Nathan Bangs · 70 of 73

Chapter 2. From 1787 to 1791 inclusive. · Part 3

The first Methodist society which was formed in Connecticut was in Stratford, which was on the 26th day of September, and consisted of only three females; but this was a nucleus around which others gathered after much labor and toil, and which has since become a large and flourishing society. The next class was formed in the town of Redding, consisting of a male and female; the former, Aaron Sandford, became a local preacher, and continues such to this day, having lived to see his children, and many of his grand children, members of the Church, with a large and influential society gathered around him; he has a son and a son-in-law in the ministry, and I believe one grand son.

The first Methodist church ever built in New England was on this (Stratford) circuit, in the town of Weston. It was called, in honor of the first Methodist preacher who penetrated into that part of the country, Lee’s Chapel. It stood until the year 1813, when it was rebuilt; and the writer of this [Nathan Bangs] preached the dedication sermon in the new house, on “The glory of this latter house shall be greater than the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts,” Hag. ii, 9.

In the month of February, 1790, three preachers, Jacob Brush, George Roberts, and Daniel Smith, were sent by Bishop Asbury to the help of Mr. Lee. They met him in Dantown, where he was holding a quarterly meeting in a house of worship not yet finished — which was the second built in the country. The coming of these brethren was a great comfort to Mr. Lee, and they strengthened each other’s hands in the Lord. During the preaching on Sabbath, the power of the Lord was so manifested that many cried aloud for mercy, a thing so unusual in that part of the country that some were very much alarmed, and fled from the house in consternation, and others who were in the gallery jumped out on the ground. In the midst, however, of the confusion occasioned by these movements, those who had an experience of divine things rejoiced with exceeding great joy.

Notwithstanding the exterior respect which was paid to religion in this “land of steady habits,” the coming of the Methodist preachers excited no little opposition. They were generally called by the settled clergy, “wolves in sheep’s clothing,” the “false prophets who should come in the latter day,” &c., and hence the people felt themselves at liberty to ridicule and persecute them in a variety of ways. As many in the pulpit harangued their people in opposition to those “itinerating peddlers of a false doctrine,” as they were sometimes called in derision, the people caught the spirit, and echoed back upon them the opprobrious epithet, mingling with their jeers such unruly conduct as often disturbed them in their solemn assemblies. Hence they have been known to roll stones into the houses where they were assembled in the time of worship, and otherwise interrupt their devotions. These things, however, disheartened not these messengers of mercy in their work, nor impeded their progress in their endeavors to evangelize the people.

The writer of this [Nathan Bangs] remembers perfectly well, when but a boy, of hearing the remarks which were made by some of the people on returning one evening from hearing a Methodist preacher. The wonder was whence they came! They finally concluded, as they had come up from the south, that they were a set of broken merchants, who, having become poor, and being too lazy to work, had taken to this method of preaching to procure a livelihood. I have mentioned this circumstance to show the ignorance which prevailed among the people generally in respect to the character and objects of those primitive Methodist preachers, and as an apology for the treatment they met with from the thoughtless and the gay. Good impressions, however, were made upon many minds, and Bishop Asbury, speaking of the commencement of his work, says, “New England stretcheth out the hand to our ministry, and I trust shortly will feel its influence. My soul shall praise the Lord.”

The revival noticed as having begun last year in Baltimore and in some parts of Maryland, went forward with great rapidity this year; and in Baltimore more particularly, Mr. Lee says it exceeded any thing which had been witnessed before. Such was the power which attended the word preached that some of the greatest revilers of the work were constrained to bow to its influence, and to confess that God was indeed is the midst of his people. The following is his own account of this work: —

“Some, were two, three, or four hours on their knees; others were prostrate on the floor, most earnestly agonizing for mercy, till they could rejoice in God their Saviour! “What power! what awe rested on the people!

“Some, after they went home, could not sleep, but wept and prayed all night. The next day was such a time as cannot be sufficiently described.

“Early in the morning, a preacher was sent for to visit a young woman who was under conviction. He exhorted her to believe in the Lord Jesus, and then sung and prayed with her.

“A considerable number of the members of society were collected to supplicate the throne of grace in her behalf. At last the Lord suddenly shed abroad his love in her heart, so that she lifted up her voice with others in loud praises to God.

“This was only a small part of that day’s work. About ten in the morning, a company of mourners assembled together at a private house, where the work of conversion began. First one, and then another, entered into the liberty of the children of God. The news spread; the people collected till the house and street were filled with a crowd of believers, and a wondering multitude: and this continued without intermission till night. They then repaired to the church, which was presently filled, and they continued there until two o’clock the next morning before they broke up.

