small children ;
but doubtless it was the best the place could afford. In his sick-
ness (which was a pulmonary consumption), his sufferings were
severe; but his patience and his religious consolations were
great also. He frequently preached, prayed, and exhorted,
sitting on his bed, when he was unable to go out, or even to
stand. And so he continued laboring for the salvation of men
while his strength would permit, and rejoicing in the Lord to
the hour of his death. The above-named eye and ear witness
informed me that Brother Branch frequently said to him ‘It is
an inscrutable Providence that brought me here to die in this
wilderness.’ —‘ But,’ said the witness, ‘that Providence was
explained after his death. For, through the instrumentality of
his labors, his patience, fortitude, and religious joys, in his sick-
ness, a glorious revival of religion shortly after took place, a
goodly number of souls were converted to God, — other preach-
ers were invited to the place, and a large Methodist society
120 MEMORIALS OF METHODISM.

was organized after his death.’ That society continues to pros-
per, and they have now a decent house for worship. After the
soul of our brother had rested in heaven, his body was conveyed
to the grave on a sled, drawn by oxen. The corpse was carried
to a log building in the woods, called a meeting-house; but the
proprietors denied admittance, and the funeral solemnities were
performed without. As Icame through the woodland in company
with a preacher, having been informed where the place of our
friend’s interment was, leaving our horse and carriage by the road,
we walked some rods into the forest, and found the old log meet-
ing-house, which had refused the stranger the rites of a funeral ;
but it was partly fallen, and forsaken. Then following a narrow
path some distance further through the woods, we came toa small
opening, which appeared to have been cleared of the wood for a
habitation for the dead. After walking and looking some time,
a decent stone, near one corner of the yard, under the shade of
the thick-set, tall forest, informed us where the body of our
dear departed friend had been laid. A large oak-tree had fallen,
and lay across two of the adjoining tenants of that lonely place.
We kneeled, prayed, and left the lonely spot, in joyful hopes of
meeting our brother again at the resurrection of the just. The
associations of the place carried my thoughts back to the
northern parts of New Hampshire and Vermont, where, many
years since, I had rode, walked, talked, and prayed, in com-
pany with Thomas Branch. Two important reflections have
since often impressed my mind. One is, in how many cir-
cumstances a faithful minister of Christ may be useful — even
in his most severe sufferings, and under the darkest dispen-
sations of Providence which he may be called to endure.
Little did Thomas Branch think that the fruits of his last
labors and sufferings would be so abundant after his death.
The other is, how much good may be done by the remembrance
of the virtues of a faithful Christian, long after he is dead.
The memory of the example of Thomas Branch, revived in my
mind by visiting his grave, has been a means of quickening my
desires to live as he lived, and of strengthening my hopes of
finally reaching that heaven to which, I trust, he has gone.”
NOTICFS OF PREACHERS. 121

Thomas Branch was an able, powerful preacher; his memory
is still inexpressibly precious among the elder Methodists of
New England, many of whom were led by him to the “Lamb
of God, which taketh away the sins of the world.” He “ walked
with God,” and the unction of Divine grace seemed ever to
abide upon his soul. ‘ His conversation was in heaven,” and in
the social circle, as well as in the pulpit, he continually preached
Christ. His old fellow-laborers spoke of him, in their Conference
obituary, with unwonted emphasis : —‘‘ An Israelite indeed, in life
and in death. Who ever saw him out of the gravity and sin-
cerity of a Christian minister? always apparently collected and
recollected —a child of affliction and a son of resignation: how
loved and honored of God and men! For several yearsa mem-
ber of our connection, and secretary for the New England Con-
ference. Rest, rest, weary dust! Rest, weary spirit, with the
Father of spirits, and live forever!”

The heart of many an old Methodist will throb, and his eyes
water, at the sanctified recollections of this sainted man which
our brief narrative will recall; and as we pen these closing lines
with a painful sense of their unavoidable inadequacy for a char-
acter so interesting, we feel nevertheless thankful that we are
permitted to rescue, from the oblivion which was fast obscuring
it, a name that deserves to rank with those of saints and
martyrs, and of which we take leave with no ordinary senti-
ments of Christian love and veneration.

11
CHAPTER XI.

NOTICES OF PREACHERS, CONTINUED.

Ebenezer Washburn. — Calvinism. — Christian Experience. — Joseph Sawyer. — Lorenzo
Dow. — Appointments. — Sanctification. —Grave of Martin Ruter. — His early Life. —
Margaret Peckett.— John Brodhead. — Ruter enters the Ministry — Appointments. —
Dies in Texas. — His Character.

Amone the few veterans of our Itinerancy who still survive
from the early period we are now contemplating, is EBENEzER
Wasusurn, who, after about a half-century spent’ in the min-
istry, is awaiting, ina venerable and devout old age, the summons
which shall reiinite him with his old fellow-laborers, in their
eternal rest. He was born in Hardwich, Worcester County,
Mass., Oct. 25th, 1772, and trained in the strictest religious
education of the times. “The ever-faithful Spirit,” he says,*
“the Divine Comforter, often accompanied the instructions and
admonitions of my pious mother, and reproved me of sin, of
righteousness, and of a judgment to come. Often I was
brought to see myself to be a sinner against God, and to be con-
vinced of the necessity of a change of heart, in order to be happy
here or hereafter; and often was my conviction so great as to
drive me to secret prayer. But, alas! I had no one to direct me
to come to Christ in the means of grace; the doctrine was, that
the sinner could neither repent nor believe till he was converted
by the sovereign power of God. All the preaching I heard was
in strict conformity with the Saybrook Platform and the West-
minster Confession of Faith, And when I went to my pious
mother for an explication of these, she would tell me that they
were mysteries, dark and incomprehensible, — that I ought not to
try to search into them. My conclusion was, that it was useless

* Letters in the Christian Adv. and Jour., 1842.
NOTICES OF PREACHERS, CONTINUED. 123

for me to make myself unhappy by reflecting on the subject. If
I was one of the elect, God would bring me in when it should
meet the counsel of his own will, and best subserve his own
glory ; and if I was a reprobate, and must inevitably go to hell,
since neither prayers, nor tears, nor anything else, could alter my
case, it would not be wise in me to be the instrument of torment-
ing myself before the time, but to leave that matter wholly
with God: eat, drink and be merry, and take all the comfort I
could in the present life. Thus I went on, being often awakened,
and as often repelling conviction by language drawn from the
common creed of New England. What a wonder of mercy that
I was not driven into a state of total despair!”? He removed, in
1796, to Petersburg, N. Y. Here he heard, in 1798, for the first
time, a Methodist preacher—Joseph Sawyer. The sermon
seemed designed as a picture of his own character. It portrayed
him with minute accuracy, and produced an irresistible effect
on his conscience. His account of the subsequent exercises of
his mind presents some very interesting illustrations of Christian
experience, as well as of the desperate conflict which truth has
often to wage in the human mind with the errors of a wrong
education. “I strove at first to conceal my feelings, but it was
in vain; for ere I was aware my eyes overflowed with tears, I
sighed with anguish, and I wept in the bitterness of my soul.
When the preacher had closed his exercise, he came and sat
down by me, and asked me if I had ever experienced religion ?
I said ‘No.’ He then asked me if I believed in the reality of
religion. I answered ‘ Yes.’—‘ Well,’ said he, ‘if I will give
you a few words of good advice, will you follow them ?’ —I said,
«I will, as far as I am able.’ —‘ Then,’ said he, ‘I advise you to
search the Scriptures every day; to pray in secret at least twice
a day; to avoid that which you know to be wrong; and to walk
according to the best light you can obtain. Is this good advice?’
I answered in the affirmative. ‘Then,’ said he, ‘God is witness
between youand me. You have promised that if I would give
you good advice, you would follow it.’ And he rose and left
me. I thought I would have given almost anything in my
power to give, if he would have stayed and have given me an
124 MEMORIALS OF METHODISM.

opportunity to tell him the feelings of my heart, and have given
me some further religious instruction; but he was immediately
on his horse, and gone. I returned home with a heavy heart.
When I retired to my bed-room, my promise came to my mind.
But how could such a sinner pray? It appeared to me, that if
I attempted it, a just and holy God would spurn me from his
presence. But God was witness between me and the preacher,
and I dare not forfeit my promise. With a trembling heart, 1
fell on my knees by the bedside; and, after remaining some time
in profound and fearful silence, 1 began to repeat the Lord’s
Prayer; when it appeared as though a voice whispered in my
ear, ‘There, you miserable reprobate! you have called God your
Father! And do you believe he will acknowledge that relation
to such an abominable child of the devil as you?’ I rose from
my knees much affrighted, and almost involuntarily cried, ‘God
be merciful to me a sinner!’ I got into bed; but there was
neither rest nor sleep for me that night. I was a sinner against
God; and the axe was already raised in the hand of Justice,
to cut me down as a cumberer of the ground.

“The next morning, urged on by my promise, I knelt down
and tried to pray; but I had said but a few words before the
subtle enemy presented to my mind the whole system of Hop-
kinsianism, and suggested that the prayers of the wicked are
abomination to the Lord; hence every petition I attempted to
make to the Lord would render me still more abominable in
his sight, and would have a tendency to increase and enhance
my destruction.

“When I read the Scriptures, I found no comfort. All the
threatenings were directed against me, while all the promises
belonged to the elect. Thus I went on for several days. If I
closed my eyes in sleep, I was terrified with dreams; and when -
awake, I was so harassed with temptations as to disqualify me
for any regular train of reflection.

“The next Sabbath, I went to hear Lorenzo Dow. The whole
drift of his discourse went to show the justice of the claims of
the Divine law upon man, and to thunder its curses upon trans-
gressors. Here I was cut off from every ground of hope, and
NOTICES OF PREACHERS, CONTINUED. 125

driven into deeper despondency. At the close of his sermon, he
requested all who wished to seek the salvation of their souls to
kneel down with him, and he would pray for them.

“T felt, that if there was salvation for so vile a wretch as I,
I was willing to seek it at the expense of any sacrifice within
my power to make, and immediately fell on my knees, as did
several others. Here the enemy, taking advantage of my Cal-
vinian education, sorely tempted me, telling me that I was a
reprobate, and that I was deceiving that good man, and causing
him to mock God, by praying to him to save one whom he had
reprobated by an unalterable decree. When the congregation
was dismissed, the preacher came to me, and asked me if I
wished to seek the salvation of my soul. I told him I feared
that I was a reprobate, and that there was no salvation for me.
He said, ‘ Are you not a.sinner ?’ — I answered ‘ Yes, one of the
greatest of sinners.’ —‘ Did not Christ die for sinners?’ said he.
‘No,’ said I, ‘not for reprobate sinners.’ —‘ That is a mistake,’
said he; ‘Christ died for none but reprobates. He came to save
that which. was lost; and if you are lost, he came to save you.
And the Bible tells you, that ‘he tasted death for every man.”
[f you are a man, he tasted death for you.’ He then quoted a
number of scriptures to prove the universality of the atonement,
and to show that every one might be saved who would believe
on the Lord Jesus Christ. He then persuaded me and several
others to enter into covenant to meet Him at the throne of grace
three times a day, till he came round again, in four weeks.

‘T was not troubled so much, after this. But when I attempted
to pray, the enemy would suggest to my mind that it was too
late. Time was when I might have obtained salvation; but I
had resisted conviction, refused the offers of mercy, and chosen
the way to death, till that time was passed by; and I had sealed
my own damnation by my own folly. Thus I went on for a
little more than three weeks, sometimes faintly hoping that
there was mercy in store for me, and sometimes almost in total
despair. I never violated my covenant with the preachers, but
maintained a fixed determination, that, if I perished, I would
perish at the foot of the cross, erying out for mercy.

11*
126 MEMORIALS OF METHODISM.

“ On Sabbath morning, after an almost sleepless night, I arose
from my bed a little before the rising of the sun, and after partly
dressing myself, I took up the Bible and opened it, with a strong
ery, both in my heart and on my tongue, of ‘God be merciful to
measinner!’ The first words I cast my eye upon were the
words of the Lord by the prophet Isaiah, ‘In a little wrath I
hid my face from thee fora moment; but with everlasting kind-
ness will I have mercy on thee, saith the Lord thy Redeemer.’
Isa.54: 4. That moment the cloud broke, and the Spirit sealed
the promise to my heart. My mournful state was changed;
my burden of guilt was removed, and a calm and heavenly
peace sprang up within my breast. The change was truly
glorious. Ihad such a view of the Saviour crucified for me, and
of my acceptance with God through the merit of his blood, as I
could never find language to express. My heart was filled with
love, and my tongue was tuned to songs of praise.”

In those days, to become a Methodist was to become an active
laborer in the church. Mr. Washburn soon began to exert
himself for the salvation of his neighbors; and in three years,
he joined the New York Conference. He took his first appoint-
ment the present year, on Brandon circuit, Vt. It was a rough
introduction to the trials of Itinerancy. “I went on,” he says,
“and found a large circuit, the country new, the roads bad, and
the mud very deep. My first business was to alter my plan, so
as to go around the circuit in three weeks. This reduced me
to the necessity of preaching three times on the Sabbath, and
twice almost every day in the week. I travelled my three
weeks’ circuit three months, and then the Lord and the Presiding
Elder sent Brother Samuel Draper to my help. We labored
together in much love and harmony one quarter, and then I
was moved to Vergennes circuit, to labor the rest of the year
alone.”

In 1802 and 1803, he was sent to Granville circuit, Mass.,
with Henry Eames; and his subsequent appointments were,
1804 and 1805, Middletown, Conn., with Nathan Emery; 1806,
New London, Conn.; 1807, Pomfret, Conn.; 1808, Ashburn-
ham, Mass.; 1809, Conference missionary. In 1810 he located,
NOTICES OF PREACHERS, CONTINUED. 127

but in 1813 resumed his travels, and was appointed to Stratford,
Conn., with James Coleman; in 1814, he travelled Redding
circuit, Conn. In 1815, he was stationed in New York city, where
he continued two years, with Thatcher, Scholefield, Ostrander,
and other New England preachers. In 1817, he took charge of
Rhinebeck district, which he travelled till 1821, when he was
appointed to Goshen, Conn. In 1822, he was returned to New
York city, and continued there two years. In 1824, he was
sent to New Haven, Conn. ; 1825 and 1826, Middletown, Conn. ;
1827 and 1828, Goshen, Conn. ; 1829 and 1830, Redding, Conn. ;
1831 and 1832, New Rochelle, N. Y.; 1833 and 1834, New
Galtz, N. Y.; 1835, Amenia, N. Y.; 1836 and 1837, Cornwall,
Conn.; 1841 and 1842, Winstead, Conn. In 1842, he retired
Into the superannuated ranks, with Hibbard, Woolsey, Crawford,
Hunt, Ostrander, and other veterans of the New England field.
He had travelled about two score years, with much success, and
many incidents of adventure and suffering, which would add
greatly to the interest of this brief sketch; but, as he will
reappear often in the course of our narrative, we reserve them
for future pages.

Ebenezer Washburn is now bending under the weight of more
than three score and ten years; his brow is not only venerable
with age, but with the development of strong faculties, and the
indented lines of thought. The characteristic expression of his
face is one of blended intellectual repose and energy. He
has been distinguished by great purity and steadfastness of char-
acter, and a theological acumen that served him admirably in
the polemical collisions which were inevitable in his early New
England travels. He has been esteemed, throughout his long
ministry, for sound judgment, equanimity and blandness of
manners, good pulpit talents, and integrity as a Disciplinarian.
As he still lives, it is not yet time to speak more fully of his
excellences ; it may be remarked, however, that he has stood
before the church a worthy example of that noble Itimerant broth-
erhood which composed our Conferences a half-century ago,
and which included so many sainted men. Like most of them,
he preached and early sought the grace of entire sanctification.
128 MEMORIALS OF METHODISM.

His testimony on the subject is too interesting to be omitted.
“ When I commenced the work of the ministry, I fully believed
in every point of Methodist doctrine contained in the articles of
our church. I endeavored to preach every part of Methodism,
and designed to conform my life to the doctrine I preached. As
respects the great doctrine of Christian perfection, I preached it
by stating the doctrine, proving it by the Scriptures, and obviat-
ing the objections brought against it by other denominations.
This I did theoretically, without the experience of the work of
sanctification in my own breast, and without the enjoyment of
the inestimable benefits flowing from such an experience. I
often desired it, and ardently prayed for it. I frequently felt
my own soul to be stirred up and quickened while preaching it,
and had various evidences that God rendered it a blessing to
others. When going to the Lynn Conference, in 1805, I
attended a Quarterly Meeting in Tolland, and preached on the
subject of holiness, and there was the shout of a king in the
camp of Israel; and the next year I went to a camp-meeting at
Square Pond, and as I entered the grove an aged man met me
and accosted me very familiarly. I looked at him, but could not
recognize him. He said,‘ You do not know me; but I know
you, and I know that you preached the word of God into my
soul last June, in Hervey Howard’s orchard, and it remains
there yet.’ I recollect, when on Granville circuit, there was a
place where we had preached several months without any visible
effect ; I preached a sermon on sanctification, and a number of
souls were awakened. But when I came to New London cir-
cuit, I felt the importance of being more fully devoted to God,
and earnestly prayed to him fora clean heart. The second time
that I preached in New London, I spoke in the morning on
‘Mark the perfect man, and behold the upright; for the end of
that man is peace.’ During the intermission, as I was walking
the floor, in a room by myself, I was contemplating on this wise:
I verily believe the doctrine I have preached this morning. 1
have no doubt but it is the Christian’s privilege to experience
and enjoy all the holiness for which I have contended ; and why
am I living so far beneath my privilege? There were a-number
NOTICES OF PREACHERS, CONTINUED. 129

of books lying on a table, and, as I passed by them, I rather inad-
vertently took up one and opened it, and the first words that
caught my eye were in substance as follows: ‘Thus it plainly
appears that the great reason why we are not more holy is
because we have never, in heart, intended it.— (Law’s Serious
Call to a Holy Life.) I paused, and then inquired, Is itso? In
all my desires for it, and my prayers and tears that I might
experience it, have I been hypocritical, and never yet intended to
be holy in heart and in life? I continued to read, and soon
became convinced that, with all my desires for the blessing, I had
never intended to have it at the expense of all things. I clearly
saw, that if I would have that pearl, I must sell all that I had in
order to purchase it. I fell on my knees before the Lord, and
asked for light to direct my course, and the Spirit to help my
infirmities; and there covenanted with God, that, by his grace
assisting me, I would never give up the strife till I as fully knew
Christ to be my sanctification as I ever knew him to be my justi-
fication. From that time I felt as deep conviction of the neces-
sity of perfect love, as I ever did of the necessity of the pardon of
my sins. On the evening of the third day, while wrestling with
God in secret, I thought there was nothing of an earthly nature
which I could not freely sacrifice for Christ; and I was enabled to
say, by faith, Here, Lord, [ give myself away, soul, body, and
spirit, ‘with all my powers and passions, and all I have, to be at
thy disposal ; henceforth, I repose my trust in thee for wisdom and
righteousness, for joy and peace, for lifeand death. That moment
Christ revealed himself to me the second time unto full salvation.
The change I then experienced was as great as that of my first
conversion, and far more glorious; I felt that I not only loved
God more than anything else, but more than all things else com-
bined. Though this was thirty-six years ago, I have never
wholly lost the witness I then received. My enjoyments have
not been always alike, but there has not been a day in which I
have not felt the inward witness of perfect love. Ihave tried
and proved the excellence of religion about forty-four years. I
have found it good under all the circumstances and conditions
through which I have been called to pass. In sickness, it has
130 MEMORIALS OF METHODISM.

been my support; in affliction, my comfort and consolation; in
seasons of persecution and temptation, my hiding-place and
never-failing defence ; in scenes of poverty, a rich treasure, far
more precious than that of gold or silver. I am now turned of
seventy years of age, and I never felt more in love with, or more
closely united to, the church, to whom, under God, I owe all I
am and all I hope to be, than at the present time. Neither did
I ever feel more willing to labor, suffer, and sacrifice, to promote
its interests.”

As the author of these pages wandered in Texas for health
during a winter, some years ago, he was led by a Christian
brother out upon a bluff, which overlooked the noble Brazos, far
up in the interior of the country, and, at that time, almost within
reach of the incursions of the savages. A grave was pointed out
to him upon its surnmit; it was unhonored by any monument, but
it contained all that was mortal of Martin Rurer, —a name
which appears this year for the first time in our ministerial
records. After laboring with distinguished success through New
England and other parts of the Union, he had resigned the
presidency of a college, that he might devote himself as a mis-
sionary to the new field of moral labor which the young repub-
lic of Texas had opened; and he had fallen with the honors of a
martyr to his devotion.

Martin Ruter was born in Sutton, Mass., in April, 1785; in
1793, his father, Job Ruter, moved to Bradford, Vt. “In 1797,”
writes one of his early associates, “ the Itinerant Methodist min-
isters were introduced into this section of our country, by the
solicitations and persevering efforts of the late Rev. John Lang-
don, who died a few years since, near Cincinnati, Ohio; and, in
1798, Brother Job Ruter, having moved into Corinth, opened his
house for preaching, and received Methodist preachers to his
humble but hospitable home. Although he and his wife had
been members of the Baptist church several years, they united
with the first Methodist Class formed in their neighborhood, and
remained members of the Methodist Episcopal church until
called to their eternal reward. Being myself among the first
fruits of Methodism in these parts, I often attended meeting at
NOTICES OF PREACHERS, CONTINUED. 131

their house, a distance of seven miles, and took much satisfac-
tion in their society, and profited by their Christian conversation
and deep experience in the things of God. The recollections of
those seasons of Christian simplicity, humble piety, fervent char-
ity, and undissembled friendship, will remain with me while
memory lasts. Some time in the summer of 1799, Martin
became a subject of the justifying grace of God, through faith in
Christ, and joined the Class that met in his father’s house.
There was nothing remarkable in his first experience ; he was
diffident and retiring, but with his accustomed modesty there
was a stability and gravity which was uncommon for his age, as
he was only in his fifteenth year. The winter following, he
returned to Bradford to attend school, in the immediate neigh-
borhood of my father’s residence, and took board with Mrs.
Peckett, an English lady, whose maiden name was Margaret
Appleton, and who was housekeeper for Rev. John Wesley. I
mention this circumstance, because it afforded me an opportu-
nity of becoming more intimately acquainted with his Christian
experience and studious habit ; and I also consider it of singular
use to him, as it had been to me, to be favored with the counsel
and instruction of this excellent woman and mother in Israel.
We were not only advised and encouraged in our religious expe-
rience and duty, but we learned from her the peculiar forms and
usages, not only of early Methodism, but of the founder of
Methodism. In the spring and summer of 1800, I commenced
holding public meetings for exhortation and prayer ; and as they
had no Sabbath preaching in Bro. Ruter’s neighborhood, I often
met with them, to assist in the public exercises, such as they
were. I found Martin laboring under the same conviction of
duty to devote himself to God, and the ministry of his Word,
that I had myself felt for many months, and we opened our
minds freely to each other; but the greatness of the work, the
fearfulness of the responsibility, and our insufficiency for the
undertaking, would so overwhelm our feelings, that we could
only view the subject in the perspective, as an object at a great
distance, which we looked at with mingled emotions of desire
and hope, accompanied with fear and trembling. About the first
132 MEMORIALS OF METHODISM.

of September, the Quarterly Meeting for our circuit was held in
Vershire. Rev. John Brodhead was the Presiding Elder. It
was a time of considerable religious excitement, and the people
came together from a great distance. The assembly was large,
and we had no house that could contain the multitude. It was,
therefore, determined to have preaching ina grove of lofty maples,
that was near at hand. During the Love Feast and Sacrament,
which were held ina private dwelling, the people thronged about
the house by hundreds. When these services were about to con-
clude, Martin stood at a window, and addressed an exhortation to
those without. His soul seemed fired with an affectionate and
holy zeal for the conversion of the people; his language flowed
with a manly eloquence. The multitude without wept, and there
was a great shout within, while all marvelled to hear such words
from a youth of fifteen years. The public meeting commenced
in the grove, between ten and eleven o’clock. Two sermons
were preached, with very little intermission, except the time that
was occupied by singing and prayer. The second sermon was
from these words, ‘ Lest, coming suddenly, he find you sleeping:
and whatI say unto you, I say unto all, watch. The Elder
showed the insensibility, thoughtless security and supineness, of
unregenerate men, and exhorted them to wake up to their eter-
nal interests. He then presented to their view the danger and
wretchedness of being found sleeping, in that awful hour; when
summoned to the bar of God; here he dwelt on the terrific
scenes of Christ’s second advent and the final judgment, until
imagination could almost hear the thunders of the last trumpet,
and see the vault of heaven rolled up and passing away. There
was an awful solemnity on the entire congregation, and the still-
ness of midnight prevailed, with no other interruption than the
preacher’s voice, and occasionally the half-stifled sighs of heart-
stricken sinners, as they sank down upon the ground, or clung to
some tree to keep them from falling. Before he concluded, there
were some thirty or fifty persons lying on the ground, like men
slain in battle. Saint and sinner were constrained to acknowl-
edge the presence of God, and the power of his Gospel. Many
were awakened, some converted, and believers were filled with
NOTICES OF PREACHERS, CONTINUED. 133

joy and wonder, at the gracious displays of the Divine Spirit
that accompanied that Gospel which is the power of God unto
salvation. At the conclusion of the meeting, while the people
were retiring, Mr. Brodhead came to Martin, and threw his arms
around him and said, ‘Martin, I want you to go with me;’ to
which he replied, with childlike simplicity, ‘If my father will let
me, I will go.’ On going into the house, the Elder went to Mr.
Ruter, saying, ‘ You must let Martin go with me;’ to which he
objected, on account of his being too young. ‘But,’ said the
Elaet, ‘he has got the broad-axe, and he must go and hew down
the forest.’ The father made many other objections, which the
Elder obviated, until the old gentleman consented, and agreed
to fit him out for the journey in two weeks. Mr. B. returned to
Martin, and informed him that his father had given his consent,
and he must be ready in two weeks to go with him around the
district. The young man was taken with surprise, and the
thought rushed into his mind, He will set me to preaching, and
Iam not sure that God has called me to the work; and it will
be a terrible thing for me to run before I am sent. He was
greatly affected, and so distressed that he retired into secret,
and, with his Bible in his hand, he fell upon his knees and
struggled in prayer for direction ; then opened his Bible, and the
first sentence that struck his eye was this, ‘ The Master is come and
calleth for thee.’ These words were accompanied with such an
evidence of his call to the work of the ministry, that, with a flood
of tears, he answered, ‘I will go.’ When his mother learned the
arrangement, she seemed irreconcilable, and went to the Presid-
ing Elder, and asked, with much earnestness, ‘What are you
doing? How can you think of setting that child to preaching ?
It cannot, it must not be: he is but a child, and it will be his
ruin.’ Bro. Brodhead heard her, and, with his accustomed good-
humor, said, ‘Sister, hold your peace; the Lord hath need of
him, and he must go.’ Seeing she could gain nothing by her
remonstrance, she left him and betook herself to her closet.
With agonized feelings, she opened the Bible, and the words she
first read were, ‘Loose him and let him go.’ Her spirit suddenly
became tranquil, and she was enabled to say, ‘ Lord, he is thine;
12
134 MEMORIALS OF METHODISM.

and I give him to thee, and the work to which thou hast called
him.’” *

Thus began the long and successful Itinerant ministry of Mar-
tin Ruter. He travelled a short time with Brodhead on the
district, exciting everywhere unwonted interest, by his rare tal-
ents, as well as by his youth. He was subsequently sent to
Wethersfield circuit, Vt., until the ensuing Conference. This
circuit was a new one, formed in the east part of the state; it
extended from the west bank of the Connecticut to the foot of
the Green Mountains, and was at this time enlarged, from a two
to a four weeks’ tour, so that it afforded him a thorough intro-
duction to the fatigues and privations of the Itinerancy.

He was received on trial at the New York Conference of
1801, being then only about sixteen years of age — the youngest
man ever admitted to an American Conference, except the Rev.
George Gary, who was received into the New England Confer-
ence when a few months younger, and, like Ruter, vindicated,
by a devoted and useful life, the prudence of the step under the
peculiar circumstances of the times. His appointments for the
ensuing three years were, respectively, Chesterfield (N. H.),
with Abner Wood; Landaff (N. H.), with Phineas Peck, and
Adams (Mass.). In 1804 he volunteered as a missionary to
Canada, was appointed to Montreal, and labored with much
acceptance and usefulness. The next year he returned to
the States, and was sent to Bridgewater, N. H. He was
subsequently appointed to Northfield, N. H.; Boston, with
Daniel Webb; New Hampshire district for two years; Port-
land, Me. ; in 1812, he located, but in 1814 reappears again in
the Minutes, as sent to North Yarmouth, Me., where he had
resided during his location; the next two years he labored at
Salisbury, Mass., and Philadelphia, Penn. After spending two
years in Philadelphia with much popularity and usefulness, he
was recalled to New England, to take charge of the Methodist
Academy at New Market, N. H. The next year he was
appointed to Portsmouth, N. H., but, by an arrangement with his
Presiding Elder, remained in charge of the seminary. The
General Conference of 1820 founded the Western Book Con-

* Rey. Laban Clark to the author.
NOTICES OF PREACHERS, CONTINUED. 135

cern, and designated him to the charge of it; he was reappoint-
ed to the same responsible position in 1824; and at the expiration
of his remaining term of service, having been in the office eight
years, he accepted the presidency of Augusta College, Ky. He
held this post four years, and was then transferred to Pittsburg
Conference, and stationed in Pittsburg, Pa., during two years. In
1835 he accepted the presidency of Alleghany College, Penn.,
which he had been chiefly instrumental in founding.

The evangelic zeal which had thus far glowed like a flame in
his heart kindled still more intensely at the prospects of mis-
Slonary enterprise and success which were now opened in
Texas. Though ina position of great usefulness and dignity,
he resigned his presidency, after successfully filling it for about
three years, and started, in 1837, with two or three young com-
panions, for the distant prairies of the new republic. His labors
there were gigantic. He traversed the country, forming
societies, projecting circuits, and preaching continually. He
also founded a literary institution at Rutersville, a town that
now commemorates his name and worth.

His indefatigable exertions, and frequent exposures in an un-
tried climate, brought upon him severe sickness, under which his
robust health gave way, and he expired at Washington, Texas,
May 16th, 1838, in great peace, and “unshaken confidence in
God.”* His death produced a sensation of deep sorrow
throughout the church, to all portions of which his long and
devoted labors and eminent qualities had endeared him. The
New England Conference, within whose bounds his name was
as ointment poured forth, was in session at Boston when the
sad intelligence arrived. It was announced first from the pulpits
on Sunday morning, and was noticed by Drs. Fisk and Bascom
in their discourses during the day, amidst the profound emotions
of the people, many of whom had sat under his ministry.

Dr. Ruter was self-educated, but acquired a good acquaint-
ance with Latin, Greek, Hebrew, French, the Mathematics,
History, and other branches of knowledge. He was honored
spontaneously with the titles of A. M. and D. D. He was an
assiduous student while pursuing the fatiguing routes of his

* Minutes, 1838.
136 MEMORIALS OF METHODISM.

Itinerant ministry, and is, like Adam Clark, an example of the
success with which even elaborate studies may be sustained under
the inconveniencies of such a life. In person he was substan-
tially formed, and dignified in his manners. He had the
affability of the Christian gentleman; his voice was unusually
melodious, and his love of music strong. In the pulpit he was
grave, pathetic, and often commandingly eloquent. He lived in
habitual communion with God; and his piety, ever reverential, and
yet cheerful, gave the charm of a pure Christian cordiality to his
whole character. One of his early companions, who knew him
well,* says, —‘“ He was not spoiled by universal applause. He
had attended a common school at Corinth, Vermont, such as they
then were, only kept a few months in the year; but his soul
thirsted for knowledge, and he improved every moment in getting
or doing good. He appeared to consecrate all his time, talents,
knowledge, and influence, to the glory of God, and the benefit
of the world. Who can tell how much his godly mother helped
him by her prayers! Truly a mother in Israel! and this but
coldly speaks her praise. She lived within speaking distance
of Paradise, and kept up a constant communication. Her les-
sons of instruction to me, more than forty-five years ago, have
been doing me good ever since. Her faith was mighty, when
she had fast hold of a promise, and often was their consecrated
dwelling filled with the Divine glory. Who that knew her son,
of many prayers, from the time he began to preach, or during
his ministry, until May 16th, 1838, when he was taken triumph-
antly from Texas to heaven, but would say, by the grace of
God he was an extraordinary man?”

Devotedly useful as his life had been, his death —a noble self-
sacrifice in the interior of a wilderness country, far from his fam-
ily, and accompanied by severe but patient suffering — was hardly
less so. It made a general and an affecting appeal to the heart
of the church, in behalf of the missionary cause; and many a
youth, with like literary aspirations and hopes, has felt that in
this instance of the martyr-like devotion of an intellectual and
distinguished man to missionary labor was presented an exam-
ple for himself full of heroic nobleness.

* Rev. Asa Kent.
CHAPTHER XII.

FURTHER BIOGRAPHICAL NOTICES.

Laban Clark. — Introduction of Methodism into Vermont. — John Langdon. — Calvinism. —
Christian Experience. — Evangelical Excursions. — Anecdotes. — Landaff Circuit. — Brod-
head. — Prosperity in Vermont. —The New York Conference at the Beginning of the
Century.— Fletcher Circuit. — Privations. — Appointments. — Characteristics. — Oliver
Beale. — His Appointments. — Character.

Lazan Crarx, who joined the Itinerant ranks the present
year, still survives, and sustains an effective relation to the min-
istry. He was born in Haverhill, N. H., July 19, 1778; but in
his infancy his family removed to Bradford, Vt., and here Mr.
Clark’s childhood was spent under the hardy training of a new
country, and the strict religious discipline of New England. He
early manifested unusual mental and moral susceptibilities, and
was particularly interested in the conversation of Mrs. Peckett,
the English Wesleyan lady already referred to—a lady whose
influence was of no little importance in the introduction of
Methodism into Vermont. With Mr. Clark’s early life were
associated the first historical events of our cause in that state,
and we are indebted to him for the following information respect-
ing some of them.*

In 1796, Mr. Nicholas Sneathen was appointed to Vershire, in
Vermont, as we have seen in our preceding volume. He was
the first Methodist preacher who visited that part of New Eng-
land. This appointment was made at the earnest request of
Mr. John Langdon, a native of South Wilbraham, Mass., who
settled in Vershire when the country was new. Being of a
thoughtful turn of mind, and fond of reading, he became dissatis-
fied with the doctrines which had been taught him from his youth.
The tenet of fore-ordination was to him a stumbling-block, and
totally at variance with the New Testament. After many fruit-

1 Communication to the author.
138 MEMORIALS OP METHODISM.

less efforts to find a people with whom he could agree in opinion
and unite in fellowship, he gave up the search in despair.

As he entered his house one day, his wife informed him that
she had received a letter from her father (Dea. Ashley, of
Springfield), and that he had sent thema book. John answered,
“Tam glad to havea letter from him; but I don’t want his
book, for I suppose it contains his Calvinism.” — « No, I think
not,” she replied; “he writes something I do not understand,”
and handed him the letter. John read the letter, and then took
up the book and read till interrupted by tears of joy. He said,
“This man writes just as I have believed.” He then turned
again to the letter, which stated that a new sect of preachers had
visited them, called Methodists ; that they went out two and two
like the apostles, travelled circuits, and preached free salvation
to all men. Taking up the book, he read again ; and after read-
ing a while, he sprang upon his feet and exclaimed, “ If there is
such a people under heaven, I will find them!”

Shortly after, he received information that there was to be a
great meeting of the Methodists in Tolland, Connecticut, called
a Quarterly Meeting. Although he had but four days’ notice,
and the distance was nearly two hundred miles, he set off, and
arrived on Saturday, just after the meeting had closed for the
afternoon; but learning that there was to be preaching in the
evening, he put up for the night. At the time appointed, he
repaired to the meeting, which was in a private house, and took
his seat in the congregation. After waiting a little while, a
plain man stepped in, with his hymn-book in his hand. A short
pause ensued, when the preacher gave out the hymn,

“¢Q, that I could repent !
O, that I could believe !
Thou with thy voice the marble rent, —
The rocks in sunder cleave.’’

This was the very language of his own heart, and he thought
he never heard such a hymn before. After singing, the preacher
kneeled down and prayed. The prayer was as extraordinary as
the hymn ; and John, having understood that the Methodists had
FURTHER BIOGRAPHICAL NOTICES. 139

bishops, concluded this must certainly be the bishop, for no com-
mon man could make such a prayer. He was, however, a young
man, who had just been licensed to preach. The sermon was
equally satisfactory to him ; and when the meeting was ended, he
stepped forward and introduced himself to the preachers, inform:
ing them how far he had come, and for what purpose. He wished
to learn their doctrine and form of discipline. The preachers
received him kindly, and were ready to answer all his inquiries,
and invited him to attend their Love Feast the next morning.
That Sabbath was to him as the beginning of days; he had
found a people with whom he could unite in doctrine, and who
he believed to be the people of God. Before he left, he obtained
a promise that a preacher should be sent to Vermont. Accord-
ingly, Joshua Ha]l was appointed in 1794, but did not go. Mr.
Langdon went home, with a full purpose to seek the vital
religion of which he had heard. He was satisfied, not only
that salvation was free for all, but that it was the privilege of all
to know their sins forgiven; and he sought by earnest prayer,
and shortly experienced, the blessing of peace with God through
our Lord Jesus Christ. He waited, with longing desire and
fond expectations, for the preacher to come, but none arrived that
year. He wrote and urged the Macedonian cry, “come over and
help us ;” and continued praying for the coming of the heralds
of free salvation, but not until the Fall of 1796 was another
preacher appointed.

Mr. Langdon, who was an excellent citizen, and a magistrate,
became a useful local preacher, and aided extensively in the
outspread of the new denomination in the state, laboring
energetically and suffering much for it.* The next year after
Mr. Sneathen’s arrival, Mr. Clark heard a Methodist preacher
for the first time at the house of Mrs. Peckett, which had become
both the home and the chapel of the Itinerants. He was deeply
impressed by the truths and spirit of the discourse. ‘“ About
a year after,” he writes, “another preacher came into the
place, and was to preach in a school-house. I was from home;

* See Mem. of the Int. of Methodism, chap. xxx1., for an interesting incident in
his early Methodist labors.
140 MEMORIALS OF METHODISM.

but hearing of the meeting, I started for home, and arrived at the
school-house just as he closed his sermon. I heard him sing a
hymn, and make his concluding prayer, which served to deepen
my regret that I had missed the opportunity of hearing the ser-
mon ; for I verily believed there was something great and good
to be learned from these men, and perhaps I might never have
an opportunity again of hearing them ; for I still supposed they
came from England, and would not remain long in the country.
A few weeks after, I was informed that Mr. Williston, the
Methodist preacher, was to preach his farewell sermon the next
Sabbath at Mr. Langdon’s, in Vershire. The distance being
about fifteen miles, I set out about sunrise, and got to the place
some time before meeting commenced. The preaching was to
be ina barn; the day was pleasant, and seats were prepared
in and out of the barn. I saw where they had prepared for
the preacher to stand, and took my position where I might see
and hear to the best advantage. Under the first prayer, an
arrow seemed directed singly to my heart, and I felt that I was
the very person he was praying for, and that I was the sinner
who needed prayers. I there and then resolved that I would
try to be a better man. I saw people, men and women, in the
barn and out of it, on their knees in time of prayer, and said to
myself, This is the old Bible way; and my heart was drawn to
these people so strongly, that when the second hymn was given
‘out, I arose with them, and joined heartily in singing. What I
saw and heard through the day met my entire approbation, and
I went home with a fixed determination to live a new life. But
how and where to begin I knew not. I was in perfect darkness :
my sins began more than ever to stare me in the face; my own
responsibility was the only thing that seemed clear to my view,
but this was in direct opposition to the doctrine of moral neces-
sity, behind which I had been accustomed to screen myself and
lull my conscience — the effect of a well-meant but wrong
education. I was led to review the whole subject, and settled it
in my own mind that all speculations must give place to this
one truth, ‘that every man must give an account of himself to
God, and receive according to that he hath done, whether it be
good or evil.’”
FURTHER BIOGRAPHICAL NOTICES. 141

Nearly all the early converts of Methodism in New England
had a similar struggle with the errors of their religious educa-
tion. Mr. Clark continues, — “For more than three months I
remained in a state of darkness, and, like a blind man, was trying
to feel my way, and yet knew not which way to direct my steps.
My business led mea good deal into company, but I was no com-
panion for old or young, saint or sinner. The doctrine of pre-
destination became so offensive that, to the grief of my father, I
refused to go to church where it was preached, and he accused
me of turning heathen. The latter part of November, I was
informed that a young preacher had come to Mrs. Peckett’s,
and would preach that afternoon. I left my work, and went to
hear him; his text was, ‘Come, for all things are now ready.’
He dwelt upon the ample provision in the atonement; the
liberty of all to come; the manner of coming by faith ; that the
sinner was to come because he was a sinner, and not tarry to
make himself better; and, in conclusion, sung the hymn, ‘Come
ye sinners, poor and needy,’ &c. Here the first light was shed
upon my mind, and this was the first consistent view that pre-
sented itself to my understanding of a sinner’s coming to Christ.
It was several weeks before I had an opportunity of hearing him
again. When the preacher, J. Crawford, returned, he came to
visit my father’s family. They collected together; the Itiner-
ant gave an exhortation and prayed, and in taking leave he took
each person by the hand, and addressed a few words to him
individually. When he came to me,! was so affected that I
could not refrain from weeping. He held on to my hand, exhort-
ing me to receive Christ by faith, and, lifting up his voice, he
prayed earnestly for the Lord to bless me. Of a sudden my
burden was gone, my tears ceased to flow, and I felt a perfect
calmness. Iwas unable to account for the change: I walked
to the barn; wondered at myself, for my mind was as easy and
free as if J had never had a thought that troubled me. The
path of duty appeared plainer than I had ever seen it before,
and my purpose was stronger to pursue it. J was sensible that
I had gained some victory over myself and sin; but what to call
it I knew not; but it occurred to my mind that it was writ
142 MEMORIALS OF METHODISM.

ten, ‘Then shall ye know, if ye follow on to know the Lord?
and I was greatly encouraged. About four weeks after, the
preacher proposed to hold a Class meeting to converse with
those who were seriously disposed; a number stayed, and
before the meeting closed I felt to say, 1 can, I do believe ! —
I felt a happiness that I never felt before, and God gave me the
witness of my acceptance with Him. At this time a Class was
formed, and I gave myself to God and to his church. Our
numbers increased gradually, and we enjoyed precious seasons in
our little society, though not without opposition. I felt it my
duty to converse with my young associates, and many became
serious, and were anxious to hear.”

In 1799 Joseph Crawford was returned to Vershire circuit,
with Elijah Chichester. The circuit embraced a large extent of
country, including Orange and Windsor Counties, and societies
were formed in most of the towns between the river and the
Green Mountain ridge. Many converts from the different
towns came together at the Quarterly Meetings which were
held for that year in Vershire, Bradford, Barre, and West Thed-
ford. Feeling a deep interest in the church, Mr. Clark became
acquainted with many of those who embraced Methodism,
especially with the Langdon families. John Langdon was looked
up to as a leader and father among the societies, and was the
first licensed local preacher in the east part of Vermont. “I
became strongly attached to him,” writes Mr. Clark; “ he acted
the part of a friend to me, and we enjoyed seasons of religious
comfort together.”

Thus was young Clark introduced experimentally to a knowl-
edge of the Gospel as expounded by Methodism. He soon after,
quite unexpectedly and providentially, began to speak in pub-
lic, and thus entered upon his long and useful career as a
preacher of righteousness. Ona visit, in 1800, to Wentworth,
N. H., he was requested to meet a few friends in the evening
and give them an account of his new views. He found a large
assembly present ; he introduced the interview with singing and
prayer, and then delivered an address, in which he was, as he
believed, divinely assisted. The clergyman of the village was
FURTHER BIOGRAPHICAL NOTICES. 143

present, and disputed his opinions, but, as the people thought,
with visible disadvantage ; for the young Methodist had read
thoroughly Mrs. Peckett’s Wesleyan books, and had become an
adept in the logic of Wesley and Fletcher.

Soon after, he accompanied John Langdon, then a local
preacher, and Rosebrook Crawford, an exhorter, on one of those
evangelical excursions which were common among the zealous
Methodists of that day. They passed through a number of towns,
preaching, exhorting, and praying, and were successful in found-
ing several of our present flourishing societies. In Landaff they
had two appointments. “We arrived at the first,” he writes,
“at two o’clock, in good time, and Bro. L. preached to a very
attentive congregation. We then rode several miles further for
the evening, where we met a large congregation, to whom Bro.
L. preached in the demonstration of the spirit, and the people
were greatly moved ; he called on me to follow with exhortation,
which I did. Many were weeping, and we could not close the
meeting till near midnight; numbers appeared to be truly
awaked; some cried aloud for mercy, and a few rejoiced in
the Lord. The next day we set off for Lunenburg; visited
several families on our way, in Landaff, Lisbon, and Littleton,
and arrived at our place of destination about sun-down. It
being Saturday night, we circulated the appointment for the
Sabbath, and had only a family prayer-meeting for that evening.
Our meeting for the Sabbath was at ‘ Father Braden’s,’—an old
Irish Methodist. Langdon preached morning and afternoon,
and I followed with exhortation. At the conclusion it was
proposed to have a Class meeting, and all who were serious were
invited to stay. The presence and power of the Lord were
manifested, and five experienced the pardon of their sins, and
rejoiced in God their Saviour. There were Mrs. Webb, her son
Theodore, the two daughters of Father Braden, and the
youngest daughter of Mr. Gustin, at whose house we had put
up the night before. I accompanied Mrs. Webb to her house, for,
Imowing the feelings of Colonel Webb, I expected she would
meet with opposition, and so I found it; but his wrath moder-
ated, as he said, for the respect he had for my father. Here I
144 MEMORIALS OF METHODISM.

met their son Ashbel, who married a cousin of mine, that was
brought up in my father’s family. He also looked dissatisfied,
and somewhat confused at meeting me; for he had not been at
the meeting, nor did he know that I was in the place. I told
him that I calculated to go to his house and stay that night.
He could not refuse me; but I saw plainly he did not wish me
to come. However, I took my horse after tea, and rode to his
house. They received me hospitably, but coolly. Isoon found he
had prepared for disputation, for I observed his Bible lying on
the table, with many leaves turned down. We commenced
our conversation, and he brought up many objections against the
Methodists and their doctrine. The next morning, as soon as
light appeared, I arose, and he hearing me, got up and expressed
a fear that I had not slept comfortably. I assured him that I
had; butas the birds were beginning to praise God, I must praise
him too. I saw that his heart was touched.”

Ashbel, confounded in argument and relenting in heart,
harnessed his horse, and carried the young Methodist to a
staunch Calvinistic cousin, by the name of Savage, where the
discussion was resumed. It concluded with prayer, after which
“T informed them,” says Mr. Clark, “that Mr. Langdon was
to preach that night in Lancaster, and wished them to go and
hear him. In the evening, both Webb and Savage, with their
wives, were at the meeting, and many others. Mr. L. preached,
I exhorted, and we kept up our meeting with singing and
praying for some time, and the two men that I had brought with
me, with their wives, were all four converted, and went home
praising the Lord. We were now able to form a Class of
between fifteen and twenty; the most of them remained stead-
fast in the Lord, and my friends, Webb and Savage, both became
local preachers.”

They passed another part of Lancaster, where a great agita-
tion ensued. They were assailed by the mob. The ruffian
rabble cowered before the courage of Langdon, who was a gigan-
tic and brave man; but they carried off Rosebrook Crawford,
and ducked him in the river, with shouts.*

*See an account of this affair in Mem. of Int. of Methodism, Chap. xxx1.
FURTHER BIOGRAPHICAL NOTICES. 145

The excursion had been successful, and resulted in the forma-
tion of the old Landaff circuit of notable memory. The preacher
in charge, on hearing of the results of the tour of Langdon and
his companions, visited the same places, organized them into a
distinct department of labor, and reported from them more than
fifty members, at the next New York Conference. We have
been the more particular in these details, as they illustrate not
merely Mr. Clark’s early religious life, but the primitive history
of Methodism in Vermont — the data of which are fast passing
into oblivion, and cannot be too carefully rescued.

From the Conference of 1800, Brodhead was appointed to
New London district, which now extended from the seaboard to
the Canada line. Timothy Dewey was sent to Vershire, John
Nichols to Wethersfield, and Elijah R. Sabin to Landaff circuits.
The preachers were late in getting to their circuits, and the Pre-
siding Elder visited Vermont before either of the three arrived.
Brodhead went immediately to Landaff, spent two or three
weeks, preaching almost daily, and held his first Quarterly
Meeting in that town.

Mr. Clark enjoyed much this occasion, and his conversations
with the Elder tended to deepen the impression of his duty to
preach the Gospel. Soon afterwards, he accompanied young
Martin Ruter to the Vershire Quarterly Meeting. “We had,”
says Mr. Clark, “opened our feelings to each other on the subject
of entering the ministry, and at this meeting the Presiding
Elder preached, on Saturday, on the call, qualification, and duty
of the Christian minister. The subject was applicable to our
feelings ; we were affected to tears, and our convictions of duty
were confirmed. The Sabbath was a day of power. In the
Love Feast, and in the public congregation, Mr. B. preached
with Apostolic unction. I looked at him with reverence, and
said to myself, This man speaks as one having authority, and
not as the Scribes. Before he concluded, there were scores of
persons lying upon the ground, as if slain in battle.”

It was at this meeting that Brodhead pressed Ruter into the
Itinerant service, as we have seen. A few months later, Clark
was called out a and, after accompanying the Elder some
146 MEMORIALS OF METHODISM.

weeks, was sent to assist the preachers of the circuits, especially
those of Landaff and Vershire, where he met with a good recep-
tion, and had much success.

About the first of June, he started on horse-back for the New
York Conference, a ride of 340 miles. Such had been the pros-
perity of these northern circuits, that they reported to the Con-
ference from Vershire, 354 members; Landaff, 192; Wethers-
field, 234; Hanover, 58; making an increase of 451. The
three two-weeks’ circuits of the last year were returned for
four-weeks’ circuits, and two new ones were added, viz.: Han-
over for two preachers, and Barnard for one. In all there
were now nine preachers, where there were but three the year
before. The territory of the New York Conference, east of the
North river, extended from Long Island to Canada; taking in all
the State of Connecticut, so much of Massachusetts as lay west
of Worcester, so much of New Hampshire as lay west of the
Merrimac river, all of Vermont, and reaching into Lower
Canada; six preachers were sent into Upper Canada. The
whole number of preachers to supply this field was 58, and the
whole number of members was 7401; giving an increase of
1109 members, and 16 preachers, in one year.

Mr. Clark was received on probation, at this session, and
appointed to Fletcher circuit, Vt., with James Coleman. He
had now fully entered the Itinerant ranks, and immediately
leamed the privations, as well as the labors, of the Methodist
ministry. ‘My circuit,” he says, “was divided in two parts,
nearly like a figure 8, containing two weeks’ appointments in
each, and bringing us together every two weeks— the whole dis-
tance about 400 miles; including all that part of Vermont north
of the Onion river, and in Lower Canada, from Sutton to Mis-
sisque Bay, and around the bay to Alsbury and Isle la Motte;
embracing about forty appointments for four weeks.”

After travelling nine months, he says, “I received three dol-
lars only, and that to repair my boots. My spending money
was exhausted, and I had borrowed five dollars of Mr. Coleman.
At the Quarterly Conference, the question came up, how the
money was to be divided. I told them that Mr. Draper, who
FURTHER BIOGRAPHICAL NOTICES. 147

had been sent to the east after the Conference, had a family, and
he must have his share. The Elder then asked me for my
travelling expenses; I told him I had none, for I had but just
entered upon regular work; he smiled, and told the steward to
give me one dollar to pay for shoeing my horse, and for quarterage
they paid me seven dollars, so that I had enough to pay what
I had borrowed, and a little to spare.”

Such privations, however, appeared only to give a deeper
romance to the life of the Itinerant evangelists; they had
devoted themselves as willing sacrifices for the souls of men, and
were only inspirited by their trials.

Mr. Clark’s subsequent appointments form a numerous and
striking list. They were, in 1802, Plattsburgh, N. Y.; 1803,
missionary in Lower Canada; 1804, Adams, Mass. ; 1805, Leb-
anon, N. Y.; 1806, Whittingham, Mass.; 1807, Buckland,
Mass.; 1808, Granville, Mass. ; 1809 and 1810, Litchfield, Ct.;
1811, New York city, with Nathan Bangs, P. P. Sandford,
Joseph Crawford, and others; 1813 and 1814, Troy, N. Y.;
1815, Pittstown, N. Y.; 1816 and 1817, Schenectady, N. Y.;
1818, New York city again, with Seth Crowell, Thomas Thorp,
Aaron Hunt, B. Hibbard, S. Merwin, and other New England
laborers; 1820 and 1821, Redding, Conn.; 1822 and 1823,
Stratford, Conn.; 1824, New York district, on which he con-
tinued four years; 1828, he took charge of the New Haven dis-
trict, and superintended it during the ensuing four years ; 1832,
agent for the Wesleyan University, Conn. ; 1833 and 1834, New
York city; in 1835, he was returned on the supernumerary list,
but the next year he resumed active service, and was appointed
to the Hartford district, which he travelled till 1841, when he
was sent to Wethersfield, Conn. The following year he was
again on the supernumerary list, and resided at Middletown,
Conn. In 1843, he took an appointment, and labored at Step-
ney and Weston, Conn. The following four years, he superin-
tended the New Haven district. In 1848 he was appointed to
the Long Island district, which he still continues to travel.

Laban Clark has acted an important part in the history of
New England Methodism ; the time has not come for the full
148 MEMORIALS OF METHODISM.

delineation of his character and services, but the task will be a
grateful one to the future historian of the church. More than
three score years and ten —a half-century of which has been
spent in tireless Itinerant labors — have impaired his vigor, and
crowned him with the glory of the hoary head ; but his zeal for
the church is unabated ; he loves it with that generous, devoted
loyalty, which has characterized the old age, as well as the
youth, of most of the noble men who helped to lay its founda-
tions. While he has travelled and preached indefatigably, he
has also labored for all the great interests of our cause. He was
one of the chief founders of the Wesleyan University, and has
always upheld the claims of education in the church. His pul-
pit discourses have been characterized by sound doctrinal and
practical sense ; his preaching has often been powerful, notwith-
standing a marked vocal defect. In social life, he is cheerfully
affable, and his conversation abounds in the reminiscences of our
early history, of which he is a living and a worthy monument.

Mr. Clark is of medium stature; his head is silvered with
age, but his countenance retains the vivacity of lively and vigor-
ous faculties. "With much practical sagacity, he has combined
a characteristic speculative and theorizing capacity ; and some
of his schemes for the amendment of our complicated and
unsymmetrical ecclesiastical system, if deemed too hypothetical
to be practically experimented, have, nevertheless, not failed
deeply to interest many of our leading minds.

Ourver Beate is another familiar name which appears on the
Conference roll, for the first time, the present year. He has
left many witnesses of his faithful ministry, especially in Maine.
We regret that it is not in our power to present any adequate
sketch of his life. He was born in Bridgewater, Mass., October
13, 1777, and converted in July, 1800, at Thomaston, Maine.
He found in Methodism an ardent and congenial form of Chris-
tianity, and embraced it with all the warmth of his heart. The
next year after his conversion, he was licensed as a local preacher,
and was received as a probationer at the session of the Lynn
Conference for the present year. His appointments were, in 1801,
Readfield, Me., with Asa Heath; 1802, Falmouth, Me.; 1803,
FURTHER BIOGRAPHICAL NOTICES, 149

Vershire, Vt., with Samuel Draper; 1804, Barre, Vt.; 1805,
Vershire again. In 1806, he was returned to Maine, and
travelled as Presiding Elder of Portland district. His successful
administration led to his reappointment to the same office, on
the Portland and Kennebec districts, during twelve years. In
1818, he was placed among the supernumeraries, having been
disabled, by lung fever, the preceding year. The following year,
though still feeble, he took an appointment at Hallowell, Me. ;
1820 and 1821, Hampden, Me.; 1822, supernumerary again;
1823 and 1824, Orrington, Me.; 1825 and 1826, the Piscataquis
mission, the labors of which seriously injured his impaired
constitution; 1827, Unity, Me.; 1828, Wiscasset, Me.; 1829,
Augusta, Me.;° 1830, Presiding Elder of Somerset district,
which he travelled also the following two years. In 1833 he
was placed on the superannuated list; the next year, however,
he was transferred to the supernumerary list, where he continued,
doing what service his exhausted health would allow, till his
death. In March, 1836, he was attacked severely with pul-
monary disease. He journeyed to the south for relief, but died
in Baltimore, December 30, 1836, aged fifty-nine. “He died, as
he lived, calm and peaceful.”

Oliver Beale carried with him everywhere the visible evidence
that he had been with Jesus and had learned of him, and for sev-
eral of his later years, the “ marks of the dying of the Lord Jesus.”
He adhered to his work while his physical energies lasted. He
was eminently successful, and has many stars in his crown in
heaven. His brethren of the Maine Conference say of him: “ As
a minister of the Gospel, he was uniformly pious, and devoted
to the work; in prayer he was unusually interesting ; in preach-
ing he was instructive, and sometimes excelled.” *

* Minutes, 1836-7.
13*
CHAPTER XIII.

INCIDENTS AND RESULTS OF THE YEAR 1801-2.

Elijah R. Sabin. — Landaff Circuit. — Ebenezer Washburn. — Brandon Circuit. — Discipline.
— Rencontres with Calvinism. — Persecutions. — Anecdote. — Middlebury. — Charlotte. —
Starksboro’. — Hinesburg.— An Anti-Calvinistic Dutchman.— Laban Clark Itinerating in
Vermont. — Statistics.

TuE ecclesiastical year 1801-2 was distinguished by great
prosperity, and also by great conflicts. Elijah R. Sabin had
been sent to the new Landaff circuit, in Vermont, formed, as
we have seen, by Joseph Crawford, after the excursion of John
Langdon and Laban Clark. His labors were unintermitted, and
in demonstration of the Spirit and of power. But he sunk under
them, and was compelled to retreat from the field for three
years, to recruit his exhausted energies. He had scattered
broad-cast the good seed; and though, when he left the Con-
ference, two years before, to go to his new circuit, he had to
inquire and seek after it, as an unknown portion of New Eng-
land, and found on his arrival but a small class in Landaff, yet
now, as he departed with broken health, he bore with him the
report of one hundred and sixty-four members, more than a
hundred of whom had been gathered into the societies through
his labors. .

Ebenezer Washburn was appointed, as we have seen, to
Brandon circuit, Vt.,a new range of travel, which was detached
this year from Vergennes circuit. The prudent men of the
ministry found it necessary, in that day of the infancy of the
church, to maintain a stringent discipline. Many persons were
attracted by the novelty of the new sect; some joined it from
mere resentment to the “standing order,” and others from a
sympathy with its liberal doctrines, but without a renewal of
their hearts and lives. During the first six months of his travels
INCIDENTS AND RESULTS OF THE YEAR 1801-2. 151

on Brandon circuit, Mr. Washburn resolutely applied the disci-
plinary tests of the church, well Imowing that the purity of its
character was the only guarantee of its permanent success. He
expelled in that time no less than thirty persons; but “ in every
case,” he says, ‘the brethren sustained me, and the Lord gave
me on probation about ten more than we had lost.” Mr. Wash-
burn had, in common with nearly all his brethren in New
England, to meet almost everywhere the hostility of the prev-
alent theological opinions. They not only assailed the new
cause from the pulpit, but had infected the people with a religious
dogmatism, which often broke out in their social meetings and
private intercourse. ‘Here, too,” he writes, “I was compelled
to be a man of contention. IfI presented Christ to the people
as having tasted death for every man, that was strenuously
opposed by the doctrine of partial atonement. If I called on
sinners to repent and believe the Gospel, I was told that a
sinner could not repent till he was converted. IfI preached the
knowledge of sin forgiven, that was wild and dangerous fanat-
icism. Indeed, the whole budget of Calvinian election and
reprobation, with all its concomitant train of errors, was ready
to oppose every point of truth in the Gospel system of a free,
a known and a full salvation. It is true, a Crawford and a
Mitchell, who had preceded me on that ground, had taught the
clergy that it was not safe for them to meet the Methodist
preachers before the congregations; but the deacons and some
of the leading members would, once in a while, risk a debate,
while the clergy, from their own fastnesses, kept up a weekly
cannonading against the Methodists. And the Methodist preacher
who did not labor first to clear the rubbish out of the way, labored
in vain to build the wall. I do not recollect any of our preachers
now living, except our venerable Bishop Hedding and Laban
Clark, who were personally acquainted with the labors, toils and
opposition, which Methodist preachers had to contend with in
Vermont at that time. I have had stones and snowballs cast at
me in volleys. I have had great dogs sent after me, to frighten
my horse, as I was peacefully passing through small villages.
But I was never harmed by any of them. I have been saluted with
152 MEMORIALS OF METHODISM.

the sound of ‘Glory, hosanna, amen, hallelujah!’ mixed with oaths
and profanity. If I turned my horse to ride toward them, they
would show their want of confidence, both in their master and in
themselves, by scattering and fleeing like base cowards. I
preached one evening in Rutland, in an old, empty building,
which had formerly been occupied for a distillery (the best church
the Methodists could get to preach in at that time in Rutland), on
the future punishment of the wicked. When I sat down, a man
professing Universalism, and somewhat addicted to intemper-
ance, came and stood before me, and said, ‘You have been
preaching a pack of lies to the people,’ —‘If I have,’ said I, «I
have placed myself in a bad situation; for all liars, as well as
all drunkards, are exposed to hell fire.’ With that, he raved and
smote his fists together, and said I had insulted him, and if I did
not give him satisfaction, he would take it out of my hide. I
looked upon him with a smile, and said, ‘Friend, if you take
any pleasure in beating your fists over my head, I don’t know
that I shall object to it; but as I am a man subject to like
passions with other men, I advise you to be very careful not to
let them touch me, lest I should do that which both you and
I should be sorry for.’ At that moment one cried out, ‘I guess
there will be good done here this evening, for the devil 1s
mad.’ The man was seized that instant, and hurried toward
the door. I requested the people to let him alone; but I could
avail nothing. They pitch-poled him from one to another,
scarcely letting him touch the ground for the space of thirty
feet, or more, till he was out of the congregation. I was follow-
ing on, and crying, ‘Don’t hurt the man! don’t hurt the man!’
That man experienced religion soon after, and became one of the
warmest friends I had in the region of Rutland.”

Transferences from one district to another, by the Presiding
Elder, were very common in those days. After laboring some
time on Brandon circuit, Mr. Washburn was sent to that of
Vergennes, which now comprised twelve appointments, and one
hundred and forty miles’ travel in two weeks. He has recorded
several reminiscences of his labors during the present year, on
INCIDENTS AND RESULTS OF THE YEAR 1801-2. 153

this circuit. They are mostly personal, but throw some light
upon the times, and the infancy of now flourishing societies.

“In Middlebury,” he says “I found a small and persecuted
Class. Our preaching place was at the house of Lebbeus Har-
ris; and in the midst of that village our average congregation
was from twenty-five to thirty. Mr. and Mrs. Harris were
deeply pious, and were ready to greet the preacher with joy at his
coming, and to render him every service and accommodation to
make him comfortableand happy while he stayed.” AtMiddlebury
we have now a prosperous society of nearly two hundred members.

“At Charlotte, I found a large congregation, but no regular
Class formed. There was Major Jonathan Brakenridge and his
wife, who had experienced religion at a Quarterly Meeting a
few weeks before, and in the Love Feast had requested their
names to be taken down as probationers. Mr. Ryan had taken
their names, but had not attached them to any particular Class.
On the second time of my visiting Charlotte, I formed them and
five others into a Class, which stood firm against the rage of per-
secution and opposition.” This society continues still to hold on
its course.

“In Starksboro’ I found a good society. The house of old
Brother Bushnell was the preaching house, and the preacher’s
home. The family were mostly professors of religion, and
members of the Methodist church; and those that were not
were very kind and friendly, even down to the little grand-chil-
dren. The old lady professed the blessing of sanctification, and
delighted in conversing on the holy theme of perfect love. I
was always glad when the time came to preach and spend a
night at Brother Bushnell’s. At Hinesburg there was also a
good society, containing several warm-hearted brethren and sis-
ters. The house of Brother Peck, who was a leader and circuit
steward, was the principal home for the preachers; but I found
it good and profitable for me to visit from house to house.”
Starksboro’ and Hinesburg have been detached from the circuit,
and now form a distinct field of labor, including nearly two hun-
dred and fifty members.

Such are examples of Mr. Washburn’s success on this circuit ;
154 MEMORIALS OF METHODISM.

but though he was thus prospered in his labors, and founded
several societies, the theological prejudices which he had to
combat elsewhere met him here also. His shrewd tact and
Scriptural resources in debate usually gave him the advantage
in such rencontres. If the Methodist Itinerants generally found
the people, as well as the clergy, obstinately pertinacious of
these prejudices, circumstances often occurred, which, appealing
to the natural sense or natural affections of the popular mind,
recoiled effectually against them. Mr. Washburn relates an
incident of this kind, which occurred the present year, on Ver-
gennes circuit, and which, while it showed how the instincts of
a sound though rugged mind spontaneously repel unnatural
errors of opinion, resulted also in the formation of a society:
“ At Hinesburg Hill, I put up at Brother Norton’s, who was also
a leader and steward; and I think I have seldom found a man
and woman more fully devoted to God than Mr. and Mrs. Nor-
ton. In this place there was a small, but very loving society.
About three miles from it was a wealthy Dutchman, by the
name of Snyder, who had a large family; his youngest child, an
interesting little girl, about four or five years old, sickened, and
suddenly died. They called a preacher to attend the funeral,
who preached a pointed Calvinistic sermon, which did not much
please the Dutchman. When the preacher turned his address to
the afflicted parents, he told them there were at least nine chances
for their child to be lost to one for it to be saved. The father’s
heart could bear no more; he gave a heavy stamp with his foot,
and said, ‘Hold your tongue! I will have no such talk in my
house; Iam so well satisfied where my little babe has gone,
that, by the grace of God, I intend to do just so as to go to it.’
He then turned to Mr. Norton, and said, ‘Neighbor Norton,
won't you bring a Methodist preacher to see me ?’— Mr. Norton
said, ‘I will, if you request it.” — ‘When will you bring one?’
said he. — Mr. N. said, ‘I expect one at my house to-night; I
think it probable I can come here with him to-morrow morning.’—
‘Do,’ said he. The child was buried without further ceremony.
The next morning Mr. Norton and I went to see him. The
whole family were collected together, and I conversed with each
INCIDENTS AND RESULTS OF THE YEAR 1801-2. 155

one separately, gave a general exhortation, and prayed with
them, and then left an appointment to preach there in two weeks,
and went on my way rejoicing. When I came round again, I
found the man, and his wife, and several of their children, ear-
nestly seeking the salvation of their souls. I preached to them,
and a goodly number of their neighbors. The Lord was with
us, and owned and blessed his word. The old gentleman, his
wife, and some of their children, experienced religion, and joined
the Methodists; and when I left the circuit, I left a flourishing
Class in that place, of which Brother Snyder was the leader. It
gave me much joy to learn, from his obituary notice, that Brother
Snyder maintained a Christian walk, filled the offices of leader and
steward with fidelity and usefulness, and died in the triumphs of
a Gospel faith. O, how mysterious are the ways of Providence!
If it had not been for that Calvinistic sermon, and almost blas-
phemous address at the funeral of the child, the probability is
that I should never have seen that family or neighborhood.”

Such instances of encouragement, under their almost insup-
portable embarrassments, were not uncommon to the indomitable
evangelists of those times.

Laban Clark labored successfully, some months of this year,
on Fletcher circuit, Vt. Such is the paucity of our information
respecting that period of our history, and the rapidity with which
it is passing into oblivion, that every illustration of it, however
slight, becomes interesting, if not valuable. We have obtained
mere glimpses of Mr. Clark’s labors during the year. “In the
first quarter, I went,” he says, “ three times around the circuit,
not only filling all the regular appointments, but visited and
preached in several new places, where the preachers had never
been. Although the country was new, the roads bad, or none at
all, the accommodations poor, and sometimes the fare scanty,
yet I enjoyed myself well, and felt my heart united with the
people. My only object was to do them good, and be the means
of saving souls from death. I had the satisfaction of seeing
numbers awakened and converted to God; and the Lord gave
me favor with his saints. Our second Quarterly Meeting was
in Essex. On Saturday evening, the Presiding Elder asked me
156 MEMORIALS OF METHODISM.

if I had all my things with me. I told him I had left most of
them at Missisque Bay, in Canada. He said the preachers
ought always to be ready, at the second Quarterly Meeting, to
change, and I must go on in two weeks to Brandon circuit.
My Vergennes appointments being already given out, in the
north part of the circuit to the bay, where I must be the next
Sabbath, he directed me to take that route, and after the Sab-
bath to come right on to Brandon. ButI had an appointment for
the Tuesday following the Sabbath, at St. Alban’s Point, a new
place, where I had been once, and where several persons were
awakened. I went on, and filled all the appointments till I came
to this new one at the ‘Point.’ We had the house full; I
preached with great freedom, and many were weeping. After
preaching, I proposed to havea Class meeting ; a number stayed,
and several found peace in believing. I formed them into a
Class, and we had a melting time. The next morning they all
came together, and I took my departure from them with many
tears. I went to Fairfax; met the steward, and settled my
accounts, he paying me $18, making in all, for the six months,
$25. Henry Ryan was removed from Vergennes to Pittsfield ;
Ebenezer Washburn, from Brandon toVergennes, and I had come
to fill his place. Notwithstanding these frequent changes, and
the short time preachers remained in a circuit, the attachments
formed between the preachers and the people were often very
strong, and ‘their partings very painful. This was the case
between the people and Mr. Washburn, on this circuit, and I
was fearful that I should not be cordially received among them;
but I found them kind and affectionate, and God gave me favor
among them. Mr. Draper, my colleague, was a hearty and
willing laborer, and we agreed to enlarge our circuit, by taking
another week’s appointment, and, as we called it, ‘break up new
ground.’ I set off through Sudbury, Whiting, Shoram, Orwell,
Benson, and obtained appointments in all these towns, so
that our circuit embraced the whole country between the lake
and Green Mountains, from Salisbury to Danby; and the
preachers met every two weeks in Rutland. Our labors were
INCIDENTS AND RESULTS OF THE YEAR 1801-2. 157

incessant; but God comforted our hearts, and prospered the work
of our hands.” *

It was not usual, in those days, for young preachers on pro-
bation to attend the Conference. Mr. Clark continued, there-
fore, his labors during the absence of the other Itinerants, and
passed on to their vacated places; so that, by the end of the
ecclesiastical year, he had preached in almost every town of
Vermont west of the mountains. Most of the places mentioned
as visited by him for the first time this year received his mes-
sage, and are now the seats of flourishing churches.

Such are the few and very imperfect notices we have been
able to procure of the labors of Methodism at this time in Ver-
mont. They had been greatly successful; the spiritual indiffer-
ence and inveterate theological prepossessions of the people gave
way before the sturdy logic and powerful preaching of the unfal-
tering Itinerants, and wide-spread religious interest prevailed
wherever they directed their travels. The result was the report,
at the next Conference, of an aggregate membership in the state
of 2127, being a gain on the preceding year of 520.t The
circuits were extended on every hand, and some of them subdi-
vided into new tours of ministerial travel; the year began with
seven, it closed with ten.

The faithful and suffering evangelists of Maine had but little
increase the present year; but they were profitably employed in
disciplining their recent societies, and systematizing their labors,
so that they reported ten circuits at the next Conference —a gain
of three. The Itinerants in New Hampshire had been more
successful. The aggregate returns from that state were 675,
affording a net gain of 151. One circuit had been added to the
four with which the year began. Massachusetts returned 1908
members —a gain of 245. It now comprised twelve circuits
and stations; two had been added during the year. Methodism
still advanced slowly in Rhode Island. Its returns for the year
were 312 — its increase, 85. Connecticut reported 1658 — an
increase of 91.

* Communication to the author.
t We omit aoe circuit, which was partly in Vermont.
158 MEMORIALS OF METHODISM.

The total membership in New England, including Cambridge
circuit, was, at the end of the ecclesiastical year, 8605 — the
total gain, 1629. The Methodists of the Eastern States were
now nearly one-tenth of the whole church in the United States
and Canada; and their increase this year amounted to nearly
one-eighth of the gains of the denomination.
CHAPTER XIV.

CONFERENCES OF 1802.

New York Session. —Its New England Character. — Bostwick and Brodhead. — Returns
from the Circuits. — Merwin. — Sabbath Services. — Asbury and Whatcoat at New
Rochelle. — Their Passage to Maine. — At General Lippett’s.— Arrival in Maine. —
Progress of Methodism in the Province. —The New England Conference. — Returns from
the Circuits. — Finances. — Incidents of the Session. — Return of the Bishops. — Their
Visit at Waltham,

Tue New York Conference for 1802 commenced its session in
the city of New York, on Tuesday, the first day of June. Asbury,
accompanied by Whatcoat, arrived there in the preceding week,
wearied by nearly four thousand miles travel, and almost daily ser-
mons, within the last twelve months. “TI have had,” he writes,
“ great exercises In going through rains and continual labor; but
have been blest with great peace, by my good and gracious God.”
And again he writes, “ My soul hath been oppressed with deep
and sore temptations ; it may be thus, that I should not be lifted
up at the prosperity of the church, and increase of ministers and
members. I have a variety of letters, conveying the pleasing
intelligence of the work of God in every state, district, and in
most of the circuits, in the Union. Ride on, blessed Redeemer,
until all the states and nations of the earth are subdued unto thy
sacred sway !”

The Conference was held in the old John-street church, the
first Methodist chapel erected in America. Asbury records, with
pleasure, that its deliberations were conducted “in great peace
and union,” and rejoices over the large accession of “ preachers
on trial as travellers.” There were no less than twenty-two
such —about one-third of the whole number received by the
seven Conferences of the year.

Saturday, the 5th, was spent as a day of solemn fasting and
160 MEMORIALS OF METHODISM.

prayer “for the church, the Conference, the continent and the
world.” Two sermons were preached; the first by John
McClaskey, of honorable memory in the middle Conferences.
In the evening Asbury discoursed on the influence of the min-
istry as “the savor of Christ in them that are saved and in them
that perish.” “TI preached,” he writes, “with great plainness,
and so much fire as made my earthly tabernacle very restless
through the night.”

There was a large representation of New England at this
session. It was, in fact,a New England Conference, territorially ;
for twenty-six of its thirty-one appointments were either wholly
or in part within the Eastern States.»* Three of its four dis-
tricts bore New England names, and comprised but two New
York circuits, while nearly one-half of the circuits of the other
district: lay within New England. Of the sixty-one preachers
who received appointments the present year, only eighteen were
sent to places which bore New York names. It must be remarked,
however, that the New York Conference did not, according to
the Minutes, include, at this time, the Albany district.

Among the leading New England preachers present were
Bostwick and Brodhead, who had travelled extensive districts
during the year. Bostwick’s quarterly tour reached from Con-
necticut into Canada, and he commanded a corps of fourteen
devoted men, among whom were James Coleman, Elijah Chiches-
ter, Laban Clark and Ebenezer Washburn. Brodhead superin-
tended the New London district, which extended from Long
Island Sound into the interior of Vermont, and included among
its indefatigable Jaborers such men as Joseph Crawford, Martin
Ruter, Phineas Peck, Peter Vannest, Henry Eames, Thomas
Branch and Elijah R. Sabin. A large portion of these preachers
were at New York during the session, besides many others who
are familiar to our history, as Thomas Sargent, Daniel Ostran-
der, Samuel Merwin, Peter Jayne, John Finnegan, William
Thatcher, &c. Most of the Eastern preachers had encourag-
ing news to report from their appointments. Merwin had

* We except from the estimate the Canada appointments, which were considered
missions.
CONFERENCES OF 1802. 161

been prospered on Redding circuit, Conn., and returned two
hundred and twenty-seven members —an increase of thirty-
six since the last Conference. His labors had been largely useful
to other churches, which then, as in later years, reaped most of
the results of Methodist revivals in New England. He had been
successful in New Haven especially, where he was instrumental
in the conversion of several students, whose example led to a
salutary religious interest in Yale College. Peter Moriarty had
witnessed good results from his ministrations on Litchfield cir-
cuit, Conn., notwithstanding it was intrenched in Calvinistic
exclusiveness. He returned three hundred and eight members
—a gain of twenty-seven. Much interest had prevailed on
Middletown circuit, Conn., and Elijah Bachelor reported three
hundred and fifteen members — an increase of thirty-five. Truman
Bishop and Thomas Branch had prospered on Vershire circuit,
Vt., and returned three hundred and ninety-five : they had gained
more than forty. New London and Pomfret -circuit had been
visited with special influences of the Spirit. Peter Vannest,
who was appointed to it the preceding year, had been sent into
Canada to aid the few Itinerants who were founding the church
there; but Phineas Peck and James Annis sustained success-
fully its great labors, and reported more than six hundred mem-
bers: they had gained nearly one hundred. Joseph Mitchell
returned a gain from Pittsfield circuit, Mass., of forty-three.
Joseph Crawford had labored alone, but energetically, on Bar-
nard circuit, Vt., and its membership had advanced from forty
to one hundred and sixty-one. John Nichols and Elijah Wara
reported from Wethersfield, Vt., one hundred and eighty-eight
being a gain of fifty-five; and Whittingham circuit, in the same
state, had added to its last year’s return of one hundred and
ninety-one no less than eighty-two. From Hanover circuit,
N.H., Reuben Jones reported a gain of nearly two hundred.
Such were some of the reports of the year’s results in the New
England States. They hardly indicate, however, the success
of the labors of these devoted men. Their cause was yet feeble
and contemned; and when even many hundreds were awakened

and converted on their long circuits, comparatively few were
14*
162 MEMORIALS OF METHODISM.

gathered into their own societies. Other denominations, while
they ceased not to assail them, very readily received their
converts; and occasionally they had to expose and combat sys-
tematic stratagems of proselytism —a delicate task, which they,
however, performed with their characteristic peremptoriness.

The Conference continued in session, examining members and
candidates, receiving returns from the circuits, and holding pub-
lic meetings for preaching every evening, till the end of the
week. Sunday, the 6th, was “the great, day of the feast.”
Much interest prevailed among the Methodists of the city. They
were now nearly one thousand strong, and, with their families,
afforded crowded congregations to the preachers. There was a
Love Feast at eight o’clock, a. m.; preaching followed at ten,
and the Lord’s Supper was administered at twelve. In the
John-street chapel “some good shakings,” says Asbury, “went
through the house; but there was nothing very signal.” Collec-
tions were taken in all the churches, to make up the deficiency
in the allowance of the preachers. Asbury preached on the
subject from “Let all your things be done with charity.” In
the afternoon he assisted at a similar meeting in the Bowery
church, and in the evening preached again at the North River
church. “And so,” he writes, after the laborious week of the
Conference and the fatiguing services of the Sabbath, — ‘and so
we closed our labors in the city. But instead of a page, it
would require a volume to tell the restless tossings I have had,
—the difficulties and anxieties I have felt about preachers and
people, here and elsewhere, — alternate joy and sorrow. But I
have been supported. I am done; I am gone. New York,
once more, farewell!”

On Monday, the 7th, he was on his way to New England,
still accompanied by Whatcoat. They paused, before crossing
the boundary, at his favorite retreat in the family of the Sher-
woods, near New Rochelle. They needed rest after the preced-
ing six Conferences of the year, and their unintermitted travels over
the Union. The venerable Asbury was not devoid of tenderness,
or even poetical sentiment, notwithstanding the practical force
of his character, and the almost military hardiness of his life.
CONFERENCES OF 1802, 163

Wearied in mind and body, he felt deeply the rural tranquillity
and beauty around him during the two days of his rest at New
Rochelle; for to him they were comparatively rest days, though
he held a service on each of them. ‘ How sweet,” he writes,
“to me are all the moving and still-life scenes which now sur-
round me on every side! The quiet country houses; the fields
and orchards, bearing the promise of the fruitful year; the flocks
and herds; the hills and vales and dewy meads; the gliding
streams and murmuring brooks: and thou, too, Solitude, — with
thy attendants, Silence and Meditation, — how dost thou solace
my pensive mind, after the tempest of fear, and care, and tumult,
and talk, experienced in the noisy, bustling city! ‘Where will
they send me ?— to Hampshire — to Rhode Island— to Connect-
icut— to Canada?’ One preacher wishes to go where another
dreads to be sent, and smiles at the fears of his more timid
brother. ‘But,’ say the citizens, ‘how shall we be supplied ?
Such an one will be too strict, and may put us out of order; a
second will not keep the congregations together, and our collec-
tions will not be made; a third will not please, because he is not
a lively preacher, and we want a revival of religion.” Ah! the
half is not told of the passions, parties, hopes and fears, amongst
the best of men, through ignorance and mistake.”

On the day on which he took his departure from amidst the
scenes that inspired these feelings, he gave a heartfelt expression
of the impression they had produced, in a sermon on the beautiful
passage of the psalmist, ‘‘ The Lord is gracious and full of corn-
passion, slow to anger and of great mercy. The Lord is good
to all, and his tender mercies are over all his works. All thy
works shall praise thee, oh Lord, and thy saints shall bless
thee. ‘They shall speak of the glory of thy kingdom, and talk
of thy power.”

On the 9th they entered Connecticut, and passed on rapidly,
but with continued preaching, towards Maine, where the New
England Conference was to convene. Asbury’s notices of their
progress are too meagre to be satisfactory, and would hardly be
deemed of sufficient importance to be inserted in a work of higher
pretensions than our humble record. Scanty as they are, how-
164 MEMORIALS OF METHODISM.

ever, they have a local interest for the places referred to in
them, and are too precious to be wholly omitted.

“On Wednesday, 9th,” he writes, “ we were at James Banks’,
Byram River. Bishop Whatcoat preached: I only exhorted and
read a letter. Next day I preached at the Old Well, at Ab-
salom Day’s, near Norwalk, upon Acts 3: 26. I had to walk
out at eight o’clock in the night to a crowded school-house.
There has been a small stir here. Brother Whatcoat was very
ill with a bilious fever. I was afraid of pushing him too swiftly.
In Stratford we stopped at Elnathan Wheeler’s, where our weary
bodies and spirits were refreshed. Next morning we moved off
in earnest, expecting to reach North Bristol; but, at the ferry, our
courage was somewhat damped. The boat was fast aground, and
the tide was low; nevertheless, the boat from the other side came
to our relief, and carried us across Housatonic in six minutes.
With the kind family of Mr. Jocelin we rested two hours in New
Haven. I was pleased to hear that the students of Yale College,
as many as ninety or one hundred, had been under gracious
impressions. They would come to hear the Methodists, and,
like other very genteel people, mock and deride. But God struck
some of the vilest of them, by the ministry of Samuel Merwin.

“Sunday 13th, at West Haddam I preached to a few. There
had been no notice. Bishop Whatcoat, feeble as he was, spoke
in the afternoon. I read some letters, giving an account of the
prosperity of the work of God, south and west. This has been
a trying week to body and soul and spirit. I have made out
four hundred and twenty miles, exceedingly rocky and rude.
Should I live to be as old as Mr. Wesley, and travel as long as
he did, yet shall I never see a Maryland in Connecticut. In
West Haddam our people have nearly finished their meeting-
house. It has a most excellent pulpit, and a neat sanctuary
round it, simply enclosed. We lodged with John Wilcox. He
is faint, yet faithful, and waiting for the consolation of Israel,
in holiness and glory. My soul is like a weaned child, — to do
and to suffer; to make rest more desirable in pursuit, and more
abundantly satisfymg in the enjoyment. To say not a word
about earthly things, my spirit has been greatly assaulted, and
CONFERENCES OF 1802. 165

divinely supported in grace, — in God, in Christ, —in the hope
of rest, rest, rest, eternal rest!”

The Italics are his own, and are significant of the ideas which
his ceaseless fatigues suggested, in association with his hopes of
heaven. To such a man there must have been a peculiar mean-
ing and beauty in the promise of “the rest that remaineth to the
people of God.”

“On Monday,” he continues, “we crossed to Connecticut
river, and came to Middle Haddam, lodging at Elisha Day’s ;
but it is night in this place, —a little meeting-house, a little
society, and little religion. Tuesday, 15, I preached upon Acts
8:6,—‘And Philip went down to the city of Samaria, and
preached Christ unto them.’ I inquired how the Apostles
‘preached Christ.’ To sinners, the atonement: to be appre-
hended by faith, preceded by repentance : im believers, the ‘ hope
of glory.’ It was observed that it appeared, according to the
Divine attributes of justice, mercy, truth, and love, that there
must be a general provision for all; such as are in God prove it
must be so. ‘Preached Christ’ as the anointed of God; a
prophet, priest, and king, generally and personally, in his opera-
tions of grace. The people were attentive. After preaching, I
ordained Jeremiah Stocking a deacon. Wednesday, 16, we
dined at Lyme, and rode on to New London. Brother What-
coat preached on 2 Cor. 6: 5; the house was crowded, and the
young men and boys very disorderly. We lodged at Richard
Douglass’. Thursday, 17, we had a pleasant ride to Norwich.
Behold! the temple hath been burnt down, and more elegantly
rebuilt, since I was here. Thus have they made a benefit of a
calamity. Bishop Whatcoat preached upon Christ’s love for the
church: I read a letter and prayed.”

On Saturday they arrived at General Lippett’s, in Cranston,
the Methodist head-quarters of Rhode Island. The next day
they had a general gathering of the church from all the vicinity.
Asbury opened the meeting at half past ten, a. m., with a ser-
mon. “In my improvement,” he says, “I showed the character
and offices of Moses compared with Christ: the glory of Moses,
and the superior glory of Christ: the letter and spirit of the
166 MEMORIALS OF METHODISM.

law, the letter and spirit of the Gospel; and I dwelt largely
upon the latter. Plainness of speech, simple and searching;
pointed to every case and character. My work was imperfect :
Thad not time, and, perhaps, not skill, to finish and properly
apply so great a subject.”

