Nathan Bangs · 71 of 73

Chapter 2. From 1787 to 1791 inclusive. · Part 4

After the close of the conference he set off on a journey to Kentucky, which was then a comparative wilderness. In this tour he crossed the Allegheny Mountains, which, in some places, he says, “were rising before him like the roof of a house.” “Those who wish,” he adds, “to know how rough it is, may tread in our path. What made it worse to me was, that while I was looking to see what had become of my guide, I was carried off with full force against a tree that hung across the road some distance from the ground, and my head received a very great jar, which, however, was lessened by my having on a hat that was strong in the crown.” After pushing their way rough the wilderness, often having to swim the creeks with their horses, sleep in log huts, or encamp in the woods, he makes the following entry in his Journal: — “From December 14, 1789, to April 20, 1790, we compute to have traveled two thousand five hundred and seventy-eight miles. Hitherto has the Lord helped. Glory! glory to our God!” And the reader will recollect that neither steamboats nor railroads were in use in those days; but they were forced to wend their way through the new settlements in the best way they could, chiefly on horseback. As to the preachers who traveled this rough and poor country, they had to submit to all manner of hardships, so that Bishop Asbury says of them, “I found the poor preachers indifferently clad, with emaciated bodies, and subject to hard fare; but I hope they are rich in faith.”

That the reader may see the difficulties with which these primitive Methodist preachers had to contend, as well as the hardships and privations they endured, the following extracts from Bishop Asbury’s Journal are given: —

After crossing the Kentucky River he says, —

“I was strangely outdone for want of sleep, having been greatly deprived of it in my journey through the wilderness, which is like being at sea in some respects, and in others worse. Our way is over mountains, steep hills, deep rivers, and muddy creeks; a thick growth of reeds for miles together, and no inhabitants but wild beasts and savage men. Sometimes, before I was aware, my ideas would be leading me to be looking out ahead for a fence, and I would, without reflection, try to recollect the houses we should have lodged at in the wilderness. I slept about an hour the first night, and about two the last. We ate no regular meal; our bread grew short, and I was very much spent.”

Bishop Asbury stopped at the house of a gentleman whose wife, he says, “a tender, gracious soul, was taken a prisoner by the Indians during the last war, and carried to Detroit.” He then adds, “I saw the graves of the slain — twenty-four in one camp. I learn that they had set no guard, and that they were up late playing at cards. A poor woman of the company had dreamed three times that the Indians had surprised and killed them all: she urged her husband to entreat the people to set a guard, but they only abused him and cursed him for his pains. As the poor woman was relating her last dream the Indians came upon the camp: she and her husband sprang away, one east, the other west, and escaped. He afterward came back, and witnessed the carnage. These poor sinners appeared to be ripe for destruction. I received another account of the death of another wicked wretch who was shot through the heart, although he had vaunted with horrid oaths that no Creek Indian could kill him. These are some of the melancholy accidents to which the country is subject for the present.”

This shows the jeopardy to which those were often exposed who traversed this newly settled country in quest of immortal souls, and the intrepidity displayed in encountering these “perils by land,” by those who first penetrated these western wilds as heralds of peace and good will. In Lexington, Bishop Asbury met the preachers in conference, the business which, he says, they “went through with in great love and harmony.” They had preaching at “noon and night, souls were converted, and the fallen restored. My soul,” he adds, “has been blessed among these people, and I am exceedingly pleased with them. I would not, for the worth of all the place, have been prevented in this visit, having no doubt but that it will be for the good of the present and rising generation. It is true, such exertions of mind and body are trying; but I am supported under it if souls are saved, it is enough.”