“Some who came there quite careless, and indeed making derision of the whole, were converted before they returned. Many hard-hearted opposers were conquered at last, and earnestly sought salvation.

“At the same time the country circuits throughout Maryland seemed to flame with holy love. On the eastern shore there was a powerful work; hundreds in different parts were turning to God.”

Dr. Coke arrived again on the continent this year, and after attending some of the conferences, traveled extensively through different parts of the country, and was made a blessing to many. Speaking of the conference which assembled in North Carolina, Bishop Asbury says, “We opened our conference, and were blessed with peace and union; our brethren from the west met us, and we had weighty matters for consideration before us.”

But the glorious work which was breaking forth in every direction was much aided by the energetic labors of Bishop Asbury, who traversed almost every part of the continent, preaching and setting things in order. This year he followed in the track which had been marked out by Mr. Garrettson the preceding year, up the North River, through Dutchess county, surveying the length and breadth of the land, and in the midst of all his labors and bodily sufferings he exclaims, “My soul is so filled with God, that it appears as if all sense of pain was suspended by the power of faith.” Thence he went south, through New Jersey, Pennsylvania, and Maryland, and witnessed the glorious revival which was going on in Baltimore. Under date of September 8, 1789, he says, —

“I preached in town and at the Point. The last quarterly meeting was a wonder-working time. Fifty or sixty souls were then and there brought to God. People were daily praying to God from house to house; some crying for mercy, others rejoicing in God, and not a few, day after day, joining in society for the benefit of Christian fellowship. Praise the Lord, O my soul! I spent some time in visiting from house to house, and in begging for the college. The married men and the single men, the married women and single women, I met apart, and was comforted. Many of the children of the Methodists are the happy subjects of this glorious revival. We have more members in Baltimore (town and Point) than in any city or town on the continent besides.”

He did not, however, remain long pent up in the city, for under date of the 28th of this month we find him at Bush Forest Chapel, in the neighborhood of Abingdon, where he makes the following remarks “This was one of the first houses that were built for the Methodists in the state of Maryland, and one of the first societies was formed here. They had been dead for many years; — of late the Lord has visited the neighborhood, and I suppose, from report, fifty souls have been converted to God.”

The work of God also extended in many places within the bounds of the new district formed last year by Mr. Garrettson. Mr. Philip Embury, who had been instrumental in founding the little society in the city of New York, after the arrival of the regular preachers in that city, moved to Ashgrove, and collected a small society in that place, chiefly of emigrants from Ireland. Before the time of which we now speak, they had made several attempts to obtain the aid of traveling preachers, but did not succeed until 1788, when, in answer to a petition to the conference, Mr. Garrettson sent Mr. Lemuel Green to their help. He brought the society under disciplinary regulations, and likewise extended his labors with good effect into the adjoining settlements. Thus this society at Ashgrove may be considered as the center of Methodism in all that region of country.

Long Island also, in the state of New York, was more particularly provided for this year. We have already seen that Captain Webb visited some towns on this island, as early as 1768, and many sinners were awakened under his powerful appeals to their consciences. The political troubles, however, which arose out of the War of the Revolution, had a most deleterious effect upon the religion and morals of the Long Islanders. The British army had the island in possession for several years, and many were the skirmishes, after the memorable battle upon Brooklyn heights, between the contending forces; and the people were perpetually harassed with the depredations committed upon their property by both of the belligerents. On the return of peace, however, the people began to long for the ordinances of religion, and as early as 1784 Mr. Philip Cox was stationed on Long Island; he found a number who remembered the preaching of Captain Webb. He was succeeded by the Rev. Ezekiel Cooper, whose faithful and able ministry was made a blessing to many. Messrs. Thomas Ware, Peter Moriarty, and Robert Cloud followed Mr. Cooper, and their evangelical efforts were crowned with success. This year, 1789, Messr,. William Phoebus and John Lee were stationed here, and Long Island formed a part of the New York district.

Long Island has become somewhat famous as being the birthplace of Elias Hicks, the celebrated Quaker preacher, whose peculiar notions in religion, and his zealous manner of propagating them, have been a means of dividing that peaceable denomination, and, it is to be feared, of poisoning the minds of many with very erroneous views of Christianity. These notions, coming so directly in contact with some of the fundamental principles of Methodism, particularly as respects the deity and atonement of Christ, and the ordinances of baptism and the Lord’s supper, were no small impediments in the way of those Methodist preachers who first labored here. The Lord of the harvest, however, was with them, and gave them access to the understandings and consciences of the people, so that at this time there were upward of two hundred members in the several societies on Long Island.