He then ordained several preachers, who had not been able to
attend the New York Conference, and could not go to the dis-
tant New England session, in Maine. The administration of
the Lord’s supper followed the ordination service, and What-
coat concluded the morning exercises by a sermon on “the
unsearchable riches of Christ.” A number of preachers were
present from the nearest circuits, four of whom, according to a
general usage of the times, followed the sermon with exhorta-
tions — and the services of the day closed not till four o’clock in
the afternoon.

On Monday they pressed forward about twenty-eight miles, to
Attleboro’, Mass., and the next day, “after a heavy, hungry,
weary, thirsty ride,” they reached Boston. Fatigued as they
were, Asbury had to yield to the importunity of the feeble band
of Methodists in the metropolis, and in the evening ascended
their rude pulpit in Hanover avenue, and encouraged them with
a sermon. On Wednesday he was at Lynn. Notice of his
coming had been spread through the town; the people assem-
bled, and he admonished them in the language of the prophet,
“Sow to yourselves in righteousness, reap in mercy; break up
your fallow ground, for it is time to seek the Lord, till he come
and rain righteousness upon you.”

The next day their course was still onward. ‘“ We reached,”
says Asbury, “Marblehead. Brother Whatcoat preached; I
gave an exhortation : our audience, chiefly females, nearly filled
the room. Mr. Boller is our good friend (but not a brother), in
lending his own house, and assisting us largely in building ours
for the worship of God. Saturday, 26, at Salisbury, Brother
Whatcoat gave usa lecture on 1 John 5: 4. Sunday, 27, we
had a Love Feast at Jemima Eaton’s; a sermon at the meeting-
house, and administered the Sacrament. I spoke on Zech. 12:
10. Brother Whatcoat in the afternoon, from 2 Cor. 5: 20,
CONFERENCES OF 1802. 167

Joshua Taylor preached in the evening. It was hard labor, and
by no means agreeable to me to preach in other people’s houses;
to which I may add, that I was under bodily and spiritual
infirmity. It is our duty to suffer and to serve: and it is true
that we submit to the one, and will, by grace, do the other.
We feel the prejudices of the people. They may think we wish
to invade their rights; but indeed they are mistaken, for I
would rather preach under a tree. Monday, 28, we came away
in haste to Wells; and thus one day’s ride of fifty-one miles
brought us across the State of New Hampshire.”

On Tuesday, the 29th, they reached Falmouth, near Portland ;
and though they had rode thirty miles, Asbury preached in the
evening. The next day, after “a racking ride of about forty-five
miles,” they entered Monmouth, where the session of the Confer-
ence was to begin the following morning.

On Thursday, July 1, 1802, began the second session of the
New England Conference in Maine. The first was held at
Readfield, in the year 1798.* About four years had inter-
yened ; they had been years of severe struggle and suffering to
the travelling ministry, but of great results also. Maine still
continued to be a single district, but its six circuits, reported at
the first session, had increased to ten, and its ten Itinerants to
eighteen, while its membership had gained more than one-third.
Tf it was still the day of small things, it was, at least, a day of
large hopes. Only about seven years had elapsed since Lee
organized, in the town where the Conference met, the first
Methodist church of Maine; there were now more than 1400
Methodists in the Province —the average increase per annum
had been more than two hundred.

The session was held “in the upper room of Sewell Prescott’s
house.” + There were present, according to Asbury, fifteen
members and nine probationers. The manuscript records give
but fourteen members, viz.: George Pickering, Joshua Taylor,
Ralph Williston, Timothy Merritt, Aaron Humphrey, and
Joseph Snelling, Elders ; Epaphras Kibby, Comfort C. Smith,

* Memorials of Introduction of Methodism, &c., chap. xxvui1.
t Asbury’s Journals, Anno 1802.
168 MEMORIALS OF METHODISM.

Asa Heath, Reuben Hubbard, Daniel Webb, Deacons; Nathan
Emery, Joseph Baker, and John Gove, eligible to Deacon’s
orders ; Samuel Hillman, Daniel Ricker, and Daniel Jones were
present, and received on trial. Daniel Perry and Allen H.
Cobb, though not present, were also received as probationers.
Oliver Beale, who was present, having travelled one year, was
continued on trial.

The reports from the circuits showed good, but not extraordi-
nary progress. Taylor, Pickering, Snelling, and Webb, were
the only preachers present from Massachusetts ; their returns of
members varied but little from those of the preceding session.
Boston had lost; the desperate but patient struggle of Method-
ism in the metropolis was still to be prolonged. Pickering
reported a slight loss, also, from Lynn. Snelling returned a
small increase from Needham circuit. Provincetown, Sandwich,
and Nantucket, remained as at the last reports. The preachers
from Maine brought more encouraging news. Joshua Taylor,
though appointed at the preceding Conference to Boston district,
had spent about half the year in Maine, superintending its cir-
cuits.* An interesting revival had prevailed at Vienna (then
Goshen), and his Quarterly Meetings “ generally had been sea-
sons of great interest, and sometimes were attended with great
power from on high, in the awakening and conversion of sinners.
The people often rode on horseback, then the usual conveyance,
ten, twenty, or even thirty miles, to attend these meetings.”
Timothy Merritt, Oliver Beale, Nathan Emery, and most of
their colleagues, had some good news to report, as well as peril-
ous winter adventures, and no little suffering. There had been
but ten of them in the whole province during the year, but they
had added three large circuits to their field of labor.

Asbury says, the “ business was conducted in great peace and
order.” Three of the little band solicited locations; John
Merrick’s request was granted; Timothy Merritt’s was refused ;
he was yet young, being only in his twenty-seventh year,
and notwithstanding his unusual abilities, felt depressed and
discouraged by a sense of unfitness for the great responsibilities

* Letter to the author.
CONFERENCES OF 1802. 169

of the ministry. He deemed himself particularly “deficient as
a disciplinarian.” “ His brethren, however,” adds the old Con-
ference record, “believed it to be a temptation; and as they were
unwilling to lose him from the travelling connection, he con-
sented to take an appointment.” Ralph Williston’s request for
a location was also refused, and he consented, with some tem-
porary accommodations, to retain his charge of the Maine
district.*

The financial accounts of the Conference show the usual
deficit in the allowances of the preachers. Feeble as the church
still was, it would seem that extended circuits, comprehending
many towns, and supplied usually by but two preachers each,
ought to have been able to meet their full pecuniary claim — the
pittance of eighty dollars besides travelling expenses, especially
as the latter item was usually very small. The records show,
however, that out of twenty preachers whose accounts are ren-
dered, only one, George Pickering, received full payment.
When it is considered that out of these twenty claimants only
six were married, the extremely limited resources of the church
become strikingly apparent.t Timothy Merritt had received
during the year $63.50; Epaphras Kibby, $35.50; Joshua
Soule, $45.36 ; Daniel Fiddler, who, as we have noticed, had
paused on his way from Nova Scotia to aid the New England
preachers, received only $32.25, the smallest amount recorded.
He had suffered well, as a volunteer, the privations of the New
England Itinerancy for two years, and was allowed now to retreat
southward to his original and more favorable fields of labor in
the Middle States. Comfort C. Smith is recorded as having
“ preached gratuitously ;” a qualification that might with hardly

* One of Mr. Williston’s motives for wishing to locate, as given in the MS. records,
was ill health; another, a desire to enter into secular business. He did not continue
much longer in the onerous labors of the Itinerancy. He left New England at the end of
this Conference year, was appointed to New York city, andto one or two places in
Maryland; after which he successively joined the Lutheran and Protestant Episcopal
churches. As we write this note (March, 1851), the newspapers announce his death,
in his 8lst year. He died in the Protestant Episcopal church. Mr. Williston was the
first Secretary of the New England Conference ; the early records are in his hand-writing.

t+ MS. records. The married preachers were Joseph Snelling, Aaron Humphrey,
Daniel Webb, Asa Heath, John Merrick, and George Pickering.

15
170 MEMORIALS OF METHODISM.

a figure of speech, have been written against all the other names.
The aggregate deficiency was not less, in proportion to the num-
ber of preachers, than at the preceding session: there were then
twenty-two claimants, and a deficit of $689; at the present
session there were twenty claimants, with a deficit of $651.
Asbury knew the privations of the New England Conference,
and had brought with him some aid for its faithful preachers.
The Baltimore Conference, still remembering its maternal rela-
tion to the eastern churches, sent by him $185 “as a present,”
and the New York Conference sent $20; about $35 had been
collected on the circuits, and the chartered fund yielded $90.
Eighteen of the preachers present gave $2 each, so that about
one-half of ‘the deficit was met by these extra contributions.
Thirty dollars are recorded as “divided between several young
preachers who were needy.” Asbury remarks, that ‘“ the mar-
ried preachers who came to the Conference received about $120,
the single brethren about $62, and the probationers a small
donation of $2 each, which came from far.”

These are minute facts, but we cannot appreciate justly the
times or the men, without them. If the reader thinks we view
them with a microscopic eye, he should remind himself that ina
few drops of water the microscope discerns a world of real, not
imaginary life.

During the session there was preaching daily. On Saturday,
Joseph Baker, John Gove, Samuel Hillman, and Gilman Moody
(a local preacher, and the first lay Methodist of Maine), were
ordained Deacons, by Bishop Whatcoat. The Sabbath was a
day of extraordinary interest; a great concourse of people
assembled from many miles around. The chapel could not
accommodate the multitude, and preaching was simultaneously
held within its walls and ina neighboring grove. Five sermons
were delivered during the day. A Love Feast was held in the
morning, in which members of the societies in various parts of
the province participated, and it is estimated that about one-sixth
of all the Methodists of Maine communed together at the Sa-
crament of the Lord’s supper.* Five members of the Confer-

* Conference MS. records.
CONFERENCES OF 1802. 171

ence — Epaphras Kibby, Daniel Webb, Asa Heath, Comfort
Smith, and Reuben Hibbard — were ordained Elders, by Asbury;
and so limited was yet the ministry, that all the Elders present
joined him in the imposition of hands. The ordination service
was performed in the open air, in the presence of about three
thousand spectators. The candidates “kneeled,” says Asbury,
“outside at the door of the house — may they open the door of
the church of God in discipline, and the way to heaven by
preaching the Gospel.” Asbury speaks of the day as an “ open
time, and some felt the word ;” and Joshua Taylor says that “a
number professed to find peace to their souls.” *

The next morning, Asbury, accompanied by Whatcoat and
Pickering, was, as usual, “ off early and in haste,” on his south-
ward and westward route over the country. They rode forty-
five miles before night, and the next day pressed onward, reach-
ing Epping, N. H., where they tarried a day, and held “ meet-
ings at Captain Fogg’s.” Asbury preached a sermon on the
Christian virtues befitting old age; and Pickering, in the evening,
discoursed on the general lack of vital religion. They passed on
rapidly, the next day, to the home of Pickering, the family of
Abraham Bemis, in Waltham, Mass. “We shall have a great
opening in New Hampshire,” says Asbury, as he leaves that
state, “‘and a district formed there in a few years.” The pre-
diction was fulfilled in two years.

They spent two or three days with Pickering, amidst the rural
quiet and beauty of Mr. Bemis’ farm. It was the height of
summer; the fields were in their richest maturity, and the
retreat so entirely secluded by its amphitheatre of hills as seem-
ingly to shut out all the world and its cares. Yet the trials of
his office intruded upon him, even here. After “ fasting, rest-
ing, and writing a little,” he says, “I feel that fasting at my
time of life, if only once a month, brings on such a dejection of
spirits, I can hardly bear up under it. Ihave had lately two
official cordials, ironically speaking. They know how to come
at me, although four or five hundred miles distant.— Lord, help

%* Communication to the author.
172 MEMORIALS OF METHODISM.

me to do and suffer all I ought to do and suffer for thee, thy
church, and ministers ! ”

On the Sabbath, he preached twice in the chapel. On Mon-
day, 12th, they rode to Milford. “ We came,” he says, “through
Needham. George Pickering stopped to demand the church
rates taken from the Methodists, amounting to one hundred
dollars or upwards; this is to pay the Independent ministers,
whose forefathers fled from Episcopal tyranny : yet, be it known
unto all men, their children’s children are risen up, and glory in
supporting the Gospel according to law. Happy the descend-
ants who condemn not themselves, by doing that which their
ancestors disallowed! We lodged at Mr. Sterne’s, at Milford.”

On Tuesday, he reached Thompson, Ct., and, though sick
“with bilious head-ache,” and able to say but little, he preached
“in Nichols’ meeting-house,” exhorting the young church to
“hold fast its profession,” “seeing that we have a great High
Priest that is passed into the heavens, Jesus the Son of God.”

“Wednesday, 14, I rode to Captain Lyon’s, in Canterbury :
after dinner, I continued on over the rocks and hills, to Wind-
ham. We had a meeting at Robinson’s; I was able to preach
upon Isaiah 55 : 6-7. Here God had wrought, and the people
appeared to be very lively. Thursday, 15, we came to Hebron.
Brother Burroughs attended me. ‘The travelling preachers
cannot leave their appointments. At four o’clock in the even-
ing our new house in Hebron was consecrated: the subject, on
this occasion, was chosen from Exod. 20: 24. It was an open
time. Saturday, 17, and Sunday, 18, we held a Quarterly
Meeting for Litchfield circuit. The Sabbath day congregation
was small, owing to the rain after the great heat. I spoke from
2 Thess. 3:1. We had feeling times and hearts, and a living
Love Feast. In heat and in haste, we rode on to Colonel Bur-
rell’s, in Canaan, and there lodged.”

By Tuesday, they had reached the homestead of Garrettson,
at Rhinebeck, “where I make up,” he writes, “four thousand
miles, and have one hundred in advance towards the fifth
thousandth I shall have made since the last of July, 1801. Of
the little time we have may be judged by the length of our
CONFERENCES OF 1802. 173

rides, day after day; yet, at this speed must I go to meet the
Conferences, and visit the principal societies. My soul is at
times greatly drawn out in prayer.”

They continued at Rhinebeck two days, on one of which he
preached a sermon, and ordained Hibbard, who was now travel-
ling that circuit. “We rested,” he writes, “at Traveller’s
Rest, upon the solitary banks of Hudson, with my dear friends,
Freeborn Garrettson, and his prudent, pious wife.” And on
leaving them, he says, “I had to tear myself away from these
precious souls ; I do believe God dwells in this house (Traveller’s
Rest).”

He here again passes from our view, to pursue his southward
route, as far as South Carolina, travelling and preaching in the
same indefatigable manner which we have witnessed through
his New England tour.

15*
CHAPTER XV.

APPOINTMENTS AND PREACHERS.

Appointments of the New York Conference. — Of the New England Conference. — Preach-
ers. — Elias Vanderlip. — Alfred Metcalf. — Philip Munger. — His early Life. — Appoint-
ments. — Character. — Death. — Samuel Draper. — His Appointments.— Death. —Char-
acter. — Humor of the early Methodist Preachers. — Its Cause. — Asa Kent.— His early
History. — Anecdotes. — First Class at West Brookfield. — Appointments. — Character.
— Samuel Hillman. — William Anson.

THE appointments in New England, for the year 1802-3
made by the New York Conference, were as follows :

Pirrsrietp District. Shadrach Bostwick, Prestding Elder.
Pittsfield, Moses Morgan and Elias Vanderlip; Adams, Sam-
uel Merwin; Cambridge, Rogers Searle and Smith Arnold;
Brandon, Ebenezer Stevens and Joshua Crowell; Vergennes,
Elijah Chichester ; Fletcher, Henry Ryan and Elijah Hedding ;
Grande Isle, William Anson; Granville, Ebenezer Washburn.

New Lonpon District. Daniel Ostrander, Presiding Elder.
New London, Michael Coate and Aaron Hunt; Tolland, Elijah
Batchelor and Alexander McLane; Pomfret, John Nichols and
Samuel Gorsline ; Wiléraham, Augustus Jocelyn; Chesterfield,
John Gove and Nathan Felch ; Waittingham, Elijah Ward and
Asa Kent; Athens, Henry Eames.

VerswirE District. John Brodhead, Presiding Elder.
Vershire, Solomon Langdon and Paul Dustin; Landaff, Phineas
Peck and Martin Ruter ; Zunenburg, Thomas Branch ; Hanover,
Oliver Beale and Thomas Steele; Bridgewater, Reuben Jones;
Wethersfield, Samuel Draper, Thomas Carpenter; Woodstock,
Truman Bishop; Barnard, Joseph Crawford.

There were also, under the Presiding Eldership of Freeborn
Garrettson, on the New York district, Redding, James Coleman
APPOINTMENTS AND PREACHERS. 175

and Isaac Candee; Latchfield, James Campbell and Luman
Andrus ; Middletown, Abner Wood and James Annis.

The appointments made by the New England Conference
were the following:

Boston District. Joshua Taylor, Presiding Elder. Boston
and Lynn, Thomas Lyell and John Bloodgood; Marblehead,
Epaphras Kibby; Provincetown, Edward Whittle; Sandwich,
David Bachelor; Nantucket, Joseph Shane; Greenwich and
Warren, Reuben Hubbard, Caleb Morris, Allen H. Cobb; Need-
ham, Joshua Soule, Daniel Perry; Salisbury and Hawke,
George Pickering and Daniel Webb; East Kingston and Pop-
lin, Thomas Ravlin and Orin Fairbank.

Maine District. Ralph Williston, Presiding Elder. Fal-
mouth, Asa Heath and Oliver Hall; Poland, Philip Munger;
Bethel, Daniel Jones; Readfield, Joseph Snelling and Samuel
Hillman ; Hallowell, Comfort C. Smith and Aaron Humphrey ;
Norridgewock, Nathan Emery, Nehemiah Coye; Bath, Tim-
othy Merritt and Joel Wicker; Union, Joseph Baker and Daniel
Ricker; Penobscot, Asa Heath; Union River, Alfred Metcalf
and William Goodhue.

The new ecclesiastical year commenced with five districts and
part of a sixth; forty-five circuits and stations, and eighty
preachers. There had been a gain, during the preceding year,
of one district, twelve circuits, and twenty-two preachers. The
new district was called Vershire, and comprehended three New
Hampshire and five Vermont circuits.

We have been able to glean a few items of information respect-
ing some of the preachers who received appointments this year
for the first time.

Of the early life of Etmas Vanpertie we know nothing,
except that while yet a young man he was converted in New
York, and joined the M. E. church in that city. It is said that
he was several years a useful local preacher, before he entered
the travelling connection. He joined the New York Conference
the present year, and was appointed to Pittsfield circuit, Mass.
After travelling this large circuit, he was sent to Cambridge, N.
Y., and thence, the following year, to the city of Albany. In
176 MEMORIALS OF METHODISM.

1806 he located, but resamed his travels, the next year, on
Ullster circuit, N.Y. The pecuniary provisions for the ministry
were, as we have seen, entirely too limited, at that day, for the
support of families. Mr. Vanderlip’s was large, and suffered
such privations that he was compelled again to locate in 1808,
and enter into secular business, for their maintenance and
education. During thirty years he continued in a local relation
to the ministry; frequently laboring, meanwhile, in Albany and
other places. “In 1838,” say his brethren of the Troy Confer-
ence, among whom he died, “ he again offered himself to the
Conference, not with a view to do the church much service, but
he had a great desire to die in the travelling connection. He
voluntarily pledged himself to make no claim on the funds of
the Conference. He was, at this time, over seventy years of
age. The Conference admitted him, because they considered
his age and venerable appearance an honor to their body. He
was appointed to travel on Johnstown circuit; but such were
his infirmities that he was obliged to retire from the work
before the year closed. At the ensuing Conference, he took a
supernumerary relation, and in 1840 was returned super-
annuated.”

He continued on the superannuated list the remainder of his
life. He is described as “a man of an excellent spirit, deeply
pious, and very zealous. His talents as a preacher were respect-
able. He always delighted to dwell on the love of Jesus, — the
freeness and fulness of salvation. His address was always warm
and affectionate ; and he was beloved by all who knewhim. As
he advanced in life, he seemed to grow in grace; and when,
through manifold infirmities, he could no longer serve the church
by any public labors, he still manifested a great interest in her
prosperity. He was in a very happy state of mind for several
years previous to his departure. He waited in joyful hope for
his change to come, and used to say he was pluming his wings
to take his flight. He died at the house of his son, in the city
of Albany, Sept. 3, 1848, in the eighty-fourth year of his
age.”

Atrrep Mercatr was received into the travelling connection
APPOINTMENTS AND PREACHERS. 177

the present year.* He was born in June, 1777, and converted
in 1800. At the New England Conference of 1602, he
was appointed to Union River circuit, Me. His subsequent
circuits were, Falmouth, Me.; Provincetown, Mass.; Salem,
N. H.; Marblehead, Nantucket and Salisbury, Mass., and
Portsmouth, N. H. He labored devotedly and successfully in
those appointments, until his health failed, in 1810, when he
located at Greenland, N. H.; but continued to preach, as he was
able, until 1835, at which time he was readmitted to the New
Hampshire Conference, and appointed to Newington circuit. In
1836 he was stationed at Exeter, N. H. This was his final
appointment. His last sermon was delivered at Greenfield,
November 17th, after which his health rapidly declined, until
June 4th, 1837, when he ascended to the church triumphant.
The Minutes of that year say, that “He loved the doctrines and
discipline of the church to which he belonged, and maintained
them, by precept and example, until death. Asa minister, compan-
ion, father and Christian, he felt a high sense of his responsibility,
and well did he discharge the duties devolving on him in these
several relations in life. His views in prospect of death were
such as every faithful minister of the Lord Jesus Christ might
expect. There was no anxiety manifested, at any time during
his sickness, to recover, but a calm and cheerful resignation
to the will of God. The doctrines which he had believed, and
preached, and dived, he found abundant in their consolations.
The night before he died, he was triumphant. When informed
that he was dying, he pleasantly exclaimed, ‘All is well —
Christ is the hope of glory —God is with me!’ and fell asleep.”

Paitiep Munger, who is still well remembered among our
churches, especially in Maine, entered the travelling ministry
the present year. He was born of Baptist parents, in South
Brimfield, Mass., in the year 1780. At the age of sixteen he
heard the pioneers of Methodism in that region, and was led by
their ministrations to the experimental knowledge of religion.
After continuing in fellowship with the little society of Ashburn-
ham some five years, he was licensed as a local preacher in

* Not in 1803, as his Obituary states, in the Minutes of 1837.
178 MEMORIALS OF METHODISM.

1801, and was soon called out by the Presiding Elder to travel
on the Ashburnham circuit, a large field of labor, comprehending
about sixteen towns. Here he devoted himself for several
months to preaching, and visiting from house to house, in the
ardor of youthful zeal, “calling upon the people to ‘acquaint
themselves with God,’ that they might ‘be at peace ;” remind-
ing them that ‘there remained a rest to the people of God,’ and
urging them to ‘enter in at the strait gate.’” *

He was received into the Conference in Monmouth, Me., the
present year, and travelled successively the following circuits
and districts; namely, Poland, Penobscot and Falmouth, Me.;
Provincetown, Mass. ; Barre, Vt. ; Marblehead, Mass. ; Conway,
N. H.; Boston, Ashburnham, Mass.; Tolland, Pomfret, Conn.;
Nantucket, Mass.; Harwich, Conn.; Poplin, Rochester, N. H.,
and Readfield, Me. The remainder of his life was spent in the
Maine Conference, at Livermore, Kennebec district, Vassalboro’,
Fairfield, Thomaston and Belfast, Orrington and Bucksport,
Windsor, Wiscasset, Buxton and Gorham, Durham and La-
fayette.

In the year 1836, after about thirty-four years’ faithful and
arduous labors, during which he aided essentially in promoting
Methodism in New England, he was compelled, by age and
infirmities, to retire into the supernumerary ranks, and the fol-
lowing year was returned among the “superannuated,” where
he continued some nine years. At the Maine Conference of
1846, he again became effective, and was appointed to Wayne.
It was somewhat doubtful whether he could sustain the labors
of his new charge; but he entered upon them with a devoted
purpose to save, “as out of the fire,” a few more souls, even if
he should sacrifice himself in the endeavor. His health gave
way; and his long and honorable career ended on the 19th of
the ensuing October.

Like most of the primitive Methodist preachers, with whom
the rules and example of Wesley had a predominant influence,
Mr. Munger early adopted those habits of method, precision,

* Rey. Geo. Webber, to whom we are indebted for most of the remaining facts of our
sketch of Mr. Munger.
APPOINTMENTS AND PREACHERS. 179

uniformity, which seldom, or perhaps never, fail to charac-
re the whole individuality of the man who adheres to them,
to exalt even ordinary capacity above the level of medioc-
‘He was of very studious habits, usually employing all
morning hours in reading and study, and his afternoons and
iings in visiting, preaching, and other pastoral labors. The
lt was, he was well read in theology in general, and with
theological writers of his own church, particularly, he was
roughly acquainted. He wrote much, and left considerable
nanuscript, upon various political and theological subjects.
uniformly preached twice, and often three times, on the Sab-
1; and always, unless something very special interposed to
vent, he attended the social meetings of his charge, and was
dly severe in the observance of the rule, ‘Never disappoint
mgregation ;’ often going miles, through storms and cold, to
ach, when few or none would go to hear. From his private
norandum, it appears that, during his ministry, he preached
ut nine thousand sermons. His discourses were character-
| more by clearness and strength than by beauty and elegance
somposition; and his style of preaching was argumentative
. convincing, rather than moving and persuasive. He was,
vever, an able preacher, and his sermons were both instructive
| profitable. He was uncompromising in his love for the
rch of his choice, an able and fearless defender of her
trines and polity, and a strenuous opposer of all that was
meous in doctrine, as well as of all innovation in discipline.
; one rule of action, in regard to all these things, was, ‘ Meth-
sm as we received it from our fathers.’ He ever seemed to
: and labor under the abiding influence of the clause in his
v of ordination, ‘Be diligent to banish and drive away all
mneous and strange doctrines contrary to the word of God;’
| fully and faithfully did he execute his trust. He was a
n of strict punctuality, — rarely, if ever, behind the time, either
2 Sabbath service, lecture or Conference, —‘ doing everything
the time.’ He was always at his post, and ready to do the
ding of the church. His fidelity to his trust was a striking
it in his character. Any matter intrusted to him was sure
180 MEMORIALS OF METHODISM.

to receive prompt and faithful attention. No private or personal
interest was permitted to prevent the faithful discharge of all
such duties. This remark might receive ample illustration and
support by a reference to his connection with several corpora-
tions, as trustee, for many years, as well as to many other
things in his history during his long connection with the Con-
ference.”

Such habits are not only valuable on account of their practical
advantages, but they usually have a decided moral effect on the
temper of the man. Mr. Munger is said to have maintained, in
the intercourse of private life, a most affectionate and considerate
demeanor. His mind was remarkable for its equanimity. A
member of his family has affirmed, “I have no recollection of
ever seeing him in a passion.” His daily life was tranquilly
uniform. He had little or nothing to say of trials, of alter-
nations of religious enjoyment and depression; but his faith
and spiritual hopes were unwavering. He was a man of much
prayer, and “never failed, as he informed a friend, just before
his death, to pray for each of his children, individually, every
day, from the time of their birth; and as the result, he had the
unspeakable satisfaction of seeing, from time to time, one child
after another brought to Christ, till, a few weeks before his
death, at a camp-meeting, which he, in company with a daughter,
attended, he had the inexpressible pleasure and privilege of
rejoicing with and over her, the last remaining unconverted
child, brought, at last, into the kingdom of Christ. For this he
had ardently prayed during the meeting ; and though too unwell
to remain on the ground with any comfort, or perhaps safety,
and though frequently urged by his friends to leave, still, intent
upon his object, he refused to leave till God had answered his
prayer, and granted him this last desire of his heart. When
this was obtained, he seemed ready to say, ‘ Lord, now lettest
thou thy servant depart in peace.’ He went home, and was out
but little afterwards. He was taken sick while attending to his
duty as a trustee of the Maine Wesleyan Seminary, about the
24th of August. From the first he had an abiding conviction
that he should not recover. This he early expressed to his
APPOINTMENTS AND PREACHERS. 181

icted companion, remarking that he believed God was about
discharge him from his labors, and that, if it could be the
vine will, he would rather then depart and be with Christ;
ling, that to recover looked to him like going back again into
vilderness from which he was just emerging. He suffered
ch from his last sickness, but endured it all with Christian
ience and fortitude, often remarking, that God had put him
o the furnace of affliction that he might prepare him for his
iness. He suffered in the confidence that, ‘when he was
ly tried, he should come forth as pure gold.’ And when the
ar of his last conflict arrived, he found his faith equal to the
uggle, and several times requested his friends that stood
yund his bed to raise up his cold and dying hands, in token
final victory ; and then, without a struggle or a groan, sweetly
. asleep in Jesus.”

SamvEL Draper was born in Dover, N. Y., in the year 1776,
1 was one of the first fruits of Methodism in that town, being
verted in the fifteenth year of his age. He joined the
aerant ranks in 1801, and went immediately into Canada, to
ist Joseph Jewell, Seth Crowell, Joseph Sawyer, and the
er Itinerants, who were braving the exposures of that new
intry, for the sake of the Gospel. In 1802, he was sent to
ethersfield circuit, Vt., as colleague of Thomas Carpenter ;
33, he was colleague of Oliver Beale, on Vershire circuit, Vt. ;
4, he travelled Fletcher circuit, Vt.; 1805, Brandon, Vt., with
uben Harris; 1806, Vergennes, Vt. After thus laboring
‘eral years with the pioneers of Methodism in Vermont, he
s sent, in 1807, to Plattsburg circuit, N. Y., which he trav-
2d two years, and was then appointed to Saratoga, N. Y.; in
10, he was on Cambridge circuit, N. ¥., which brought him
uin into New England. The next year, he had charge of the
amplain district, one-half of which lay within Vermont. He
yerintended this large field till 1815, when he was appointed to
: Ashgrove district, which also extended into New England.
: continued to travel it during four years, directing the
ors of Samuel Luckey, Daniel Ostrander, Laban Clark,
bias Spicer, Phineas Rice, Noah Levings, and similar men.

16
182 MEMORIALS OF METHODISM.

In 1819 he was again on Cambridge circuit, N. Y. The next
year he returned to New England, and travelled Brandon cir-
cuit, Vt. two years. In 1822, he was, for the third time,
appointed to Cambridge circuit, N. Y., where also he continued
two years. His next and last appointment was Dutchess
circuit, N. Y. He died at Amenia, N. Y., on the seventh of
July, 1824, after laboring in the Itinerant ministry twenty-three
years. His last illness suddenly assumed a dangerous aspect,
and it was judged desirable to have medical counsel in his case.
“But before any was obtained, he sunk down in the arms of
death, unexpectedly to his physician, and the family where he
was, and, probably, to himself. He was near two hundred miles
from his family, who were ignorant of the event; and the people
on the circuit successively assembled at his several appoint-
ments, anxiously looking for their new preacher, little thinking
that he whom they expected to declare to them the word of life
was in the eternal world. His principal concern, during his
sickness, was about his circuit.” *

Samuel Draper was a useful preacher, and bore faithfully his
part of the heaviest labors of our cause, in the day of its strug-
gles. Many were converted through his instrumentality. He
was characterized, if not injured in his usefulness, however, by
an excess of that trait of humor which distinguished not a few
of the early members of our ministry. The way-faring lives of
our primitive preachers brought them into communication with
all classes of men, and all varieties of life; they were made
thoroughly acquainted with human nature, for they had the
widest range for its observation. Men, under such circum-
stances, are usually found inclined to humorous views of life.
The peculiarly adventurous and heroic character of the Itiner-
ancy attracted to it men of strong originality and enthusiasm.
Unique characters, in whatever their peculiarity may consist,
have generally, in more or less development, a common trait
of the ludicrous, or of quaintness. It would seem that nature,
to secure them from too rigorous an individuality, would ally
them by the sympathy of humor, at least, to the general mass;

* Meth. Mag., 1824,
APPOINTMENTS AND PREACHERS. 183

and no predisposition abides more tenaciously than this, even
when religion imparts its holier sympathies. Perhaps no con-
temporary class of men presented more striking examples of
orginality than the first Methodist preachers; among them
were the greatest evangelists, the greatest heroes, and the great-
est wits, of their day, — anomalous examples of the coéxistence
of self-sacrificing piety and habitual humor. Their mode of
life, mixing them with all varieties of human nature, could not
fail to impart to them, as a class, a characteristic Lonkommie ;
but, in not a few instances, this good-nature degenerated into
inveterate pleasantry, if not jocularity, and impaired their useful-
ness. Samuel Draper, with his unquestionable devotion, was
an example of this infirmity. His fellow-laborers admit the fact,
kindly, but frankly, in their record of his death, and, “ for two
reasons : first, to make their account of him impartial ; secondly,
to warn young ministers of the dangers of such indulgence.”
“But,” they add, “ whatever imperfections may have attached
to him as a man, as a minister hundreds will have cause to
rejoice that they ever heard his voice ;” an admission which, we
suppose, most of our readers will deem a redeeming offset to an
infirmity so venial, and in a veteran of such self-sacrificing
devotion.

Asa Kenr still survives among us —a venerable Elder in
the gates of our Israel. He was blessed with a devout mother,
to whose prayers and early lessons he ascribes his first religious
inclinations. She was one of three praying women, who were
in the habit of meeting at each other’s houses, in W. Brookfield,
Mass., to supplicate the outpouring of the Holy Spirit, in that
period of religious declension and indifference which preceded
the introduction of Methodism into New England.* She con-
secrated her son to God, from the womb. “ After I had been
an Itinerant some years,” he says,t “she requested me to urge
upon parents the duty of praying for their children, and holding

* Two of these ladies belonged to the little praying band, mentioned in Reed ané
Mathewson’s visit to the United States, as instrumental in the revival of evangelica’
religion in Boston, after the Unitarian declension of the metropolitan churches; fo
about thirty years, prayer-meetings were privately sustained by them, in the city.

+ Letter to the author.
184 MEMORIALS OF METHODISM.

them upon the altar (as she expressed it) until they are converted.
And, to help my faith, she would mention some incidents in my
past history. She was, before my birth, deeply affected by read-
ing Hannah’s prayer, when she asked for a child that she might
dedicate him to God. She consulted her two advisers, and they
encouraged her faith, and agreed to help by their prayers.
They were with her at the birth of her child, May 9th, 1780,
and rejoiced with her, and exhorted her to hold fast the promise ;
for they believed the Lord had given them a promise that the
child should live, and be a preacher of the Gospel. When he was
about eight years of age, be had a fever, depriving him of
reason, and his life was despaired of. ‘The parish minister was
sent for, who endeavored to prepare the parents for the stroke,
which seemed inevitable. He prayed, while the mother’s heart
was full, though fixed on the Lord, and with a steady hand she
held fast the promise. An aunt, sitting by him, said, ‘I think
he is dying.” Quick as lightning, it was suggested to the
mother, ‘If he dies, what will you think of all your prayers ?’
This was a fiery dart, and it struck deep into her soul. She
threw herself upon her knees, in retirement, and seemed dumb
with agony ; but the words of David occurred to her, ‘ Remember
the word unto thy servant, upon which thou hast caused me to
hope.’ She made this her only prayer, repeating it again and
again. The conflict was short; a whisper, ‘ He shall not die,’
soothed her troubled spirit ; wiping her tears, she came in, say-
ing, ‘He will not die.” He soon opened his eyes; the crisis
was past, and he recovered. Surely, that faith was of ‘the
operation of God,’ which enabled her to rely with so much con-
fidence upon him who hears prayer. The depravity of childhood,
and waywardness of youth, often led her in importunate prayer,
to get the promise renewed ; and then, in the rejoicings of hope,
she would say to herself, ‘ Whatsoever I now suffer by his
means, I shall be more than compensated when he becomes a
preacher of the Gospel.’ She never dreamed that he would
preach, until he had first been to college. No way opened for
this, but she left all with the Lord.”

The means of the fulfilment of her prayer were provided, but
APPOINTMENTS AND PREACHERS. 185

very differently from her anticipations. In 1798, two Methodist
preachers, being overtaken by a shower, stopped at the house of
a widow lady (Mrs. Crowell) in the village. As was their wont,
they conversed, during their delay, on religious subjects, and
prayed, and sung some of the beautiful lyrics of Charles Wesley.
One of these Itinerants was Elijah Bachelor; he promised to
preach on his return, if a place were provided fora congregation.
The good lady of the house, impressed and delighted with the
devotions of the preachers, was disposed to comply with their
proposition ; but apprehending that her pastor would be offended
if she opened her own door for such a service, she consulted Mrs.
Kent. The latter had heard of the Methodists, and, thinking that
they might be instrumental in the conversion of her children,
who seemed not to be much impressed by the customary preach-
ing of the village, she seized the opportunity as providential,
and procured the use of a friend’s house, some three miles dis-
tant, which had been occasionally opened to Baptist preachers.
Mr. Bachelor arrived in due time, and thus introduced Meth-
odism into that section of the country. On a second visit,
young Kent was urged by his mother to attend; but he resisted
her request, as he shared the common contempt against the
“new sect everywhere spoken against,” and felt deeply morti-
fied that his mother should show so much interest for it. Her
intercessions prevailed, however, at last, and he started for the
place of meeting. ‘After urging his footsteps about a mile, he
seemed to be inexcusably sluggish, and fearing the meeting
would be begun, he set upon the run; was in a profuse sweat,
and when nearly there the blood started from his nose; he
stopped, and found himself almost out of breath. He washed
away the blood at the brook, and went into the kitchen, which
was full of young people, who were in a lively, social mood. A
door opened, and a tall, well-dressed man entered, with a sharp
eye, and solemn countenance. All was silent, and the solemn
tones of his voice thrilled through the heart. He sung his
hymn, and charmed the assembly, who were astonished at see-
ing him kneel down upon the floor, where he prayed as if he
had intercourse with heaven. His text was Heb. 2 : 3, — ‘ How
16*
186 MEMORIALS OF METHODISM.

shall we escape,’ &. He spake of the great salvation, of the
neglectors of it, and their ruin, while this son of many prayers
trembled and wept. Yes, then and there, he resolved to seek
the salvation of his soul; and even then it was deeply impressed
upon his mind that he would be a Methodist preacher. Return-
ing home, some tried to raise a laugh; but he was mute, with a
heavy heart. He had vowed to the Lord, and dared not go back ;
but determined to keep it to himself, as he knew of no one dis-
posed to unite with him. But he was soon suspected to be
inclined to religion, and he avowed his determination, rather than
deny the charge. Kindness and entreaty were tried in vain to
deter him from Methodist meetings; both old and young seemed
deeply concerned for him. He concluded, if he could get one,
a lad about his years, — a twin soul, — to go with him, he would
give up all the rest, rather than neglect religion. He informed
the lad, and urged him to seek salvation with him ; but in vain.
He said, We shall be laughed at; we are too young; and he, in
turn, advised his friend to give up the idea for the present.
Thus four or five months passed, and all seemed dark; he was
attending school, where vanity abounded; and his resolutions
became less firm, and it seemed doubtful if he could hold out.”

His religious interest, nevertheless, deepened ; he became so
concerned for his spiritual welfare, that he at last abandoned the
recreations of his associates. He resorted to a respectable Chris-
tian neighbor for counsel; but this good Calvinist addressed the
anxious-minded youth only with reproaches of the people to
whom the latter owed his best religious convictions. He
expressed no doubt that “ they were the false teachers spoken of
by Christ — wolves in sheep’s clothing. They crept into houses
in the outskirts of the town, where they had more hope to
deceive the people; and, if it were possible, they would deceive
the very elect. He added, ‘I am so sure that the devil has sent
them, that I would as soon hear the devil preach, in bodily shape,
as to hear one of them,’ &c.” This is but a specimen of the
homily which he applied to the poor heart-stricken youth, for
the edification of the young people present, who listened with
breathless silence. “ Young Kent at first seemed thunder-struck,
APPOINTMENTS AND PREACHERS. 187

wholly taken by surprise ; but, recovering, said, ‘I feel the need
of religion, and would not be deceived ; I want the religion of
the Bible, that will save the soul. Will you be so good as to
tell me how I may obtain true religion?’ Here he paused; but
finally advised him to attend the parish pastor’s meeting, and do
as he directed. He replied that he constantly heard him preach,
but the Methodists were more particular on this point. He
became more calm, and finally said, that if the Methodists would
call on the pastor, and he would introduce them into his pulpit,
he would like very well to hear them. The youth thought he
must be a strange sort of a Christian, to like very well to hear
the devil preach, if he were only in the regular pulpit. But he
was deeply distressed by what was said, and gave up all hope
of being benefited by lifeless professors of religion. During all
this time, he heard a Methodist preach once in three weeks, but
had not confidence to tel] him the exercises of his mind; nor
could he feel much freedom to tell his mother, though she often
spoke to him on the subject. There was a Quarterly Meeting
in Brimfield, May 18 and 19, 1799, about eight miles distant.
He went, in hope to obtain religion. The Presiding Elder,
Shadrach Bostwick, was at his father’s on Friday, and knew his
state of mind. On Saturday, on Rom. 12: 2, he spake of the
transforming power of the Holy Ghost to renew the soul, &c.;
and he cried out, ‘ Jesus is on his way to renew the soul of the
broken-hearted penitent, — is ready to do it now; give him your
heart as it zs, and salvation is yours!’ The trembling penitent
was in agony, his face burning in his kerchief, as he supposed
he was the one addressed. Turning his mind upward, by faith
he saw, as it were, Jesus coming with infinite swiftness, with
love and pity in his countenance. That moment he felt an
indescribable power to cast all his cares upon Christ, with perfect
ease, and all was calm within. Now he hoped he should have
religion before the meeting ended. The Love Feast was refresh-
ing; he wanted to speak, but could not say he had religion.
For some weeks he was comforted; but doubts and fears came
on, and he knew not what to do. He had lost his conviction, and
could not weep, and did not suppose a Christian ever felt so,
188 MEMORIALS OF METHODISM.

One day, going to his work, breathing out his soul in prayer, he
said, ‘O, that I knew whether [ama Christian or not!’ It was
suggested to his mind as distinctly as if one had spoken, ‘ Do
just as you would if you knew you was a Christian.’ He
stopped in amazement, saying to himself, ‘ That will not do; for if
Iam not a Christian I should be acting the hypocrite.’ But it
turned in his mind, ‘What is the duty ofa Christian? To deny
self, take up the cross and follow Jesus; and surely this I ought
to do as well as I can, Christian or no Christian; and, by the
grace of God,I will do it, and trust the issue with the Lord.’
This decision greatly relieved his mind from suspense; the
clouds dispersed, the true light shined, and peace soothed his
troubled heart.”

In the autumn of 1799, Brookfield was connected with Pom-
fret circuit, then travelled by the devoted and zealous William
Thatcher.* The religious interest, begun by the labors of Eli-
jah Bachelor, had somewhat extended, and several promising
youth of the village had shared in it, among whom, Asa Kent
and Joshua Crowell, the son of the widow who had first wel-
comed the Itinerants, were most active. Mr. Thatcher appointed
them to conduct a prayer-meeting for the benefit of serious
inquirers, during his absence on the circuit. In this manner did
both these young men begin their ministerial career.

On the seventh of Jan., 1800, Mr. Thatcher organized the
first Methodist society of Brookfield. “He formed,” writes Mr.
Kent, “a class of seven youths, Joshua and David Crowell,
Daniel, Asa, and Polly Kent, Hosea and Elizabeth Leonard.
Daniel had been brought, within a few weeks, to unite with us,
by a very singular providence. The next time he came, Seth
and Eunice Eddy, Darius and Phebe Eaton, and D. Leonard,
joined. ‘Now,’ said Bro. Thatcher, ‘we have twelve; which
will be Peter,— which Judas?’ —‘ Lord, is it 1?’ was the response.
Our prayer-meetings were more fully attended, and Isaac Bon-
ney was there to hear the young disciples pray; his heart was
smitten, and he joined the class in March, with some others, and
great was the consolation. The four young men who first

* See a sketch of him, in the Mem. of the Introduction of Methodism, &c.
APPOINTMENTS AND PREACHERS. 189

joined have since been recognized as preachers of the Gospel;
and also Isaac Bonney, who joined about two months after.”

Of the manner in which Mr. Kent began to preach, he has
given us the following account: “I had been greatly exercised
in mind about preaching; and in the spring of 1801 received
license to exhort, and after much persuasion, consented to have a
meeting in Pelham on the Sabbath. I had prayed, if it were my
duty to preach, I might have great freedom; and if not, I might
be shut up, and that this meeting might decide the matter. The
rain on Saturday prevented my going. On Sunday I found a
crowd. With fear andtrembling Ibegan. I had nearly forgotten
to pray, being so agitated, but read a chapter and talked of its
contents. I got through two exercises, and though they urged
me to come again, I went home satisfied it was not my duty,
for I had not felt freedom in speaking. Iwas mortified for what
I supposed a failure, yet thankful that the matter was now
decided. For nearly a week I was very contented, but was led
to review the whole; I saw I did not go with a pure intention to
glorify God and benefit souls, but to experiment, by observing
my own exercises, and inferring my duty from them. J was
ashamed of that experiment; went again, in the name of the
Lord of hosts, and was greatly comforted while speaking of his
love. In October, I commenced travelling on Wethersfield cir-
cuit, Vt., John Nichols in charge. I staid till February, 1802,
when the Presiding Elder, J. Brodhead, directed me to go to
Landaff circuit, 150 miles, as its preacher was sick. I had
travelled more than three months, and had not obtained even
my travelling expenses. I got to Landaff just after the Quar-
terly Meeting, so that I must wait another quarter before I
could have aid, as the collections were taken quarterly. At the
Quarterly Meeting, April 17and 18, I received my travelling
expenses from the time I left for that circuit, and also eight dol-
lars quarterage. I was directed to stay until I received my
appointment from Conference. I begged to go home; but the
Presiding Elder said,‘ You travel with so much reluctance, if
you go home now, I am afraid you will not start again.’—I said,
‘I cannot see it to be my duty.’—‘ Well, I will tell you how you
190 MEMORIALS OF METHODISM.

may see it your duty; preach, and make another appointment in
two weeks all round the circuit, and you will feel it your duty
to be there.’ So Isubmitted, asa son in the Gospel. I received
word from Conference, hasted home, and arrived July 8. I had
been absent near nine months, and had hardly received my trav-
elling expenses ; but dared not let my father’s family know how
I had fared. I was now sent to Whittingham circuit. I had
taken the measles on my way home, and was very sick; when
nearly recovered, D. Ostrander, the Presiding Elder, took me
to Tolland circuit, to take the place of E. Bachelor, who was
sick. I staid there till Nov. 8th, and received $12.83; poor
encouragement, so far as money was concerned. My clothes
were worn thread-bare — entirely out — after more than a year’s
travel, and I had been obliged to borrow money to get along,
besides giving my note for my horse ; but faith in God would
gain the victory. I did not estimate my preaching very highly,
and often felt as though the people were not half paid for coming
to meeting. We had glorious revivals on Whittingham circuit ;
my colleague was Elijah Ward.”

Mr. Kent had thus fully entered upon that laborious and self-
denying career of Itinerant preaching which he has pursued
with unwavering steadfastness for half a century. His subse-
quent appointments were, in 1803, Barnard, Vt., where, during the
winter, Lewis Bates, then a stalwart youth, was sent to his help;
1804, Athens, Vt.; 1805, Lunenburg circuit, Vt., which extended
into Canada, and where he travelled alone for some time, until
assisted by Eleazer Wells, who began his ministerial career on
this circuit; 1806, Athens, Vt., then a large four-weeks’ circuit,
from which two of his assistants successively retreated, discour-
aged at the privations and difficulties of the Itinerant life. In
1807, he was sent to Ashburnham circuit, Mass., where he was
seized with fever, and disabled from his labors. The following
year he was returned on the supernumerary list, and was so
reduced in health that his friends supposed his public career to
be ended; but in 1809 he resumed his travels, on Poplin circuit,
with Edward Hyde and D. Wentworth as colleagues. He was
continued on the same circuit the next year, with R. Sabin and
APPOINTMENTS AND PREACHERS. 191

J. Jewell, who then began with him their ministry. In 1811,he
was at Lynn, Mass; 1812 and 1813, Bristol, R. I.; 1814, on
New London district, which he travelled four years; 1818 and
1819, New London; 1820 and 1821, Nantucket. His health
again sunk under his labors, and in 1812 he was reported super-
annuated. Having removed to Middleboro’, Mass., where, by
his occasional labors, he was instrumental in an extensive reform-
ation, he was continued there through 1824 and 1826, and
founded the Methodist society of that town. The next two
years he spent in Providence city, and 1828 in New Bedford,
where he continued in poor health till 1832, when he was
appointed to Newport. The following two years he labored at
Charlestown, Mass. In 1836, he was at Andover; and in 1837
and 1838, at Edgartown, where he closed his effective services.
He was placed upon the superannuated list in 1839, and has
since resided in New Bedford, laboring in the church as his
advanced age and infirmities have permitted him.

Asa Kent is small in person, uniformly serious in his demeanor,
thoroughly Methodistical in his predilections, clear and precise
and very experimental in his preaching. His conversation is
almost invariably of the church and Divine things. An early
experience of the blessing of sanctification, as taught by the
fathers of Methodism, has thoroughly imbued and marked his
character. His judgment is remarkably sound, and his faculties
vigorous, notwithstanding his infirm age. ‘As to usefulness,”
he writes, “I say little; but I will say, I have found favor
with the people where I have labored. I have professed to act
with a good intention, and I think they have believed me sincere.
This was all I have claimed of them as to my conduct. I have
no trouble about being slighted; but verily believe I am
treated with more respect than I deserve. It grieves me when
people have alluded to my usefulness, as I awfully fear they
overrate it. I feel I have no enemy, and surely would not
indulge enmity towards any one. I am greatly indebted to grace
for whatI am. I believe the Lord cleansed my soul from sin
more than forty years ago. I have not steadily enjoyed the
witness of it; but, for nearly that time, have seen no terrors in
192 MEMORIALS OF METHODISM.

death or the grave. The doctrine of holiness is my comfort and
joy, and I hope, through mercy, to dwell with God forever, as a
sinner saved by grace; even so. Amen.”

Samus. Hitiman is another venerable name, which appears
for the first time in the Minutes of this year. He was a native

-of Martha’s Vineyard, Mass., but, when quite a youth, removed
to Livermore, Me. It is said that he was converted to God in
1793, while alone, during a violent thunder-storm in the wilder-
ness, two miles from any habitation. He had not seen a
Methodist at this time, — but the next year he heard Jesse Lee,
who, in his tireless evangelical travels, penetrated to Livermore,
Me. Mr. Hillman’s Christian experience was correspondent
with the doctrines preached by the great Methodist pioneer, and
he embraced them heartily and at once. He united with the
young Class at Livermore. In 1796 he received license as a
local preacher, and in 1802 was admitted on trial at the New
England Conference. His appointments were, in 1802, Read-
field circuit, with Joseph Snelling ; 1803, Hallowell, with Aaron
Humphrey ; 1804, Bristol; 1805 and 1806, Union, with Pliny
Brett; 1807, Falmouth; 1808, Scarboro’; 1809, Poland; 1810,
Livermore, with John Hardy; 1811 and 1812, Hallowell; 1813,
Pittstown; 1814, Readfield; 1815, Livermore. All his appoint-
ments were within the State of Maine. In 1816, he located at
Monmouth, where he continued to labor faithfully, as his oppor-
tunities admitted.

We have been unable to learn any further incidents of his
early life. He left no record of it, and expressed a wish that
nothing should be said of him “more than that he was an
unprofitable servant.” “Since 1840, he has been able to do but
little, in consequence of a fall, which fractured his hip. He has
preached occasionally, particularly on funeral occasions, for which
he possessed a very good gift. Since he has lived in Monmouth,
he has preached about two hundred funeral sermons. Since his
confinement in consequence of his lameness, he has read the
Bible through more than seventy times, besides a vast amount
of other reading. Perhaps there is no man among us who has
kept himself better informed on the more interesting subjects
APPOINTMENTS AND PREACHERS. 193

connected with church and state. Much might be said of him.
He was a man of integrity and uniform piety. Death found his
victim prepared ; — his end was peace.” *

Witiiam Anson, who entered the Eastern States the present
year, did heroic service in the church in Canada, New York and
New England; but scarcely any information respecting him has
been recorded, and we are entirely ignorant of his parentage, early
life, conversion, and even the place and date of his birth. He
joined the travelling connection in 1800, and went to labor and
suffer with Jewell, Sawyer and their few associates, in the wilds
of Canada, where he continued two years. In 1802 he returned
to the States, and was sent to plant Methodism. on Grand Isle
(Vt.), in Lake Champlain. Here his word was in demonstration
of the Spirit and of power. An extraordinary religious interest
prevailed throughout the island; and he reported, at the end of
the year, more than a hundred members of the church.t In 1803
he labored on Vergennes circuit, Vt.; the next year he returned
to Canada. In 1805, he travelled Pittsfield circuit, Mass.,¢ and
in 1806, South Britain. The next year he took charge of the
Ashgrove district, and superintended during four years the labors
of Samuel Draper, Lewis Pease, Marvin Richardson, Phineas
Rice, Tobias Spicer, Aaron Scholefield, John Finnegan, and
other strong men. A large portion of his district lay within
Now England. At the expiration of his term of service he was
transferred to the Rhinebeck district, which, at that time, might
be called a New England district, as all its circuits, save one,
bore New England names. It extended from Rhinebeck, on the
Hudson, to New Haven, on Long Island Sound. During his super-
intendency of this large field of labor, he commanded a powerful
corps of New England preachers, among whom were Hibbard,
Culver, Draper, Coleman, Scholefield, Hunt, &c. His subse-
quent appointments were, in 1812 and 1813, Dutchess; 1814 and
1815, Rhinebeck; 1816 and 1817, Saratoga; 1818 and 1819,
Pittstown; 1820 and 1821, Chatham, —all in N. Y.; and 1822,
Pittsfield, Mass.

* Rey. Rufus Day to the author. _t Bangs’ Hist. of M. E. Church. Anno 1802,
1 Not in 1806, as stated in the Obituary of the Minutes of 1849.

17
194 MEMORIALS OF METHODISM.

In 1823, he was compelled by his enfeebled health to retire
from effective service, and was returned supernumerary. _ He
sought repose on his farm, at Malta, Saratoga County, N.Y. In
the spring of 1847, he was attacked by paralysis, and rapidly
declined in body and mind, until he entered into the heavenly
rest, on the 17th of July, 1848. He joined the Itinerant min-
istry when it was beset with privations and imposed labors which
tried the souls of the bravest men. “He had his full share of
hardships,” say his co-laborers; “but never flinched.” He was
the pioneer of Methodism in many places, and carried the
proclamation of free salvation into the wildernesses of Vermont,
northern New York and Canada, and often from house to house.
His piety is pronounced “undoubted,” his integrity “sterling,”
and his talents “respectable.” “He was laborious and useful,
and his preaching plain and powerful.” The name of such a
man should not be allowed to perish.
CHAPTER XVI.

PROGRESS AND INCIDENTS OF THE ECCLESIASTICAL YEAR
1802-1803.

Camp-meetings. —Remarkable Scenes on the Connecticut.— Letter from Ostrander.
Phenomena. — Livermore, Me. — Kibby at Marblehead. — Ebenezer Washburn. — Trials
at Springfield. — Asa Kent on Landaff Circuit. — Persecutions. — Successes.

THE year was prosperous, though not so generally as the pre-
ceding one. Some remarkable reformations occurred in various
parts of New England. Middletown circuit, Ct., was especially
the scene of great interest. About two years previous to the
present period, camp-meetings were introduced in the Western
States. Though liable to many objections, they were found to
be capable of judicious management, and of exceeding usefulness.
Extraordinary revivals had resulted from them, and it was
alleged that their novelty attracted a class of hearers who would
not come within the reach of the ordinary means of religious
influence, while their protracted exercises, usually extending
through a week, left permanent impressions on minds which
were too unsusceptible to be impressed by the usual appeals of
religion.

The preachers on Middletown circuit, after prayer and con-
sultation, resolved to attempt the experiment of such a meeting
in the town of Haddam. Daniel Ostrander, who travelled at
that time the adjacent New London district, wrote to Asbury
respecting its results, as follows: ‘“ There has been an extraor-
dinary work in the city of Middletown. It began ata kind of
field-meeting they had on that circuit, in September last. As it
was down Connecticut river, about fifty went from Middletown
by water. Some of them were awakened at the meeting, and
eight or nine were converted on their return, before they got
home. The city was soon alarmed, and from that time the
196 MEMORIALS OF METHODISM.

work began to spread. About forty, it is supposed, were brought
to the saving knowledge of the Lord in about six weeks. The
spirit of persecution is much awake. The houses where they
assemble are frequently stoned, and the windows broken to pieces ;
but-all this does not move the young converts, who are as bold
as lions.”

There still lives a venerable man who was at this camp or
“field meeting,” and who, like most of the old Methodists that
survive from those days of the trials and triumphs of their cause,
fondly cherishes, in an extreme old age, his early religious
reminiscences.* Dating from “ Pilgrim’s Tent, on the Banks
of Jordan,” he writes, “I was invited to attend, and aid the
preachers in their labors at this meeting. When I arrived at the
place appointed, I found a stand erected in the centre of a level
piece of ground, with seats for about one hundred persons.
There were no tents, no trees, and no covering from the sun,
wind or rain, and no preachers but those of Middletown circuit.
T was told that invitations had been given to the preachers on
other circuits, but without effect. A vessel had arrived from
Middletown, with a full freight of saints and sinners. There was,
the first day, fine weather ; a large congregation assembled, and
the exercises commenced at ten o’clock, a.m. The stand was
surrounded by a motley multitude of human beings, of all
colors and characters, — red, black, white, — rich poor, lame,
blind, — doctors, lawyers, and ministers, — Congregationalists,
Baptists, Churchmen, Methodists, and some Deists. The mul-
titude were attentive to two sermons delivered from the stand,
and many stirring exhortations by private members of our
societies. God was with us, and some convictions were evident
during the day. As we had no tents, we retired to houses,
barns, and on shipboard, and held prayer-meetings during the
night. On the next day we assembled at the stand, and again
preached, to an increased congregation. God gave effect to his
word, and many were pricked in the heart, and began to say,

*Mr. J. Stocking, of Glastenbury, Ct., an aged local preacher. Mr. Stocking’s
memory errs, in the document from which we quote, respecting the precise date of this
first Methodist camp-meeting in New England.
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3, 197

‘Men and brethren, what must we do to be saved?’ At about
three o’clock, Pp. M., it commenced raining, which drove us from
the field, to houses and barns — but not from our work. ‘The
greater part of the congregation took shelter in the house nearest
the stand, which was filled to overflowing. To remedy the con-
fusion occasioned by the crowd, the mourners were placed in a
room by themselves, only attended by such as labored for their
salvation. I visited the rooms, and found work enough to do.
I found a doctor of medicine railing against the work, by represent-
ing the case of a female who lay helpless ona bed. I-requested
him to examine her condition. He did so, and determined her to
be in health, acknowledging he could not account for the state
of her body on natural principles. The doctor was afterward
silent and thoughtful. I visited another room, and found a
doctor of divinity disputing with the people. I gave him a short
rebuke, and he was quiet for a while. I called the people to
order, and addressed them from ‘Let all things be done decently
and in order.’ The people were now quite orderly and prepared
to hear. The preacher in charge followed in a most powerful
exhortation. During this exhortation occurred such a manifesta-
tion of the power of God as I had never seen in the same form.
It was as if a large cannon charged with grape-shot were dis-
charged through the congregation in a direction from north
to south, when instantly about one-third fell to the floor ona
line through the centre, and those on either side trembled and
held by the walls. The above-mentioned doctor of divinity fled out
of the house into the rain, and after recovering himself, came back
into the house. The following wasa sleepless night; many found
the pearl of great price, and thanked God while they lived for
this ficld-rmneeting. The next day the meeting broke up, and all
returned to their respective homes. The vessel from Middle-
town, on her return, had to pass four villages; and had a ship
of war passed up the Connecticut, it would not have produced a
greater sensation among the villagers. It was, indeed, a novel
scene. The vessel was freighted with living souls, and many
of them had been made alive at the field-meeting. But some
were still groaning for deliverance, so that, as the vessel passed
17*
198 MEMORIALS OF METHODISM.

the villages, the songs of praise to God, and the ardent prayers
for mourners, echoed from the adjacent hills. No wonder the
villagers were awake, for they had not seen it on this wise
before. Indeed, the whole population seemed in waiting, — some
on the banks of the river, some at their ‘doors and windows,
until the voices died away on the distant hills. On herarrival
at Middletown, the whole city was moved, some with pity for
the deluded people, others with indignation at the disturbers of
the good citizens of Middletown, others with fear of ‘ whereunto
this would grow.’ The fruits of this meeting were the conver-
sion of about thirty souls, and an increased confidence in the
use of extraordinary means for the conversion of sinners. The
Methodists suffered much persecution at Middletown, from the
vicious part of the community. I have been stoned, and my
life put in jeopardy, by the lawless mob. Open persecution
continued there until put down by the strong arm of the law.
Thanks to God, Middletown is renovated!”

The phenomena of the loss of self-control, mentioned in this
extract, were not uncommon in those days. New England had
been familiar with them also in the “Great Awakening,” under
Edwards. The pneumatologist, or psychologist, or perhaps
the physiologist, may hereafter throw some light upon them;
all that we can say of them at present is, that they seem to be
the effect of overpowering moral emotions on the nervous system,
that they have been remarkably uniform in whatever diversities
of time or place, that they are followed by little or no physical
injury, and indicate nothing more respecting the emotions which
cause them than their intensity on the one hand, ora character-
istic susceptibility on the other. They should certainly not be con-
sidered an impeachment of religious feelings ; for it ought not to
be surprising that the powerful influences of Divine truth should
overwhelm the self-possession of some minds, and they not
unfrequently strong minds in robust bodies. It may yet be dis-.
covered, that among the occult laws of our nature the Creator
has secured an extraordinary susceptibility of moral impressions
—a susceptibility of which these phenomena are the yet mys-
terious manifestations. At least, these extraordinary effects
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3. 199

seem to attend almost every very extraordinary period of
religious interest.*

Joseph Snelling and his colleague, Samuel Hillman, had con-
siderable success, the present year, on Readfield circuit, in Maine,
and formed societies which still survive. Mr. Snelling gives
the following account of the origin of the church at Livermore :
“We preached on the Sabbath at Monmouth, Readfield, Farm-
ington, and Livermore. The last-mentioned place we found
in a very dull state; so much so that some of the preachers
thought of giving up preaching there, or leaving it out of the
circuit. But great is the wisdom and goodness of God; the
first time we preached there the spirit of the Lord was poured
out upon the people, and a work of reformation commenced.
At this time there were but two or three Methodists in the
place; but soon a church was organized, and some of the most
respectable people in the place joined it, among whom were Dea-
con Livermore, his wife and daughter. This gentleman was
formerly deacon of the Congregational church in Waltham,
Mass. He moved from thence to the State of Maine, and pur-
chased a township of land, which was called by his name. He
was much respected and beloved by the people of the town, and
his house was the stranger’s home. The prospect was good gen-
erally, but the greatest encouragement was at Livermore. This
circuit was a four-weeks’ circuit, and we had prayer-meetings
and Class-meetings to attend to nearly every day in the week.”

Joshua Taylor, who was appointed the present year to Boston
district, spent some time on the Maine district, after the Con-
ference at Monmouth. About three months before the close of
the ecclesiastical year, he wrote to Asbury as follows: “We
have at present some little revivals in several places. Boston,

* ‘When Loyola commenced his sermon, a breathless silence reigned through the
church; as he went on, there was perceptible a pressure toward the pulpit ; sighs soon
became audible on every side; then these sighs swelled into sobs, and sobs into groans.
Some fell on the pavement, as if lifeless. Once and again an obdurate offender — hither-
to obdurate — pushed forward, threw himself at the feet of the preacher as he left the
pulpit, and, with convulsive struggles, made a Joud confession of his crimes. Men from
every class of society, and not exclusive of dignified ecclesiastics, were numbcred
among these conquests of preaching in earnest.”—Isaae Taylor’s “ Loyolaand Jeswit-
ism.??
200 MEMORIALS OF METHODISM.

Lynnand Marblehead, have been favorably visited. At Boston,
I think, there have been eighty added to the society — about
forty at Lynn, and about thirty at Marblehead. This seems to
us great doings in this part of the country ; but to you, who are
accustomed to greater things, it must seem as nothing. Convic-
tions among us, in some instances, have been lively and affect-
ing: but, in general, we are pretty still. May the time come
quickly in which we shall see and feel more power! I went
once round the district of Maine, as you directed me, and I saw
several conversions at Quarterly Meetings. Since I came from
thence, I have been informed that the work is prospering. In
Bristol, Union circuit, Brother Baker informs me, that one hun-
dred and forty had been converted in less than three months.
The work in Bristol has perhaps been more powerful than any
heretofore experienced in the east. They have frequent instances
of persons, who, after groaning for some time, under the power
of conviction, rise in the congregation and give glory to God for
pardoning love. Brother Baker writes, ‘Last Tuesday evening
Thad an appointment to preach in the school-house, but was
agreeably disappointed. When I entered the house, it seemed
like the gate of heaven. Inever felt such power, such an awful,
solemn sense of God, before, — a crowded assembly, all deeply
engaged, —I began to pray, and felt my soul drawn almost to
the third heaven. As soon asI had ended, one, who for some
days had been on her knees almost half the time, arose, and
shouted, Glory to God! Many cried aloud for pardon: and it
was not long before another praised the Lord for pardoning love.
Our meeting continued till late, and I suppose nine or ten were
converted that happy night.’ From Bristol, the fire appears to
have spread into different parts of the circuit, so that backsliders
are reclaimed, luke-warm professors quickened, and hardened
-sinners, in some instances, have fallen under the word, as if they
had been shot. Could I once see such a work as this become
general in New England, like Simeon of old, I could depart in
peace.”

Epaphras Kibby labored successfully, but amidst severe trials,
at Marblehead. Methodism was yet feeble and contemned in
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3. 201

that town, and religion generally depressed. Mr. Kibby estab-
lished evening meetings, — especially evening prayer-meetings,
a measure which was quite anomalous in the community. It
occasioned general and contemptuous conversation; but many
were attracted to these meetings by their novelty, if not by bet-
ter motives, and gracious results attended them. Numerous
conversions followed. One of these was in the family of a citi-
zen who took great offence at the faithful preacher, and threat-
ened him with personal violence. The enraged man paced the
side-walk of Mr. Kibby’s lodgings, staff in hand, to inflict the
menace. Mr. K. consulted with a friendly lawyer, who admon-
ished him to leave the town, as his life was in danger. The
reply of the preacher was befitting him: “Worthier men have
died for the Gospel: Ican die for it; I shall not desert my post.”
On returning, he met his persecutor in the street; the preacher
advanced calmly on his way, turning neither to the right nor the
left; his enemy cowered before his quiet courage, and passed
on in silence, and no one thereafter dared to threaten the servant
of the Lord. He pursued his work with increasing success ;
the various religious denominations of the town became respect-
ful, if not openly favorable, towards the small Methodist society ;
a salutary religious awakening prevailed, and Mr. K. had “ the
privilege of rejoicing over thirty or forty persons who were con-
verted to God during the year.” *

Ebenezer Washburn labored this year on Granville circuit,
Mass., with unusual success, and added to the societies more
than one hundred members, notwithstanding continued hostility
from the “standing order.” The Methodists of those days were
in many places persecuted even to fines, the seizure of their
goods, and, sometimes, imprisonment by the dominant church,
Mr. Washburn has recorded an example of the reckless manner
in which they were occasionally treated by grave judges on the
bench. ‘From the Conference of 1802, I was sent again to Gran-
ville circuit, to travel and labor alone, the northern part of the
circuit having been taken off to form Buckland circuit. I moved
my family into West Springfield, where there was a small, but

* MS. History of the M. E, Church in Marblehead, by Rev. E. Otheman.
202 MEMORIALS OF METHODISM.

very loving and friendly society. In this parish, called Feeding
Hills, the Congregationalists moved and repaired their meeting-
house ; for which purpose they levied a tax of nearly three hun-
dred dollars upon the Methodists. When I say Methodists, I
mean to be understood both church members and certificate
members. In this place we had the most of the latter. The
tolerance of the law of Massachusetts, at that time, was such as
to allow the Congregationalists to assess a tax against every
ratable person in the parish, and to collect the money into the
treasury of their society. Provision was made for the preachers
of dissenting denominations (for they called all other denomina-
tions dissenters, as much as the Established Church of England
does) to go to the treasurer with a list of the names belonging to
his society, and draw the money levied against those names out
of the treasury. And if the treasurer refused to pay it over, it
might be sued for, by, or in the name of, the preacher. These
members had made application to the Presiding Elder, Brother
Bostwick, for a preacher to be sent there to recover the money
which had been collected by distraint upon their property; and I
was sent there for that purpose. I first took legal counsel, and
then went and made a demand of the money. The treasurer
used me very politely, but said he acted as the servant of the
society, and that his orders were not to pay it. I then took
three witnesses with me, and made a second demand of the
money, and left a written copy of the demand with the treasurer.
Being still denied, I commenced legal process against the fourth
parish of West Springfield, and employed as counsel a lawyer
by the name of Taylor, of Northampton. I proved in court that
we were a regularly organized society, and that all the money
we demanded had been collected by taking property and selling
it at the post; that the men from whom the money was taken had
lodged their certificates in the office of the society’s clerk, before
the tax was voted to be raised. I also proved, by the testimony
of Brother Bostwick, that I was a regular ordained preacher in
the Methodist Episcopal church, and that I was appointed to the
charge of that circuit, by the proper authorities of the church.
But, after all, the court of justice, so called, gave judgment
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3, 203

against me. We appealed to the Superior Court, and employed
the Hon. James Sullivan as counsel, who was at that time
attorney general of the State of Massachusetts, and subse-
quently became governor of that state. When I engaged him
to undertake the cause, I presented it to him in all its bearings ;
gave him the minutes of my former proceedings, and told him
what I expected to prove. He said my cause was just, and that
the constitution, both of the United States and of the State of
Massachusetts, says, you shall gain your cause. The statutes
of the state say, you shall have it. Reason, justice, and equity
say, you shall have it. But, with our present judges on the
bench, it is hardly probable that you will obtain it. He said
there never had been a judgment obtained in that state in favor
of any dissenting denomination against the standing order. ‘He
said he was glad I had taken the matter up, because it would
have a tendency to open the eyes of the people. Our opponents
kept the trial off as long as the law would allow them to do so.
When the cause came to trial, our evidence was clear on every
point we wished to prove. The law appeared to be decidedly in
our favor. Our attorney was an able, learned, and eloquent
pleader, and on that occasion put forth one of his most noble and
splendid efforts. He was a true friend to religious toleration,
but he stood on the soil of the rankest intolerance. When the
pleadings were all closed, and the cause was given to the judge,
for him to give to the jury, — when at least four-fifths of the
numerous spectators thought the case so clear that the jury
would not leave their seats to find a verdict in our favor, and
many gave it as their opinion that the judge knew that if the
cause was submitted to the jury, their oath would bind them to
bring in a verdict in favor of the Methodists,— instead of giving
it to the jury, the judge cried, ‘ No cause of action,’ and flung it
out of court. Our counsel inquired why there was no cause of
action. The judge said, ‘ Because the indictment said the money
was taken for the support of the preached Gospel; whereas, it
appeared in evidence that it was taken to builda meeting-house.’
Mr. Sullivan said he had always supposed that if meeting-houses
were built to worship the Christian’s God in, they were built for
204 MEMORIALS OF METHODISM.

the support of the Gospel; but he supposed he must submit to
higher and more learned authority. Thus we lost our cause,
because the good people of Massachusetts did not, at that time,
build meeting-houses for the support of the preached Gospel!
The parish agents were appointed to defend the cause to the time
of obtaining judgment. Of course, they were not clothed with
authority to take out an execution for the cost, till they went
home and called a parish meeting. When this was done, the
Methodists and Baptists all turned out to the meeting, and out-
numbered the Congregationalists, and voted the execution
answered to the satisfaction of the parish, which left each party
to pay its own cost. They then voted that the’ meeting-house
should be occupied, for that year, one-third of the time by the
Congregationalists, one-third by the Methodists, and one-third
by the Baptists. During that year, the Baptists built themselves
a house of worship in Suffield, and the next year they voted the
house at Feeding Hills one-half the time to the Congregational-
ists, and the other half of the time to the Methodists. I had the
privilege of holding four Quartely Meetings in it, when I was
on the Rhinebeck district.”

The Itinerants in New Hampshire had, also, their share of
the trials of the times. Asa Kent travelled Landaff circuit, in
the early part of 1602. It extended from Rumney, in New
Hampshire, to Upper Coos, and included most of the towns in
that region. Lancaster was a considerable village, pleasantly
situated on the east side of Connecticut river, and was the
stronghold of opposition. “The persecutors,” says Mr. Kent,
“were determined to keep Methodists out of the place; buta few
had been converted, and others had ears to hear. I preached
there to a crowded house, with much enlargement and freedom
of spirit. Some were a little unruly, but they became quiet
upon a mild admonition. Three days after, 1 was passing
through the Nine Miles Woods, to Littleton, and was overtaken
by three sleighs filled with men and women. One cried, ‘ That’s
the Methodist preacher: let’s run him down;’ and they set their
horses upon full speed. The snow was very deep, and with
great difficulty I succeeded in getting my horse out of their
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3, 205

way, as they passed with loud shouting. They stopped at the
tavern in Littleton, and probably tasted of the ‘gude crather.’ As
I passed, one sung out,‘ There goes the Methodist preacher:
come on,—we ll run him down!’ With loud cracking of whips
and shouting, they came like furies. I gave them the road, but
the forward driver turned out after me. The noise and tumult
so disturbed my horse, that he became almost unmanageable. I
finally wheeled him around, and beckoned to them, and they
became quiet. The following conversation took place. asked,
“Can you tell me if I have fallen among gentlemen or civil citi-
zens?’ — The driver vociferated, ‘I guess nary one.’ —‘I think
you are correct,’ said 1; ‘for gentlemen will not be guilty ofa
mean action, and civil citizens will treat all people with civility,
especially on the public highway. These are not your charac-
ters. But there is another class of ill-bred people, who have no
concern about the rules of civility. They have no fear of losing
a good character, as they have none to lose; but as there will
be a day of future retribution, they must give an account for all
their conduct here,’ &c. Iwent on to exhort them to repentance,
for I felt happy in the Lord. All stopped, and were quiet. The
boisterous driver had put on his cap, which had fallen off in his
flourishes. The women hung their heads, hid their faces, and
appeared to be ashamed to be found in such company. At
length the driver interrupted me —‘ Well, we do not know but
you are a true minister; and if you will ride out as far as that
stump yonder, we will all believe that you are so.’— ‘Your
opinion is of little consequence to me,’ I replied; ‘but the Lord
knoweth the heart, and sooner or later your sin will find you

out.’ —‘ Well, are you coming to Lancaster to preach again?’
he inquired. — I answered ‘ Yes.’ — He swore tremendously, if I
came, I should be ‘sacrificed.’ ‘ For,’ said he, ‘we have a min-

ister of our own, and we will not have Methodist preaching
there: we have carried one preacher out of town, and you shall

share no better.’ — ‘It seems, then, that you, sir, was one that was
employed in that noble deed.’ —‘ Don’t accuse me of that, if you
know what is good for yourself!’ —‘ Why, sir, you said we, and

I supposed you intended to identify yourself with the actors in
18
206 MEMORIALS OF METHODISM.

that affair” He swore roundly, that if I came there again, they
would take my head from my shoulders. — I replied, ‘In former
times some died for the testimony of Jesus Christ, and it will
only be repeating what has been done before. The Lord being
my helper, I will be there in about three weeks; so you may
get all things in readiness,’ As he was pouring out threats, one
said ‘Glory,’ and another, ‘Amen,’ and off they went at full
speed. The landlord, who had seen and heard all, thought I
ought to prosecute them; but, poor man, it may be, he never
thought how much he had helped the matter along, by selling
them rum. I was at the place at the time appointed, and, as I
expected, did not get a sight of them. But the Lord comforted
the hearts of a few who were praying, and longing for the dis-
plays of Divine mercy.”

Such is an example of the vulgar abuse which these devoted
men had to bear in those days. They were denounced from the
pulpits, maltreated in the courts, interrupted in the course of
their sermons with charges of heresy, and assailed in the streets
by the rabble. Washburn was hooted through the villages ; Hed-
ding, cursed with outcries on the highway; Dow’s nose was
publicly wrung; Sabin was knocked down, and struck on the
head, to the peril of his life, with the butt of a gun; Wood was
horse-whipped ; Christie, summoned out of bed to answer toa
charge of violating the laws, by marrying a couple of his people;
Willard, wounded in the eye by a blow, the effects of which he
still shows; Mudge, denied the rights of a clergyman, and
arraigned before the magistrate for assuming them; Kibby,
stoned while preaching, and Taylor drummed out of town. It
requires more determination to endure such grievances than to
meet graver trials; but the early Methodist Itinerants were proof
against either.

Amidst their many sufferings, they could nevertheless exclaim,
with St. Paul, —“ Thanks be unto God, which always causeth us
to triumph in Christ, and maketh manifest the savor of his
knowledge by us in every place.” Great reformations spread
along their evangelical tours, and they concluded the year with
9758 members in their societies. They had gained, since their
PROGRESS, ETC., OF THE ECCLESIASTICAL YEAR 1802-3. 207

last Conference, 1153. Maine reported, at the next session,
eleven circuits, —an addition of one, besides the enlargement
of others. There were now about 1750 Methodists in that
Province: 335 had been gathered in during the year. Much
interest had prevailed on several circuits in Massachusetts, and
Methodism had fought, for the first time, some successful battles
in the metropolis. The little Boston society of sixty had
strengthened into a band of one hundred and eighty-six. Great
revivals had spread over the western appointments of the state,
especially on Granville circuit. Most of the circuits in Connect-
icut had been prospered, and it had been a successful year in
both Vermont and New Hampshire.
CHAPTER XVII.

CONFERENCES OF 1803.

Asbury and Whatcoat return to the East. — Visit the Churches. — At Waltham. — First
Boston Session of the New England Conference. — Members. — Proceedings. — Examin-
ation of Character. — Reports from the Circuits. —Finances.—The Bishops on their
Route to New York Conference. —Its Session. — Returns from the Circuits. — The Sab-
bath Services. — Prosperity.

Asspury and Whatcoat arrived in New York city about the
middle of May, 1803, on their way to the New England Con-
ference. They had traversed the nation westward to Tennessee,
and southward to the further Carolina, since we last parted from
them, and were weary and ill. After spending three days in
the city, they sought refuge at the home of “the Sherwoods,”
in New Rochelle — Asbury’s favorite resting-place, on the border
of New England. They tarried there, however, but briefly ;
and Asbury preached daily, as usual. In two or three days
they reached Redding, Conn. It was here that the second
Methodist society of New England had been formed, about
twelve years before. Asbury found it in a flourishing condition,
and exhorted it to “ Put on, as the elect of God, holy and beloved,
bowels of mercies, kindliness, humbleness of mind,” &c. Col.
3: 12, 13.

On May 27th, he writes, “Finding the road, by information,
to be rocky and hilly, we were persuaded to come back by the
post road; we therefore directed our course down through
Greenfield and Bridgeport to Stratford, and arriving at Elkanan
Wheeler’s, we were willing to rest. Thirty miles of our journey
we made without feeding man or beast. My health is better;
but the labor of riding, and the inconvenience occasioned by the
dust raised by the chaise in advance of us, made me feel a little
like Jonah. My soul is often led out after God. My treasure and
CONFERENCES OF 1803. 209

pleasure is Christ, and the service of his church. The Baptists
of Connecticut have sent their petition from the assembly to the
legislature of Connecticut, to the bishops of the Methodist church,
that they may have their aid in obtaining toleration. What
can we do, and how is it our business? We are neither Popes
nor politicians. Let our brethren assert their own liberties.
Besides, who may now be trusted with power? The Baptists
are avowed enemies to Episcopacy, be the form of church gov-
ernment as mild as it may. Now it seems, Popes, as they would
otherwise term us, may be useful to them, nor are they too proud
to ask for help; but our people will not be pushed into their
measures. Their bishops have no coercive power of this sort.
If the Baptists know not what to do, we cannot tell them.

“ Sunday, 29th, we came to Middletown. As it was the hour
of devotion, we stepped into the Separatists’ meeting-house, and
heard a certain Mr. Greaves preach. At five o’clock, Brother
Whatcoat, after some demurring, was permitted to preach.
When he was done, the old women controverted his doctrine of
sanctification. The work of God revives at New Haven; and
Satan’s emissaries rage, and those who are too good to be better
oppose.”

The next day they pressed on some twenty-five miles. Asbury
preached, however, in the evening, and ordained a deacon. On
the 1st of June they travelled twenty miles to Windham, where
Whatcoat preached, and the following day they arrived at
Thompson. The young society of that town collected at four
o’clock in the afternoon, and Asbury addressed them on “ the
fruits of the spirit, —love, joy, peace, long-suffering,” &c. Gal.
5: 22—26.

Thursday, 3d, they were at Milford, Mass. ‘“ Brother What-
coat preached at five o’clock; and, on Friday, I made, at Need-
ham, an improvement on 1 Pet.5: 10. On each of the last
two days we have travelled thirty miles. I have read some
letters giving an account of the work of God at the south.
Some in our eastern congregations wonder, if they do not
believe. Since we left Baltimore we have made seven hundred

and twelve miles.”
18*
210 MEMORIALS OF METHODISM.

On Saturday, 5th, they reached Asbury’s old asylum in
New England, the rural home of Bemis and Pickering, at
Waltham. Here, in the most beautiful season of the year, and
amidst simple but pleasant scenery, they reposed four days.
“My mind,” wrote Asbury, “is in peace; but such perpetual
motion wearies the flesh and flags the spirits. Poor New Eng-
land! she is the valley of dry bones still! Come, oh breath of
the Lord, and breathe upon these slain that they may live!”

On Sunday, Whatcoat preached on the great blessings of the
new covenant. Heb. 8: 10—12. Asbury followed with a dis-
course on the “heed” which should be given to these blessings,
from Heb. 2: 1—3, as an appropriate counterpart to the sermon
of Whatcoat. They tarried in their pleasant retreat till Tues-
day, “resting, reading, writing, and laying plans for the Boston
Conference.”

On Wednesday, the 8th of June, 1803, they reached the
metropolis, and opened the session of the New England Confer-
ence, — the first convened in Boston.* Eighteen members were
present the first day. The session was held “in our solitary
little chapel,” writes Asbury, — the humble, barn-like structure,
which had been erected by the feeble Methodist society, on
Hanover avenue, then called Methodist alley. It was a novel
occasion to Boston. The Conference sat six hours a-day. The
congregation met for preaching at five o’clock in the morning;
the session began at eight o’clock, and closed for preaching at
eleven o’clock; it was resumed at three o’clock, p. m., and fol-
lowed with preaching again, in the evening.

The members present during the session were George Picker-
ing, Joshua Taylor, Thomas Lyell, Ralph Williston, John Blood-
good, Epaphras Kibby, Daniel Webb, Reuben Hubbard, Comfort
Smith, Aaron Humphrey, Timothy Merritt, Joseph Snelling,
Asa Heath, Joshua Soule, Nathan Emery, Joseph Baker, Ed-
ward Whittle, Oliver Hall. The first thirteen were elders, the
next three deacons, and the last two probationers.

*The printed Minutes of 1802 appoint the session on the second Thursday in June.
It commenced on the second Wednesday, according to the MS, record.
CONFERENCES OF 1803. 211

The first day’s session was introduced with Scripture lessons,
singing, and prayer, by George Pickering. Its business was
confined to the examination of the recommendations of candidates
from the Quarterly Conferences. There were at least six of
these, —four of them from Maine. Joshua Soule closed the
day with a sermon.

On Thursday, Asbury opened the session with the usual
devotional exercises. Taylor, Pickering and Bloodgood, were
appointed a committee on the pecuniary deficiencies of the
preachers; and it is a significant fact that this was the only
business committee of the Conference. Those great interests
of education, missions, publications, temperance, &c., which now
engtoss so large an amount of the deliberations of our Confer-
ences, had not yet assumed an appreciable form.

The chief business of the day was “the examination of char-
acters.” The presbyters and deacons, respectively, passed in
review, and there was no lack of frankness and directness in
the remarks made upon their defects or merits. Hesitancy was
expressed respecting one because of “ his oddity and uncouthness
of expression in preaching;” but a brother “thought he had
reformed, and he was continued.” Another was discontinued
for having deserted his post, “ shortly after taking it, the past
year.” Respecting another, “ Brothers Merritt and Humphrey
spoke of some improprieties of language, but commended his
piety.” Of another it is recorded, that “ he had been instrument-
al of great good where he had travelled.” One is discontinued,
“not being acceptable among the people.” ‘ All,” however, it
is recorded, “hoped he was pious.” He felt deeply the rebuke,
and the next day begged for a reconsideration. Methodist
Conferences, though rigorously strict in such inquiries, are pro-
verbially credulous of the protestations and good resolutions of
their members. This rebuked brother promised improvement.
‘Brother Humphrey and others expressed a hope that what had
been done might be of service to him in future; and as he had
an earnest desire to have another year’s trial, alleging that
he would then feel more easy to retire if he was not useful, the
vote was taken, and another year’s trial was granted him.”
212 MEMORIALS OF METHODISM.

In the examination of deacons, it is recorded of one that “he
had seen a glorious revival of religion in his district.” Joshua
Soule, “having travelled two years since his election to the office
of deacon, was examined; and as he maintained a good char-
acter and promising talents, he was unanimously elected to the
eldership.” Nathan Emery was “ found blameless and useful.”