At this conference a plan was devised for a district school, and three hundred dollars were subscribed, in land and money for its establishment. The school afterward went into operation, but for want of adequate support was finally discontinued. After visiting some places on the west of the mountains, Bishop Asbury set off on his return to the Atlantic slates. The following is his own account of the manner in which this tedious journey was performed: —

“Monday 24. We set out on our return through the wilderness with a large and helpless company; we had about fifty people, twenty of whom were armed, and five of whom might have stood fire. To reserve order and harmony, we had articles drawn up for, and signed by our company, and I arranged the people for traveling according to the regulations agreed upon. Some disaffected gentlemen, who would neither sign nor come under discipline, had yet the impudence to murmur when left behind. The first night we lodged some miles beyond the hazelpatch. The next day we discovered signs of Indians, and some thought they heard voices; we therefore thought it best to travel on, and did not encamp until three o’clock, halting on the east side of Cumberland River. We had gnats enough. We had an alarm, but it turned out to be a false alarm. A young gentleman, a Mr. Alexander, behaved exceedingly well; but his tender frame was not adequate to the fatigue to be endured, and he had well nigh fainted on the road to Cumberland Gap. Brother Massie was captain; and finding I had gained authority among the people, I acted somewhat in the capacity of an adjutant and quarter-master among them. At the foot of the mountain the company separated; the greater part went on with me to Powell’s River; here we slept on the earth, and next day made the Grassy Valley. Several of the company, who were not Methodists, expressed their high approbation of our conduct, and most affectionately invited us to their houses. The journeys of each day were as follows: Monday, forty-five miles; Tuesday, fifty miles; Wednesday, sixty miles.”

From this time Bishop Asbury traveled very extensively through the several states where Methodist societies had been established, and contributed much by his labors to promote the work of God, which was extending powerfully in many places, and particularly in some parts of New England, under the labors of the Rev. Jesse Lee and his helpers.

This year Methodism was introduced into the city of Boston. It is true, that about eighteen years previous to this time, Mr. Boardman had visited Boston, and formed a small society; but as he was not succeeded by any minister of the same order, the society gradually diminished, and finally became extinct. Mr. Garrettson had also passed through Boston, on his way from Nova Scotia, and preached a few sermons in a private house; but no society had been formed by him. On the arrival of Mr. Lee, no house could be procured for preaching; he therefore went upon the Common, stood upon a table, and began to sing and pray. When he commenced there were only four persons present; but before he had concluded there had collected, as he thought, not less than three thousand. The word preached had an effect upon the minds of a few who attended, so that on the next Sabbath, at the same place, the number of hearers was greatly increased; and a way was thus opened for the establishment of a small society in the town of Boston. It is an evidence, however, of the determined opposition which was felt here to Methodism, that Mr. Lee was in the city for about a week, using every means in his power to procure a house to preach in, but was denied in every instance in which he made application either publicly or privately, and was finally forced either to abandon the place without preaching at all, or to go on to the Common. Here, therefore, he set up his banner in the name of the Lord, and many have since, though not without much hard toiling and many privations, flocked around it.

While in Boston, Mr. Lee received an invitation from a gentleman in Lynn, about ten miles from Boston, for him to visit that place. This gentleman, a Mr. Benjamin Johnson, had heard Methodist preaching about twenty years before, in one of the southern states. Mr. Lee was, therefore, very cordially received, and he soon found himself among “a people prepared of the Lord" to embrace the pure doctrines of Jesus Christ. After giving an account of a sermon he had delivered at Mr. Lye’s, at Wood End, he says, —

“I felt great enlargement of heart, and much of the divine presence, while I was warning the people not to be deceived. The presence of God was in the assembly, and some of the hearers appeared to be greatly lifted up in love and thankfulness. O! that God may continue the serious impressions in their minds, till they are brought to the knowledge of God. I have not met with a company of people for a long time that had so much of the appearance of a Methodist congregation as this.”

The word preached in Lynn took such effect that in about two months after Mr. Lee first visited the place, February 20, 1791, a society of thirty members was formed, and by the month of May following upward of seventy had received certificates that they attended Methodist meeting. So rapidly did the work progress, that on the 14th of June following, they began to build a house of worship; and “the people had such a mind to work" that the house was raised on the 21st, and dedicated on the 26th of the same month. This is said to have been the first Methodist church which was built in the state of Massachusetts.