That God exercises a particular providence over his people, and grants to them blessings in answer to their prayers, is abundantly attested in the holy Scriptures, as well as by the experience and testimony of his servants, in all ages of his church. Those who affect to question this doctrine if they profess faith in divine revelation, would do well to remember that they thereby impeach the veracity of the divine promises, and render ineffectual even the fervent prayers of the righteous. God has said, “Ask, and be given" He also declares that “his ears are open and attentive to the prayers of the righteous.” And will he not fulfil his promise to those who pray in faith? He certainly will — else his promise is vain, and prayer is useless.

The following narrative respecting the introduction of Methodism into Southold, Long Island, strikingly illustrates the truth of the above remarks, and evinces that the good hand of the Lord is ever with his people. It Is related on the best authority: —

In 1794, a Mrs. Moore, who had been converted by the instrumentality of the Methodists, removed to Southold. Being destitute of a spiritual ministry, she united with two other females of a like spirit with herself every Monday evening in holding a prayer meeting, in which they prayed especially that God would send them a faithful minister. Twice they met at the house of a Mr. Vail, who, though not a professor of religion, was willing that the meeting should be held in his house, as his wife was one of the three, engaged in this pious work. A circumstance occurring one evening which caused them to omit their social meeting, each one retired to her own house, determined to pour out the desire of their souls to God that the primary object of their prayers, namely, the gift of a faithful preacher, might be granted them. During the exercises of this evening they felt an unusual spirit of prayer; but more particularly Mrs. Moore, who continued in strong prayer until near midnight, when she received an assurance that God had heard them, by the following word being deeply impressed upon her mind: — “I have heard their cry, and am come down to deliver them:” and so strong was the conviction upon her mind that she praised God for what she believed he would most assuredly do.

At this very time, Wilson Lee, one of the early Methodist preachers, was at New London, Connecticut, and had put his trunk on board of a vessel with a view to go to his appointment in New York: Contrary wind prevented his departure on the same night in which these pious females were praying in their separate apartments on Long Island, for God to send them a “shepherd after his own heart,” this man of God, detained by contrary winds in New London, felt an unusual struggle of mind for the salvation of souls, attended with a vivid and powerful impression that it was his duty to cross the Sound and go to Long Island. Powerful, indeed, was this impression, that though he tried to resist it, he at length resolved that if a way opened he would proceed. On going to the wharf next morning, he found, to his surprise, a sloop ready to sail for Southold, and without farther hesitancy he immediately embarked and on landing, in answer to his inquiries, was conducted to the house of Mrs. Moore. On seeing him approach the house, and recognizing him from his appearance for a Methodist preacher, though a total stranger, she ran to the door, and saluted him in the following words: — “Thou blessed of the Lord, come in!” They mutually explained the circumstances above narrated, and rejoiced together, “for the consolation.” A congregation was soon collected, to whom Mr. Lee preached with lively satisfaction. God blessed his labors — a class was formed, and from that, period the Methodists continued, with various degrees of prosperity, in Southold, and gradually spread through the length and breadth of the island.

Having thus noticed the progress of the work of religion in different parts of the country, let us return to the doings of the conference. In consequence of the extension of the work on every hand, spreading over such a large territory, there were two difficulties which arose in the way of proceeding in the manner they had done heretofore.

It was very inconvenient for all the members of the conference to assemble together in one place to transact their business. Hence, as we have already seen, the bishops had appointed several separate conferences for the dispatch of their ordinary affairs.

But any thing which was done in these separate conferences was not binding, except simply the ordinations and stationing the preachers, unless sanctioned by them all. And as this could rarely be expected, constituted as human nature is, it was plainly seen that there was danger of their falling to pieces, or of having divers administrations. To provide against this evil, and to remedy the inconvenience above mentioned, it was determined this year, as the best thing which could be devised, to have a council, for the reasons and purposes, and with the powers set forth in the following questions and answers: —

Question Whereas the holding of general conferences on this extensive continent would be attended with a variety of difficulties, and many inconveniences to the work of God; and whereas we judge it expedient that a council should be formed of chosen men out of the several districts as representatives of the whole connection, to meet at stated times; in what manner is this council to be formed, what shall be its powers, and what farther regulations shall be made concerning it?

“Answers

1st. Our bishops and presiding elders shall be the members of this council; provided, that the members who form the council be never fewer than nine. And if any unavoidable circumstance prevent the attendance of a presiding elder at the council, he shall have authority to send another elder out of his own district to represent him; but the elder so sent by the absenting presiding elder shall have no seat in the council without the approbation of the bishop, or bishops, and presiding elders present. And if, after the above-mentioned provisions are complied with, any unavoidable circumstance, or any contingencies, reduce the number to less than nine, the bishop shall immediately summon such elders as do not preside, to complete the number.