On Friday, the Elders were examined. Complaint was made
against John Bloodgood, “for not having visited enough; but
this was obviated by the consideration of his abundant labors, he
having had a good revival of religion in his congregation.”
Joshua Taylor made the apologetic complaint, and when his own
case was under examination, Bloodgood retorted by complaining
that “he had not enemies enough,” and Pickering thought “he
was not sufficiently austere in order to govern some that he had
to deal with, which objection Brother Taylor said was well-
founded.” Daniel Webb was thought by Pickering to “love
home too well.” Against another, Taylor alleged that “some
thought him rather grand and lofty in his diction.” Kibby, who
had been at Marblehead, was reminded that “he had not changed
with the Lynn preacher as much as might have been well; but
as he and the preacher at Lynn had both had good revivals of
religion, it was thought their attention was well taken up in
their stations.” Thomas Lyell was gently reproved for “not
being altogether regular in the administration of discipline ;”
and it was alleged against Ralph Williston, that “he had not
taken the appointment which was given him; but the want of
health at the time when he should have taken it, and his use-
fulness in Boston (as he and Thomas Lyell had seen a great
work in that town), seemed to be a sufficient apology.”

Such were the caution and brotherly frankness with which
these primitive “ Conferences” (justly so called) were conducted.
Few in numbers, strangers in a strange land, as most of the
preachers were, and watched on every side for evil, it was
requisite that they should guard each other in the fear of God,
though in mutual charity. They did so with unwavering fidel-
ity and “brotherly love continued.”

Ostrander, of New York Conference, was present during
CONFERENCES OF 1803. 213

the day ; he opened the Conference in the morning, and preached
in the evening. An interval was spent in prayer, in which
“the candidates were commended to God.” Asa Heath was
located, “urging bodily inability, and family concerns ;” and Timo-
thy Merritt “arose and stated that he had thoughts of locating
for more than a year, — that he had made it a subject of prayer,
and alleged that he had gained full satisfaction in his mind that
it was his duty to locate. Much was said against his locating,
as the brethren were unwilling to lose him out of the travelling
connection; but, upon the vote being taken, a location was
granted him.”

Reports were received from the circuits. John Bloodgood had
labored with success at Lynn. He was there in 1791, as col-
league of Daniel Smith; after an absence of twelve years, in
the middle Conferences, he had returned to assist his old co-la-
borers in the east, and had entered upon his work with his char-
acteristic energy.* Lynn retumed but eighty-two members in
1802 ; it now reported one hundred and twenty-one. The society
in Boston had flourished. Thomas Lyell was exceedingly popu-
lar there; assisted by Ralph Williston, he had witnessed a gra-
cious revival, and returned one hundred and eighty-six members
—nearly three times the number of the preceding year. Asa
Heath reported a gain of forty on Falmouth circuit, Me. Nathan
Emery had enjoyed extensive prosperity on Norridgewock cir-
cuit; his returns were forty-five in advance of those of the last
year. A new circuit, named Bristol, had been formed in Maine,
from which two hundred members were reported. There had
been a considerable reformation, and a gain of sixty-two, on the
Penobscot circuit. Other appointments also reported gratifying
success; and but few had declined, notwithstanding the pow-
erful draw-backs which combined to retard their prosperity.
Much gratitude was felt in the Conference, on the announce-
ment that the aggregate increase within its own limits was five
hundred and nineteen. At the end of these proceedings, Asbury
ascended the pulpit, and concluded the morning by a sermon,

*See an account of him in ‘‘ Memorials of the Introduction of Methodism,” Anno
1790.
214° MEMORIALS OF METHODISM.

On Saturday, the committee of finances closed its business.
According to its report, the highest sum received by any preach-
er was $135.22, which had been paid Daniel Webb, on Salis-
bury and Hawke circuit, N. H. The smallest amount received
was $26, the payment of Reuben Hubbard, on the only circuit
in Rhode Island. Joshua Taylor had received, on his whole
district, $61. Epaphras Kibby’s receipts at Marblehead had
been $64. Timothy Merritt, who now had a family, received
$75. Philip Munger, $57. The aggregate receipts of the
twenty-six preachers * who pertained to the Conference were
$1200, an average of but little more than $47. The ag-
gregate deficit was a larger sum than the receipts, being
$1287. The average deficit was nearly $50. The sum of
$306.41 was all that could be provided to meet this deficiency ;
$29 of it were taken up in a collection, during the session;
$30 more were given by fifteen preachers; $24 had been
sent by Needham circuit; $90 came from the chartered fund
at Philadelphia, and $100 had been forwarded from the Bal-
timore Conference, as a token of its continued sympathy with
the self-sacrificing men whom it had sent to New England.
These contributions were distributed among the claimants, ac-
cording to their necessities. Asa Heath received $32, Timothy
Merritt $9, Joshua Soule $2, &c.

It may well be doubted whether the records of any other
modern church afford a parallel example of pecuniary sacrifice.
The whole reported receipts of these twenty-six men did not
surpass what is considered the moderate salary of a city clergy-
man.

At eleven o’clock Bishop Whatcoat preached; the discourse was
followed by the ordination of Joshua Soule and Nathan Emery,
Elders, and Edward Whittle, Deacon. Asbury read out the
appointments, and the same day the devoted and self-sacrificing
band dispersed to their various circuits, to labor and suffer
another year.

The bishops hastened to the farm-house of Bemis. “ As our

* These were not all present; but all had travelled within the Conference the past
year, and were claimants.
CONFERENCES OF 1803. 215

work was done,” writes Asbury, “and we were feeble, we came
away to Waltham. It is no time to journalize; but I may
remark that we had great peace in our Conference, and that we
have an increase of five hundred members. I lodged at Mrs.
Woodward’s, and was kindly and comfortably entertained. The
great wants of Boston are good religion and good water.” He
describes the community as spiritually “dead,”— “dead by
nature, by formality, by sin; ” and ascribes the moral lethargy of
its churches to the habit of “reading” sermons.

The two bishops tarried at Waltham until Tuesday, when
they departed on their route to the New York Conference,
which was to be held this year at Ashgrove, N. Y.

Thursday, 17, Asbury writes, “We came to Ebenezer Col-
burn’s, New Hampshire ; and I preached upon Titus 2:11, 12.
We had an open time, a baptism, and sacrament. Next day we
labored through extreme heat, and over high hills, to Marl-
boro’, and were glad to rest ourselves at Ebenezer Herrick’s,
opposite the west side of the great mountain called Monadnock.”

He admires the aspects of the primitive settlements. ‘The
soil,” he writes, “ though barren, exhibits, in its abundant pro-
ductions of grass, oats, barley, rye, and potatoes, what the arm
of labor and habits of economy and industry will do; out doors
there is a well-kept stock of cattle, sheep and hogs; and in
doors you see plenty of cheese, butter, and milk, and fish from
the mill-ponds, which are wonderfully frequent, producing the
finest trout and pike; the people are pictures of health, and
appear to be of the old English stamina. Saturday, 19, we
journeyed through the vale and pleasant town of Keene, and
climbed along, height after height, towards Walpole; seven
miles off, upon the south-west, we turned and came to West-
moreland, and held our Quarterly Meeting for Chesterfield
circuit at Jonathan Winchester’s, brother to the famous Univer-
salist of that name. I opened the meeting in a new barn, upon
Titus 2: 13,14. On the Sabbath we were crowded from seven
o’clock in the morning until three in the afternoon; the wind
from the south-east blew in at the door, and it rained withal.
Brother Whatcoat and Elder Ostrander preached before, and the
216 MEMORIALS OF METHODISM.

young men exhorted after Love Feastand the Sacrament. Mon-
day, 21, we came over the mighty hills to Chesterfield : here we
called upon John Bishop, and at four o’clock a few were got
together, to whom I gave a lecture upon Heb. 12:1, 2,3. Next
day we crossed the Connecticut river at Bennett’s Ferry, and came
into the city of Brattleboro’, stopping at Joseph Jacobs’. We are
now in Vermont. The stupendous steeps on each side of the river
resemble those at Harper’s Ferry, and the precipitous heights of
the North river. We have rode eight hundred and fifty miles
since we left Baltimore. My mind enjoys a great calm; and I
have faith to believe that, as God is working gloriously in other
parts of the continent, he will make a display of his power even
here, and bid the dry bones live: I hope to hear of it at the
Ashgrove Conference. Wednesday, 23, we had a meeting at a
school-house near to Joseph Jacobs’, in Guildford, Vt. : Brother
Whatcoat preached upon the perfect law of liberty, and we had
a gracious season. As we could not consent to wait three days
for Whittingham Quarterly Meeting, we on Thursday took the
track to Bennington, the mountain notwithstanding : we had been
advised to go round nearly one hundred miles.. We passed through
Brattleboro’, Marlboro’, Wilmington, and the skirts of sev-
eral other smajl towns. Our dinner we took with D. Mixen,
and continued on to William Perry’s, thirty-five miles. Our
journey to-day was quite in the old style — Braddock’s road,
over the Alleghany Mountains. On Friday evening we reached
Ashgrove, twenty-eight miles, by four o’clock — weary men, and
tired horses. I have good health, severe temptations, but no
murmuring or ill temper. Iam once more in Cambridge, State
of New York. Saturday, 25th, I spent in reading, writing, and
meditation and prayer. Sabbath, 26th, at our church at Ash-
grove, I spoke upon Col. 4: 2,3; we had a quickening time.
When I came across the mountain | found the season was
exceeding dry, and was led out in prayer that the Lord would
graciously give us of the fruits of the earth, and be merciful to
man and beast: our exercises of faith and prayer, I believe, were
not unavailing. On Saturday and Sunday we had rain; and
now, the same blessings of a spiritual nature are wanting, for

erect.
CONFERENCES OF 1803. 217

which we wrestle with our God ; and I believe souls will be con-
verted at this Conference. Luther Bishop preached on the Sab-
bath day ; and so we will continue every evening until next Mon-
day or Tuesday week, stroke after stroke with the rod of the Lord,
like Moses, until the waters of repentance flow from hearts of
rock, On Monday Brother Whatcoat preached. My subject, on
Tuesday, was Rom. 2:7: we rested at John Baker’s. On
Wednesday the Elders did not appear, and I was obliged to hold
forth again — my text, Psalm 102: 17. By deaths and removals,
this Ashgrove society is diminished ; but there will be a revival
at this Conference. This isa very eligible place for Albany,
York, Genesee, Pittsfield, and Vermont districts; but the Con-
ference ought to be divided between the two old societies of
York and Ashgrove. On Thursday I had to preach again.”
The New York Conference commenced its session at Ash-
grove, on Friday, July 1st. It was held “at John Baker's in
the Holloway,” which Asbury describes as “ prettily environed
with hills, a carpet of green spread beneath, and here and there
around us fields clothed with the promise of an abundant har-
vest.” There were nearly seventy preachers present, fifty of whom
were in full membership in the Conference. Garrettson, Ostran-
der, Bostwick, and Brodhead, were there, with corps of strong
men from their districts, who had been battling successfully for
the truth during the year, from Long Island to Canada. James
Coleman, who had travelled Redding circuit, Ct., in the midst
of Calvinistic hostility, brought the news of a wide-spread
reformation, and a gain of eighty members. Ebenezer Wash-
burn, with no little opposition, had been extensively useful on
Grranville circuit, Mass., and reported a gain of more than one
hundred. Anson, who had been sent from the previous Con-
ference to organize the church on Grand Isle, in Lake Cham-
plain, had been instrumental in a general reformation, and
returned more than one hundred members. Solomon Langdon
and Paul Dustin had labored successfully on Vershire circuit,
Vt., and gained about eighty. Landaff circuit, Vt., had pros-
pered so greatly, under the labors of Phineas Peck and Martin
Ruter, that it was now divided into two circuits, and reported
19
218 MEMORIALS OF METHODISM.

an increase of eighty-six. The devoted Thomas Branch had
travelled alone the Lunenburg circuit, which reached into
Canada; he passed among the towns and villages like a flame
of fire, and now reported that its fifty-eight members had multi-
pled to one hundred and four. Reuben Jones, who had begun
the year on Bridgewater circuit, Vt., with ten members, returned
fifty-four. Thomas Draper and Truman Bishop had gained, on
Wethersfield and Woodstock circuits, Vt., eighty-one. Joseph
Crawford had labored with his wonted success on Barnard
circuit, Vt.,and added seventy-seven to its membership. A gain
of eighty-eight on Whittingham circuit had resulted from the
labors of Elijah Ward and Asa Kent.

Asbury’s faith had anticipated a powerful impression upon
the condition of the neighboring churches, from this session. He
was not disappointed. A large multitude assembled on the
Sabbath ; two thousand people crowded the village church and
its precincts. Asbury stood in the door and preached to them,
though exhausted and in pain, being “ overcome by constant
attention twelve hours a day to business in the Conference.”
Other and strong men blew the trumpet with a “certain sound,”
during the day. Hibbard, who was present, gives the following
account of the occasion :

“Our Conference was attended by the blessing of God, as
usual; and on Saturday arrangements were made for preach-
ing on the Sabbath. Bishop Asbury was to commence in the
morning, and preach the first sermon; Brother Garrettson to
preach immediately after him ; and Brother Thacher and Brother
Moriarty to follow him, so as to have four sermons for the con-
gregation that attended at the church. The next day the
assembly was so great that it was appointed for the preachers
to stand in the door of the house, and give up the seats in the
house to the women, and the men were to stand out of doors.
But the congregation was so large that they could not all hear.
I, with other preachers, were on the outside of the congregation,
and saw numbers turn away that we knew could not hear so
as to understand. We felt grieved to see them gathering in
little companies, talking of the news and politics of the day.
CONFERENCES OF 1803. Q1'

Some preachers proposed to me to go into a wagon, under th:
shade of some trees, a little way off, and begin to sing ; an
those in groups would gather round, and we could exhort then
without disturbing the assembly at the meeting-house. Mo
heart was warm with love. Iwenton. ‘They followed. W
began to sing. The people gathered around, and many of th
brethren that could not hear at the church came also. W
had, I suppose, near five hundred hearers. I prayed, and gav
out for my text, ‘God is Love. When I came to my applica
tion, the word was attended with power; and the wind blowin
gently, carried my voice to the people at the church; they hearc
and came flocking to our shade, around the wagon. I thougt
their meeting was out, and feeling the spirit of the Lord Go
upon me, I gave full vent to my feelings; and directly thos
who were in the church came rushing out to see what wa
going on at the wagon. Some jumped out of the windows, an
the rush was so great at the door that Brother Garrettso
gave over preaching before he had half done. Preachers an
people flocked around the wagon. By this time I was nearl
exhausted, and gave place for Brothers Thacher and Moriarty
I went to a house near by, and lay down to rest me; and afte
taking a little refreshment, I walked out to get some good of th
meeting. The congregation was very large, — more than coul
well hear the preaching at the wagon; and hearing some in th
church, I went in to see what they were about. I found the
were holding a prayer-meeting, and there were a few preacher
with them, sitting in the altar, and the seats in the house wei
nearly half filled with people. So I attended one or two praye:
with them, and then I began to sing; and before we had sur
the hymn through, the people crowded the church full.
thought I must exhort them once; and, to enforce the necessit
of religion, I endeavored to illustrate the awful state of tk
damned.” *

He proceeds to give an outline of his address, which mu
have been exceedingly graphic and powerful; for such was i
effect, that the multitude broke out in sobs and supplication

%* Hibbard’s Memoirs, p. 227-9,
220 MEMORIALS OF METHODISM.

and soon drowned his voice. Many, especially in the galleries,
alarmed at the scene and their own emotions, ran out of the
house; but the preachers without met them at the doors, and
formed a circle for prayer, and directed them to the “Lamb of
God which taketh away the sin of the world.” “This prayer-
meeting closed the labors of the day,” but not till “niné per-
sons professed to be converted.” The scene had been one of
great interest and excitement, and was reviewed the next morn-
ing in the Conference; but all debate about the interruption
produced by Hibbard’s discourse was closed by a reference
of Asbury to the good results, and a gentle hint to Hib-
bard on the power of his voice, which Asbury said was
“heard distinctly a half mile.” Methodist preachers never, in
those days, allowed any one in their assemblies to escape the
conviction of the word for lack of hearing; when preaching,
they were seldom content to have their immediate audience
alone hear them, but sounded out the alarm so that it usually
tung through the neighborhood.

The session closed on Tuesday, the fifth of July, having con-
tinued through five days. The next day the bishops were en
route again southward, rejoicing over the general prospects of
the cause to which their lives were so entirely devoted. “Bya
fair and accurate computation,” wrote Asbury, in a few days, “I
judge that we have added, exclusive of the dead, the removed,
and the expelled and withdrawn, 17,300. Our total for the year
1803 is 104,070 members: in 1771 there were about 300
Methodists in New York, 250 in Philadelphia, and a few in Jer-
sey; I then longed for 100,000 ; — now I want 200,000, — nay,
thousands upon thousands.”
CHAPTER XVIII.

APPOINTMENTS AND PREACHERS.

Appointments. — Statistics. — John Robertson. — Pastoral Fidelity. — Death. — Seth Crow-
ell. —Sketch of his History. — Character. — Elijah Willard. — Early Life. — Christian
Experience.

Tue appointments in the Eastern States, made at the New
England and New York Conferences of 1803, were—

Boston District. George Pickering, Presiding Elder. Bos-
ton, Thomas Lyell, Epaphras Kibby ; Lynn, Peter Jayne; Mar-
blehead, Daniel Webb; Nantucket, Joshua Soule; Provincetown,
Allen H. Cobb; Providence, Alexander McLane, Noble W.
Thomas; Norton, Edward Whittle, John Robertson; Newport,
Thomas Lyell, two months; Needham, Reuben Hubbard, Thos.
Ravlin; Salisbury, David Bachelor; Hawke, Daniel Jones;
Kingston, Nehemiah Coye ; Poplin, William Goodhue.

District ‘or Maine. Joshua Taylor, Presiding Elder. Fal-
mouth, Alfred Metcalf, Dan Perry; Poland, Joel Wicker; Bethel,
David Stimson; Readfield, Joseph Snelling, Thomas Perry ;
Hallowell, Aaron Humphrey, Samuel Hillman; Norridgewock,
Joseph Baker, Ebenezer Easty ; Penobscot, Philip Munger, Sam-
uel Thompson; Union River, Asa Pattie, Daniel Dudley; Bris-
tol, Comfort C. Smith; Union, Daniel Ricker; Bowdoinham,
True Glidden.

Pirtsrigtp District. Sylvester Hutchinson, Presiding El-
der. Pittsfield, Elias Vanderlip, E. Ward, R. Searle; Adams,
Martin Ruter; Cambridge, David Brown, Luman Andrus;
Brandon, Henry Eames, Ebenezer Stevens; Vergennes, Wil-
liam Anson; Fletcher, Joseph Mitchell, Seth Crowell, O. Hall;
Grand Isle, Daniel Brumley.

New Lonpon District. Daniel Ostrander, Presiding Elder.

19%
222 MEMORIALS OF METHODISM.

New London, John Nichols, William Pickett; Pomfret, John
Gove, Dyer Burge; Tolland, Augustus Jocelyn, Elijah Bach-
elor; Ashburnham, Joshua Crowell, Phineas Cook; Middletown,
Abner Wood, Nathan Emery ; Granville, Ebenezer Washburn,
Nathan Felch; Litchfield, Caleb Morris, John Sweet.

Vermont Disrrict. Joseph Crawford, Presiding Elder.
Vershire, Samuel Draper, Oliver Beale; Landaff, 'T. Branch,
P. Dustin, S. Langdon ; Lunenburg, Reuben Jones, Elijah Wil-
lard ; Hanover, John Brodhead, Andrew Kernagan ; Bridgewa-
ter, Elijah Hedding; Wethersfield and Woodstock, Truman
Bishop, Ebenezer Fairbank; Barnard, Asa Kent, Thomas
Skeel; Athens, William Pettigrew, Joel Winch ; Whittingham,
Phineas Peck, Caleb Dustin.

To these should be added Redding, Conn., which was included
in Garrettson’s New York district, and travelled this year by
James Campbell, and N. U. Tompkins.

The ecclesiastical year began with five districts, and part of a
sixth ; forty-eight circuits and eighty-six preachers, including
Garrettson. The districts remiained the same in number as at
the preceding sessions, but were greatly enlarged; there had
been a gain of three circuits and sir preachers. The new cir-
cults were Ashburnham, Mass., and Bristol and Bowdoin-
ham, Me.

We have but slight information respecting the preachers
who appear this year for the first time on the roll of the New
England appointments.

Joun Rogertson was born in New Providence, N. J., March
31, 1783. His parents trained him up in the fear of God, and
the result, as usual in such cases, was that he early became
interested for the welfare of his soul. He was converted in his
eighteenth year, and joined the Methodist Episcopal church.
His devotion and gifts led his brethren to encourage him in pub-
lic labors as an exhorter, and afterwards as a local preacher.
He entered the Itinerant ministry the present year, and was
appointed to Norton circuit, Mass. His subsequent appoint-
ments were, Vershire, Vt., 1804; Croton, N. Y., 1805; Pitts-
field, Mass., 1806; Saratoga, N. Y., 1807; Newberg, N. Y.,
APPOINTMENTS AND PREACHERS. 223

1808; Grand Isle, Vt., 1809; New York, 1810; Bergen, N. Y.,
1811; Philadelphia, Pa., 1812; Staten Island, N. Y., 1813;
Essex, N. J., 1814 and 1815; Trenton, N. J., 1816; located in
1817, on account of debility; 1818, readmitted into the Phila-
delphia Conference, and stationed in Bristol, Pa.; Chester, Pa.,
1819; St. John’s, Philadelphia, 1820, where he finished his
course, August 8th, in the thirty-ninth year of his age.

His departure was sudden, but not unexpected, for his enfee-
bled constitution, and increasing symptoms of mortal disease, led
him to be looking and watching for the coming of his Lord. On
the morning of his death, as he was about rising from his bed,
he was seized with hemorrhage of the lungs, and instantly
expired. Though young when he entered the ministry, and not
aged when he departed to his rest, Mr. Robertson was a genuine
example of our primitive ministry. He was distinguished by
great simplicity of manners and character. His personal attach-
ments were generous and enduring. He possessed talents
which secured him general esteem as a preacher, and he
watched for souls as one who must give account; and was
therefore particularly assiduous in pastoral labors, visiting and
warning his people, like Paul, from house to house. He
afforded a worthy example, in this respect. His brethren of the
Philadelphia Conference say, “ He was industrious and indefat-
igable in his ministerial labors, and in visits from house to house,
instructing and edifying the various members of the flock
intrusted to his care. In the stations he occupied at different
times, he was in the habit of paying his pastoral visits to almost
every family in the neighborhood in which he lived, whether of
the society or not, and praying in each family, as far as circum-
stances would admit, and he could obtain permission; and this
course he pursued in the last station he filled, until within a few
days of his death.” *

He was faithful unto death. Only two days before he fell, he
was in his pulpit, admonishing his hearers that he spoke to them
as a dying man, who was shortly to appear before God, and
account for his ministrations among them. On the next Sab-

* Minutes of 1821.
224 MEMORIALS OF METHODISM.

bath his funeral sermon was preached from the same pulpit, to
a large and weeping congregation.

Serx Crowe was one of the heroes of this early period of
our history, —a man of great bodily infirmities, and mental con-
flicts, but of indomitable energy and zeal. He was born in
Tolland, Conn., 1781, and converted to God in Chatham, Conn.,
when about sixteen years old. Trained in the active duties of
Methodism, as a young layman, he was soon found gifted for
more public services, and was licensed to officiate asa local
preacher. He was subsequently called out, by the Presiding
Elder, to travel the New London circuit, and was received into
the New York Conference of 1801—a period preéminent in
the number and character of the men who then began their
evangelical travels in the North, the list of whom contains such
names as Oliver Beale, Thomas Branch, Laban Clark, Martin
Ruter, Elijah Hedding, Samuel Draper, Ebenezer Washburn,
&c. Mr. Crowell was but twenty years old when he thus cast in
his lot with the self-sacrificing band; his youthful spirit caught
the infection of their zeal and heroism, and he presented himself
as a pioneer for Upper Canada, among whose wildernesses a few
Methodist evangelists had been “sounding the alarm” for two
or three years. Bangs, in his History of Methodism, says, “ He
was a young preacher of great zeal, and of the most indefati-
gable industry; and going into that country, he soon caught the
flame of Divine love which had been enkindled by the instru-
mentality of Messrs. Worster, Coate,and Dunham. He entered
into the work with great energy and perseverance, and God
blessed his labors with much success. So greatly had God pros-
pered the labors of his faithful servants in this province, that
there were returned, in the Minutes of Conference for the year
1801, 1159 members of the church. It had, indeed, extended
into the lower province, on the Ottawa river, an English settle-
ment about fifty miles west of Montreal.”

His first appointment in Canada was on the Niagara circuit,
with Joseph Sawyer, a companion who could not fail to inspirit
his associates by his own resistless energy. In 1802, he trav-
elled Oswegatchie and Ottawa circuit. In 1803, he returned to
APPOINTMENTS AND PREACHERS. 225

the States, and was colleague of the laborious Joseph Mitchell
on Fletcher circuit, Vermont In 1804, he was alone on Brandon
circuit, Vermont. His subsequent appointments were, in 1805,
Albany circuit ; 1806, New York city, with Aaron Hunt, Truman
Bishop and Freeborn Garrettson; 1807, Conference missionary,
with Garrettson and Robert Dillon; 1808, Schenectady; 1809,
Newberg, with John Finnegan. In 1810, he returned to New
England, and travelled the Pittsfield circuit, Mass.; 1811, Chat-
ham, with John B. Matthias; 1812, Redding, Conn. In 1818,
his enfeebled health compelled him to retire to the superannu-
ated and worn-out ranks, where he continued three years, when,
with partially recovered strength, he resumed active service, and
at his own request was appointed to labor at large as missionary
within the bounds of the New York Conference. The next two
years he spent in New York, and in 1819 received a location.
He had done good and brave service in the Itinerant field, and
possessed the sympathies of his brethren ; so that, after five years
location, they readmitted him to the Conference, though he was
incapable of the labors of a charge. They placed him on the
list of superannuated and worn-out members, that he might die
among them, and have a claim on their funds while he should
survive. He lingered but about two years longer, a remnant of
the old chivalry of the ministry. He was a great sufferer from
nervous disease ; but, ‘though his trials were very severe, he at
length triumphed over them all, and departed to his final rest in
peace, July 6th, 1826.

He possessed superior talents, “and,” say his brethren, “ was
often heard to speak in demonstration of the spirit and with
power, and was instrumental in the conversion of many souls.” *
During his labors in New York, a revival took place, such as
was never before seen in that city. Dr. Bangs says, “In the
midst of the shakings and tremblings among the congregations
during this great work, Seth Crowell was eminently useful,
preaching with the ‘Holy Ghost sent down from heaven,’
beseeching sinners to be reconciled to God, and accompanying
all his efforts with mighty prayer and faith. When in the vigor

* Minutes, 1827,
226 MEMORIALS OF METHODISM.

of his strength, the warmth of his affections and his longing
desires for the salvation of souls led him forth with great zeal,
both in and out of the pulpit; and he sometimes preached witha
power and eloquence which overwhelmed his congregations
‘with speechless awe and silent love.’ Nor was it mere decla-
mation. His sermons were sometimes deeply argumentative,
and his positions supported by Scripture texts so appositely that
it amounted to a moral demonstration of their truth; and not
unfrequently sinners would be constrained to cry aloud for mercy,
while he was making his searching appeals to their consciences.
His preaching was frequently of a controversial character.
Against the peculiarities of Calvinism and Universalism he bore
a strong and pointed testimony, delighting to exhibit the univer-
sal love of God to man on the one hand, and the great danger of
abusing it on the other, by obstinately refusing to comply with
the conditions of the Gospel.” *

Exizan Witzarp still continues among us, in old age and
poverty, but trusting tranquilly in God, with that faith which
sustained him amidst the trials of our early ministry. He was
born in Ashburnham, Mass., April 26, 1782, and trained care-
fully in the religious education of the times, his father being a
deacon of the Congregational church. When but eight years
old, he thinks he experienced a change of heart; but not having
suitable guidance, fell away, He still, hewever, retained a deep
sense of Divine things, and the habit of prayer. In his twelfth
year, the death of his father, who departed in the faith, leaving a
good testimony for the Gospel, revived much his religious inter-
est. About this period, he heard for the first time a Methodist
preacher. “I listened,” he writes, “ with attention and delight,
and had an immediate conviction that these men were the ser-
vants of the Most High God, and showed the way of salvation.” t
Not many months afterward, he heard Jesse Lee. “I wish I
could describe the emotions,” he says, “ which filled my mind, as
I surveyed him from head to foot, when he stood up; there was
a power and authority in his word which I had never witnessed
before, and the impression of his text, discourse, and appearance,

* History of the M. E. Church, vol. 11., p. 375. t Letter to the author.
APPOINTMENTS AND PREACHERS. 227

is still indelible in my mind. I would have joined the little
Class at Ashburnham, which at first consisted of but seven mem-
bers; but my Congregational associates discountenanced the
design, and warned me against the Methodists as deceivers.” In
1799, he was more thoroughly awakened to seek the salvation
of his soul, under the preaching of John Nichols, who was then
on Ashburnham circuit. From June to September, he was in
profound distress of mind, such as has been repeatedly described
in these pages. “Some time in August,” he writes, “that won-
derful man of God, Elijah R. Sabin, came into the village; he
preached, and most of the young people who heard him went
home praying for God’s mercy. I was not present, but saw two
persons, who belonged to the family where I lived, deeply affected.
Iwas smitten to the heart with the apprehension that they would
enter into the kingdom of heaven, and I be shut out.” He now
gave up the world, and especially gay company, and began to
seek God with all earnestness. His anguish increased, and he
asked himself what more he could do; when his own conscience
answered that he was still ashamed of the reproached people
who were leading him into the way of life, and would probably
not own them, if he should even find relief through their
prayers. He settled in his mind the purpose to adhere to them,
and acknowledge their usefulness to him; and “when I became
fully willing,” he continues, “to give my whole heart to God
and acknowledge his cause, I found comfort.” On the 15th of
September, 1799, while praying in the fields, the light burst
upon his soul; he believed in the Lord Jesus Christ as his suf-
ficient and present Saviour, sprang upon his feet, and adored the
Divine mercy with inexpressible joy and undoubting trust. He
slept little that night, for his soul was filled with new and intense
thoughts. It had passed through its regeneration, and was a
new creature. This was the great epoch of his life, from which
it has taken its whole subsequent direction.

He now joined the little band of Methodist believers, and
entered heartily into their labors and struggles ; but, for a con-
siderable time, resisted their advice, and the convictions of his
own conscience, that he should more openly aid the infant cause
228 MEMORIALS OF METHODISM.

by public exhortation. He had been taught to believe thata lib-
‘eral education was essential to the pastoral office, and his lack in
this respect seemed insurmountable. His mind was much dis-
tressed with conflicting impressions, until a providential oppor-
tunity brought him toa conclusion of the question. ‘A licensed
exhorter came,” he writes, “ from a distance, to hold a meeting
with us. He commenced the services by singing, prayer, and a
chapter from the Bible; but, after speaking a few words, sat
down, confounded with embarrassment. I rose and spoke about
half an hour, on a verse of the chapter which he had read, and
was blessed with much freedom of thought and utterance. But
I felt alarmed when he said to me afterwards that I must preach
in the afternoon; telling me that it was God’s will, and the
Lord had closed his mouth that the duty might devolve upon
me. I did not consent, but he commenced the meeting; the
word was like fire shut up in my bones, and I could not refrain ;
I spoke with still more manifest help from the Lord.”

In this manner was Mr. Willard brought more publicly to
labor for Christ. He still hesitated, and resisted his duty; but
the way opened more and more before him, and at last, after
laboring two or three years asa local preacher, he joined the
Itinerant ranks the present year. He preached several years
in Vermont, Canada, New Hampshire and Massachusetts, —
“mostly in new settlements; and,” he writes, “after spending
all my earlier earnings in equipping myself with horse, saddle-
bags, &c.,I did not receive forty dollars a year, in all my
appointments.” He expended the property which came to him
from his father’s estate, and at last failing in health, he had to
locate. After remaining in the local ministry several years, he
was, like Seth Crowell, readmitted to the Conference, that he
might receive aid from its funds, and die among his ministerial
brethren. He now resides at Lynn, where so many of our worn-
out veterans have spent their last days. ‘1 have witnessed,”
he writes, “in my early ministry, a great work in the wilder-
nesses of Vermont, New Hampshire and Canada. I have since
been afflicted with sickness, and racked and tortured with pain;
but my soul has been happy in God; the manifestations of
APPOINTMENTS AND PREACHERS. 229

Divine grace comfort me, the visions of his face have overpower-
ering charms, which my pen cannot describe nor my tongue
express.”

This year, fell at his post, on Cambridge circuit, Davin Brown,
in the 44th year of hisage. His colleague, Hibbard, pronounced '
him “as good a man as ever came from Ireland.” He com-
menced his ministerial travels in 1794, and labored devotedly
nine years, on Dutchess, Columbia, Croton, New Rochelle, Long
Island, Redding, Litchfield and Cambridge circuits. ‘There
have,” say the old Minutes, ‘‘been few, even among the best of
men, who have lived so generally beloved, and died so regretted,"
as this holy man. His unaffected piety commanded esteem. -
His cheerfulness, seasoned with all the gentleness of love, won.
for him the affections, and his meek wisdom and stability
sealed to him the friendship, as well as love, of all who had the
happiness of his acquaintance. He had a peculiar excellence in
reproof. The edge of it was so keen and so tempered as to give
at the time rather pleasure than pain, yet so directed as to pro-
duce with unerring certainty its effect; and, generally, after his
departure, his supposed pleasantry was first perceived to have
had a serious meaning — but he lost no love by his reproofs.
Thus graced and qualified of his God, he could not go where his
endeavors were not blessed. Discord fled before him, for the
God of peace was with him, and a universal harmony brooded
over the face of the circuit.”

His exhortations were remarkably effective, and “many wit-
nesses will arise in the greatday, that his preaching was not
with enticing words of men’s wisdom, but in demonstration of
the spirit and of power. Under his administration, the blessing
descended as the dew, with a general overspreading influence,
that reached to every part of the circuit. He lived a manand a
preacher of peace, and in peace he died. The terrible pains he
had to endure under the dysentery, which brought him to his
end, were so tempered with grace as to produce, even in the
sharpest conflicts, a peace uninterrupted by any complainings.
Yet would grace so prevail as occasionally to raise the river of

peace in his soul into a flood-tide of joy ; and thus triumphantly
on
230 MEMORIALS OF METHODISM.

entered the servant into the joy of his Lord. The words he last
spoke were—‘The Lord’s will be done; my anchor is cast
within the veil.’ ” *

Being called in the course of the year to preach a funeral
sermon, “while reading the following lines in the hymn which
he gave out on that occasion,

© Who next shall be called away?
My merciful Lord, is it I?’

As though he had a presentiment of his death, he laid his hand
upon his breast and repeated,
‘My merciful Lord, is it I??

It was the last sermon he ever preached. His was the very next
funeral the people were called to attend. When they bore his
body to the grave, they remembered the affecting manner in
which he had read his hymn.” t

* Minutes, 1804, t Methodist Magazine, 1827,
CHAPTER XIX.
EVENTS AND RESULTS OF THE YEAR.

Maine. — Joshua Taylor.— Major Isley. — Methodism in Portland. — Joseph Snelling. —
Vermont. — Ebenezer Washburn. — Extraordinary Scenes on Granville Circuit. —Hed-
ding in New Hampshire. — General Conference. — Statistics.

Tue Itinerants in Maine labored successfully, and gathered
into their scattered societies an addition of three hundred and
fifty-four members, during the present year. At the Conference
in Boston, it was found difficult to supply the province with
able men. Merritt, Soule, Kibby, Williston, and similar preach-
ers who labored and suffered there, while planting the first
societies, had either located, or were demanded by the older por-
tions of the church. In these circumstances, Joshua Taylor, who
had been appointed the previous year to Boston district, volun-
teered to.return to the hardships of the province, and Asbury
appointed him its Presiding Elder. His vast district was the
only one within what is now the State of Maine, and compre-
hended eleven circuits. He superintended the labors of seven-
teen men. “I was enabled,” he writes,* “to enter this field
again with some firmness and zeal, and saw many happy days
and months there.” In several places he witnessed the out-
pouring of the Holy Spirit. It was during this year that he
procured for the young society at Portland their first chapel, as
related in our sketch of Methodism in that city. ‘I started,”
he says, “in the month of March, for the General Conference,
at Baltimore, and on my way spent a Sabbath in Portland,
where I preached in a school-house, in which a respectable local
preacher had been ministering toa few Methodists for some time.
Major Daniel Ilsley had offered, as I learned, to purchase the

%* Communication to the author,
232 MEMORIALS OF METHODISM.

old Protestant Episcopal chapel, which had just been moved to
Federal-street, and give it to our small society, if the latter
would repair it; but they were too few in number to raise the
necessary funds. On Monday, I called on the major, and told
him that I thought I could procure means for the requisite
repairs on my route, and would meanwhile become responsible
for them. He took me with him to the proprietor of the edifice,
purchased it at once, and conveyed it to the church, —a gener-
ous deed, which I think should not be forgotten, as it was done
by a benefactor who was not one of our number, and has had
no unimportant connection with the history of Methodism in
Portland.” Mr. Taylor returned from Baltimore prepared to
fulfil his engagement. He was stationed in the city the ensu-
ing year, and at its close returns of members were reported fo.
the first. time in the minutes from Portland. They amounted
to fifty-one. When he began his labors in the city, there were
but eleven, all of whom,.except two, were females.

. Joseph Snelling, who was appointed this year to Readfield cir-
cuit, travelled extensively in other portions of the province. He
gives. us a glimpse of his success. ‘The reformation,” he
says, “continued to go on in Livermore, and they soon built
a meeting-house. I was requested to preach the dedication
sermon, which I did, and the Lord added his blessing. Two
young men, who attended the meeting and sat together, were
both wrought up by the spirit of God; both experienced reli-
gion, and both became preachers. There was also a revival in
Vienna and Farmington. He travelled extensively, also, on
the Norridgewock circuit, and witnessed good results.

On the Vermont district, which included portions of New
Hampshire, Joseph Crawford superintended an indomitable
band of Itinerants, among whom were Hedding, Branch, Beale,
Draper, Brodhead, Kent, and Willard. They still had some
conflicts, — the hostilities of competing sects and the exposures
of a new country and a severe climate ; but they abounded none
the less in zeal and labors: They added, the present year,
three circuits to the district, and gathered into their Classes
EVENTS AND RESULTS OF THE YEAR. 233

nearly two hundred and fifty converts, while they replenished
also the churches of their opposers.

Ebenezer Washburn travelled Granville circuit this year.
He was still involved in litigation for the rights of the church,
but witnessed some interesting scenes in his field of labor. “I
preached,” he writes, “in a school-house, in Blanford, about one
mile and a half from the Beach Hill meeting-house, one Sabbath
evening ; and when the usual exercise was closed, it thundered,
and lightened, and rained very hard. I said to the people,
‘Since God, in his providence, confines us here, perhaps it may
be profitable to spend the time in prayer, or some other religious
exercise.’ Two young men rose, one after the other, and gave
a short but interesting relation of their Christian experience ; and
then a man by the name of Farnum, somewhat past middle age,
who had been a violent opposer of the Methodists, rose up and
said, ‘I am the oldest and greatest sinner in the house. I want
you all to pray forme. I am determined, if there is mercy
in heaven for so vile a sinner as I, by the grace of God to seek
till I find it.” As he spoke, the tears flowed from his eyes, and
he trembled in every joint. A number were awakened at that
meeting. Mr. Farnum experienced religion in a few days; and
when I came round again, I baptized him and several others,
and received them into the church as probationers. At another
time, I preached at the house of Samuel Mills, in Great Barring-
ton, and God attended the word with power. We had a prayer-
meeting that evening, at the same place, and while Eben Smith,
one of the preachers, was praying, several fell to the floor.
There was a Mrs. V- there, who had been a bitter perse-
cutor of her husband; she was standing near the fire weeping,
and her husband was lying at her feet, apparently like one dead.
I went to her, and asked her if these things tried her. She said,
‘I feel the most tried with myself.” —I said, ‘Do you think your
husband feigns this?’ — She said ‘No; I know him too well to
believe that. I believe he is as sincere a man as ever lived;
and if this work is wrought by the spirit of God, I wish I might
feel it.’ —‘ Amen,’ said 1; and she instantly fell, like a lifeless
statue, upon the stone hearth, directly before the fire. She was

 
234 MEMORIALS OF METHODISM.

moved back upon the floor, where she lay, with scarcely the
appearance of life, till a late hour of the night. When she
came to herself, so as to rise and sit up, she appeared as dis-
tressed and horror-smitten a person as lever saw. She left the
place, earnestly crying to God for mercy. In the course of the
day it pleased God to turn her spiritual captivity, and bring her
into the liberty of the Gospel of his Son. For about one hour,
during that prayer-meeting, the slain of the Lord almost covered
the floor; and more than one-half the people in the room were
prostrated and helpless. All except Mrs. V- arose rejoicing ;
some in the deepening of the work of grace, and some in the
witness of justification by faith in Christ.”

Elijah Hedding labored this year with extraordinary success
on Bridgewater circuit, N. H. His journeys were about one
hundred miles each week ; he preached at least twice a day,
and had regular appointments in thirteen towns. Though
alone on the circuit, he supplied these appointments faithfully,
and a flame of religious excitement spread, under his powerful
labors, over the whole circuit. It is thought that hundreds were
awakened, and the whole community seemed moved with the
intense interest. He founded many societies which still con-
tinue to flourish.

Before the end of the present ecclesiastical year, the General
Conference assembled in the city of Baltimore. There were,
from the New England Conference present, George Pickering,
Joshua Taylor, Thomas Lyell, and Reuben Hubbard. All the
members from the New York Conference, save one, were men
whose names are familiar to us as New England preachers ;
they were Freeborn Garretison, Michael Coate, Ralph Willis-
ton, John Wilson, Daniel Ostrander, Augustus Jocelyn, Joseph
Crawford, Nathan Emery, James Campbell, Aaron Hunt, Abner
Wood, and Joseph Sawyer.

Nothing was done at this session which particularly affected
the church in New England, except the definitive settlement of
the boundaries of the Annual Conferences. It was ordered that
the New England Conference should include the Province of
Maine, and the Boston, New London and Vermont districts ;

 
EVENTS AND RESULTS OF THE YEAR. 235

and that the New York Conference should comprise the New
York, Pittsfield, Albany, and Upper Canada districts. By this
arrangeinent, two large districts — New London and Vermont,
including about twenty circuits — were transferred to the juris-
diction of the New England Conference.

Lee remarks of the denomination generally, “ that religion
prospered among us very much this year, and we had pleasing
accounts from almost every part of the connection.”* The
total returns of members were 113,134; the gains of the year,
9064. These statistics exhibit a very considerable advance-
ment, but the increase was little more than half of what it had
been the previous year. The aggregate membership in New
England was 10,699, giving an increase for the year of nearly

1000.

* Short History, &c. Anno 1804.
CHAPTER XX.

EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE.

Lunenburg. — Robert McKoy. — Robert Braden. — First Class. — Joseph Crawford. — A
Mob. — Brodhead. — Dalton. — Sandwich. — Providential Occurrence. — Singular Intro-
duction of Methodism into Athens. — Grand Isle. — Primitive Love Feasts. — Preachers.
— Incidents.

WE drop here, briefly, the thread of our narrative, —as we shall
occasionally do hereafter, — to survey more locally some of the
results of the labors of Methodism in the Eastern States, as
shown in the formation of individual churches. The history of
several of our most interesting societies has been recorded in a
preceding volume.* From the hundreds of Methodist churches
which now dot the surface of New England, we can select but
few, and they the earliest, but not now the most important.

For the following facts respecting the introduction of Method-
ism into Lunenburg, Vt., and neighboring towns, we are
indebted to a correspondent,t who writes that they were
furnished him by Robert McKoy, or, as he is affectionately
called in his own neighborhood, “ Father McKoy.” Mr.
McKoy moved into Lunenburg near the close of the last cen-
tury, being then some thirty years of age. He there became
acquainted with Robert Braden, who was converted in Ireland,
under the preaching of Mr. Wesley, and who was also one of
the venerated “Fathers” of Methodism in Vermont. Through
him Mr. McKoy first heard of the Methodists. It seems that
this acquaintance led him to some seriousness, so that, when
Rosebrook Crawford visited Lancaster, as we have heretofore
noticed, and several persons were awakened under his labors,
Mr. McKoy, though he did not hear him, yet hearing of him,

* Stratford, Redding, Easton, Norwalk and Hartford, Coun. ; Warren and Bristol,

R.I.; Lynn and Boston, Mass. See Mem. of the Int. of Methodism, &c., chap. x11.
Rev. J. S. Loveland.
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 237

was led more earnestly than ever to inquire what he should do
to be saved. At the same time, John Picket, a blacksmith and
a neighbor of his, was in a similar state of mind, though they
were mutually ignorant of each other’s feelings. As the visit
of Crawford was a transient one, and it was uncertain when he
would return, if ever, they conceived the idea of going to Brad-
ford, fifty miles distant, to hear a Methodist preacher, that being
the nearest appointment of the Itinerant. They travelled to the
place; both were deeply awakened; they went forward for
prayers, and both were happily converted on the spot. Joseph
Crawford was the preacher, and he was invited to visit their
village; which he accordingly did, and preached with much effect.
At his first visit, he formed a Class of twelve persons. Mr.
Braden and two of his daughters were members of this Class,
and three of the original members became local preachers, viz.,
John Picket, Ozias Savage, and Robert McKoy. Mr. McKoy
received his first appointment from Bishop Hedding; “Father”
Savage, now of Lisbon, N. H., has been extensively useful and
popular as a preacher. Lunenburg became the head-quarters
of a circuit which bore its name. The preaching of Joseph
Crawford was attended with remarkable power; his congrega-
tions were bathed in tears. At the next appointment, he went
to Guildhall, where a mob attempted to stop him. A sheriff
came to Mr. McKoy, and told him that the town authorities were
determined to drive or carry the preacher out of the place. The
anticipated mob deterred the people from attending the meeting,
so that no one came except those who accompanied the preacher
from Lunenburg. He, however, began the service, and while
engaged in prayer, the sheriff, at the head of a mob of fifteen,
entered the room. Crawford took for his text, “ This sect, we
know that everywhere it is spoken against.” As he proceeded
with his sermon, the sheriff interrupted him, and finally threat-
ened to put him out of the house. At this stage of the meeting,
a man who had come from Jefferson, N. H., some twenty miles,
on purpose to hear a Methodist preacher, persuaded the mob to
hear him through, except the Congregationalist deacon, who
doggedly refused to listen to the discourse, and went out. This
238 MEMORIALS OF METHODISM.

deacon was one of the leaders of the rabble. A result of the
meeting was the awakening of one of the company, who subse-
quently became a Congregationalist minister.

At the next appointment, which was at Lancaster, Crawford,
not being able to go himself, sent John Langdon and Rosebrook
Crawford. It was during this visit that the riotous events
occurred which we have mentioned in our sketch of Laban
Clark. Mr. McKoy, who was an eye and ear witness, adds a
few particulars. The preachers were invited to visit a sick man:
and when they came out from his house, they found themselves
surrounded by the rabble. ‘They were taken first to the “ par-
son’s,” the mob stating that the “ parson” had offered to give a
cow to get rid of them. After Langdon, who, as we have seen,
braved them manfully, had been abandoned by them, they dealt
abundant abuse to poor Rosebrook Crawford, the exhorter,
throwing him down, and stopping his mouth with a handker-
chief, in order to prevent his singing, —a practice, by the way,
to which the early Methodists seemed always inclined in similar
circumstances, as the best “soft answer” which “turneth away
wrath.” They tried to ride him on a rail, and to make him
promise not to return again; but not succeeding, they finally
“ducked” him in the river, gave three cheers, and left him on
its opposite bank. This was Saturday, and the next day the
hard-pressed laborers, nothing daunted, held a meeting in
Lunenburg.

The following year, Elijah R. Sabin was circuit preacher;
and the first Quarterly Meeting was held in the house of Ozias
Savage, John Brodhead presiding. Mr. Savage still lives, in
his eighty-fourth year. He thus speaks of Brodhead and this
Quarterly Meeting: * “About the year 1798, I removed from
Rockingham, Vt., to Lunenburg. There I first became acquainted
with the Methodists. I think it was in 1800 that John Brodhead
came to Lunenburg with several others, and commenced preach-
ing the Gospel. The power of God attended the word in a
wonderful manner. Sinners were pricked to the heart and
sought the Saviour; backsliders were reclaimed, and the work

*In a letter to the author. eo
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 239

of God spread in every direction. My own soul was made alive
(although I had formerly professed religion), and I became
interested and united with the preachers in the work. I soon
became attached to Mr. Brodhead, and invited and welcomed
him to my house, where religious meetings were frequently
held. I recollect, the first Quarterly Meeting in that vicinity
was held at my house. The good work spread, —a persecution
soon followed,—the enemies of the cross of Christ bitterly
opposed its progress, and used every means to prevent the inter-
est from going on. I was blamed for harboring and encouraging
those who were to ‘turn the world upside down, and destroy all
good order in society.’ One of my neighbors even told me, that,
were it not for the law, the people would hang me. But, not-
withstanding all that could be said, the reformation conti..ued to
extend. Brodhead was a man suited to the times. Of great
boldness and energy of character, he cared for none of their
threats. He possessed great presence of mind, and was always
engaged in his Master’s work. I think he was one of the
most powerful men, in prayer and exhortation, I ever heard.
He was, in short, a man of God,—full of faith and the Holy
Ghost, and greatly respected by the church. If it were known
that Brodhead was to preach, he would not lack for hearers, but
multitudes would flock to hear the word of life from his lips.”

Various forms of persecution were resorted to in following
years ; but they usually recoiled upon the persecutors. In some
instances, the leaders of mobs were put down by their compan-
ions.

Mr. McKoy mentions a great reformation under the ministry
of Elijah Willard, who had a colleague by the name of James
Willard. James Willard was an overwhelming preacher. Those
who came to oppose often fell, like dead men, under his word.
The old Lunenburg circuit is now subdivided, and its range of
territory dotted with thriving churches.

After Methodism had gained a feeble foothold in Lunenburg,
it was soon introduced into Darron, N.H. The first Methodist
in that town was Jacob Barrows. He became an exhorter, and
held meetings in his own house. A Class was formed soon after
240 MEMORIALS OF METHODISM.

he-moved into the town. About the year 1803, Elijah Willard,
who was stationed on Lunenburg circuit, preached in Dalton;
and E. Wells, then a local preacher, visited it about the same
time. They were followed, the next year, by Joel Winch,
who preached at Mr. Nichols’, in the lower part of the town,
and at Mr. Barrows’. Not far from this time, Mr. Buffington, a
local preacher from Lunenburg, preached in the town.

The first regular Methodist preaching commenced here about
the year 1805, when Susanna Braden, daughter of Mr. Braden,
already mentioned, married a Mr. Crandall, and moved into the
town. Her father came soon after, and died there in the faith,
during the Conference year of 1812-13. Rev. Joseph Lull
preached his funeral sermon; and he was regretted as one of the
lay-founders of Methodism in Vermont. The first Quarterly Meet-
ing in Dalton was held at the Brooks tavern stand. Solomon
Langdon was then the circuit preacher. He labored mightily in
word and doctrine, and laid permanently the foundations of
Methodism in this region. ‘The society at Dalton, with its
neighboring appointment at Bethlehem, now (1850) includes
more than one hundred and fifty members.

Methodism was introduced into Sanpwicn, N. H., by an
apparently very slight occurrence. The New England Confer-
ence met at Buxton, Me., July 15th, 1804. Two preachers, on
their way thither, found it necessary to tarry all night in Sand-
wich, and inquired for a Freewill Baptist family, where they
might be entertained, —their doctrines not being so obnoxious to
that sect as to others. They were directed to call ona Mr.
Webster, the father-in-law of Rev. Lewis Bates; they accord-
ingly called, and were hospitably entertained. The preacher,
who led in family prayer, before kneeling, conversed personally,
upon the subject of religion, with each one present. “ This,”
said the lady of the house, “was something new to me.” He
asked Mr. Webster if he enjoyed religion, and received an
answer in the negative; then turning to the other preacher, he
said, “We have been wrongly directed, and have made a mis-
take.” —“ Thank God for the mistake!” replied the second
preacher. The word of exhortation was given. “Itwent,” said
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 241

Mrs. Webster, “to my heart; ” and the serious impressions she
then received were never effaced until she was converted. The
first Methodist sermon preached in the town was delivered in a
very short time after, at the same place, by John Brodhead, and
the following year Tuftenboro’ circuit was formed. Lewis Bates
was the circuit preacher. A Class was soon organized in Sand-
wich. Mr. Webster and his wife, and Elijah Skinner, were
among the first members. The work spread so powerfully that
at the next Conference the territory was divided into two cir-
cuits. Sandwich now reports more than 200 members.*

We are indebted to the venerable Asa Kent for the following
account of the introduction of Methodism into Athens, Vt., and
the neighboring towns. “In 1800, they had no religious meet-
ings regularly in Athens. The Congregationalists and Baptists
pteached there occasionally ; but it was not known that there
was a man in the town that professed religion; and certainly
there were none willing to pray at a funeral, and if they did not
send out of town for a minister, they buried their dead without
ceremony. he means by which Methodist preaching was
introduced were of a novel character, the particulars of which I
learned the next year, 1801, when I was directed to form a cir-
cuit, having Athens for my head-quarters. They were in sub-
stance as follows: — A local preacher, by the name of Ashur
Smith, of Pittsfield circuit, I think, was disposed to travel north-
ward; he made a short stay at Whittingham, and then came to
Townsend, some thirty miles ; and finding they had no preach-
ing there, called on Deacon Rawson, and professed to be a
preacher of the Gospel. There was a small meeting-house in
the town, and the Congregationalists had a small church, and
were in want of a minister. The deacon, considering this provi-
dential, wished him to stop and preach. They were so much
pleased with his preaching, that they engaged him to preach for
a year. He was very active in visiting and preaching in differ-
ent parts of the town, and in adjoining towns, especially in Ath-
ens. He was highly extolled, and then they concluded they had

* We owe to Rev. Pickens Boynton for our information respecting Dalton and Sand-

wich.
21
242 MEMORIALS OF METHODISM.

the very man they needed. But the ministers of Grafton, West-
minster, and Putney, were not so well pleased with his opera-
tions, considering him an inexperienced and incautious young
man, who needed good advice. The Putney minister accord-
ingly gave him a little brotherly admonition, — particularly for
two things judged to be improper. He told him he thought he
had accepted too small a salary, as the people in that country
were disposed to beat a minister down as low as possible before
they would hire him; and by Ais preaching so cheap, other
towns might think they ought to give their ministers no more ;
whereas they ought to be united, and stand by each other, and
maintain their rights toa fair salary. Another error was, his
preaching so much, in and out of town. ‘If you begin in this
way, you will be obliged to continue, or the people will complain
of you; and if you do it, others will conclude that their minis-
ters must do so too. This will add greatly to our labors, and
may involve us in many difficulties.’ Ashur, however, went on
his way rejoicing ; but just before the year expired, it was cau-
tiously whispered around that he was a Methodist. This passed
with some as a downright slander; but the matter soon became
serious, as it was ascertained that he had been off somewhere to
a Methodist meeting, and Deacon R. was requested to make the
investigation. They met, and the following conversation in
substance took place : — ‘It is reported, Mr. Smith, that you are
a Methodist.’ — ‘ Well, sir, it is true.” — ‘Why did you not tell
us, at first, what church you belonged to ?’‘ Because you never
asked me a word about it..— ‘But you have deceived us.’ —
‘You know, Deacon R., that when I came among you, I pro-
fessed to be a minister of the Gospel of Christ; as such I have
labored among you; and now permit me to ask, if you, and the
church, have not been satisfied with the doctrine you have
heard.’— ‘I have heard no complaint about that; but the
Methodists hold to dreadful errors!’ — ‘Believe me, sir, I have
preached to you every point of doctrine which the Methodists
believe necessary to salvation. My object has been to benefit
the people, and not to make a party. I was aware that preju-
dice might prevent some from receiving the truth. I did not
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 243

think it proper to bring in, or dwell upon, those points of doc-
trine which are no way necessary to our salvation, but which
might lead to endless and unprofitable disputations,’ &c. But
there was no small stir among the people. The old men, who
were rigid Calvinists, were exceedingly mortified on finding that
they had been hearing with satisfaction, and extolling, a Meth-
odist preacher for twelve months. I think Ashur Smith was a
good man, and doubtless he thought his course perfectly justifia-
ble, as in that way he could preach the Gospel to those who
would not have heard him if they had known him to be a
Methodist. I believe he maintained a good character as a local
preacher, and died a few years since, in or near Stanstead, in
Canada. Mr. Smith was invited to preach a while in Athens,
but he had made other arrangements; yet he told them he would
get another preacher to visit them. The Rev. John Nichols was
on the Wethersfield circuit to the north, and, by Mr. Smith’s
request, visited Athens in the autumn of 1800, and the people
gladly received the word. His circuit had become so large, that
his Presiding Elder sent young Martin Ruter to assist him, then
in his sixteenth year. I had formed some acquaintance with
Ruter a few months before, and was exceedingly pleased with
him. His preaching in Athens had great effect, and a glorious
revival commenced. This became so general, in the latter part
of winter and spring, that it was judged best for Mr. Ruter to
spend most of his time in this place. The Rev. John Brodhead
was Presiding Elder on the district (he gave me my first license
to preach, and was ever near my heart) ; he formed the soviety,
and gave an account of the meeting to Bishop Asbury. A short
extract from Mr. Brodhead’s letter will give some idea of the
state of things at that time : ~— ‘ Nothing remarkable happened,’
he says, ‘till we came to the little town of Athens. Here I
preached on Tuesday to a large congregation in the open air.
They heard with great attention. There had been no society
formed, and it was proposed for me to preach again the next day,
read the rules,and form a Class. We hada most melting time:
the power of the Lord was present to heal, and eighty-three
came forward, and joined society. Their eagerness alarmed me
244 MEMORIALS OF METHODISM.

before they had all joined. Iwas afraid they had not considered
sufficiently what they were doing. Irose,and poured upon them
© very warm exhortation, and told them we wanted none but
such as were determined to save their souls, and would evidence
it by walking according to the rules of the society. As soon as
I ended, they came forward again with streaming eyes, and
desired to join, till they made up the number of eighty-three.’
This was a great day for Athens! What a change in one year!
Now, praying souls were found in almost every house. Captain
C and his wife, three sons and their wives, and six unmar-
ried daughters, all put their hands to the plough that day, and
other large families were almost wholly taken.” Athens, with
its joint appointment at Townsend, now reports nearly two
hundred members.

In our sketch of William Anson, we have referred to his
appointment and success as the pioneer of Methodism on Grand
Isle, Vt. One of his successors* has recorded the following
particulars respecting the church planted by him there. “It
appears from the Minutes, that as early as 1788, a Methodist
preacher, of the name of Samuel Wigton, was sent to a circuit
called Lake Champlain; but there is no return of members.
Two preachers were sent the following year; but still there
were no returns. The Minutes are silent, in respect to this
part of the country, from 1789 to 1798, when Joseph Mitchell
and Abner Wood were appointed to Vergennes circuit, which
stretched along nearly, or quite, the whole eastern shore of Lake
Champlain, and extended into Canada. One hundred and
eighty-five members of the church were returned at the end of
the year. The year following, the northern part of this circuit
was formed into another, called Essex, to which Lorenzo Dow
was appointed. The southern part, bearing still the name of
Vergennes, was travelled by Joseph Mitchell and Joseph Sawyer.
This year, namely, 1799, Alexander McLane was sent to Platts-
burg circuit, then first formed, which extended along the west
shore of the lake. The Minutes give no account of members
on Plattsburg circuit that year; but, in 1800, one hundred and

 

* Rey. Wm. Ballard.
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 245

seven members of society were returned. The entire ground
around the lake was occupied, during the years 1800 and
1801; but no Methodist clergyman had, as yet, set foot on the
islands. Anson was sent to them in 1802. With his new
credentials as deacon, and in full connection with his compan-
jons in toil, consecrated to the service of his Divine Master, and
with a heart burning with love to God and man, he mounted
his steed, and directed his course towards his distant charge.
After several days of toilsome travel, he arrived at the ‘ Bar,’ on
the eastern shore of the lake. He surveyed the Grand Isle, then
directly before him, and but a mile or two distant. He was, at
length, about to step upon his field of labor, but upon ground
untrodden before by the Itinerant;— unattended by any col-
league; with no one to introduce him; with no kind family that
he had ever heard of to receive him; without a solitary acquaint-
ance, or even a letter of introduction to open his way before
him, — he was not without some misgivings. The bar could
not then be forded, on account of high water, and a float or raft
was the only ferry. On this he embarked, and proceeded for a
distance : but a wind blew him back. He embarked the second
time, with a like result. He made the matter a subject of prayer
and reflection, and concluded to try once more, and, if he should
not succeed in reaching the island, he would regard it as an
indication that the Lord had not sent him. His third trial was
successful. He introduced himself to the first person he met
upon the island, as a minister of the Gospel, and inquired for a
place to preach on the next day, the Sabbath, but could learn of
none. On his inquiry for a tavern, he received for answer, that
there was one about two miles distant; ‘but,’ added the inform-
ant, ‘I believe they have no rum at present.’ Rum, in those
days, was essential toa tavern. He rode to the tavern, nothing
troubled on account of the thing lacking, and put up for the
night. Here he introduced himself as a minister, and asked for
a place to preach on the following day. Permission for preach-
ing in the tavern was granted, and notice of the expected service
was sent around. Arrangements being made for the Sabbath,
Mr. Anson retired to rest. At break of day. the following
21*
246 MEMORIALS OF METHODISM.

morning, he was waked by the firing of cannon. He looked
through his window and saw some men in the street with a
field-piece, who had commenced the celebration of the Fourth
of July, which occurred that year on the Sabbath. Surely,
thought he, there must be some cause for the information he had
received, that the people of these islands were a savage race, if
they are more careful to celebrate Independence, when it occurs
on the Sabbath, than they are to keep the Lord’s Day. The
fact that a Methodist preacher was on the island, and was going
to preach, produced quite a sensation, and drew together a full
congregation: and after Mr. Anson had delivered his message,
the matter and manner of his preaching afforded the people
abundant material for thought and conversation. He proceeded
to organize his circuit, in doing which he scattered his appoint-
ments over the islands, and extended them into Canada. In
prosecuting his work, Mr. Anson met with no small amount of
difficulty. Though his congregations were fair, and there were
enough to extend to him their generous hospitalities, the gen-
erality of the people received him coldly. Those that were
religious belonged to other denominations, had their prejudices
against the Methodists, and looked upon him with distrust, and
some even with despite, regarding him as one of those ‘that
crept into houses,’ &c. Mr. Anson was faithful in his labors,
and was favored of the Lord. A revival prevailed, Classes were
formed, and a permanent circuit was established. At the close
of the year he returned one hundred and two church-members,
Ever since the arrival of Anson, religion has been in a prosperous
condition throughout the territory which he originally erected into
a circuit. As was the case everywhere in the commencement
of the labors of Methodist ministers, beginnings were small.
There was much of prejudice, indifference, and opposition, from
various sources, to contend against; but these things dimin-
ished, as the labors of the Itinerant continued. Revivals com-
menced and went on; and almost, if not quite every year, up to
the present time (1850), souls have been converted to God.
Only three first gave their names as probationers; but the
leaven continued to work, and others were soon added. Anson
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 247

preached in barns, in private houses (mostly then log cabins), in
school-houses, and sometimes in the grove; and so did his suc-
cessors for many years. Sometimes the permission to preach
in a given place was allowed but a short time, when a new
place must be sought. The aged members relate many
things of thrilling interest that occurred in these earlier times,
particularly their large and spirit-stirrimg Quarterly Meetings.
They were small in the outset, the first one being held in a
private house, and the Love Feast made up of about half a dozen
persons. But, in a few years, they presented a widely different
appearance. They cannot now be, in every particular, what
they were in those early times, inasmuch as the charges have
become very much diminished and restricted in territory, and
there are necessarily fewer to attend them. They seem to have
possessed uncommon interest in these islands. Occurring but
once a year, or once in two years, in a place, they never lost
their novelty. All were eager to attend them. Every prepar-
ation was made to start at a seasonable hour, according to the
distance, to arrive in time; and some would be on their way
before the day appeared. The canoe and the ‘small boat’ were
sometimes in requisition. They met; they exchanged their
ardent greetings. They looked with veneration and love on the
impressive, weather-worn features of the Presiding Elder, whom
they saw on no other occasion. They listened with rapture to
his message, as of special import to them. When the hymn
was given out, they all sung that could sing, and there were few
that could not. At the close of the fervent petitions of prayer,
the hearty amen arose from scores of worshippers on their knees.
When they were stationed for the night, sixty, seventy, — some
say, even a hundred, — would sometimes be quartered in a single
family. To the question, How many will you take? as many as
I have planks in my floors, would sometimes be the generous
reply. Their prayer-meetings, on these quarterly occasions,
have been known to last the entire night. Their Love Feasts
were Love Feasts indeed! When they had listened to the word
on the Sabbath, and had celebrated the dying love of the
Redeemer, they returned with renewed spiritual strength to their
248 MEMORIALS OF METHODISM.

homes. Not only did the people of God resort to these meetings,
but thither those who were seeking religion repaired; and from
every Quarterly Meeting more or less of such returned converted
to God, while others went away awakened to seek and find him
in times to come. ‘Thirty-five different laborers have cultivated
this field. Several of them have already laid down the cross to
take the crown: though dead, they live, because their Saviour
lives. Among the worthy individuals that have graced this circuit
was Rev. Asel Landon. He early joined the church, and was
soon called to act in an official capacity. In 1809 he was licensed
to preach. In due time he took orders. He faithfully served the
church twenty years in the local ministry, when God said to
him, ‘Come up higher.’ In his death the church sustained a
loss which, to this day, it hardly seems to have recovered from.
Rev. Seymour Landon, son of the preceding, had his birth and
education on this island. He is now a Presiding Elder in the
New York East Conference. Rev. Thomas Marvin was, at
first, prejudiced against the Methodists, and opposed them ; but
afterwards became connected with them, and a local preacher.
He still lives, an ornament and a pillar in the church, and has
two sons in the ministry. Others were raised up to the work
of the ministry, and many of the leading members of the
community became members of the church. From the steward’s
book it appears that the records were kept with a good degree
of accuracy in the first years of the existence of the charge. It
seems to have been the custom then, as it is now, with some
Presiding Elders, to inquire into the religious state of the official
members. The following record was made in 1805: —- All the
members examined, and mostly happy, and determined to serve
God.’ The next year it was recorded : ‘The preachers and Class-
leaders are mostly happy in God.’ In 1807 the record of one of
the Quarterly Conferences states, that the ‘examination among
the members composing the same found the moral character
of all irreproachable.’ An entry in the following year states,
that, ‘in examining the members, they were found determined,
by grace, to live for God, and in general happy, many thirsting
after holiness of heart.’, Owing to so much crossing of water, the

‘
EARLY CHURCHES IN VERMONT AND NEW HAMPSHIRE. 249

travel on this circuit, in its original extent, was hard and difficult ;
doubtless more so than on any other charge in the Conference.
It was also dangerous. No preacher, however, has yet lost his
life; but one, like Paul of old, was once ‘a night and a day in
the deep,’ and perhaps suffered more than did the great Apostle.
This was Rev. H. B. Taylor. In connection with two other
men, he was crossing the lake from the New York State side to
the Isle Amotte, on a scow. A wind capsized the vessel. This
was in December. A fall of snow prevented them from being
seen; their cries could not be heard for the roaring of the waters ;
only the edge of the scow came out, and all they could do was
to hold fast to the boat, with only their heads and hands out of
the water, when the waves were not breaking over them; and
they were in the middle of the lake, with no hope but in the
almost imperceptible drifting of the scow. The capsizing took
place about four o’clock in the afternoon, and the boat, by drift-
ing, reached the shore about three o’clock the next morning.
After being eleven hours in the water, they gained the land, in
so chilled, frozen and exhausted a state, that they could not
stand. By locking arms and bracing against each other, they
managed to get to a house near by, and raised the inmates.
Brother Taylor, at this time, was engaged in transporting lum-
ber for a church that he was engaged in building. He had the
privilege, too, of preaching faith to his two companions, who
were irreligious, and who expected to perish.”

Methodism has had much success among these islands, and
the original appointment of Grand Isle is now divided into four
districts and charges.
CHAPTER XXI.
CONFERENCES OF 1804.

Asbury. —New York Conference. — Asbury travelling in New England. — At New Haven.
— General Lippett’s. — Abraham Bemis’ Homestead. — Lynn. — New England Conference
at Buxton, Me. — Proceedings. — Sabbath Scenes. — Great Revival.

Assury, having traversed the country to Tennessee in the west,
and Georgia in the south, since the Ashgrove Conference, was
on Saturday, ninth of June, 1804, again in New York city, on
his northern tour. The preachers were assembling for the New
York Conference, which was to begin on the next Tuesday. On
Sunday, Asbury preached in the old John-street chapel, exhort-
ing the brethren, both lay and clerical, to “hold fast the profes-
sion of their faith, without wavering.” It was an appropriate
time for such anadmonition. The trials of Methodism were yet
formidable ; many of the preachers came to the Conference with
the design of locating, and on the morrow he received intelli-
gence that one of the most able men in the Itinerant ranks,
Thomas Lyell, was about to retire into the ministry of the Prot-
estant Episcopal church.

On Tuesday, the 12th, the New York Conference commenced
its session in the metropolis.* We have scarcely any informa-
tion respecting its proceedings. Asbury says, “It may suffice
to say that our present Conference was a happy one, and a Con-
ference of great business. We had sermons every day at noon.
Fourteen deacons and eight elders were ordained ; these last, at
the Bowery church, where I preached upon 2 Tim. 4: 1—4.
By hard labor I read off the stations on Saturday night, and our
Conference sat on Monday. We proclaimed a fast, with prayer, .
for the Methodists, the health of the city, the general church,

* From Asbury’s Journals, it would appear that the session began on Monday, the 11th;
but they are full of inaccuracies.
MEMORIALS OF METHODISM. 251

and the continent. N. Snethen gave usa melting, nervous dis-
course, on the occasion.”

On Wednesday, 20th, he was again reposing himself on the
border of New England, at the home of the “ Sherwoods,” where
he tarried two days. On Saturday, he reached New Haven,
and preached the next day, “to a few souls,” in “ our small meet-
ing-house.” Thomas Branch and Sylvester Hutchinson were
with him, and preached also during the day and evening. He
lamented over the prevalence of religious indifference in New
Haven, and recorded there an unusually emphatic expression
of the official afflictions to which he was subject. ‘I have little
leisure,” he says, “to journalize. My soul has constant peace
and joy, notwithstanding my labors, and trials, and reproach, —
which I heed not, though it come, as it sometimes does, from the
good, when they are not gratified in all their wishes. People
unacquainted with the causes and motives of my conduct will
always, more or less, judge of me improperly. Six months ago,
a man could write to me in the most adulatory terms, to tell me
of the unshaken confidence reposed in me by preachers and
people : behold, his station is changed, and certain measures are
pursued which do not comport with his views and feelings: then
Iam menaced with the downfall of Methodism; ‘and my influ-
ence, character, and reputation, are all to find a grave in the
ruins. First, my hill is made so strong that I shall never be
moved; anon, oh man, thou hidest thy face and changest thy
voice, and I must be troubled, forsooth! But Iam just as secure
as ever, as to what man can door say. Should this journal
ever see the light, those who read it, when I am gone, may, per-
haps, wonder that ever I should have received such letters, or
had such friends. Yes, gentle reader; both have been. Who,
then, shall I believe ; and who shall I trust? Why, who but a
good, and true, and never-failing God?”

On Monday, he left New Haven for the eastward, accom-
panied by Sylvester Hutchinson, who was now his travelling
companion. “ We took the path,” he says, “to Durham: here
we stopped, as there was room for us in the inn to lodge. On
Tuesday, we passed through Middletown, and found that our
252 CONFERENCES OF 1804.

brethren were about to purchase a lot on which to build a chapel
ona small scale. We rode on to Hebron. I have made four
hundred and twenty miles since I took my departure from Balti-
more, May 26th. At Canterbury we lodged at Captain Lyons’ :
the day’s ride brought us through Windham and Scotland.”

On Friday evening, 29th, he arrived at General Lippett’s, in
Cranston, Rhode Island, where, as usual, he was bountifully
received. He continued there through Saturday and Sun-
day. On Sunday, Asbury delivered, in Lippett’s chapel, an
expository discourse on 1 John 1: 3—7. Hutchinson preached
in the afternoon. It “was a glorious season,” says Asbury.
The next day they directed their course towards the rural retreat
of Bemis, at Waltham, where they arrived on Tuesday, after a
ride, during the day, of “nearly thirty miles, without food or
rest, for man or beast.” It was mid-summer, and all nature
invited the weary Itinerants to repose. “On Wednesday, Thurs-
day, and Friday, I rested, and read and wrote as my failing
eyes would permit. My soul is in great peace.”

On Saturday, 7th of July, they reached Lynn. ‘On the
Sabbath day, I preached,” says Asbury, “upon 1 John 3: 1, 2,
3. The state of the society in this town is more pleasing than
formerly. Peter Jayne, brought up amongst them, is an accept-
able preacher. A house is begun for the preachers to live in.
Sylvester Hutchinson preached in the afternoon: I spoke also,
and read letters giving an account of the work in the south.
O! when shall we see such things in New England!” They
urged their way on rapidly to Buxton, Maine, the seat of the
New England Conference, where they arrived on Friday night,
July 13th. The preachers had already assembled from their
dispersed circuits, and were refreshing each other with public
religious services.

On Saturday, the 14th of July, 1804, began the Buxton
session of the New England Conference, an occasion still remem-
bered by many old Methodists of Maine, for its remarkable
spiritual interest. The roll contained the following names:
George Pickering, Joshua Taylor, Thomas Lyell, Joshua Soule,
Aaron Humphrey, Joseph Snelling, Comfort C. Smith, Daniel
CONFERENCES OF 1804. 253

Webb, Reuben Hubbard, Asa Heath, Epaphras Kibby, Peter
Jayne, Alexander McLean, Joseph Baker, Samuel Hillman, and
Joseph Shane. The last four were deacons, the others elders.
Soule, Lyell, Webb, Smith, Kibby, and Shane, were absent. A
number of probationers were present, whose names are not given.
Asbury writes that on Saturday they ‘admitted and elected
nine deacons and two elders.” The latter were Samuel Hill-
man and Joseph Baker; the former, William Goodhue, David
Bachelor, Philip Munger, Nehemiah Coye, Dan Perry, Allen
H. Cobb, Daniel Ricker, Thomas Ravlin, and Alfred Metcalf.

During the day Peter Jayne preached. He was a young man
of preéminent talents, and produced a deep impression. “It was
a good season,” notes the secretary of the Conference, “and
some, we think, were converted.”

Sunday was a day of great interest. A vast multitude had
assembled, —some from distant towns, — and the crowd was too
large for the chapel. A meeting for prayer and exhortation was
held in the chapel at eight, a. m., after which the throng sought
accommodation in a neighbotirig grove, where Asbury, at ten
o’clock, began to preach to them on the ascension, and the com-
mencement therefrom of the Apostolic Itinerancy. His text was
Mark. 16: 19, 20. In about forty minutes, the clouds gathered,
and the assembly was compelled by the rain to retreat to the
chapel. Pickering went into the pulpit, and preached on Christ,
“the High Priest of our profession.” Heb. 3: 1. “A goodly
number of souls,” says the Journal, “were, we trust, converted
this day.” Asbury writes, “There were powerful exercises in
the meeting-house, until near six o’clock: the Lord appeared —
several souls were brought under distress. I trust the fruits of
this day’s labor will be seen in eternity.”

Monday morning was spent in “the examination of charac-
ters.” The ordination service having been postponed from the
Sabbath, on account of the weather, was held at two o'clock,
p.m. Asbury preached from a hay-cart in the grove, on Paul’s
exhortation to Timothy, 2 Tim. 2:1—7. He describes it as
“an open time;” “the work of God broke forth,” he says, “on
the right and on the left.” A great sensation spread among the

22
254 MEMORIALS OF METHODISM.

multitude, and before the session closed it was estimated that
fifty persons were converted. Snelling says, “ There was a
greater display of Divine power at this Conference than any I
ever attended. Many of the people were wrought upon ina
very powerful manner; but, as is generally the case, there was
some opposition. At one meeting, a man, appearing to be ina
violent passion, came in, exclaiming, ‘This is confusion; no
good will result from this meeting.’ He then called for his wife,
bidding her leave the house immediately. She urged him to
stay a little longer. ‘No,’ said he,—‘let us go.’ He then
started to go out, and went as far as the door, when he paused
a few moments, then turned back, fell upon his knees, and
prayed for mercy as earnestly as any in the house. The
assembly was so large it was deemed expedient to meet ina
grove, the meeting-house not being large enough to contain the
people. The preachers were placed in different directions in the
grove, praying and exhorting. The people would gather round
them in companies, similar to what are called praying circles at
camp-meetings. In the circle which I was in, there were eleven
persons who professed to be brought from darkness to light;
besides many others who were inquiring what they must do to
be saved.”

The report of the Financial Committee is too imperfect to
admit of any accurate estimate of the receipts of the preachers.*
There were $383 towards meeting the deficit. The usual
contribution from Baltimore Conference is acknowledged. It
amounted to more than a hundred dollars.

On Tuesday the business of the session was hastened to a
conclusion. Asbury read the appointments ; an evening service
was held for the public, which was attended with powerful
effect, and early the next morning the preachers were on horse-
back for their distant posts. They had been refreshed by their
mutual counsels, but above all by the marvellous outpouring of
the Holy Spirit which had fallen upon the village during the
session, and they went forth renewedly imbued with power from
on high, for their self-sacrificing work.

* The page assigned for it in the records is left blank.
CONFERENCES OF 1804, 255

Asbury, accompanied by Hutchinson, was en route in haste,
as usual, and reached Effingham, N. H., by night. They con-
tinued on their course rapidly, sometimes passing over forty or
forty-five miles a day, and on the 26th found rest at Rhinebeck,

N. ¥.
CHAPTER XXII.

APPOINTMENTS AND PREACHERS.

Ecclesiastical Arrangements for the Year. — Samuel Cochrane.— His Labors. — Character.—-
Death. — Zalmon Lyon. — His Death and Character. — Eben Smith. — Early Experience.
—Labors and Death.—Lewis Bates. — Early Religious Impressions. —Labors in the
Ministry. — Special Experience. — Character.

THE appointments for the year in New England were the
following :

VERMONT District. Joseph Crawford, Presiding Elder.
Magog, Ebenezer Fairbank; Danville, Phineas Peck, Andrew
Kernagan; Barre, Oliver Beale; Vershire, John Robertson,
David Goodhue ; Barnard, Paul Dustin, Moses Currier; Weth-
ersfield and Woodstock, Luther Chamberlain; Athens, Asa
Kent, James Young; Whittingham, John Pinkham.

New Hampesure Duisrrict. John Brodhead, Presiding
Elder. Lunenburg, Joel Winch; Landaff, Thomas Skeel,
William Stevens; Bridgewater, Caleb Dustin, Lewis Bates;
Hanover, Elijah Hedding; Grantham, Elijah Willard, Dan
Young.

New Lonpon District. Daniel Ostrander, Presiding Elder.
Rhode Island, A. McLane, D. Burge, Clement Parker ; New Lon-
don, Abner Wood, Benjamin Hill; Pomfret, Thomas Branch,
Noble W. Thomas; Tolland, John Gove; Granville, Joshua
Crowell, Luman Andrus; Middletown, Ebenezer Washburn,
Nathan Emery; Litchfield, Zalmon Lyon, Eben Smith; Ash-
burnham, Thomas Ravlin.

Boston District. George Pickering, Presiding Elder. Bos-
ton, Epaphras Kibby ; Lynn, Peter Jayne; Marblehead, Reu-
ben Hubbard; Nantucket, Truman Bishop; Provincetown,
Alfred Metcalf; Sandwich, Joseph Snelling; Needham, Nehe-
miah Coye, Joel Wicker; Hawke, David Bachelor, Samuel
Thompson ; Salisbury, Daniel Webb, Ebenezer Easty ; Bristol,
APPOINTMENTS AND PREACHERS. 257

Alexander McLane; Providence, Asa Pattie, D. Burge, C.
Parker.

District or Marine. Joshua Soule, Presiding Elder. Port-
land, Joshua Taylor; Falmouth, Philip Munger. Poland, True
Glidden; Scarboro’, Asa Heath; Readfield, Joseph Baker ;
Bethel, Allen H. Cobb; Hallowell, Aaron Humphrey, Dan
Perry; Norridgewock, Daniel Ricker; Penobscot, William
Goodhue ; Union River, Thomas Perry ; Bristol, Samuel Hill-
man; Union, David Stimson; Bowdoinham, Daniel Dudley.

To these should be added the following, which pertained to
the New York Conference, viz. :

Asucrove Disrricr. Daniel Brumley, Presiding Elder.
Adams, Laban Clark ; Cambridge, Elias Vanderlip and Phineas
Cook; Brandon, Seth Crowell; Vergennes, James M. Smith ;
Fletcher, Samuel Draper, Gershom Pease ; Grand Isle, Samuel
Cochrane. Also, on the New York district, under the Pre-
siding Eldership of William Thatcher, Redding, Peter Moriarty
and Sylvester Foster.

The ecclesiastical arrangements for the year, in the Eastern
States, comprehended, according to this outline, s¢z districts and
part of a seventh ;* fifty-two circuits, and eighty-one preachers.
There had been a gain, in the last year, of one district and four
circuits, but a decrease of five preachers. While the increase of
the districts indicates the growth of the church, by indicating
the increase of its business, the variations in the number of the
circuits is not always an equally sure evidence, as they were
frequently merged in or detached from one another. The present
instance, in which there was an increase of circuits with a
decrease of preachers, is to be explained by the fact that fewer
circuits than usual had two laborers.

Among the names of preachers who appeared for the first time
this year, in the Eastern States, is that of Samus. Cocnrane,
a worthy veteran of the ministry. He was born in Halifax,
Vt., August 31, 1778, and converted in his 22nd year. In
1802 he commenced his public career as an exhorter ; he subse-

* We reckon the Ashgrove district as in the Eastern States, only two of its circuits
being wholly within New York.

22%
258 MEMORIALS OF METHODISM.

quently labored as a local preacher, and in the latter part of
1803 was called out by the Presiding Elder into the ministerial
field, and sent to Fletcher circuit, Vt. At the New York Con-
ference of the present year, he was received on probation, and
appointed to Grand Isle circuit, Vt. He afterwards travelled
successively Vergennes, Vt., and Litchfield, Ct., circuits. Fol-
lowing the example of other heroic men of his day, he volun-
teered asa missionary to Canada, and was appointed success-
ively to the St. Lawrence and Quebec circuits. Returning to
the States, he received, down to 1841, the following appoint-
ments : — Whittingham, Vt., Pittsfield, Mass., Pownal, Vt., New
York city, Goshen, N. Y., Dutchess, N. Y. (three times), Suf-
folk, N. Y., Jamaica, N. Y., Redding, Ct., Hudson, N. Y., New
Rochelle, N. Y. (twice), New York east circuit, Milan, N. Y.
During thirty-eight years did this devoted ambassador of Christ
perform effective duty, in the hard service of the Itinerancy. In
1841-2 he was placed on the supernumerary list. In 1843 he
was transferred to the ranks of the superannuated preachers,
where he remained till his death, which took place at Pough-
keepsie, in the spring of 1845. His brethren of the New York
Conference beara good testimony forhim. They say: “ Brother
Cochrane was truly a man of God. In labors he was abundant
and successful. Many through his instrumentality were con-
verted. Though firm, he was mild in the administration of dis-
cipline, and the blessing of the ‘ peace-maker’ rested upon him.
In all the domestic and social relations he was kind and affec-
tionate, and as a pastor beloved by his people. Brother C. was
literally worn-out in his Master’s service, yet he might have lin-
gered a while among us, had not his progress to the tomb been
accelerated by several paralytic strokes. His death, though not
unexpected, was sudden. Having left the dinner-table, and
seated himself in an adjoining room, his wife heard a noise, and
hastening to ascertain the cause, found him prostrate upon the
floor. His hour had come —he spoke no more, but closed his
eyes and expired. During his sickness his mind had been calm
and peaceful.” *

* Minutes of 1846.
APPOINTMENTS AND PREACHERS. 259

Zatmon Lyon was another example of the devotion and purity
of character which marked our primitive ministry. He was
born in Weston, Ct. Of his early life we know nothing. When
he joined the Conference the present year, he was somewhat
advanced in age; but he did faithful service fourteen years, in
the effective ranks of our Itinerancy. In 1818 he was returned
superannuated. He died on the 13th of August, 1839. After an
absence of some time from the place of his residence, on a visit to
his friends, he returned in ill health, expressing his gratitude
and pleasure at being permitted to see again his neighbors and
brethren, and declaring that he had come back to die among
them. He requested that his remains might be placed by the
side of his beloved wife, who had died some three years pre-
viously. “From this time,” say his brethren, “without any par-
ticular disease, he gradually sank under the infirmities of age ;
but while the outward man was perishing, the inward man was
renewed day by day;—his soul was calm and peaceful ; —
patience had its perfect work, and not a murmur escaped his
" lips.”* He lived at “Sugar Loaf,” N. Y., twenty years, and
acquired, by the transparent purity of his character, an extraordi-
nary local influence. He was the counsellor of the community in
all questionable matters, the arbitrator of its litigations. ‘In fact,
such was his influence among the people in his neighborhood, that
his very presence would quell any disturbance that might arise in
the streets, or in the house of public entertainment; and xo one
was found sufficiently hardy to give him a disrespectful word.
Brother Lyon, in an eminent sense, might be styled a peace-
maker. He had gained the affections of the people, who mani-
fested their kind regard for him, not in word only, but also in
deed and in truth. For a number of years they were in the
habit of paying him an annual visit, at the same time contrib-
uting liberally to his support.”

He was eminently practical and experimental in his preach-
ing; and a man of such a life could preach with authority. His
fellow-laborers regarded him with a warm affection and profound
veneration. They conclude his obituary notice with this

* Minutes of 1839-40,
260 MEMORIALS OF METHODISM.

emphatic testimony: “ As a Christian, he possessed a character
unblemished ; — saint and sinner had the utmost confidence in
his integrity; — they both loved him;—and when, in a good
old age, he gathered up his feet to go to his fathers, they both
embalmed him with their tears. Hail, venerated saint! thy
work is done, and thou hast gone to thy reward.”