Many other towns in this state were visited by Mr. Lee in the course of this year; in all which, notwithstanding the opposition generally manifested by the settled clergy and many of their congregations, he found access to the people. Salem, Newburyport, Danvers, Marblehead, and Charlestown were severally visited, and regular preaching established; and a foundation was thus laid for Methodism in that land of the “pilgrim fathers.”

The circuits also in Connecticut were greatly enlarged, and several new ones added by those enterprising preachers who followed in the track of Mr. Lee. Many amusing and instructive anecdotes might be related respecting the manner in which these preachers were received and treated in this part of the country. As they did not suppose any man could be qualified to preach the gospel without a classical education, almost the first question asked by the ministers with whom they came in contact would be, whether they had a “liberal education.” Mr. Lee was a shrewd man, and was seldom at a loss for an answer suited to the occasion. He says, in one place, “The woman of the house asked me a few questions, and in a little time wanted to know if I had a liberal education. I told her I had just education enough to carry me through the country.” Soon after a similar question was propounded to him by one of the principal men of the town, before he would give his consent for Mr. Lee to preach in the court house, to whom he replied, “I have nothing to boast of; though I have education enough to carry me through the country.” On another occasion, a young lawyer, with a view to puzzle Mr. Lee, addressed him in Latin, to whom he replied in German — a language not understood by either the speaker or his friends, who were anxiously listening to the conversation. “ There,” said a gentleman who was in the secret of the lawyer’s intentions, “the preacher has answered you in Hebrew, and therefore he must be a learned man.” This repartee of Mr. Lee silenced the inquisitiveness of the facetious lawyer, and gave the former the decided advantage over his antagonist.

But the most effectual method adopted by the Methodist preachers was, when they came in company with those who were fond of disputations, and this was very general in New England, to urge upon the people the necessity of being soundly converted to God, and of enjoying an evidence of their acceptance in his sight, through faith in the Lord Jesus. And through, their persevering diligence in this good work, God blessed their labors abundantly in various places, so that a foundation was laid by their labors and privations for that extensive spread of evangelical principles, and piety which we have lived to see in that part of our country.

But the most difficult place to plant the tree of Methodism was in the city of Boston. It was a considerable time, as already related, before they could procure even a private house to preach in; and when they succeeded thus far, such was the general prejudice against them that they could not long retain possession of it. At length they succeeded in obtaining the use of a school-house, but this was soon after denied them. They then rented a chamber in the north end of the town, where they continued regularly for a considerable time. A small society had been formed on the 13th of July, 1792, and though few in number, and generally poor, with a view to obviate the difficulties they had to contend with, they undertook to build a house of worship. To aid them in this pious design, money was begged for them on the eastern shore of Maryland, in the state of Delaware, Philadelphia, and in New York. By the aid thus afforded they were encouraged to proceed in their labors; and on the 28th day of August, 1795, the corner stone for the first Methodist church was laid in Boston. It was a wooden building, forty-six feet in length and thirty-six in breadth. At this time there were but forty-two members in the Church in Boston, two of whom were colored persons. After the opening of this house the congregation very considerably increased, especially in the evenings, at which time many, who were ashamed to be seen going to a Methodist meeting by daylight, would assemble to hear the “strange doctrine,” as it was called.

In Salem, on some of his first visits, Mr. Lee was invited by the minister, the Rev. Mr. Hopkins, into his pulpit; but at length he was informed by Mr. Hopkins, that though he could not find any particular fault with his preaching, yet such was the opposition of some of his people, that he thought not prudent to admit Mr. Lee to his pulpit any more. Mr. Lee then thanked him for his former kindness, and they parted with mutual good will.

Hitherto I have recorded the names of those who were located, expelled, or had died; but as the continuance of these records would swell this history beyond reasonable bounds; and as their names, with a brief sketch of the characters of those who had died in the work, will be found in the minutes of the conferences, it is thought to be inexpedient to insert the names of all such, but only those who may have been most eminently useful in the cause of God.