2dly. These shall have authority to mature every thing they shall judge expedient.

To preserve the general union:

To render and preserve the external form of worship similar in all our societies through the continent:

To preserve the essentials of the Methodist doctrines and discipline pure and uncorrupted:

To correct all abuses and disorders: and, lastly, they are authorized to mature every thing they may see necessary for the good of the church, and for the promoting and improving our colleges and plan of education.

3dly. Provided nevertheless, that nothing shall be received as the resolution of the council, unless it be assented to unanimously by the council; and nothing so assented to by the council shall be binding in any district till it has been agreed upon by a majority of the conference which is held for that district.

4thly. The bishops shall have authority to summon the council to meet at such times and places as they shall judge expedient.

5thly. The first council shall be held at Cokesbury, on the first day of next December.”

Mr. Asbury gives the following account of the first meeting of the council:—

“Thursday, December 4. Our council was seated, consisting of the following persons, viz.: Richard Ivey, from Georgia; R. Ellis, South Carolina; E. Morris, North Carolina; Phil. Bruce, north district of Virginia; James O’Kelly, south district of Virginia; L. Green, Ohio; Nelson Reid, western shore of Maryland; J. Everett, eastern shore; John Dickens, Pennsylvania; J. O. Cromwell, Jersey; and Freeborn Garrettson, New York; all our business was done in love and unanimity. The concerns of the college were well attended to, as also the printing business. We formed some resolutions relative to economy and union, and others concerning the funds for the relief of our suffering preachers on the frontiers. We rose on the eve of Wednesday following. During our sitting, we had preaching every night; some few souls were stirred up, and others converted. The prudence of some had stilled the noisy ardor of our young people; and it was difficult to rekindle the fire. I collected about ?28 for the poor suffering preachers in the west. We spent one day in speaking our own experiences, and giving an account of the progress and state of the work of God in our several districts; a spirit of union pervaded the whole body; producing blessed effects and fruits.”

This shows the purity of mind by which those were actuated to whom the affairs of the Church were at that time committed. But though the preachers generally voted for the plan when it was submitted to them by the bishops, dissatisfaction soon sprang up in their minds in reference to it, on account of its being dangerous, as they thought, to their liberties. It was contended that as the council was composed of the bishops and presiding elders, and as the latter were appointed by the bishops, and changed at their pleasure, it was virtually concentrating all the authority of the Church in the hands of the bishops, and thus creating an aristocracy of power incompatible with the rights and privileges of the entire body.

There was, moreover, one clause in the laws which were to control them, which went to nullify their proceedings, and frustrate the very design for which the council was constituted. It was in these words “Nothing unanimously assented to by the council shall be binding in any district, till it has been agreed upon by a majority of the conference which is held for that district.” Such a regulation, every one must perceive, tended to a dilution of the body, by introducing dissensions: for it could not be expected that so many independent bodies, acting separately, should entirely agree in many important particulars. Such, accordingly, was the opposition manifested to the organization of this council, that it assembled only twice, and therefore it seems unnecessary to give a detailed account of its proceedings. But though it had but an ephemeral existence, it evinced the necessity more strikingly than ever of an organization which should concentrate the power of the Church in some body which might exercise it with prudence for the general harmony of ministers and people; and this was afterward provided for in a General Conference, which should meet once in four years, at such time and place as might be agreed upon.

This year I find the first mention made of a book steward. And as the printing and circulating of religious books forms a very important feature in the economy of our Church, this seems the most proper place to give some account of this establishment.

Among the means adopted by Mr. Wesley for the diffusion of gospel truth and holiness, and for guarding his people against erroneous doctrines, was that of printing and circulating books; hence he established a press under his own control. Here his own works, and those he extracted from others, were printed; and they were distributed by his preachers as extensively as possible among the people. Whatever profits might arise from the sale of these books were to be appropriated to charitable purposes, and to assist in spreading the gospel by means of an itinerant ministry. The establishment thus begun by Mr. Wesley, has been carried on by the Wesleyan Methodists in England to this day; and has been one of the most powerful auxiliaries in promoting the cause of Christ by that body of ministers.

In 1778 Mr. Wesley commenced the publication of the Arminian Magazine, a periodical filled with various sorts of information, containing a museum of divinity and a great variety of miscellaneous reading. It has been continued, greatly enlarged, since his death to this day, now called the Wesleyan Methodist Magazine, making in all sixty large volumes.