Ezen SmirH was born of devout parents, in Lenox, Mass.,
July 18,1774. His early religious education resulted in its usual
consequence, early conversion. He was but thirteen years old
when he passed from death unto life; and so remarkable was
the work of grace within him, that he knew his sins forgiven,
though he was acquainted with no other person who avowed the
same satisfactory experience. He maintained this lively evi-
dence of Divine acceptance through two or three years; but not
finding any church the doctrines of which concurred with his
own, he imprudently continued alone, and lost much of his spir-
itual confidence and comfort. During ten years he “remained
cold and comfortless.” By marriage he became connected with
the first Methodist with whom he enjoyed acquaintance, and was
induced by her influence to attend the Methodist services in
Great Barrington, Mass. A revival of religion prevailed there,
at this time, under the labors of Allen Miller, a local preacher.
Mr. Smith recovered his lost ground, and entered zealously into
the religious interest which surrounded him. A Class was
formed, of which he became a useful leader. He was afterwards
successively licensed as an Exhorter and Local Preacher, and in
1803 was sent by Daniel Ostrander, then Presiding Elder of
New London district, to Litchfield circuit, Ct. Having thus
providentially entered upon the labors of the Itinerancy, he per-
severed to the end. He was received on trial, at the present
date, by the New York Conference, and continued to labor
effectively, for nearly thirty years,in New England and New
York. He was several years a Presiding Elder, and a member
of four sessions of the General Conference. During seven years
he was on the supernumerary list, and the last four years he
was reported among the superannuated. He is characterized as
an ardent lover of Methodism, an attached friend, and as
APPOINTMENTS AND PREACHERS. 261

guarded in his remarks about the absent. He began his labors
in the perilous times of the church, and shared courageously its
trials. “In all his privations, labors and sufferings, he never
sought retirement from the arduous duties of our Itinerancy,
but went on rejoicing in his God, and in the prosperity of his
cause,” * |

In 1842 he was attacked by paralysis. “It pleased God to
preserve him a while longer; but, during the winter of 1844, a
complication of diseases developed themselves. Asthma and
dropsy, combining with his already greatly debilitated condition,
rendered it more than probable that he could not long survive.
Under these accumulated afflictions he spent the last few months
of his life; and though it was manifest to all that he was rapidly
sinking, yet his sufferings were not extreme. God was merciful
to him ; not a murmur fell from his lips. He expected his end,
and was fully prepared to meet it. Blessed with his reason, he
took pleasure in conversing with his family on his approaching
dissolution, and often expressed his ‘anxiety to go.’ While in
hourly expectation of the event, he said to his son, he had
always had a dread of the pains of death, however fully pre-
pared to meet it; but now he could find no dread, no shrinking
even of the flesh. And on the 18th of May, 1844, in the seven-
tieth year of his age and the fortieth of his ministry, at his
own residence, in Milton, Ulster county, N. Y.,he departed this
life in great peace of mind, in full confidence and hope of
eternal life, through the mercy of our Lord Jesus Christ.”

Lewis Bares still survives, one of the few remnants of the
ministry of the early day now under review. Hale in health,
active in labors, ever cheerful in his piety, he is familiar and
beloved ‘throughout our borders. He was born in Cohasset,
Mass., March 20, 1780, and is a descendant, in the seventh
generation, of John Rogers, the martyr. He remained at
Cohasset till twelve years old. ‘These twelve years,” he writes,t
“passed not without many solemn thoughts of eternity.” On
removing to Springfield, Vt., about his twelfth year, his religious
impressions deepened, and induced him to pray much in secret.

* Minutes of 1843-4, } Letter to the author.
262 MEMORIALS OF METHODISM.

“The next year, when thirteen, in the month of April, on the
holy Sabbath, while reading the Bible, the Spirit of God fell
upon me, and pierced my heart to the centre, and laid open to
my view the deep depravity of my nature and the self-righteous-
ness of my attempts at reform, the holiness of God, the purity
and claims of the law. Alarm, terror, despair, and dread sur-
prise, swept through my aching heart. I dropped my book, and
fled to a lonely hiding-place in the barn, and gave myself up to
God through Jesus Christ, the sinner’s only hope and help, in
faith and prayer. After praying some time, in an instant, as
sudden as the electric shock, God spoke my sins forgiven, swept
my load of guilt away, and filled my new-born soul with peace
and love. There being no living Christians, ministers, or
churches, nor revivals of pure and undefiled religion, and noth-
ing said or done about it within my acquaintance, I some time
time after lost the overflowing enjoyment. But I still continued
praying in secret, twice a day on week-days, and three times on
the Sabbath ; and so zealous was I that when I was going to
take an early start for a day of amusement, I would pray twice
at night, for fear I should forget it in the hurry of the next
morning. Thus I continued in my simple and imperfect way,
until 1800. God then converted a noted and learned infidel of
my acquaintance, and called him to preach. A glorious reforma-
tion followed; my mind was solemnly arrested with stronger
thoughts of my eternal state beyond the grave; and after a very
sore conflict with the powers of darkness, God reclaimed me,
and, pardoning all my back-slidings, restored my soul to his
favor, and the glories of his salvation to me. I went on my
way rejoicing, and in April, 1801, joined the M. E. church,
with two others. Thus originated the Methodist society in
Springfield, Vt. I still went on my heavenly way, happy in
God, and expected to spend my days as a private member in
the church; but it was not long before my mind was solemnly
impressed by the Spirit of God to preach the Gospel, and after
great inward conflicts, on the 5th of Dec., 1802, I left all for
Christ and his Gospel. I preached on Athens circuit, with
Henry Eames, six weeks, and a glorious time it was; God
APPOINTMENTS AND PREACHERS. 263

poured out his Holy Spirit, and brought many souls into his king-
dom. Henry Martin was one of the converts of this reforma-
tion ; he became a ‘revival’ preacher, and died young, in Maine:
also a young man by the name of Webster was converted at this
time. He married a pious young lady; God blessed them with
ten children ; by the last account I had of them, I learned that
they were all converted and in the church; three of the sons
are in the ministry, and another is fitting for it. I afterwards
travelled three weeks on Wethersfield circuit, with Bishop and
Peck; we had good meetings. Then Bro. Peck and I went, by
the direction of the Presiding Elder, John Brodhead, to the
north part of Vermont and Canada. Here I stayed eight
months, and labored with delight; many were brought to God
through the exceeding riches of grace in Christ Jesus. Among
those who were awakened was Francis Dane, who is now known
in our ministry as ‘Father Dane.’ From this period Danville
circuit, Vt., became a post of our regular work. At this time a
youth by the name of Norris, who now is a preacher, was
brought to God. In the fall of this year, 1803, I went on to
Barnard circuit, with Asa Kent, and had good times; part of it
was old and part of it was new ground. Here I labored five
months, and then was placed on Wethersfield circuit, Vt., with
Phineas Peck. He soon left, and I had Moses Currier with me
the rest of the time. We had reformations, and some very signal
displays of the power of God; many were struck down thereby,
and converted or sanctified. In 18041 joined the New York
Conference, and was sent to Bridgewater circuit, N. H., with
Caleb Dustin, John Brodhead being Presiding Elder. We com-
menced our work in faith, praying for one hundred souls. How
many were converted I know not, but we had an addition to the
church of one hundred and thirteen, and so extended our field
of labor that we called to our aid Langdon, Sampson, and Otis,
and returned to the next Conference two new circuits, Tufton-
boro’ and Pembroke, N. H. In 1805 I was stationed on Tufton-
boro’, with twenty-three members in society, in two Classes,
eight in Sandwich and fifteen in Tuftonboro’, fifteen miles apart.
I commenced my work in the name of the Lord and in the faith
264 MEMORIALS OF METHODISM.

of the Gospel. God poured out his spirit, and revived his work
in great power and glory; the holy flame spread; the work of
conviction, conversion and sanctification, extended. I had,
during the year, to help me, Bros. Goodhue, Johnson, Bannister,
and Stearns. This year I adopted the plan of calling mourners
to the altar, at the suggestion of Hannah Harrington, a woman
of great faith, powers, holiness, and usefulness. One week I
preached every day in different places, and some were struck
down with the power of God at every meeting. Ona Sabbath
at Maj. Ethridge’s, in Sandwich, thirteen thus fell; on Tuesday,
at Holdemess, nine. This was a great year; we added to the
church one hundred and fifty members, and made one new
circuit, Sandwich, N. H. 1806, I attended the New England
Conference at Canaan, N. H. The territory I labored in was set
off from New York Conference, to that of New England. I was
ordained Deacon by Bishop Asbury, and stationed on Tufton-
boro’ circuit. Bro. Bannister was my colleague. We entered
the field in faith and good courage, and the work of God spread.”

In 1807, he was respectively at Scarboro’ and Livermore
circuits, Me., where he was successful. ‘In 1808,” he continues,
“our Conference sat at New London, Ct. God was with us;
it was emphatically a revival Conference. In the midst of the
glory present, I was ordained Elder in the church of God.
Pickering made the closing prayer, and while asking for the
Holy Spirit to rest upon the new-made Elders, I felt a fresh bap-
tism of the Pentecostal unction. My heart was inflamed for new
battles and victories in the Gospel field. I was stationed on
Tuftonboro’ circuit, N. H., E. Hedding Presiding Elder. Bro.
E. F. Newhall was my co-laborer. We went to our work in the
spirit of our Master, in the midst of a good revival, with a great
opening for the further spread of the Gospel. God continued
the work; souls were converted, scores were baptized and
admitted into the church, and our borders were enlarged.”

He labored successively on Pembroke, N. H., Barnard, Vt.,
and Salisbury, Mass. From 1813 to 1817 he was located, on
account of the domestic affairs of his father. During this time
he travelled and preached considerably, for the spirit of Itiner-
APPOINTMENTS AND PREACHERS. 265

ancy lived within him; and several “stations” have grown up
where he helped to plant the truth. In 1817 he was readmitted
into the Conference, and stationed on Vershire circuit, Vt. In
1818 and 1819, he writes : “My lot was cast on Landaff circuit,
N.H. We moved on joyfully, serving God in the Gospel of his
Son. In the fall my Presiding Elder, D. Kilbourn, being
unwell, sent me to attend the Quarterly Meeting on Lunenburg
circuit. On Saturday and Sunday the blessing of God was upon
us. On Monday evening I preached in Guildhall court-house,
Vt. The spirit of the Lord was in our midst; the people were
moved. We lodged in the jailer’s house ; he and his wife, and
two others, were brought to God. On Tuesday evening I
preached in Lancaster court-house, N. H; the presence of God
was manifested, and a gracious work commenced. Previous to
this, two Methodist preachers had been persecuted and mobbed
out of town. I made two more visits to this circuit, and
preached from its south part up the Connecticut to Canada. The
Lord made bare his holy arm; the excitement spread, and many
were brought to God. Our camp-meeting was glorious; the
grace of God was manifested in Orford, north part of Con-
cord, now Lisbon, —in what was called the Pine Woods, in
Haverhill, — in the salvation of men, high, low, rich, and poor.
Two preachers sprung from this reformation, John Lovejoy and
N. Aspinwall. One rich, swearing, brandy-drinking, giant
sinner, that struck Bro. Willard while preaching, was converted,
and made into a humble Methodist.* In 1820 I was stationed
on New London circuit. I travelled, to Conference at Nan-
tucket and back and in moving to my charge, seven hundred
and fifty miles. This was a large field, with eight or ten hun-
dred members, and many appointments; but we had a number
of good local preachers to fill Sabbath appointments. God
carried his work on ;— we had good times. Our camp-meeting:
was powerful; one hundred found salvation at it. We made
two circuits out of our work the next year, Hebron and Norwich.
In 1821 I was stationed on the Norwich circuit. We had good
times; the work of God prospered; we founded the first Class
+ Mr. Willard still bears the honorable scar of this blow.

23
266 MEMORIALS OF METHODISM.

in Lyme, at the mouth of Connecticut river. In 1822 my
charge was Warwick, R.I. God poured out his Spirit, and
souls were saved. In 1823 I was on Barnstable circuit. God’s
grace was manifested in great power and glory, convicting, con-
verting, and sanctifying the people; over four hundred con-
verted, among the different sects. Tio God be all the praise.”
In 1824 he travelled Chatham circuit, Mass., and in 1825-26,
Wellfleet and Truro. On the latter a revival began under the
first sermon he preached, and continued through the two years.
“ We enjoyed,” he says, “many displays of the pardoning and
sanctifying grace of God; scores were brought to the Lord. We
built a neat parsonage house in Wellfleet, and a good meeting-
house in Truro. This closed my four years’ ministerial labor on
the good old Cape; one thousand souls were converted to God,
and scores were perfected in love, during this time.” During 1827
and 1828 he travelled Salem, N. H., circuit, and in 1829-30
had charge of Easton and Bridgewater, Mass. — “ Two great
years,” he says; “the power of God was displayed in the sal-
vation of many. We enlarged our borders, built two new
meeting-houses, and had a large addition to the church.”
Thus, wherever this veteran has labored, has more or less good
resulted. His own narrative of his course is too illustrative of
both the man and his times to be marred by amendments.
His subsequent appointments have been as follows: 1831, Bris-
tol, R. I.; 1832, Mansfield, Mass.; 1833-4, Weymouth,
Mass.; 1835, Saugus, Mass.; 1836-7, Pembroke, Mass.;
1838-9, Scituate, Mass. ; 1840, North-west and West Bridge-
water, of which he says: “A great year of salvation: in West
Bridgewater we commenced a protracted meeting ; it continued
eight weeks; the revival commenced in the middle of the first
week, and continued through the meeting, and onward, until two
hundred were converted, and several were sanctified. This
work of God laid a strong and deep foundation for future good.”
1841, Taunton, Mass.; 1842, Nantucket, Mass., where a great
revival prevailed ; 1843, Falmouth, Mass. ; 1844, Dartmouth,
Mass. ; 1845, Pembroke, Mass. ; 1846-7, West Sandwich, Mass.
“These last two years of toil,” he writes, “were not in vain,
APPOINTMENTS AND PREACHERS. 267

for we wound up with a glorious shaking of the dry bones; the
spirit of God fell upon the people ; many were awakened, con-
verted, and sanctified, and the saints were quickened and com-
forted.” In 1849, he was at Hull, Mass., and 1850, Chilmark,
Martha’s Vineyard, Mass. In 1851, he took a superannuated
relation, and resided in Whittington village, in Taunton, Mass.
“ And here,” he writes, ‘God is pouring out his spirit upon us,
and reviving his work.”

We need hardly add any remarks to this narrative. It is
characteristic, and, without design, reveals the traits of the man,
— his devotion, zeal, cheerful religious confidence, and living
faith. “In the course of my labors and travels,” he adds, “in
the kingdom and the Gospel of God’s dear Son, a large portion
of the time breaking up new ground, I have worshipped God,
with his people, in the populous sea-board towns and cities in the
east, along the Atlantic coast, from the Kennebec, through the
midland towns and country villages, to the banks of the Ohio,
in the west; and from Philadelphia, in the sunny centre, to
the log-cabins of Canada, in the snowy north. In this time I
have had my trials, temptations, persecutions, hard fare, and hard
work, in common with the pioneers of Methodism. Some years,
when a single man, I have received but from sixteen to eighteen
dollars; and after I had a family, fifty to sixty-five dollars.
Some years it has cost me from twenty-five to one hundred and
fifty dollars more than I received. When I united with the
Methodists in 1801, I found on the Minutes 60,000 in the
United States ; now, 1,200,000 bear the name, and in this time
hundreds of thousands have been transferred from earth to
heaven, and many that have been converted amongst us have
joined other churches. In my family union I have been blessed
with ten children: four are in heaven, and six on the way;
two of them are in the ministry. I have enjoyed many great man-
ifestations of the power and grace of God, which either led me
down into all the depths of a silent heaven, where I was filled
with glory and with God, or carried me to Pisgah’s sunny sum-
mit, and moved me to shout ‘Glory to God in the highest!’
and break out and sing,
268 MEMORIALS OF METHODISM.

‘On Pisgah’s cloudless height I stand,
And view, by faith, the promised land ;
On Hope’s strong pinions soar away,
In perfect Love’s unclouded ray.’ ” *

“Father Bates,” as he is affectionately called in the church,
is now more than seventy years of age; but he maintains,
unabated the zeal and cheerfulness of his most vigorous years.
The grace of God has wrought mightily in and through him.
There are, doubtless, cases in which the Holy Spirit specially
reveals his sanctifying power in the soul, and seals it unto
eternal redemption. The great Edwards records such an epoch
in his own Christian experience, when, as he meditated in a
forest, his mind passed through most remarkable exercises,
which melted him into unutterable emotion and tears. Mr.
Bates has long enjoyed the inward witness of his entire accept-
ance with God through our Lord Jesus Christ; but while at
Pembroke, in the year 1845, he received a very unusual mani-
festation of the Spirit. ‘I received this year,” he says, “in the
lonely pine woods, near the line between Pembroke and Marsh-
field, a deep and strong renewal of the gracious sealing of the
Holy Spirit to the day of eternal redemption.”

In person he is stout, not tall, stooping slightly, with heavy
eye-brows, a capacious head, a face the integuments and feat-
ures of which are rounded, and expressive of the flow of happy
religious feeling, which never seems to subside in his soul.
His preaching abounds in anecdotes, and the consolatory truths
of the Gospel. He has maintained, through his long career, a
remarkably blameless life, and escaped the slightest unfavorable
imputation. The time has not yet come fora full portraiture
of his very interesting character.

* Letter to the author,
CHAPTER XXIII.

INCIDENTS AND RESULTS.

Results of the Buxton Conference. — Revivals in Maine. — Trials in Vermont. — A Ludicrous
Example. — The ‘ Tithingman.”— Vermont and New Hampshire Districts. —Camp-
meeting. — Remarkable Scenes. — Middletown Circuit. — Persecution. — Statistics.

Tue impression produced by the Buxton Conference was
most salutary and wide-spread. Joshua Taylor, who was this
year at Portland, wrote to Asbury, in about three weeks after
the session, as follows : — “ The subjects of the great work which
you witnessed lived chiefly at a distance from the place of our
Conference; and of consequence, when they were to separate
with the rising of the Conference, it was like pulling apart the
fuel of a large fire. The heat abates upon the spot where it
had been kindled; but I hope, in this instance, the several
brands will be a means of kindling fires in various parts of the
country. I have not ascertained the exact number who were
converted in the time of the Conference; but from the best
account that I could get, it appears that between forty and fifty
professed to find peace with God, besides a number who were
awakened. It was, I believe, the greatest time that we have
ever seen in New England. Every day was interesting and
powerful, as there were more or less awakened or converted
every day. But, among all the days, Monday appears to have
been the most conspicuous for the displays of Divine power ;
several who fell to the ground on that day, under the power of
the word, appear now to be shining lights. I will mention one
instance of which I did not know the circumstances fully till
after your departure. Mr. Roberts, of Gorham, who had led a
very wicked life, and from the distress which he had occasioned
his father was called ‘trial Roberts,’ came from home on Mon-
day morning, in a very high mood, as if he had been going to a

23%
270 MEMORIALS OF METHODISM.

frolic. When the work began to be powerful, he opposed it ;
and having a sister in the crowd, he attempted to go in to bring
her out. He had taken but a few steps before he fell to the earth,
and began to cry for mercy. Others united in prayer for him,
and before he left the place he found some comfort. He was,
however, in great distress afterward ; but was delivered in answer
to prayer, while with two of his neighbors, in a field of corn;
after which, he went round among his acquaintances and con-
nections, confessing his former sins, and proclaiming what great
things God had done for him. At this the people have been
struck with astonishment (for all, I believe, acknowledge it to
be the power of God in him), and some have been awakened
through his means.”

In December, 1804, Mr. Taylor again wrote to the bishop,
giving the following information respecting several of the circuits
in Maine : — “I am happy that it is in my power to cheer your
hearts with good tidings from the east. The first Quarterly
Meeting on Portland district, after your departure, was at
Durham, in Bowdoinham circuit, which continued August 4th,
5th, and 6th; there was no opportunity to administer the sacra-
ment, as is usual on the second day. In proportion to the num-
ber of people, it was thought to be more powerful than the Bux-
ton Conference. About twenty, it was’ believed, at the lowest
calculation, experienced the pardoning grace of God; and num-
bers went away deeply wounded. From this meeting the fire
spread into different parts of the circuit, and the work has been
gradually going on ever since. The next Saturday and Sab-
bath, we had Quarterly Meeting at Falmouth, and the Lord
was present here also. A large number were awakened, and
about six converted. Satan has since then taken some advantage
of the society, by stirring up the seeds of discord, which, in a great
measure, has proved fatal to the work. Had it not been for
this, I believe Falmouth would have seen glorious times. The
Lord was powerfully present at our three following Quarterly
Meetings, at Poland, Bethel, and Readfield; and, blessed be his
name! I hear that the work is still going on in different parts of
the district. In the month of September our brethren held a
INCIDENTS AND RESULTS. 271

field-meeting in Readfield, which proved to be a glorious and
happy time; there were thirteen preachers present, travelling
and local. Brother Baker writes me in brief as follows: ‘ After
the first sermon, there were exhortations and prayers till sinners
began to falland cry for mercy: and then we prayed for the
mourners, as usual at such times; the exercise continued until
between three and four o’clock the next morning, and then, after a
few hours’ cessation, it began again; thus we .went on four days
and nights successively, in which time between thirty and fifty
were converted, and I presume a number were sanctified.’ I have
had several letters from Brother Baker since, and find that the
work is prospering on the circuit. I will give you a few lines
from Brother Cobb, on Bethel circuit: ‘Within about ten weeks
past, there have been about forty souls, or upwards, who have
professed to find peace with God, chiefly in the town of Bethel.
Of late the work is more powerful than ever. Last Sunday
evening a week we met for a prayer-meeting, and it was a
solemn time; scarcely any in the house but were either weeping
for their sins, or rejoicing in God. The heavens were propi-
tious to our cries, and the skies poured down righteousness
upon us. Six or seven found peace with God. Thursday
evening following, we met again, and two or three more were
brought into liberty; and on the next Sabbath evening three
or four more.’ I believe, my dear sir, that the work was never
so prosperous in this district as itis at the present time. Thus
you see the fire which was kindled at the Buxton Conference,
or, rather, before that period, is still burning. Those who
experienced peace at the Conference I believe generally stand
fast.”

The Itinerants in Maine were generally successful, and at the
end of the ecclesiastical year they returned twenty-four hundred
members of the church; they had gained about three hundred
since the last Conference, and added two circuits to their single
district.

We have already and repeatedly noticed the peculiar trials
of the primitive Methodists in Vermont. Every means, from
perilous rencontres to petty artifices, were used to retard their
272 MEMORIALS OF METHODISM.

progress; and when it was found impossible not to tolerate
them, it was, at least, determined not to respect them. Their
opposers, failing to discourage them by menaces and mobs, often
resorted to annoyances and ludicrous grievances, which might
tend to render them a public jest. Asa Kent mentions numerous
instances, characteristic of the times, and proof of the slight
public respect which had yet been accorded to the feeble societies
of Methodism. An important officer of the “standing order,” in
that day, was the “ Tithingman,” who, armed with a long rod,
at once weapon and staff of office, presided over the Sabbath
congregations, with full power to remind unwary hearers, by a
thrust from his wand, of any undue disposition to sleep, or
other indiscretion. “In the town of W. ,” says Mr. Kent,
“the population was sparse; but they had the shell of a meeting-
house, with rough boards for seats; and having no minister, the
Methodists were invited to occupy it on the Sabbath. Their
preachers gave general satisfaction, except that some of them
spoke too loud. But there was a sore grievance, which called
for a speedy remedy. The Methodists, in those days, were
often heard to respond to the preacher, by an audible ‘ Amen,’
and at other times to exclaim, ‘Glory to God!’ and this
was so different from the ‘still small voice,’ that it was
judged by some to be an intolerable disorder. While some were
devising a remedy, one, more wise than his fellows, intimated
that, if he should be appointed ‘ tithingman,’ he would put a stop
to such confusion. The next town-meeting appointed Mr. A.
(for I shall so call him) to that office. He pledged his oath
for his fidelity, and then requested the magistrate to give him
definite instruction how to proceed. ‘Why,’ said the squire,
‘it is your duty to keep the people still in time of religious
worship.’ — ‘But what if they will not be still?’ inquired the
young officer. —‘Then have your staff, and rap them on the
head.’ This was satisfactory, and he prepared his staff, which
was a badge of his power. These staves were sometimes six
or seven feet in length, that the officer might reach the offender
without leaving his place. As there were no pews in the meeting-
house, the men sat together on one side, and the women on the

 
INCIDENTS AND RESULTS. 273

other. Sabbath came, and Mr. A. walked in, staff in hand, and
took his seat in the midst of the brethren. This was an eventful
hour. Like modern office-seekers, he had come ‘pledged’ to
office, and was about to make his début under the scrutinizing
eyes of his constituents. To add to his calamity, it was Quar-
terly Meeting, and the members were in the habit, in those days,
of travelling a great distance on such occasions. Bostwick was
the Presiding Elder, himself a host, when the God of Sabaoth
was in his message ; and, I think, Joseph Mitchell was the circuit
preacher. When prayer was offered up, all the Methodists fell
upon their knees (for this was formerly a universal custom) ;
but our young officer stood up, with staff in hand, to suppress all
disorder. A brother said ‘Amen,’ and was instantly rapped
upon his head. Another and another said ‘Amen,’ and each
felt the rap. There was a shower of salvation before the
preacher closed his prayer, and some shouted ‘Glory,’ and
others ‘Amen,’ but each, in his turn, felt the rap; and, to do his
duty, Mr. A. sometimes reached as far as he could to the right,
then to the left; for they were kneeling around him so closely
that he could not move. He had as much as he could do to
punish those within his reach, leaving those beyond to transgress
with impunity. This exhibition was fine sport to a certain class
of the congregation, while our members seemed to care nothing
about it. But, during the preaching, our lover of order had new
difficulties to contend with. When they had knelt, with their
eyes closed, he stood, and wielded his authority with great
adroitness ; but now he is seated with them, and even his love
of order is not sufficient to induce him to stand and rap the
heads of the disorderly. But when a faithful officer cannot
do ail that he would, he will not readily yield the point until
he has done what he could. Mr. A. fixed his eye’upon Brother
S. Carpenter, of Rowe, as one of the most disorderly, and con-
trived to bring him to a better mind. Brother C. was a man of
an ardent spirit and a warm heart; and although he had crossed
the line of ‘the old Bay State,’ he never dreamed that the Ver-
mont statute prohibited shouting, and of course felt himself
perfectly at home among his brethren. He sat upon the seat
274 MEMORIALS OF METHODISM.

before our officer, and about the length of his rod from him, the
end of which he placed under his side ; and whenever Brother C.
shouted, he would give him a jerk under his short ribs. This
could be done without exposing himself to the congregation
generally. The power of God was present to quicken and
sanctify his children, and great was their rejoicing. Brother C.
was gazing at the preacher, the tears flowing from his eyes,
and often gave vent to an overflowing heart by shouts of ‘Glory,’
while our friend of order gave him a faithful jerk for each trans-
gression.”

This ludicrous persecution continued some time, to the
amusement of lookers-on, and the annoyance, doubtless, of thé
worshippers. But the latter, on comprehending it, took the most
effectual means of rebuking it. They prayed directly in behalf
of the “tithingman.” The supplications of a Methodist prayer-
meeting were perilous to the self-possession of gainsayers. The
“tithingman” was foiled; he retreated from his office, the jests
of his associates were turned upon him, and he appeared no
more, with his staff of office, to compel the Methodists to keep
the peace.

Notwithstanding the perils and mortifications which attended
their labors in Vermont, the Itinerants pursued indomitably
their course, and great revivals spread along their ministerial
tours. Joseph Crawford and John Brodhead led on their bands
of evangelists in New Hampshire and Vermont, with unyielding
persistence and labors. Beale, Robertson, Crowell, Draper,
Ryan, Hedding, Kent, Bates and their associates, were not the
men to falter at difficulties. Their efforts were crowned with a
large numerical increase. The returns of the two districts had
amounted, at the preceding Conference, to 2529 members; they
were now 2930. Besides these, there were nearly 1400 on cir-
cuits in Vermont and New Hampshire which pertained to the
Ashgrove and Boston districts.

Other sections of the church were equally favored with the
outpourings of the Spirit. William Thatcher commanded a
powerful corps of preachers on the New York district, which
extended into the centre of Connecticut. They helda camp-meet-
*
INCIDENTS AND RESULTS. 275

ing during the year. Thatcher wrote to Asbury the following
account of it, from New Haven: — “ Friday, the 14th of Septem-
ber, we, with six travelling preachers present, began our eamp-meet-
ing. The melting power of God began with the exercises, which
so overwhelmed the preacher that he could scarcely give out the
hymn. After the first sermon and exhortation, we were joined
by Brother Snethen, and about fifty Yorkers, with tents and bag-
gage. We had preaching again in theevening. There was mot
a breeze to disturb the candles, the three nights we were on the
ground. Evening exercise continued till after midnight. Num-
bers, deprived of their strength, fell to the ground, — some awak-
ened and some sanctified. Saturday, 15th, family prayer before six
o’clock; general prayer-meeting at eight; preaching at ten, fol-
lowed with prayer and exhortations; preaching again, &c.,at two.
This day, ten travelling preachers, and about two thousand five
hundred people, were present; and, what was infinitely better,
the mighty power of God was present to wound and to heal.
Such a work of awakening, conversion, sanctification, and falling
to the ground, by the power of God, my eyes, my heart, my soul,
never witnessed. The exercises were regular and irregular;
preaching was attempted in the evening, but in vain: the cries
and shouts of the people drowned the preacher’s voice. The
exercises continued all night. On Sunday morning the people
flocked from every direction; the computation of numbers, that
day, was from seven to eight thousand. Prayer-meeting at eight ;
preaching half-past nine, by Nicholas Snethen, with mighty ener-
gy; two or three more sermons, and a number of prayers and ex-
hortations, were delivered from the stand, and then a short inter-
mission ; after be worship continued, in different groups,
till Monday, nine o’clock, when the Sacrament was administered
to numbers, who were overwhelmed with love Divine. Then
preaching, with great clearness, freedom and power, by Freeborn
Garrettson: a lively, pathetic exhortation by Peter Moriarty,
and a crowning discourse by Nicholas Snethen, while tears of joy
flowed down the animated faces of the saints, shouts of rapture
filled the place, and convictions seemed to fasten on every audi-
tor. After a very fervent prayer, and the accustomed benedic-
»
276 MEMORIALS OF METHODISM.

tion, the parting scene was truly affecting. The preachers first
shook hands on the stand; then the people crowded up, by scores
and by hundreds, their hands extended, their eyes glowing with
tears, and their bosoms heaving with big emotion, took a most
affectionate leave of each other, reluctantly struck their tents,
and dispersed. Description sinks beneath the weight of facts.
Such a scene I could not have conceived. The power increased
during the whole meeting. Saints triumphing, penitents weep-
ing, people falling, the voice of joy and sorrow mingling, prayer
and praise filled the groves around. How many were awakened,
converted and sanctified, at this meeting, could not be known by
any of us. One man, who was intoxicated, and came into the
assembly to make disturbance, was struck to the ground by an
invisible power, and is since soundly converted, and has joined
the church. A work of God has since spread into the neighbor-
hood of the meeting. The Methodists carried the fire home to
their respective neighborhoods and families. The different Love
Feasts resounded with praises to God for camp-meetings; and,
in short, the whole district is eminently benefited by it. A gen-
eral spring is given to the cause of our blessed Saviour, in every
circuit and station in the scope of my travels. Glory to God in
the highest, and on earth peace and good will towards men!”
There was unquestionably some extravagance mixed with these
remarkable scenes; but the results of our early. camp-meet-
ings were generally very salutary, and many buming and
shining lights in the church caught their first illumination
amidst such excitements.

Ebenezer Washburn labored this year in Connecticut. He
says: “At the Conference for 1804, I was appointed to Middle-
town circuit, Conn., to labor with Nathan Emery; and a
sweeter, more loving companion in labor, has seldom fallen to
the lot of any preacher to enjoy. He was pious, laborious,
a good preacher, and a lover of Wesleyan Methodism in all its
parts. The circuit was at that time on the New London dis-
trict. The Rev. Daniel Ostrander was Presiding Elder. I
moved my family into Ponsett society, in the town of Haddam.
The circuit was large, and contained more appointments than’
INCIDENTS AND RESULTS. — 277

an average of one a day for the four weeks. Our Sabbath
appointments were at Middletown, New Haven, Ponsett, and
Columbia, now called Prospect. The only meeting-houses
on the circuit were one at Ponsett and one at Columbia,—
both of them in an unfinished state; and in New Haven the
Methodists had bought a litile old Sandemanian meeting-house,
scarcely decent or convenient to meet in. Here our brethren
met a number of years, and endured the rage of persecution.
Their meetings were not disturbed by any violent outrage in the
day-time ; but it was hardly safe for them to hold an evening
service. In Middletown, also, the little society met with great
opposition. The spring before I went on to that circuit, they
were holding a prayer-meeting in a school-house, when the rab-
ble, after ringing bells, sounding tin horns, and pelting the
house with stones, drew up a small cannon, and loaded it, with
the design of discharging it in at the school-house door. Judge
Hosmer was informed of what was going on, and repaired imme-
diately to the spot; and by reading the law, and promising to
put it into execution, scarcely prevailed on them to disperse.
But these things by no means damped the zeal of the little band;
it might be said of them, as of the people of God in Egypt, that
‘the more they afflicted them, the more they multiplied and
grew.’ I found in Middletown an interesting society, much
engaged in religion. I have seldom found a more promising
company of young people in any society. Brother Emery and
T labored in great harmony of spirit, and met with but little
opposition: and though we had no general revival, we had some
fruits of our labor in different parts of the circuit.”

The aggregate returns of the New England Conference were
8540; the increase of the year was 716. If we add to these the
returns of New England circuits which belonged to the New
York Conference, the aggregate membership in the Eastern
States amounted to 10,852. Any estimates founded upon the
returns of these circuits must unavoidably be quite inaccurate,
as they extended often across the line, while others, bearing
New York names, and whose returns we omit, reached far into
New England. Our early circuits were continually undergoing

24
278 MEMORIALS OF METHODISM.

modifications of their limits, and their apparent increase or
decrease of members often depended upon such changes. While
the statistics of the New England Conference presented this
year a gain of 716, such were the changes or declensions of the
New England circuits of the New York Conference, that their
returns, added to the former, reduce the aggregate gains to only
153. This reduction is, however, for the reasons just men-
tioned, more apparent than real.
CHAPTER XXIV.

ECCLESIASTICAL YEAR 1805-1806.

New York Conference. — Asbury again in New England. — His Travels. — New England
Conference. — Characteristic Notes. — Financial Deficits. — Sunday, — Extraordinary
Interest.

Asgury, accompanied by Whatcoat, arrived at Ashgrove, N.
Y., on Tuesday, June 11th, 1805, and opened the New York
Conference on the following day. He affords us the only inform-
ation we have, respecting the business of the session. He
says: “On Tuesday, the 18th, the Conference rose at noon.
We had blessed harmony and order; and I never heard less
murmuring about the stations, of which there were sixty-two
upon the list, and two having no appointments because of debil-
ity. The committee of business, and the committee of addresses,
were very attentive to the affairs brought before them, and their
labors were highly approved. By allowing the usual provision
for the married preachers and their wives (no supplies given for
the children), the Conference was insolvent seventeen hundred
dollars. There was about eight hundred dollars in money, and
other things, given to, and given away by, the Conference.
We hada Sacrament and Love Feast on the Sabbath, and I
preached : the duty was performed by others, at other times, as
usual; but there were no special marks of good done.”

The next day after the adjournment, he commenced his route
eastward, to attend the New England Conference at Lynn. On
Tuesday, 25th, he was at Ellington, Ct. “I preached,” he
writes, “in the school-house, toa few men, women and children.
I went home with Mr. Ostrander at the Square Ponds. I believe
Methodism is as low here as true religion: yet there is hope
that God will visit New England, as well as every part of the
280 MEMORIALS OF METHODISM.

continent, before long. At the Square Ponds meeting-house, I
preached upon Rom. 8: 1,2. It was an open season, — the
best time I have had in New England; several felt. I hope
it is a prelude to a revival here. I am resting, writing, and
reading.”

He rested three days, — an unusual delay, — but resumed his
work on Saturday, the 29th, at a Quarterly Meeting at Tolland.
“My subject,” he says, “was Jude 20: 21; it was a gracious
time. On the Sabbath we had Love Feast and Sacrament. 1
ordained Nathan Fox, and John Norris, and James Hyde, Dea-
cons: these are some of the first fruits. Tolland revives; we
had some living testimonies, and several souls are brought into
the church. At ten o’clock we went into an orchard adjoining
the chapel: I spoke on Heb. 8: 10,11. Brother Washburn’s
text was, ‘ Blessed are they that hear the word of God and keep
it. Many exhortations followed, and prayers, with power: there
was a great cry, and the meeting held without intermission until
night.”

On Thursday, 4th of July, he was at Needham. “I
preached,” he says, “at N. Bogle’s meeting-house, on John 8:
30, 31. We stopped, Friday night, at Waltham. On Saturday
we reached Boston. O,heatand dust! I felt like Jonah without
his gourd. Sabbath, 7th, I preached in our complete little meet-
ing-house, well filled with hearers, from 1 Cor.5: 7,8. It was
an open time, and gracious season. In the afternoon, Joseph
Crawford spoke upon 1 Tim. 1:15. The word of the Lord
appeared to strike like sharp arrows. I feel as if Epaphras
Kibby had been faithful in Boston. Monday, Sth, we took the
turnpike for Lynn. I found Peter Jayne in the new house built
for the accommodation of the stationed preacher. God is mov-
ing amongst the people here; they are prepared for the Con-
ference.”

On Thursday, July 12th, the session of the New England
Conference began in Lynn, Mass. There were present forty-
eight members, besides Asbury, among whom were many
whose names are yet familiar in the church: George Pickering,
Joshua Taylor, Daniel Ostrander, John Brodhead, Daniel Webb,
ECCLESIASTICAL YEAR 1805-6. 281

Epaphras Kibby, Joshua Soule, Elijah R. Sabin, Ebenezer
Washbum, Elijah Hedding, Thomas Branch, Asa Kent, Philip
Munger, Elijah Willard, &c. Only two committees were
appointed, — one for correspondence or addresses, the other on
finances.

The records of this session afford abundant evidence of the
continued vigilance of the Conference over its members. The
notices appended to the names which passed under review are
remarkable for their brevity, but also for their explicit frankness.
One candidate is pronounced “ useful, firm, perhaps obstinate,
contentious, well-meaning.” Another is said to be “useful, but
unguarded in some expressions ;” he seems to have been some-
what in advance of his times, for there was “ some objection on
his denial of visions and spiritual influences by dreams,” though
he “averred his firm belief of the Scriptures in these respects.”
Another is said to be “ unexceptionable, useful and devout ;”
another, “pious, unimproved, impatient of reproof, not accepta-
ble,” and is ordered to “desist from travelling.” True Glidden
is recorded to be “sick, — near to death, — happy.” One is
charged gravely for marrying indiscreetly, and “ suspended one
year from performing the functions of a deacon;” another is
pronounced “ weak in doctrine and discipline, but as a preacher
useful, sincere, pious.” Lewis Bates is said to be “ plain, good,
useful ;” Zalmon Lyon, “pious, faithful, but of small improve-
ment.” D. Young, “pious, capable, rough, improving.” Elijah
Willard, “faithful, diligent.” One is said to be “acceptable,
useful, zealous, — perhaps indiscreetly so, —sincere, ingenious; ”
another, “pious, useful, weak.”

Asbury says: “ We had a full Conference. Preaching at five,
at eleven, and at eight o’clock. — Sitting of Conference from half-
past eight o’clock until eleven, in the forenoon, and from two
until six o’clock, in the afternoon ; we had great order and har-
mony, and strict discipline withal. Sixteen Deacons and eight
Elders were ordained.”

The financial committee reported alarming deficits. Ostran-
der’s amounted to $40. Brodhead, who was no longer single,

came short of his allowance by $91; Soule, by $107; Wash-
24%
282 MEMORIALS OF METHODISM.

burn, $50; Hedding, $41; Bates, $45; Willard, $56. Divi
dends from the “ Chartered Fund” and “ Book Concern,” together
with other contributions, were distributed to the claimants, but
in sums which hardly approximated their deficits. Ostrander
received $4; Willard, $14; Heath, $19; Brodhead, $30;
Soule, $35. The aggregate deficiency was about $2800. The
whole amount of contributions to supply it, $373, leaving a
deficit of $2427; a formidable amount, when compared with the
very limited “allowance ” of the claimants.

The Sabbath, as usual at our earlier Conferences, was a day
of extraordinary interest. A vast multitude assembled from the
surrounding regions. The public exercises were held in a grove
belonging to Benjamin Johnson, the first Methodist of Lynn;
“a beautiful sequestered spot,” says Asbury, “though near the
meeting-house.” The bishop preached, with much effect, from
1 Thess. 2: 6-9, a passage which most appositely described the
Methodist ministry:—‘ Nor of men sought we glory, neither
of you, nor yet of others, when we might have been burdensome,
as the Apostles of Christ. But we were gentlé among you,
even asa nurse cherishes her children; so, being affectionately
desirous of you, we were willing to have imparted unto you, not
the Gospel of God only, but also our own souls, because ye were
dear unto us,” &c. He has recorded a bare outline of his dis-
course. —‘“1, The system of imparting the ‘Gospel of God,’
which is preaching Christ. 2. The doctrines, privileges, pre-
cepts, and power, of this ‘Gospel.’ 3. Apostolical purity of
intention, disinterestedness, tempers, manners, labors, and travels.
The affection of soul ‘imparted,’ — manifested, —in preaching
and prayer, and bowels of mercies and sympathies.”

A great sensation was produced by these services. “There
were,” says Asbury, ‘many exhortations and much prayer; many
must have felt; some were converted: from this day forth, the
work of God will prosper in Lynn, and its neighborhood.”

Many old Methodists of the vicinity still recall that remark-
able day. It is said that the multitudes bowed under the force
of the word, like the forest before the tempest. Scores were
awakened; many fell to the earth, overpowered by their emotions;
ECCLESIASTICAL YEAR 1805-6. 283

and the preachers were summoned late at night from their sleep,
to console and counsel those who, with broken and contrite
hearts, continued to call upon God for his pardoning grace.*

On Monday, “the labors of Conference and public religious
exercises were continued,” writes the bishop. “On Tuesday
evening Conference rose in great peace. On Wednesday I gave
them a sermon, and immediately set out to Waltham, twenty
miles : — wind, heat, dust!”

By Saturday, the 20th, he reached Wilbraham, where he tar-
ried with Abel Bliss, Esq., and on the Sabbath preached from 2
Tim. 4: 5-8, referring again to the peculiar trials of the Metho-
dist Itinerancy. He notes the outlines of his sermon. ‘‘ Watch,
in all things:’ as a Christian; as a Christian minister or bishop.
Endure afflictions of mind and body, as a Christian and a minis-
ter; endure heat, cold, hunger, thirst, labor, persecution, tempt-
ations. ‘Do the work of an evangelist:’ spread the Gospel
where it is not; support it where itis. Paul knew he was going
by martyrdom: he had ‘fought a good fight of faith ;’ and by
faith he had ‘kept’ justifying ‘faith,’ which some had made
shipwreck of: the ‘crown’ of justifying, and sanctifying, and
practical righteousness, was waiting to encircle his triumphant
-brows,—a ‘crown’ thrice radiant with the three degrees of
glory. In conclusion, I said many things, and with great plain-
ness; urging the necessity of being civilized, moralized, and
spiritualized, by the Gospel, in the plenitude of its Divine opera-
tion. I ordained Luman Andrus an Elder, and Urijah Clough
to Deacon’s orders. After two hours’ serious labor, I retired.”

He passed on rapidly to New Rochelle, where he “lodged
under the hospitable roof of the widow Sherwood.” He had
travelled two hundred and thirty miles in six days. “I am
still,” he writes, “bent on great designs for God, for Christ,
for souls.” Pursuing, with unslacking energies, these “ great
designs,” he again passes from our view, on his route westward
as far as Tennessee, and southward as far as Georgia.

* See sketch of Bishop Hedding, in Mem, of Int. of Methodism,
CHAPTER XXV.

BIOGRAPHICAL NOTICES.

Appointments. — Ecclesiastical Arrangements. — Reuben Harris. — His Travels. — Charac-
ter.— Henry Martin. — His Labors.— Death. — Character. — Benjamin Bishop. — Lan-
caster, N. H. — A Brand plucked from the Burning.

Tue New England appointments, for the Conference year
1805-1806, were as follows:

Boston District. George Pickering, Presiding Elder. Bos-
ton, Peter Jayne, Reuben Hubbard ; Lynn, Daniel Webb; Mar-
blehead and Ipswich, David Bachelor; Salisbury and Kingston,
Alexander McLane ; Salem and Hawke, Alfred Metcalf; Poplin
and Pembroke, Nathan Fox; Nantucket, Truman Bishop ; Prov-
incetown, Philip Munger; Sandwich, Moses Currier; Rhode
Island, Bristol, Somerset, and Norton, Joseph Snelling, Nehe-
miah Coye, Ebenezer Easty; Providence, Epaphras Kibby ;
Needham, Clement Parker, Erastus Otis.

Mame District. Joshua Soule, Presiding Elder. Portland,
Joshua Taylor; Falmouth, David Stimson; Poland, Daniel
Dudley; Scarboro’, Asa Heath; Readjfield, Aaron Humphrey,
William Goodhue, John Williamson; Bethel, Dan Perry; Hal-
lowell, Thomas Perry ; Norridgewock, Joseph Farrar; Penobscot,
Levi Walker; Union River, Joseph Baker; Bowdoinham, Allen
H. Cobb; Union, Samuel Hillman, Pliny Brett; Bristol, Daniel
Ricker ; Livermore, Samuel Thompson.

New Lonpon Disrrict. Daniel Ostrander, Presiding Elder.
New London, Nathan Emery, Thomas Branch; Pomfret, Joshua
Crowell, Thomas Ravlin; Tolland, Noble W. Thomas, Ben-
jamin Hill; Granville, Eben Smith; Litchfield, Zalmon Lyon ;
Middletown, Ebenezer Washburn, Luman Andrus; Ashburnham,
W. Stevens, John Tinkham. Joseph Crawford travels with
Bishop Asbury this year.
BIOGRAPHICAL NOTICES. 285

Vermont District. Elijah R. Sabin, Presiding Elder.
Magog, Joseph Fairbank; Danville, James Young, Luther
Chamberlain; Barre, Elijah Hedding, Dan Young; Vershire,
Oliver Beale; Barnard, Thomas Skeel, David Carr; Wethers-
field and Woodstock, John Gove, Paul Dustin; Athens, Elijah
Willard, Holl.s Sampson; Whittingham, Ebenezer Fairbank,
David Goodhue.

New Hampsure District. John Brodhead, Presiding Elder.
Lunenburg, Asa Kent; Landaff, Joel Winch; Bridgewater,
Martin Ruter, Benjamin Bishop ; Hanover, Dyer Burge ; Grant-
ham, Hezekiah Field, Henry Martin; London, Caleb Dustin ;
Tuftenboro’, Lewis Bates.

These were all appointments of the New England Conference.
The following were included in the New York Conference,
though situated within the Eastern States, viz. :

Asuerove District, under the Presiding Eldership of Daniel
Brumley. Péttsfield, William Anson, Richard Flint; Cam-
bridge, Elijah Chichester, N. U. Tompkins; Brandon, Samuel
Draper, Reuben Harris; Vergennes, Samuel Cochran; Fletcher,
Samuel Howe, N. Gage, Dexter Bates; Grand Isle, Phineas
Cook. On New York district, under the Presiding Eldership of
William Thatcher, were Redding, Peter Moriarty and Samuel
Merwin; South Britain, Nathan Felch.

The ecclesiastical arrangements for the year consisted of six
districts and part of a seventh,* fifty-siz circuits and stations,
and eighty-eight preachers. There had been no increase of the
districts during the last year, but a large extension of their
respective fields ; to the circuits there was an addition of four,
and to the ministry seven.

The ministerial corps of the year was eminently effective.
The Presiding Elders, who directed its operations, — Pickering,
Soule, Ostrander, Sabin, Brodhead, and Brumley, — were tried
and powerful men; and the evangelists whom they commanded, —
Hedding, Kibby, Webb, Taylor, Branch, Washburn, Beale, Kent,
Bates, and their associates, — were “ mighty through God.”

Among the Itinerants who entered the eastern field for the

* This estimate includes the Ashgrove district.
286 MEMORIALS OF METHODISM.

first time the present year was Revpen Harris. He was born
in Canterbury, Windham County, Ct., in the year 1776. In the
autumn of 1800, he was soundly converted to God, under the
labors of the Methodist Itinerants who proclaimed the word in
that region. He joined their communion, was licensed as a
local preacher in about two years afterwards, and received as a
probationer at the Ashgrove session of the New York Confer-
ence, in 1803. Ardent with the first love and heroism of his
Christian and ministerial life, he offered himself immediately as
a missionary to Canada, where he labored two years with Joseph
Sawyer, Peter Vannest, Nathan Bangs, and other evangelical
pioneers of that country. The present year he returned to the
States, was ordained by Asbury, and sent to Brandon circuit,
Vt., and in 1807 to Middletown circuit, Ct. His travels con-
tinued to be indefatigable in Connecticut, Massachusetts, Ver-
mont, and New York, down to the year 1823, when he retired
to the supernumerary ranks. In 1829 he resumed active service,
and continued to travel till 1834, when he was again placed
upon the supernumerary list. In 1839 he was returned super-
annuated, and, removing with his family to Chardon, Ohio,
served the church as his remaining strength allowed. He was
a decided Christian, and a staunch Methodist. “He not only
united with the Methodist people as the people of his choice,
but he studied and became firmly attached to the entire system
of Methodism, in its doctrines, discipline, usages, and govern-
ment; from which he never swerved to the day of his death.” *
His brethren say of him, that, “though of a peculiar mental con-
stitution, he was uniformly pious, a man of great patience and
perseverance in labor; the Bible was to him the book of books.
He was sound in doctrine, and a useful minister of the New
Testament. He labored long and suffered much in the cause
of his Master; and has gone, we trust, to receive a crown of life
from the Lord, the righteous Judge.”

When nearly seventy years of age, he desired to meet his old
fellow-laborers once more in their annual Conference, and started
to spend the winter in the south for his health, and to return by

* Min. of 1843-44,
BIOGRAPHICAL NOTICES. 287

New York city, where the Conference was to hold its session ; but,
on reaching Lancaster, Ohio, he was attacked, after preaching,
with severe sickness, and on Feb. 15th, 1844, died “in peace and
full assurance of hope.”

Henry Martin “ walked with God ” and though he died
young, he left a sweet memory in the spheres of his brief minis-
terial labors. We know nothing of his early life, save that he
was a native of New Hampshire, and joined the New England
Conference, on probation, the present year. He was appointed,
successively, to Grantham circuit, N. H., Poplin and. Landon,
N. H., Bradford and Hallowell, Me. His young spirit glowed
with missionary zeal, and he left the last-mentioned appoint-
ment, with the consent of his Presiding Elder, to form a new
circuit between the Kennebec river and Boothbay. The
attempt was hardly made, however, before he fell. He preached
but one sermon after his arrival, when he was attacked with
bilious disease, which baffled all remedies. After suffering
severely, but with great fortitude and serene patience, he expired
on the 6th of December, 1808, at Parker’s Island, Georgetown,
“with songs of praise upon his quivering lips.” *

His short career was a consecrated one. He was distinguished
for his familiarity with the Holy Scriptures, his clear under-
standing and sound judgment. His knowledge of the theory of
religion was pronounced great for one so young; yet the favorite
subjects of his ministry were those of experimental and practical
piety. ‘He appeared as out of his most delightful employment
when he was not conversing upon the things of the kingdom of
heaven, either for his own improvement or the advantage of
others, or speaking to God in prayer and praise. He was
always ready to receive instruction, and especially such as
tended to explain the mystery of the Gospel. He was diligent,
laborious and persevering, both in his private and public duties,
and particularly in visiting from house to house.”

Bensamin Bisnop was “a brand plucked from the burning.”
We have repeatedly alluded to the attacks of the mob on the first
Methodist preachers who visited Lancaster, N. H. It was by the

* Minutes of 1800,
288 MEMORIALS OF METHODISM.

conversion of Mr. Bishop and his wife that the way was at last
providentially opened for the establishment of Methodism in that
town. When Joseph Crawford heard of the expulsion of John
Langdon and Rosebrook Crawford from the village, he went
thither himself, took the field in defiance of the mob, and
preached. The wife of Benjamin Bishop was awakened under
the first sermon; her emotions were so great as to overpower
her physical strength. Her husband procured immediately a
physician and nurse, and her new symptoms were medically
treated some time. But her agitation increased. The neigh-
bors were very much interested, as she was highly esteemed
among them. But neither friendly sympathy nor medical skill
availed anything, for the arrows of the Almighty had sunk deep
into her soul. “Some days after, as she was pleading for mercy,
the Lord set her soul at liberty, and she shouted his praise with
the voice of triumph. Her nurse was startled, at first, but soon
exclaimed, ‘Why, Mrs. Bishop, now I know what has ailed you
all this time! You have been under conviction! I never
thought of such a thing.’ The Lord healed both soul and
body; and such were the overflowings of her grateful heart,
she was ready to say, with one of old, ‘Come and hear, all ye
that fear the Lord, and I will tell you what he hath done for
my soul.” This singular sickness and strange cure induced
numbers to call and satisfy themselves, and she rejoiced to tell
them of redeeming grace and dying love.”* In those days
intoxicating drinks were generally used in New England. Mr.
Bishop, who was the village blacksmith, had unhappily become
addicted to them. The habit seemed inexorable. His wife
exhorted and entreated him to abandon the ruinous indulgence,
by seeking religion. He hesitated, believing that ardent spirits
had become essential to his very existence, and that, if he pro-
fessed religion, they would lead him only to disgrace it. “At the
Lynn Conference, in 1800,” says our authority, “Elijah R. Sabin
was appointed to Landaff, which, at that time, was included in
the New York Conference. He told me that he made consider-
able inquiry before he could find any one to give him information

* Letter of Rey. Asa Kent.
BIOGRAPHICAL NOTICES. 289

in what part of the world he should find his field of labor.
There was no circuit; but a small Class had been formed in
Gandaff.. From this he sallied forth in search of the lost sheep
of the house of Israel. On visiting Lancaster, he found Mr.
Bishop serious and friendly, and his wife full of consolation and
zood hope. They hailed him as a messenger of salvation; and
she called together a little company of her neighbors, that she
had been instructing and encouraging to seek the Lord as well
is she could, and who were ready to join heart and hand with
her. This was exceedingly refreshing to Mr. Sabin, and he felt
something. like one of old, who said, ‘Being in the way, the
Lord brought me to the house of my Master’s brethren.’ © This
good woman engaged Mr. S. to use’ his best endeavors to con-
vince Mr. B. that, if he should obtain religion, he would gain a
victory over his appetite. He resolved again and again; and
after he had been several times ‘slain with that same unhappy
dart,’ and yet encouraged by her kindness and prayers, he cast
himself upon the mercy of. God in Christ, and found peace to
ais soul. He felt such strength and power that he considered
iis old enemy conquered. Some weeks after, he was warned
vo a military training, and drilled all day. Before they were
dismissed, the pails of toddy.were brought round, according to
the custom of those days. Being fatigued, and having some
distance to walk, he thought he would take’ a little: he did
vo, and set off home. Poor man! his head was giddy, his:
joints weak; but he arrived safely, with much difficulty. _ His
good wife saw his condition, and was almost overwhelmed, but
knew not what to say. He saw her agitation with deep mor-
tification, and spoke to this effect: —‘ You see how it is; and I
told you it would beso. I only drank a little, and could hardly
get home.’ —‘Well,’ said she, ‘if that -is the case, then it is
best not to take one drop.’ Here she taught the doctrine of
total abstinence as the only safety for an inebriate. He thought,
upon that plan, he might lose his life; but both agreed that it
would be more acceptable in the sight of God for him even to
die for the want of rum, than for him to drink it and be intox-
icated. He made the solemn vow to drink no more, and, upon
25
290 MEMORIALS OF METHODISM,

their knees, she called on God to record it, and give him strength
and firmness to keep it. After a while his appetite failed, with
weakness and trembling. When he could work no more, he
took to his house, and finally to his bed. A customer called to
convince him that it was not a siz for him to get drunk, no more
than it was for other men to take an emetic ; — his nature required
it, and he could not live without it, as this appeared to be the
only thing that would cleanse and give a proper tone to his
stomach ;—his work was greatly wanted,—his duty to his
family, and as a citizen, required it, &c. He replied, ‘I am
resolved to serve God; and I cannot, if I drink rum. I would
rather die than live a drunkard.’—‘That is right, my dear
husband,’ said his weeping wife; ‘hold fast your resolution, and
God will give you the victory;’ at the same time putting some
gruel to his white and quivering lips,— the only nourishment
he could take. It seemed to others that the hand of death was
upon him; but her faith failed not. Soon there was a change
for the better, and, by degrees, he was able to take nourishment,
and finally went to his work, another man, — yes, a free man, —
every feeling of soul and body detesting the very thought of
strong drink! For a number of years their house was a preach-
ing place, and a home for the weary Itinerant ;—yes, it was
such a place as the preacher knows how to appreciate who is
travelling a circuit of some two or three hundred miles. Mrs,
B. was one of the most powerful female exhorters I ever heard.
There was a chastened modesty in her manner, with a pleasant
voice and affectionate address, by which she found access to the
hearts of stubborn gainsayers.”

Thus was the strong foe defeated and the captive set free.
Mr. Bishop became a devout Christian. After laboring for the
church in his own neighborhood, he was, at last, called out into
the Itinerant field. “In 1805,” writes Mr. Kent, “he joined the
New England Conference ; and, up to that time, he told me that
the thought of strong drink was revolting, and the smell of it
produced nausea. After travelling a while, he located, and I
have within a few years seen a notice of his dying in the Lord.
Thus the Lord opened a door in that place for the preaching of
BIOGRAPHICAL NOTICES. 291

his word, and no man was able to shut it. And now, after fifty
years, we may say, What hath the Lord wrought? I can only
say of my brethren there, that I am informed that it is one of
the most pleasant stations in that section of country. Blessed
as they are with prosperity and peace, they may gain something
by looking back to those times which tried men’s souls, and, con-
trasting those days with the present, raise a higher note of praise
to God for their gracious enlargement.”
CHAPTER XXVI.

INCIDENTS AND RESULTS.

Camp-meeting at Norton. — Lorenzo Dow. — New Hampshire. — Vermont. — Ebenezer F
Newhall. — Anecdotes. — New London Circuit. — Trials. — Old Quarterly Meetings. —
Statistics.

Durive the present ecclesiastical year, the third camp-meeting
in New England was held’on the estate of Mr. Newcomb, of
Norton, Mass., where Zadoc Priest, the first Methodist preacher
who fell at his post in the Eastern States, slept in his solitary
grave, within the sound of the voices of his, fellow-laborers. *
This town was on the Boston district, and Pickering, the Elder
of that district, was there, with eleven of his preachers, to con-
duct the services. Several local preachers came to their help.
Snelling says: “There were many preachers present, and among
them was Lorenzo Dow. It being something new, a great num-
ber of people attended. The preaching was spiritual and power-
ful, and we had much reason to believe that much good resulted
from the meeting.”

Dow, — still incorrigibly eccentric, presenting a strange mix-
ture of humor and pathos, but profoundly earnest and devout, —
after wandering over the continent, preaching by day and by
night, came to this meeting, at the request of Pickering, who
appreciated his intrinsic character. His incoherent Journals
give us a glimpse of the occasion, as well as of his own heart.
Under date of June 4th, 1805, he says: “About seven, a. M.,
T left my dear father, I know not but for the last time, and with
my sister Mirza rode to the burying-ground, where my dear

* For an account of this noble evangelist, see ‘Sketches from the Study of a-Super-

annuated Itinerant,”’ and ‘Memorials of Int. of Methodism,” &c. He was buried on
the estate of Mr. Newcomb.
INCIDENTS AND RESULTS. 293

mother was interred, for the first time of my seeing the grave.
I could not mourn, but was comforted with the prospect of meet-
ing again. I departed to Windham, and preached under the
trees; and tarried in Coventry, Rhode Island, that night, riding
fifty miles without food, through want of money, to Providence,
and pawned a book by the way to get through a toll-gate. I
held several meetings in Providence ; then rode to Norton, where
Zadoc Priest died at old Father Newcomb’s, whose wife had
then no religion, but since professes to be converted, and is in
the society.”

He was of some use in managing the rabble, as well as in
preaching. Of the effect of the meeting he says: ‘The Lord
was wonderfully present with his Spirit, to acknowledge the
meeting ; for whilst Pickering was preaching, numbers fell, as if
the powers of unbelief gave way; the cry became so general
that he was constrained to give over, but the work continued.
The full result of this meeting will not be known until eternity.”

Dow afterwards accompanied Pickering to Boston, Waltham,
and other parts of the district. At Waltham, even his rude
spirit was charmed with the rural tranquillity, which surrounded
the hospitable home of Bemis, and the Christian charities which
dwelt within its domestic circle, then comprising four genera-
tions. He preached there with effect. “I preached,” he says,
“on Saturday and Sunday, and called up those who would wish
me to remember them, and strive to remember themselves in
prayer, to give their hands; and the power of God seemed to
come over all.”

After preaching along the district northward, to Canada, he
again left the Eastern States, on his errant course over the con-
tinent and to England.

Brodhead guided the labors of a devoted band of Itinerants
this year, on the New Hampshire district. Ruter, Kent, Bishop,
Martin and Bates, spread the truth with unswerving energy over
their long ministerial tours, and by the end of the year increased
their circuits from seven to ten.

On the Vermont district, Elijah R. Sabin and his fourteen
evangelists labored incessantly and with good success, though

25*
»

294 MEMORIALS OF METHODISM.

their numerical additions were not remarkable, for a great pro-
portion of the converts of Methodism were still drawn into other
churches. They added, however, one circuit to the district.
During this year, Ebenezer F. Newhall, who still survives in a
green old age, wandered on foot among the wildernesses and
sparsely inhabited regions of northern Vermont and beyond the
Canada line, visiting his kindred, and preaching Christ in the
log cabins of the settlers. He was young, and not yet in the
regular ministry; but the Divine call sounded in his soul, and in
deep anxiety and loneliness he traversed the forests, “exhorting”
in every house which he met on his route. His word was ren-
dered a bléssing: to many, and some of his meetings in those
then remote wilds will be’ remembered in heaven. He records
striking evidences of the moral destitution of the country. “I
called at many of the houses, and was much affected to see the
destitution of the new settlers in those vast forests. From where
I left the shore of Lake Champlain, I travelled, on foot and alone,
through woods and across a wide ledge of rocks of two hours’
travel, by marked trees that were difficult to find; and, if once
lost, I might wander in the desert, with little hope of finding my
wayagain. To secure myself, I resolved not to lose sight of one
mark ahead and one in the rear, so that, if I could not go for-
ward, I might find my way.back. From this I learned a good
lesson, viz., not to move toward Eternity without a clear evi-
dence of being in the path that leads to Life! Often I rested
my weary limbs by sitting down and reading my Bible, and
kneeling in prayer. Soon I came to a small opening, — found a
log hut, — stopped, — talked, read, sung and prayed with them;
and then inquired if there was a house two or three miles ahead,
where I could stop over night and hold a meeting, and was
informed that there probably was. So on I went, calling on
every family and praying with them ; —all seemed glad to see me,
and promised to follow on.to the meeting. As I came to the
third opening, I called at the first log hut, and found it inhabited
by a very poor woman. I invited her to go to the meeting.
She said; ‘I have no clothes but these that I have on, and they
are not suitable for such a place.’ —I replied, ‘Don’t stop for
INCIDENTS AND RESULTS. 295

that; just wash you clean, and go: God may meet you there,
and wash away all your sins, and clothe you with salvation.’ —

‘But I have no shoes,’ she continued. —‘ No matter; God may
put on your feet the Gospel shoes.’ — ‘ Then I have no bonnet.’
—‘Well, God can put on your head a crown of life.’ —‘ Neither
have I any cloak.— ‘Dear woman,’ said I, ‘make no more

excuses ; throw a sheet over your shoulders, and if you find
Jesus, as you may, you will not be sorry you went, even if you
should go barefoot and ragged, since it is the best your poverty
allows.’ I then passed on to the next. house; with cheerful
looks they welcomed me to the hospitalities of their house, —
sent notice of the meeting the other way, and thanked me for
inviting the people as Icame along. They soon assembled from
several miles around, and the poor woman was among them, with
rags sewed on her feet, a sheet doubled and flung over her head,
and her children by her side. How easy it was to talk to a people
hungry for the bread of life! My.soul was happy, and praised
God. In the morning I passed on through the woods, feeling
that God was my support and comfort. I tarried a few weeks,
— held some meetings. The Lord moved upon the hearts of
the people, and many were brought to rejoice in God.”

A venerable layman, from whom we have already quoted, and
who retains the spirit as well as the: memory of those early
times,* furnishes us the following illustrations of the character
of Methodism, as it then existed on the New London circuit :
“This circuit was laid out on the old plan of cutting out as
much work as could be done by two warm-hearted Itinerant
preachers, giving them a route of two hundred and fifty miles’
travel, with about twenty appointments and thirty-two sermons
per month. One of the preachers told me that he and his col-
league preached thirty-two sermons each in four weeks. There
were four Sabbath appointments on the circuit, — New London,
Middle Haddam, Norwich, and Windham or Canterbury. The
smaller societies had no Sabbath preaching; but they could attend
meeting on working days, without murmuring, and thought they
were highly privileged. But our good Shepherd saw the wants
of his little flock, and raised them up local preachers, viz., Daniel

+

* Mr. J. Stocking, of Glastenbury, Ct.
296 MEMORIALS OF METHODISM.

Burrows, Peter Griffin, Brs. Battey, Fillmore, Lathrop, and
myself, — two shoemakers, two farmers, one saddler, one judge
of probate, and a few others. This little band of laborers
supplied the large societies with preaching once in two weeks,
and preached to the small societies on the Sabbath; attended
funerals, and visited the sick, in the absence of the travelling
preacher. Some of them were ordained deacons in due time,
and aided the preachers on the circuit in their labors of love, and
great prosperity of the church was the result. ‘The small socie-
ties became large, and the large ones larger, and in one year
three hundred souls were added to the church. In those days
the work of God went forward, and preachers were full of faith
and the Holy Ghost; and the members of the church walking by
the same rule, and minding the same thing, the progress of
Methodism in Connecticut alarmed the sectarian, the infidel,
and the immoral, and all means were used to stop its progress.
School-houses were shut against us, our catechism was rejected,
so that our children must either learn to say God fore-ordains
whatsoever comes to pass, or stand by while their school-mates
were drilled into Calvinism. But we had a remedy at hand, for
we catechized our children at home. Sometimes Calvinists
would attend our meetings, and when opportunity offered would
rise and undertake to point out our errors, and would address
their ideas to the congregation, with much apparent concern for
the people. In such cases, if I was leading the meeting, I
always used a scourge of small cords, which drove them out of
the temple ; and the same person seldom repeated his attack in
the same way. The local preachers had to suffer their full
share of persecution; but none of these things moved us. In
those days there was much practical Methodism. The members
were at the Class-room at the hour appointed ; our families had
their altars erected, where, morning and evening, prayer and
praise were offered up through our great High Priest. The
public meeting was well attended by our members, dressed in
plain attire, and full of faith, looking for a blessing from God
upon the word preached. Surely it was easy preaching to such
nearers. The preacher, at the close of the services, announces a
INCIDENTS AND RESULTS. 297

Quarterly Meeting at such a time and place, and tells his breth-
ren tobe there, if possible ; for sinners must be converted, and
believers sanctified, and no doubt but we shall be much blessed
of God. Be there on Saturday, by all means, if you want a
good meeting. On the day appointed, many started for Quar-
terly Meeting,— some on horseback, some in wagons, some in
carts, and others on foot, singing as they went. On their arrival,
they are made welcome by the brethren and sisters, by a hearty
shake of the hand, and, ‘Is it well with thy soul?’ The Satur-
day’s exercise prepares for the Sabbath ; shouts of victory are
heard in the Love Feast, and the day passes away with much
delight, and spiritual benefit. All have good tidings to carry
home to those who could not attend. The inquiry is made,
‘Did you have a good meeting?’ — The answer is, ‘ Yes, glory
to God! sinners were converted, and a number of believers
experienced perfect love; and the next Quarterly Meeting will
be held in Bro. H.’s barn.’ —‘ That is good news ; we must live
to God, and be ready for the time.’ In the midst of those days
of prosperity, we built a chapel in East Glastenbury, and another
in Hebron, and one in Norwich, which was carried away by a
flood, but was soon replaced by another.” The style, as well
as the facts, of this communication, indicate vividly the spirit of
the times.

The aggregate returns, for the year, of the New England Con-
ference, were 9211; its gains were 671. If we include the
returns from New England circuits to the New York Confer-
ence, the aggregate amounts to 11,744, and the whole increase
of the year to about 900. There were, at this time, but 66 col-
ored Methodists in the Eastern States; their number had
diminished.

It was a year of general prosperity to the denomination. Lee
says: “The work of the Lord greatly prospered in most parts of
our connection.. The Methodists have increased more, of late
years, in the United States, than formerly. We have more
preachers, more circuits, more members, and (I may say) more
religion, than we ever had at any one time hefore.”* The
reported increase of the entire church was more than 10,000.

* Short History, &c.
CHAPTER XXVII.

EARLY CHURCHES IN MAINE.

The First Methodist Church in Maine. — Lee at Monmouth. — Gillman Moody. —Daniel
Smith. — The Second Chapel in Maine. — Vienna.— Its First Class. — Revivals. — Chap-
els. — Preachers. — Methodism in Portland. —Lee’s Visits. —Major Isley. — Theophilus
Boynton.— First Class.— Adversities. — Prosperity. — Bath.— Early Class.—Timothy
Merritt. — Progress, —Methodism on the Penobscot. — On the Kennebec.

Tue first Methodist Class in Maine was formed at Monmouth,
“ about the first of November, 1794.”* Lee had formed a cir-
cuit in the Province the preceding year, but it is not known that
a single Methodist lived within its limits. Philip Wager was
sent to travel the new circuit, and seems to have been success-
ful, as Lee, on revisiting Maine in 1794, found much reli-
gious interest in several towns. He says: “12th November,
I rode to Esquire Dearborn’s, in Monmouth, and stayed all night ;
was greatly delighted in hearing of many precious souls that
had been awakened, and several that had been converted, in
the town, within a short time past. Surely, the Lord is saying
to the north,Give up. Amen, even so: come, Lord Jesus!”
Wager met him here the next day. “Iwas,” writes Lee,
« greatly pleased with the account he gave me of the prospect
of a work of God in several places on his circuit. At two
o'clock I preached at Captain Hopkins’ tavern, and the Lord
moved upon the hearts of many of the people. Brother Wager
exhorted with freedom. I met the Class, and was happy to hear
from the people’s own mouth what the Lord had done for their
souls. ‘There were about fifteen in Class, and most of them
profess to be happy in God. This Class has been formed but a
few weeks, and is the first ever formed in the Province of
Maine. May they be as the little cloud, which at first was like
‘a man’s hand, but soon covered the heavens.”
Gillman Mody and Daniel Smith (since well known as use-

‘*Lee’s Short History. Anno 1794.
EARLY CHURCHES IN MAINE. 299

ful local preachers), with a few others, who formed this Class,
have the honor of being the first Methodists in Maine. Mr.
Moody had been converted in Brentwood, N. H., in 1776; but,
being a decided Arminian, he found little sympathy from his
Calvinistic brethren. He removed to Monmouth in 1762.
When he first heard Jesse Lee, he exclaimed, as he went home,
“Tam satisfied he has preached the truth of the Bible; and if
he is a Methodist, 1am one.” He and his wife were hence-
forth steadfast in their adherence to the infant cause of Method-
ism. Mr. Smith died in Strong, Me., Oct. 10th, 1845, aged
seventy-eight years. A ‘correspondent, who knew him well,
says:* “Our venerable ‘Father’ Smith, with seven others,
constituted the first Class of Methodists ever formed in this
state. They have all preceded him, and now, in a good old
age, he is called to his reward in the company not only of his
early associates, but with the ‘ general assembly and church of
the first-born.’ Mr. Smith was the father of ten children; one
is in heaven, nine on the way, and all, with one exception, are
members of the church their father loved and honored. Two of
- them are local Elders in the Methodist Episcopal church. Thus,
it is seen, he commanded his children after him in the ways of
the Lord; especially was he strict to command the observance
of the Holy Sabbath. Mr. Smith was useful as a local preacher
for many years, and his ministry was not without its seals.
Thirty-eight years ago, he was ordained Deacon by the sainted
Asbury, and continued his labors as long as he was able. His
children remembered him with fondest affection, and thank him,
in his grave, for that discipline which, in their waywardness,
they sometimes thought too severe. He was a man of firmness
and decision; and plainly did he show, in his long Christian
pilgrimage, that he had counted the cost when he set out.
Twenty-nine years he bowed around the family altar alone; but
his prayers were answered, and his children were given him.”
Several other members of this first Class lived to an ad-
vanced age, and proved through their lives the genuineness of
their Christian experience.

*Rev. D, F. Quimby.
300 MEMORIALS OF METHODISM.

In about two months after its organization, Lee again visited
Monmouth; he came in the power of the Highest. The old
members of the church often in after years referred to the mar-
vellous effect of his discourse. He speaks of it himself as fol-
lows: “At Captain Hopkins’, in Monmouth, being Christmas
day, I preached on Isa. 9:6. We had a remarkably large con-
gregation, and a very remarkable season. The people seemed
to swallow every word. Toward the end of the meeting, the
power of God was mightily displayed; there were but few dry
eyes in the house. I wept over my congregation, and had to
stop for a season. I begged the poor sinners to be reconciled to
God, till I was persuaded that: “some of them would obey the
truth. P, Wager exhorted, with a good deal of life. We then
administered the Lord’s Supper to several persons. This is the
first time the Methodists ever communed in this town. Then I
gave the friends some advice about building a meeting-house in
this place.”

About the close of the year 1795, the society at Monmouth
erected the second Methodist chapel in Maine, the first having
been built at Readfield the same year. It was dedicated the
last day of May, 1796. In 1838 it was thoroughly repaired,
and continued, as from the beginning, to have none but free
seats. On Dec. 16th, 1843, it was destroyed by fire; but was
rebuilt, and now stands the monument of the first Methodist
society in Maine. The germ planted by Lee and Wager has
endured, through all adversity, down to our day, and the Mon-
mouth society reported in 1850 about one hundred and fifty
members.

Of the church in vane a ean has furnished us
the following sketch: “Jedediah Whittier, James Cochran,
and John Thompson, constituted the first Class, in 1794. They
were soon joined by Elisha’ Johnson and wife, Thomas Whit-
tier and wife, Ruth Cochran, and Ruth Whittier. _ During the
two years following, they regularly met on the Sabbath for read-
ing Wesley’s sermons and prayer, which resulted, at length, in
some additions. About this time Daniel Morrell (who was for
twenty-five years a useful Class-leader) and his wife joined the

Me
EARLY CHURCHES IN MAINE. 301

praying band. With occasional additions, they struggled on,
through evil report and good report, until they were strength-
ened in numbers by a revival in 1801, which commenced at a
Quarterly Meeting held in the unfinished house of Jedediah
Whittier; Joshua Taylor, Presiding Elder, Oliver Beale, and
other preachers, were present. When this meeting was appoint-
ed, Moses Springer, of Gardiner, father of Rev. M. Springer, re-
solved on attending, then unacquainted with the Methodists,
except byreport. He had been, for some time, deeply concerned for
his soul; and not regarding the distance, or badness of the roads,
he proceeded on horse-back to the place. During the meeting the
presence of God was manifest, and the little band were especially
refreshed in commemorating the Saviour’s sufferings and death.
They arose from their knees, and all were about to depart, when
Mr. Springer arose and said that he could not leave the place until
he had told what God had done for his soul. While relating
his experience, others were smitten with conviction, and subse-
quently were made to rejoice in deliverance from sin. In 1804
Joseph Baker was the pastor of the flock in Vienna. On the
last day of this year, Jedediah Whittier and wife, and a pious
female, having been of the opinion, for some time, that five
young persons were convinced of sin, invited these five persons
to spend the evening at Mr. W.’s house. While the faithless
professor, like the heath in the desert, knows not when good
cometh, these watchful souls, from the heights of Zion, saw
these weary and heavy-laden ones; not a word had been uttered,
but to their keener vision it was evident they were not far from
the kingdom of God. The evening was spent in conversation and
singing, until preparations were making to leave. No admission
of religious feelings had been drawn from them, and great
anxiety filled th minds of those who were seeking their souls
for the Lord; but their sorrow was turned to joy by these
words, uttered by one of the number, named Samuel Ireland:
‘I cannot leave this house until I feel differently in my mind.’
At the same time he fell upon his knees, and began to ery for
mercy. The rest did the same, and before morning the five
were full of joy in the God of their salvation. From this begin-
26
302 MEMORIALS OF METHODISM.

ning a glorious revival resulted. In 1811 a secession took
place. Under the labors of Rev. B. Jones, in 1812, a great
revival occurred. From this time, frequent revivals of less
note were enjoyed, and almost every individual who removed to
Vienna, or remained any length of time in the place, became
converted, insomuch that the wicked would often remark that
‘one must drive swiftly through V., or the Methodists would
have him.’ From a divided and lethargic state, they were
revived; and enjoyed a great refreshing from the presence of
God, in 1840, under the labors of Rev. R. C. Bailey, when about
forty were added to the church. The blessed work extended
to other towns. The first house of worship built by the society
was erected in 1802, when there were but seven male members.
The second edifice, a neat and commodious house, was dedicated
in 1841. The ranks of the travelling ministry have received
several efficient men from this circuit; viz., D. Dudley, True
Glidden, Henry True, John W. Dow, George Pratt, and Charles
W. Morse.* To the local ministry Vienna circuit has given J.
Whittier, J. Merrill, J. Bradly, Jonathan Bradly, J. Cochran, J.
Thompson, and A. ©. Hodgkins.”

Lee visited Portianp in September, 1793. He took lodgings
ata hotel. On its being rumored about the city that a Method-
ist preacher had arrived, Mr. Daniel Ilsley, a Protestant Episco-
palian, and a gentleman of much respectability, called on him,
and invited him to his house. Mr. (or, as he was usually called,
Major) Ilsley was then an attendant at Mr. Kellogg’s Congrega-
tional church, there being no pastor over the Episcopal church.
He took a lively interest in obtaining a place for Lee’s meet-
ings, and having called on the parish committee, he obtained
permission for him to lecture in Mr. Kellogg’ s. meeting-house the
same evening. Lee preached there again the next afternoon.
Mr. Kellogg, having heard him, was so well pleased, that,
being about to be absent several Sabbaths, he engaged Mr. Lee
to supply his desk, which he accordingly did. On his return,
some misunderstanding occurred; but it was subsequently

* Those only are mentioned who have been licensed there.
} Letter from Rev. F. A. Crafts.
EARLY CHURCHES IN MAINE. 303

repaired, and Mr. Kellogg became friendly to the Methodist
society, and having retired from his pastoral relation, was for
some time before his death a regular attendant at the Methodist
church.

Mr. Lee, having been ejected from Mr. Kellogg’s pulpit, com-
menced preaching in Theophilus Boynton’s dwelling. Several
persons were awakened, and Mr. Boynton was among the first
‘to reap the benefit of the Itinerant’s labors, by being brought to
the knowledge of the truth. Soon after, his wife experienced
religion, and they did much throughout their lives to sustain the
infant cause; but they both had an early yet triumphant depart-
ure to the land of rest. The word took root in some hearts, and
through the occasional labors of Lee, and other Methodist
preachers who began to visit the city,a small Class of five mem-
bers was formed in 1794. Philip Wager had the honor of
organizing the first society in Portland. The names of its
members were, Theophilus Boynton, Hannah Boynton, Susan
Thrasher, Abigail Baker and Polly Atkins. The latter is the
only one who still survives.

The first words spoken in the first Class-meeting, in answer
to the usual question, were characteristic: “I know in whom I
have believed.” It was well they did know, for bitter was their’
persecution ; they were accounted fanatics, and hooted at in the
streets. So much opposition, reproach and scorn, were encoun-
tered by them, that few had the courage to join the Class for
a long time after it was formed.

Soon after Lee came to Portland, preaching appointments
were made in towns adjacent, and a circuit was formed, called
Portland circuit. Joel Ketchem, Philip Wager, Stephen and
Elias Hull, J Hall and Enoch Mudge, travelled it in suc-
cession ; sll opin were the prospects in Portland,
some of the Class having died and others withdrawn, that it
was at length left out of the list of regular appointments, and the
circuit was called by another name. At one time, the Class was
diminished, by death and removals, to a single individual. God
did not, however, allow it utterly to perish. James Lewis, a
zealous and faithful local preacher, commenced visiting the city;
304 MEMORIALS OF METHODISM.

the travelling preachers renewed their efforts, and a schcol-house
on India-street having been obtained for meetings, the prospects
of Methodism once more revived. Several were converted, and
a few Methodists from other places having moved into the city,
there seemed to be a call for a special effort to provide for regu-
lar preaching, and a more spacious and convenient place of wor-
ship. Rev. Joshua Taylor passing through the city, on his way
to the General Conference, in 1804, as we have heretofore
noticed, was informed of the condition of the young society; and
hearing that the Protestant Episcopal chapel was for sale, deter-
mined that an effort should be made to purchase it. But the
church was feeble, Samuel Homer'and Daniel Lewis being the |
only male members. However, with the liberal patronage of
Major Isley .and other friendly citizens, and collections obtained
from New York, Philadelphia and Baltimore, the house was
purchased and repaired, so that a convenient and respectable
place of worship was secured. The same year (1804) Portland
was made a station, and Joshua Taylor was appointed to it by
the Conference. He remained two years. The church, as organ-
ized by him on coming to the charge, consisted of eleven mem-
bers. Under his administration, and through his faithful labors,
the congregation was very much increased, and Methodism in
Portland placed on a firm foundation. The society, though
meeting with much opposition, continued to flourish, under the
labors of David Bachelor and Joel Winch, who were the suc-
cessors of Joshua Taylor.

Joel Winch was appointed to Portland in 1807, and remained: ‘a

two years; during which time, the chapel now standing in’ ~
Chesnut-street was erected. From the annual returns of mem-
bers, it appears that there was but a very small advance from
1808 to 1818, when there was quite a sece about fifty”
withdrew. Charles Virgin was the stationed preacher. Those
were perilous times for the society. Some of the seceders
returned, but it is said that many fell away, and made shipwreck
of faith. In 1828, the church, with a membership of 313, built
a spacious and substantial brick house on Pleasant-street, in the
upper part of the city,and in 1829 two preachers were appointed
EARLY CHURCHES IN MAINE. 305

to Portland. For several years great prosperity was enjoyed
by the two societies, so that, at the close of the Conference year
in 1835, they comprised nearly 700 church-members. But,
strange to say, with this very large number, the trustees of
the Pleasant (now called Park) street church, burdened with a
debt of some $4000, sunk under discouragement, and, by a hasty
transaction, conveyed the house to the Unitarians, who have
‘since occupied it. This was a heavy calamity, which will be
felt for many years to come. The pew-holders received but
fifty or sixty per cent. on the cost of their pews; many were dis-
affected, and the church and congregation were scattered to the
four winds. Some came to the Chestnut-street church; but the
house was inadequate to accommodate but few more than already
attended there. Some retained their pews, and are now mem-
bers of the Unitarian congregation ; others scattered to the dif-
ferent churches, so that, in the returns of numbers the next year,
a great decrease appears. In 1836 and 1837 the Chestnut-street
chapel underwent thorough repairs, and was much enlarged, at
an expense of about $6000. In a few years, such were the addi-
tions to the church and congregation, that the house became
insufficient, and another attempt was made to establish a con-
gyregation at the upper part of the city. In 1844,a spacious hall
or school-room was obtained, on Bracket-street, and H. M.
Blake was appointed to the charge, which was called the city
mission. A congregation was soon collected, a flourishing Sab-
bath-school established, and about sixty members of the Chestnut-
street church connected themselves with the new society. Souls
were converted; the church and congregation both increased, so
that the beginning was marked by many favorable auspices.
The place soon became too strait, and it was thought expedient
to make an ail®apt to build a chapel. An elevated site was
purchased, and in 1846 a beautiful edifice was completed, and
dedicated to Almighty God.* Methodism has since flourished
in Portland, and now comprises there more than 700 members.
The early history of Methodism in Baru, as in most other
cases where no records are preserved, is very obscure. Jesse

Py Rey. E. Shaw to the author.
306 MEMORIALS OF METHODISM.

Lee, while on his tour in Maine in 1794, visited the town, and
preached there. It does not appear that it was again visited by
a Methodist preacher till 1796, in which year Philip Wager and
Jesse Stoneman preached there occasionally. Mr. Stoneman
afterwards tarried there a few weeks. In 1798, Rev. J. Brod-
head preached in Bath several times; his labors were crowned
with success; a reformation followed, the fruits of which were
collected in a Class — the first formed in the town.

Subsequently, the Rev. Timothy Merritt took charge of the
young society, and remained some time ; after which, he removed
to Bowdoinham, but continued to preach at Bath occasionally
till about 1809. Mr. Merritt was poor, and obliged to work hard
to support his family. At the end of his week’s toil, he was
accustomed to take his boat, and row across the bay and down
the river to Bath, a distance of eight miles, and then walk two
miles from the landing to the “old meeting-house,” where he
used to preach, and return home in the same way, so as to be
ready to commence his labor on Monday morming. He was
esteemed a good preacher even in this early period of his minis-
try, and his memory is cherished with much affection in Bath.

The small church, being without a pastor, and having only
occasional preaching after Mr. Merritt removed, declined, and at
last became extinct.