In the early history of Methodism in this country, the preachers were supplied with books from England. But this method of procuring supplies became troublesome and expensive, which led to the establishment of a similar agency here, for the supply of the people in useful knowledge. By a reference to the books of the agency, in the handwriting of John Dickens, who was the first book-steward, it appears that the first book printed was “A Kempis.” This entry is dated August 17, 1789. The first volume of the Arminian Magazine was published the same year, also the Hymnbook, Saints’ Rest, and Primitive Physic.

I merely notice this here, intending hereafter to devote a chapter to a complete history of this institution, its objects, and the influence it has exerted on the community.

Robert Ayers and William Patridge desisted from traveling this year.

The following preachers had died: —

Henry Bingham, a native of Virginia. He had been four years in the ministry, had labored successfully as a pious, humble man, and died in peace.

William Gill. He was a native of the state of Delaware, and had been in the ministry about twelve years, and stood among the first in the conference, both for his experience and knowledge of divine things. He was therefore an able preacher, and a deeply devoted man of God, inspiring confidence in his wisdom and integrity by all who knew him; and in his death religion shone most conspicuously by enabling him to die in the triumphs of faith.

John Cooper, who had traveled fifteen years, and was greatly beloved by all who knew him, as a pious and holy man. He had been the subject of much affliction, but bore it all without murmuring, and finally ended his days in peace.

James White, a native of Maryland. He had been about eight years in the work of the ministry, was much esteemed as a pious and faithful man of God, successful in his work, and resigned in his death.

Francis Spry. He had traveled four years only, was a man of a pious life, of sound judgment, a useful preacher, and patient and resigned in his death.

Numbers in the Church: Whites This year, 35,019, Last year, 30,809; Increase, 4,210; Colored This year, 8,243, Last year 6,545; Increase, 1,698; Total This year, 43,262, Last year, 37,354; Increase, 5,908; Preachers This year, 196, Last year, 166; Increase, 30.

1790. The following conferences were held this year: — February 15th, in Charleston, South Carolina; March 2d, in Georgia; April 26th, in Kentucky; May 17th, in Holstein; May 24th, in North Carolina; June 14th, Lane’s Church; July 29th, in Uniontown, Pennsylvania; August 26th, in Leesburgh, Virginia; September 6th, in Baltimore, Maryland; September 11th, in Cokesbury, Maryland; September 16th, at Duck Creek; September 22d, in Philadelphia; September 28th, in Burlington, New Jersey; October 4th, in New York.

Twenty new circuits were added to the list, as follows: — Savannah, Savannah Town, and Catawba, in the southern part of the work; Lexington, Limestone, Madison, Russel, Green, and Lincoln, in the western country; Contentney, in the lower part of North Carolina; Surry, in the South of Virginia; Stafford and Kanawha, in the northern part of the state; South River, in Maryland; Bethel and Randolph, in New Jersey; New Haven, Hartford, and Litchfield, in Connecticut; and Boston, in Massachusetts.

We find the following question and answer in the minutes of this year: —

Question What can be done in order to instruct poor children, white and black, to read?

“Answers Let us labor, as the heart and soul of one man, to establish Sunday schools in or near the place of public worship. Let persons be appointed by the bishops, elders, deacons, or preachers, to teach, gratis, all that will attend and have a capacity to learn, from six o’clock in the morning till ten, and from two o’clock in the afternoon till six, where it does not interfere with public worship. The council shall compile a proper schoolbook, to teach them learning and piety.

This is the first account we have of Sabbath schools in this country; and they appear to have been established chiefly for the instruction of children, whether white or black, who had not the advantages of day schools. It was found, however, on experiment, that it was extremely difficult to induce those children to attend the schools, and in a short time the teachers, who had tendered their services gratuitously, became discouraged, and the schools were discontinued.

Such schools had been in successful operation in England for several years, were warmly patronized by Mr. Wesley, his preachers and people, and were exerting a salutary influence on the poorer part of the rising generation. In this country, it seems, the Methodists at that time were alone in their efforts to introduce this mode of instruction among the children and youth of their congregations; and hence, not succeeding according to their wishes, prematurely laid it aside. They scarcely thought, it is presumed, that this practice would thereafter be so generally adopted as it since has been, by Christian denominations, and become such an integral part of religious instruction. May it never be discontinued, until the whole population of our globe shall become imbued with the light and power of Christianity!

This year was also distinguished by several powerful revivals of religion. Speaking of the conference which was held in Charleston, South Carolina, Bishop Asbury says, “I have felt fresh springs of desire in my soul for a revival of religion. O may the work be general;” and then remarks that, after preaching, “extracts from sundry letters from New York and Baltimore were read in the congregation, at which saints and sinners were affected.”