In 1807 Gen. McLellan moved from Monmouth to Bath. His
wife had been for séveral years a member of the M. E. church.
In a few years, Mr. Blake, who, with his wife, was a member of
the church, also came from Monmouth. Mr. Berry, Mrs.
McLellan, and Mrs. Blake, voluntarily united in a Class, and met
weekly ina small building on Gen. McLellan’s estate. Mr.
Berry acted as leader. As they had no preaching, their number
continued for a long time without increase. ©

About 1816 an exhorter in the M. E. church, whose name was
Scribner, an utter stranger, arrived in Bath from Vermont ; and,
‘though neglected at his introduction by the church with which
the few Methodists were wont to worship, so soon as his gifts
and piety became known, he was taken cordially by the hand,
and his assistance readily accepted. From his labors, directed
EARLY CHURCHES IN MAINE. 307

evidently by the spirit of God, a very extensive and at that time
unparalleled revival ensued, in which about two hundred pro-
fessed faith in Christ. This fruit, however, was gathered into
the churches of other denominations, and the poor but useful
exhorter was at last hurried away by those who before were glad
of his services.

In September, 1817, Rev. John Wilkinson, who had been some
years in the travelling connection, but whose health had failed,
so that he could no longer preach, located in the town. After
recovering somewhat his health, he preached occasionally, as his
strength would permit, till some time in the ensuing winter, when
Mr. Ambler, a local preacher, was sent on by the Presiding Elder,
and remained till the ensuing annual Conference. At this Con-
ference (1818) Rev. Wm. Marsh was appointed to Bath, but for
some cause he did not go; and Mr. Chamberline, a member of
the Conference, was despatched to the appointment, from another
circuit, by the Presiding Elder. His health was poor, and he
could perform no other service than to preach on the Sabbath.
He remained buta few weeks, when the charge again devolved on
Mr. Wilkinson, who continued in the pastoral care of the church
and congregation till the next Conference, and received several
valuable members into the society. Mr. Wilkinson is a native
of Ireland, where he received a respectable education. In early
life he was converted, and joined the Wesleyans. He was per-
sonally acquainted with Ouseley, and other apostles of Metho-
dism in that country, and was a staunch Methodist, an ardent
admirer of Wesley, and a man of deep and uniform piety. He,
with his wife, contributed much to the ‘prosperity of Methodism
in Bath, by their counsels and encouragement, and their personal
sacrifices, ; :

The Rev. Charles Virgin was appointed to Bath in 1819.
Hitherto the preaching had been mostly in the old meeting-
house belonging to the town, and situated almost a mile from the
village; but in 1818 a chapel was projected. It was dedicated
during the year 1819, and is now occupied, having been con-
siderably enlarged and improved. To build this house, a debt
was contracted, by which the society was embarrassed for several
308 MEMURTALS OF METHODISM.

years. The number in the Classes at this time cannot be exactly
ascertained. So far as can be learned, Mr. Virgin left in the
society fifty-three members. In 1822 the church, though still
feeble, entertained the New England Conference, Bishop Rob-
erts presiding.

In 1828 the whole number of members was only ninety-one.
During the year 1829 there was a gracious revival. In 1834
and 1835, there was a general reformation in the town, in which
the several denominations shared.

The history of Methodism in Bath, as in almost all cases, has
been marked by struggles and discouragements. Wealth and
prejudice arrayed themselves against it. But better auspices
have attended it in later years. Extensive revivals have pre-
vailed under its labors; it has had the pastoral care of many
of the most effective men of our ministry in Maine, and is now
a flourishing “station,” with more than two hundred members.

There are other primitive Methodist churches in Maine, whose
local history would throw much light and interest upon our
annals; but we have failed to obtain authentic accounts of them,
and, indeed, time has nearly obliterated the necessary data. Most
of the few reminiscences of them which still remain we have
woven into other parts of ournarrative. A veteran * of our min-
istry in that state has furnished us the following additional
items: “Methodism commenced nearly simultaneously in Port-
land, Kennebec, and Penobscot, about the year 1794. This
year Jesse Lee made an excursion through the length and
breadth of Maine, where there was anything like roads or
inhabitants. The next year he made a similar excursion, and
began to lay his plans for all that has subsequently followed.
On this visit, he spent considerable time on the Penobscot. He
found two church-members only in all this region, viz., Abner
Curtis and wife, of Bucksport, who came from the British prov-
inces. The people, however, requested to be supplied by a regu-
lar Methodist Itinerant. Consequently, on the return of Mr.
Lee to the New London Conference, which sat in July, 1795,
he procured the appointment of Rev. Joshua Hall. His circuit

* Rey. J. Atwell.
EARLY CHURCHES IN MAINE. 309

extended from Union to Orono, then the upper white settlement
on the river. Mr, Hall’s long circuit embraced in its member-
ship the two persons above named, and no more. This exten-
sive country he travelled, without roads, bridges, or ferries, until
the following June, when he was removed to Readfield. Dur-
ing this period there was a considerable revival on his circuit, and
shortly before he left he received forty into the society at one
time. This was the origin and commencement of Methodism
on the Penobscot. The meeting at which he received them was
held in a barn in Hampden, in May or June, 1796. When I
was first stationed on the Penobscot, in 1812 and 1813, there
were three circuits in this section of the Province of Maine.
Penobscot, which extended from Orland to “down east,” and
embraced the whole of the Baggadoose country, then ‘so called.
Orrington, which was my circuit, extended from Orland to
Hemlock stream, now Argile, which was nearly the upper
settlement on the river. The names of Curtis, Kenny, and
Hinks, in Bucksport, of Fowler and Nickerson, in Orrington,
and of Marsh, Jameson, and Colburn, in Orono, will long fill a
prominent place in the history of Methodism in this region.
Hampden circuit lay on the west side of the river, and extended
indefinitely over a large tract of country. Suffice it to say that
Methodism has held a controlling influence in nearly every town
on the river, to thisday. Bangor alone, I believe, is an exception.
Methodism has advanced, with an increased momentum, from
the beginning, each year giving a more favorable result than the
former. This thought refers particularly to our early history.
Our societies, however, were feeble, and found it difficult to
compete with opposing influences, until the general revivals
which commenced among us about the year 1814 or 1815. Until
about this time there was but little Methodist influence on the
Kennebec river, from the mouth to its source. WhenI was sta-
tioned on Hallowell circuit, in 1814, there was very little Metho-
dist labor, except what was included in Hallowell circuit, from
Bath to Norridgewock. My regular work was from Gardiner
to Skowhegan. I found one small Class in Hallowell, one in
Augusta village, and one in the upper part of Augusta; and one
310 MEMORIALS OF METHODISM.

brother the leader of the three. There was a small Class in
Gardiner. An old brother once said to me that the greatest
cross he had to bear was to notify his neighbors of a Methodist
meeting —such was the opposition. In Bath and Wiscasset the
state of things was little, if any, better. But here our history
changes its aspect. A great and glorious revival commenced in
Gardiner in the summer of 1814, which spread up and down the
river, and much of which is still in existence; and we confidently
expect that it will continue to exert a healthful influence, to the
end of the world. In Gardiner and vicinity, I received about one
hundred into society, in a few months. The work spread more
gradually in Hallowell and Augusta, but great strength was added
to the societies there at that time. Hallowell has long been an
independent and important station. Augusta has been a hard
spot to cultivate, but within a few years it has gained much
strength and influence. Bath and Wiscasset are now independ-
ent stations, of very considerable importance. There are few
places of any considerable importance in Maine that do not now
enjoy and support a stated ministry of our order. To God be
all the glory ; and may we take new courage, and press on in the
heavenly work, believing that this work and this counsel is of
the Lord, and that it can never be overthrown !”
CHAPTER XXVIII.
ECCLESIASTICAL YEAR 1806-7.

Asbury. — The New York Conference. — New England Conference. — Examination of
Ch ter, — Other Pr di — Asbury Iti

 

In the early part of May, 1806, Asbury arrived in New York
city, on his northern and eastern route. On the 3d he visited
Staten Island. “I viewed,” he says, “the spot where I first landed’
on the island, in October, 1771: I am alive, and about my Mas-
ter’s work still; and he adds, with deep emotion, exclamations
of praise to God. ms

On Tuesday, 16th, the New York Conference commenced its
session in the city of New York. Asbury says: “ We sat seven
hours in each day, in great love, order, and peace. A paper
was read, setting forth the uncertain state of the superintendency,
and proposing the election of seven Elders, from each of the
seven Conferences, to meet at Baltimore, July, 4, 1807, for the
sole purpose of establishing the American superintendency on a
surer foundation; this subject will be submitted to the considera-
tion of all the Conferences. The answer to Dr. Coke’s letter,
by the Conference of New York, was read, to be submitted to
all the Conferences. I preached three times, and ordained three
African Deacons. We had preaching in the Park, as well as
regularly in the meeting-houses, and a day of fastif and prayer
for the health of the city, the success of our Conference labors, and
the prosperity of Zion. I was greatly supported and blest. The
preachers were, perhaps, never better satisfied with their stations.”

The session closed on Thursday, 22nd inst. On the follow-
ing Sunday, Asbury was preaching in New Haven. He wrote
in his Journal, that day, “ Since the 16th of April, 1805, I have,
according to my reckoning, travelled five thousand miles: ever-
lasting glory be to my all-sufficient God!”
312 MEMORIALS OF METHODISM.

On the next Friday, after a day’s journey of forty-five miles,
he reached Thompson, “faint, yet pursuing,’ he writes. On
Thursday he arrived among his endeared friends at Waltham,
where he tarried the next day, and preached in the evening.
On Saturday he reached Boston, where he spent the Sabbath.
“T preached,” he writes, “in Boston; as usual with me in this
place, it was an open season ; some souls were powerfully moved,
—myself, forone. Monday, 2, I took a walk to West Boston, to
see the new chapel [Bromfield-st.], eighty-four by sixty-four feet.
The upper window-frames were put in. We came to Lynn at
two o’clock: I preached at two o’clock, on Haggai 2: 8. After
meeting we rode as far as Marblehead; here Joseph Crawford
preached. I find that David Bachelor has been useful in this
town; a revival has taken place. Friday, 5, we went towards
Buxton, Me., to attend the camp-meeting. At two o’clock we
came on the ground; there were twenty preachers, travelling
and local. Saturday, 6,1 preached; and on the Sunday also.
Some judged’ there were about five thousand people on the
ground. There were displays of Divine power, and some con-
versions. Our. journey into Maine has been through dust and
heat, in toil of body, and in extraordinary temptation of soul ;
but I felt that our way was of God.”

On Wednesday, 11th, he arrived at Canaan, N. H., where the
New England Conference commenced its session the next day.
About forty-four members were present, besides probationers and
visiters. The Conference comprised more than half a hundred
preachers, and presented an aspect not only of numerical, but of
no little m@gal and intellectual strength. It included several
men of staunch force and talent, among whom were Hedding,
Soule, Pickering, Ostrander, Brodhead, Jayne, Branch, Sabin,
and Ruter. Thomas Branch was elected secretary, and Daniel
Webb appointed his assistant. Asbury says: “We went through
our business with haste and peace, sitting seven hours a day.
The York Conference address respecting the superintendency
was concurred in, and the seven Elders for this Conference
elected accordingly. We did not (to my grief) tell our experi-
ences, nor make observations as to what we had known of the
ECCLESIASTICAL YEAR 1806-7. 313

work of God: the members were impatient to be gone, particu-
larly the married townsmen.”

They exercised however, their usual vigilance in the examina-
tion of candidates, and the records bear brief but significant tes-
timony to the thoroughness and frankness of these examina-
tions. One young man, who had travelled two years, was
dropped because of “his dislike of discipline and infant bap-
tism ;” another received the same summary treatment for having
“left his circuit without the consent of his Presiding Elder,”
though “it was voted that a testimonial of his godly walk be
given him.” Another is pronounced “a man of excellent spirit,
and a dispassionate speaker.” Lewis Bates is said to be “ pious,
useful, — but a loud speaker.” Another is said “to want ener-
gy.” William Stevens is pronounced ‘devout, zealous accept-
able;” Dan Young, “ persevering, studious, improvable;” Caleb
Fogg, “ plain in address, established in doctrine and discipline, —
useful.” Another was “ of small abilities, sincere, humble, meek,
and promised usefulness; another was “ doubtful, —a singular
character.” Eleazer Wells is pronounced “an excellent young
man, — profitable ;” Solomon Sias’ “ character was unexception-
able and devout, and his abilities improvable.” Joel Steele is
said to be “devout, diligent, useful.” One is declared to be
“godly, with a large family,” and is “rejected;” another is
“pious, zealous, exemplary, abrupt.” Henry Martin was “use-
ful, but labored excessively.” Another is “ full of oddities, some-
what useful, improved.” Benjamin Bishop had “small abili-
ties, but was a holy man.”

William Goodhue, Joshua Taylor, Aaron Humphrey, Asa
Heath, and Alexander McLane, located. Crawford J. Smith
withdrew.

The usual financial record is omitted, except intimations that
the Conference voted to draw on the Chartered Fund for $150,
on the Book Concern for $300, and a second draft on the latter
for $300 more, “the dividend of Baltimore Conference.” The
last amount we suppose to be a donation from that noble Confer-

ence, which for years gave some such annual testimonial of its
27
314 MEMORIALS OF METHODISM.

maternal care for the young Conference which its own sons had
formed in these Eastern States.

The Conference voted, in concurrence of a proposition from
the New York Conference, in favor of a delegated General Con-
ference, “for the express purpose of strengthening the superintend-
ency,” — yeas twenty-eight, nays fifteen. It was agreed “that
seven delegates from each Conference were sufficient to form a
delegated General Conference ;” and Joshua Soule, George Pick-
ering, Daniel Ostrander, Elijah R. Sabin, John Brodhead, Peter
Jayne, and Daniel Webb, were elected in behalf of the New
England Conference.

“On Sunday, 15, I ordained,” says Asbury, “ eleven Elders in
the woods. At three o’clock I preached in the meeting-house ;
it was a season of power.” ,

The next day he was on his route westward ; Tuesday eve-
ning, at White’s river, Vermont, he says: “ From New Haven to
White’s river, we have made, by computation, four hundred and
sixty miles. Ihave had sufferings in the flesh, but perfect peace
of mind.”

On Wednesday, 18, he reached Barnard, Vt. “I preached,”
he writes, “at Thomas Freeman’s, on Acts 26: 17,18. Here isa
lively, large society ; we had a full house at a short warning.”

He was at Burlington on Saturday, after a ride, during the
day, of forty miles. “Iam resolved,” he there wrote, “to be in
every part of the work while I live, to preside. I feel as if I
was fully taught the necessity of being made perfect through
sufferings and labors. I pass over, in silence, cases of pain and
grief of body and mind. On the Sabbath I preached in an
upper room at Fuller’s, to about four hundred people: my sub-
ject was Luke 4: 18, 19, and God bore witness to his own word.
Why did I not visit this country sooner? Ah! what is the toil
of beating over rocks, hills, mountains, and deserts, five thou-
sand miles a year ?—nothing, when we reflect it is done for God,
for Christ, for the Holy Spirit; the church of God ; the souls of
poor sinners; the preachers of the Gospel in the seven Confer-
ences, one hundred and thirty thousand members, and one or
ECCLESIASTICAL YEAR 1806-7. 315

two millions, who congregate with us in the solemn worship of
God — oh, it is nothing!”

On Monday he was again away. He preached at Vergennes
and Bridport during the day, and at Hampton the day following.
Sabbath, the 28th, he spent at a camp-meeting in Sharon, Ct., the
results of which he speaks of as important. ‘We had,” he
writes, “abundant spiritual harvests. Glory to God!”

On Wednesday, July 2nd, he reached New York city. He
had been accompanied, through his New England tour, by Joseph
Crawford, who now, he says, ‘came over the ferry with me.
When about to part, he turned away his face and wept. Ah! I
am not made for such scenes!—I felt exquisite pain.” Such
was the susceptibility of the heart of this great man, who had
nevertheless isolated himself from the strongest relations of the
affections, for the sake of the Gospel of Christ. It was a remark
of Melancthon, that “the affections are peculiarly forcible in
minds of a superior order.” It is a tendency of such minds to
conceal the intensity of their emotions; but at times the heart
reveals itself, in spite of the head, and the strong man armed is
found to carry under his cuirass of strength the sensitive affec-
tions of the child. Asbury’s Journals abound in touches of sen-
sibility, and present not a few examples of even. poetical senti-
ment.
CHAPTER XXIX.

APPOINTMENTS AND PREACHERS.

Ecclesiastical Plans, — Joel Steele. — His Appointments. — Character. — Death. — Caleb
Fogg. — Labors. — Character. — Solomon Sias. — Early Life. — Primitive Quarterly Meet-
ing. — Persecution. — Appointments. — Origin of “ Zion’s Herald.” — William Hunt. —
His History. — Sanctification. — Sublime Death. — Character.

THE appointments of the New England Conference, for the
year 1806-7, were as follows:

Boston District. George Pickering, Presiding Elder. Bos-
ton, Peter Jayne, Samuel Merwin; Lynn, Daniel Webb; Maréle-
head, Alfred Metcalf; Salisbury and Salem, William Stevens ;
Provincetown, Elijah Willard; Sandwich and Scituate, Erastus
Otis, Nathaniel Elder; Poplin and Sandown, Henry Martin ;
Nantucket, Joshua Crowell; New Bedford, Epaphras Kibby;
Newport, Reuben Hubbard; Bristol and Somerset, Joseph Snell-
ing; Rhode Island and Portsmouth, Levi Walker; Norton and
Easton, Nehemiah Coye.

New Lonpon District. Thomas Branch, Presiding Elder.
Pomfret, Thomas Perry, Elisha Streeter; Tolland, John Tink-
man, Theophilus Smith; Ashburnham, Benjamin Hill, Bela
Willis; Needham, John Gove, Thomas Asbury; Providence,
Pliny Brett, Joseph Smith; New London, Ebenezer Washburn,
G. R. Norris.

Vermont District. Elijah R. Sabin, Presiding Elder. Ver-
shire, Elijah Hedding; Barre, Philip Munger, Jonathan Chaney ;
Danville, Joseph Fairbank, Hollis Sampson; Stanstead, Philip
Ayer; Lunenburg, Joel Steele; Landaff, Asa Kent, Isaac Pease.

New Hampsuire District. John Brodhead, Presiding Elder.
Barnard and Rochester, Dan Perry, Nathan Fox; Wethersfield,
Thomas Skeel; Athens, Dan Young; Bridgewater, Joel Winch;
Hanover, Joseph Baker; Grantham, Caleb Dustin, Benjamin
APPOINTMENTS AND PREACHERS. 317

Bishop; Loudon, James Young; Tuftenboro’, Lewis Bates,
Warren Banister; Northfield, Martin Ruter; Centre Harbor,
Hezekiah Field.

Portianp District. Oliver Beale, Presiding Elder. Bow-
doinham, Daniel Ricker; Durham, Ebenezer Wells; Portland,
David Bachelor; Scardoro’, Joseph Farrar; Falmouth, Sam-
uel Thompson, Caleb Fogg; Poland, Solomon Sias; Bethel,
Clement Parker; Livermore, John Wilkinson, David Stimson.

Kennesec District. Joshua Soule, Presiding Elder. Read-
Jield, Dyer Burge, Benj. F. Lambord; Norridgewock, Luther
Chamberlain; Hallowell, David Carr; Vassalboro’, John Wil-
liamson; Bristol, Allen H. Cobb; Union River, Ebenezer Fair-
bank; Union, Samuel Hillman, Jonas Weston; Orrington,
William Hunt; Hampden, John Green.

The Asucrove District, belonging to the New York Confer-
ence, and travelled by Daniel Brumley, lay mostly within the
Eastern States, and included the following New England cir-
cuits: — Durham and Fletcher, Henry Eames and Reuben Har-
tis; Brandon, Samuel Howard and George Powers; Grand
Isle, Dexter Bates; Vergennes, Samuel Draper; Cambridge
(partly in New York and partly in Vermont), Noble W. Thomas,
Nathaniel Gage.

The Ruweszeck District, travelled by Peter Moriarty, was
also mostly within the Eastern States, only two of its circuits
bearing New York names. It comprised the following New
England appointments : — Pittsfield, John Robertson, James M.
Smith; Whittingham, Laban Clark; South Bolton, William
Anson; Litchfield, Nathan Emery, Samuel Cochran ; Granville,
Eben Smith.

On the New York District, travelled by William Thatcher,
were, Redding, Nathan Felch and Oliver Sikes; Middletown,
Luman Andrus and Zalmon Lyon.

The ecclesiastical plans for the year comprised eight districts
and part of a ninth, sixty-four circuits and stations, and xinety-
seven preachers, including the Presiding Elders, with the
exception of Thatcher, who travelled, however, into the heart of

Connecticut. There had been a gain, during the preceding
QT
318 MEMORIALS OF METHODISM.

year, of two districts, eight circuits, and mine preachers. It must
be borne in mind, however, that while these statistics show a
real progress, they present no exact measure of it; for the numer-
ical increase or diminution of the districts and circuits often
depended upon modifications of their former boundaries; yet
such modifications were the result of the actual growth of the
church.

The name of Jorn Sreete is reported this year, for the
first time, among the appointments of the Itinerant ministry.
He was born in Tolland, Conn., August 17th, 1782. When
about twenty-two years of age, his attention was awakened to
religion, under the ministry of the Methodist Itinerants, who,
about that time, began their labors in that part of Connecticut.
He labored as an exhorter and as a local preacher for some
years, and in 1806 joined the New England Conference.
“His first circuit,” says one of his old fellow-laborers,* “was
Lunenburg, near the Canada line, some two hundred miles from
his father’s house, — and not a very small field of labor either.
His next circuit was Harwich, on Cape Cod, at least three
hundred miles distant from his last circuit, and no nearer his
home. His field of labor this year embraced all the lower part
of the Cape. It was hard labor, hard fare, and some fruit; but
no complaining. His next appointment was Bristol, in the
State of Maine. This removal was even greater than that
of the preceding year. It was on his way to Maine that I had
the privilege of hearing him preach, for the first time. Both the
text and the sermon are indelibly impressed upon my memory.
The discourse was plain, simple truth, delivered with apostolic
power and energy. In 1809 we find him in Vermont, on the
Vershire circuit. Two hundred miles were common removals in
those days ; and, to graduate regularly, a preacher must visit Cape
Cod, travel in Maine, and burnish up on the hills of Vermont.
Ashburnham, New London, East Greenwich, Barre, Barnard,
Vershire, Wethersfield, Unity, were his subsequent circuits, in
course. Preachers that travelled these circuits were three weeks
from home; and one week their appointments were in the

* Rey. T. C. Pierce,
APPOINTMENTS AND PREACHERS. 319

neighborhood of home. On the Barre circuit, in 1806, [ was
permitted 1o be Brother Steele’s colleague. Here I became
more intimately acquainted with him, and can speak of him
with greater confidence. He was unwearied in his labors,
preaching ten or twelve times a week; faithful in pastoral visits,
exercising a power of faith, and a freedom in prayer, connected
with a humble view of himself, and an entire exemption from
envy and jealousy, which altogether made him a most desira-
ble colleague. If his success in other fields of labor may be
judged by his success on the Barre circuit, he may truly be
styled a revival minister; and there is no doubt in my mind but
there are very many hundreds, if not thousands, who will be
stars in his crown of rejoicing. Wellfleet, Eastham, Sandwich,
Saugus, Marlboro’, Barnstable, Chatham, Truro, Weymouth,
Easton, Walpole, were his later fields of labor. During his
ministry, Maine, New Hampshire, Vermont and Providence
Conferences were set off from what was called the New Eng-
land Conference. At the last division, he received his appoint-
ment in the Providence Conferences; and when Walpole was
transferred back to the New England Conference, he, being sta-
tioned there, came with it, and subsequently was appointed to
Gloucester.”

During a number of years he suffered from a cancerous affec-
tion of the lip, which at last terminated his useful life. In
1845 he was placed on the superannuated list of the New Eng-
land Conference, and on the 23d of August, the ensuing year,
he expired, in the peace of the Gospel. A ministerial brother,
who attended his last days, writes: “I have been privileged
with much of his company. I have much admired the fortitude
with which he bore his great sufferings, — the patience he exer-
cised, and the heavenly spirit he continually manifested. My
colleague, or myself, attended prayers with him at least once a
day, and many of them were very interesting seasons to us.
He seemed to feel most deeply, and often shouted, ‘Glory to
God!’ The nature of his disease was such that it was with
difficulty that he could speak; yet at times he would break
out, — ‘My faith is clear as the sun! There is not the shadow
320 MEMORIALS OF METHODISM.

of a dimming veil or doubt concerning myself, or the religion I
have preached and recommended to others !’” *

As he approached the hour of his deliverance, both his suffer-
ings and his triumphs increased. The last week of his life was
especially memorable to his family. He was within the pre-
cincts of heaven; and it seemed as if the “excellent glory” shone
through its gates upon him, as he approached them. He
expressed assurance of his final victory. The day before he
died, he took a solemn and most affecting leave of his friends,
delivering to them his last counsels. He gave also to a brother
clergyman a “memorable charge.” As a providential relief to
his agonies, he soon after sunk into a lethargy; but would fre-
quently arouse himself for an instant, exclaiming, “Glory! glory
to God in the highest! All is well.” At last, as the summer
Sabbath closed, the veteran soldier of the cross entered into his
eternal rest. The church lamented him as one of its patriarchs.
The beautiful purity of his character endeared him to all good
men who had the happiness to enjoy his acquaintance. His
brethren of the New England Conference say: “He possessed
an amiable, humble, and cheerful spirit; and was exceedingly
liberal in feeling toward all Christians. His heart was ever
alive to the things of God, and to the interests of his great work,
which he was reluctant to give up. He possessed a clear under-
standing, sober sense, simplicity, and fervor. His preaching was
plain, manly, earnest, with a degree of pathos, and often with
much effect. He was laborious while his health lasted, and
never shrunk from the trials of his lot.” +

How similar are our records of most of these good and truly
great men! They lived like saints, labored like giants, and died
like conquerors. Such is the uniform tenor of their noble his-
tory. Another hero of the period passes before us for the first
time the present year, — the veteran Cates Foae, of precious
memory in Maine. He was born in Epping, Vt., March 17th,
1761. The 12th day of January, 1795, he commemorated as
the date of his religious life. He was converted among the lit-
tle company of Methodists who formed, at Monmouth, the first

* Rev. H. M. Bridge. t Minutes, 1847.
APPOINTMENTS AND PREACHERS. 321

Class in Maine, and in 1795 was appointed their leader. In
1798 he was licensed as an exhorter, and in 1800 asa local
preacher. Asbury ordained him a local deacon, at the Buxton
Conference of 1804; and at the Canaan session of the present
year, he was admitted as a probationer. His appointments,
down to 1813, were Falmouth, Hallowell, Norridgewock, Booth-
bay, Readfield, Georgetown and Bristol circuits, all in Maine.
After performing faithful and self-sacrificing service in these
charges, he located, but continued to labor incessantly for the
church. In 1817 he resumed his travels, and was appointed
successively to Livermore and Vienna, Livermore, Poland,
Scarboro’, Gray, Readfield, Durham and Pittston circuits,
Maine. In 1828 he was placed on the supernumerary list, and
in 1830, “on account of the infirmities of age, and past faithful
services, his brethren most cheerfully granted him a superannu-
ated relation.” * The heroic spirit of the old Itinerant still
bore him up; and, though bending under nearly three-score
years and ten, he continued to travel, visiting the societies, and
preaching and praying among the people, until within a few
months of his death. He rejoined his old fellow-laborers, in
heaven, Sept. 6, 1839, in the 78th year of his age. “He has left
an impression on thousands of minds, which cannot soon forget
him. “Caleb Fogg,” says the obituary of the Maine Confer-
ence, “ was no ordinary man. He was a perfect original, —
himself in and out of the pulpit, for he copied no man in matter
or manner. His Bible was always about him. Asa preacher,
he was plain, faithful, and unvarnished in the delineation of
truth. As a laborer, he stood high in the estimation of his
brethren, and his piety was of no ordinary cast. Two of his
brethren in the ministry called on him a few weeks before his
death, to whom he said, with holy animation, ‘I have peace with
God ;—all is well.’ Thus lived and died our much-beloved and
never-to-be-forgotten Brother Fogg, and we have no doubt he
rests where ‘none shall say, I am sick.’ ”

Sotomon S1as was born in Loudon, N. H., Feb. 25, 1781.
When between nine and ten years of age, he was so seriously

* Minutes, 1841.
322 MEMORIALS OF METHODISM.

impressed with a sense of his need of Divine mercy, that for a
season he used to go by himself into secret, and kneeling before
the Lord, offer the petitions of a child to his Heavenly Father.
His prayers were those of a child, and his faith that of a child,
also; and the Lord gave him a blessing suited to the capacity
of a child. He was spiritually blessed and comforted, and con-
tinued in this enjoyment for a season; but not being favored
with religious instruction, he lost his enjoyment, yet not the
remembrance of it. He has often been heard to allude to it, in
speaking of his early religious exercises, since he has become a
preacher of the Gospel.

In 1792 he removed, with his parents, to Danville, Vt. Sev-
eral providential events marked this early part of his history, and
left a deep impression on his heart. In the autumn of 1803, a
Quarterly Meeting was held in Danville. The Love Feast
was at the house of Dr. Uri Babbit, on Sabbath morning. When
Mr. Sias arrived, he saw a young man sitting on the door-step,
who asked him if he wished to go in. He replied that he did.
The young man answered, “You cannot go in; the door is
closed.” At this he was deeply affected, and the thought
revolved in his mind, “ Shall I come, at last, when the door shall
be forever shut against me?” After sitting and reflecting a while,
he rose and went to the window, where he stood and looked in,
and heard the testimonies of Christian experience. At the close
of the Love Feast, an invitation was given for those to rise who
wished religion ; among them were some of his youthful associ-
ates. This deepened the impression already made upon his
mind. On returning home, he walked out and reviewed the
scenes of the day, together with his own moral condition; and
from that hour he resolved to seek religion. Having heard the
preacher make some appointments for the week, he went to them,
and afterwards became a regular attendant on the Methodist min-
istry. His convictions were deep, — his reflections on his past life
painful, — and at times he thought all hope of mercy was gone.
At length he came to the conclusion, that if he perished, he would
perish at the throne of grace, pleading for pardon. In about
three months, another Quarterly Meeting was held at Danville;
APPOINTMENTS AND PREACHERS. 323

he attended. When in the Love Feast, he took his seat in a cor-
ner of the room, and sat in silence. While others were speaking,
it was strongly impressed on his mind to rise and express his
feelings; but he put the question to himself, “What can I
say?” The answer seemed from above, — “The Holy Ghost
shall teach you in that hour what ye shall say.” Not having
faith, he was afraid to trust the word. He meditated what to
say, and rose to speak. The Spirit truly taught him what to
say ; which was, to confess that he was a sinner, — needed reli-
gion, — was resolved to seek it, and to ask the prayers of all
God’s people. These he undoubtedly received; and in about
ten days after (December, 1803), while in his chamber, in fer-
vent prayer, the Lord spoke peace to his soul. Not long after,
his name was enrolled on the Class paper.

Mr. Sias passed through the usual graduation of our earlier
ministry, — from the office of an exhorter to that of a local
preacher, and finally to the Itinerancy. On the 25th of Sep-
tember, 1805, he obeyed the call of his Presiding Elder, Elijah
R. Sabin, and began to travel. He had a fair initiation to the
lights and shadows of the travelling ministry. The first public
service he attended was a Quarterly Meeting on Whittingham
circuit. As the Methodists had but few meeting-houses in
those early days, their Quarterly Meetings, in the warm seasons
of the year, were usually held in barns or groves; and, in the
cold seasons, in private dwellings. At this meeting, the preach-
ing on Saturday was in a barn, which was prepared and seated
for the Sabbath. After the day service, prayer-meetings were
appointed for the evening. The young candidate put up with a
Baptist brother, at whose house one of the social prayer-meetings
was held. While all were kneeling, and engaged in supplication,
“the power of God fell upon the people, and in an instant about
twenty were prostrate on the floor; ”* the Divine glory seemed
to fill the house. The next morning he repaired early to the
place where public worship was to be held. On entering, he
saw an effigy suspended by a rope, directly before the preacher’s
stand. He gave the Presiding Elder notice of it, and they, with

* Rev, Mr. Sias to the author.
324 MEMORIALS OF METHODISM.

the gentleman of the house, privately took it down and deposited
it under the floor. On Monday, as they passed through Brat-
tleboro’, a man came out of a printing-office with a bottle in his
hand, and ironically asked them to drink with him. At the
south end of the street they passed a tailor’s shop, where there
appeared to be a mock prayer-meeting. Such were the ordi-
nary trials of our primitive ministry.

Mr. Sias was received on probation, at the Conference of the
present year, and sent to Poland circuit, Me. His subsequent
appointments were, in 1807, Barnard and Rochester; 1808,
Barre ; 1809, Athens, and 1810, Wethersfield, all in Vermont.
In 1811, he was appointed to the charge of the New Hampshire
district, which embraced that part of Vermont that borders on
the Connecticut, from Canada to Lunenburg; all New Hamp-
shire from Canada south to Charlestown on the Connecticut ;
Hooksett, Allenstown and Pembroke, on the Merrimack, and
Rochester, on the Cocheco, near Dover; it included, also, sev-
eral towns in Maine, bordering on New Hampshire. Con-
way circuit, situated in the Pigwocket country, east of the
White Mountains, and embracing a number of towns in Maine,
as well as in New Hampshire, was this year taken from Port-
land district, and connected with that of New Hampshire.
The Presiding Elder of this vast charge had to perform gigantic
labors. The ride on horse-back was, yearly, more than three
thousand miles, over a rough and mountainous country. Mr.
Sias travelled it in the midst of those memorable cold seasons
which commenced in 1806, and continued ten years. Provis-
ions were extremely scarce; in many places nearly approaching
famine. The people travelled distances that might almost be
termed journeys, to procure corn. The scarcity became such,
that those who could not procure bread, dug up the roots of the
buckthorn (a species of shrub resembling wild brake, but more
nutritious), and boiled it with their milk, to make it more nour-
ishing. And, in some families, mothers made bread for their
children of flour sifted from ground cobs. This scarcity was
accompanied by an epidemic, called the spotted fever, or the
cold plague. Its ravages were alarming, and its progress so
APPOINTMENTS AND PREACHERS. 325

rapid, that often the victim would be a corpse in a few hours
after the first symptoms were known. The people, in many
places, made common interest under the calamity. 'Town-meet-
ings were called, physicians employed, medicines procured,
and other necessaries provided, at the public expense. The fol-
lowing year, 1812, the United States declared war against Great
Britain. This involved the churches in new troubles. The
sword, the famine and the pestilence, combined, produced an
excitement which was very unfavorable to religion. The labors
of the preachers were great, their compensations small, and their
sufferings beyond description. Amid these multiplied scenes of
woe, Mr. Sias’ heart sunk, and he wrote to his friends to prepare
him a resting-place until the calamities should be overpast.
Now came the test. “Will not the good shepherd lay down
his life for the sheep?” “Is it not the hireling that fleeth
when he seeth the wolf coming?” “ What will become of
the flock, if you leave them?” “Do they not more than ever
need your labors, your prayers, your counsels, your visits of com-
fort and consolation?” He revolved these questions, and came
to the final conclusion to live or die with the people of his charge.
As Presiding Elder, he shared with the preachers of his district
in their quarterly receipts, according to the disciplinary ratio
belonging to each; and received ‘$19. 75 as his dividend for
his first year's services. His travelling expenses, in perform-
ing a tour of more than three thousand miles on horseback,
amounted to $18.71. This, subtracted from the amount of his
receipts, left $1.04 as his salary for his first year’s labors on the
district. The next year, from June 1812 to June 1813, yielded
a somewhat better support. His receipts were $25.60, — his
travelling expenses, $20.27, which, deducted from the sum
received, left him $5.33, the amount of his second year’s salary.
From June 1813 to June 1814, his receipts were $40.18, —
travelling expenses, $21.74, — leaving him $18.24 for his third
year’s salary. His accounts from June 1814 to June 1815 are
lost ; but he continued his services on the district four years, with
similar compensation for his services,

His long rides produced hernia, from which he has never

28
326 MEMORIALS OF METHODISM.

recovered. On account of his bodily infirmities, he was
appointed, in 1815, to the “station ” of Lynn, with George Pick-
ering. In 1816 he was sent to Marblehead ; in 1817 and 1818,
Providence, R. I.; 1819 and 1820, Portland, Me.; 1821, Fair-
haven, Mass.; 1822, New Bedford, Mass.; 1823, Fairhaven
and New Bedford, Mass.; 1824, Boston. He continued in
charge at Boston until the first of October, when he undertook
the publication of Zion’s Herald.

The Methodists in New England had long felt the need of
a medium through which they might defend themselves, and
the doctrines and government of their church, against the attacks
and false representations of their adversaries. In 1815 a publica-
tion’was commenced, entitled, “The New England Missionary
Magazine.” It was edited by Martin Ruter, and printed at Con-
cord, N. H., by Isaac Hill. It ceased, after four quarterly
numbers had been issued. In 1821 the New England Con-
ference formed an association, styled the “ Society for giving
and receiving Religious Intelligence.” This gave rise to the
establishment of Zion’s Herald, printed by Moore & Prouse,
under the direction of the committee of the society, of which
Elijah Hedding was president. The first number was printed
January 9th, 1823, on a small royal sheet, the pages measuring
only nine by sixteen inches. At the commencement of the
second volume, the size of the sheet was enlarged. The patron-
age was small, and the publishers became involved. To save
the credit of the Conference, and keep the Herald in circulation,
it became necessary to purchase the paper from its publishers,
with their books, and to put the whole establishment under the
direction of the committee of the New England Conference.
This committee met in Boston, and, on the recommendation of
Barber Badger, the editor, came to the conclusion to purchase
the paper, and conduct the business as the property of the
Conference. They appointed S. Sias, J. Bonney, and D.
Young, a sub-committee to carry the plan into effect. Seri-
ous embarrassments soon appeared in their way. The Con-
ference was not a corporate body. Their committee had no
legal powers, and the sub-committee had no security. What-
APPOINTMENTS AND PREACHERS. 327

ever might be done must be on personal responsibility. Messrs.
Bonney and Young therefore resigned their appointment, and
requested Mr. Sias to proceed in his own name, and on his own
private responsibility. He accordingly contracted with the pub-
lishers, and taking a transfer in his own name, became per-
sonally holden for all liabilities. To give success to the enter-
prise, a new office, and the whole printing apparatus, together
with a select company of workmen, must be obtained. Money
was requisite for these changes. To help him to this, Messrs.
Thomas Patten, William W. Motley, and John Clark, endorsed
for him to the City Bank, in the sum of two thousand dollars ;
and took a mortgage of the establishment as their security. A
new office was obtained, in Congress-street, and furnished with
printing machinery. Mr. Sias entered the office as publisher,
and Mr. Badger as editor. Specimen numbers were struck off
in October, containing the prospectus, and sent to all the Itiner-
ant Methodist preachers in the United States to whom access
could be obtained through the post-office. About the first of
January, 1825, subscribers’ names were sent in from all parts of
the country, to commence with the new year. Ina short time
he had them in every state of the Union, both the Canadas,
New Brunswick, Nova Scotia, and Newfoundland; but from
the people of New England its chief support was derived. It
was their own beloved offspring, and shared largely in their
sympathies and affections. To keep such a machine in motion,
more money must be had. The trustees of the Methodist religious
society in Boston endorsed for him in the sum of five thousand
dollars, at the Commonwealth Bank; and, having cancelled
the first mortgage, he secured them on the establishment.
The subscribers constantly increased during the time Mr.
Sias continued in the office, which was three years; and when
he retired the weekly issues numbered about six thousand.
He closed his connection with the paper at the end of his
third year, Sept. 30th, 1827. He had taken up his note
of five thousand dollars at the Commonwealth Bank, met all
his other liabilities, and left, for the benefit of his successors, in
various kinds of property, somewhat over eight thousand dollars,
328 MEMORIALS OF METHODISM.

besides a list of about six thousand subscribers. The net profits
of the Herald, after meeting all its expenses and liabilities, from
Oct. 1, 1824, to Oct. 1, 1827, were eight thousand and eighteen
dollars and ninety-four cents. The net profits of the last quar-
ter, from July 1 to Oct. 1, 1827, were eight hundred and forty-
seven dollars and sixty cents.

Such was the origin of Zion’s Herald, —a paper which still
flourishes, and which has had a leading agency in most of
the great interests and fortunes of the church during more than
a quarter of a century. Mr. Sias conducted the experiment of
its publication with decided ability.

In most of the appointments we have mentioned, his labors
were attended with marked success; especially was this the
case at Providence, Portland, and New Bedford. We shall
have occasion hereafter to refer to his ministrations in these
stations. On terminating his relation to the Herald, he was
placed on the supernumerary list of the New England Confer-
ence. He had done faithful service during twenty-two years,
and was now permitted to retire to the same paternal farm
from which, in 1805, he went forth into the Itinerant ministry.
In consideration of his physical infirmities, occasioned by the
exposures and labors of his early circuits, he was granted, in
1828, a superannuated relation to the Conference. He still
lives among us —a veteran of three-score years and ten, witness-
ing with joy the continued triumphs of the cause for which he
labored and sacrificed so much in the days of his earlier vigor.

Wituam Hunr was admired and lamented for the promise
of his youthful but brief ministry. He was one of those
“shining marks ” which “ death loves.” He was born at East
Sudbury, Mass., June 9th, 1787, and early manifested an
unusually amiable disposition and a precocious intelligence.
Misdirected reading, however, introduced him, even when quite
young, to speculative errors in religion. From these he was
rescued, through the instrumentality of the Methodist ministry.
When in his fifteenth year, he was soundly converted to God.
He continued, with much success, his academic studies, but betook
himself also, with constant interest, to the study of the Holy
APPOINTMENTS AND PREACHERS. 329

Scriptures, portions of which he daily committed to memory.
In the eighteenth year of his age he received license as a local
preacher, and in 1806 entered, with youthful but sanctified
ardor, the Itinerant ministry. He was first appointed to Orring-
ton circuit, Me., and in 1807 to Conway, Me. In 1808 he
travelled Bridgewater circuit, N. H. This year was an epoch
in his brief but luminous career. He renewedly and entirely
consecrated himself to God, by a special covenant, and received
the sanctifying grace of the Holy Spirit. The doctrine of entire
sanctification, a tenet which Wesley considered the chief
responsibility of Methodism,* was an element of extraordinary
power among our primitive preachers. Its exemplification in
their lives clothed them with a glorious sanctity, and its promul-
gation in their ministrations spread “a savor of life unto life
among the people.” It stamped forever the character of this
young ambassador of Christ, and through his instrumentality
the characters of others who were blessed with his devoted
ministry.

His appointment for 1809 was at Marblehead, Mass.; but
here symptoms of pulmonary disease, with which he had been
some time afflicted, assumed a fatal severity, and he was com-
pelled to retire from his labors. He went to his parental home,
at Penobscot, to die, giving thanks to God on his way for the
great consolation of the Gospel. He paused on his route at a
Quarterly Meeting, on Tuftonboro’ circuit, “where,” says
Ebenezer F. Newell, “My soul was blest. Bro. Hunt was
present, on his way home to die (for he died in a few months).
He had worn himself down by exposures in travelling and
preaching, in hopes of winning precious souls to Christ. In
addressing the people, he said, ‘Do you ask if Iam not sorry
for thus exposing myself? I answer, No: and had I ten lives, I
would lay them all down in so good a cause.’” Protracted suf-
ferings followed, but they were borne with unwavering patience
and trust in his Lord. “ With the deepest humility, modesty, and

* “This doctrine is the grand depositum which God has lodged with the people called
Methodists ; and for the sake of propagating this chiefly he appears to haye raised
us up.’? — Wesley’s Works, vol, vit., p. 154.

26%
330 MEMORIALS OF METHODISM.

triumph, he said ‘I have fought a good fight, I have finished my
course, I have kept the faith ; henceforth there is laid up for mea
crown of life.”” Devoted to God in his life, and aspiring after his
immediate presence amidst the pantings of death, this young saint
departed at last in a manner befitting his character. His difficulty
of breathing required him to sit in a chair till a few moments
before his death; faint with the last struggle, he asked to be
laid ona bed. Having gained a brief repose, he begged his
friends to help him upon his knees, and while they sustained
him in this suppliant posture, his purified spirit ascended to the
presence of his God. Those who witnessed the scene could
appreciate the ancient prayer, “Let me die the death of the
righteous, and let my last end be like his.” The obituary of the
New England Conference, which we attribute to Rev. Bishop
Soule, says: “ Asa Christian, in the profession both of justifying
and sanctifying grace, he was a pattern of devotion. Asa scholar,
few have excelled him in the branches of literature he pursued.
As a minister, he was sound in doctrine, and well read in the
Holy Scriptures. He possessed correct views of Gospel order
and discipline, and was in his life a comment upon them. He
possessed, in a large measure, the grand principle of ministerial
oratory, the power of the Holy Ghost. I have been intimately
acquainted with him, and can say, with propriety, I have known
but few in whom so many Christian and ministerial excel-
lences were united.” He died June 10th, 1810.
CHAPTER XXX.

INCIDENTS AND RESULTS

Death of Bishop Whatcoat.— His History. — Character. — Asbury’s Estimate of him. —
Eulogium at his Grave. — Laborers in Maine. — Solomon Sias at Harrison. — New Hamp-
shire. — Ebenezer F. Newell. — Anecdotes.— New London Circuit. — Trials. — Abner
Wood. — Colchester. — Revivals. — Statistics.

THE present ecclesiastical year was rendered memorable by
the decease of the sainted Whatcoat, — the first death in the his-
tory of the Methodist episcopacy. In four out of the six years
of his superintendence, he presided at the sessions of the New
England Conference. We have already noticed his eminent
virtues as a private and public man; but, as we here take our
final leave of him, it is a fitting place for a final reference to his
life and character. It is to be regretted that any notice of him
must necessarily be but a reference. No biographical document,
no portrait, nor scarcely a letter, which can throw light upon his
history, is extant. But his memory and his image are precious
to the hearts of the few venerable Methodists who survive from
his day, and who revered him as one that, like Enoch, “ walked
with God.”

Richard Whatcoat was born in Quinton, Gloucestershire,
England, in the year 1736. He removed early to the town of
Darlaston, Staffordshire, where, in his twenty-first year, he
became a hearer of Wesley’s travelling “helpers.” Disposed from
his earliest life to serious reflection, he very soon felt the influ-
ence of the powerful ministrations of those devoted men; and
on the third day of September, 1758, believed in the Lord Jesus
Christ unto salvation. His Christian experience seems to have
been very definitely marked, for he was able to refer it to precise
dates. On the 28th of March, 1761, after Te-consecrating him-
self entirely to God, he was enabled to believe that “the blood
332 MEMORIALS OF METHODISM.

of Jesus Christ cleansed him from all sin;” and the day was
ever sacred in his memory as the date of his “ sanctification.” It
left its impress on his whole subsequent life; and after professing
and preaching this great grace through forty-five years, his
brethren in the ministry, as we have already noticed, affirmed,
that, “if any man on earth possessed it, surely it was Richard
Whatcoat.” *

After exercising his talents as a Leader, Steward, and Local
Preacher, successfully, for eight or nine years, he was received
by Wesley into the travelling ministry. Sixteen years he
spent in the Wesleyan Itinerancy, at its most difficult posts, in
England, Ireland and Wales, and in its most troubled times.
He was found faithful in all trials, indefatigable in his travels,
impressive and effective in the pulpit, given to prayer and study,
and full of faith and the Holy Ghost. Wesley perceived in him
qualifications for extensive usefulness in the boundless field of
evangelical labor which was opening in the New World, and
sent him hither in 1784, with Dr. Coke, having first ordained
him a Presbyter. He thus shared in those solemn proceedings
of the founder of Methodism, in 1784, which led to the organiza-
tion of the Methodist Episcopal church in the United States. He
attended the celebrated Christmas Conference, at which our pres-
ent ecclesiastical polity was adopted, and, as a presbyter, assisted
Coke in the ordination of Asbury, — the first Methodist ordin-
ation in the New World. His appointments, in this country,
down to the date of his election to the episcopal office, were,
from 1785 to 1790, Presiding Elder, in various sections of the
Baltimore Conference; 1790, Philadelphia, exercising mean-
while the office of Presiding Elder over the adjacent circuits ;
1791, New York; 1792, Baltimore; 1793, Presiding Elder in
Baltimore Conference. In 1796, we miss his name in the Min-
utes, by a typographical error, doubtless, as it reappears, the next
year, among the list of Presiding Elders of the Baltimore Con-
ference, which office he continued to sustain till his election to
the episcopacy, at the General Conference, in 1800. Notwith-
standing he was advanced in life when raised to this laborious

* Minutes, 1807,
INCIDENTS AND RESULTS. 333.

position, he “magnified his office,” say his fellow-laborers, “ by
travelling annually three or four thousand miles, through all the
United States.” *

These long journeys were mostly performed on horseback,
and, to no small extent, on new and rough roads, along the
frontier of the nation. His exertions contributed much to the
growth of Methodism in this country. When he arrived, the
church included about fifteen thousand members, and eighty-
three preachers; when he fell, it was in the midst of more than
one hundred and thirty thousand members, and more than four
hundred and fifty preachers.

Having already spoken of his characteristics, as a man, a
Christian, and a minister of the Gospel, we need not here remark
upon them at length. “Holiness unto the Lord” was the great
lesson of his discourses and of his example; and all who came
within the sphere of his influence felt that a peculiar sanctity
enveloped and glorified his person. Men took impressive notice
that he “had been with, Jesus,” and that his daily walk was
close on the margin of the spiritual world. When exhausted by
travels and labors, and agonies of pain, his sainted spirit, strong
and tranquil in God, still triumphed. “He was,” write his
brethren, “a prodigy of pain and patience, for thirteen weeks.”
He died, in full assurance of faith, July 5th, 1806, in Dover,
Delaware. Asbury, receiving at a distance intelligence of his:
death, recorded the following emphatic testimony to his excel-
lences: —“ On my return, I found a letter from Dr. Chandler,
declaring the death of Bishop Whatcoat, that father in Israel,
and my faithful friend for forty years, —a man of solid parts, a
self-denying man of God. Who ever heard him speak an idle
word? When was guile found in his mouth? He had been
thirty-eight years in the ministry, — sixteen years in England,
Wales and Ireland, and twenty-two years in America; twelve
years as Presiding Elder; four of this time he was stationed in
the cities, or travelled with me, and six years in the super-
intendency. A man so uniformly good I have not known,
in Europe or America. He had been afflicted with gravel and

%* Minutes, 1807,
304 MEMORIALS OF METHODISM.

stone, in which afflictions, nevertheless, he travelled a great deal,
—three thousand miles the last year. He bore, in the last
three months, exceedingly painful illness, with most exemplary
patience. He died in Dover, on the 5th of July, and his mortal
remains were interred under the altar of the Wesleyan Dover
church. At his taking leave of the South Carolina Conference,
1 thought his time was short. I changed my route to visit him,
but only reached within a hundred and thirty miles: death was
too quick for me.” *

Asbury, heeding the calls of duty, pursued his route over the
land; but, nearly a year after the death of his beloved col-
league, went on a melancholy pilgrimage to his sepulchre, and
preached over it a discourse on2 Tim. 3: 10, —“ But thou hast
fully known my doctrine, manner of life, purpose, faith, long-
suffering, charity, patience.” He remarked, “ that he had known
Richard Whatcoat from his own age of fourteen to sixty-two
years, most intimately, and had tried him most accurately, in
the soundness of his faith, in the doctrine of universal depravity,
and the complete and general atonement; the insufficiency of
either moral or ceremonial righteousness for justification, in
opposition to faith alone in the merit and righteousness of
Christ; the doctrine of regeneration and sanctification ; his holy
manner of life, —in duty at all times, in all places, and before
all people, as a Christian, and as a minister; his long-suffering,
—a man of great affliction of body and mind, having been
exercised with severe diseases and great labors. But this did
not abate his charity, his love of God and man, in all its effects,
tempers, words and actions; bearing, with resignation and
patience, great temptations, bodily labors, and inexpressible pain.
In life and death placid and calm: as he lived, so he died.”

But let us turn to the living workmen. The labors of the
present year were not without encouraging results. Joshua
Soule and Elijah Beale superintended an energetic band of
Itinerants in Maine, among whom were Eleazer Wells, Sam-
uel Hillman, Allen H. Cobb, Solomon Sias, Caleb Fogg, and
others of similar character. Under their efforts, Methodism con-

* Journal, vol. 111, p. 201.
>
INCIDENTS AND RESULTS. 335

tinued to extend. They added another circuit to their spacious
field, and increased somewhat, though not greatly, the member-
ship of its societies. Solomon Sias travelled Poland circuit.
There was but little interest on the circuit, except at Harrison,
where a revival commenced, under the following circumstances.
Having arrived at the place of his appointment, a private house,
he commenced the services, and took for his text the words of
the prophet, Amos 4: 12,—‘ Prepare to meet thy God.” At
the beginning of the discourse, he had “much liberty in speak-
ing. But, when about half through it, the tempter assailed him,
and made him believe that his preaching was not acceptable, —
that the people did not wish to hear him,—that he was doing
no good, and had better conclude the meeting. He accordingly
brought the service to a close as soon as he consistently could.
When he knelt in prayer, a young man dropped on his knees
near to him. He held a Class-meeting, and there found, to his
great surprise, that the gentleman of the house had been con-
verted under this very discourse ; and the young man who knelt
was his host’s brother, and was awakened under the same ser-
mon. The work of grace spread, and a goodly number were
converted, and united in Christian fellowship.” *

Brodhead had under his guidance a vigorous corps of Itiner-
ants on the New Hampshire district, — Lewis Bates, Benjamin
Bishop, Martin Ruter, &c. They returned 1706 members,
and had gained during the year 441. Ebenezer F. Newell,
not yet a member of the Conference, travelled Centre Harbor
circuit, on this district, as colleague of Hezekiah Field, and
witnessed good results of his labors, and not a few trials, “A
door,” he says,t “was opened in Conway, near Maine, where
the Methodists were not known; I entered, and was kindly
received by my Calvinist Baptist brethren. Several young
people were deeply awakened. But, on my return in three
weeks, my pleasing prospect of a revival was blasted! But few
attended my meeting, and most of these were children, and all
of them were unconverted persons.”

A clergyman had discovered that he did not believe in repro-

* Letter to the writer. t Life and Observations.
336 MEMORIALS OF METHODISM.

bation, and the whole popular current was suddenly changed.
Such was the tenacity of dogmatic opinions in that day. “In
visiting the people they all appeared to shun me as an impostor!
And it was the example and counsel of their preacher that had
brought this change over the face of things. But, alas! alas! in
a few short weeks, nine of those lovely, blooming youth, who
were present at my first meeting and appeared deeply convicted
of sin, were cut off and laid in the silent grave; and some of
them died without hope! The one that was converted at my
first meeting was among them, and died happy. But a door
was opened in another part of the town, two or three miles dis-
tant; so I left this people with a heavy heart, for they seemed to
me like those spoken of in Matt. 23: 13, who shut up the king-
dom of God against men, and neither enter themselves nor suf-
fer those who would to enter in. I entered the new opening, and
my first text was John 1: 11,12. The people turned in to hear
me, and during the exercises there was an unusually severe
thunder-shower. When I concluded my discourse, the rain was
pouring down in such torrents that it prevented the people from
leaving ; so, after singing a hymn, I continued speaking on the
subject of Christ’s coming to judgment; the increasing tempest
rendered the occasion doubly moving and awful! Flash suc-
ceeded flash, and peal followed peal, until, at length, one daz-
zling chain of blaze streamed down, attended by a tremendous
roar of bursting thunder, which seemed to shake creation; the
house trembled, and the affrighted people swayed as though they
would fall from their seats. But! felt calm and safe in the
hands of Him who maketh the pathway for the lightning, and
my soul was happy. Praise God! I asked the people how they
could bear the thoughts of the elements melting with fervent
heat, the heavens passing away with a great noise, the resur-
rection of the dead, and the dreadful realities of the judg-
ment day, if one peal of thunder and one flash of lightning so
terrified them here! The power of God was felt; backsliders
were reclaimed, and sinners awakened. A goodly number, twelve
or fourteen, were so deeply convicted that they had no rest until
INCIDENTS AND RESULTS. 337

they obtained the witness that God, for Christ’s sake, had for-
given their sins.”

“Tt was a blessed, a prosperous year,” he adds. “By the
power of God, victories were gained over sin, through conver-
sions.” On reaching one of his appointments, he was told that
a number of men had come up from Fryeburg, threatening to
carry that disturber of good order (as they called him) out of the
place onarail! “But,” said the young men, “ we are resolved to
stand by you.” A holy boldness filled his soul, and he thanked
them, saying, “ One who is stronger than all of you is here; pray
to God, and all shall be well!” “My text,” he says, “was Isa.
21: 11, 12,‘ Watchman, what of the night? &c.’ Truth cut,
-—the way was clear, and a door was opened through which I
passed even to Fryeburg, and preached to them in peace in
their own town. Glory to God for success!” —

One cause of hostility to these effective preachers was the
extraordinary results which followed their labors; the prostra-
tion of their hearers as dead men, the liveliness (sometimes,
perhaps, extreme) of their worship, and the zeal with which
devoted women, as well as men, exhorted their neighbors to a
religious life. One instance, which excited no little remark on
this circuit, had a termination that could not fail to touch the
hearts and close the mouths of scorners. It was that of a young
lady who was subject to the inexplicable effects of religious
emotion on the physical strength, to which we have often alluded,
and who was especially faithful in her testimony for Christ
among her neighbors. She was called to the test of death.
“When told that she was dying, she began to shout and clap
her hands, as she had been wont to do in meetings, until her
strength failed; and, as long as a word could be understood, it
was glory—glory!” One of the last sentences she uttered was,
“My Saviour senneila his lovely face, and it will never be hid
from me again.”

Such dying, after such living, vindicated the sincerity, if not
the zeal, of these pious, but persecuted people. The earnestness
of the religious sentiment is always sublime, even if it stops not
always to regard conventional proprieties. -

29
338 MEMORIALS OF METHODISM.

«Our last Quarterly meeting ‘on this circuit,” says Mr. New-
ell, “was full of interest. The people flocked in from all parts
of it, —including eight towns, several of which had been taken
in during the year. It was refreshing to hear the people declare
what God had wrought for them and their neighbors. Parents
chad set up family worship, swearing had given place to pray-
ing, and many children had been converted toGod. The people
were united and happy, and the glory of God was overspreading
many parts of the circuit.”

‘Thomas Branch, and his evangelists on New London district,
preached the word with great success. The membership of the
district, as reported in the Minutes of the next year, is less than
in the preceding returns; but this is owing to the detachment of
several large circuits from it, and their incorporation into adja-
cent districts. Ebenezer Washburn travelled, the present year,
the New London circuit, with Greenleaf R. Norris; they had
trials, but were gladdened also with prosperity. Mr. Washburn
says: “The circuit was large, and the plan that was given me
contained twenty-eight regular appointments, including the cities
of New London and Norwich. Its southern boundary was from
Lyme, on the east bank of Connecticut river, to Westerly, in
Rhode Island. The eastern bound was from Westerly, follow-
ing the line which divides the States of Connecticut and Rhode
Island, to Canterbury. The northern line extended from Can-
terbury, through Windham and Hebron, to Glastenbury, down
the Connecticut to Lyme. Thomas Branch was Presiding
Elder. We found some radicalism on the circuit. Abner
Wood, who had charge of it-the previous year, obtained new
light, as he said, to renounce all church discipline, except the
New Testament, as man-made and anti-Christian.’ He renounced
infant baptism and the Christian Sabbath. My. Ostrander imme-
diately called him before a committee of preachers, at Hebron,
where he was suspended from all ministerial labors till the next
annual Conference, and at the Conference he was expelled. The
society at Windham was rent in sunder; something like twenty
members left the church. In Glastenbury the peace and har-

mony of the society” were disturbed for a season; but I believe it
INCIDENTS AND RESULTS. 339

was finally settled without the act of excision from the church.
On the rest of the circuit the faith of the brethren was but little
shaken, unless it was their faith in Abner Wood. On this cir-
cuit the Lord owned our labors, and gave us some seasons of
revival in New London and Norwich; and at Quaker Hill there
were considerable additions to the church. A brother Know-
land had moved from New London into the town of Colchester,
where there were no Methodists. Himself, his wife and daugh-
ter, were members at New London. He invited us to come and
preach at his house. The first time I went there, the congrega-
tion filled the house, notwithstanding they had been sedulously
warned, by the Congregational preacher, to keep away. I gave
out for my text, ‘ Wilt thou be made whole?’ John 5:6. The
Lord helped me to explain the moral depravity of fallen man,
and then to point my hearers to ‘the Lamb of God, which
taketh away the sin of the world,’ as the only physician who
could make them whole, and then to show them that it depended
on the will of the creature whether he would be made whole or
not. There was much weeping in the congregation, and I trust
the season will be remembered with joy in eternity. In two
weeks, when Mr. Norris came there, he found a number of souls
under powerful conviction, and two who had obtained justifying
grace. That evening several found peace in believing, and a num-
ber more were awakened. When I went there again, I formed a
Class, and appointed Knowland leader; and his wife and daugh-
ter entered with him right into the work, and were very useful
in comforting the mourners, and strengthening and confirming
the young converts. By the good hand of our God upon us, we
raised a good society in that place. The Rev. Mr. C. fought us
all he could in his congregation, and from house to house; but
he never met us face to face. He sent to Norwich to get the
celebrated David Austin to come and curse us for him; but
when he came, he blessed us all together, and sharply reproved
Mr. C. for his opposition to a people whom God so signally owned
and blessed. There was an old lady, living not far distant from
Brother Knowland’s, who was converted through the instrument-
ality of the Rev. George Whitefield. She was tured of ninety
340 MEMORIALS OF METHODISM.

years of age, and had a posterity of over one hundred and twenty.
She had confidently prayed and believed, during several years,
that she should live to see a revival of religion in Colchester.
‘When this revival commenced, and she saw her grandchildren,
great-grandchildren, and some of the fourth generation, coming
around her to tell her what great things the Lord had done for
them, she praised God aloud, said the promise of God was veri-
fied, and she was now ready to depart; and in the midst of the
revival she died, triumphantly praising her covenant-keeping
God. We met with but little opposition during this revival,
except from the parochial priest; and that was overruled rather
to our advantage than otherwise.”

The denomination had prospered generally during the year.
Its total membership was 144,599; its increase, 14,020. There
were 516 Methodist preachers traversing the land. The aggre-
gate membership of the New England Conference was 8325.
There was an apparent decrease of 886; but this was owing to
the fact that several large circuits, hitherto included in the New
England Conference, were now reported in the returns of that
of New York. Among these circuits were Granville, Mass., with
nearly four hundred members; Litchfield, Ct., with more than
four hundred ; Whittingham, Vt., with nearly three hundred and
fifty, and Middletown, Ct., with about three hundred. The most
accurate estimate we can make of the membership in New Eng-
land at this time renders it at 12,945, which gives a gain on the
returns of the preceding year of 1200.
CHAPTER XXXII.
ECCLESIASTICAL YEAR 1807-8.

Asbury. — New York Conference. —Passage to Maine. — Waltham. — The New England
Conference. — Characteristic Notes. — Finances. — Asbury en route,

In April, 1807, Bishop Asbury was again urging his way, in
much weariness, towards New York. “Sick or well,” he wrote,
“T have my daily labors to perform. Iam hindered from that
solitary, close, meditative communion with God, I wish to enjoy.
I move under great debility.”

Yet the triumphant success of the cause for which he sacri-
‘ficed himself cheered him, as he pressed along. “I found,” he
says, as he approached New York, “ old grandfather Budd wor-
shipping, leaning upon the top of his staff, — halting, yet wrest-
ling like Jacob! Ah! we remember when Israel was a child ;
but now, how goodly are thy tents, oh Jacob, and thy tabernacles,
oh Israel !”

On Saturday, May 2nd, he arrived at Coeyman’s Patent,
near Albany, where the New York Conference commenced its
session the same day. He gives us the following brief notes of
this session, and his journey to Boston: “ Sabbath, 3, I preached
once more on the subject of the death of our dear departed
Brother Whatcoat. Saturday, 9, we concluded our labors.
The preachers took their stations with the simple-heartedness
of little children. 1 find two thousand and one added within the
bounds of this Conference ; eighteen preachers and three mis-
sionaries. We'had much labor, and great peace; and although,
from the badness of the weather, we came home every evening
through damps and mud, I had more rest than I should have
had, had we convened in acity. We had preaching every noon.

“ Vermont.— Tuesday, 12, brought us through Salem; we

29%
342 MEMORIALS OF METHODISM.

dined, talked and prayed at Ruput’s: possibly God may save the
tavern-keeper. We lodged at Branch’s; here we also prayed,
but there was a tavern bar: we left, and came to Mr. Hireton’s;
here the landlady wept and talked, but my faith for the poor
woman was not strong. We came to Carpenter’s, at Chitten-
den, and hearing that Z. Andrews’ was a home for preachers,
we turned aside to tarry for a night. Thursday, 14, we boldly
engaged the Green Mountain, of which we had heard awful
accounts. I match it with rude Clinch, or rough Alleghany.
We found snow in the gap. A tree was lying across the path ;
in leading the carriage over, it upset, but sustained little dam-
age. Having dined at Pittsfield, we took fresh courage, and
proceeded on. When we came to White’s river, we were
obliged to lead the horses as they dragged the carriage up the
heights, over rocks, logs, and cavings-in of the earth ; arrived at
the Narrows, we found that the bank had given way and slidden
down. I proposed to work the carriage along over by hand,
whilst Daniel Hitt** led the horses; he preferred my leading
them: so on we went; but I was weak, and not enough attentive,
perhaps, and the mare ran me upon a rock; up went the wheel,
hanging balanced over a precipice of fifty feet, — rocks, trees
and the river beneath us ; I felt lame, by the mare’s treading on
my foot. We unhitched the beast, and righted the carriage, after
unloading the baggage, and so got over the danger and difficulty.
But never in my life have I been in such apparent danger. O
Lord, thou hast saved man and beast! We gladly stopped in
Royal-Town, at Brother Ayres’. Ihave been happy under great
temptations and hard labor. In every house, tavern and private,
T have prayed and talked ; this is part of my mission. I have
two hundred miles before me for the next week,— and can I
accomplish this labor? What is impossible with me, is possible
with God. Friday, 15, we came to Cox’s, and next day I
preached at Bernard, and had an open season. I ordained five
Deacons, namely, Carpenter, Currier, Peck, Sterling and -Per-
kins, On the Sabbath day I preached in the woods ; my text
was 1 Tim. 2: 15. It hailed, and in the aftemoon snowed.

* Rev. D. Hitt was his travelling companion this year.
 

ECCLESIASTICAL YEAR 1807-8. 343

We had three discourses, in and out of the house, and held a
Love Feast. The work revives in this town.”

Notwithstanding these labors, he travelled forty miles the next
day; and on Sunday, 9, he writes: “ We crossed the mountains,
and came into New Hampshire at Andover, and continued on,
dining and praying at Salisbury, to Concord, forty miles. On
Thursday, we kept on through Kennebunk, Saco and Scarboro’,
into Portland. Iwas unwell, —had travelled hard, rising at four
o'clock every morning; yet I had to preach here at eight o’clock
in the evening. God is here: Brother Bachelor’s labors have
been blest. I lodged with Major Ilsley, still our great friend.
Saturday, 22, we lodged with Mr. Dearborn, in Monmouth. We
count on having made two hundred and thirty miles this week,
over hard roads in many senses. My work is for God — my
reward from him. May I be made perfect, through Christian
and ministerial trials and sufferings ! ”

On Sunday, 23, he preached at Monmouth, Me. “On Tues-
day,” he says, “I preached at Scarboro’, at five o’clock in the
evening, upon Heb. 3: 12—14. We sent forward the preachers
to call a meeting in the town of Berwick, in the District of
Maine. On Wednesday I preached to them, and the people
were attentive. This is the beginning of Methodism in this
place.” ‘

On Saturday, he reached the mansion of Bemis, at Waltham.
Several preachers were there, on their route to the Boston Con-
ference. He preached to them on Sunday. “My Bible,” he
writes, “and plans for Conference stations, occupied my mind,
and became the devotions of the day.”

On Monday, June Ist, he entered Boston, and opened, the
next day, the session of the New England Conference. There

- were, he says, ninety-two preachers on the list. Besides pro-
bationers, there were present fifty-one Elders and Deacons,
among whom were Pickering, Brodhead, Sabin, Soule, Beale,
Hedding, Merwin, Webb, Kibby, Washburn, Munger, Ruter,
Kent, Bates, Martin, Hillman and Branch. The latter served
as secretary. The Conference sat till Saturday morning, and
‘despatched a large amount of business. It adopted a vote that
344 MEMORIALS OF METHODISM.

no member should absent himself from the sessions, without
express permission, under penalty of a fine. “It kept us
busy,” says Asbury, “to preach five times a day, ordain fifty-
nine to office, and inquire and examine into characters, graces
and gifts, and appoint the numerous stations. I preached on
Wednesday, and an ordination sermon on Thursday. And
must I walk through the seven Conferences, and travel six
thousand miles, in ten months ?”

The notes of the examination of character show the con-
tinued caution and frankness of the Conference. While some
of the candidates are credited with their full claims to excel-
lence, ‘others are explicitly charged with their uncorrected
defects. Some are pronounced “ faithful, useful ;” “good dis-
ciplinarians ;” “very acceptable among the people, much
admired ;” “pious, established in doctrine and discipline ;”
“gifted, unspotted in character,” &c. Others are reported as
stable amidst storms, but as rather favoring needless orna-
ments ;” “not fond of discipline ;” “too much disposed to
preach about the millennium ;” “zealous, eccentric ;” “accepta-
ble, unsteady ;” “hypochondriacal, pious ;” “of small abilities,
pious, quite singular;” “not profitable, singular, absent in
mind ;” “married prematurely.” These characteristic notes
are not without relevancy in our narrative. It must be remem-
bered that they were appended to the names of candidates only.
Several of the present cases were discontinued. Eleven young
men were admitted on trial, among whom were Joseph A. Mer-
rill, Ebenezer Blake and Charles Virgin. The usual financial
table is not given; we learn from Asbury, however, that after
paying $824.50 on the deficiency, the Conference was nearly
$3000 insolvent. Of the sum paid, $180 was received from
the Chartered Fund ; $300 from the Book Concern; $300, the
Book Concern dividend of the Baltimore Conference, a gift from
that body; and a further donation from it of $44.50. A vote
of thanks for its liberality was adopted.

On Saturday, Asbury refreshed them by reading letters from
Delaware and Virginia, giving accounts of remarkable revivals
in those sections of the church. The business of the session
ECCLESIASTICAL YEAR 1807-8, 345

was then concluded, and “an hour or two was spent in convers-
ing on the state of the Lord’s work among the people under our
charge, and our own souls,” says the secretary. Asbury read
the appointments, and these self-sacrificing men were, the same
day, pursuing their way on horseback, — some in groups, some
alone, — to their scattered posts of labor.

Asbury immediately departed for “the pleasant town of
Lynn,” where he preached on the Sabbath. On Monday he
shook hands with his Waltham friends, but was en route the
same day. On Tuesday, he reached Wilbraham, “ in spite of
heat and lameness.” ‘I am in peace,” he writes; “I dare not
murmur, though in pain.” On Tuesday, 12th, he was on Pitts-
field circuit. ‘ Methodism,” he writes, “ prevails in this quar-
ter ; in two societies two hundred members have been added.”
On Saturday, by “a great ride of forty miles,” he entered the
State of New York, “faint, sick and lame. My feet are much
swelled, and Iam on crutches; but I have been supported among
strangers.” ‘Thus he pressed on his course over the continent,
aged and debilitated, but advancing daily; preaching contin-
ually, in barns and private houses more than in chapels, and
rejoicing at the triumphs of the truth. “What hath God
wrought in America!” he exclaims, soon after leaving New
England. “In thirty-six years we find one hundred and forty-four
thousand five hundred and ninety in number. In England,
after seventy-seven years, they count one hundred and fifty
thousand nine hundred and seventy-four: they may have thirty
millions of souls in the three kingdoms to labor amongst; and
we, not more, perhaps, than five millions. Our travelling
preachers, five hundred and thirty-six, at present; the rest, local
and official, about fourteen hundred; but all these are poor men,
and unlearned,— without books, money or influence. Not
unto us, not unto us! — oh Lord, take thou the glory ! ”
CHAPTER XXXII.

PREACHERS, 1807-1808.

Appointments. — Charles Virgin. — Early Religious Experience. — Entrance into the Minis-
try. — Trials. — Anecdotes. — Appointments. — Lewis Pease. —Early Struggles. — La-
bors. — Death. — Joseph A. Merrill. — Appointments. — Character. — Ebenezer Blake. —
Early Life. — True Glidden. — Quarterly Meeting. — Incidents. — Appointments.

Tut New England Conference of 1807 made the following
appointments :

Boston District. John Brodhead, Presiding Elder. Boston,
George Pickering, Daniel Webb ; Lynn, Nehemiah Coye; Mar-
blehead, Philip Munger; Salisbury and Salem, Joseph S. Mer-
rill; Harwich, Joel Steele; Scituate and Sandwich, Thomas
Asbury, Nathaniel W. Stearns; Gloucester and Manchester.
Reuben Hubbard; Poplin, Epping, and Sandown, William
Stevens; Nantucket, Alfred Metcalf; New Bedford, Epaphras
Kibby ; Newport, Samuel Merwin ; Warren and Bristol, Joseph
Snelling; Rhode Island and Somerset, Joshua Crowell ; Norton,
Mansfield, and Easton, Thomas Perry; Portsmouth and Not-
tingham, Martin Ruter.

New Lowpon Disrraicr. Elijah R. Sabin, Presiding Elder.
Pomfret, Ebenezer Washburn; Tolland, Hollis Sampson, G.
R. Norris; Ashburnham, Asa Kent, Joseph Smith; Needham,
Benjamin Hill, Isaac Scarrett; Providence, John Tinkham;
East Greenwich, Pliny Brett; New London, Dan Perry, Theoph-
ilus Smith. :

Vermont District. Thomas Branch, Presiding Elder.
Athens, Caleb Dustin; Wethersfield, Clement Parker, Joseph
Fairbank; Barnard and Rochester, Erastus Otis, Solomon
Sias ; Vershire, Benjamin F. Lambord ; Barre, Samuel Thomp-
son, Eleazar Wells; Danville, Luther Chamberlain ; Stanstead,
Levi Walker.
PREACHERS, 1807-8. 847

New Hampsuire Disrricr. Elijah Hedding, Presiding El-
der. Grantham, Warren Bannister, Charles Virgin ; Hanover,
Dan Young ; Bridgewater, Joseph Farrar; Pembroke, Hezekiah
Field; Tuftonboro’, Joseph Peck, Ebenezer Blake; North/eld,
Zachariah Gibson ; Centre Harbor, Paul Dustin ; Landaff, Dyer
Burge ; Lunenburg, John Green.

Porttanp District. Oliver Beale, Presiding Elder. Bow-
doinham, John Wilkinson; Portland, Joel Winch; Durham,
David Carr; Scarboro’, Lewis Bates; Falmouth, Samuel Hill-
man, John Patton; Poland, Jonathan Chaney, Enoch Jaques ;
Bethel, Allen H. Cobb; Livermore, Aaron Humphrey, Eli
Howe; Conway, William Hunt.

Kennesec District. Joshua Soule, Presiding Elder. Read-
field, David Bachelor, Henry Martin; Norridgewock, Ebenezer
Fairbank ; Hallowell, Caleb Fogg ; Vassalboro’, Joseph Baker ;
Bristol, James Young ; Union River, Daniel Ricker; Union,
Samuel Baker; Orrington, Philip Ayer; Hampden, David
Stimson ; Vermont and New Hampshire, Thomas Skeel, Mis-
sionary ; District of Maine, John Williamson, Missionary.

Besides these, there were, under the jurisdiction of the New
York Conference,

Asucrove Disrricr. William Anson, Presiding Elder.
Cambridge, Daniel Brumley and Francis Brown; Vergennes,
Dexter Bates ; Grand Isle, Nathaniel Gage ; Brandon, George
Powers and Lewis Pease; Dunham, Gershom Pease; Fletcher,
Phineas Cook and Stephen Scornborger.

Ramezscx Districr. Peter Moriarty, Presiding Elder.
Granville, Nathan Emery and Phineas Viel; Litchfield, Aaron
Hunt and Jonathan Lyon; Whittingham, Andrew McKain and
Major Curtis; Pittsfield, Noble W. Thomas and Eben Smith;
Buckland, Laban Clark.

Also, on the New-York district, under the Presiding Elder-
ship of Joseph Crawford, were, Redding, James M. Smith and
Zalmon Lyon; and Middletown, William Thatcher, R. Harris,
and O. Sykes.

According to this list, there were in New England eight dis-
tricts (including Ashgrove and Rhinebeck) and part of a ninth,
348 MEMORIALS OF METHODISM.

sixty-nine circuits, and two missions at large; and one hundred
and four preachers, exclusive of the Presiding Elder of New
York district, which comprised a large part of Connecticut.
There was a gain of five circuits and seven preachers.

Cuartes Virer joined the Itinerant ranks the present year.
He was born in Hopkinton, N. H., May 8th, 1787. His parents
trained him in the rigid Puritan education of the times. In
1800 they removed to Maine. In the fall of that year death
entered the family, and Joseph Baker, who was then travelling
Bethel circuit, was called to perform the funeral services. The
Methodist Itinerants scattered the good seed everywhere, in con-
versation as well as from the pulpit, on the tilled ground or by
the road-side. As Mr. Baker, already on his horse, was leaving
the family, he called young Virgin to him very affectionately,
and said, — “‘ My young friend, do you ever think of dying ?’
—TI answered that I did,” writes Mr. Virgin. — “‘ Well,’ said he,
‘remember that you area sinner, born to die; and you must pray
God to forgive your sins, and prepare you for death.’ These
few words entered my inmost soul. Sleeping or waking, at home
or abroad, at work or recreation, they were constantly sounding
in my ears. ‘You are a sinner, and you must remember it.’
Well, thought I, my parents always taught me that I was a
sinner; but everybody isa sinner. This I was taught by my
parents, and the minister I used to hear in Concord, and by the
Assembly’s Catechism, which the children had to learn in the
schools. From my earliest remembrance I was afraid of death,
yet supposed we could not be Christians until we got to be
old; and at that time I had not seen any one under the age
of thirty or forty years who was a Christian. I had none to
open my mind to; I read the Bible, but it only served to heighten
my distress. I was guilty and condemned, and I strove hard to
live better ; but all the time I was afraid to go to my heavenly
Father with such a load of guilt. In the midst of my distress,
my dear parents experienced religion, and set up the family
altar, and began to care for their children more than ever before.
But the enemy suggested that they were old enough to have
religion ; — you are too young ; there is time enough for you to be
PREACHERS, 1807-8. 349

good when you are older; and Calvinist ministers preached
that it was vain for persons to pray until they were good, or con-
verted. In this distressed condition, I continued to weep and
nourn until February, all the time resolving to pray as soon as I
was good enough. Karly in February my parents left home for
an evening lecture, three miles distant. I, being the oldest child,
was left with the others. As soon as possible, I put them to
bed, and got them to sleep, lest they should be frightened to
be left alone, as there was but one house within a mile, and the
next was over two miles distant. As soon as they were sound
in sleep, I left the house, with all possible stillness, about eight
o’clock in the evening, and retired to the field, trembling and
weeping as I went. My sins pressed me to the earth; I knew
not whatI could say. But when I was at a convenient distance
from the house, I fell on my knees before the throne of grace,
confessed my sins, and prayed God, for Christ’s sake, to have
mercy on my soul. I resolved for God to live and die; and if
I perished, I would perish at the feet of mercy. I continued
some time on my knees; and though the cold was severe, the
distress of mind was so great that I was lost to everything
but the salvation of my soul. While on my knees my distress
and anguish mysteriously left me; and when I arose, I said to
myself, ‘What is this? I am relieved, Iam blessed, lam happy.’
All around, above, and beneath, conspired to praise God; and I
went to the house feeling resolved to glorify God while I should
live. This was in February, 1801, and for two years anda half
I continued to enjoy a sense of the pardoning mercy of God.” *

He heard preaching but once in three weeks on the remote
Bethel circuit, and was not taken immediately under the watch-
care of the church, “as I ought to have been,” he writes, “and,
with the least encouragement, should have rejoiced to have
been.” Under these circumstances, he gradually declined, in
the course of two or three years, from his spiritual watchfulness,
and, though he never totally lost his interest in religion, he lost
its vitality and enjoyment. The death of a beloved sister was
instrumental in reclaiming him. “The evening after the

* Letter to the author.

30
350 MEMORIALS OF METHODISM.

funeral, I fell,” he writes, “on my knees with inexpressible
anguish, for my neglects of duty. All I dared to say was, ‘ God
be merciful to me a sinner!’ I slept none that night. At the
next meeting I arose before the whole assembly, and made known,
with streaming eyes, my past experience and declension, and
my resolution to return fully to my gracious Redeemer.” He
continued in deep anxiety till December Ist, when, in the public
congregation, the peaceful “ witness of the Spirit ” was restored
to him. It was an era in his life. ‘In an instant,” he says,
“my burden was gone, and I felt that God, for Christ’s sake, did
restore to me the joy of his salvation. By grace, through faith,
I was justified and accepted of God. I wept, and all present
wept; and the power of the Highest filled the place in which we
were assembled—-a day long to be remembered by many. I
went on my way rejoicing, endeavoring to discharge every duty
in the fear of God.”

He now joined the church, and pursued his pilgrimage with
success and comfort. We pass over an interval in his subse-
quent course, and come to the period of his entrance into the
ministry. No slight inward struggles, and no little discourage-
ment from without, attended this important crisis of his history.
“T felt it,” he says, “to be my duty to call sinners to flee the
wrath to come. The impression was very vivid and strong, and
the inward voice was very distinct; the place, and the
exact time, with all its connected circumstances, are still fresh
in my recollection. When I yielded to this impression, my
peace flowed evenly on; but the moment I began to reason, or
excuse myself, my enjoyments were invariably interrupted.
After a while I ventured to open my mind to our preacher; but
he plainly told me that all persons who experienced religion
had such impressions, and that many old women thought that
they were called to preach; and advised me to banish such
thoughts from my mind. But, although I got no help from my
pastor, I was kept from feeling any hardness towards him. The
inward conflicts that followed, no pen can describe. It was of the
Lord’s mercies that I did not faint, for the enemy now came in
like a flood, saying that all my inward impressions were a decep-
PREACHERS, 1807-8. 351

tion, both about preaching and religion; and had it not been the
case that I enjoyed an abiding witness of the Holy Spirit that
I was a child of God, I should have sunk in deep waters. I
resolved, through grace, to commit my case to God. In earnest
prayer and weekly fasting, I did so, to my great comfort; and
the Lord confirmed me in the belief that it was my duty to warn
sinners of their danger. After a number of weeks, I set out to
go round the circuit with the preacher, and improve my
gift the best way that I could. But, after passing one Sabbath
with him, he told me I had better go home, and banish from my
mind all such thoughts, for I was certainly deceived. O! what
an opportunity my dear pastor had of giving direction to a mind
sincerely desirous to know the will of God! And what a
scene of conflicts, fora year or more, it might have saved me
from! But my heavenly Father was preparing me to deal with
persons under similar exercises, and to advise and comfort them
in their conflicts. Numbers of whom I now think, who are
burning and shining lights in the world, I have, in my feeble
way, endeavored to sympathize with, and to bear with their
weaknesses, and to help them forward in the work of the Lord.”

These extracts are impressively suggestive. How nearly did
the church, in this instance, lose one of its most faithful laborers
and most unblemished and honored veterans! The next circuit
preacher appreciated better the struggle which was agitating the
mind of the youthful disciple. He was a man of like experience,
and, on hearing young Virgin’s story, related, with reciprocal
sympathy, his own, and, exhorting him to be of good courage in
the Lord, took him out with him on the circuit. His fetters
were broken ; he had “encouragement and success in preaching ;”
he returned home to earn money for his equipment with horse and
saddle-bags, and then took the field, where for thirty-three years
he continued as worthy and devoted a laborer as our annals
record. He was first sent by the Presiding Elder, Oliver Beale,
to Durham circuit, where he had the invaluable counsels and
sympathies of Timothy Merritt, who was located at the time
within its limits. In 1807 he was received on trial by the New
England Conference, and sent to New Grantham circuit, N. H.;
352 MEMORIALS OF METHODISM.

but in a few weeks Elijah Hedding, his Presiding Elder, directed
him to take charge of Lunenburg circuit, which lay in the upper
part of Vermont, and reached into Canada. “It was distant,”
he writes, “more than a hundred miles, and I was an utter
stranger in the country. The preacher who had been appointed
there was sick. The conflict of my spirit, for a while, was
indescribable; but I had put my hand to the plough, and dared
not look back. To take charge of a circuit, I could not think of
but with great trembling. I had just performed a journey of
one hundred and eighty miles, and my funds were nearly out.”

He had but one dollar, and this was all immediately spent in
getting his horse shoed. “I had promised,” he continues, “ to put
up that night at Deacon Sanborn’s, of precious memory, in Unity.
It was asleepless night. I prayed and wept, and wept and prayed,
until the dawn of day. After breakfast and family prayer, I
mounted my horse to go. In the family were three children, holy
members of the M. E. church, by the names of I , D: and
N , — one son and two daughters. They stood upon the door-
steps. As I came to the first, who was the son, and took my
leave of him, he puta silver dollar into my hand. Inext came to
D , She put another into my hand; and N , She gave me
the third. I was too much affected tospeak. I turned away
and got out of hearing as soon as possible, and then wept pro-
fusely, and, praying to God to forgive me, resolved never again
to distrust my Heavenly Father.”

In 1808, he was appointed to Stanstead circuit, which was
mostly in Canada, but extended into Vermont. “ It was,” he says,
‘at that time, called by some the college of the New England
Conference. It was on Vermont district, of which Thomas
Branch was Presiding Elder,—a holy man, a good preacher,
always exact in redeeming time,—one of the best Presiding
Elders I was ever favored with. His history ought to be pre-
served. I set out for my circuit with a heavy heart, — crossed the
Thirty Mile Woods, where there was no house for over thirty
rniles,— came very near losing my horse, by getting mired, —
fed him on the ‘Lord’s meadow’, —ate my dinner under the
shadow of a large rock, from my saddle-bags, about midway

 

 

 

 

 
PREACHERS, 1807-8. 353

of my journey, — knelt down, and prayed earnestly to God to
accompany me on my course, and then went on my way rejoic-
ing. The first house I came to belonged to a Methodist family,
who made me welcome to their hospitalities. I arrived the next
day at Brother Rix’s, the head-quarters of the circuit in Stan-
stead, Lower Canada. It was a three-weeks’ circuit, — bad roads
long rides, and hard fare. The people had very warm hearts and
willing minds, but they were poor; and it was a luxury to
labor and suffer among them. There were deep snows, and
extreme cold. I froze myself three times that winter, and suf-
fered greatly. My clothes were nearly worn out, being mostly
what my dear mother made with her own hands, and fitted
me out with, when I left home for Durham circuit.”

Such was the beginning of his Itinerant career. The remainder
of his ministerial life was full of incidents of adventure and suc-
cess; but we must pass over them. His subsequent appointments
were, in 1809, Livermore, Me.; 1810, Conway, N. H.; 1811,
New Grantham, N. H.; 1812, Kennebec district, Me.; 1813,
Boston district, which he superintended four years; it extended
from ‘“ Portsmouth, N. H., to Sandown and New Salem cir-
cuit; thence into Massachusetts to Mansfield, Easton, New
Bedford, Martha’s Vineyard, Nantucket, all Cape Cod, and
back to Boston and Portsmouth.” In 1818, on account of
his prostrated health, he was left, at his own request, without
an appointment. In 1819, he was sent to Portland, Me.; 1820
and 1821, Bath, Me.; 1822, Hallowell, Me., on which circuit
two hundred persons were converted during the year. The next
year he was returned superannuated; but, in 1824 and 1825, he
was appointed to Easton and Stoughton, Mass.; 1826, Somerset
and Fall River, Mass.; 1827, Bristol, R. I.; 1828 and 1829,
Milford and Hopkinton, Mass. ; 1830, Southbridge, Mass.; 1831,
East Greenwich, R.1.; 1832 and 1833, Thompson and Eastford,
Conn.; 1834, Needham, Mass.; 1835, Marlboro’ and Harvard,
Mass. ; 1836 and 1837, Lunenburg, Mass.; 1838, Ludlow, Mass. ;
1839, South Wilbraham, Monson, and Wales, Mass. Such is
the list of his appointments; it speaks significantly of his labors
and travels in the cause of his Divine Master. At the last sta-

30*
354 MEMORIALS OF METHODISM.

tion, he was attacked with pulmonary disease, which has since
disabled him from public labors. He now lingers at Wilbraham,
in patient suffering, and comfortable hope of entering into the rest
whither most of his early Itinerant associates have gone. “I
owe my all,” he says, “under God, to the Methodist church. I
have always loved its doctrines and discipline. Out of ten who
were received at Boston, 1807, only three of us have lived to
these days. Last year Brother J. A Merrill left us. Brother
E. Blake and my poor self still linger on the shores of time. I
have enjoyed the direct witness of the Spirit ever since I united
with the M. E. church. J never have had a difficulty with any of
my brethren the preachers. I have endeavored to love God with
all my heart, and my neighbor as myself, for many years; and I
have no purpose but to find my way to heaven. I have, in
thirty years of hard labor, seen a great number converted to
God, and happily joined to the church. I have lived to see the
church grow powerful. Willingly would I labor and suffer still
in the ranks with my dear brethren, if I was able.”

Mr. Virgin is in person tall and erect; his countenance is
expressive of repose and benevolence, and his head is hoary with
age and affliction. He has been distinguished by devotion to
his ministerial duties, by usefulness, the sympathetic kindliness
of his disposition, and the unspotted purity of his long public
life.

Lewis Pease was one of the notable men of our primitive
ministry. He was born in Canaan, N. Y., August 7th, 1786,
and was early the subject of religious impressions; but, like
many others whose lives we have sketched, he suffered greatly
from the theological errors of his religious education. He
feared that he was reprobated by the fore-ordination of God;
and so intense became his anguish, that he was strongly tempted
to commit suicide. The awakened mind thus seizes with avidity
on every means of self-condemnation and despondence; but God
will not despise the broken and contrite heart. The very
anxiety of such a mind is proof of the saving influence of the
Holy Spirit. The Methodist Itinerants brought to the young
penitent the proclamation, that “the Spirit and the bride say
PREACHERS, 1807-8. 355

come; and let him that heareth say come; and let him that is
athirst come; and whosoever will, let him take the water of life
freely.” Ina prayer-meeting, the date of which he remembered
with a grateful heart (30th of January, 1805), his captive spirit
was liberated, and “soon after, in the town of Cornwall, his
doubts and fears were entirely removed, and he obtained a clear
witness of his acceptance with God.” *

His new experience was quickly tested on a bed of dangerous
sickness ; but he triumphed over the fear of death, and “ desired
to depart and be with Christ.” During this interval of affliction,
he first received the impression that it was his duty to preach
the Gospel. He was raised up and made a witness for Christ,
through nearly forty years. He was’licensed as a local preacher
in 1806, and the next year was re¢eived as a probationer at the
New York Conference, and appointed to Brandon circuit, Vt.
In 1808 he travelled Cambridge circuit, N. Y., and at the close
of the year was admitted to Deacon’s orders. In 1809 he
travelled Buckland, Mass., and in 1810, Pownall circuit, Vt.
In 1811 he was ordained Elder, and appointed to the city of
Albany. In 1812 and 1813 he was stationed in Brooklyn, L. L.;
but in June of the latter year his health failed. He suffered
from bleeding at the lungs, which continued almost daily for
fifteen months. In 1814 and 1815 he received a superannuated
relation. In 1816 he was appointed to Pittsfield circuit, Mass. ;
but, after travelling two or three months, his health again failed ;
and in 1817 and 1818 he was superannuated. In 1819 and 1820
he was appointed to Otis, Mass. In 1821 and 1822 he was again
stationed in Brooklyn, where his labors were abundantly blessed.
A revival of religion commenced in August of the first year, and
continued till the close of the last; and two hundred souls were
added to the church. In 1823 and 1824 he was stationed in
Hartford, Conn., and in 1825 and 1826, at the Union church,
Philadelphia. In 1827 and 1828 he was appointed to Cham-
plain district, N. Y. At the close of the first year, he attended
the General Conference at Pittsburg; and the next March, he
was again attacked with bleeding at the lungs, and obliged to

* Minutes, 1843-4.
356 MEMORIALS OF METHODISM.

tetire from his district. In 1829 he received a supernumerary
relation, and was attached to Lee and Lenox circuit, Mass.; and
in 1830 and 1831 he was stationed in the city of New York.
His health becoming more feeble, he took a supernumerary rela-
tion in 1832, which was continued in 1833, 1834 and 1835. In
September, 1835, he commenced his labors as chaplain to the New
York city hospital, and continued in that institution the ensuing
year. In 1837, 1838, 1839 and 1840, he was appointed super-
numerary to Richmond, N. Y. In 1841, 1842, and 1843, he
was superannuated, and continued to reside in Richmond. He
was not idle during these years of infirmity and decline, but
labored in the cause of God as much as his health would allow.

Thus did this devoted man labor in the vineyard of his Lord,
though oppressed with infirmities which would, to most men,
have been a sufficient excuse for retirement and repose. In
1843 he was called to supply the place of a disabled preacher
at Troy, N. Y. He preached there with remarkable power and
effect. An extensive revival followed, and more than two
hundred souls were added to the church in a few months. “ But
those were the last labors of his life, and the last trophies he was
to win for Christ.” His infirmities increased, and he was com-
pelled to retreat to his home, and to “put his house in order;”
for the time of his departure was at hand. “His principal dis-
ease was scrofula, seated upon the lungs, stomach and other
internal organs, which were greatly impaired, or almost de-
stroyed, by ulcers. Months of pain were meted out to him.
His sufferings were great,—almost beyond human endur-
ance; but he was wonderfully supported by the power of
Divine grace. The good Shepherd was near to attend him
through the valley of the shadow of death; and on the borders
of the grave, he was happy in prayer, and in singing praises to
God. A friend was charged to bring this message from his
dying lips: ‘Tell the Conference that I died in the full faith of
the Gospel, as taught by the Methodists ; — yes! tell the bishops,
the elders and the preachers, I love them, and I love the disci-
pline, and all the ordinances and articles of faith it contains ; —
yes! tell them I die in peace with all the members.” When his
PREACHERS, 1807-8. 357

speech had failed, he gave his weeping wife a silent token that
all was well. Soon after, he fell asleep in Jesus, without a
motion or a struggle, on the 5th of September, in the fifty-eighth
year of his age.”

Lewis Pease was much beloved and venerated among his
brethren. He applied himself to his studies, and was a work-
man that needed not to be ashamed. His manner, in the pulpit,
was simple, but solemn and powerful, and often pathetic. He
was always acceptable. “By his labors,” say his ministerial
brethren, “ many souls were converted to God, who will rise up
in the great day, and call him blessed.”

JoserH A. Merritt was born in Newbury, Mass., Nov. 22,
1785. He was converted to God when about nineteen years of
age. Being subsequently licensed as a local preacher, he was
sent by Elijah R. Sabin to St. Francis’ river, Lower Canada,
where he had a thorough trial of the hardships of the Methodist
Itinerancy. At the session of the New England Conference for
the present year, he was received into the travelling connection,
and appointed to Salisbury and Salem, Mass, Of his subsequent
appointments the obituary of the New England Conference
gives the following outline: ‘The next year he was appointed
to Scituate, Mass.,and there his labors were blessed with a pow-
erful revival of the work of God. He was then stationed suc-
cessively for two years at Harwich, one at Wellfleet, and one at
Falmouth, on Cape Cod, in each of which places he labored
with much success in bringing souls to Christ; and several yet
linger in those places as pillars in the church, who were con-
verted through his instrumentality. For the next two years,
1813-14, he was stationed, with Rev. George Pickering, in Bos-
ton, where, in addition to the labors of his regular charge, he
acted as chaplain to a regiment of soldiers then stationed in that
city; and in the multiplicity of his labors and anxieties, his phys-
ical strength was exhausted, and he, with his faithful compan-
ion, seemed to be near the grave; but God, in mercy, raised .
them up, and he continued his labors. During the next four
years he was Presiding Elder of Vermont district, where his
labors were incessant, arduous and efficient. In 1819 he acted
358 MEMORIALS OF METHODISM.

in the twofold capacity of agent for the Wesleyan Academy at
Newmarket, and the first missionary of the first Missionary
Society in our church, which was formed by the Lynn Common
church. His field of missionary labor was in the north of New
Hampshire. As agent for the academy, he was eminently suc-
cessful. During the next two years he was stationed at New-
market, and for the succeeding four years was Presiding Elder
of the New London district, These were years of great pros-
perity in that field of labor. In connection with others, about
this time, he succeeded in the removal of the Wesleyan Semi-
nary from Newmarket to Wilbraham, where its prospects for
success were far more favorable. The next two years, 1826-7,
he labored in Boston, and the two following, on the Wood End
station, in Lynn. In these appointments he labored with great
success and acceptance. From 1830 to 1833, he was Presiding
Elder of the Providence district, and in 1833 was agent for the
Conference, and preached a part of the year in Worcester,
Mass., being the first who preached our doctrines in that city.
From 1834 to 1838 he was Presiding Elder of the Springfield
district, and the two following years was stationed at Webster,
and the succeeding year at Williamsburg. In the former part
of the next year he labored at St. Paul’s church, in Lowell, and
in the latter part of the year he removed to Newton, Upper
Falls, where his labors were blessed in the conversion of many
souls. In 1843 he was stationed in Salem; 1844-5, at East
Boston; 1846-7, at East Cambridge. In 1848 he was
appointed to Newburyport, amidst the scenes of his nativity and
early ministry. On going to this place, he remarked, ‘ Here I
commenced my labors as a minister; and I know not but Provi-
dence has sent me here to finish them.’ And thus it was.
Toward the close of the year his health rapidly declined, and
medical skill seemed incompetent to arrest the progress of the
disease. At the session of the Conference, of which he had
been an active and efficient member for forty-two years, he once
more appeared, but not as he was wont to appear. He was pale
and emaciated. That hitherto strong and clear voice now trem-
bled with weakness. When his name was called in the exam-
PREACHERS, 1807-8, 359

mations of Elders, he arose from his seat, and, while every eye
was fixed upon his faded form, in deep and mournful interest,
he, with emotions that can never be described, referred to his
long and pleasant connection with his brethren, — his love, his
increasing love for them, and for the work in which he, with
them, had been engaged ; he pronounced upon them his bless-
ing, and, while emotion choked his utterance, he threw himself
into the hands of his brethren. He was returned in a superan-
nuated relation, and retired to a little home his foresight and
economy had provided, at Wilbraham. ‘This was the first
change in his relation to the Conference: he had: always, by the
blessing of God, been efficient, and this rendered the scene one
of peculiar interest. But he had not long to remain in his
earthly home. His health rapidly declined, till, on Sabbath
morning, the 22d of July, 1849, he closed his eyes in death, and
slept in Jesus.”

Mr. Merrill possessed more than ordinary abilities as a
preacher, and was distinguished by his practical skill and rare
sagacity in ecclesiastical affairs. He had talents which would
have fitted him for the most critical diplomatic responsibilities.

He was unwaveringly devoted to the great interests of the
church, and exerted an important agency in the promotion of its
educational plans. He was a trustee of the Wesleyan Academy
of the New England Conference, and of the Wesleyan Univer-
sity, from their origin till his death. He was a chief actor in
the anti-slavery conflict of the church, and has identified his
name with that important movement. When other and strong
men, driven by the stress of public agitations, abandoned the
church, he stood firm in his adhesion to its uncertain fortunes ;
and lived to see the turbulence of the storm subside, and the
principles he advocated generally established in the northern
portion of the denomination. ‘He loved,” say his brethren of
the New England Conference, “the church and its institutions,
his country and its government, the young, and especially the
young in the ministry; he loved all, and labored through his
active life for the good of all. In the domestic relations of life,
he was peculiarly and deservedly endeared. His end was peace,
360 MEMORIALS OF METHODISM.

— yea, it was more, it was triumph, —and he, though dead, yet
speaketh.”

Esenezer Biaxe commenced his ministerial travels the pres-
ent year. He was born in Durham, Cumberland County, Maine,
April 27, 1786. Living in a new and remote part of the coun-
try, his opportunities of education, and his religious privileges,
were very limited; yet, “when quite young,” he writes, “ the
Spirit of God often strove with me, and I felt that I ought to
have religion, and sometimes tried to pray. I recall one
instance, that occurred when I was about fourteen years of age.
Death appeared very near to me: I supposed that I was dying,
and an awful sense of my situation burst upon my mind; I
expected to be in hell in a few minutes. Were it in my power
to describe the horror of mind I then felt, men would not
wonder that I sometimes proclaim the terrors of the Lord. Not-
withstanding this, I was a wild youth; but, in my eighteenth
year, I had the happiness to find the pearl of great price, through
the instrumentality of the Methodists. Asa Heath was the first
Methodist preacher that I ever heard; and the first time that I
heard him, the word reached my heart, and I deeply felt the
importance of religion. James Lewis, a local preacher from
Gorham, was the second preacher that I heard, —a powerful
speaker, who still lives to bless the church. A young man by
the name of True Glidden, I think, was the third that I had the
opportunity to hear. Mr. Glidden travelled Bowdoinham cir-
cuit, and had an appointment in Durham. Through the instru-
mentality of these good men, with others, God was pleased to
pour out his Spirit in a wonderful manner; many souls were
converted, and a good society was raised up. The powers of
darkness raged, but the work of God went on. Glidden was one
of the best young men that I ever knew. I have often observed
him when in prayer in the congregation, the tears rolling from
his eyes and dropping from his face. He literally wore him-
self out in less than three years, and descended to an early
grave. He died of consumption, in the fall of 1806, and was
buried in Chester, N. H., where not a stone remains to tell his
resting-place. Thank God! in that day when Christ shall come
PREACHERS, 1807-8, 361

to make up his jewels, True Glidden will be among them, and
will shine with no ordinary lustre. After some time, my mind
became deeply impressed with a sense of the lost condition of
man. I used sometimes to try to speak a word for my master
The first time that I attempted to exhort was at a Quarterly
Meeting in Hebron. Joshua Taylor had just closed a good
warm sermon. I tried to speak a few words, and the Lord in
mercy sent them home to the heart of a young man, who, soon
after, found peace. My mind became deeply exercised about
preaching. I resisted the impressions until I sunk intoa gloomy
state. Trecollect the first Quarterly Meeting that I attended ; —
it was held in a grove. Timothy Merritt stood ina cart and
preached in the forenoon, from ‘ By whom shall Jacob arise, for
he is small.’ I never heard Merritt preach, but in one instance,
as he did at that Quarterly Meeting. After he closed, D. Dud-
ley exhorted, and J. Lewis prayed; the people fell to the ground,
and there was a cry of prayer in every direction through the
congregation. The preachers and brethren spent the afternoon
in praying for mourners. Twenty or more were converted at
that meeting. One woman said it was all the work of Satan,
and she would stay no longer there ; she mounted her horse and
rode a quarter of a mile, when she also was overpowered; she
fell from her horse to the road,as if dead. She was carried into
a house, and when she could speak, they found that she was
under conviction. They prayed for her, and she soon found the
Lord.” *

Mr. Blake’s interest was intensely kindled by the extraordi-
nary scenes around him, and in the fall of 1806 he came to the
conclusion that he could endure no longer the state of mind that he
had been suffering. He gave himself to the work of the minis-
try, and was sent by his Presiding Elder to Poland circuit, for a
few weeks. He then travelled on Falmouth circuit through the
winter, and in April, 1807, was admitted on trial into the New
England Conference, and stationed on Tuftenboro’ circuit, N, H.
“The circuit was large,” he writes; “we had hard work, poor
fare, but a glorious reformation. At Rochester, we formed a

* Letter to the author.

31
362 MEMORIALS OF METHODISM.

new society, which has prospered until the present time. In six
months we admitted into the societies one hundred and twenty
persons. I received less than thirty dollars for my support. I
suffered greatly for the want of clothes, but was happy while I
saw souls coming home to: the Saviour.” His subsequent
appointments were Lunenburg circuit, N. H., Canaan, N. H.,
where seventy or more were converted; in 1810, Falmouth; 1811,
Bethel; 1812, Durham; 1813, Scarboro’, all in Maine. “The
last,” he writes, “was a year of blessed revivals!” In Kennebunk-
port we formed a society that has prospered, and is now a station
of some importance in the Maine Conference.” In 1814 and 1815
he travelled Poplin circuit ; 1816, New London circuit, “ where
we were favored,” he writes, ‘with the most powerful revival, in
the city of New London, that I ever witnessed. In a population
of some three thousand, there were between four and five hundred
hopefully converted. We had frequently quite a number con-
verted in a meeting. The work was so powerful that persons
at labor in their shops would become so distressed in mind as to
send out for the brethren to come in and pray withthem. There
were a number converted under such circumstances.” He after-
wards spent two years on Pomfret, and two on Tolland cir-
cuit, Ct. “On the latter,” he writes, “we were favored with a
revival in Wilbraham, in which twenty or thirty souls professed
religion. In East Hartford or Manchester, we had a reforma-
tion, in which one hundred and forty made a profession of reli-
gion, and one hundred joined the Methodists.”

Mr. Blake’s appointments have since been numerous, and in
all parts of New England. He possesses robust health, and has
therefore been able to labor mightily in the church. Many gra-
cious revivals have attended his ministry, and hundreds in the
church and in heaven owe their salvation to his instrumentality.
After nearly forty years’ ministerial travels, he still continues in
the Itinerant field, laboring with staunch energy, and an ardent
attachment to the cause for which he has endeavored and.
endured so much. ‘I have never,” he says, “been confined to
the house a week at a time, through the whole of my ministry,
but in one instance, and then for eight or ten days. I still enjoy
PREACHERS, 1807-8. 363

a tolerable state of health. It has been a great trial to me to
see preachers raised up among us, and desert their work. I
can safely say, that I have never seen the day that I would give
up the situation of a Methodist preacher for any station in the
gift of man.”
CHAPTER XXXIII.

RESULTS.

Maine, New Hampshire and Vermont Districts. — Sanctification. — Ebenezer F. Newell. —
Boston. — Bristol. — Newport. — Warren. — New London District. — Statistics.

Tue Conference year of 1807-8 included but little more than
ten months. It was attended, however, with appreciable results.
The Itinerants in Maine, under the superintendency of Joshua
Soule and Oliver Beale, prosecuted their ministerial work, and
bore their privations courageously, and reported an increase of
nearly three hundred members. Hedding guided the labors of
eleven men on the New Hampshire district. They had some
success, but severe trials, hard work, difficult travelling, small pay,
and no little hostility from other sects, as well as from ungodly
men. The Vermont district, under the superintendence of
Thomas Branch, advanced in prosperity. The doctrine of entire
sanctification was preached, with especial power, by that holy
man, and many living witnesses of it were raised up. Solomon
Sias, who was on Barnard and Rochester circuit, says: “There
were many most excellent members on this circuit. Many pro-
fessed to have experienced the blessing of sanctification, whose
daily walk gave evidence to the fact that their profession was
well grounded. I have often seen several ata time fall to the
floor, under the power of God; and frequently their counte-
nances would seem to shine with the glory of God. The first
Methodist meeting-house on the circuit was erected in Barnard,
the present year.” *

Ebenezer F. Newell toiled and suffered on Landaff circuit,
extending his excursions even into Canada; but with no great

* Letter to the author.
RESULTS. 365

success. He reported a numerical declension. Fatigued with
labors, and burdened, yet hopeful, in spirit, the young evangelist
wound his way through the “ Notch” of the White Mountains, on
his route to the approaching Conference. Weighty thoughts
pressed upon his weary spirit, as he took leave of his laborious
circuit, — thoughts with which the self-sacrificing evangelists of
that day must often have consoled and strengthened their hearts.
“God knoweth all things,” he said to himself; “God knoweth
all things, even the thoughts and intents of the heart, and will
render to all their due. However much virtue and piety may
be despised and trodden under foot by ignorance and pride here,
and honor and crowns be assumed and worn undeserved in this
world, the day is coming,— yea, is fast approaching,— when a
never-fading crewn of life shall adorn the brow of the saint in
the everlasting kingdom of God, whilst vice, impiety, and hypoc-
risy, shall sink, covered with shame and everlasting contempt.”
The Boston district, under Brodhead, enjoyed unusual prosper-
ity, and Webb and Pickering labored in the metropolis, with
special success. The former writes: “ Pickering and I went to our
work with one heart, and hand in hand. He was foremost in every
good work, and I endeavored to follow on. We were cordially
received, after a few weeks. The Lord blessed our labors, and
many souls were brought to the knowledge of the truth, —consid-
erably over one hundred, I believe. Our brethren in the minis-
try, T. ©. Pierce and J. W. Tucker, were converted this year.
The church was in debt three or four hundred dollars towards
the expenses of the last year. One of the stewards said to us,
‘If we are as well off at the close of this year as we are now, I
think we shall do well? Said Br. Pickering, ‘If you are not
out of debt at the close of the year, I think you will do badly.’
By the blessing of God on the means that were used, the debt,
and all the expenses of the current year, were paid; and, asa
society, at the conclusion of the year, they owed nothing.”
Snelling enjoyed continued success in Bristol, and Warren
circuit, where, during two years, he had witnessed the advance-
ment of the church. He extended his labors from Somerset to
Newport. “The reformation” he writes, “still went on, and
31*
366 MEMORIALS OF METHODISM.

many were anxiously inquiring what they should do to be saved
The congregations were large; sometimes, on Sabbath, more than
a thousand people attended. In Bristol we had an excellent
choir of singers ; it was thought to be the best in Boston district.
The greater part of them professed religion. The gifts in the
church also were as great as in any place that I ever preached
in. Several of our brethren were masters of vessels; these
would exhort and pray and comment on the Scriptures, in a
remarkable manner. During my labors in Bristol, the Lord
added to the church a goodly number; and I hope to meet them
where they that sow and. they that reap shall rejoice together.
I preached also in Newport, R. 1, when Methodism there was
in its infancy. Captain Beal, who commanded: Fort Adams
and Fort Wolcott, was a member of the Methédist church. 1
frequently visited him at each fort, and found him to be an
excellent man, with an amiable family. He used to have all
his soldiers attend meeting on the Sabbath. They would march
to meeting in regular order, dressed in uniform; and when meet-
ing was done, return in the same manner. There was a Metho-
dist society in Warren, which was one of the oldest in the State
of Rhode Island. There was a good meeting-house, which was
generally well filled, and considerable attention was paid to
religion. Several were baptized, and joined the church.”

New London district, under the Presiding Eldership of Elijah
R. Sabin, was blessed with several local revivals, though no
very large aggregate gain was reported. In Pomfret and Kil-
lingly “the Lord gave us,” says Washburn, “a good revival,
from which were raised up two eminently useful preachers,
George Gary, and Benjamin Sabine. The circuit was large —
the Methodists few and mostly poor; but they were rich in faith,
and loved the church.

The returns of the New England Couternees at the end of
the ecclesiastical year, amounted to 8825; there had been a
gain of 500. Add the returns from the New England appoint-
ments of the New York Conference, and the aggregate amounts
to 13,830. The aggregate increase for the year was little short
of 900. The total membership of the denomination, including
RESULTS. 367

Canada, was 151,995, and the total gain of the past year, '7405.
The church, in all parts of the land, began to be self-conscious
of its numerical force, of its great responsibilities, and the illim-
itable destinies which were dawning upon it.
CHAPTER XXXIV.

EARLY METHODIST CHURCHES IN CONNECTICUT.

Lee’s Visit to New London. — Second Visit. — Asbury’s Visit. — Organization of the First
Class. — Its Members. — The First New London Conference. —The First Chapel erected.
—Second Conference. Great Revival. — Erection of the New Chapel.—Trials and
Prosperity. — Secession. — Deliverance. — New Haven. —Lee’s Visits. — Chapels. —
Trials. — Success. — Thompson. — Early Methodist Preaching. — First Class. — Sarah
Bugbee. — Conference. — First Chapel. — Improvements. — Elijah Nichols.

We have recorded, in our former volume, the history of
several early Methodist churches in Connecticut; a few of the
most important primitive localities of our cause in that state
remain to be noticed. The church in New Lonpow is an
example of the severe struggles and final success which so
generally characterized our early societies in New England.
Lee visited that city, for the first time, on the 2d of September,
1789. He was hospitably entertained by Mr. Jonathan Brooks,
‘a very respectable citizen, and member of the Baptist church,
whose catholic spirit led him to welcome the ministers of Christ,
of different denominations, and to open his house for their
ministrations.” * This liberal-hearted gentleman immediately
called a meeting for his guest, in the court-house, where the
latter preached, at night, on the new birth, to a solemn and
weeping audience. ‘Surely God is in this place,” exclaimed
the preacher; “I felt as if I was among the faithful followers
of the Lord Jesus.”

In June, of the following year, he again visited New London,
and was received with undiminished cordiality. He preached
several times, during this visit.

i In 1791 Asbury paused in the city, and preached in the court-
house, from 2 Peter,3: 15: “And account that the long-suffer-

| %* MS. Sermon on the History of the M. E. Church in New London, by Rev. Ralph
W. Allen, — to which we are indebted for most of the materiale of this sketch.
EARLY CHURCHES IN CONNECTICUT. 369

ing of our Lord is salvation.” “The New Light Baptists,” he
says, “were very kind;” but he remarks that the religious
interest of the preceding year was nearly extinct.

Though a circuit bearing the name of New London was
instituted “in the beginning of the year 1793,” * yet a Metho-
dist society was not organized in the city till October of that
year. It was formed at the house of Mr. Richard Douglass,
and consisted of eleven persons. We have met with a list of
the members who joined it during the first year of its history ;
they were, Richard Douglass, Ann Douglass, Nancy Douglass,
Peter Griffin, Abigail Griffin, Gennet Hall, Anna Mace, Sally
Lewis, Isaac Rogers, Mary Lewis, George Potter, Elizabeth
Potter, Ann Smith, Mercy Smith, Freelove Miller, Luther
Gale, Susanna Stockman, Abigail Potter, and Epaphras Kibby,
—the latter now a venerable name in our ministry. Only one
of this little band was expelled from the church; nearly all of
them have died in the Lord, and are now enjoying in heaven
the company of the pioneer evangelists who were instrumental
in their salvation.

In 1794, David Abbot, Willson Lee, Zadoc Priest, and
Enoch Mudge, travelled the circuit, and ministered, periodically,
to the infant church in the city. Jesse Lee also visited them
this year, and “put up with Brother Richard Douglass.” On
Sunday, September 14th, he preached twice. “The Lord,” he
wrote, “has dealt very kindly with the people in this city.
There was a gracious revival of religion among them last spring,
and the first of the summer. Above fifty have joined the Metho-
dists.” The year 1795 was distinguished in the calendar of the
young church by the session of the Conference in New London.
A score of preachers (lacking one) assembled there. The good
and great Asbury presided. No chapel had yet risen to accom-
modate them; but they met, full of hope and courage, in the
house of Daniel Burrows.

In 1798 the first Methodist chapel in New London was
erected. Methodism did all its work with despatch, in those
days. Everything was preliminary ; necessity, not convenience,

*Lee’s History of Methodism. Anno 1793,
370 MEMORIALS OF METHODISM.

was consulted. The new church was raised on Monday, July
16th, and dedicated, by Lee, on the following Sunday.* “His
text was, ‘This day is salvation come to this house.’”” Asbury
was present, and preached twice on the same day, “ greatly
assisted in mind and body.” The building, at its dedication,
was little more than the bare frame. It was soon covered and
rudely furnished, though “for some years it remained in an
unfinished state. But this humble, unadorned house became a
palace to many souls. It was, indeed, the spiritual birth-place
of hundreds. Many will recollect it, with delight, through
eternity.” t

In 1808 New London was honored with another session of
the Conference. It commenced on the 17th of April, and was
attended (as usual in those days) by a remarkable revival of
religion. It was about this time that Lee was passing through
New England, revisiting the scenes of his former labors. He
reached New London on the 7th of July, was received to the
home of his old friend Richard Douglass, and stood up, the
same night, amidst the multitude of mourners, proclaiming,
Weeping may endure for a night, but joy cometh in the morn-
ing.” A happy meeting was this to many of his old hearers,
who expected to see him no more on earth. The congregation
was crowded, and his word was attended with quickening
power; three persons fell to the floor, and lay like dead men.
His “soul was happy,” and “many tears were shed.” At five
o’clock the next morning, he was again preaching the word, in
the Methodist chapel. “I had a precious time,” he writes;
“the Lord was with us, of a truth. Many were affected, thank
God!”

The year 1816 was distinguished by a still more extraor-
dinary work of grace in New London, under the labors of
Ebenezer Blake and Daniel Dorchester. At the commence-
ment of the year there were but eighty-one members in the
church, but during this and the next year there was an addition
of more than three hundred. The revival commenced in Sep-
tember, and continued, with great interest and power, during

* Asbury’s Journals, Anno 1798, } Rey. Mr. Allen’s Historical Sermon.
EARLY CHURCHES IN CONNECTICUT. 371

several months. A profound and holy influence seemed to per-
vade almost the entire community. Ata prayer-meeting held
in the dwelling-house of Mr. Richard Douglass, it is said that
seventeen persons were brought to a saving knowledge of the
truth, in one evening. Many other instances might be recorded,
in which the power of God was wonderfully displayed in the
salvation of souls.

In 1817 Mr. Blake was continued on the circuit, with Rev.
Joel M’Kee as his colleague. In consequence of the great addi-
tion which had been made to the society, the old meeting-house
became quite too small, and it was thought expedient that a new
one should be erected. During the spring and summer of this
year, the second house was commenced, and in part com-
pleted. Mr. Blake did much in accomplishing the under-
taking. He not only headed the subscription paper, and
solicited and obtained aid from others to a considerable amount,
but a donation which the society received from the state was
appropriated, through his influence, for the purpose; so that it
may be said, in truth, that the house owes, in a great measure,
its existence, either directly or indirectly, to his influence.*
Little did he then think that the church for whose especial ben-
efit it was erected would be deprived of its use, and be under
the necessity of seeking another place in which they might
peaceably worship God.

The house was dedicated by Mr. Blake while in an unfinished
state. He preached, on the occasion, from 1 John 2: 17,—“ But
he that doeth the will of God abideth forever.” It is said to
have been an occasion of great interest.

In 1818 New London for the first time became a station, and
Asa Kent was appointed the preacher. He labored, with
acceptance and usefulness, during two years. Up to this
time, New London ‘had been included within the limits of a
large circuit, and received preaching but a part of the time, on

*The State of Connecticut had a claim on the General Government for money
expended in the war. This money, when received, was to be divided among the several
denominations in the state. The Methodists in New London received their proportion,
which was expended ag above,
372 MEMORIALS OF METHODISM.

the Sabbath, from the circuit preachers. Now it was favored
with the labors of an efficient pastor, all the time. The congre-
gation increased, and very soon it was found that the house but
recently erected for Divine worship was filled with attentive
hearers. At the close of the year 1819, the church numbered
321 members, —a net increase of 30, for the last two years.
Although 150 were received during this time, yet, when we
recollect that 24 were expelled, 20 dropped, 3 withdrawn, and
63 removed, the small increase is readily accounted for. The
church, however, at this period, was in a very prosperous state ;
peace and harmony prevailed throughout its borders.*

The society at New London was to have, however, like most
of our early churches, the hardy but salutary training of adver-
sity. It passed through a series of painful struggles, and suf-
fered such reductions in its numbers, that, in 1824, it could no
longer sustain itself as a station, but was again included in the
New London circuit. During the preceding two years, there
had been a decrease of 111 members. A dangerous heresy
infected the church about this time, which proved fatal to many.
It was a species of “Antinomianism,” like what, at present, is
known, in some parts of New England, by the term “ Perfection-
ism,” though this makes no part of Christian perfection, as
believed by the Methodists generally. The end of those who
embraced this error we need not here notice. We will only add,
that it furnished a sad chapter in the history of the popular
errors of the day, touching fundamental points in the Christian
religion. The unhappy effect of this delusion on the church
was felt somewhat extensively, though many stood unmoved in
their course, and firmly established in their belief of the truths
of the Gospel.

The New London church was formed again into a station the
next year, and Rev. Isaac Stoddard appointed to it. His labors
were prospered, and 152 members were reported at their close,
being a gain of 41 within the last two years. Still the society was
found to be too feeble to stand alone, and was connected with the
Norwich station in 1828. It continued in this relation to Nor-

* Rev, Mr. Allen’s Sermon.
EARLY CHURCHES IN CONNECTICUT. 373

wich till 1831, when it was again formed into an independent
appointment, with Rev. James Porter for its pastor. Under his
labors, prosperity returned to the struggling band. Their meet-
ings became interesting, harmony was established, and discipline
enforced. Some were expelled, and some withdrew; but the
society advanced in vigor and numbers. At the end of his sec-
ond year, Mr. Porter reported 252 members, —a gain, since 1828,
when the appointment was connected with Norwich, of 96.

In 1838 the society enjoyed a revival of religion. A large
number professed to experience the pardoning mercy of God, and
united with the church. The congregation was unusually large,
and all things appeared most prosperous. Successful efforts
were made to pay-a debt on the house. Mr. Holway, who was
the preacher for the year, reported 377 members, being an
increase of 158.*

Difficulties still awaited it, however, and in 1840 a storm
burst upon it which was to try it to the utmost. The trustees
informed the pastor, that after the next Conference, which was
near at hand, he could no longer occupy the pulpit; and those
who maintained their fidelity were compelled to leave the house
which had been erected for their exclusive use, and to the erec-
tion of which they had contributed according to their ability.
About forty of the seceders formed a society, called themselves
“Independent Methodists,” took possession of the chapel, and
were ministered to, alternately, by Universalist and local Meth-
odist preachers. The kindness of a neighboring denomina-
tion of Christians provided a shelter for the tried and suffering
society ; they were accommodated in the Conference room of
the first Congregational church of the city, where they wor-
shipped God in peace, though in deep affliction.

In 1841. the Rev. Ralph W. Allen took charge of them. “I
found,” says Mr. Allen, “the church in the Conference room,
and 159 names on the Class-books. Soon after my arrival, a
proposition was made by the new society, inviting us back into
the house again. The committee appointed to confer with the
church respecting it gave us the fullest assurance that we should

* Rey. Mr, Allen's Sermon.
374 MEMORIALS OF METHODISM.

have the house, without molestation, for all religious purposes,
as long as we wished to occupy it. Desiring to promote peace
and harmony, and thinking that it might be best for us to go
back, under such circumstances, we concluded to do so; but we
soon found that we were sadly mistaken. The privileges belong-
ing toa Christian church worshipping in any place we could
not there enjoy. A few men, claiming to be trustees, assumed
the authority of governing and controlling the house as they
thought proper, without consulting the society. Under such cir-
cumstances, no church could prosper. I was informed, in writing,
by a committee said to have been appointed by the trustees, that
Icould not preach in the house after the Ist of June, 1842.
“ ‘Wishing to avoid all difficulty, and being assured by the com-
mittee that there must be difficulty if we attempted to stay in
the chapel after the time specified, we concluded peaceably and
quietly to leave it, and obtain another place of worship. Though
we fully believed that the house belonged to the church, yet see-
ing no prospect of enjoying the rights and privileges that every
church ought to enjoy in a house of worship, we thought best to
retire ; we did so in April, 1842. We did not leave it because
we did not believe that it belonged to the church, but to avoid
difficulty, and to enjoy peace and prosperity, which we consid-
ered of paramount importance.”

Driven again from their rightful place of worship, they now
retired into the court-house, where Lee, more than half a cen-
tury before, proclaimed the doctrines of Methodism to their
fathers. They were perplexed, but not in despair; persecuted,
but not forsaken ; cast down, but not destroyed. Having been
steadfast in the day of trial, they were, according to God’s usual
providence, authorized to look for his blessing, and for deliver-
ance. They did so, and were not disappointed. Immediately
the Divine Spirit overshadowed their humble assembly; their
“meetings in the old court-house became unusually interest-
ing; a glorious revival commenced ; many were brought to the
knowledge of the truth as it is in Jesus.” About one hundred
were soon added to the small and struggling band. They imme-
diately made efforts for a new chapel ; a site was purchased, the
EARLY CHURCHES IN CONNECTICUT. 375

corner-stone laid, with solemnities, on the 4th of July, 1842, and
on the 8th of the ensuing December, the grateful church, freed
by the outstretched hand of God from the machinations of its
opponents, entered its new chapel with thanksgiving and praise,
and gave it, in joyful dedication, to God. “There they have
worshipped since, in peace and love.” At the end of Mr. Allen’s
appointment, they were about. three hundred strong; and they
have since, by decisions of the civil courts of Connecticut,
obtained possession of their original chapel.

Thus does the Lord lead his people through the wilderness,
guiding them, meanwhile, by the pillar of fire by night, and of
cloud by day; supplying them with manna on the desert, and
water from the rock; and permitting the faithful few at last to
enter the land of promise with psalms of triumph. Justly does
the former pastor of New London, from whom we have quoted,
say: ‘“ We have seen that the church has had its seasons of pros-
perity and adversity. It has moved onward under the guidance
of the day-star of hope, and sat down in tears, amidst clouds
and darkness. Buta brighter day has dawned upon us. Dis-
affected feeling, petty jealousies, and bitter animosities, have no
longer, we trust, a place among us. And although the church
has often been constrained to cry out, We are perplexed but not
in despair, yet now, blessed be God! it is enabled to discover the
bow of hope which throws its irradiating arch athwart the skies.
And never will we despair of success, so long as the encouraging
promise continues to fall on our ears, ‘Lo, I am with you always,
even unto the end of the world.’ ”

New London has been favored by the ministrations of a host
of our veterans; among them, Enoch Mudge, Willson Lee,
Lawrencé McCoombs, Phineas Peck, Michael Coate, Aaron
Hunt, Ebenezer Washburn, Isaac Bonney, Elijah Hedding, Asa
Kent, and many similar men.

New Haven was one of the earliest scenes of the labors of
Lee and his coadjutors, but was at first rigidly impassive to
their efforts ; and though societies were formed in all directions
around it, not until six years after Lee’s arrival was a Class
organized in the Orthodox metropolis of the state.
376 MEMORIALS OF METHODISM.

‘Lee’s first visit to New Haven was on the 21st of June, 1789,
when he preached in the court-house, on Amos 5: 6,— “ Seek
ye the Lord, and ye shall live.” He had among his hearers the
president of the college and one of the city pastors, and preached
with his usual power. His second visit was on Sunday, July
5th, 1789. At five o’clock in the afternoon he had the state-
house bell rung, and was about to begin religious services in that
edifice, when several “influential men” invited him into the Con-
gregational church. He accepted the request, and preached from
Job 22,—“Acquaint now thyself with Him, and be at peace.” In
the beginning of the discourse he “did not feel very well satis-
fied, being raised ina high pulpit with a soft cushion under his
hands ;” but soon his usual facility returned. ‘TI felt,” he says,
“the fire from above ;” and towards the conclusion he preached
“with great liberty.” The countenances of the people revealed
the effect of his word, and their tears answered to his appeals.
Two Congregational clergymen were present, — Rev. Mr. Aus-
tin, pastor of the church, and the younger President Edwards.
He received several congratulations after the sermon, but no
‘invitation to a home. Accustomed to the warm generosity
of the south, this frigid politeness was chilling to him. It
somewhat tried his faith, also;—he usually considered his
reception and entertainment among the people as an evi-
dence of the Divine approval, on his mission in any given
‘place. “I did believe,” he says of New Haven, “that the
Lord had sent me thither; if so, I was sure I should find favor
in the eyes of some of the people.” But in the present instance
he was respectfully saluted, and left to himself. It is the prov-
ince of God’s workmen to do their work, and His province to
take care of them. The laborious preacher, somewhat morti-
fied, and yet trustful, went to a tavern, sought a room, and pros-
trated himself in prayer, “feeling the Lord precious to his soul.”
Soon a stranger — Mr. David Beecher — called for him, ten-
dered him the hospitalities of his house, and pledged them to him
for the future. The Itinerant had gained a resting-place, where
he spent his first night in New Haven, in grateful repose.

On August 16th, after a day of laborious travel and preach-
EARLY CHURCHES IN CONNECTICUT. 377

ing, he entered New Haven again, in the evening, and was
entertained by “ Mr. Gilbert,” a name which has since become
conspicuous in the history of Methodism in New Haven. “He
and his wife,” said the way-worn traveller, “appear to be
God-pleasing people.” The: hospitable house became his
endeared home whenever he returned to the city, and many
have been the holy and heroic men of our ministry who have
left their grateful blessing upon its threshold.

On March 21st, 1790, he was again in the Connecticut
Athens. He thus speaks of his visit. “Sunday, 2lst, after
preaching in Milford, I rode to New Haven, and when the other
meetings were out, they rang the bell for me; I preached on 2 Cor.
5: 17. It was a very pleasant day, and there was a large con-
gregation to preach to; they paid great attention to the word.
The number of people that attended, and the liberty I felt
amongst them, caused me to hope that God would own the
Methodists in New Haven. Lord, hasten the happy time, I
beseech thee, and let these people be brought to a knowledge
of themselves, and of thee! At night, met at Mrs. Gilbert’s,
for a conference meeting; and being often asked, I exhorted
with much comfort in my soul, and some of the little number
appeared to be much engaged with God.”

One of the subsequent pastors of the church in New Haven
gives the following sketch of its history, down to 1826.*

“ Sometimes Mr. Lee was received with marks of friendship,
and sometimes with great coldness, by the people. He frequently
found a resting-place and a home in the family of Mr. Gilbert.
We now number several of the third generation of this family
as members of our church. Ihave heard as many as a dozen
of them give in their testimony for Jesus in one general Class-
meeting —the father, children, and grandchildren. How has
the bread then cast upon the waters been gathered up after many
days! The first Class here was formed in the year 1795, by
the Rev. D. Ostrander. Their first number consisted of five
{some say.ten], two men and.three women. The two men are
still living. William Thatcher is well known as a man actively

. ‘Rev. Hemati Bangs, in Meth. Mag., 1827.
3k
378 MEMORIALS OF METHODISM.

engaged in the work of the ministry; Pember Jocelyn, the
other, is a local preacher, and although almost worn down with
age and infirmities, is as jirmly attached to the cause as ever ;
and, as far as his age and strength will allow, is as zealously
engaged in the work as ever. He is beloved by many, and
deservedly respected by all. He has lived to see the society rise
and prosper ; and will soon, probably, go down to the grave full
of years and honor, and receive that crown which the Lord
Jesus has promised to all that endure unto the end.* A Class
being formed, they received regular preaching once in two
weeks, on week-day evenings; and as the members were scat-
tered in different parts of the town, they soon set apart two
evenings in the week for meeting. William Thatcher and Pem-
ber Jocelyn entertained the preachers and their horses for sev-
eral years ; then Eli Hall, Jacob Wolf, and others, came to their
assistance. These were days which tried men’s souls. The
little band had much persecution and many trials: but they
loved each other, and small additions were made to the society
from time to time; but owing to the removal of some, and other
causes, for several years the society was small, and the members
mostly in low circumstances. In 1800 an old building, formerly
occupied by the Sandemanians, was purchased by Mr. Jocelyn,
for a house of religious worship. ‘Now they were favored with
Sabbath preaching once in two weeks. Here they were often
abused and disturbed in their meetings, by those who neither
‘fear God nor regard man.’ They even threatened to pull down
the house, and would, most probably, have put their threats into
execution, had it not been for the timely firmness and perse-
verance of Pember Jocelyn and some few others, who loved the
cause more than life ; for the mob actually broke into the house,
and began to cut with axes, and break in pieces the seats and
pulpit ; but Jocelyn literally drove them out, as our Lord did the
buyers and sellers from the temple —if not with small cords,
yet with such weapons as he could get hold of. The just and
strong arm of the law soon arrested and put a stop to these vile -
proceedings. Meetings were held in this building until 1807,

* This was written in 1827. Pember Jocelyn has since died.
EARLY CHURCHES IN CONNECTICUT. 379

when a house of worship was erected in Temple-street ; in 1810
it was seated below,— in 1814 the galleries were put up, and the
house finished. Here the great Head of the church favored
them with several revivals of religion, and the number of dis-
ciples was considerably increased, under the labors of Rev. R.
Hubbard, in 1808, and again in 1810, under the labors of Rev.
J. Lyon. At this time it was embraced in what was called
Middletown circuit; but by not having a stationed preacher to
make a steady use of church discipline, and extend a faithful
and pastoral care over the lambs of the flock, many fell away.
In 1811 the Rev. T. Bishop was stationed here. He was the
first stationed preacher in New Haven. Through his instru-
mentality a steady congregation was gathered, and the society
began to be respected in the midst of its persecutors. Several,
this year, came from the Congregational societies and joined us.
Although they had had a stationed preacher nearly three years,
they continued in connection with the circuit until 23d Decem-
ber, 1813, when this connection was dissolved, and a regu-
lar Quarterly Conference organized by the Rev. N. Bangs,
Presiding Elder of Rhinebeck district. From this time the
business relating to the station was transacted within itself.
Dec. 27, 1818, a Class of seven members was formed at Hamp-
den Plains, and attached to New Haven. But some removed,
somne died, some withdrew, and some were expelled; so
that, with all that had been received, there were returned to
Conference, in May, 1814, only fifty-five whites and eleven
colored, — sixty-six in all. In 1819 the Rev. E. Hibbard was
reappointed here. Now the work began to go forward gloriously,
and many valuable members were added to the society this
year, and the church enjoyed great peace and love. In 1820
and 1821 the Rev. W. Thatcher labored here, and the work
which had been begun the year before continued to increase and
spread with increasing power. It became general through the
town and its suburbs, and very many were gathered into the
different churches. Our congregations increased, until it was
found necessary to enlarge our house of worship. It was deter-
mined to build a new house, which, by persevering exertion, was
380 MEMORIALS OF METHODISM.

effected ; the new house was completed and dedicated in the
spring of 1822. It was built of brick, on the north-west corner
of the public square, or green, sixty-eight by eighty feet, and
had a basement story of about sixty-seven feet square. It was
plain and convenient, and reflected much honor upon the build-
ers.”

The church at New Haven has continued to advance. It

now includes two societies, which have substantial chapels, one
of them being among the very best edifices of the kind belonging
to the denomination in the United States. In 1850 there were
in the city five hundred and thirty-three Methodists.
. Txomrson, Conn., is noted in our early annals as a place of
frequent resort and successful labor, by Lee, Asbury, and their
fellow Itinerants. We are indebted to Rev. H. S. Ramsdell,
who is familiar with its local reminiscences, for the following
interesting sketch of its Methodist church.

In 1793 a Methodist preacher, by the name of John Allen,
commenced preaching at a place then called Cargill’s Mills, but
now known by the name of Wilkinsonville, or Pomfret Factory.
It is located on the Quinabaugh river, not far from the corners
of.three towns, viz., Thompson, Pomfret, and Killingly, and about
two and a half miles south from the West. Thompson meeting-
house. Capt. Benjamin Cargill, who owned the mills, although
not a Methodist, or a professor of religion, invited John Aflen
to his house, and fitted up a large hall, in the chamber of what
is now called the old boarding-house, and at present looks some-
what antiquated. This hall made a very convenient place for
preaching, and many assembled there to hear the word. It was
not uncommon for people to come ten or twelve miles to hear
the new doctrine, as it was then termed. A number were
awakened and converted, while John Allen remained. In about
three months John Allen discontinued his visits, and Capt. Car-
gill sent for other preachers. About this time, Aaron Hunt,.
Richard Swain, Enoch Mudge, and a preacher by the name of
Thompson, visited and preached with them ; but which of them
came first, after Allen left, the old members are unable to say.
The first Class was formed by Ezekiel Cooper, in 1794. This
EARLY CHURCHES IN CONNECTICUT. 381

Class was composed of five female members, viz., Sarah Bugbee,
Sarah White, Sarah Flin, Lucy Perrin, and Lucy Massey. It
is somewhat remarkable that all the five lived to see four-score
years, and that their average ages would not now fall short of
eighty-five years. Three of them have gone to their rest, in
peace; the other two hold on their way, walking in the “old
paths.” Sarah Bugbee is now in her ninety-sixth year. Of her
it may truly be said, she has run and has not been weary; she
has walked and has not been faint; she has mounted up on
wings, like the eagle, and has long lived above the clouds,
enjoying perpetual sunshine, free alike from darkness and from
doubts. “Ihave been acquainted with her for more than twenty
years, and well recollect that in our Love Feasts and social
meetings her words always burned, and if there was a want of
feeling before, there was no lack while this old saint spoke. As
her eyesight is good, she reads much. The Bible and Wesley’s
sermons are her chief reading. It is but a few years since she
read the Bible nearly seven times through in two years, beside
much other reading. I visited her last week. She remarked
she was desiring to depart and be with Christ, as soon as her
heavenly Father saw fit to call her. She spoke of the pleasant
interview she had with Bishop Waugh, who visited her last
spring; of the death of ‘Father’ Pickering, and other old
preachers who preached here in the early days of Methodism;
and as she spoke of the blessings she received while attending
upon their ministry, the energy and vigor of former years seemed
to return, and raising her hands as if she would give wings to
her spirit, she exclaimed, ‘O, how I long to be with them!’
In fact, it does one’s soul good to converse with this relict of
early Methodism, who is almost on the verge of heaven. Soon
after the first society was formed, there was an addition made
of twelve members, including Capt. Jonathan Nichols, David
Cady, William Dwight, Elijah Nichols, Elijah Nichols, Jr.,
Joseph Buck, and Noah Perrin. The first four lived to be very
aged. KE. Nichols died at the age of 97. The three last named
still live, at the age of near four-score years. They tell me it
was long before there was a death among them, and that most
382 MEMORIALS OF METHODISM.

of the first members lived to be aged. There are now in this
_ charge ten old members, who joined soon after the society was
formed. The first Quarterly Meeting held in this society was
in a grove owned by Noah Perrin; it was held in 1794, by
George Roberts. He is spoken of as having preached with
great effect on the occasion. There were then but two districts
in New England. Ezekiel Cooper and George Roberts were
the Presiding Elders.”

About this time Enoch Mudge preached in Thompson and
the neighboring region. “It was,” he says,* “in 1794 I first
visited Thompson. I had one of the appointments on New
London circuit. As I was travelling from Rhode Island State,
where I had been stationed the year before, I fell in company
with a young man going from Providence to Killingly. We soon
entered into conversation on religious subjects. I found him
serious, and ready to hear my experience and exhortations. As
we were obliged to seek shelter from a long shower of rain,
night overtook us before we reached the place of his residence.
He kindly proposed, as I was a stranger in those parts, that I
should turn aside and tarry the night with him, to which I
cheerfully consented. Surely the Lord directed my way. I
blessed the Lord God of my Master, as did Abraham’s servant.
I felt the Lord had led me to the house where there was meat
for myself and provender for my horse, and work to do for God.
This young man was David Cady, who was afterwards known
as a local preacher for many years, and whose son, Jonathan
Cady, is now in the travelling connection. This was in the
Sabin neighborhood, where has been a harvest of souls gathered.
mto the kingdom of the Redeemer. I went on my way until J
arrived at Wilbraham, where were assembled a number of
‘preachers for Conference. I was stationed on New London
circuit, and, in company with Jesse Lee, returned to New Lon-
don, and thence around to Pomfret, to Cargill’s Mills, Thompson,
&c. Here the work soon began to revive in power. Willson
Lee, David Abbot, Zadoc Priest, and Enoch Mudge, were sta-
tioned on New London circuit. W.Lee’s sword was too sharp

* Letter to the author, in 1845.
EARLY CHURCHES IN CONNECTICUT. 383

for the scabbard; he soon fell a victim to his zeal and labor.
Z. Priest soon followed, and died at Norton, at old Bro. New-
comb’s. D. Abbot returned to the south, and has gone to rest.
It was at the Conference held at Bro. Nichols’ chamber that I
was ordained Elder; and I was one of those who came from
the Province of Maine, and returned there after Conference.
Blessed times these, when we had our meetings in the unfin-
ished chambers, kitchens, groves, and barns! A great multitude
of the old worthies who first received us into their houses, fed
us and our horses, now rise to my recollection — blessings on
their memories! and I hope to meet them and their children in
heaven. My soul catches fire at the thought of the old pulpits
where we used to stand to proclaim redeeming love to listening,
weeping souls. True, these days are gone — but the Redeemer
lives; circumstances are different—the Gospel is the same;
when preached in simplicity and power, it has like effects in
turning sinners to God.”

“Shortly after the Quarterly Meeting of 1794, above men-
tioned,” continues Mr. Ramsdell, “ the meetings’ were removed
from Cargill’s to N. Perrin’s, about one mile south from Car-
gill’s. To accommodate the preachers, a portable pulpit was
provided, which, on preaching days, was placed at one end of
the old kitchen, where the people assembled to hear the word.
The old pulpit still exists, and is sacredly kept by Mr. Perrin, as
a relic of former days. I called to see it a few days since. It
is near five feet high, and about two and a half feet wide, hav-
ing a step on which the speaker could sufficiently elevate his
person to accommodate his audience while speaking, and one
still higher, on which to kneel.

“Soon after they left Cargill’s, they also commenced preaching
in the house of Capt. Jonathan Nichols, about two or two and a
half miles north of Cargill’s. It was in this house (J. Nichols’),
in an unfinished chamber, that Bishop Asbury held a Confer-
ence in 1796. The house is now owned by Faxon Nichols,
and, having been newly covered during the last year, will,
most likely, stand for many years to come,—an interest-
ing historical monument. There were about thirty preach-
384 MEMORIALS OF METHODISM.

ers at the Conference; some of them were from a distance
-of three hundred miles. Seven Deacons and five Elders were
ordained. Bishop Asbury preached, on Acts 26: 18-19.
‘This sermon is spoken of as having been so interesting and
powerful, that the Congregational minister (Dr. Dow) listened
to it with such attention, that, notwithstanding he did not get
asleep, as did the young man when Paul preached, yet he came
near ‘falling headlong,’ having moved his chair so near the
stairway, while listening, that one hitch more would have cer-
tainly precipitated him down the stairway, which at that time
had no rail or banisters ;— one less attentive, however, seeing his
danger, gave him timely warning. My father-in-law tells me
that at this Conference he often saw Lorenzo Dow sitting
on the walls and walking on the common, weeping, on account
of his rejection, —the Conference having refused to receive him.
At this time the society here was small, and possessed but little
of this world’s goods; yet the following year (1797) Jonathan
Nichols, Elijah Nichols, Elijah Nichols, Jr., and William
Dwight, joined together to build a house for the Lord, and to
complete it as nearly as their means would allow, and leave it to
be finished when the Lord should give them ability. The posts
of the house were eighteen feet high ; the house was thirty-two
wide, thirty-six long. They clapboarded it on the studs, not
feeling able to line it. Having put in the windows, and painted
the body of the house yellow and the roof red, they put up a
pulpit, and a frame for a gallery; a few rough boards were
prepared for seats, and Daniel Ostrander was called to dedicate
this humble temple of Methodism to the God of our fathers.
At this time the house was not lathed or plastered; it was
entirely in a rough state inside, and the four brethren who
built it felt grateful that they were able to advance thus far in
the worl.”

In 1806 this ancient structure was somewhat renewed and
completed. In 1839 it was superseded by an entirely new
‘edifice, which was dedicated by Bishop Soule. Mr. Ramsdell
remarks that “‘‘ This most beautiful house,’ to use the language
of the bishop in his sermon, is forty-two by sixty-seven feet, and
EARLY CHURCHES IN CONNECTICUT. 385

one of the finest anywhere in the country; and but few in the
cities excel it. The granite vestry was left unfinished until after
the dedication, for the purpose of incorporating into it some por-
tions of the old house. We put up the slips there as they stood
in the old house. The old altar, around which we had seen
hundreds of penitents bow, we also set up; it remains there,
without being marred with paint or varnish. The new house
is sorne ten or twelve rods west of the location of the old one.
A year after the new house was erected, two Classes were set
off from this charge to what was then Danielsonville mis-
sion. The following year a new chapel was built at Fisherville,
three miles north. Since then a house of worship has been
built in the east part of the town; so that at present we have,
in Thompson, three meeting-houses and three stationed preach-
ers. Of the four persons who built the first house, three have
gone to rest; Elijah Nichols (then E. N., Jr.) only remains.
He remarked to me that he commenced the world poor, but had
been prospered, as he had given to the cause of God. He has
been favored with honorable opportunities in this respect. He
gave for the building of the first Methodist chapel in Boston,
for the first in Providence, the first in Webster, and also several
others, as well as to our College, and the Wilbraham Academy ;
and, lest he should cease to do good, has secured to the society
here two thousand dollars as a permanent fund, the interest of
which is to go annually to the Preacher’s Aid Society, Mission-
ary Society, &c. Religion took a deep hold on our early
members. Mr. Nichols has lived to see his five children and
four of his grandchildren converted to God ; and now, at a very
advanced age, is waiting for his change to come.”

Methodism has passed through its usual adversities in
Thompson, but with no little prosperity. The three churches
now in the town comprise more than three hundred and fifty
members.

¢

33
CHAPTER XXXV.

ECCLESIASTICAL YEAR 1808-9.

Asbury returns to the North. — New York Conference.— Asbury at New London. — New
England Conference. — Examination of Characters. — General Conference. — Finarxes. —
Proceedings. — Ordinations, — Asbury Travelling.

Eazty in the spring of 1808, Asbury returned to New York,
after a fatiguing tour in the south, and more than five thousand
miles travel, within the preceding twelve months. ‘O my soul!
rest in God,” he exclaims, as he journeys onward. “TI hear, and
see, and feel, many serious things; but I must take care of my
own soul; my care is to love, to suffer, and to please God.”

On Wednesday, April 6th, he opened the New York Confer-
ence, at Amenia, N. Y. This body, yet in its infancy, had
grown rapidly; nearly a hundred preachers were present, and
the bishop appointed eighty-eight to posts of labor. The roll
presents many venerable names; among them were Elijah
Woolsey, Aaron Hunt, Laban Clark, Ezekiel Cooper, Phineas
Peck, Samuel Draper, Elias Vanderlip, John Finnegan, William
Phebus, Seth Crowell, Freeborn Garrettson, Nathan Bangs,
Henry Ryan, and Joseph Sawyer.

The session continued one week, and on the day of its adjourn-
ment Asbury departed for New London, Ct., the seat of the New
England Conference. He arrived, by forced rides, on Friday,
15th. “My last two days’ rides,” he remarks, the next day,
“were severe ; my flesh is not brass, nor my old bones iron ; but
I was in peace and communion with the Father and the Son.
On Saturday, we had a great storm. Confinement in doors
gave me an opportunity of preparing papers for the Conference.”

On Sunday he preached in the Baptist chapel; it was more
capacious than the Methodist house, and the liberal church which
occupied it very generously exchanged it for the latter, that the
ECCLESIASTICAL YEAR 1808-9. 387

Conference, and the large number of Methodists who had come
from the neighboring circuits, might be more conveniently accom-
modated. It was crowded by a vast throng, which hung upon
the word of the apostolic bishop.

The session began on Monday, April 18th. There were forty
members present, besides the probationers; among the former
were Brodhead, Pickering, Soule, Hedding, Ruter, Sabin, Wash-
burn, Beale, Branch, Bates, Sias, Steele, and other similar men.
Taken asa whole, the Conference was one of remarkable strength.
Few of our larger modern sessions present an equal proportion
of genuine ability and moral effectiveness. The examination
of characters commenced the first day. Eleazar Wells was
pronounced “ zealous, faithful, devout; ”? Solomon Sias, “ unim-
peachable, profitable, —a disciplinarian;” Benjamin F. Lam-
bord “improving, acceptable, useful, diligent;” Joel Steele, “a
holy man, useful.” Henry Martin is recorded to have been
“successful in his labors, and to have had many souls awakened
and converted under his ministrations ;” Ebenezer Blake, “pious,
faithful, successful ;” Charles Virgin, “a good man, —faithful,
and acceptable.” Joseph Merrill possessed “good gifts, and
was improving.” David Kilburn was “regular, devout, a dis-
passionate speaker, confirmed in doctrine and discipline ;” Isaac
Bonney, “pious, improved, of very good abilities, faithful, con-
firmed,” &c. These notes, slight as they are, possess no little
interest to such readers as have been acquainted with the subse-
quent standing and old age of the men who were thus charac-
terized in the youthful beginning of their public life. Others, of
less merit, were not less frankly described. One “ was devout, but
there was some doubt of his abilities ;” another was “very inde-
pendent, but somewhat useful.” One “was established in doc-
trine and discipline, but had singularities.” Another “was devout,
but of moderate abilities ;” and another, “very pious, with good
abilities, natural and acquired; but, being insolvent, was rejected.”

The General Conference of 1808 was at hand; and the New
England preachers, being favorable to its reérganization as a
delegated body, elected seven representives to it. They were,
George Pickering, Joshua Soule, Elijah R. Sabin, Oliver Beale,
388 MEMORIALS OF METHODISM.

Martin Ruter, Elijah Hedding, and Thomas Branch. A memo-
rial was also adopted, in favor of the proposed change.

There is no account extant of the financial affairs of the Con-
ference. A brief allusion in the records indicates that Asbury
brought the usual donation from the Middle States; $300 were
received from the Book Concern, and $190 from the Chartered
Fund. Doubtless the deficit was as great, if not greater, than
heretofore, for Martin Ruter “draughted an address to the
brethren requesting their charity for the distressed travelling
preachers.”

It was voted, unanimously, that “we keep all Fridays as
days of fasting or abstinence, and recommend the same course
among our brethren.”

Asbury says: “ The Conference sat till Friday ; we wrought in
haste, in great order, and in peace, through a great deal of
business. There were seventeen Deacons, travelling and local,
ordained; and nine Elders ordained in the Congregational
church, before fifteen hundred or two thousand witnesses. I
know not where large congregations are so orderly as in the
Eastern States. There was a work of God going on during the
sitting of the Conference. The General Conference hastened
our breaking up, the delegates thereto requesting leave to go.
There were deficiencies in money matters, but no complaints.”

The members who were ordained Deacons at this Conference
were, Pliny Brett, Philip Ayer, Greenleaf R. Norris, Jonathan
Chaney, Eleazar Wells, Solomon Sias, Theophilus Smith, Joel
Steel, Thomas Asbury, John Wilkinson, Benjamin F. Lambord,
William Hunt.

The Elders ordained at this session were, Joseph Fairbank,
Caleb Fogg, Lewis Bates, John Tinkham, William Stevens,
Dan Young.

Asbury departed immediately after the adjournment. On
Tuesday, 26th, after a ride of thirty-eight miles in a rain-storm,
he arrived in New York city. “TI feel,” he writes, “ my shoul-
ders eased a little, now that I have met the seven Conferences.
I have lived to minute five hundred and fifty-two preachers in
this country. The increase, this short year, is 7500, in round
numbers.”
CHAPTER XXXVI.

BIOGRAPHICAL NOTICES.

Appointments. — Extent of the Field. — Abner Clark.— His History. — Death. — William
Swayze. — His Great Success. — Death. —Isaac Bonney. — Early Life. — Appointments.
— Character. — David Kilburn. — Christian Experience. —Travels.— Thomas Branch.
— Incidents.

THE appointments of the New England Conterence, for the
year 1808-9, were the following:

Boston District. John Brodhead, Presiding Elder. Bos-
ton, Daniel Webb, Martin Ruter; Lynn, Dan Young; Marble-
head, David Bachelor; Salisbury, Poplin, and Salem, William
Stevens, Alfred Metcalf, Thomas Asbury; Harwich, Erastus
Otis ; Sandwich and Scituate, Joseph Snelling, Joseph S. Mer-
rill; New Bedford, Epaphras Kibby; Nantucket, Nehemiah
Coye; Newport; Samuel Merwin; Bristol, Jordan Rexford ;
Rhode Island, Levi Walker; Warren, Joshua Crowell; Norton
and Easton, Samuel Cutler. George Pickering, Missionary.

New Lonoon District. Elijah R. Sabin, Presiding Elder.
New London, Greenleaf R. Norris, Isaac Bonney; Tolland,
Benjamin F. Lambord; Ashburnham, Ebenezer Washburn ;
Needham, John Tinkham, Isaac Locke; Providence, Benjamin
P. Hill; Smithfield, Pliny Brett, East Greenwich, Theophilus
Smith ; Pomfret, Hollis Sampson, Abner Clark.

Vermont Disrrict. Thomas Branch, Presiding Elder.
Athens, Joseph Fairbank; Wethersfield, Dan Perry, Leonard
Frost; Barnard, Samuel Thompson, Nathaniel W. Stearns;
Vershire, Eleazar Wells; Barre, Solomon Sias; Danville,
John W. Hardy ; Stanstead, Charles Virgin.

New Hampsnire District. Elijah Hedding, Presiding Elder.
Grantham, Caleb Dustin, Paul Dustin; Hanover, David Carr ;
Bridgewater, William Hunt; Pembroke, Hezekiah Field;

33*
390 MEMORIALS OF METHODISM.

Tuftonboro’", Lewis Bates; Northfield and Centre Harbor,
Joseph Peck; Landaff, Zachariah Gibson ; Lunenburg, Eben-
ezer Blake.

Portiand District. Joshua Soule, Presiding Elder. Dur-
ham, Warren Banister, Isaac Smith; Portland, Joel Winch ;
Scarboro’, Samuel Hillman; Falmouth, Enoch Jaques, Caleb
Currier; Conway, Philip Munger; Bethel, Jonathan Chaney ;
Livermore, Allen H. Cobb, Joshua Randle; Poland, John Wil-
kinson.

Kennezec District. Oliver Beale, Presiding Elder. Read-
field, Ebenezer Fairbank, Junius Spalding; Norridgewock,
Caleb Fogg; Hallowell, Henry Martin; Vassalboro’, Philip
Ayer; Union, John Williamson; Bristol, Joel Steel; Union
River, David Kilburn; Orrington, Daniel Ricker; Hampden,
Joseph Baker; Palmyra, William Hinman.

The appointments of the New York Conference, which were
wholly or in part within New England, were,

Asuerove Disrricr. William Anson, Presiding Elder.
Cambridge, Mitchell B. Bull, Lewis Pease; Brandon, Dexter
Bates, Stephen Sornborger; Charlotte, Andrew McKain;
Fletcher, Phineas Cook, James Edmonds; Dunham, Oliver
Sykes; Grand Isle, Francis Brown.

Ruiezecx District. Aaron Hunt, Presiding Elder. Chat-
ham, Smith Arnold, Friend Draper; Pittsfield, Eben Smith,
John Crawford; Whittingham, Reuben Harris, Cyprian H.
Gridley; Buckland, William Swayze; Granville, Laban Clark,
Jacob Beeman ; Litchfield, Henry Eames, Andrew Prindle.

In addition to these, there were, on the New York district,
under the Presiding Eldership of Joseph Crawford, Redding,
Noble W. Thomas and Jonathan Lyon ; Middletown and Hart-
ford, James M. Smith, Phineas Rice, Joseph Sackwood, and
Reuben Hubbard.

There were in New England, the present year, eight districts
(including Ashgrove and Rhinebeck) and partof a ninth, sixty-
eight circuits and stations, and one mission at large; and one
hundred and three preachers. There had been a considerable
numerical growth of the church, as we have already seen; but
BIOGRAPHICAL NOTICES. 391

owing to the consolidation of its plans of labor, there was an
apparent loss of one circuit, while there was an actual addition
of at least two new ones.

Asner Crank, designated in the above list to Pomfret, Conn.,
circuit, began his ministerial travels the present year. He was
born in Salem, N. H., May 1, 1788; was converted in the nine-
teenth year of his age, and received as a probationer by the New
England Conference in 1808. His ministerial life was short,
extending only through six years, during which he was appoint-
ed successively to Pomfret, Ct., Sandwich, N. H., Pembroke,
Mass., Bridgewater, N. H., Norway Plains, N. H., and Fal-
mouth, Mass. In these spheres of labor “ he was acceptable,
much beloved, and greatly esteemed as a Christian and Christian
minister.” *

In January of 1814 his health began to decline; but his spirit-
ual strength and comfort increased, as the prospects of life receded.
Early in his sickness, after some religious conversation with
the family with which he was tarrying, “he fell into a train of
reflections on the goodness and mercy of God toward himself
and others. While thus musing, his soul was filled with love.
He soon began to pray and praise aloud, and continued till his
strength failed. He remarked that he had never been so
unspeakably filled with the love of God, since the day of his
conversion. He manifested an earnest desire for the conversion
of sinners, and prayed for them very fervently, and finally said,
‘If it is the will of God, and my sleeping dust could preach to
sinners, I should be willing to lay my bones in Falmouth.’”

He was soon after attacked with severe and complicated
symptoms; but the grace and consolation of the Holy Spirit
were proportioned to his sufferings. “Not long before his death,
he declared that he had the fullest confidence in the truth of
that Gospel which he had preached. ‘I can lean upon it,’ said
he, ‘for it is the Gospel of Christ: it is the truth of God; it
came from heaven.’ He suffered much in his affliction; but
patience, fortitude, peace, and resignation, were his constant
attendants.”

* Minutes, 1814.
392 MEMORIALS OF METHODISM.

The day of his departure arrived, and it was one of spiritual
triumph. Some of his friends standing by his bed “informed him
that they thought he was dying; he replied, ‘ The will of the
Lord be done.’ A few moments afterward, he said, ‘I am
going! Iam going! Blessed be God for victory over sin, the
world, and the devil. Ihave gained the victory, and soon expect
my disembodied spirit will join the band of music above, and
bear some humble part in praising God, and stand with the
hundred and forty-four thousand on the sea of glass,’ to sing the
song of Moses and the Lamb. After which, he added, ‘Mercy and
Truth have met together, Righteousness and Peace have kissed
each other,’ and then soon expired, without a struggle or a groan.”

“ Thus,” add his fellow-laborers, “ ended the useful life of our
beloved Brother Clark.” And thus, we may superadd, ended
the useful lives of nearly all the faithful Itinerants of those
times. They sacrificed all for God; and,in making the sacri-
fice, they found all, for they found God, who in life, in death,
and through eternity, is all and in all, to the sanctified soul.
He died on the 20th of February, 1814, at the early age of 26.

Wiuuam Swayze was “a good soldier of Jesus Christ.” He
labored nearly forty years as a local and travelling preacher, and
with extraordinary success. He was born in Sussex County,
New Jersey, November 18, 1784, and dated his conversion May
20th, 1800. He was early led to exercise his talents as a local
preacher; and such was his success in the awakening and con-
version of his hearers, that he was confirmed in the conviction
that his appropriate work for life was the ministry of the word.
After several years of great usefulness as a local preacher, he
joined the New York Conference, in 1807. During eight years,*
he travelled extensively within the New York Conference, most
of his circuits being in New England. These were years of
signal usefulness, and many precious recollections of him still
linger in his earliest fields of labor. In 1815 he was transferred
to the Ohio Conference, where his ministrations were attended
with his former success, and where living witnesses of his use-
fulness still survive, especially on Columbus circuit and in Chilli-

* Not ten, as stated in the Conference Obituary of 1842.
BIOGRAPHICAL NOTICES. 393

cothe. In the latter place, his word was eminently in the
demonstration of the Spirit and power. In 1820 he took charge
of the Ohio district, and “his labors, for almost four years, were
crowned with unexampled success.” * By the division of the
Conference in 1824, he was assigned to the Pittsburg Confer-
ence, and appointed to the Erie district, where he was distin-
guished by “his usual prosperity.” In 1828 he superintended
the Canton district. In 1830 he was re-transferred to the Ohio
Conference. After having borne the burden of twenty-seven
years’ labor and suffering, in some of the most difficult portions
of the ministerial field, the infirmities of age and illness at last
disabled him. He received, at this time, an expression of sympa-
thy and brotherly courtesy, which could not fail to console his
declining years. When no longer able to perform effective ser-
vice, his brethren of the Pittsburg Conference invited him, by
formal request, to return to their body, share their provisions for
worn-out preachers, and die among them. In honoring him
with this act of generous consideration, the Conference still more
eminently honored itself. He was transferred, and placed upon
its superannuated list, where he remained till he departed to his
final rest. He died at Edinburgh, Ohio, the 29th of March,
1841, in the 57th year of his age, and in great peace and resig-
nation. His fellow-laborers pronounce him “a martyr to his
work.” He suffered much during his superannuation, but with
unabated devotion and Christian comfort. As his end drew
near, the shattered tenement of clay seemed to let in upon his
spirit new and more radiant illuminations from the spiritual
world. The sublime subjects of religion, and the prospects of
immortality and eternal life, were unusually unveiled to his con-
templation, and afforded him special consolation, as he went
down into the valley and shadow of death.

Isaac Bonney is a beloved name on the list of this year’s
appointments. He was born in Sandwich, Mass., Sept. 26,
1782. ‘Like other sinners, I grew up,” he writes,t “ without a
saving knowledge of the true God, till my eighteenth year, when,
at a prayer-meeting, my attention was called to the great inter-

* Minutes, 1842, t Letter to the author.
394 MEMORIALS OF METHODISM.

ests of eternity. Having obtained hope in God through our
Lord Jesus Christ, I joined a Methodist Class, in March, 1800, at
Brookfield. A Class consisting of seven members had been
formed the January preceding.” *

In 1801 he was appointed Class-leader, and his devotion and
talents soon after induced his brethren to license him as a local
preacher. Asbury ordained him a local Deacon in 1806, and he
was received on trial, the present year, by the New England
Conference. His first appointment was on New London circuit,
where his colleague was Ebenezer Washburn, — ‘‘a most excel-
lent man and a good preacher,” writes Mr. Bonney.t This was
a year of marvellous religious interest, throughout the circuit;
the word ran and was glorified. “Three hundred and forty
members were received,” and Methodism was thoroughly rein-
vigorated. Mr. Bonney was fully introduced, by this first
appointment, to the fatigues and privations of the Itinerant min-
istry ; — the circuit required about two hundred and fifty miles’
travel and thirty sermons, besides other public exercises, in
twenty-eight days. The following three years, he travelled the
Pomfret (Ct.) and Needham (Mass.) circuits, — the latter two
years. In 1812 he located, on account of enfeebled health; but
resumed his travels in 1818, when he was reappointed to Need-
ham circuit. His subsequent appointments were, in 1819, Som-
erset and Mansfield, Mass.; 1820 and 1821, Bristol, R.I.; 1822
and 1823, Nantucket, Mass. (two years of great success, in
which over two hundred souls were converted) ; 1824 and 1825,
Boston; 1826 and 1827, Duxbury, Mass.; 1828, Thompson,
Ct.; 1829, Bristol, R. I., where there were more than two hun-
dred conversions under his labors; 1830 and 1831, Boston;
1832 and 1833, Lynn (South-street) ; 1834 and 1835, Lynn
(Wood End) ; 1886 and 1837, Warren, R. I.; 1838 and 1839,
New Bedford; 1840 and 1841, Fall River, Mass.; 1842 and
1843, Warren, R.I.; 1844 and 1845, Bristol, R. I.; 1846 and
1847, Pawtucket,R.I. Here, after about forty years’ hard labor
in the ministry, his health failed, and he was compelled to retire

* See sketch of Asa Kent, p. 188,
+ Greenleaf R. Norris was appointed to this circuit; but Mr. Washburn took his place.
BIOGRAPHICAL NOTICES. 395

into the superannuated ranks. He was soon after attacked by
severe illness, from which he still suffers.

Mr. Bonney now resides in Bristol, R. I. He has done faith-
ful service in the church, and justly enjoys its veneration and
affection in his declining life. He stoops under the burden of
years, and his features wear the marks of care and thoughtful-
ness. He has been distinguished by modest worth, a pure
exemplariness of life, an indisposition to accept the preferments
of honor or place among his brethren, a sound but unpretend-
ing piety, a discriminating judgment, good pulpit ability, and
success in his labors. Isaac Bonney is, in fine, one of those
modest but genuine men, who are prized immeasurably more
by discerning minds among their friends than they are by them-
selves, and whose associates learn to value them higher as they
know them better. We take leave of him here, with regret that
our sketch could not be more ample. He is an example of
our primitive ministry which the future historian of Methodism
will commemorate with pleasure.

Davin Kizpurn also remains among us, a devoted and beloved
veteran of the early times. He was born in Gilsum, N. H.,
October 22d, 1784. His parents were members, and his father
a deacon, of the Congregationalist church. ‘I received from
them,” * he writes, “ what was then considered a religious educa-
tion, though I heard but little said upon experimental godliness
until I heard the preaching of the Methodists. The first Meth-
odist preacher whom I ever heard was John Nichols, in the year
1799. From childhood I had serious reflections on the subject
of religion, and often mourned for my sins, in view of my danger
of being forever lost, without repentance and reformation. These
impressions were deepened by the preaching of the Gospel,
especially when I heard the first Methodist preachers, and I then
resolved to lead a new life. But when opposition arose, I was
easily turned aside, and, for about two years, I was accustomed
to make light of religion; yet, at the same time, in my sober
moments, I felt it to be a Divine reality. In the spring of 1802
my attention was again called to the subject, under the minis-

* Letter to the author.
396 MEMORIALS OF METHODISM.

terial labors of Martin Ruter, then a young man of seventeen.
From that time I became more serious, and lived but few days
without prayer. But I obtained no satisfactory evidence of my
acceptance with God till about a year from that period. In the
month of April, 1803, I made a public profession of justification
by faith in our Lord Jesus Christ, and joined the M. E. church,
at the house of Mr. Day, in Keene, N. H., Rev. John Gove
being at that time the pastor.”

He soon became active in the church as a leader and exhort-
er. After several years of useful labor as a local preacher, he
was received on probation at the New England Conference of
1808, and appointed to Union River, Me., at that time the most
eastern circuit in the United States. On his way thither to his
first appointment, he spent the first Sabbath in Buxton, Me.
During the day he held a service at the church, and at five
o’clock, Pp. m., at a private house. This meeting continued until
eleven o’clock at night, and resulted in the conversion of six
persons, “of whom,” he writes, “those living in 1826 were all
persevering Christians.” He remained on this circuit three
months, and at the first Quarterly Meeting was transferred to
Orrington, an adjoining circuit, where his acquaintance with
Enoch Mudge was formed at this time. “Mr. Mudge was then
residing in Orrington, having located some years previously, and
was very highly and deservedly respected by the people. There
was also on the circuit a local preacher, named Kinney, who
had been driven from Provincetown, Mass., by persecution. He
headed the little band of Methodists in that place, who had
prepared’ the timber for a meeting-house. A mob cut it into
pieces, piled it together, and surmounted it with the effigy of a
Methodist preacher, tarred and feathered. The Methodists then
obtained another frame, on the Penobscot river. They took it
from the vessel, raised it at once, and watched it, day and night,
till it was enclosed. After some years, Mr. Kinney had a val-
uable horse wounded, in the pasture, apparently with a pitchfork,
so that he was entirely spoiled. In consequence of this and
other persecutions, he concluded to remove from the place. He
put his effects in his own vessel, and went to Buckstown (now
BIOGRAPHICAL NOTICES. 397

Bucksport), Me., and a considerable part of the society in Prov-
mcetown soon followed him.”

On his first Sabbath in Orrington, Mr. Kilburn heard Jesse
Lee preach. He was then on his last visit to New England,
which we shall narrate in our next chapter. ‘Mr. Lee’s
preaching,” says Mr. Kilburn, “was plain, his language very
simple, and easily understood; he alternately produced smiles
and tears. At an interview with him at Mr. Mudge’s, he
remarked that he ‘had not tasted a drop of strong drink since
he saw him last.’ This may illustrate the position of our early
Methodist preachers in reference to the use of ardent spirits, at
a time when their use was universal in the community.”

He was sent, in 1809, to Readfield, Me., and in 1810 to Dan-
ville, Vt. This was a year of great prosperity; revivals broke
out in nearly every part of the circuit, which was two hundred
miles in extent. About one hundred and sixty converts were
gathered into the church, besides the many who entered other
communions. Thomas Branch was his Presiding Elder at this
time. “He was,” says Mr. Kilburn, “a man of middling
stature, very neat and particular in his person and habits, and
very solemn and devotional in all his intercourse with others.
He had a clear understanding, and was mighty in the Scriptures.
His sermons would read well. —His delivery was chaste and
fervent, and he was strong in argument. He was one of the
best preachers of that day. In his official relation he was a
remarkably strict disciplinarian. A man of fewer faults and so
many excellences is rarely found.”

Mr. Kilburn’s subsequent appointments were, in 1811, Bar-
nard Vt., where he was prospered, and added some forty or fifty
to the church; 1812, Wethersfield, Vt.; 1813 and 1814, Barre,
Vt., —‘‘a year of reformation,” he writes. The confusion of
war raged through the land; but the preachers of Methodism
continued, nevertheless, to press on their own spiritual battles
against “the powers of darkness.” “On Barre circuit we held,”
says Mr. Kilburn, “a camp-meeting, which continued over the
Sabbath on which the battle of Lake Champlain was fought;
and the sound of the guns was heard in the vicinity of the

34
398 MEMORIALS OF METHODISM.

camp ground. In the noise of war, and the excitement of feel-
ing natural to those whose friends had answered the summons
of the American commandant at Plattsburg, the work of salva-
tion went on in our camp.”

In 1815 he was Presiding Elder of New Hampshire district,
which he continued to superintend during four years. “ My pre-
decessors,” he writes, “on this district were John Brodhead, Elijah
Hedding, Martin Ruter and Solomon Sias. During these four
years there was much prosperity, many extensive revivals,
abundance of labor, and very meagre support. My receipts in
everything (with the exception of my board among the people,
when on my tours) did not average one hundred dollars a
year; and the average receipts of the preachers on the district
did not much exceed that amount. But I was cheerful and
happy, and was never deprived of an hour’s sleep by anticipa-
tion of want.”

In 1819 he was appointed to Needham circuit, Mass.; 1820,
Boston; 1821 and 1822, Portland, Me.; 1823, Danville, Vt., —
a successful year, with an addition of forty to the church; 1824,
Barre, Vt.; 1825, Portland district, in the newly-formed Maine
Conference. He spent four years on this district, during which
its numbers of churches, members and preachers, were nearly
doubled. Many remarkable conversions and incidents attended
the revivals of these years. Not only were the false opinions,
but the physical strength, of strong men often overpowered. “I
preached,” says Mr. Kilburn, “in a school-house at Rumford, on
Bethel circuit; and a young man chopped wood at the door
during the whole service, to disturb the exercises. Soon after,
we erected a meeting-house there, at the dedication of which I
preached. From that time a revival commenced, and for two
years, at each Quarterly Meeting, from twenty to fifty were at
the altar for prayers. At one time, when inviting persons to
come to the altar, I observed a stir in the gallery; many were
weeping; and shortly I saw a man coming down, and mak-
ing his way up the aisle, and uttering loud cries, —‘God
be merciful to me a sinner!’ On reaching the altar, he fell on
his knees, but did not obtain comfort at that time. On the next
BIOGRAPHICAL NOTICES. 399

evening I preached at a place across the river, some miles from
his house. I noticed the same person and his wife in the con-
gregation. After meeting I returned to the village where he
resided, and was met by a man, who requested me to go to
P. K ’s, He said that he had just helped him out of
his sleigh, for he had no strength to help himself. On entering
his house, 1 found him sitting in a chair, and repeating, in low
tones, ‘Praised be God — praised be God!’ He told me that,
on his return from the meeting, as he drove down the bank of
the river to the ice, he seemed to himself to be about to sink to
hell, and be lost forever,—though he had been a professed
Universalist. On reaching the ice, his strength left him; but
he held the reins clenched in his hands. His wife did not
observe this until, as they approached the house, the horse went
towards the barn. She then knew that he had lost his strength,
and she called his unconverted neighbors to come and take him
out of the sleigh. In his despair he had been converted and com-
forted. When I heard of him last, he was a faithful Christian. At
the next Quarterly Meeting a similar instance occurred. The
manifestation of the Divine presence and power was even more
remarkable. Parents and children came to the altar, without
any previous knowledge of each other’s feelings. The com-
panions of our brethren and sisters, and their children, who had
long been the subjects of earnest prayer, were found there, in
penitence seeking the Saviour. There had been present at the
preaching a gentleman of considerable influence in the town —
a justice of the peace, whose residence was immediately oppo-
site the church, and was always open for my entertainment.
His wife had previously experienced religion, and was a member
of our church. Esquire B returned home after the close of
the sermon, but felt dissatisfied with himself. Something within
him said, ‘ You have done wrong!’ He returned to the meeting-
house, and took a seat in the gallery, that he might witness the
Sacrament. During the administration, one of the ministers, in
distributing the bread, said, ‘O that we could see Jesus Christ
set forth before us, crucified and slain!’ This remark thrilled
through the soul of Mr, B , and melted his heart. He found

 

 

 

 
400 MEMORIALS OF METHODISM.

himself dropping tears upon the people beneath. He attempted
to move back, but found that he could not stir. Presently,
when the invitation was given to penitents to come to the altar,
two young men, who had been recently converted, came to him,
took him by the arms, and assisted him down stairs and up to
the altar. During this time, his wife, who was weeping in
prayer for him, and was not aware of his presence, heard behind
her 2 movement. She looked, and saw her husband, who was
crying, ‘God have mercy on me! God have mercy on me!’
‘When within about ten feet of the altar, he fell on his knees,
and in this posture came the rest of the way. Our meeting,
which began at half-past ten o’clock in the forenoon, con-
tinued, without intermission, till nine o’clock in the evening.
Meetings were held successively for four days, and resulted in
the conversion of twenty others, besides Mr. B 2?

In 1829 Mr. Kilburn was transferred back to the New England
Conference, and made Presiding Elder of the Springfield district,
then first formed. He spent but one year in this charge; but it
was a period of great prosperity, about eight hundred members
being added to the church. ‘The years 1830 and 1831 he spent
at Providence, R.J.; 1832, Lowell, Mass.; 1833, Lynn, Mass. ;
1834 and 1835, North Bridgewater, Mass.; 1836 and 1837,
Providence district; 1838, Boston; 1839, Boston district, which
he travelled four years; 1843, Waltham, Mass.; 1844, West-
field, Mass.; 1845 and 1846, Barre mission, Vt.; 1847, Ash-
burnham, Mass.; 1848, South Royalston, Mass.; 1849 and
1850, Dudley, Mass.

After forty-three years of faithful labors, during which he has
enjoyed the fullest confidence and affection of his brethren, he
was returned superannuated in 1861.

Mr. Kilburn has nearly passed through his “three-score years
and ten,” but retains well his vigor. His frame is large; his
head well developed; his features round, and expressive of
benevolence and calm enjoyment. He has been unwaveringly
steadfast in the devotion of his life to the interests of the Gos-
pel. His pulpit discourses have been characterized by good
sense and the “unction from the Holy One;” and many have
been the seals of his ministry.

 
CHAPTER XXXVII.

LEE REVISITS NEW ENGLAND.

Lee at Norwalk. — Stratford. — New Haven. — In Rhode Island. — Boston and Lynn. — In
Maine. — Incidents. — His Return. — His Character. — Example of Wit. — Triumphant
Death.

On the 31st of May, 1808, Lee left Baltimore, on a final visit
to his old friends and old fields of labor, in New England. He
had been absent in the Middle and Southern States about eight
years. Many changes had occurred in the east, since his depart-
ure. Methodism had enlarged its tents and strengthened its
stakes on all hands, and most of its preachers had commenced
their travels, during this interval. He proposed to pass rapidly
once more over his old tours, to greet in the Lord his old friends,
and take his final leave of them till they should meet again in
the “building of God, — the house not made with hands, eternal
in the heavens!”

He lingered on his route towards the north, visiting and
preaching among the churches, till the latter part of June, when,
crossing the Sound, he landed at Norwalk, Ct., the village on
whose highway he had preached his first sermon in New Eng-
land. ‘He was much gratified,” says his biographer, “ in salut-
ing, in the name of the Lord Jesus, some of his friends of former
days. Almost twenty years had passed away since he first, as
a stranger, entered this part of the world. On his first appear-
ance, few were prepossessed in his favor; but his constancy and
firmness conquered the prejudices of many. He encountered
floods of bigotry and persecution; but he was borne through
them all, and lived to see ‘the crooked ways made straight and
‘the rough places made even,’ and living witnesses in abundance
raised up, who could rejoice that ever they heard the Gospel from
the mouth of a Methodist minister.”

34%
A02 MEMORIALS OF METHODISM.

He now hastened on; and his notes by the way are, as usual,
very brief, but they afford us intimations of the interest of both
himself and his hearers in his visit. On Saturday, July 2nd, he
was at Stratfield, where he had formed his first New England
Class. A few persons were assembled, to whom he delivered his
final charge, and after praying with them, passed on to New
Haven, where he put up at “old Brother Jocelyn’s,” a name
memorable to New Haven Methodists. He spent the Sabbath
in that city. “ At ten o’clock, I preached,” he says, “‘on Zech-
arilah 9: 12. We had a comfortable time together; I preached
also at three o’clock,and at night. I had great liberty in speak-
. ing, and the people were considerably affected under the word.”

On Saturday, he arrived at the residence of his old friend
General Lippett, Cranston, R. I., and met “a hearty welcome.”
On Sabbath he preached twice, and administered the Lord’s sup-
per. ‘We had,” he says, “another precious time of the love
and the presence of God. Tuesday, 12th, I rode to Providence,
‘and put up at John Lippeit’s, and at night preached im the town-
house. I believe some good was done at that time, and I hope
the fruit thereof will be seen after many days. It has been
many years since I preached in that town: but I felt something
of the same union with the people that I formerly felt. There
is now a small society in Providence. The next day I rode
early; I stopped a little in Bristol, and travelled on to New-
port, and put up with Samuel Merwin, who is our stationed
preacher in town. I was pleased at hearing that the Lord was
prospering his work in that town, and that some souls were seek-
ing the Lord. Thursday, 14th, I went over to the fort to visit
Captain Lloyd Beale, who commands the fort, and who is a
steady Methodist. I returned, and just before dark the bell was
rung for meeting. I went out to see and hear it, for it was the
first bell that I ever saw in a steeple to a Methodist meeting-
house. The Methodists and others have united to build a
Methodist meeting-house, which is not finished, but is fit to
preach in. They have a steeple to it, with a pretty large bell;
the house is fitted up with large square pews, so that a part of
the people sit with their faces, and others with their backs,
LEE REVISITS NEW ENGLAND. 403

towards the preacher; and these pews are sold to purchasers.
‘Male and female sit together. Is not this a violation of Metho-
dist rules? At night I preached, and we had a good time. The
next day I tarried in town, and visited many of my former
acquaintances; and at night, in our new meeting-house, I preached
on John 16: 22. The house was much crowded, and the people
were all attention, and many were bathed in tears. I warned
them, and entreated them, as though I was never more to see
them. I hope the blessing of the Lord will attend them. Sat-
urday, 16th, I preached in Portsmouth, in our meeting-house.
I had a precious weeping time amongst my old friends. The
word took hold upon their hearts, and they wept freely. I was
truly thankful to God for the meeting. I spent the Sabbath in
Bristol, in which place there has been a revival of religion of
late. They have built a good meeting-house, but not on the
Methodist plan ; for they have sold the seats, and men and women
sit together.”

On Thursday, 21st, he reached Boston, and was welcomed
by his old friends with much emotion. They assembled “in the
old meeting-house” to hear him, the same evening, and he
preached to them from 2 Cor. 5: 16. “TI found,” he says, “a
sweet sense of the love of God in my soul, and the people were
quite attentive. The next day I tarried in town, and at night
in the new meeting-house [Bromfield-st.] I] preached on Rom.
8:24. Idid not feel as much freedom in this house as I did
in the old. This new meeting-house is large and elegant, —I
think eighty-four by sixty-four. It has an altar round the pul-
pit, in a half-circle, and the house is fixed with long pews, of a
circular form, to be uniform with the altar. The front of the
gallery is of the same form. It looks very handime, and will |
contain an abundance of people; but is not on the Methodist
plan, for the pews are sold to the highest bidder.”

“Old Bromfield-street” is still precious in the regards of
Boston Methodists. It has been renovated, and is now one of
the best church edifices in the metropolis.

On Saturday, 23d, he was received with warmth among his
former associates at Lynn, many of whom were converted under
404 MEMORIALS OF METHODISM.

his ministrations, and had borne with him the burden and heat
of the day. They called on him at the parsonage, in the even-
ing. The next day being the Sabbath, he preached to them in
the morning, with much effect, from Isaiah 33: 13. “It was an
affecting time. At three o’clock I preached, and the house was
much thronged. The Lord was with us, And also at six
o’clock my soul was much comforted in speaking to the people,
and many wept under the word. When I put the brethren
in mind of my first coming amongst them, and the difficulties
that I, as well as they, had to go through, they could not for-
bear weeping. Icould but hope that a blessing would follow
that meeting. I have not been so well pleased, for a long time,
at meeting my old friends, as I was at this place.”

On Thursday, 29th, he reached Portsmouth, N. H., and
“preached in the old meeting-house belonging to the Universal-
ists. I had a crowded house, owing to a previous notice being
given that one of our preachers on that night would preach on a
particular subject: however, he gave place to me, and I found a
good degree of freedom in speaking, and was glad to be there.
Two of our preachers were in town; they have just begun to
preach in that place, and intend to continue it every Sabbath;
and, withal, they contemplate purchasing the old meeting-house,
in which I preached, if they can. It has a bell anda steeple,
and is fitted up with pews. The next day I crossed the river
into the Province of Maine, and rode on through York to Ken-
nebec, and stayed all night at Barnard’s tavern.”

He was now in the old field of his hardest conflicts, where,
amidst Borean storms, and-scarcely endurable privations, he had
planted the germs of Methodism. The people flocked to hear
him. “In the north part of Gloucester,” he writes, Aug. 3d,
“T preached, and I had a great many of my old acquaintances
to hear me; and the congregation was so large that we were
forced to go into the woods to hold our meeting. I was greatly
pleased and comforted among my friends. Many in the neigh-
borhood have been converted, in the course of a few months past.
Bless the Lord for-his goodness !”

He passed on to Monmouth, the seat of the first Methodist
LEE REVISITS NEW ENGLAND. 405

society in Maine, where the multitude still crowded to hear him,
with eager interest. On Saturday, 7th, he preached to them
from Heb. 7: 12. “Thad,” he writes, a good degree of liberty
in speaking to the people; and it was a melting time with many
of the hearers, and the word reached their hearts. Joshua Soule
exhorted a while, and concluded. At half after one, I held forth
again, on James 1: 12, We had another good meeting. The
congregation was uncommonly large, and many were forced to
stay out of doors, for the want of room. It was said, by many,
that they never saw so great a collection of people before, except
ata Conference. Just before night I attended a prayer-meeting
at Brother Foge’s,* and after several persons had prayed, I
prayed, and then spoke a little to the people, and told them I
wished that aid who would engage from that time to try and
serve God, and meet me in heaven, would come and give me
their hands, in token of it; many came and gave me their hands,
and wept, and I could not refrain from weeping. Glory to God
for that visit of love! Monday, 8th, I preached ata school-house
in Winthrop. Ihad more people to hear me than could get in
the house; and many of them wept heartily under the word.
There was great reason to hope that much good was done.
Thank God, I have had much of the presence and love of God
with me every day for some time. Many of my former friends,
who have grown rather careless, flock out to hear me; and some
of them say they will try again to be more engaged with God
than what they have been heretofore.”

Sunday, 21st, he spent at Orrington, where his visit was at-
tended with extraordinary interest. In the morning he preached
from Matt. 25: 10. “I had,” he says, “a large company of
people to hear me, and I spoke with great freedom and faith;
and the hearers felt the power of the word. Then, at half after
two o’clock, I preached to a crowded assembly. When I called
upon them to remember former days, when I first visited them,
about fifteen years before, which was the first time they ever
heard a Methodist preacher, many of them were bathed in

* The Rev. Caleb Fogg, noticed in this volume,
406. MEMORIALS OF METHODISM.

tears; for many of them, both parents and children, had been
converted under the preaching of the Methodists. It was indeed
a most solemn time, and my soul was much quickened and
blessed. I could truly say, if was good to be there. In the
afternoon I preached at Paul Nickerson’s. My text was Psa.
145: 20, Ihada crowded house; the Spirit of the Lord God
came upon me while I was speaking, and I wept, and the
people wept greatly. It was the best meeting that we had had
together in that place. When I dismissed the people, I told -
them that I was about to leave them, and had but little expecta-
tion of ever preaching in that place again. I told them I would
be glad for all, who were determined to try and meet me in
heaven, whether they were converted or not, to come and give
me their hands. Many of them came and gave me their hands,
and with streaming eyes begged my prayers, and wished my
welfare. Several came who had never been converted, and,
erying aloud, said they would try to get to heaven, if they could.
T have no doubt but a lasting blessing will follow this. meeting.
Monday, 22d, 1 turned my course back towards my native
country, being then about one thousand miles from home. I
crossed Penobscot river to Hampden; and in the meeting-house
at three o’clock, I preached on John 7: 7. We hada good
meeting, and were comforted together. I found some who feared
God in this place, among whom are some who say that they
were awakened and brought to God by means of my preaching,
in former years. I lodged at Brother Joseph Baker’s, a travel-
ling minister. Tuesday, 23d, I rode to the Twenty-five Mile
Pond, which is now a thickly-settled country most part of the
way through; but when I first travelled the road, about fifteen
years ago, theré was nota house to be seen for twenty miles,
The country has been wonderfully improved of late years. I
came to the Twenty-five Mile Pond, in Unity, and preached at
four o’clock.. I hada tolerably good time; but they were not
notified of my coming until some friends from a distance came
into the neighborhood. I lodged at John Chaise’s that night.
Wednesday, 24th, I rode early, and went through Clinton,
crossed Kennebec river, and on to Fairfield meeting-house; in
LEE REVISITS NEW ENGLAND. A407

all about twenty-six miles. I preached at three o’clock, and
enjoyed a comfortable season; but felt weak and faint from
tong fasting. Sunday, 28th, at our meeting-house in Farm-
ington, I preached at half-past ten o’clock, on Isaiah 33: 13,
I had a precious meeting, and the congregation was very
large, insomuch that there was not room in the house to
contain the people. It was a melting time indeed, and the
people wept in every part of the house. Then we had the
Lord’s supper, and a great many communicants, together with
twelve preachers. The people were greatly affected at the table,
and many of the spectators who tarried in the house wept freely.
I was pleased and surprised to see such a crowd of people at the
Lord’s table. When I first came among them, about fifteen
years ago, they had never seen a Methodist, and many of them
were afraid that they were a dangerous set of men; but at this
time we have nine local preachers, and, I suppose, about
one hundred persons to commune with us. Surely, the Lord
hath done great things for us. At half-past one o'clock I
preached again, on Psa. 1: 23. The people were greatly
wrought upon by the word. Allen H. Cobb exhorted, and con-
cluded. I then hada sorrowful parting with many of my old
friends, whom I never expected to see again.” —“ The next day,
he preached in Vienna, to an attentive congregation, from whom
he parted with regret. In this place he had preached in former
days. The labors of himself and of those who succeeded him
had been greatly owned of God. ‘The society was large and
lively.’ From Vienna, he visited Strong, near Sandy river, a
place which he had visited about eight years before. He then
went on, through Jay and Livermore, Readfield, Durham, Port.
land, and Scarboro’; and leaving the District of Maine, he
entered the State of New Hampshire, and taking Dover in his
way, went to Barrington. He had been in the District of Maine
forty-three days, during which time he had preached forty-seven
sermons; and, to use his own words, ‘had seen very few dry or
barren meetings.’ ‘The visit,’ continues he, ‘was the most
profitable and pleasing of any I had ever made in that part of
the world.’ He also visited Poplin, Sandown, and Plastow,
408 ‘MEMORIALS OF METHODISM.

where he finished his labors in New Hampshire, having been
in it five days, and preached seven sermons.”

By Wednesday, Sept. 14th, he had returned to Lynn, where
he delivered to the church his final exhortations, and “had a
sorrowful parting from his old friends.” After spending a few
days in Boston, he passed into the interior, through Waltham,
Ware, and Wilbraham, to Hartford, Ct., where he preached “in
the old play-house, in the morning and in the afternoon ; ‘but
(he remarks) there is a very poor prospect of doing good in
that place, by our preachers.’”

After spending six days and preaching seven sermons in Con-
necticut, he reached Garrettson’s “Traveller’s Rest,” at Rhinebeck,
on Friday, the 30th. Thus ended Lee’s personal connection
with Methodism in New England. His historical connection
with it will last, we trust, till the consummation of all things.
He survived this visit about eight years, during which he con-
tinued to labor indefatigably for the church in the Middle and
Southern States. His appointments were, in 1809, Brunswick
circuit; 1810, Presiding Elder of Meherin district; 1811, Amelia
circuit; 1812, Richmond; 1813; Brunswick; 1814, Cumberland
and Manchester ; 1815, Meherin district ; 1816, Annapolis, —all
within the original Baltimore Conference. During these eight
years he occasionally extended his travels to remote parts of the
south, and down to the last year of his life he was characterized
by the unresting missionary spirit which prompted his earlier
labors. He was, during several years, chaplain to the Congress
of the United Sates, and preached before the legislators of the
nation with the same simplicity and power which attended his
ministrations in the frontier wilderness, or on the highway.

His character has been too amply, though indirectly, illus-
trated, in the course of our narrative,* to require many addi-
tional remarks. We cannot, however, take our final leave of
him, without lingering-a few moments in the contemplation of
his rare career.

He is the great man who achieves great results by great
endeavors. History will accord to Lee no ordinary share of

* See Mem. of Int. of Methodism, &c.
LEE REVISITS NEW ENGLAND. 409

such a fame. He possessed no preéminent intellectual faculty.
His literary attainments were not above mediocrity; his only
publication, — the “ Short History of the Methodists,” — though
invaluable for its data, makes no pretensions whatever, except to
industrious research and accuracy. His opinions on great eccle-
slastical measures would not, we think, entitle him to the claim
of superior legislative sagacity. But, with a good practical
judgment for ordinary affairs, considerable general intelligence,
a remarkably simple and pertinent Saxon style, strong sensibili-
ties, which were easily kindled in discourse, and a rare native
faculty of wit, he combined an executive energy which has few
parallels in our annals, and in which he was exceeded by no char-
acter in our history, except Wesley, Asbury, and, it may be, Gar-
rettson. This energy was not impulsive; it was singularly cool
and continuous. Its calmness was its most intrinsic and valuable
trait. His great travels, his incessant preaching, the imperturbable
persistence with which he brooked opposition and all obstacles,
continually and tranquilly repeating his endeavors against them
until they disappeared, — these characteristics, distinguishing a
ministry of thirty-three years, mark him as no ordinary man.

The great results which have followed his labors will always
entitle him to the reputation of greatness. His agency in the
founding of Methodism in New England will, as heretofore
remarked, place him among the chief characters in the ecclesi-
astical history of these Eastern States. The cause which he
here planted has already become, numerically, the second reli-
gious denomination of New England. He entered New Eng-
land in 1789, a solitary stranger; when he fell, in 1816, it was
traversed by more than one hundred Itinerant ministers. He
formed its first Methodist Class, of three members. When he
fell, Methodist societies dotted the land from Long Island to
Canada, and from New York to New Brunswick. When he
joined the church, it comprised less than 1200 members and ten
preachers ; when he died, it reported more than 214,000 mem-
bers, and nearly 700 preachers.

Methodism in New England is yet strenuous with all the ele-
ments of progress, and will probably continue to advance pro-

35
A410 MEMORIALS OF METHODISM.

portionately to its past growth. As years develop and extend
it, the historical relation which Lee bears to it must become
increasingly illustrious. His was the happiness, not only of
ability for great achievements, but of the fortunate time, the
opportune circumstances, which render such ability ostensible
through ages, but which only occasionally favor even the noblest
talents.

His character was preéminently that of a missionary, — an
evangelist. To labor, to advance, were his ambition. One
horse would not suffice for his progress; he often led another
fora relay. He could not be content with two or three sermons
a week; what was ordinarily the weekly amount of preaching
with others, was to him but a daily task. His preaching was re-
plete with the energy and zeal which prompted his whole course.
It was often overwhelmingly powerful, sometimes smiting down
hosts of robust men to the earth. It was almost always pathetic,
constraining himself and his hearers to tears.

With his deep devotion, the directness and unresting energy
of his course, and the tenderness of his sensibility, was combined
an extraordinary propensity to wit. We have repeatedly
remarked on this fact, and endeavored to explain its cause. It
seems, indeed, to have been a general characteristic of the early
Methodist preachers, and was partly attributable to their Itine-
rant mode of life, and their familiar intercourse with almost all
varieties of society. With Lee it was not often abused; it had
even its advantages: it gave him a lonhommie which facilitated
his reception among strangers; it gave an air of good-humor to
many of the vexations and trials of his career, and not unfre-
quently it became a keen weapon of defence against the many
gainsayers whom his peculiar mode of preaching and of life
could hardly fail to challenge to experiments of merriment.
His memoirs abound in incidents of the kind. An example may
not be irrelevant here, especially as it occurred within New Eng-
land. As he was riding on horseback, one day, between Boston
and Lynn, he was overtaken by two young lawyers, who knew
that he was a Methodist preacher, and were disposed to amuse
themselves somewhat at his expense. Saluting him, and rang-
LEE REVISITS NEW ENGLAND. 411

ing their horses one on either side of him, they entered into ao
conversation something like the following :

Ist Lawyer. I believe you are a preacher, sir ?

Lee. Yes; I generally pass for one.

1st Law. You preach very often, I suppose ?

Lee. Generally every day ; frequently twice, or more.

2d Law. How do you find time to study, when you preach so
often ?

Lee. I study when riding, and read when resting.

1st Law. But do you not write your sermons ?

Lee. No; not very often.

2d Law. Do you not often make mistakes, in preaching extem-
poraneously ?

Lee. I do, sometimes.

2d Law. How do you do then? Do you correct them ?

Lee. That depends upon the character of the mistake. I
was preaching the other day, and I went to quote the text, “ All
liars shall have their part in the lake which burneth with fire
and brimstone;” and, by mistake, I said, “ All Zawyers shall
have their part —”

2d Law. (interrupting him). What did you do with that?
Did you correct it?

Lee. O, no, indeed! It was so nearly true, I did n’t think it
worth while to correct it.

“Humph!” said one of them (with a hasty and impatient
glance at the other), “I don’t know whether you are the more a
knave or a fool!” —“ Neither,” he quietly replied, turning at the
same time his mischievous eyes from one to the other; “I
believe I am just detween the two!” Finding they were measur-
ing wit with one of its masters, and excessively mortified at their
discomfiture, the knights of the green bag drove ahead, leaving
the victor to solitude and his own reflections.*

After travelling and laboring in the ministry, as he has him-
self said, “from St. Mary’s river in Georgia, to Passamaquoddy
Bay in Maine,” he departed to the church triumphant, on the
12th of September, 1816. The venerable Henry Boehm, who

* “ Life and Times,’’ by Rey. Dr. L. M. Lee.
412 MEMORIALS OF METHODISM.

attended his last hours, gives the following account of them:
“He came over to our camp-meeting near Hillsboro’ (on the
eastern shore of Maryland), which began the 21st of August.
Thursday, the 22d, he preached a profitable sermon from 1
Peter 2: 5, —‘ Ye also, as lively stones, are built up a spiritual
house,’ &c. Saturday, 24th, at three o’clock, he preached on 2
Peter 3: 18, —‘ But grow in grace,’ which was his last text, and
ended his public labors. A large, attentive, serious, and much
affected congregation, will not soon forget the sermon and feel-
ings on that memorable occasion. The same evening he was
taken with a chill, that was succeeded by a fever, which con-
tinued to the close of his life. On Sunday morning, 25th, he
was removed to Hillsboro’, to the house of Brother Sellers,
where every attention by physicians and friends was given; but
all proved ineffectual. Through the first part of his illness, his
mind was much weighed down, so that he spake but little. On
Tuesday night, September 10th, he broke out in ecstasies of
joy. Also on Wednesday, 11th, about nine o’clock, a. m., he
delivered himself in words like these; ‘Glory! glory! glory!
Hallelujah! Jesus reigns.’ On the same evening he spoke
nearly twenty minutes, deliberately and distinctly. Among other
things, he directed me to write to his brother, and let him know
he died happy in the Lord. ‘Give my respects to Bishop
M’Kendree,’ said he, ‘and tell him that I die in love with all the
preachers; that I love him, and that he lives in my heart.’
Then he took his leave of all present, — six or seven in number, —
and requested us to pray. This solemn night will never be for-
gotten by me. After this he spake but little. Thursday, the
12th, in the early part of the day, he lost his speech, but
appeared to retain his reason. Thus he continued to linger till
the same evening, about half-past seven o’clock, when, without a
sigh or groan, he expired, with his eyes seemingly fixed on the
prize.” *

Thus departed the founder of Methodism in these Eastern
States, as the sun departs over our western New England hills,
leaving their summits bright, and the whole atmosphere suffused
with his light.

* Minutes, 1817.
CHAPTER XXXVIII.

PROGRESS AND INCIDENTS OF 1808-9.

Maine. — New Hampshire. — Newell meditating in a Snow-drift. — Incidents. — Wash-
burn and Bonney on the New London Circuit. — Anecdotes. — Boston District. — Statis-
tics. — General Conference.

THE present was a year of unusual numerical growth in the
church. In Maine, Joshua Soule and Oliver Beale guided, with
much success, the labors of twenty-two Itinerants, among whom
were Hillman, Munger, Cobb, Martin, Steele, Kilburn and Fogg.
They added two circuits to their already extensive field, and
more than four hundred members to their Classes. The joint
returns of the two districts of the province amounted to 3224.

Elijah Hedding concluded his labors, this year, on the New
Hampshire district, where he had superintended the travels of
William Hunt, Lewis Bates, Ebenezer Blake and others. They
passed through severe struggles and privations, and made no
remarkable progress. The gains of the district fell short of
fifty. An additional circuit had, however, been formed, and the
Divine Spirit was poured out in some places. Ebenezer F.
Newell and Lewis Bates labored hard, but successfully, on
Tuftonboro’ circuit. “To rise early,” says the former, “read and
pray a few hours, take breakfast, have family worship, and then
pass on, from house to house, from appointment to appointment,
as our custom was, we found to be laborious, wearing and tire-
some work; but the Lord was with us, and gave us to see
scores of sinners converted to God; and their songs of praise
cheered us in the glorious work.”

He relates many adventures and perils, which were character-
istic of our Itinerancy in those days. Ata certain time, he was
nearly two hours passing through a snow-drift, which was four

30%*
414 MEMORIALS OF METHODISM.

or five feet deep. ‘I dismounted,” he says, “and made my
way through, ahead of my horse, as far as I could, without
letting go of the bridle-rein; and then he would leap and wallow
up to me, and wait until I had again made him a track. The
storm was so severe that 1 found it difficult, at times, to catch
my breath, and our path was filled as fast as we left it.”

Such were not unusual scenes with our preachers in the wintry
circuits of the north. Mr. Newell had some characteristic, and,
as he calls them, “rich and refreshing meditations,” while in
this dolorous plight. “ Among them,” he says, “was the follow-
ing dialogue: — Q. Who is that up to his arms in the snow?
A. A Methodist preacher. @. Who is that in a snug study,
by his warm fire? A. The honorable settled minister. Q. What
is the Methodist preacher doing? A. Making his way to his
appointment, where he hopes to call sinners to repentance. Q.
What is the settled minister doing? A. Hunting his library
over, selecting portions, and adding, perhaps, some of his own
thoughts, and writing out a sermon to read over to the people
next Sabbath. @. Which of them looks most like a lazy man;
and which gets the most money, the most reproaches, or follows
the example of Christ and the apostles nearest, in travelling,
suffering, preaching, self-denyings, watchings, fastings, and win-
ning souls to Christ? Here my mind looked back, and saw
Jesus, weary, sitting on Jacob’s well, Paul tossing on the rolling
waves and shipwrecked on Miletus, and John on the desolate
isle of Patmos. And my full soul cried out, in the midst of the
tempest, O Lord, permit me to wear out in thy service!”

Such were the trials and such the spirit of these remarkable
men. ‘On the plains of Rochester,” he adds, “the Lord
wrought powerfully. Many were converted to God.— Our last
Quarterly Meeting was held in Tuftonboro’. The Divine pres-
ence was seen and felt, especially in the Love Feast, and at the
communion, after which mourners were invited forward. They
filled the altar, and several were prayed for in other parts of
the house; for such was the crowd and anxiety of the people,
that they could not come forward, and were unnoticed by those
in the altar. The cries for mercy, sighs, and shouts of joy, were
PROGRESS AND INCIDENTS OF 1808-9. 415

such, that one mingled cry, for an hour or more, arose as sweet
incense before the Throne of Mercy. Many found pardon, and
went down to their houses, justified, praising God.”

There was no great progress on the Vermont district, though
Thomas Branch, and his faithful assistants, Virgin, Sias, Wells,
&c., had been instant in season and out of season. Their gains
were scarcely twenty-five.

Elijah R. Sabin superintended the New London district, with
success. Bonney, Lambord, Washburn, Clark, and some seven
others, travelled under his supervision. They reported a mem-
bership of 1785, and had increased more than 300 during the
year. The session of the Conference at New London left a deep
impression upon that city; a reformation ensued, which lasted
through most of the year, and spread over much of the New
London circuit. Washburn, who, with Bonney, travelled the
circuit, says: “The respectable people of the city were con-
vinced, and acknowledged the work to be wrought by the finger
of Almighty God; and there was no foundation on which the
rabble could stand to raise a persecution. It was no uncommon
thing to see from ten to twenty on the floor, slain by the power
of God, while the cries of the wounded and the praises of the
redeemed were commingling together, in as perfect harmony as
two parts of a well-composed piece of psalmody, — filling the
house and ascending up to heaven. One Saturday evening,
when my colleague was present, I commenced leading a Class ;
and, as one of the members was speaking of her holy comforts,
Bro. Bonney fell to the floor, to all appearance as lifeless as a
body from which the spirit had fled. In less than ten minutes,
not fewer than twenty lay helpless on the floor. Some lay one
hour, some three, and some five. One ‘young lady, whose
reputation stood high, both in the church and among those who
were without, was insensible fifty-two hours; and when she
recovered, and sat down to a table to take some refreshment,
declared that she felt no difference in the state of her appetite
from what she ordinarily felt when she rose in the morning and
sat down to breakfast. Bro. Bonney, having stayed at the
Class-meeting, was under the necessity of riding to Norwich the
Al6 MEMORIALS OF METHODISM.

next morning before meeting : but it prepared him well to preach
Scriptural holiness when he got there. At a prayer-meeting,
which commenced on Sabbath evening, two young persons fell
to the floor, and lay seventy hours. Meeting was kept up
during the whole time, and souls were awakened and converted,
and several experienced the blessing of sanctification. People
of all classes were continually coming and going; and I did not
hear of any one attributing the work to any other agency than
that of the Spirit of God.” We have frequently had occasion
to narrate similar marvels. As unquestionable facts, illustrative
of the times, they should be put upon record, though inexplica-
ble by our present knowledge of the human mind.

John Brodhead had charge of nearly a score of laborers on
Boston district, among. whom were Pickering (who travelled
this year as a missionary), Webb, Ruter, Merrill, Kibby and
Merwin. They enlarged their field on every hand, and returned
2045 members, — an increase, during the year, of 461. There
were now two churches and 337 Methodists in the metropolis.
Lynn reported 116 members, and Nantucket 158.

On Ashgrove and Rhinebeck districts there were also large
additions. Almost every circuit reported gains. The mem-
bership of the New Englaad Conference proper amounted, at
the close of the year, to 10,096 ; it had advanced 1271 since the
previous returns. If we add the returns of the New England
circuits pertaining to the New York Conference, the aggregate
number of Methodists in New England (exclusive of the preach-
ers) amounted to 15,798, and the aggregate increase of the year
to 1968 — the largest gain of any one year since the introduc-
tion of Methodism into the Eastern States. The total member-
ship of the denomination in the United States and Canada was
163,038, and the total increase 11,043. The number of trav-
elling preachers in the entire connection was about 600.

The fifth General Conference was held at Baltimore the
present year. It is chiefly important for the measures by which
it virtually redrganized itself, and became thereafter a delegated
body. These measures are embodied in what are now called
the Restrictive Rules of the discipline. Before this organic
PROGRESS AND INCIDENTS OF 1808-9. A417

change, the Philadelphia and Baltimore Conferences, by their
proximity to the usual seat of the General Conference, “ included
more than one-half its members.”* William McKendree
was elected bishop, at this session, in the place of Whatcoat.
The Conference included one hundred and thirty preachers.
Lee says: ‘There was a good deal of peace and union among
them, and from all that I could learn from different parts of our
connection, there was a wonderful revival of religion after the
preachers returned from the General Conference to their circuits.”

* Lee’s ‘ Short History.”? Anno 1808,
CHAPTER XXXIX.

EARLY CHURCHES.

Church at Newport, R. I. — Its Early History. —Trials. — Joel Knight. — Providence, R.
I. — First Class. —Early History. — Success. — New Bedford. — John Hawes.— Progress.
— Marblehead. — Lee’s First Visit. — Ebenezer Martin. —The Formation of the Society.
— Ezekiel Cooper. — James Bowler. — Curious Dream. — Trials. — Chapel. — Remark-
able Revival. — Subsequent Progress.

Berore the present century the pioneers of Methodism visited
Newport, R. I.,* and notwithstanding the ground was preéccu-
pied by Baptists, Episcopalians, and Presbyterians, who, with
one consent, condemned the followers of Wesley as fanatics and
preachers of “ strange doctrines,” they were kindly received and
respectfully listened to; the word took effect, and souls were
converted to God. In 1807, Capt. James Perry, then a man of
wealth and influence, Capt. Lloyd Beale, of the United States
army, also a faithful soldier of the Lord Jesus Christ, and a firm
Methodist, together with several other citizens (some of whom
still survive), obtained from the General Assembly of Rhode
Island an act incorporating “the Methodist Episcopal church
and congregation in Newport,” and commenced the erection of
the present house of worship. This effort, though sustained by
a large share of wealth and influence, for a young society, was,
nevertheless, a labor of no ordinary magnitude. Capt. Perry,
the leader in the measure, was unfortunate in his business; and
as another individual, from whom the world had a right to expect
better things, was unfaithful, the society was seriously embar-
rassed, but finally struggled so far successfully as to finish the
chapel. Capt. Perry was induced to assume this responsibility
only as a friend of Methodism ; and when adversity came, and the
world frowned, and sickness laid its paralyzing hand upon him,

* We are indebted to Benj. Mumford, Esq., for most of our sketch of the church at
Newport, R. I.
EARLY CHURCHES. 419

God remembered his generous efforts, and he was not forgotten
by his Saviour. There was hope in his death. The edifice
thus erected was at that time the best Methodist chapel in the
Eastern States. It was pewed, and surmounted with a steeple;
facts which, though common to New England churches, seemed
fearfully ominous td the humble and simple-hearted laborers of
Methodism. Asbury and Lee looked upon it with forebodings,
which they did not fail to record in their Journals, as we have
seen.

Reuben Hubbard was its first preacher; he was succeeded
by Samuel Merwin. The venerable Daniel Webb followed,
and, after serving the society faithfully and acceptably for two
years, was, at the earnest solicitations of the church and congre-
gation, induced to locate. Under the administration of Mr. Webb,
the church was blessed with several gracious revivals; but as a
large portion of the congregation were wealthy, worldly, and
opposed to revivals, and as the influence of long-established sects
was brought to bear upon them from within as well as without,
these seasons of apparent prosperity were, in general, far more
advantageous to other sects than to their own. Converts,
in those days, were easily proselyted; and, so far from being
considered disgraceful, proselytism seemed to be approved, as by
general consent.

Mr. Webb, after a residence of several years at Newport,
again joined the Conference, and was succeeded by the venerable
Enoch Mudge, Samuel Norris, Stephen Puffer, and Asa Kent,
all of whom were instrumental of much good. Mr. Kent was
very popular, and was daily gaining influence with the people,
when the unfortunate trial of Ephraim K. Avery took place; and,
notwithstanding the wisdom, moderation and firmness, of Mr.
Kent, the disturbance in the church, moved by public opinion
without, bore down with irresistible force, and threatened, for a
season, the complete annihilation of the society ; but the church,
being founded upon the rock Christ Jesus, though much enfee-
bled, remained true to itself, and, after the Sanballats and
Tobiahs had deserted, commenced repairing its breaches. In
less than two years, under the labors of Rev. John Lord, who
420 MEMORIALS OF METHODISM.

succeeded Mr. Kent, the congregation enjoyed a season of
revival, and Methodism again promised to bless the place with
its influence ; but it was destined to be further tested, and as by
fire. The trials it had survived, it would seem, should have
touched the sympathies of a good man ; but the successor of Mr.
Lord felt it compatible with his sense of humanity and religion
to desert and involve again in deep affliction his struggling
brethren, for a place in “the true church,” and the honor of
the “ Apostolic succession.” ‘Mr. Lord,” writes our authority,
“was succeeded by a foreign adventurer, who cared more for a
fleece than a flock; the good work effected was counteracted,
and we were reduced lower than ever. This second secession,
though not so extensive as the one first alluded to, was by far
more discouraging, being effected by a preacher whose profes-
sions of attachment were loudest and most frequent after his
bargain for desertion had been concluded. It was equally dis-
couraging to have a few of those who had stood firm in the
former trial now join the deserters, and help to tear down that
which they had labored so successfully to sustain. Alas! poor
human nature, how frail, how uncertain! To-day it is hosanna
to the Son of David ; — to-morrow, crucify him. This was the
darkest day in our history. The church and congregation,
reduced to a mere handful, was almost without hope, and it did
seem as if we must soon cease to exist ; but again fervent prayer
was offered,— was heard, and the enemy disappointed. At this
time the Conference sent us the Rev. Thomas Ely, a young man
of faith, piety and perseverance. He was succeeded by Rev. Jon-
athan Cady, whose labors were always acceptable, and who ena-
bled us to enlarge our vestry so much that ‘ hope again revived.’
Isaac Stoddard next took charge of us, and under him the church
was much refreshed and encouraged. Mr. Stoddard was not only
a man of deep piety, but a thorough Methodist, — one who knew
how Zo live the character, as well as to explain it. The trials of
this dear brother, while with us, were many and serious ; but his
faith in God was strong, and he will ever live in the hearts of
the brethren he so faithfully served. Mr. Franklin Gavett suc-
ceeded Mr. Stoddard, and, during both years he spent in New-
EARLY CHURCHES. A421

port, his ministry was owned and blessed in the awakening and
conversion of souls. Mr. Gavett also had his trials, but he also
has a place in our affections. In June, 1842, Rev. Joel Knight
commenced his labors here. It was ata time when the very
worst passions of the human heart were most excited by politics
that this beloved brother appeared as a messenger of mercy to
the people ; and, by a course as wise as it was conciliatory,
succeeded in gaining the confidence of the most opposite, — not
by any debasing sycophancy, but by an open, candid, firm and
affectionate course. Mr. Knight was a man of untiring industry,
strong faith, deep piety, active benevolence, —zealous, charitable,
and indomitable. Circumstances, however bright, could not
infatuate, nor, however dark, intimidate him. Trusting in the
goodness of the cause in which he was engaged, and knowing
God was able to accomplish all things which were for his own
glory, he implicitly relied upon his Saviour for success in all he
did. It was the same thing with him to decide as it was to
execute. He would do neither without prayer, nor give up his
object while a gleam of hope remained. He came to Newport
(to use his own emphatic language) ‘to do good; and I will
never leave. it without leaving an influence behind me. I do
not expect to live long, —I do not desire to; but so long as God
enables me to labor, I will labor for the salvation of my dying
fellow-men ; and rather than leave your beautiful island without
doing good, without seeing a revival of God’s work, let my head
rest forever in your ancient burial-place.’ It was not long before
these nervous exhortations excited the people to hear him, the
enemy to slander him, and lukewarm professors to censure him ;
but God was with him, and owned and blessed his labors. Such
a revival was never known in this community as that which was
effected through his instrumentality. It is not alone his success
as a revival minister that makes the memory of this departed
brother so dear to us. It was his faith, perseverance, encourage-
ment, and industry, that has enabled us, poor as we were, to
contemplate and effect extensive improvements in our condition.
Without the privilege of naming a single individual of wealth,
either in the church or congregation, upon whom he could

36
422 MEMORIALS OF METHODISM.

expect to lean, he conceived and effected all that either himself
or hig brethren could expect or even desire.”

Besides the great moral effect of Mr. Knight’s labors, he pro-
jected and completed an entire renovation of the chapel, which
had fallen much into decay. It was modemized, newly fur-
nished, and reépened by his successor, Rev. Robert H. Hatfield,
under whose ministrations the good presages of Mr. Knight’s
labors were more than realized. Rev. B. Otheman followed
Mr: Hatfield, and his labors were accompanied with great use-
fulness.

Thus did this well-tried society stand through its dark days.
Like most of our early churches, the Lord so loved it as to
chasten it. During its trials, good and true men were always
found cleaving to its altar,— men who will assuredly have their
reward. The society has been favored with the pastoral care of
effective men; and is destined, we hope, to still brighter days of
prosperity. It now reports nearly two hundred and fifty members.

Methodist preachers frequently visited the city of PRovIDENcE,
R.1., in the latter part of the last century. We have had
occasion to quote repeated references of Lee and Asbury to the
inauspicious prospects of Methodism there. Joshua Hall took
up his abode in the city, as a pioneer of the cause, in the year
1798. He taught school fora support, but preached laboriously
on the Sabbath, and at other times. On the 24th of November,
in the same year, he organized a Methodist Class; it consisted
of but five persons, all of whom, except one, were females.
They were, Amey Remington, Mehitable Potter, Martha Clark,
Shubal Cady and wife, and Annie Cady. The Class met at Amey
Remington’s house during more than thirty years, and prayer-
meetings were sustained at Martha Clark’s for about twenty
years. Methodist services were maintained regularly from the
date of Mr. Hall’s labors, though no regular preacher was sent
to the city until some years after. One of the subsequent
pastors of the Providence church* has furnished the following
items of its later history :

“ Rev. Joseph Snelling administered the ordinance of baptism

* Rey. Ralph W. Allen.
EARLY CHURCHES. 423

May, 1801, and Rev. John Finnegan administered the sacrament
of the Lord’s supper to twelve persons, on the 28th of August
following,— being the first instances in which these ordinances
were administered by Methodist ministers in Providence. The
first Quarterly Meeting was held in the town-house, August
12th and 13th, 1803. The much-beloved George Pickering
preached on the occasion with great effect. In the spring and
summer of 1804, the meetings were very thinly attended ; and
the Rev. Epaphras Kibby, who was then preaching to the
feeble society, became well-nigh discouraged. Circumstances,
at this time, wore no very flattering aspect. But God had bet-
ter things in reserve for his people. In July, 1815, Rev. Van
Renselaer Osborn commenced his labors in the city. The Spirit
was poured out in a glorious manner. Many were brought to the
knowledge of the truth. My. Osborn met with much opposition ;
but he persevered, and his ministry was crowned with glorious
success. In September, the society numbered thirty-three mem-
bers. Soon, it was found necessary, for its accommodation, that
a house of worship should be erected; and accordingly efforts
were immediately made for the purpose. A chapel was erected
on the corner of Aboon and Washington streets, and dedi-
cated to God on the 8th of June, 1816. The society, at this
time, consisted of about one hundred and eleven members. Mr.
Osborn was stationed there in 1816. In 1817 and 1818 Solo-
mon Sias was the stationed preacher; in 1819, Moses Fifield.
The society continued to prosper. Bartholomew Otheman
took charge of it in 1820, and continued two years. His labors
were signally owned of God, in the awakening and conversion
of sinners. Large accessions were made to the society. Soon
the house, but recently erected, became quite too small, and it
was found that a more commodious one must be built. A val-
uable lot of land, on the corner of Clifford and Chestnut streets,
was given to the society for the purpose, by Daniel Field, Esq.
On the 6th of August, 1821, the corner-stone of the new church
was laid; and on the Ist day of January, 1822, the house was
dedicated to the worship of God. It is sixty-five by seventy-
five feet, gallery on three sides, with two commodious vestries,
424 MEMORIALS OF METHODISM.

and it has now a steeple and bell. It is a capacious edifice,
neat and plain, centrally located, and every way adapted to
the object of its erection.”

Since Mr. Otheman’s successful labors, many of the veterans
of Methodism have occupied this station, among whom have
been Mudge, Merritt, Kent, Kilburn, Fillemore, A. D. Merrill,
and others. The church has had its periods of trial; it would
have been an anomaly in the history of Methodism if it had not,
for it has pleased God to invigorate our cause, in almost all its
localities, by the discipline of severe trials. Yet the brethren
of Providence have been found faithful, and have advanced with
a steady progress.

They have witnessed many outpourings of the Spirit, and very
gracious revivals. In 1833 fifty persons were dismissed from
the old society to form a new church; they erected the present
commodious Power-street chapel. In 1841 about fifty members
organized another society, but they dissolved their connection
with the M. E. church, and became the “First Wesleyan society
formed in New England.” In October, 1848, detachments from
both the Chestnut-street and Power-street societies formed a
third church. After worshipping some time in a hall, they
erected a new chapel on Mathewson-street, which was dedicated
in May, 1851, and is one of the best ecclesiastical structures in
the city. A fourth M. E. church has also been organized,
under promising auspices. There were returned from the city
of Providence, in 1850, between six and seven hundred Metho-
dists.

Previous to the year 1812, Fairhaven and Acushnet village
(commonly called The Head of the River) were known as parts
of New Beprorp, and formed but one township. Methodism
in this region was first planted in what is now called the Head
of the River ; although, in the Minutes of 1806, and many fol-
lowing years, the appointment is called New Bedford;* and
from that scion of the Lord’s planting the several societies in
New Bedford, Fairhaven and Dartmouth, have originated, to

* Letter of B. Pitman, Esq., to the author. We are indebted to Mr, Pitman for our
information respecting Methodism in New Bedford.
EARLY. CHURCHES. 425

which number we might, also, with propriety, add Westport. In
giving the early history of Methodism in New Bedford, it is
therefore needful also to give a brief account of its introduction
into the former place.

Methodism at the Head of the River, in its origin, as well as
in its growth and early history, is intimately connected with the
life, the labors and Christian zeal, of John Hawes, Esq. This
gentleman, in earlier life, was engaged in practical navigation,
and in his commercial pursuits visited most of the great mari-
time cities of Europe. While in the city of London, he left his
lodgings, one Sabbath day, with the design of finding a place of
religious worship. With that intention, as he was passing a
narrow alley, his attention was attracted by the sound of vocal
music. Turning to the place from which the sounds issued, he
found a congregation engaged in the worship of God. He
entered, and seating himself with them, listened attentively to
the Gospel of salvation. The hour was an auspicious one in his
life; his mind was enlightened by the truth delivered, and his
heart affected by the gracious influence of the Divine Spirit
which attended it. In consequence of that occasion, he was led
to seek the salvation of his soul. On returning to his lodgings,
he inquired concerning the people with whom he had worshipped,
and was informed that they were Methodists. From that hour
to the close of his life, he was warmly attached to the denomina-
tion, though some years elapsed before he had much personal
acquaintance with them. When advanced in life, he relin-
quished his former pursuits, and located himself at the Head
of the River, and was an efficient instrument in planting and
fostering Methodism in that place.

In 1805 he learned that a stranger was in the vicinity, who
called himself Epaphras Kibby, and professed to be a Methodist
minister. He made immediate arrangements, and gave him an
invitation to preach in the Congregational meeting-house, a large
and somewhat dilapidated building, and at that time vacated.
The invitation was accepted, and a sermon preached, which was
probably the first delivered by a Methodist clergyman in that
village, although the Rev. Jesse Lee had preached in New Bed-

36*
426 MEMORIALS OF METHODISM.

ford, several years before, and Joshua Hall, Joseph Snelling,
Daniel Webb, and some others, had preached at Mr. Ellis Mend-
all’s, and in his neighborhood, a few miles from the Head of the
River, on the way to Sandwich. The meeting was followed by
others, and so graciously did the Lord bless the labors of his
servant, that, at the next session of the N. E. Conference, it was
thought proper to appoint him to that place as his field of labor for
the ensuing year. He continued to preach in the Congregational
meeting-house, and a Class was formed, consisting of twelve per-
sons, viz., John Hawes, Benj. Dillingham, Ruth Dillingham,
Abigail Hawes, Daniel Somerton, Hannah Somerton, Ann
Wrightington, Freelove Nye, Mary Cushman, Lydia Cushman,
Jonathan Danforth, and Nancy Danforth. The society increased
gradually during Mr. Kibby’s stay, which was three years; and
when he left, at the Conference of 1809, it numbered thirty
members.

Mr. Hawes was one of the noblest pillars and fairest orna-
ments of the infant church; his piety was of the highest grade,
and we indulge in no vain panegyric in saying that he adorned
his profession by every trait which should characterize the Chris-
tian. Although a gentleman of wealth, and high standing in the
community, he ever manifested the meek simplicity of a child,
in all his intercourse in public or private life. He was for
many years collector of the port of New Bedford, which office
he held until his death ; but whatever relation he sustained, or
whatever station he filled, he possessed the confidence of all who
knew him. He lived in the fellowship and warm affection of
the church, and died a triumphant death, in the faith of Christ;
leaving a memory still dear to the circle who survive him. Mr.
Kibby was succeeded by Rev. Nehemiah Coye; Mr. Coye was
followed, in 1810, by Rev. Levi Walker ; Mr. Coye was returned
again in 1811, and remained with the society till 1817. When
he returned, in 1811, he found the house in which he had for-
merly preached no longer at his service, the Congregationalists
having employed a preacher to occupy it. The church rented,
as a temporary place for its meetings, a chamber over a store
next east of the bridge, on the south side of the street, which
EARLY CHURCHES. 427

building is yet standing. The society now felt the need of a
suitable meeting-house, and immediate steps were taken to pro-
cure one. Mr. Hawes gave them an eligible lot in the centre of
the village, and added $100 in money to his donation. A house
was soon erected, although it remained partially unfinished till
Rev. Benj. R. Hoyt was stationed there, in 1817. Mr. Hoyt
was followed, in 1819, by Rev. Shipley W. Wilson, at which
time there were two hundred members in society, some of whom
resided in the village of New Bedford. We here take leave of
the honored parent society at the Head of the River, and notice
the progress of Methodism in New Bedford. As early as 1806,
there were a few Methodists in that village: of the number,
were Mrs. Phebe Stowell and Mrs. Susannah Maxfield. In the
same or following year, Mrs. Esther Chapman, from the Head
of the River, also resided in New Bedford. Mr. John Wady
was also residing there, —all of them members of the Methodist
church. While at the Head of the River, Mr. Kibby occasion-
ally visited New Bedford, and preached at the houses of Mrs.
Stowell and Mrs. Maxfield, holding a Class-meeting after preach-
ing. Mr. John Wady also occasionally conducted the exercises
of a Class-meeting, but it is not known that any Class was
formed at that time. It is believed the first Class in New Bedford
was formed in 1817. It consisted of sixteen persons; their
names were John Hawes,* Mary Hawes, Joseph Stowell, Phebe
Stowell, Thurston Chapman, Esther Chapman, Zaccheus Cush-
man, Almy Perkins, Susannah Maxfield, Benj. Keith, Phineas
Kinney, Achsah Kinney, Sarah Adams, Timothy J. Dyre,
Mehitable Bennet, James Blur. The original paper is now in
possession of Zaccheus Cushman, and bears the following inscrip-
tion: ‘New Bedford Class Paper. Zaccheus Cushman, Phin-
eas Kinney, leaders. Benj. Keith, preacher. The Friday before
Quarterly Meeting to be observed as a day of fasting and prayer.
Keep yourselves in the love of God.” It bears date April 4,
1817. Benj. Keith, whose name is on it, was a local preacher,
residing for a little while in the village. At that time there was
no stationed preacher with the society at the Head of the River,

* At that time residing in New Bedford.
428 MEMORIALS OF METHODISM.

— Mr. Coye, a local preacher being with them. While the
brethren generally went to the Head of the River to attend meet-
ings, on the Sabbath and on other occasions, they also held
prayer-meetings among themselves, and sometimes had preach-
ing at private houses, either by the preacher in charge or by
some one visiting New Bedford. On one occasion, Rev. George
Pickering preached at the residence of Mr. Hawes, a large build-
ing on the south-west corner of Elm and Water streets. Soon the
brethren, for their better accommodation, leased a hall and fitted
it up for a place of religious worship. The building is now con-
verted into a dwelling-house, on the south-west corner of Mill and
North Second streets. In 1819 the little band received a val-
uable accession to their strength, by the arrival of Benj. K. Sayer,
a local preacher, who at that time removed from Newport, R. L,
and established himself in business in New Bedford. Soon
after his arrival, asa few of the brethren casually met, one
remarked that he “thought they had long enough gone up to
Jerusalem to worship,” and proposed that thenceforth they should
have preaching in the hall on the Sabbath, having Mr. Sayer
for their preacher ; to which proposition Mr. Sayer partially con-
sented, and from that time preaching was regularly and statedly
enjoyed by them in the village, and a new era dawned on the
destinies of Methodism in New Bedford ; Mr. Sayer continuing
to preach for them, without compensation, until a preacher was
supplied from Conference.

At the Conference of 1820 New Bedford village was first
recognized as a separate station, and the little church soon after
resolved to erect a chapel. A lot was purchased on Elm-street,
the site of the present Elm-street church, and a house erected,
forty-five by fifty feet. The building was thus constructed with
a view to its future enlargement, so sanguine were the brethren,
at that early day, of the increase and prosperity of Methodism
in New Bedford; an anticipation which has been more than
realized. The members of the church were few and feeble, but
had strong hearts; they had a mind to work in the cause which
they had espoused and loved, and contributed to it according to
their ability, and some of them beyond their ability. In its very
EARLY CHURCHES. 429

commencement, the society in New Bedford manifested a noble,
though, perhaps, not a peculiar trait, —a determination to rely
on their own efforts, with the blessing of God, in their pecuniary
matters, with whatever aid their own citizens might afford them ;°
a characteristic which, as a church, they maintain to the present
day, though they have detached from their body new societies
three times, exclusive of the branch in Dartmouth, and in the
city have three places of worship, viz., Elm, Fourth and Pleas-
ant streets.

Their chapel was begun in June, 1821, and preaching was
had in it as soon as it was covered; the brethren preparing it
on Saturday evenings for that purpose, by spreading boards for
seats. A vestry, sufficiently large at the time, was finished in
the attic story, which was subsequently the place of many con-
versions. In that “upper room” Jesus often met his children,
and precious and hallowed are the associations which still clus-
ter around that retired sanctuary, so often illuminated with the
glory of the invisible Ged. The vestry continued to be used
until 1841, when the house was enlarged, and a beautiful and
commodious vestry formed in the basement. Jesse Fillemore,
under whose labors these efforts were made, was succeeded, in
1822, by Solomon Sias, who remained two years. During the
latter part of Mr. Sias’ stay, many professed faith in Christ;
and when he left, in 1824, there were one hundred and thirty
in the society. He was followed by Epaphras Kibby, and in
1825 Mr. Kibby was followed by Frederick Upham. During
those two years there was a decrease of thirty-three, leaving
ninety-seven in society. Jacob Sanborn followed Mr. Upham,
in 1826, and remained with them two years. They were years
of spiritual prosperity: during his ministry the Lord favored them
with an outpouring of his Spirit; a gracious revival ensued, and
the net increase was thirty-eight, making the whole number in
society one hundred and thirty-five. In 1828, Rev. Asa Kent
succeeded Mr. Sanborn, and received into the society fifty-two,
leaving to his successor, Timothy Merritt, in 1829, one hundred
and eighty-seven members. During Mr. Merritt’s charge a par-
sonage was commenced, which was finished early in 1830, at
430 MEMORIALS OF METHODISM.

which period the N. E. Conference held a session in New Bed-
ford for the first time.

For a number of years there had been a Class in Fairhaven,
a village on the east bank of the Acushnet river; it was now
thought the time had arrived in which it was proper to estab-
lish a church in that place. Accordingly, a lot was procured,
and a heuse erected; and when, at a subsequent period, the
society in Fairhaven was organized, they took the house, and
assumed the debt remaining on it. Mr. Merritt remained till
1831, and was followed by Daniel Webb. For a year or two
previous to this period, there had been conversations in the
society about procuring a room in the south part of the town,
suitable for prayer-meetings and Sabbath-schools. In 1831 the
subject was taken up in good earnest, a lot was purchased, and
a building committee appointed, who immediately contracted for
the erection of the Fourth-street chapel. It was erected in 1831,
and was dedicated Feb. 4th, 1832. Asa Kent officiated in
the chapel till the next session of the N.E. Conference. In
1832 A. D. Sargent was appointed colleague to Mr. Webb,
and they labored this year in connection, the society worship-
ping in the two houses constituting but one charge. Previous
to the Conference of 1833, the society mutually agreed to sep-
arate so far as to become two district charges: the Fourth-street
society was then for the first time recognized in the Minutes of
the N. E. Conference.

During a number of years it had been the practice of
brethren of the New Bedford and Fairhaven societies to go out
into adjacent villages and hold meetings. At different periods,
these meetings were sustained at “Smith’s Mills,” Padanaram,
and Baker-town, small settlements in Dartmouth. In Padan-
aram several flourishing Classes were formed, and attached to
the New Bedford societies ; and in 1837, through the instrument-
ality of James D. Butler, a gracious revival spread through
that region, and subsequently a flourishing society was formed, —
recognized on the Minutes as South Dartmouth, —and a meet-
ing-house erected. In 1843 the Elm-street society again planted
a colony at Pleasant-street. For a year or two previous, such a
EARLY CHURCHES. 431

step had been contemplated. In the summer of that year, a lot
was purchased, and a large vestry built on it. It was opened for
worship in August, and has since been superseded by a substan-
tial church. An additional appointment, the Kempton-street mis-
sion, has also been established. Thus has Methodism advanced
in New Bedford, till it now (1850) reports four appointments,
exclusive of the neighboring ones mentioned as connected with
its history. The number of Methodists in the city proper is
between six and seven hundred.

Mr. Lee visited Marsieveap in 1790, during his first tour
among the eastern towns of New England. Here he had cause
to believe that his preaching was made a great blessing to the
people ; “some of them,” he remarks, “ complain of being almost
starved for the word.” This was on July 17, 1790.* “He
preached the first time,” says a subsequent pastor of the church,
“in what was then called the Rock church, originally built for
the Hopkinsians, afterwards a Baptist church, and now trans-
formed into a dwelling-house, on Watson-street.”+ In the latter
part of the year, Marblehead became one of the regular appoint-
ments of his circuit. His preaching excited an extensive interest.
Crowds gathered to hear him. “They said they never heard
such preaching before, and thought he appeared like one of the
old prophets. This was the first impression; but afterwards,
though some were seriously affected, many ridiculed and opposed
Methodist sentiments and preachers.” His biographer says that
“In Marblehead, Ipswich, and other places, he with difficulty
made out to preach; he could scarcely move a step without
being entangled in a knot of committee-men. These guardians
of the town laws and privileges constantly watched the move-
ments of other ministers. Mr. Lee scarcely ever found them in
a humor to give their unanimous consent for him to preach in
the houses over which they had the guardianship; but very
frequently, while they were deliberating upon the expediency or

* Lee’s History of Methodism. An. 1790.
t MS. History of the M. E. church in Marblehead, by Rev. E. Otheman, prepared in

1839. The subsequent quotations, in this sketch, not otherwise credited, are from this
document.
432 MEMORIALS OF METHODISM.

inexpediency of his preaching, some friendly person would open
his doors, and Mr. Lee preached to numbers who flocked from
every direction to hear the word.”

“The Lord, by his Providence,” says Mr. Otheman, “had
prepared the way for the opening of a dwelling-house for Metho-
dist preaching. Mr. Ebenezer Martin, who had been converted
under Mr, Whitefield’s preaching, had heard the Methodist min-
istry in the south, and reported to his neighbors their remarkable
zeal and success. He welcomed Lee on his arrival, opened his
house for religious services, and consecrated it as a preaching
place, and a home for the weary Itinerant. This house is situa-
ted on Darling-street, next to the pump. The preaching was
held in a large unfinished ‘upper room,’ which had been used
as a billiard-room during the Revolutionary war, at which period
the mansion was occupied asa hotel. Seven of the family of
Mr. Martin are now members of the church in Marblehead.”

Mr. Lee visited Marblehead frequently during his labors in
Lynn and its vicinity. His powerful appeals produced a pro-
found impression, and he records, on the 31st of July, 1791, that
“there is a considerable stir in this town respecting the senti-
ments of the Methodists, and a great many wish us to depart
out of their coasts.” Among those who became savingly inter-
ested in his ministrations was a Mrs. Prentice, who induced her
husband to open his house, on “ New Meeting-house Lane,” for
Methodist preaching. This house is situated second from the
corner of what are now called Bock and Mugford streets. In
its upper room, Class and prayer meetings, preaching, and even
Quarterly Meetings, were held. Its great distinction, however,
is, that within its walls was formed the first Methodist society
of Marblehead, which consisted of seven individuals, all females.
Their names were Prentice, Doake, Stevens, Beale, Goss, Green,
and Barker. None of them are now living, but several of their
descendants are members of the church. In what year, or under
what preacher, the society was formed, we have not been able
to ascertain, but it was doubtless under the auspices of Mr. Lee,
and some time in 1791 or 1792. Mrs. Prentice was a widow, by
the name of Jayne, when she was married to Mr. Prentice. She
EARLY CHURCHES. 433

had several children by her former husband, one of whom, Peter
Jayne, became a distinguished travelling preacher. While ser-
vices were held in Mr. Martin’s house, Ezekiel Cooper preached
there, — probably in the year 1793, when he was Presiding Elder
on Boston district. He was then in the vigor of his faculties,
and everywhere interested his hearers by the acumen and
originality of his mind. He delivered a discourse in Marble-
head, on the winding stairs of Solomon’s Temple, from 1 Kings
6: 8. It was an ingenious and profitable allegory, exhibiting the
various steps by which the Christian must ascend in his spiritual
course.

Mr. James Bowler heard this discourse, — the first he ever
heard from a Methodist preacher. Not only its ingenious con-
struction, but its evangelical application, interested him much,
and impressed him with a highly favorable opinion of the tire-
less Itinerants, who were laboring for the conversion of his fel-
low-townsmen. He soon after befriended the small church, and
hired to it an upper apartment in his house, on Lee-street, at the
low rent of fifteen dollars per year. It was furnished with seats,
and though accessible from without only by a ladder, continued
to be the sanctuary of the society till they were able to build a
chapel. The great evangelist of the east, Jesse Lee, who never
despised the day of small things, climbed its ladder, and joyfully
opened it with religious services, on the 30th of April, 1793.
“To-night,” he says, “we met in it for the first time. The
Lord owned our meeting, and his presence was felt among us.
I felt great liberty in teaching the people the way to heaven, and
felt more encouraged about the place than I used to be.” Mr.
Bowler suffered no little persecution for his attention to the new
sect ; but he steadily adhered to them, assisting them with funds,
and rescuing them several times, when otherwise they must
have sunk under their embarrassments.

A curious circumstance is said to have been the immediate
cause of the opening of his house to the Methodist Itinerants,
After having heard them several times, and been led to reflect
on their peculiar modes of labor, he one night dreamed (doubt-
less under the influence of such reflections) that an angel stood

37
A434 MEMORIALS OF METHODISM.

at his bedside, and directed him to take his Bible, and read the
13th chapter of Matthew, beginning at the 3d verse. He thought
that he attempted immediately to obey the celestial visiter. He
possessed two Bibles. He imagined that he opened the smaller
one, but found that the leaf containing this verse was gone ; and,
in attempting to reach the larger copy, he awoke. The next
day his curiosity led him to examine his Bibles. The desig-
nated verse and chapter were actually torn out of the smaller one!
On examining the other, he found the verse to read, “ Behold a
sower went forth to sow,” &c. We know not that Mr. Bowler
ascribed this singular circumstance to any supernatural agency.
It might have resulted from a confusion of previous Scripture
reading, and reflections on the Methodist Itinerancy, cleared up
and adjusted into a consistent picture by that singular magic of
dreams, which has often thus wrought marvels, if not mysteries.
In whatever light he considered the curious fact, it at least led
his mind into such reflections on the text as resulted in the con-
viction that the Itinerant ministry was the most scriptural mode
of promulgating the Gospel, and from that time forward he firmly
sustained it.

The society at Marblehead had its share of the trials of Metho-
dism in that day. One of its pastors, Mr. Rexford, was snow-
balled through the streets; some of the members were stoned
and beaten, openly. When one of the little number died, his
burial in the grave-yard was opposed, because he had been a
Methodist. The preachers were not allowed to hold meetings
in the town school-houses, and were at last prohibited from
preaching on the common. They were under the necessity
here, as elsewhere, of proclaiming their message in the streets.
Tour Hill, also the hill north of the railroad depot, and the steps
of the town-house, were the scenes of their labors, and wit-
nessed their persecutions and invincible spirit.

In 1800 the society succeeded in the erection of a chapel.
They were yet few in number, and poor in resources ; only about
$100 could be raised in the town towards the new building, and
about $150 were sent them from abroad. The project would
probably have failed, had not Mr. Bowler, who still kept his
EARLY CHURCHES, 436

house open as an asylum for the struggling band, generously
advanced the necessary funds, and given a site for the building.
It was located in the rear of the present parsonage, on the sum:
mit of a large rock. Dr. Thomas F. Sargeant dedicated it.
Like most of our early chapels, it was not very fastidiously
finished, and continued some years neither clapboarded noi
seated; rough boards or blocks formed its only pews. It was
considerably improved in 1804, but not completed until 1818
In 1833 it was superseded by a new chapel, and converted intc
a parsonage.

An extensive work of God occurred in the year 1808. In
1810 a remarkable religious interest prevailed among the youth
of the town. “It had been,” says one who shared in its bless:
ings, “a season of spiritual dearth; the word of the Lord was
precious in those days; there was no open vision; but in the
year 1810 the Lord was pleased to manifest. himself by his
Holy Spirit, in a peculiar manner, in the hearts and consciences
of the young. The writer of this was then eleven years old
and an eye-witness, as well as participant, of the scenes he
describes. Prayer-meetings were held by the Methodists, a
private houses, during the week, besides the ordinary ministra
tions of the word. You would never be disappointed, in heat:
or colds, if you desired to attend meeting on Sabbath evening ir
the old house, which was literally, as well as spiritually, foundec
upon a rock. I remember its first appearance, when there wa:
neither gallery nor pews, but simply plank benches. I remem
ber, also, my impressions there ; they were, that it was the house
of God—the gate of heaven. A band of faithful watchmen
who blew the Gospel trumpet, had succeeded each other there
and the fruits of their labors were the addition of faithful souls
who, like Enoch, walked with God, and who stood up now t
encourage the young converts, many of whom were destined t
stand in their places afterwards in the church. And now
amid the busy scenes of life, while one was going to his farm
and another to his merchandise, a lad of thirteen years, a mem
ber of a thoughtless, irreligious family, was heard fervently pray
ing, in an attic room. The great change in his spirit anc
436 MEMORIALS OF METHODISM.

demeanor surprised his friends, especially his associates and
school-mates who soon followed his example, until some forty or
fifty, from all parts of the town, were united for prayer and the
reading of the Scriptures. The fields, in those days, bore wit-
ness to the voice of prayer, and the songs of praise, from these
youthful lips and hearts, to the astonishment of the people of the
town, who wondered whether the work were of God or of man.
The intervals of school-hours, the vacations, and any time the
youth could call their own, were spent, by little companies, in
prayer and songs of praise. All diversions were laid aside, and
the truths of death, judgment, and eternity, were the only topics
of conversation. The latter part of 1810, and throughout the
whole of 1811, the revival continued, and many believers were
added to the Lord. While these youth endeavored to live a life
of godliness, and mutually assisted each other in the way to
heaven, they met with violent opposition from the wicked. The
powers of darkness were at work, and many of the young con-
verts were brought in contact with severe temptations. From
these causes, many went back, and walked no more with Jesus.
But, no doubt, the sun of righteousness had risen upon them, for
subsequent events have rekindled the flame of Divine grace in
their souls. Ministers from neighboring towns visited their
meetings, and conversed with the youth, and were astonished at
what they saw and heard. It was a means by which the
Redeemer was honored in the conversion of adults in all parts
of the town; the word had free course, and was glorified. Of
forty persons now recollected, who were active in those interest-
ing scenes, twenty are now living, and of these, thirteen are now
members of churches in this place, — the larger part of them in
the Methodist church.”

In 1833, the society, after having been for several years con-
nected with Salem, was again formed into an independent sta-
tion, under the care of its former pastor, Epaphras Kibby. This
was a jubilee year to the church. Its new chapel was finished,
and dedicated by David Kilburn. Mr. Kibby was the first sta-
tioned pastor who had preached in the old chapel, and the last
that now occupied its pulpit. During his present appointment,
EARLY CHURCHES. 43%

there was the greatest revival of religion ever known in the
town, though the additions to the Methodist society were not sc
large as they had been in some previous years. Forty-nine
were admitted on trial, among whom were twenty or thirty
heads of families ; and on this account the accession was greatly
invigorating to the church. “Mr. Kibby,” says our authority.
“found outward circumstances somewhat different from what
they were when he was first stationed there. Then the unfriend.
liness of other denominations, and the hostility of the world,
drove our own people together, and served to secure the fruits of
his labor to his own society; but now, another course was
taken.” In brief, proselytism from the Methodist church was
pursued on the amplest scale, and compelled Mr. K. to rebuke
the evil publicly. The other churches of the town received no
inconsiderable additions — the result of the labors of their Metho.
dist brethren. After long indifference, if not hostility, towards
the latter, “they seemed, at last, to have found out that Metho-
dist converts made very good church-members. Accordingly,
feeling now very friendly to our operations, and cordially assist-
ing to forward the good work of revival, they were quite sure
some how or other, to lead away a great many who were con.
verted or awakened at our meetings.” The Methodist church
became familiarly designated as the “nursery,” where, as one
said at the time, “all the other churches got their plants.” Mr.
Kibby’s rebukes, however, had good effect ; the revival advanced
prosperously, and at the end of the year he returned the num.
ber of one hundred and ninety-three members.

Frequent, though not so extensive revivals, have occurred since
“The Rev. Mr. Pickering remarked, in a letter to me,” says Mr
Otheman, “ that if all had joined our society who are the fruit:
of Methodist efforts, it would be the largest in town. We cannot
say, however, that we regret so many having joined other com.
munions ; we doubt not they will do good where they are. We
are not raised up, nor is it our object to build up a new party ;
whatever else has been objected against us, we have been pre.
served from the charge of proselytism. If souls are converted
among us, and see fit to join other communions, we cannot but

37*
438 MEMORIALS OF METHODISM.

hope they will be the means of eventually removing prejudices
that may exist among their brethren against us, and will dissemi
nate the principles and experience which they have learned
among us. God may have a deeper design in this matter than
we are aware of.”

Three preachers have originated in the Marblehead society,
Rev. Messrs. Peter Jayne, Ebenezer Ireson, and Joseph Ireson.
The first two have entered into their rest, but have left a trail of
purest light behind them. Marblehead has witnessed the minis-
trations of a host of our veterans, — Asbury, Coke, Whatcoat,
Lee, Daniel Smith, Lemuel Smith, Bloodgood, Cooper, Spry,
Pickering, Kibby, and many others, whose names are like oint-
ment poured forth.
CHAPTER XL.

ECCLESIASTICAL YEAR 1809-10.

New York Conference. — Asbury in New England. — At Norwalk. — Hartford. — Newport.
— Bristol. — Boston. — Waltham. — Lynn. — Incident. — New England Conference. —
Characteristic Notes. — Finances. — Proceedings. — Asbury Itinerating.

Tue New York Conference commenced its session in the city
of New York, on the 10th of May, 1809. It was attended by
“about one hundred and twenty members,” says Asbury. Many
of the “mighty men,” of the times were there, — Crawford,
Thatcher, Washburn, Hibbard, Hunt, Clark, Garrettson, Anson,
Draper, Ostrander, Bangs, Moriarty, Coleman, Crowell, Van-
nest, Finnegan, Robertson, Woolsey, &c. The session con-
tinued until the fifteenth. ‘“‘We had great peace and good
order,” writes Asbury ; “we had an ordination of Elders at John-
street church, on the Sabbath day. We had a great deal of
faithful preaching. As I wish not to relate the trials met with,
I will let everything but what is printed rest in shades: there
were some critical cases, but nothing appeared against any mem.
ber to justify expulsion. There were one hundred and fifteen
preachers stationed; and there were few complaints. If I have
slumbered five hours per night, it is as much as I have done in
the matter of sleep.”

Ten young men were received on trial, nine remained on
trial, twelve were admitted to membership; four located, three
were on the supernumerary and two on the superannuated lists.

After the adjournment, Asbury hastened with Henry Boehm,
who was now his travelling companion, to his retreat at the
“ Sherwoods’.” ‘I retired,” he says, “to sacred solitude, and
great and delightful communion with God; but want of sleep
comes upon me like an armed man. Hail, holy day! On the
440 MEMORIALS OF METHODISM.

Sabbath I preached at Sherwood’s chapel; afterward at New
Rochelle chapel: we had an open season in both congregations.
The Quakers are offended because their errors in sentiment and
practice are spoken against. I fear what is properly the reproach
of Christ has long been wiped away from this respectable people.
O Lord, save thy now despised Methodist children from the
praises of the people of the world!”

On Monday, he was at Norwalk, Ct., where he preached, and
stirred up the young church to build a chapel. They were
“poor,” it was alleged. ‘“ Poor may they ever be,” was his reply.
“On Tuesday,” he writes, “I came to Peck’s, at Stratford, —a
faithful friend, and thence on to Father Jocelin’s, New Haven,
weary, and sleepy, and glad to rest. I dined with W. Griffin in
Guildford: here is a lot to build a house of worship on, and
God will work here. In the afternoon I preached at Jeremiah
Miner’s, in Killingworth ; thence, crossing the Connecticut river,
came into New London. I have had great temptations, and
great consolations. The weather has been extremely warm.
My horse twice attempted to run away with my chair, so I was
obliged to quit it. I must needs preach in New London; I gave
them a discourse on 1 John 2: 6. The house was soon filled,
and many went away who could not get in: surely the society,
and preachers too, have been blind to their own intereSts, or they
would have occupied every foot of ground; but we have never
taken advantage of circumstances as they offered in this place,
and have lost by our negligence. We crossed Narraganset
Bay on Friday, and came into Newport. Grand house — steeple,
pews — by lottery : the end is to sanctify the means. — Ah! what
pliability to evil!” “I spoke,” he adds, “with difficulty, and
with little order in my discourses. From New York thus far
we have had dust and rough roads, and I have been much tried
and greatly blessed. We have rode two hundred miles in six
days.”

The next day he visited Capt. Beale, at Fort Wolcott. The cap-
tain, as we have seen, was a good Methodist, and one of the chief
founders of the society in Newport. Asbury preached to his gar-
rison, “ baptized some children, visited the school, prayed with the
ECCLESIASTICAL YEAR 1809-10. 441

sick in the hospital, exhorted the poor sinners to turn to God ; but
ah! I might have said and done more. Here I saw discipline,
order, correctness; it was grand and pleasing. What changes
I pass through! How hardly shall they who travel much keep
a constant eye on duty, the cross, holiness, and God!”

He passed on, rejoicing at many indications of prosperity, but
lamenting also, with perhaps unfounded apprehension, over what
he deemed evidences of declension. “On Tuesday, 30th,” he
writes, “ we came to the pleasant town of Bristol. The Metho-
dists here have a house with pews, and a preacher who has not
half enough to do: poor work! I gave them a discourse on 1 Cor.
15: 58. Ihave as much as I can bear in body and mind. I
see what has been doing for nine years past to make Presbyte-
tian Methodists. At Warren I lodged with Samuel Childs ; his
wife is a Shunamite. We had freedom in our meeting here:
I preached on Heb. 2:3. Thursday, June Ist, I had a feeling
season at Somerset chapel, whilst speaking from 1 Peter 4: 2.
Brother Brayton’s was my home. Levi Walker has not labored
in vain ; but it seemed as if there had been three preachers to do
one man’s work. There are here two hundred and ninety-one
members. We reached Easton, and I was indeed tired.”

On Saturday he reached Boston, and the next day, though
too feeble to stand in the pulpit, he preached twice. ‘TI preached,”
he says, “in the old chapel on Sabbath morning, and adminis-
tered the Sacrament. In the afternoon I gave them a discourse
in the new chapel; it was an open time, of much feeling, and
deep attention was paid to the speaker. Had I not spoken sit-
ting, pain and weariness would have prevented my finishing.
May the Lord water his own word! I hear of a considerable
revival in several places, and that the Lord is bringing out some
children to do the work of men: ‘ out of the mouths of babes,’ —
so let it be!”

On Monday he reached the mansion of Bemis, at Waltham,
“dripping wet.” “I found,” he writes, “the four generations in
health, and I got (O, how sweet!) a comfortable night’s sleep, —
the first I have had for many nights. How good is rest to soul
442 MEMORIALS OF METHODISM.

and body, after hard labor for the good of the souls and bodies
of our fellow-men !”

On Tuesday he preached to a “ family congregation,” under
the roof of his host, and left for Lynn. “In the evening I
preached. Our hard-going horses brought us through the dust
to Marblehead on Thursday. I held forth on John 8: 31, 32.
We rode onwards, through a goodly prospect of fine buildings and
fine meeting-houses. At Beverly mine host did not quite under-
stand praying in the day-time. At Joseph Weak’s, in the even-
ing, at Greenland. From this unpromising place, and other sur-
rounding towns, God has raised up a society. On Saturday I
found a happy, simple-hearted society, at Brother Gardiner’s.
The labors of George Pickering and Brother Stevens have raised
up, under God, a promising society here.”

On his route to the eastward, he was overtaken by the New
Hampshire and Vermont preachers, who were on their way to
the Conference. One of them says: “The next morning |
started, in company with several other preachers, for Conference,
which sat in Monmouth, Me. After a few hours’ ride, we halted
in a grove, and let our horses feed in the highway, while we held
a prayer-meeting. It was a blessed season. We then passed
on, meeting with great kindness, as though the Lord had given
the people a command to entertain us for his sake. On the
morning before we reached Monmouth, we fell in with Bishop
Asbury, and brought up the rear of more than a score of Itiner-
ant Methodist preachers. About ten o’clock we stopped at a
tavern, and called for a room. After we had rested about
half an hour, Asbury said, ‘We must have prayers before we
leave ; I will go and give notice to the landlord, and some of you
must pray.’ I followed him to the bar-room, to learn his skill
and manner. He said, ‘ Landlord, we are going to have prayers
in our room; and if you, or any of your family, wish to attend,
we should be happy to have you.’ —*‘ Thank you, sir,’ he replied;
‘please wait until I speak, not only to my family, but my neigh-
bors.’ Soon they flocked in; we sung and prayed, and melt-
ing mercy moved our hearts. When our bill was called for, we
wore told there was no demand against us, and were requested
ECCLESIASTICAL YEAR 1809-10. 4A;

to call again. How blessed to hold up the light of truth in al
places, as we pass along through the world!” * It was Asbury’
invariable custom to pray in the family where he stopped
whether at public or private houses.

By Thursday, the 15th of June, they had reached Mon
mouth, Me., where, on that day, Asbury opened the New Eng
land Conference. McKendree was present, but we have n
notice of the share he took in the proceedings. ‘ We have,’
says Asbury, “eighty-two men, forty of whom compose the Con
ference.” Among the members present were Hedding, Soule
Pickering, Brodhead, Wells, Sabin, Ruter, Bates, Branch, Sias
Steele, Merrill, Hillman, Munger, and Beale.

The examination of “ candidates for membership and Deacon’
orders” began the first morning. ‘The case of one was post
poned, because he was “ unsatisfied on the subject of infant bap
tism,” though his “ abilities were good, and his character fair.’
Another was delayed for “re-baptizing.” “Much desultor
conversation ensued on the subject,” notes the secretary ; “mam
remarks were made, and it was voted that we will endeavor t
be more uniform in discouraging it.” Charles Virgin is prc
nounced “a good disciplinarian, and acceptable.” Ebeneze
F. Newell, who had not yet been received on trial, but ha:
travelled under the direction of the Presiding Elder, is recorde:
to have been “very faithful and very useful ; and it was voted t
admit him to Deacon’s orders, as an exempt case.” John Lind
say was “recommended from Sandown circuit, — single —
twenty-two years old—very acceptable.” One is pronounce
“not the most refined, but of good abilities;” another, bein,
“thirty-two years old, and married, was not admitted.” On
being “twenty-six years of age, of singular abilities, but eccen
tric, and not approved by the people, was rejected.” Benjami
Bishop, who had located, was readmitted. “He had mad
improvement since he ceased travelling, — was very faithfu.
and in many instances successful.” Amasa Taylor was recom
mended from Ashburnham circuit; he “was single — twenty
two years old, — was modest — improving.” Benjamin R. Hoy
recommended from Needham circuit, “ was twenty years old -

* Ebenezer F. Newell.
444 MEMORIALS OF METHODISM.

single, —very highly recommended.” George Gary “was under
sixteen years of age, but had good abilities, and was well
received.” Edward Hyde “was well approved.” These names
are still familiar to the church, and the brief characteristic inti-
mations attached to them more than forty years ago are not
without interest to us at this date.

The financial circumstances of the Conference were still full
of embarrassment. The dividend from the Book Concem .
amounted to $300, and $170 were received from the Chartered
Fund; but so slight an offset to their deficit were these sums,
and so disposed were these self-sacrificing men to share their
reliefs as well as their sufferings, that they formally resolved
“to give an account of what they had received as private
presents,” that such donations might be taken into the general
amount, and be thus virtually shared among all the brethren.

On Monday, June 19th, the session closed. Committees (of
which there were yet but two or three) reported, and the devoted
band of Itinerants, about again to scatter to all parts of their
widely-extended field, “spent an hour and a half in relating
their former experiences and present exercises.” Martin Ruter,
by request of the bishops, read the appointments, and, by night,
many of them were on their way to the conflicts and trials of
another year.

On Sunday, during the session, Asbury preached to a vast
throng — estimated at three thousand — from Isaiah’s exultant
words: “Sing, oh ye heavens, for the Lord hath done it, &c.,
for the Lord hath redeemed Jacob, and glorified himself in
Israel.” Isa. 44: 23. “It was,” he says, “an open season.”
At the adjournment, he remarks, “I have to lament my -want
of information respecting both the preachers and the circuits.
We have ordained twenty-one Deacons, and seven Elders. We
have located eleyen elders, readmitted one, and added seventeen
preachers upon trial. There is a small increase here, and there
are fair prospects for the future. Iam kept in peace.”

The candidates received on trial, at this session, were, Robert
Amold, Benjamin Jones, Stephen Bailey, John Lindsay, Wm.
Frost, Isaiah Emerson, Robert Hays, Squire Streeter, Daniel
Wentworth, Benjamin Bishop (readmitted), Elisha Streeter,
ECCLESIASTICAL YEAR 1809-10. 445

Amasa Taylor, Benj. R. Hoyt, Nathan Hill, Henry Hawkins,
Benj. Merritt, George Gary and Edward Hyde.

The day following the adjournment, Asbury departed west-
ward. On Saturday, 24th, he reached Danville, Vt.,and though
quite exhausted with fatigue and feebleness, he preached on
the morrow in the court-house. He had to sit during the
discourse. “From New York to Danville,” he writes, “we
compute our ride to have been seven hundred miles. We passed
many a fertile hill, and saw many fruitful vales, through which
flowed noble rivers.”

On Tuesday, he again preached, but at the village chapel this
time. Two of his Itinerant brethren were with him. Being too
feeble to go into the pulpit, he took his position in a pew near it,
and thence addressed the assembly from Heb. 3: 12—14. His
congregations were large; and the court, which was in session,
invited him to preach before it; but “I had no strength and no
time for this,” he remarks. He was on his route the same
day. On Friday, 30th, he was on the shore of Lake Champlain.
“] preached,” he writes, “‘at Fuller’s, from Titus 3: 9,8. Here
J ordained Joseph Sampson, a native of Canada, and sent him a
missionary to his countrymen.” He adds, prophetically, «The
day of small things will be great: but the day is not yet come —
rather, it is still afar off; patience, my soul! Do I not feel for
the lost sheep ?— yea, verily!”

He passed into New York, and thence westward and south-
ward to Tennessee and South Carolina, traversing the forests,
preaching in barns, sleeping on the floors of log-cabins. ‘ Such
roads, such rains, and such lodgings!” he exclaims. “Why
should I wish to stay in this land? I have no possessions or
babes to bind me to the soil; what are called the comforts of life
T rarely enjoy. The wish to live an hour such a life as this would
be strange to so suffering, so toil-worn a wretch. But God is
with me, and souls are my reward. I may yet rejoice; yea, and
will rejoice! I might fill pages with this last week’s wonders.”

Much to be lamented is it that he did not do so. Few records
of adventure could be more romantic, and none more illustrative
of missionary devotion and heroism.

38
CHAPTER XLI.

BIOGRAPHICAL NOTICES.

Appointments. — Coles Carpenter. — His Death. — Benjamin R. Hoyt. — Eariy Experience.
— Mrs. Pickering. — Persecutions. — Revivals in Vermont. — Battle of Lake Champlain.
—New Bedford.— Capt. John Hawes. — Boston. — Wilbur Fisk. — Colporteurage. —
Character.— John Lindsay.— Early Life. — Labors. — Character. — Death. — George
Gary. — Christian Experience. — Services.

Tue New England Conference made the following appoint-
ments, for the year 1809-10:

Boston Disrrict. Geo. Pickering, Presiding Elder. Lynn,
William Stevens; Marblehead, William Hunt; Salisbury, Pop-
lin, and Salem, Asa Kent, Edward Hyde, Daniel Wentworth ;
Harwich, Joseph A. Merrill; Falmouth, Erastus Otis; Sandwich
and Scituate, Joseph Snelling, Benjamin F. Lambord; New
Bedford, Nehemiah Coye; Nantucket, Jordan Rexford; Newport,
Daniel Webb; Bristol and Warren, Samuel Merwin; Somer-
set, Levi Walker; Easton and Norton, John Tinkham ; Boston,
Elijah R. Sabin, Philip Munger; Portsmouth, John Brodhead,
Alfred Metcalf, Isaac Scarrett.

New Lonpon District. Elijah Hedding, Presiding Elder.
Tolland, Benjamin P. Hill, William Hinman; Ashburnham,
David Carr, Robert Armold; Needham, Benjamin R. Hoyt,
Nathan Hill; Providence and Smithfield, Greenleaf R. Norris,
Pliny Brett ; East Greenwich, Theophilus Smith; Pomfret, Isaac
Bonney, Samuel Cutler; New London, Elisha Streeter, John
Lindsay.

Vermont Disrrict. Thomas Branch, Presiding Elder.
Athens, Solomon Sias; Wethersfield, Samuel Thompson, Ste-
phen Bailey ; Barnard, Eleazar Wells; Vershire, Joel Steel;
Barre, Warren Banister, George Gary ; Danville, Nathaniel W.
Stearns ; Stanstead, Squire Streeter.
BIOGRAPHICAL NOTICES. 447

New Hampesuire District. Martin Ruter, Presiding Elder.
Grantham, Thomas Asbury, Paul Dustin; Canaan, Ebenezer
Blake ; Bridgewater, Leonard Frost; Pembroke, Lewis Bates ;
Tuftonboro’, Benjamin Bishop, Amasa Taylor; Rochester, Heze-
kiah Field; Centre Harbor, Abner Clark; Landaff, Joseph
Peck; Lunenburg, Benjamin Merrill.

Portianp District. Joshua Soule, Presiding Elder. Dur-
ham, J. H. Hardy, J. Spalding, R. Hays; Scarboro’, Enoch
Jaques ; Falmouth, Joel Winch; Conway, Philip Ayer; Bethel,
Joshua Randle; Livermore, Charles Virgin; Poland, Samuel
Hillman; Portland, Epaphras Kibby.

Kennesec District. Oliver Beale, Presiding Elder. Read-
jield, David Kilburn; Norridgewock, Jonathan Chaney ; Hal-
lowell, Ebenezer F. Newell; Vassaldoro’, John Wilkinson ;
Union, John Williamson, Benjamin Jones; Boothbay, Caleb
Fogg ; Georgetown, Henry Hawkins; Industry, Isaiah Emer-
son; Orrington, Joseph Baker; Hampden, Zachariah Gibson ;
Bristol, William Frost; Penobscot, David Stimson.

The New England appointments of the New York Confer-
ence were :

Asucrove District. William Anson, Presiding Elder.
Cambridge, M. B. Bull, William Swayze, S. Sornborger; Bran-
don, Francis Brown; Charlotte, Andrew McKain, Marvin Rich-
ardson; Fletcher, Daniel Brumley, Oliver Sikes; Dunham,
Landsford Whiting; Grand Isle, John Robertson.

Rureseck Disrrict. Aaron Hunt, Presiding Elder. Pitts-
field, Elijah Woolsey, Phineas Cook; Whittingham, Samuel
Cockrane ; Buckland, Lewis Pease; Granville, Gershom Pearce,
Robert Hibbard ; Litchfield, Laban Clark, Reuben Harris; Pow-
nal, James M. Smith. On the New York district, under the
care of Joseph Crawford, were, Redding, B. Hibbard and Isaac
Candee ; Middletown, N. W. Thomas, C. Carpenter.

There were in New England, the present year, according to
this list, eight districts and part of another, seventy-one circuits,
and one hundred and seven preachers. There had been an
increase of three circuits and fowr preachers.

Among the appointments for the year is the name of CoLzs
448 MEMORIALS OF METHODISM.

Carpenter, which is endeared to a large section of the church,
by long and faithful services. But, notwithstanding his exten-
sive travels, and a quarter of a century spent in ministerial
labors, scarcely any facts of his history have been recorded,
except in that higher registry which is kept in heaven, and to
which the self-sacrificing men, whose lives we have endeavored
humbly to commemorate, looked as their only record. Mr. Car-
penter was born in Westchester County, N. Y., on the 17th of
March, 1784, and received on probation at the New York Con-
ference of the present year. His first appointment was in New
England, —on the Middletown circuit, Ct. He subsequently
occupied important stations and circuits in New England and
New York till 1833, when he took charge of the Troy district.
He exhibited immediately superior capacity for his new position,
and “ his labors were highly appreciated by his ministerial breth-
ren;”* but death suddenly summoned him to a higher sphere.
He died of bilious colic, at Cambridge, N. Y., on the 17th of Feb-
ruary, 1834, His end was with “the victory” which is “through
our Lord Jesus Christ.” He declared, in the agonies of dissolu-
tion, that his faith in the vital and consolatory doctrines he had
preached was unshaken ; the terrors of death were gone; his
soul was sustained in a blessed composure, and his dying
accents, uttered as his voice was failing, were, “Glory! glory!
glory!” His “works do follow” him, and his memory is
precious in many hearts that love the appearing of our Lord
Jesus Christ.

Benyamin R. Hovyr still lingers, a venerable counsellor in the
gates of our Zion. He was born in New Braintree, Worcester
County, Mass., on the 6th of January, 1789. When about nine
years old, his parents removed with him to Craftsbury, Vt.,
where he resided till his seventeenth year. There, in his
fifteenth year, he was converted to God, through the instrument-
ality of Phineas Peck, “ of precious memory,” he writes. Under
Mr. Peck’s labors, a revival of religion prevailed at this time in
the neighborhood, which resulted in the organization of a Class
in the adjacent town of Greensboro’, of which Mr. Hoyt became

* Minutes, 1834,
BIOGRAPHICAL NOTICES. 449

a member, as there was not yet a Methodist society in Crafts-
bury. “At that time, the Danville circuit,” he says, “ extended
over a tract of country which reached from Canada to Peacham,
and included more than twenty towns. Throughout this exten-
sive field young Peck travelled and preached with great suc-
cess, and the foundation was laid for a permanent circuit, which
has grown and flourished, until no less than fifteen charges or
stations have been formed out of it. Indeed, the greater part of
what is now called the Danville district was then included in
the Danville circuit.” *

In the spring of 1807 he became a resident of Winchester, N.
H.; and here, under the counsels of Asa Kent and other circuit
preachers, an impression that he was called of God to preach the
word, but which he long resisted, was much deepened ; his per-
sonal piety became more fervent; he was appointed a Class
Leader and an Exhorter, and in March of the following year
Thomas Branch signed his license as a Local Preacher. On the
first of August ensuing, he commenced Itinerating on Ashburn-
ham circuit, under the direction of Elijah R. Sabin, the Presid-
ing Elder of the district. He was subsequently transferred to the
Needham circuit, of venerable memory. “While at Winchester,”
he writes, “and on the Ashburnham circuit, a number of souls
were thought to have been converted through my feeble instru-
mentality, which encouraged me much to persevere, under my
infirmities, diffidence, and proneness to discouragement. I was
much indebted to the kind sympathy of Christian friends at
Winchester ; and on the circuit there were many who mani-
fested an interest in my prosperity. Among the preachers were
Asa Kent, E. R. Sabin, G. R. Norris. Among the member-
ship on Needham circuit, I was under obligations to none more
than to Mrs, Pickering, wife of Rev. George Pickering. She
was in an eminent degree the safe counsellor of young men just
beginning the work of the ministry. I have reason to thank
God that I was favored with her Christian regards at the time
when I so much needed them.”

He was received, the present year, as a probationer, at the New

* Letter to the author, from which we derive our further facts respecting Mr. Hoyt.

3o*
450 MEMORIALS OF METHODISM.

England Conference, and returned to Needham circuit, with
Nathan Hill and Elijah Willard (then a local preacher) as his
colleagues. ‘‘ During this year,” he says, “ we had some revival
in several parts of the circuit, and about fifty were admitted
to the society. Among the number was our benevolent and
useful friend and brother, Lee Claflin. We had, besides our sca-
sons of prosperity, some opposition. At one time, while attend-
ing meeting at a friend’s house in Hopkinton, two or three pre-
tended young gentlemen very much disturbed us by kneeling
down in mockery. While preaching, frequently chips and pieces
of apples were flung about the congregation. At another time,
while holding a Class at Mr. Stratton’s, in Sherburne, several
young and some middle-aged men came in and took their seats
ina back part of the room. When I finished speaking to the mem-
bers, I began to address them one by one, in as calm a manner
as possible. The first, in reply, said he did not know who the
Lord was,— he had never seen him; the second, that he was
not happy, but should be when he got home, as he had a good
spare-rib roasting ; the third, that the Bible was like a fiddle, on
which we could play any tune we might please. Thus they
went on, till six or eight had been spoken to, when, having been
reproved by another preacher present, they went away in a rage.
Once, when I was preaching at Phineas Sawyeyr’s dwelling, in
Marlboro’, a gun was fired off close by the window of the room
where I was standing, which frightened the people very much ;
however, we had a good meeting, and soon after organized a
Class of seven members, which was the beginning of Methodism
in that old town. In several other places we had more or less
disturbance, but nothing compared to that experienced by Elijah
R. Sabin and Thomas Asbury, when horns and trumpets were
blown in the time of service; when they were waylaid, &c.
We were able to proceed through the year, and to preach in
more than twenty different towns then embraced in the Need-
ham circuit, extending from Dedham to Lunenburg, and from
Westford to Milford.”

In 1810 he was appointed to Danville circuit, on which he
had joined the church and received license as a local preacher.
BIOGRAPHICAL NOTICES. 451

A short time before the Conference, being on a visit to Crafts-
bury, Vt., one of his former neighbors —a professed Deist —
called on him, and requested him to preach in the court-house.
He consented, and had the privilege of preaching two very pow-
erful sermons, to Congregationalists, Baptists and Universalists,
—a large congregation. Much interest was excited. The
next Sabbath he preached in Hardwick, toa great number. Dur-
ing the services of that day, a powerful revival commenced ;
thirty or more persons were struck under conviction before the
afternoon sermon was closed; and at a Class-meeting held on
the same day, more than that number tarried, and communicated
their determination to serve the Lord. “From that time till the
Conference, we had,” he writes, “as much as we could do. A
number were baptized, a Class formed ; and it was the general
impression that I ought to remain. Under these circumstances,
I was appointed as above stated. David Kilburn was my fel-
low-laborer on the circuit, and a good and faithful one he
was. The work spread through Walden and Cabot, into the
adjoining towns on that side of the circuit, and, on the other
side, through Lyndon, Sutton (Billymead at that time), Curby,
and Concord, so that we formed several Classes, and received
more than one hundred and fifty into society. In attending to
all the interests of this great circuit, we found work for every
day of the week, Saturdays excepted, in preaching; meeting
Classes, once, twice, and sometimes even three times, in a single
day ; visiting the sick both in body and mind, and the member-
ship generally. When we left for the Conference, we felt that
the blessing of God had been upon the people, and on our feeble
labors.”

At the next Conference he was ordained a Deacon, by Asbury,
and sent to Wethersfield circuit, Vt. In 1812 he was appointed
to Barnard circuit, and in 1813 and 1814, Vershire, Vt. During
the latter year, he attended the camp-meeting at Williamstown,
mentioned in our sketch of Mr. Kilburn, which continued over the
Sabbath on which the memorable battle of Lake Champlain was
fought. “About the time,” he writes, “it was expected the
encounter would commence, Mr. Wells, the Presiding Elder,
452 MEMORIALS OF METHODISM.

began. the public exercises at the stand, and supplicated the
throne of grace ina prayer of great faith and fervor. He prayed
the God of battles that victory might crown the efforts and arms
of the American forces. He wrestled with much might, Jacob-
like ; and before he finished, he seemed to prevail, like Israel.
The next day news came of the American success. While the
battle was in progress, we could hear a distant, low, murmuring
sound, and feel the trembling of the ground, caused by the can-
nonade.”

In 1815 his appointment was at Bristol, R. I.; in 1816, Harwich,
Mass.; and 1817and 1818, New Bedford. Of the latter place he
says: “It was through the influence and liberality of John Hawes,
Esq., that they were enabled to erect a house of worship, and that
the preachers were supported, from year to year. I found him and
his family my constant friends, throughout my connection with
that station. Fifty dollars a year was his cash contribution to
the support of the preacher, besides many and repeated acts of
kindness and attention, and private gifts. His influence was
good in favor of experimental piety. With that of many others,
his memory is exceedingly precious. During the year 1819 we
rented a hall in New Bedford proper for worship, and there
formed a Class of sixteen members. Here we held our third
service on the Sabbath. It will be recollected that the original
church was not in New Bedford, but Fairhaven, at the Head of
the River. New Bedford, however, gave name to the station.
This was the first step towards the rearing of so many flour-
ishing churches and congregations in that city. Mr. Hawes
defrayed the expense of hiring the hall, which proved to be
the birthplace of souls. We formed a Class at Fairhaven,
consisting of seven persons, and at the next Conference we were
able to report eighty members in society, —an increase of thirty-
eight in two years. Nota great number, but, as it afterwards
turned out, substantial persons were among them.”

In 1819 and 1820 he was stationed in Boston. He gives us the
following illustrations of the labors of the metropolitan appoint-
ments of that day: “With regard to Quarterly Meetings, Boston
was by itself; but with reference to ministerial interchange,
BIOGRAPHICAL NOTICES. 453

Charlestown was connected with it on the Minutes. Wilbur Fisk
was stationed at Charlestown this year. In Boston and Charles-
town we had a membership of 494. For places of worship we
had Bromfield-street church, the old North church, in Methodist
Alley, and aseated room, in which Samuel Snowden preached to
the people of color. Beside this, a school-house was rented for
religious meetings, at Craigie’s Point, East Cambridge. To
supply all these places, we formed them into a circuit, and
to the stationed preachers added a local preacher, by the
name of William Granville. Our plan was something as
follows: I, for instance, would preach on a Sabbath morning at
Bromfield-street church ; meet a Class at noon, in the altar;
preach in the old North in the afternoon, and at Charlestown in
the evening. Thus, by changing our course for the two suc-
ceeding Sabbaths, the preachers were regularly presented to
all the different congregations. We had, as will be perceived,
plenty of work to do. Beside our studies, on week days, we
had much pastoral labor to perform, two and three Classes per
week to meet, two public prayer-meetings also to attend, &c.
&c. For many Sabbaths I pursued the following plan of ser-
vices: In the morning, sun-rise, Class at the old North church ;
a Sunday-school at 9, a. m., in Bromfield-street church ; preach
there in the forenoon; meet a Class at the close of the sermon ;
take refreshment; meet the Sunday-school at the old North;
preach there in the afternoon ; hold a prayer-meeting, or preach,
in the evening, and frequently attend a funeral, or marry one or
more couple, during the day, which might seem to many a severe
day’s work. While in Boston, I shared many special favors, —
found many kind-hearted friends in the church and congregation.
There was a spirit of holiness among the membership existing
to a greater degree than I have ever known elsewhere.”

In 1821 and 1822 he took charge of Lyndon circuit, Vt.
“Judge Fisk’s residence,” he says, “was at Lyndon. Rev.
Wilbur Fisk, his son, having received a superannuated relation,
came home, and spent most of his time at Lyndon and vicinity,
during this and the succeeding year, visiting occasionally the
neighboring circuits. As his health slowly returned, he assisted
454 MEMORIALS OF METHODISM.

on the Sabbaths, and the services rendered by him were highly
acceptable, for Mr. Fisk was not without honor in his own town
and county. Lyndon had become at this time quite Methodized,
through the instrumentality of the preachers who preceded me.
Especially, however, was the prosperity I found on my arrival
at L. to be attributed to the labors and influence of Rev. Phineas
Peck, who had been located there for several years. Through h»
agency the largest church in town had been gathered. When
Icame,I found the influence of the town in favor of Meth-
odism.”

The ensuing four years he superintended the New Hampshire
district, and during this period there was a gain on the district
of 889 members and nine chapels, besides two or three others
which were projected, but not completed.

In 1827 and 1828 he was appointed to Dover, N. H.; in
1829, Great Falls, N. H., where, during a protracted revival,
228 persons were received into the Classes. In 1830 he was
made Presiding Elder of Vermont district, and agent of the
Wesleyan University. He travelled this district, at the rate of
3000 miles a year, for four years. Methodist preachers still
observed the rules of Wesley respecting the distribution of good
books, and were effective colporteurs. “ During these years,”
says Mr. Hoyt, “I sold to the preachers over five thousand dol-
lars’ worth of our books, mostly at wholesale prices. At one
time, I went to New York and packed up about twelve hundred
dollars’ worth of them. I received the money for these, and for-
warded the same to the agents at New York; and if my recol-
lection is correct, I never lost a shilling by all my transactions
in the business of book-selling. There were many revivals on
the district, and some years the increase was over five hundred!
though this does not so appear on the Minutes, owing to the
changes made of circuits from one district to another.”

In 1834 and 1835 he was sent to Bradford circuit, Vt.; 1836,
Plymouth district, N. H., where he travelled during four years ;
at the end of his term, he reported a gain of 1400 members.
He was placed in charge of the Danville district in 1840, where
he remained four years. In 1844 he was transferred to the
BIOGRAPHICAL NOTICES. 455

Claremont district, and superintended it three years. In 1847
he was sent to Haverhill; 1848, East Salisbury, Mass.; 1849
and 1850, Greenland.

Mr. Hoyt, though advanced in life, still continues in the effect-
ive ranks of the ministry. He has done good service to the
church, and has ever been a steadfast supporter of all its inter-
ests. In periods of trial and public agitation, occasioned by
Masonry, Slavery, Millerism and similar causes, he has occupied
posts of great responsibility, and sustained them with admirable
prudence and success. During the first four years of his minis-
try, his receipts did not average $50 per year. The last twenty
years they have not averaged over $300 per year; and not so
much the previous years of his Itinerancy. He has been sta-
tioned seven years in Massachusetts, seventeen in Vermont, six-
teen in New Hampshire, one in Rhode Island, besides three
months on the Ashburnham and six months on the Needham
circuits, under the direction of the Presiding Elder; making, in
all, nearly forty-two years.

Mr. Hoyt has always been an acceptable and useful preacher.
Amidst his early Itinerant labors, he found time to acquaint
himself with the original languages of the Scriptures, and he has
not fallen behind the progressive intelligence of his times. He
has been thrice a delegate to the General Conference, and many
years a Presiding Elder. His head is now hoary, but he retains
much of his early vigor; his frame is robust, and his features,
alike with his conversation, expressive of benevolence and cheer-
fulness. He is beloved in all the extensive sphere of his
acquaintance, for his Christian excellences, the cordiality of his
manners, a quiet humor and warm affections.

Jonn Linpsay is another fragrant name of these early times.
He was born in Lynn, July 18th, 1788, and was converted to
God in his nineteenth year, under the labors of Daniel Webb.
Early in his religious history he gave evidence of good talents
and future usefulness. He labored successfully as a local
preacher in Lynn and its vicinity, and in 1808 his Presiding
Elder called him out into the Itinerant field. The New Eng-
land Conference of the present year received him as one of its
456 MEMORIALS OF METHODISM.

most hopeful candidates, and appointed him to New London cir-
cuit. His friend and fellow-laborer, the late and beloved Thomas
C. Pierce, furnished us, not long before his death, with the follow-
ing account of Mr. Lindsay’s early labors: “The Minutes show
that his first appointments were Somerset, Portsmouth, Portland,
Falmouth and Nantucket. In those days these were some of
our very best appointments, — they were stations, not circuits,
— and for a young man to fill them shows that even in his ear-
liest days in the ministry he was highly estimated by his breth-
ren. I can say that he filled all of these appointments success-
fully, and, as far as I can remember, his reputation as a minister
was very good. After this, his love of the Itinerancy led him
to solicit a circuit. Accordingly, he was appointed to that of
Needham ; there he remained one year. The following year he
was appointed Presiding Elder of Vermont district, where a
wider field of usefulness was opened before him. A revival
commenced in a female prayer-meeting in Barre, and soon the
whole district was ina blaze. He was universally beloved by
his preachers, — I knew of no exception. I can remember con-
versations with him when the sacrifices of an Itinerant were
pressing hard upon him; for oh! he fondly loved his home, and
no man could be happier in the domestic circle than he.”

He sustained, with decided ability, during his first nine years
in the ministry, appointments in every one of the New England
States. After thus laboring in the most important charges of
his Conference, he acted as agent of the Wesleyan University
two years, 1835-6. In 1837 he was transferred to the New
York Conference, and stationed successively on New Haven dis-
trict, and at Forsythe-street and Second-street, in the city of
New York. In 1842 he was agent for the American Bible
Society, and in 1843-4 he was stationed at Poughkeepsie. In
1845 he was transferred to the Troy Conference, and stationed
at the Garrettson church, in the city of Albany. In 1846 he was
appointed to the Albany district, where he closed his life and
labors near the end of his fourth year. He died at his resi-
dence in Schenectady, on Wednesday, February 20, lamented
by all good men who knew him.
BIOGRAPHICAL NOTICES. 457

His remains have been interred in Lynn, where several of his
early fellow-Itinerants sleep around’ him. One from whom we
have already quoted, but who now rests there with him, thus
wrote of his character: “He was all his life a man of great
power with God in prayer. Once at my house, during family
prayers, my wife, who sat holding an infant upon her lap, after-
wards remarked to me that Mr. Lindsay’s countenance shone
while he was praying. In early life he became the intimate
and well-beloved friend of Dr. Fisk, and he sympathized deeply
with him in the wants of the church. For the cause of educa-
tion he willingly made great sacrifices, travelling at his own
expense, and laboring in any way that he might promote the
great work of education among the ministry. He was emi-
nently, all his life, a man of great liberality of mind. I never
knew him guilty of a selfish action. He did not live for himself ;
he lived for the good of the church. The interests of the whole
Christian world lay near his heart. He was one of the first to
feel the great importance of the Temperance cause, and was not
afraid to identify himself with this great reform, even when the
good all around him were slow to acknowledge its claims. His
person was robust, his appearance gentlemanly ; his health was
uniformly good, and he was inclined to be laborious. He made
visible improvement, and was always considered a good preacher,
and, by many, a great one. He labored in the Itinerant field
forty years, filling the most prominent places. His style asa
preacher was elevated and pure. Who ever heard him use a
vulgar or improper word? He hadaclear head,—a sound, argu-
mentative mind. He was, during his whole life, eminently a
man of faith in God, and in his providential care of his crea-
tures. I remember his charge to his brethren on the district
was, ‘Do your duty, and God will take care of you.’”

Sanctification, as taught by Methodists, was a favorite theme
with him. He was anxious that this higher form of Christian
experience should be more distinctly comprehended, and more
generally preached and experienced in the church. He spoke
of it with the usual interest of our earlier preachers on the sub-
ject. “It is impossible,” he would remark, “to calculate what

39
458 MEMORIALS OF METHODISM.

a momentum would be given to the work of God, were all his
people holy, blameless and undefiled.” He knew the moral sup-
port and power of this doctrine by his own experience, and “his
life,” writes one, “was a beautiful testimony in favor of holiness
of heart.” :

It was our happiness to know this sainted man intimately, and
to reside many months in his household ; — we can testify that
these eulogies are not exaggerated. There was a loveliness,
a sanctity, in his religious character, that gave an almost super-
human charm to his presence, and procured for him, in familiar
conversation, the soubriquet of “Saint John.” A youthful
friend speaks of him as follows, ina private letter: “Long shall
I remember the many earnest, affectionate lessons he taught me,
adapting himself to my childishness, strewing flowers all along
the paths of religion, leading me to realize, as no other person
ever did, that ‘her ways are ways of pleasantness,’ and making
it seem so possible, and so easy withal, to have faith in God.
When I was a child, my love for him amounted to veneration ;
and, afterwards, I found my childish love and veneration grow-
ing deeper and stronger. Never shall I forget the pleasant
hours I spent during our quiet rides about Schenectady. His
quick perception of the beautiful in nature, — from the pebble
by the wayside to the bird flying skyward, — everything spoke
to him of God. It seemed to me that he could look right into
heaven, so vivid were his conceptions of the ‘ kingdom to come.’
Do you wonder that I had high and holy resolves, and that I felt
my faith had grown purer and stronger ?”

His death was accompanied with much suffering, but equal
resignation. “ During the latter part of his third year on the
Albany district, he was quite unwell; but, with his characteristic
energy, he kept at work till within two or three months of the
Conference, when he was violently attacked by a complaint of
the kidneys. It was considered doubtful whether he would
recover from this attack; but he rallied again, went to Confer-
ence, and from Conference to his work, with his accustomed
cheerfulness and zeal. His old malady, however, soon returned,
so that, after the close of September, 1849, he was never able to
BIOGRAPHICAL NOTICES. 459

resume his official duties, though he fondly hoped to do so until
within a few days of his decease.” A member of the family
writes thus respecting the closing scene: ‘During my father’s
last illness, he received great support under his sufferings, and
would often speak of the Divine manifestations to his soul. The
last night of his life, he remarked to a lady near him, ‘ There is
something above pain.’ In his last mortal agony, he said, with
holy assurance, ‘The Lord will help me.” Help came from
above. He who ‘giveth his beloved sleep’ was with him. The
light of God’s countenance shone on him, —a blissful smile
lighted up his face, — he was at rest.” *

His youngest daughter writes us: “ During his last sickness
he would speak to us of the fudness and sufficiency there was in
the Saviour, and repeat, ‘ What a fulness!’ When we inquired
of him how he had passed the night, he said, ‘I never have a poor
night; my nights are all just as my Heavenly Father sees fit to
give me.’ The promise, ‘Lo, I am with you always,’ was
sweetly verified unto him.”

Grorez Gary is known to the church generally, by long and
faithful services in the ministry, as also by his special connection
with our Oregon mission. He was born December 8, 1793, in
Middlefield, Otsego County, N. Y. His parents were from
Windham County, Connecticut. After the death of his mother,
which occurred when he was about two years old, his father
returned with him to the old Gary neighborhood in Pomfret, the
place of his own nativity. In this town George remained until
he entered the Itinerant ministry. He frequently heard his
father and others talk of the circuit preachers who had visited
his dying mother in the new country, in New York. In these
conversations, he learned, with great delight, that his mother
died in peace, and with a blessed hope of the life to come,
through the instrumentality of the Methodist preachers. These
accounts left a permanent impression upon his young heart, an
impression which was marked with a veneration for Methodist
preachers, and a tender conscience for sacred things. He was
never known to use profane language, and his conscience

* Minutes, 1850.
460 MEMORIALS OF METHODISM.

was always sensitive to religious impressions. In the sum-
mer after he was thirteen years old, he commenced a praying
life, though the fact was unknown to any one but his Heavenly
Father and himself. These seasons of prayer were frequent
and somewhat regular, though they were attended with but little
relief to his awakened mind. “He saw and felt himself to bea
sinner, — a sinner exposed to the perdition of the ungodly. On
the evening of the 7th of December, 1807, under the ministry
of the memorable Elijah R. Sabin, in the memorable house of
the late Noah Perrin, in Pomfret, near the Quinabaug river, he
saw his way to Christ Jesus; and in the prayer-meeting after
sermon, he found relief, great relief, to his burdened and
troubled spirit. This was in the evening of the day before he
was fourteen years old.” * :

Religion made a very visible impression upon his character
and life, notwithstanding his previous uprightness. He was
made “wise unto salvation,” and the great propriety and pru-
dence of his daily walk secured general influence to his reli-
gious professions. The Lord had chosen him for himself, and
early designated him to the work of the ministry. In the month
of March, 1808, he received his first impressions upon the sub-
ject. These were attended witha painful struggle of mind. The
conflict lasted months, without his saying anything to any one,
or any one saying anything to him, upon the question. His
mind settled upon the purpose to do his duty as the door opened
before him. A frequent perusal of Jeremiah 1: 7—9 aided
him very essentially in determining upon this purpose. In De-
cember, 1808, about the time he was fifteen years of age, E.R.
Sabin, his Presiding Elder, sought frequent interviews with him,
and gave him appropriate counsels from time to time ; and under
his directions young Gary commenced holding meetings. He
thus found himself preaching. In the spring of 1809 Sabin
took him to sundry places on his district, at which he occasion-
ally exhorted, and more than once formally preached. In the
month of May, at the last Quarterly Meeting for the Conference
year on Pomfret circuit, he was licensed to preach, and also

* Letter to the author.
BIOGRAPHICAL NOTICES. 461

recommended to the New England Annual Conference, as a
suitable person to be admitted into the travelling connection ;
and within a very few days of the time he was fifteen years and
a half old, his name was on the records of an Annual Confer-
ence as a travelling preacher, — the youngest candidate ever
received in the M. E. church.

He was sent to the Barre circuit, Vt. Equipped with horse
and saddle-bags, — the customary outfit of the primitive Metho-
dist preacher, — the young Itinerant started alone, on a journey
of nearly two hundred miles, to his field of labor. As he
mounted his horse, an uncle, who was a Methodist, and an acute
judge of human nature, gave him some sagacious counsels, one
of which he never forgot. “Never,” said he, “ pretend that you
know much, George; for, if you do so pretend, the people will soon
find out that you are sadly mistaken : neither tell them how little
you know, for this they will find out soon enough.” As he
urged his way to the north, he dropped many a tear at the recol-
lection of his home, and the anticipation of what was before him.
When he arrived on his circuit, it seemed hardly credible to the
people that one so young could have been sent as their preacher;
he had, however, the invariable symbols of the office, — the
horse and saddle-bags; these could hardly be doubted, and
soon his youth, instead of being an objection, became, in connec-
tion with his piety and rare good sense, an attraction to the mul-
titude. The people thronged to his appointments. “In my
Presiding Elder, Thomas Branch,” he writes, “I had just the
friend, counsellor and father, Ineeded. Mr. Branch was affable,
tender-hearted, kind to the timid and young, —a model Metho-
dist preacher, and made a happy impression upon my mind in
the beginning of my ministry.”

He attended the Conference of 1810. Asbury and McKendree
looked upon him with surprise, for they had never before seen one
so young venture into the conflicts of the Itinerant field. Asbury
approached him, and placing his hands on the young evangelist’s
head, blessed him in the name of the Lord. ‘We cannot,” said
the venerable apostle, ‘we cannot promise you ease, nor honor,
nor money; but work enough while you live, and the crown of

39%
462 MEMORIALS OF METHODISM.

life when you die.” His appointment was Union circuit, Me.
At the Conference of 1811, he was ordained a Deacon, by
Asbury, and sent to Orrington, Me. This was a laborious
“ three-weeks’ circuit,” but he found an excellent counsellor and
helper in Enoch Mudge, who then resided in Orrington. “In
this great and good man,” he writes, “1 found one of the fairest
and best samples of a Methodist preacher. With this model
before me very often (for I was with him a great deal), I was
highly favored. No man ever helped me more, in giving me
just views of arranging and connecting the parts of a sermon,
and of understanding the sacred text, taking into account the
context and parallel passages, &c. &c., than this venerable
preacher, who now sleeps with the just. If there be in me any
valuable traits as a Methodist minister, under God, the timely
aid and influence of this father in the Gospel had a hand in
moulding them.”

Tn 1812 his appointment was Georgetown and Boothbay, near
the mouth of the Kennebec. In 1813 he was transferred, at his
own request, to the Genesee Conference, within which his
father then resided. “Ina short time,” he writes, “I was on
my horse, directing my course to the west, as it was then called.
In due season I arrived at my father’s residence, and the place
of my own nativity. Here I visited the grave of my mother. I
stood there a Methodist Itinerant, over the beloved dust of her
who had been instructed and led to Christ by the first pioneers
of Methodism in this new country. I felt it a privilege to bea
Methodist preacher, out of gratitude to God for the grace
bestowed upon her, in her decline to the grave.”

He now disappears from the geographical limits of our narra-
tive, but his subsequent services will occupy an important place
in the general history of the church. When he went to the
“Genesee country,” Methodism was yet in its infancy there.
It ‘has since spread into bands,— into new Districts, and even
new Conferences. Perhaps its present most fertile field in the
United States is that section of New York. The labors of Mr.
Gary for forty years have had no unimportant agency in its
prosperity.

MR ee ae
BIOGRAPHICAL NOTICES. 463

He has acted as a delegate in several General Conferences, been
Presiding Elder repeatedly, and spent some time as commissioner
for the reérganization of our Oregon mission. In all of these, as
in all other responsibilities intrusted to him by the church, he nas
shown himself the conscientious, the energetic, the wise man.
His head is now hoary with years and toils spent in the cause
of his Lord, but he still continues to labor effectively in the Itin-
erant field. His exceeding prudence, benignity of temper, and
unblemished Christian integrity, have endeared him to the
church which he has so long and so faithfully served.
CHAPTER XLII.

BIOGRAPHICAL NOTICES, CONTINUED.

Amasa Taylor. — Travels. — Benjamin Jones. — Appointments. — Death. — Character. —
Ebenezer F. Newell. — Early History. — Travels. — Incidents. — Edward Hyde. — Enters
the Itinerancy. — Appointments. — Character. — Triumphant Death.

Amasa Tayzor was born July 9th, 1787, in Fitchburg, Mass.,
from which place he removed, about his eighth year, to Lunen-
burg, where he resided in the family of Capt. William Jones, —
“a family of blessed memory,” he writes.* His early religious
education was not remarkably strict. He was accustomed, how-
ever, to attend public worship on the Sabbath; but “the minister
and the church were what would now be called Unitarians,
though not then so distinguished. Neither minister nor church
made any pretensions to experimental religion. Capt. Jones
and his wife experienced religion a short time after I made a
profession, so that I had but little, if any, religious instruction in
my youthful days. Nevertheless, 1 was a child of much con-
viction and serious reflection, from my eighth to my fourteenth
year. I can remember having many deep and serious thoughts
about a future state, and what would finally become of me. 1
felt I was a sinner against God, and often tried to pray, but had
no one to instruct me. These impressions gradually wore off,
as I began to mingle in society, though I never indulged in pro-
fanity, or anything I thought to be sinful.”

The autumn after his sixteenth year is memorable to him as
the first time in which he heard the Gospel preached by a
Methodist Itinerant. “The first Methodist preacher,” he says,
“who visited Lunenburg, was Joshua Crowell, who is yet living

* Letter to the author, from which we derive our further information respecting Mr.
Taylor.
>

BIOGRAPHICAL NOTICES, CONTINUED. 465:

in Ware, Mass. He was then a young man, and full of faith
and love. His zealous, powerful mode of preaching was some-
thing new, and his word took effect. A number of souls were
awakened under his first sermon. His first visit, I believe, was
in August; but such were the clamor and false reports, that but
few dared to hear him. One of those awakened under his first
sermon was Barzillai Pierce, who was for years a powerful
preacher, but is now dead. I think it was in the following
November that I heard him for the first time. I was convinced
of the truth of the doctrine he preached, and that very evening
I formed the purpose to seek and serve God, which I trust I
have never abandoned wholly, from that time to the present.”

Mr. Taylor's religious experience was not attended by those
extraordinary and demonstrative evidences which we have so
frequently recorded in other instances. ‘I had,” he writes, “at
this time but little of the fear of hell or sense of God’s wrath. I
was led along gradually into, as I hope, the knowledge and love
of the truth. It has been a subject of great trial to me, that I
could not give a clearer testimony of Christian experience. I
often prayed as earnestly for conviction as I ever did for any-
thing; frequently, when I have heard others tell of their deep
convictions and sense of condemnation and horror, and their
clear and sudden emergence into the blaze of Gospel light, I
have almost despaired of having any part or lot in the matter.
But, after all, I believe I love God and his people, —I love his
cause and his work. I made a profession the spring following
Mr. Crowell’s visit, and was received by him into the little Class.
I often found great comfort im trying to bear the cross of Christ.
Tn those early days of Methodism, we had to encounter a flood
of opposition and slander.” ©

In the course of time he began, in company with Barzillai
Pierce, to hold prayer-meetings, not only in Lunenburg, but in
several neighboring towns, as was the custom with Methodist
laymen in those days. At the age of eighteen, he began to feel
that he was called to labor more extensively for his Lord; but
various hindrances kept him back till the spring of 1809,
“when,” he writes, “I was brought to that point that I dare not
«

466 MEMORIALS OF METHODISM.

resist longer; I therefore yielded to what I thought a call to
preach Christ and him crucified. I commenced in April, 1809,
under the Presiding Elder, Elijah R. Sabin, on Ashburnham
circuit, which I travelled three months, in the midst of my old
brethren. This was a very heavy cross, but God gave me
strength and blessed me.” In June of that year, he was received
into the New England Conference, and appointed to Tuftonboro’
circuit, Me., Benjamin Bishop being his senior preacher, and
Martin Ruter, Presiding Elder. This circuit had appointments
in sixteen or seventeen towns. ‘Our labors,” he says, “ were
hard, but God gave us some souls as our hire, though the people
gave us but little. All the salary we both received fell short of
fifty dollars. Our labors were not then for dollars, but for souls,
Some of our brethren on this circuit that year had their cows
taken to pay their ‘minister tax’ to the standing order, so called.”
In 1810 he was sent to Lunenburg circuit, Vt. It extended
from Lunenburg, Vt., to Hariford, in Canada, on each side of
Connecticut river. It was then called the “young preacher’s
college.” There had been great opposition to the Methodists in
many parts of it; some of them had been mobbed and threatened
with public whippings. “But God gave me favor,” writes Mr.
Taylor, “in the sight of the people, and a very gracious revival.
It was, in fact, one of the best years of my ministry.” In 1811
he attended the Conference at Barnard, Vt.; was ordained Dea-
con, by Bishop Asbury, and appointed to Athens circuit, Vt.
“ Here I labored alone,” he writes; “and yet not alone, for God
was with me, and we had some gracious visitations, and a good
share of opposition, — some threats of open violence, but the
Lord defended and delivered us.” In 1812 he was sent to
Union circuit, Me. This was not a year of great prosperity,
owing to the public excitement of the war with England. In
1813 he was ordained Elder by Bishop M’Kendree, and
appointed to Hampden circuit, on the Penobscot river, where he
was alone, “and had,” he writes, “some of my hardest conflicts
and travels; but God was good, and gave me one of the greatest
revivals I have ever had.. About one hundred converts were
received dn probation, and nearly the same number joined the
BIOGRAPHICAL NOTICES, CONTINUED. 467

Freewill Baptist church, though we were greatly afflicted by the
war, and many families were near starvation.”

In 1814 he travelled Danville circuit, Vt., with Shipley W.
Wilson as colleague. ‘We had hard times,” he says, “the
circuit being near the line of Canada, and the war still raging;
smuggling, fighting and backsliding, were the order of the day.
Mr. Wilson was a good young man, full of zeal; and we labored
hard, but came off with a decrease of seventy-five members. The
war ceasing in the winter of this Conference year, he left me and
went into Canada, to look up and gather the scattered sheep
there.”

His subsequent appointments were, in 1815, Vershire, Vt. ;
1816, Wethersfield, Vt.; 1817, Barnard, Vt.; 1818, Unity, N.
H.; 1819 and 1820, Ashburnham, Mass., where he began his
labors. The next year he located, but continued during three
years to perform continual services for the church in the vicinity
of his residence, and formed the first Class in the town of New
Salem, Mass., where he now lives. In 1824 he resumed his
travels on Winchester circuit, N.H. He introduced Methodism
this year into Winchester, and founded the society there. In
1825 and 1826 he was appointed to Hebron circuit, Ct.; 1827
and 1828, Norwich, Ct.; 1829 and 1830, Warwick, R. L;
1831 and 18832, Northbridge; 1833 and 1834, Belchertown ;
1835, Ludlow ; 1836 and 1837, Feeding Hills and Southwick ;
1838, South Brookfield; 1839 and 1840, Worthington; 1841
and 1842, Athol; 1843, South Orange and Dana; 1844, Charle-
mont, and 1845, West Brookfield, — all in Massachusetts. In
1846 he retired into the superannuated ranks, where he still
remains, venerated for his long and faithful services, the trans-
parent purity of his character, the gentleness of his manners, and
the modest worth which has characterized his whole history.

He writes from his retreat in New Salem: “I am still trying
to serve God in my humble sphere. I have a little home here
to put my head in from the storm, for which my companion and
myself have labored hard, and for which I am greatly indebted
to grace. It is now forty-one years since I joined the Itinerant
band. During thirty-three of them I received appointments
468 MEMORIALS OF METHODISM.

from the Conference, and through thirty-one of them I have had
charge of circuits, most of which were large, requiring much and
hard labor.’ I have had to preach as often as once every day,
the year round, besides Class-meetings, prayer-meetings and
other labors. I yet preach, occasionally, funeral sermons, and
about half of the time on the Sabbaths. When I commenced
travelling, our circuits were large, the Methodists few and far
apart, poor and despised. I have often known what it was to suf-
fer want of food and raiment. When I started from my first circuit
to go to my second, one hundred miles, and all the way among
strangers, I had about two-dollars to pay my expenses. In those
first years I thought myself well used if I received fifty dollars,
including everything ; for we knew no presents then, —all gifts
were reckoned and credited in our accounts. I am now in my
rest, daily admonished that my days are fast numbering; and I
hope, in the end, to find the better rest of God’s dear people.”
Bensamin Jonxs, well remembered and well beloved in Maine,
was born in Sandwich, Mass., July 28, 1786. In a manuscript
fragment, left among his papers, and written, probably, more than
forty years since, he gives the following account of his early Chris-
tian experience: ‘When I was about eleven years of age, I was
sent away from home to live with a farmer who resided a few
miles distant. About this time, Jesse Lee came into the neigh-
borhood, and preached in the Congregational meeting-house.
Soon there was much said concerning ‘the Methodists.’ A por-
tion of the people, having embraced his (Mr. Lee’s) sentiments,
sent and obtained a Methodist preacher, by the name of Joshua
Hall.* The Lord blessed his labors to the conversion of many
souls, and a society was formed. * * J was convinced of my
need of a Saviour,and sought the Lord, for a while, in secret
prayer; but having. none to instruct me, and living some distance
from the meeting, I soon grew careless, and found that ‘sinning
would make me leave praying.’ When J was seventeen years

* Mr. Hall is still living, in Frankfort, Me. ‘His mental eye is not dimmed, nor is
his moral strength or influence abated. Though approaching to ninety years of age, he
preaches with much power and acceptance nearly every Sabbath.”— Letter of Rev.
Mr, Mansfield.
BIOGRAPHICAL NOTICES, CONTINUED. 469

of age, my attention was again awakened, by the death of my
best beloved brother, who was killed by a fall from mast-head.
The day it occurred being Saturday, I had thought much of
the comfort I should take with him when I went home to spend
the Sabbath. But, alas! I found hima corpse! As I followed
him to the grave, the next day,I felt my need of religion, to pre-
pare me for death, judgment and eternity! Two years after-
ward, in the spring of 1805, the Spirit of God once more oper-
ated with power upon my stubborn heart. My sins pressed
heavily upon me, and the thought that I should have to give an
account at the bar of God for all that I had done was more than
Tcould bear. I resolved, in the strength of the Lord, at once to
forsake all my sins, and to seek Him with all my heart. And
if I did not find him, I was still resolved to perish pleading for
mercy. One promise gave me some hope,—‘ But if the wicked
will turn from all his sins, and do that which is lawful and
right, he shall surely live,— he shall not die.’” Ezek. 18: 21.

“The result of these exercises,” writes one who knew him
intimately,* “was a most decided conversion, and a call to
preach the Gospel. His struggles and anxieties relative to this
duty are known only to himself and to God.” ;

At the age of twenty-two he yielded to his convictions, and
began to labor in publicas a Jocal preacher; and in 1809 he was
received into the New England Conference, and appointed to’
Union circuit, which then embraced most of the present Thom-
aston district.

“Having arrived at Union,” writes Mr. Mansfield, “he
‘started to go round his first circuit for the first time,’ July 14,
1809. He appears to have had the most humbling views of
himself. The ‘burden of the Lord’ is upon him. He trembles
at his responsibilities, and preaches not himself, but Jesus
Christ and him crucified. He goes forth weeping, but he bears
precious seed. He covers it with many prayers, and waters it
with many tears. It springs up, and brings forth fruit to the
zlory of God. During his first year in the Conference, he gave
the most unquestionable proof of his call to the ministry. Souls

* Rey. D. H. Mansfield, Me.
40
470 MEMORIALS OF METHODISM.

‘were awakened and converted under his labors. And if ‘he
that winneth souls is wise,’ then was this young Methodist Itin-
erant ‘a workman that needed not to be ashamed,’ Of the few
‘brethren’ whose godly tents dotted the eastern wilderness at
that time, and were a refuge from the storm to the advance
guard of Christ’s spreading kingdom, he mentions the names of
Fletcher and Young, in Lincolnville, Barrett, in Camden, Pea-
body, in Warren, Whitcomb, in Hope, &c., &c.”

He thus began his prolonged labors and sufferings, in the most
difficult part of the Itinerant field of that day. All his appoint-
ments were in Maine. The following is the long and significant
list of them: In 1810 he was designated to Penobscot circuit,
which ‘then included a large portion of the territory now
embraced in the East Maine Conference. In 1811 he was
admitted to Deacon’s orders, at a session of the New England

“Conference, held in Barnard, Vt., June 20th, and appointed to
Norridgewock; 1812 he was at Livermore; 1813, he was
elected and ordained Elder, and appointed to Bethel; 1814, at
Hampden; 1815, Union; 1816, Union and Hampden; 1817,
Orrington and Penobscot; 1818, Hallowell; 1819, Unity. In
1820, at a Conference held in Nantucket, Mass., Kennebec dis-
trict was divided, and he was appointed Presiding Elder of Pe-
nobscot district, which office he honored for four-years. At this
period of his ministry, and for several succeeding years, he was
considered one of the ablest, as he was undoubtedly one of the
most popular, preachers in New England; 1824, he was at:
Pittston ; 1825, at the first session of the Maine Conference, held
at Gardiner, he was sent to Bristol; 1826 and 1827, Vas-
salboro’; 1828, Fairfield. In 1829 he was made supernumer-
ary, and appointed to Searsmont. “It was during this year,”
says Mr. Mansfield, ‘that I first became personally acquainted
with him, and, with nine others of my father’s family, was con-
verted to God under his labors. Never, before that time, had I
heard the Gospel in its power and fulness. Never, since that
time, have I heard more effective preaching from any man.”

In 1830 he was made effective, and appointed to Bucksport
and Orrington ; 1831, Orrington; 1832, he was elected a dele-
BIOGRAPHICAL NOTICES, CONTINUED. 471

gate to the General Conference at Philadelphia, and appointed
to Bristol; 1833, Union; 1834, Northport; 1835, Belfast and
Prospect ; 1836, elected a delegate to the General Conference
at Baltimore, and appointed to Friendship; 1837, Friendship ;
1838, Camden and Northport; 1839, Searsmont, Camden and
Vinalhaven; 1840, Searsmont; 1841, Monroe; 1842 and 1843,
Lincolnville ; 1844, Washington; 1845, he was made supernu-
merary, and appointed to Lincolnville.

In 1846 he honorably retired into the ranks of his superannu-
ated brethren. He ceased not to labor, however, until within a
short time of his death. His last sermon was at Palermo, where
he was attacked with his final illness, and returned to his home
to die. ‘The disease which closed his earthly pilgrimage was,”
writes Mr. Mansfield, “an affection of the heart. During a long
and severe illness, the grace of God more than prevented a mut-
mur — made him more than resigned. He blessed the Lord for
all his afflictions. As he drew near to death he was much
engaged in prayer. A short time before he breathed his last, he
requested to be raised in his bed, when, being supported by two
persons, he uttered a most affecting prayer, which was his last
outward act of devotion to God. When too feeble to rise, he
gave utterance to the deep feelings of his heart, by repeating
again and again, ‘Bless the Lord!’ The last audible whisper
heard by mortal ears was ‘Guory! etory!’ The ‘weary
wheels of life stood still!’ and Father Jones, having preached
the glorious Gospel of the blessed God with remarkable success
for ForTY-TWo years on earth, was ‘transferred’ to the General
Assembly of the church triumphant, on the 18th of July, 1850,
and appointed to a goodly station among the patriarchs, prophets
and apostles, in heaven.”

Benjamin Jones was no ordinary man. It is doubted whether
any one of his brethren who survive him in the Eastern States has
witnessed more conversions as the results of his labors. Reviv-
als almost invariably attended his preaching. He had great
accuracy and power in the delineation of moral character, and
resistless force in the application of his discourses. Hardened
men would often sit spell-bound and trembling under his word,
A772 MEMORIALS OF METHODISM.

or, if able to move, would flee from the presence of the power-
ful man of God. Our correspondent already quoted says: “He
was decided in his opinions and unmistakable in his positions —
always sincere, always in earnest. His punctuality had passed
into a proverb. If a storm occurred at the time of any of his
appointments and caused some to doubt that ‘the minister’ would
come, even the careless unconverted, who knew him, would imme-
diately correct them by saying, ‘Jt is Elder Jones’ appointment ;
of he is alive, he will certainly be here.’ The hills and valleys, and
mountains and rivers, of Maine, have borne testimony to his toils
and faithfulness, in storm and sunshine, for more than forty
years; and her deep forests and silent glens have witnessed his
tears and echoed to his prayers for the conversion and salvation
of her people. If I could have the privilege of hearing but one
more sermon during my probation on earth, and he were still
alive, I would choose that he should be the preacher.”

' The venerable Esenszer F. Newent has been frequently
referred to in the foregoing pages, and so characteristic is eve-
rything from his pen, that the reader must already enjoy a
familiar acquaintance with him. He was born in North Brook-
field, Mass., Sept: 1st, 1775. His strict moral education led
him to early religious habits, and almost from his infancy his
mind was addicted to serious meditation and prayer. As he
advanced in youth, infidel speculations swayed his opinions and
led him into irreligious habits; but on visiting the province of
New Brunswick, in 1799, he became acquainted with Rev. Mr.
McCall, noted in the history of Methodism in that part of the
continent. His conversations with this good man resuscitated
his early impressions. “Conviction,” he writes, “began to affect
my mind, The dark clouds of error which had hung over me
seemed to be breaking. The remembrance of several deaths
which had occurred, attended with some remarkable and affect-
ing circumstances, served to fix my mind upon the subject, and
to lead me in a train of solemn and heart-searching reflections.”
These anxieties deepened profoundly. “I read and prayed,” he
says, “until a late hour at night, while others slept, fearing that
if I went to sleep I might wake in hell, no more to sleep, or
BIOGRAPHICAL NOTICES, CONTINUED. 473

rest, forever! Glimmering hopes and gloomy fears alternately
hung o’er my head. I clung to the Bible as my only chart and
guiding star; to none but God could go for help. At this time I
was a constant attendant on the preaching of Rev. D. McCall. His
preaching was clear and forcible, although his doctrine was new
to me, who had been bred up under the Calvinistic creed. I
now saw clearly that my infidelity was the legitimate fruit of
Calvinistic fatality and decrees! This man of God pointed out
my errors clearly to my mind, and I saw his doctrine was in
accordance with the plain teaching of the Holy Scriptures; I
therefore exchanged the doctrine of decrees for that of free moral
agency and accountability. My blind, cheerless, and dark sen-
timent of no future state of conscious existence, fled before the
cheering light and truth of the doctrine of the resurrection of
the dead and the immortality of the soul! Also, of a future
judgment, and rewards for the righteous and wicked according
to the deeds done in the body. I did not, at this time, think
myself a Christian; but could say, I will serve God at the expense
of all things! My sentiment was, Let my name be written in
the Lamb’s book of Life, and I care not what the world does
with it; they may frown or flatter,—by the grace of God I will
seek to lay up treasures above.”

His evidence of acceptance with God soon became clearer, and
at last settled into the steadfast and serene “assurance” of faith.
He subsequently resided at Castine, Maine, and was here much
confirmed in his Christian experience by the ministrations of
the Methodist Itinerants, who were then proclaiming the word
of life in that part of New England. Here, also, he began to
labor somewhat in public, by holding prayer-meetings, which
were instrumental in spreading a deeper piety in the vicinity.

In 1802 he removed to Pembroke, N. H. At this time he
was led into a deeper experience of the things of God. “One
day,” he says, “‘ when on my knees in prayer, I had such a view
of my unsanctified nature that it greatly alarmed me; restless
and unhallowed propensities cried aloud for gratification. My
first thoughts were, to leave the throne of grace, fearing it was
an abomination to God to appear there with such a heart! But

40%
474 MEMORIALS OF METHODISM.

it seemed, if I left the throne, that I should yield to the first
temptation I met. Here’my affrighted heart said, All my pre-
tensions to religion are vain; and I was on the point of giving it
up, when this promise, ‘He is like a refiner’s fire and like fuller’s
soap ; _and he shall sit as a refiner and purifier of silver,’ &c.,
relieved my mind. Before the increasing light of Bible promises
all my doubts fled; my soul, filled with peace, joy, and love,
sank down into the vale of meekness, and rested upon the prom-
ises of God as upon a rock that never sinks, exulting in the
lively hope of being prepared by the purifying flame of the
Divine Spirit for the society of saints, angels, and God forever.
Earth had no power over me; a view of the Redeemer of man
quenched all my desires, save that of glorifying Him in my
‘body and spirit which are his.’ By watching and prayer, I was
enabled to live so as not to feel condemnation; and if, in any
case, I gave way to temptation, instead of sinking under doubts
whether I had ever experienced religion, I ran immediately to
the throne of grace, and, like a little child, liftmg my guilty
heart, implored forgiveness and help. And, to the honor of
his name be it spoken, he caused me to see clearly my faults,
and feel keenly my guilt; and then, oh then! his healing hand
wiped off the guilt, removed the pain, and opened to my view a
fountain of mercy, in the contemplation of which, the mind is
lost in wonder, love and praise. I now felt the necessity of cul-
tivating the fruits of the Spirit, — love, joy, peace, &c. In the
inspired volume I clearly saw that ‘holiness to the Lord’ should
be written upon all my thoughts, words and deeds. With
pleasure and profit I meditated upon the parable of the husband-
man, —the well-cultivated field, producing an hundred fold.
Matt. 138. And I could not content myself with the idea of
improving a part, and leaving a wide headland for briars and
thorns; so I said within myself, Plough up to the fence— give no
chance for either tares or thorns to grow. I began with my
thoughts and words, and soon found that, whatever transpired
before me, I could, by lifting my heart up to God in breathings
of prayer, turn to the glory of God the good of myself and oth-
ers. In so doing I found the graces of the Spirit began to appear
BIOGRAPHICAL NOTICES, CONTINUED. A75

and thrive; humility supplanted pride, — zeal to do good to
friends and foes took the place of prejudice, anger and resent-
ment; I exchanged ignorance for knowledge, and the fear of
God raised me above the fear of man; the thoughts of the last
gteat day banished the dread of what man might say of me.”

Thus inducted into the profounder experimental knowledge
of religion, it pleased God, in due time, to call him to teach oth-
ers. During several years he labored as an exhorter and local
preacher, travelling to and fro, in the intervals of his business
engagements; sometimes, as we have seen, into the remote
parts of Vermont, and even Canada, and teaching the people, in
their log-cabins, repentance towards God, and faith towards our
Lord Jesus Christ.

In 1809 he was received into the New England Conference,
and sent to Hallowell circuit, Me., where he labored with suc-
cess. This year he also married his devoted wife, who became
a distinguished helpmeet to him in his ministerial trials and
labors, and whose sanctified life and great usefulness have been
commemorated in a published memoir. In 1811 he was
appointed to Danville circuit, Vt. “The circuit,” he writes,
“was large, embracing sixteen towns, and was called a ‘ four-
weeks’ circuit.’ Having about twenty-four regular appointments
for preaching, and other occasional ones to attend to, besides vis-
iting from house to house — Class-meetings and prayer-meet-
ings, left us but little time for private improvement, or to stop for
storms and bad going; and, by the blessing of God, we rarely
disappointed a congregation. The tears of the penitent, songs
of the convert, joy of the saints, and the prosperity of Zion,
encouraged us along through storm or calm, night or day, with
cheerful steps.”

His appointment in 1812 was Barre circuit, Vt., where he
labored indefatigably and with much success, and suffered not a
little, also. Amidst the fatigues and privations of his Itinerant
life in this then remote and mountainous circuit, his Journal
affords many exceedingly entertaining and characteristic scenes.
His preaching appointments were incessant,—his journeys,
especially in winter, exhausting, and his wife in ill health.
"6 MEMORIALS OF METHODISM.

For several weeks,” he says, “I have travelled over the frozen
ound from one to twenty-five miles, out and in, in a day, many
the days, to meet my appointments; and, for the want of
oney, my poor horse had to scrabble over the bad ways smooth
od. But Icould say, The Lord is near; he protects me in the
irk and in the storm; he is my shield and buckler, my strong
wer and hiding-place. Glory to God for the sweet peace that
yws down to me whilst in the pathway of duty. Being unwil-
ig to neglect the church or my wife, I rode day and night to
each, &c., returning about midnight usually, and taking care
‘my feeble companidn the rest of the night, whom the Lord
id her parents had committed to my care, trusting in God for
salth and strength to carry me through. I desired to do every
ity faithfully, so that, when called to give an account for the
:eds done in the body, I might not be found guilty of betraying
y trust, either with regard to the church of God or my dear
mily.”
Here is a scene which might have befitted the simplicity and
ety of the patriarchal age, and an address which might have
ofitted one of the old Hebraic prophets. “We rose early,
id had a melting season of devotion; we had a cheering con-
Jence in God. At eight o’clock in the evening our hearts were
ade glad. * * *® %* When my first-born son was put
ito my arms, I had the household called together, and addressed.
em thus : — ‘ Here is a little spark just lit up that will never
) out; the sun, moon and stars, will fade and cease to shine,
hen the worlds shall pass away and no place be found for
em, — but this immortal spirit will live, and blaze, and burn
. glory, surrounded with angels and saints, — or sink in black
sspair eternally! Therefore, let us kneel down and commend
m to God, and plead that he would preserve him from the
rils that are in the world, or take him up to heaven.’ After
ayer, I carried him and put him into his mother’s bosom, say-
g, ‘ Take this child, and train him up for God.’ ”-
Pressing his way onward through nearly all kinds of difficul-
3s, he at last met with one which seemed formidable in the
‘treme for an Itinerant, but which he notices in the following
BIOGRAPHICAL NOTICES, CONTINUED. ATT

characteristic style: “On the night of the 21st of May, I had
my horse stolen. Lord, have mercy on the man or persons who
stole him, and forgive him or them, and prepare us all for the
final judgment!” Such a man, however, could not be destitute
of friends; they provided for this exigency, and soon he was
riding a new steed on his way to Conference, with a very con-
genial and very like-minded man, the good Lewis Bates.
These brief extracts furnish a better conception of the interest-
ing character of this veteran Itinerant than could be given by
pages of general remarks. /

His appointment.in 1813 was Barnard circuit, Vt. The war
raged, and much suffering prevailed. ‘Like Paul,” he writes,
“we were sometimes ‘in want;’ one day I went in pursuit of
food for my little family, but was obliged to return empty and
with a heavy heart. But the Lord was better to me than all
my fears. I found his word true which says, ‘For your heav-
enly Father knoweth that ye have need of all these things. But
seek ye first the kingdom of God and his righteousness, and ail
these things shall be added unto you.’ Matt. 6: 32,33. On
entering the house, my devoted and faithful wife said, ‘God has
sent relief, —a man who professes no religion has sent a boy
with supplies for the present.’ We wept, and prayed, and gave
thanks, and partook of the sweet morsel. My heart said, ‘The
world is my parish, the church my home on earth, and God
my portion forever.’ ”

In 1814 he was sent to Pittstown circuit; in 1815, Bristol ;
1816, Durham, where he enjoyed great success, and gathered
into the church more than one hundred members; 1817, Read-
field, where a “ general reformation took place ;” 1818, Bishop
George called, in the Conference, for a volunteer for St. Croix ;
Mr. Newell offered himself, and was sent to the Calais circuit,
St. Croix river. “The Lord was with us,” he writes, “and gave
us a glorious revival of religion.” The next year he located, on
account of ill health and domestic necessities; he continued,
however, to labor diligently in the church, and was instrumental
of a fruitful revival at Hallowell, Me. After two years he
rejoined his Itinerant brethren, and was sent to Thomaston cir-
8 MEMORIALS OF METHODISM.

it. In 1822 he was appointed to Norridgewock; 1828, Pitts-
wn; 1824, Columbia and Dennisville ; 1825, Conference mis-
mary, and agent for Readfield Seminary; 1826-7, Bethel ;
328-9, Kennebunk Port; 1830, Kittery ; —all these appoint-
ants were in Maine. In 1831 he was transferred to the New
agland Conference, and appointed to Brookfield circuit, where
continued two years; 1833-4, Belchertown ; 1835, North-
idge and Uxbridge; 1836, Hopkinton and Holliston; 1837,
arlboro’; 1838, North Brookfield; 1839, Paxton; 1840-1,
vuthbridge, — all in Massachusetts.
At the New England Conference of 1842 he was returned super-
muated. He was now sixty-seven years of age, and had braved
e hardest conflicts of the Itinerant field for thirty-six years. He
.d done faithful service, and exemplified the patient, self-sacri-
ing spirit of a “ good soldier of Christ.” It was fitting that he
ould repose himself in his tent a while, before the conflict with
the last enemy.”
Mr. Newell still lives, venerable with years, strong in faith,
ving glory to God. He resides in Brookfield, amidst the asso-
ations of his native home. It would be superfluous to add any
marks on his amiable character, which has so visibly revealed
self in the course of our narrative. His serene piety, universal
larity, religious trustfulness, facility of discourse and conversa-
on, and overflowing sympathy for all who suffer, have endeared
m to the church generally.
Epwarp Hype’s memory is still precious in the church. He
as born in Norwich, Conn., March 31, 1786. His father was
ie of the earliest members of the Methodist society in that
wn, and a useful local preacher. Edward’s education was
ich as to lead him in childhood to serious reflection, and in his
venteenth year, when a wide-spread revival prevailed in Nor-
ich, he was converted to God; “and thenceforward,” writes
ie of his brothers,* “he kept his course steadily along, up to
e day of his triumphant death.”
He immediately addicted himself to the personal efforts -for
e salvation of souls, which, in those days, were characteristic

*G M. Hydo, Esq.
BIOGRAPHICAL NOTICES, CONTINUED. A79

of almost all Methodists. “His custom,” says Rev. Dr. Fisk,
“was, for some time before he began to preach, to select some
individual whom he knew to be serious, and continue to exhort
him, to pray with and for him, and conduct. him to meetings,
until he could rejoice in hope. He would then take another;
and thus he continued, until he commenced his public min-
istry.” *

He began public labors as a local preacher in 1809, and soon
after was summoned into the Itinerant work, by his Presiding
Elder, Elijah R. Sabin. The separation of a young man from
his family for the chivalric devotion of the travelling ministry
was in those days an era in his life. With young Hydeand his
family it was an occasion of pathetic interest. “This separa-
tion,” says Pres. Fisk, “from his father was the more painful,
because the old gentleman had designed Edward to remain with
him, and be the staff of his old age. Painful as it was, however,
the father, for the sake of the cause, made the sacrifice willingly,
and furnished his son with the means of joining the travelling
connection. The Sabbath before he was to start on his work,
the old gentleman delivered a sermon on the occasion. ‘I never
before,’ says Mr.G. M. Hyde, ‘saw my father so much affected.’
Indeed, none but one who has passed through such a scene can
fully enter into the feelings it produces. To part with a son
under such circumstances, what parent but must feel? With a
heart deeply solicitous for the cause of God, and with bowels of
affection yearning over a beloved son, the father on this occasion
delivered, in behalf of the son to the people, and in his own
behalf to the son, his solemn charge and valedictory. It proved
the last parting; for the following April, and before Edward
returned, the father fell asleep in Christ. On the morning fol-
lowing this interesting Sabbath, before any others of the family
were up, except the father, Edward left. His heart, it seems,
was too full to go through the accustomed ceremonies of part-
ing, and he therefore availed himself of this early hour to leave
the paternal dwelling. ‘I saw him, from my chamber,’ says the
brother already quoted, ‘as he started, before sunrise, upon the

* Funeral sermon, by Rey. Dr. Fisk.
480 MEMORIALS OF METHODISM.

|
work, from which he never desisted, till called off by his last

sickness to lay down his body and his charge together.’ But
that last parting scene between the father and the son, who can
describe? There were none to witness it.”

In 1809 he was received on trial by the New England Con-
ference, and sent to Poplin and Salem circuit, N. H. His sub-
sequent appointments were, in 1810, Readfield, Me.; 1811,
Scituate circuit; 1812, Martha’s Vineyard; 1813, Tolland;
1814, Somerset, Bristol and Rhode Island; 1815, Warwick;
1816, Pomfret; 1817, Ashburnham; 1818 and 1819, New Lon-
don circuit; 1820 and 1821, Wellfleet. The four following
years he superintended Boston district, after which, for four
years, he presided over the New London district. In 1830 he
was again placed on Boston district, and in 1831 he was sta-
tioned at Wilbraham, and took charge of the steward’s depart-
ment of the Wesleyan Academy there.

At nearly all these appointments he witnessed good results
from his labors, and in some of them extensive revivals. “I
have heard jit stated,” says Dr. Fisk, “and believe it to be cor-
rect, that he rarely failed of having revivals on the circuits he
travelled. According to the Minutes, he hada net gain, the
first year he was on New London. circuit, of 362; and the first
year on Wellfleet circuit, 208. While on the districts, also, most
of his years were years of quiet prosperity to the church. I
recollect to have heard our venerable Bishop George bear testi-
mony to Bro. Hyde’s success as a minister of the Gospel. ‘Bro.
Hyde,’ said the Bishop, ‘is generally favored with gracious
revivals, wherever he labors.’ ”

Mr. Hyde’s talents were respectable, but not preéminent. He
was deeply devout, self-sacrificing, zealous, ready for any labor
for the Gospel ; and these traits rendered his ministry always
acceptable, notwithstanding a vocal defect, which at first could not
but be disagreeable to the ears of his hearers. He was remarkable
for his punctuality; and never lost an appointment, it is said,
from the beginning to his last sickness, through care of his health.
His widow said, that “In living with him twenty years, I never
saw him angry, and never heard him speak an unpleasant word.
BIOGRAPHICAL NOTICES, CONTINUED. 481

I never saw him light or trifling ; but he would often check this
spirit in others. His motto was, to speak evil of no man. It
has been a great satisfaction to me, in this my time of affliction,
to reflect upon our peaceful union, and that through grace I was
ever kept from opposition to his calling as an Itinerant minis-
ter; although my afflictions and privations have been great.
And this my dear husband realized in his dying hour. ‘O,’
said he, ‘what comfort it affords me now, to think how pleas-
antly we have spent our lives together!’ ”

It would not be irrelevant to commemorate here, in a word, the
peculiar and eminent devotion of this lady, who was a congenial
helpmeet to him in his laborious ministerial life. ‘Her zeal
for the cause of religion and Methodism, — for the awakening
and conversion of sinners, — her warm sympathy for mourners
in Zion, and her tender solicitude for young converts, were,” says
one who knew her well,* “prominent traits in her character,
and worthy of the best days of Methodism. Many now in
heaven, or on their way thither, have been aided and cherished
by her counsels and prayers. It is rare, in these days, to find a
woman so earmest and efficient in the heavenly mission of saving
souls.”

It was at Wilbraham that the author had the pleasure of form-
ing an acquaintance with Mr. Hyde, and was privileged to wit-
ness some of the latest scenes of his devoted life. He was at
this time suffering under the effects of hemorrhage of the lungs;
but so insidious was the disease, that not until within a week
before his decease was he aware of its fatal character. The
sudden transition from the hopefulness of life to the certainty
of death had, however, no terror to him. He immediately
resigned‘himself to the will of God with undisturbed composure,
and even a rapturous appreciation of Christ’s sufficiency for him
in the extremity which was at hand. “O, the atonement ! the
glorious atonement!” he would exclaim, until his heart would
seem ready to burst with joy and gratitude. Entire sanctifica-
tion, as expounded by Wesley and his followers, had always
been a favorite theme with him. It was now the subject of his

* Rev. Prof. True.
Al
482 MEMORIALS OF METHODISM.

continual and glowing discourse. On the last Sabbath which
he spent out of heaven, the writer, when about to mount his
horse to depart to a neighboring preaching appointment, was
called to take his final leave of him; he knelt by the sick bed,
while the trembling hands of the dying saint were placed upon
his head, and the solemn admonition given, with an indescriba-
ble earnestness, “ Preach holiness! oh, preach holiness, holiness,
holiness!” ‘He stated,” says Pres. Fisk, “to his companion
that he had for years enjoyed that ‘perfect love that casteth out
fear.’ And it was a doctrine which he delighted to dwell upon.
He spake of it to almost all who came in, and seemed never
weary in pressing it upon those who gathered round his bed.
He had but one thing more that he desired on earth, he said,
and that was to stand once more among his brethren in the min-
istry, and especially in the New England Conference, and
exhort them to holiness of heart and life, and urge them to
preach holiness to the church. He seemed desirous especially
to leave his dying testimony in favor of this doctrine to his
brethren in the ministry —a rich legacy! a martyr’s testi-
mony!”

His death was triumphant. “Several,” says Dr. Fisk, “ who
were in the habit of visiting him, stated that they could not make
it seem like the apartment of a dying man. ‘If God should
offer me the world,’ he said, ‘and add to it two thousand worlds,
I would not choose to go back to life.’ At one time he thought
himself dying, but revived again. The next day, a brother from
the neighborhood called on him, and said, ‘Well, Bro. Hyde,
you are with us yet.’ He replied, with a tone and emphasis the
most natural and easy, — ‘Yes; I thought I should have gone
home yesterday, but it seems I am to stay a day or two longer!’
He often shouted aloud the praises of God. Yea, he seemed to
live in the very element of joy; and in this happy frame he con-
tinued day after day. His last words were, — ‘The chariot is
come!’ —‘ Don’t you see them ?’—*‘Guiory to Gop!’ —‘ Hat-
LELUJAH!!’ and then, with a few motions of the lips, he gently
breathed out his soul to God.”

Such an end is a befitting scene with which to end the series
BIOGRAPHICAL NOTICES, CONTINUED. 483

of our biographical sketches. Those of our first year concluded
with the dying exclamation of the heroic Garrettson: “ Holy,
holy, holy, Lord God Almighty! Hallelujah, hallelujah!”
Through the whole series we have seen these remarkable men
disappearing, one after another, from their well-fought conflicts,
with similar triumphs; and here we close the list with the
dying “ Hallelujah ” of the last one who comes within the limits
of our narrative.
CHAPTER XLIII.

REVIEW. — CONCLUSION.

Success in Maine. — New Hampshire. — Vermont.

Mucu success attended the labors of the present year. There
were now twenty circuits in the Province of Maine. Method-
ism had spread itself out into the remotest settlements. It was
not numerically strong in any one locality, but almost univer-
sally diffused; and the germs of its rapid subsequent growth
were generally planted. Twenty-five energetic men, headed
by Soule and Beale, had traversed its villages and wildernesses
during the year. Their prosperity had not equalled that of
many of their fellow-laborers in other sections of New England.
Their increase fell short of three hundred, though numerous
revivals prevailed under their ceaseless labors; but if it was yet
the day of small things, it was the day of large and certain
prospects, and they scattered the good seed with joyful hope of
a harvest in due season, —a hope now realized by us, who be-
hold their two districts converted into two Conferences, their
twenty circuits and stations multiplied to a hundred and sixty,
their twenty-five preachers to nearly two hundred, and their
thirty-five hundred members to more than twenty-one thousand.

Among the laborers in Maine the present year were Soule,
Kibby, Virgin, Kilburn, Beale, Hillman, Newell, Jones and
Fogg. The later success of Methodism in the State is not sur-
prising, when we recall the men whose robust arms laid its
foundations.

Ebenezer F. Newell travelled Hallowell circuit. “Such,” he
says, “were my desires to go to Kennebec river, that I told my
Presiding Elder I was confident we should have a reformation;
and so it proved,—the second quarter the work began. In
Augusta we had a most interesting Quarterly Meeting. The
REVIEW. — CONCLUSION. A485

Sacrament was administered on the green in front of the barn,
where preaching had been attended. At the close of the Sacra-
ment services, an invitation was given to penitent mourners
to come forward; and from every part of the ring formed by
spectators standing around they eagerly rushed forward and
filled the seats (which were three or four in number, each from
twenty to thirty feet long), of every class and age. They all
bowed down and wept during a season of prayer, and those
who did not come forward seemed almost persuaded to seek the
Lord also. One young man told me that he looked to see who
they could be that were thus humble; and, to his surprise, he
saw his own sister, with all her proud, gay dress, kneeling
there! He asked himself, Could pride lead her to do that?
And he felt constrained to answer, No; it must be the power of
God! And I must be thus humble, he said to himself, or never
go to heaven! The sight of his eyes and his reflections affected
his heart; and, as he told me, he had no rest from that time
until he sought and found pardon and peace with God through
our Lord Jesus Christ. I baptized him, and he was called of
God to preach the Gospel from that time. The reformation
continued, and spread rapidly from Fairfield through Waterville,
Sidney, Augusta, Hallowell and Gardner.”

On the New Hampshire district, a band of twelve itinerants,
commanded by Martin Ruter, spread the truth with success
over their nine circuits, from Massachusetts to beyond the Can-
ada line, and from Maine to the interior of Vermont. Bates,
Blake, Taylor, Bishop, Clark, and other similar men, were
among them, — men of few pretensions, but staunch, laborious,
and always successful. They reported many displays of the
power of the Spirit, and a gain of about two hundred and fifty,
besides the numerous converts who had, as usual, been gathered
into other communions. The early laborers of the New Hamp-
shire district, like those of Maine, looked hopefully to the
future. They knew that the great vital doctrines of Christian-
ity which they promulged through the land could not fail of
a general popular reception, and a profound popular impression ;
and they were not disappointed. The three or four evangelists

41*
486 MEMORIALS OF METHODISM.

who still remain from the year under review now behold their
original district changed into a large and thriving Conference,
their nine appointments converted into three districts and eighty-
six circuits and stations, their little corps of twelve preachers
increased to more than a hundred, and their membership of
sixteen hundred and seventy-three augmented to more than
nine thousand.

The Vermont district was travelled this year by Thomas
Branch, and comprised seven circuits and ten laborers, among
whom were Sias, Wells, Steel and Gary. They traversed the
country from the base of the Green Mountains to New Hamp-
shire, and from Massachusetts to beyond the British boundary ;
one of their circuits lay largely within Canada, and hada
Canadian name. Throughout this ample field they witnessed
the outpourings of the Holy Spirit, and while they replenished
other churches with the abundant fruits of their Jabors, they
gathered into their own more than two hundred and sixty mem-
bers. It was still with them the day of small things; but they
also labored for the future, and the germs which they planted,
and so assiduously nurtured, have grown until they shake like
Lebanon. Vermont has since been one of the most fertile fields
of our cause. The district of Thomas Branch has grown into
an Annual Conference, with three large districts; its seven cir-
cuits into about seventy appointments; its ten preachers to
eighty, and its less than nineteen hundred members to nearly
eight thousand.

Young Gary’s labors on the Barre circuit excited special
interest. His extreme youth attracted the people; his congre-
gations were crowded, and the simple but powerful ministration
of the truth directly from the Bible, and his own experience, could
not fail of effect. ‘ Many,” he writes, “ were led to Christ.”

Solomon Sias labored with success on Athens circuit. ‘ This,”
he writes, “was a two-weels’ circuit, the place where John
Brodhead admitted over eighty members, on probation, at one
time, when he formed the first Methodist society in the town.
The Lord visited the circuit with some refreshing showers of
grace. In Athens a revival commenced under the following
REVIEW. — CONCLUSION. 487

circumstances: A family, the united heads of which were both
wnembers of the M. E. church, and who had several children,
had lost much of their spiritual enjoyment, and left the family
altar without the morning and evening offering. One of their
children, quite young, sitting, in the evening, apparently very
thoughtful, turned to his father and asked permission to pray.
The family knelt, and he prayed fervently for his parents and
the children of the household, and then for the people of the
place. And truly from the mouth of this child God did perfect
praise. It gave rise to a reformation in the neighborhood, in
which about twenty souls experienced religion, and most of them
became members of the M. E. church. In Acton, a small
town adjoining Athens, there was a revival, and a new Class
formed. Forty-five members were received during the year.”
The Boston district was superintended this year by George
Pickering. Some of the most effective men of the Conference
were among his laborers, — Brodhead, Metcalf, Sabin, Munger,
Merwin, Webb, Merrill, Hyde and Kent, — but they made no
remarkable progress. Revivals occurred on the district, and the
churches were invigorated, but the aggregate gains were short
of a hundred. Sabin and Munger occupied the metropolitan
churches, which now comprised a membership of nearly three
hundred and fifty ; Lynn included about two hundred and fifty ;
Nantucket more than a hundred and fifty ; Newport, fifty-five, —
a small number yet, but it had doubled during the year. The
whole district included about twenty-one hundred members.
Such was its zigzag course, extending over portions of the pres-
ent territories of the Providence, New England and New Hamp-
shire Conferences, that no comparative view of the later pros-
perity of the church in the same limits can be given, —but great
has been its advancement. The Boston appointments alone
have since almost equalled the numerical strength of the original
district ; and the present membership of Boston and its imme-
diate vicinity amounts to nearly one-third more than the aggre-
gate membership of the whole district at the period under
review. Methodism has had severe trials, and formidable pecu-
niary struggles, within this section of New England. Only
488 MEMORIALS OF METHODISM.

by the most strenuous endeavors have its churches been
planted and its chapels erected ; but its difficulties have been
constantly abating; its pecuniary capacity and the refresh-
ing sense of security have been continually strengthening, and it
has, scattered through almost all the numerous towns and vil-
lages of the original Boston district, thriving societies and chap-
els, which, by their tasteful simplicity and eligible sites, are
ornaments of the scenery.

Elijah Hedding and his band of thirteen evangelists on New
London district spread the word of life with power and great
success. Their circuits were but seven in number, but these
extended through large portions of Connecticut, Massachusetts
and Rhode Island. Hoyt, Lindsay, Bonney, and their colleagues,
cultivated this spacious field with unceasing toil; they reported
nearly twenty-one hundred members, and gained during the
year about three hundred, — no insignificant accession for those
days. The soil then sown with the seed of the Gospel, and not
without tears, has since been reaped in joy, and has yielded
abundant fruit. The present New London district contains
more than five thousand Methodists, though its territorial range
hardly equals that of one of its original circuits. Local causes
imposed upon its churches, especially in Connecticut, great diffi-
culties, and many trials still beset its struggling societies; but it
is rapidly emerging from them. Its chapels have been lately
undergoing the renovation, and its societies the invigoration,
which have so generally characterized Methodism in New Eng-
land, within the last twenty-five years.

The Rhinebeck district, six of the eight circuits of which were
within the Eastern States, was superintended by Aaron Hunt,
under whom fourteen preachers labored. Some of them were
men of decided force and usefulness ; Joseph Crawford, Elijah
Woolsey, Phineas Cook, Samuel Cochrane, Laban Clark and
Lewis Pease, were among them. Their travels were mostly in
a new and rugged part of the country, their labors were great,
and their privations and sufferings severe. Their present year
was not a prosperous one numerically; their aggregate member-
ship was short of four thousand, — there were no gains, though
REVIEW. — CONCLUSION. 489

no decrease. The adjacent Ashgrove district, under the charge
of Wm. Anson, enjoyed better success. It included eight cir-
cuits, six of which were wholly, or in part, in New England. Its
Itinerant corps consisted of fourteen men, among whom there
were, besides Anson, William Swayze, Marvin Richardson, John
Robertson, Phineas Rice and Samuel Draper. The membership
of the district amounted to about four thousand. It had increased,
during the year, more than six hundred.

The two New England circuits on the New York district —
Middletown and Redding — were blessed with some prosperity.
The former reported a small increase; the latter was travelled
by Hibbard, who says, “We had a good revival of religion in
different places. The net increase was over one hundred and
fifty, but I presume that more than three hundred experienced
religion. Many joined other denominations. So that it was a
time of ingathering of souls.”

The entire membership of the New England Conference
proper, as reported at the end of the present year, was 11,220, —
it had gained during the year 1124. The total number of
Methodists in the New England States (including those who
pertained to the New York Conference) amounted to 17,592 ;
the total increase of the year had been 1794. The whole mem-
bership in the United States was 174,560, — the whole increase
of the year, 11,527.

Thus the first decade of the century ended, with Methodism
spread out and established in all the New England States. It
embraced one extensive Conference, and a large portion of a sec-
ond. The 4 districts with which it began the century had
increased to about 8;* its 32 circuits to 71; its 58 preachers
to 114, and its 5839 members to 17,592. These statistics
exhibit a remarkable progress, even if we take not into account
the quite inauspicious circumstances of the denomination in the
Eastern States. In ten years its districts had doubled, its cir-
cuits considerably more than doubled, its ministry lacked but
two of being doubled, and its membership had more than trebled.

* We say about eight, because the Rhinebeck and Ashgrove districts lay partly in
New York, though mostly in New England.
490 MEMORIALS OF METHODISM.

It had gained, in these ten years, 11,753 members, — an average
increase of more than 1175 each year, or nearly 100 per month.
Its self-sacrificing preachers, who, in their vast labors and great
sufferings, were indeed “a spectacle unto the world and to angels
and to men,” might well have exclaimed, in the language of the
Apostle to the Gentiles, — “ Thanks be unto God, which always
causeth us to triumph in Christ, and maketh manifest the savor
of his knowledge by us in every place.” There was no consid-
erable section of New England which was not now penetrated or
compassed by their circuits; and but few localities which had
not occasionally, if not regularly, heard the voice of their minis-
trations. And that voice was a jubilatic one, — it proclaimed
among our hills and valleys the great, soul-saving, elementary
truths of Christianity, with the demonstration of the Spirit and
power. Such men, with such elements of moral force, could not
but succeed. Their success is nota mystery. The only problem
of their history is, that a class of public men so unique, so uni-
formly heroic in spirit and gigantic in energy, so persistent
against all odds, and so calmly and confidently self-conscious of
success, and of even great historical destinies, should be found
among us, and should year after year continue to prosecute their
unparalleled labors by the most simple machinery, and with
scarcely any appreciable means of support. A scheme of evan-
gelical labor, like that of the primitive Methodist Itinerancy, —
involving the same incessant preaching, and daily travelling, and
small remuneration, and the same class of agents, — would, if
proposed a@ priord, have been considered the absurdity of an extrav-
agant fanaticism. The men whom we have been commemo-
rating wrought out into an energetic and historical reality what
the logic of the philosopher and the sagacity of the statesman
would have pronounced impracticable to human nature. Down
to the date at which we now, with truest admiration, take our
leave of them, most of them denied themselves the enjoyments
of domestic life, and remained single, that they might the more
utterly consecrate themselves to their labors. And notwith-
standing the many inconveniences of their ministerial charges,
REVIEW. — CONCLUSION. 491

no trait of their ecclesiastical system has been more tenaciously
retained, even in our day, than its Itinerancy.

The example of their leaders, doubtless, contributed much to
the energy and self-sacrificing devotion of the body of the min-
istry. No Methodist bishop had yet been married. Asbury,
Whatcoat and M’Kendree, continued through life without a
home. They traversed the nation; they preached daily as they
went, in churches, court-houses, kitchens, barns and forests.
Their “allowance” was no larger than that of the humblest
Itinerant. Except M’Kendree, they had no property when they
died, save that which they carried about their persons on their
routes. It was impossible that the militant ministry of Method-
ism, thus officered, could be otherwise than heroic and invin-
cible.

More potent than this noble example was the influence of a
single great truth, of which the preceding pages have given fre-
quent illustrations, and for which these extraordinary men held
themselves especially responsible. Their constant use of the
Scriptures had familiarized their minds with the phrases ‘‘sancti-
fication,” “ perfection,” “perfect love,” &c. Sainted men, not
only of the Anglican but of the Papal church, of whom Fenelon
was, in both his writings and his life, an illustrious example, had
educed from these terms a preéminent standard of Christian life,
especially of the inward life of Christianity. They had given a
specific and even a technical character to the words. Their opin-
ions, ardent with the very sanctity of the Gospel, and aspiring
to what most men deemed an altogether preterhuman virtue,
were rendered familiar to the Methodist Itinerants throughout
the world, in the writings of Law, Fletcher and Wesley. Every
one of them, at his reception into the travelling ministry, had
avowed his belief in the doctrine, and that he was “ groaning
after,” if he had not already attained, this exalted grace. Per-
haps no single fact affords a fuller explanation of the marvellous
success of Methodism. Wesley had observed and declared to
them, that wherever it was preached revivals usually prevailed.*
It was the great potential idea of Methodism. It not only

* Works, vol. vi., p. 761, and vu1., p. 181.
492 MEMORIALS OF METHODISM.

gave it life and energy by filling its congregations with devout
and transforming aspirations, but it was the precise sentiment
needed as the basis of its ministry. Nothing short of entire
self-sacrifice could consist with the duties and privations of that
ministry ; and according to their doctrines of perfection, entire
consecration was the preliminary of entire sanctification. These
holy men, then, in making an entire public sacrifice of them-
selves, did so as a part of an entire consecration to God, for the
purpose of their own entire personal sanctification. What ideal
of ministerial character and devotion could be more sublime or
more effective? And this ideal they realized in the exceeding
labors and purity of their lives, and the martyr-like triumphs of
their deaths. They have transmitted the great doctrine to us
with its simple scriptural purity unmarred by the extravagances
which have befallen it in other hands. They found not its per-
sonal exemplification by themselves incompatible with a gen-
erous enjoyment of such comforts of life as were within their
reach, nor with that happy humor which we have repeatedly
mentioned, and which relieved not 4 little the peculiar vexations
of their mode of life. Monkish austerity was very seldom found
among them, and then only as the result of personal idiosyn-
crasies, — not of their Methodistic character. If they were
entirely consecrated to religion, they were, none the less, large-
hearted, liberal-minded, courageous and generally cheerful men;
and their religious consecration was the basis of their noble vir-
tues. We close these humble records of them with emotions
which it would be difficult to express. May their memory be a
savor of life unto life in the church, through the ages to come!
CORNELL UNIVERSITY LIBRARY

wun

31924 062 629 636