This year eight received a location, and three had departed this life. One of these last, John Tunnel, was elected to the office of an elder at the Christmas conference in 1784, and was eminently useful as a minister of Christ. He had traveled extensively throughout the United States, was highly esteemed for the depth and uniformity of his piety, his indefatigable labors, and his commanding talents as a preacher. He died in great peace near the Sweet Springs, in Virginia, the Church deeply lamenting loss of such a devoted and useful servant.

Numbers in the Church: Whites This year, 45,949, Last year, 35,019, Increase 10,930; Colored This year, 11,682, Last year, 8,243, Increase, 3,439; Total This year, 57,631, Last year, 43,263, Increase, 14,369; Preachers This year, 227, Last year, 196, Increase, 31.

This was by far the largest, increase which had been realized in any one year, and shows the happy effects of the revivals we have mentioned.

1791. There were thirteen conferences held this year, at the following times and places: — At Charleston, South Carolina, on the 22d of February; in Georgia, on the 16th of February; at Mr. McKnight’s, North Carolina, on the 2d of April; at Petersburgh, Virginia, on the 20th of April; at Hanover, on the 26th of April; in Alexandria, District of Columbia, on the 2d of May; in Baltimore, on the 6th of May; at Duck Creek, on the 13th of May; in Philadelphia, on the 18th of May; in New York, on the 26th of May; in Connecticut, on the 23d of July; in Uniontown, on the 28th of July; in Albany, on the 23d of August.

Ten new circuits were added to the list, namely, Edisto Island, in South Carolina; Union, in Virginia; Queen Anne’s, in Maryland; Northumberland, in Pennsylvania; Otsego and Saratoga, in New York; Stockbridge, in Massachusetts; and Kingston, in Upper Canada. Boston was exchanged for Lynn in the minutes.

As this is the first notice we have of a circuit in Canada, it is considered expedient to give some account of the state of things in that country.

Though Canada was discovered by the English as early as 1497, yet it was first settled by the French in 1608. In 1763, after the capture of Quebec by General Wolfe, the whole country passed into the hands of the English, and so remains to the present day.

As this country was first settled by the French, the Roman Catholic religion chiefly prevailed there, but more particularly in the lower province. After the conquest of the country by the English, the Church of England was established by law, though at the same time the Roman Catholic Church had all their religious rights and privileges guarantied to them by an act of the king and parliament of Great Britain. These provisions, however, did not exclude other sects from settling among them, and of enjoying their respective peculiarities, with the exception of solemnizing the rites of matrimony.

But while the great majority of the people of Lower Canada were French Catholics, the upper province was settled principally by Protestant refugees from the United States, disbanded soldiers from the British army, and by English, Scotch, and Irish emigrants but at the time of which we are now speaking, the country was extremely destitute of the word and ordinances of Christianity. For though the English Church had a name to live there, but few of her ministers were found among the people, and even these few were destitute of the requisite qualifications of ministers of the sanctuary. Hence the people generally were living in ignorance of God, alike destitute of the ordinances of religion for themselves, and the means of education for their children.

In this state of things, Upper Canada was visited by William Losee, a member of the New York conference, in the year 1791. He went through the wilderness of the western part of the slate of New York, suffering numerous privations and hardships, and crossed the lower part of Lake Ontario to Kingston. In attempting to form a circuit along the banks of the lake and of the bay of Quinte, he found here and there an individual who had heard the Methodist preachers in England or in the United States. By these he was cordially received; and he succeeded in forming a circuit, and establishing a few classes. The next year Darius Dunham was sent to Canada. He and brother Losee extended their labors from the bay of Quinte down the banks of the river St. Lawrence, forming what was called the Oswegotchie circuit; and the next year there were returned on the minutes of conference, as the fruit of their labors, one hundred and sixty-five members of the Church.

From this time the work of God went on gradually in Canada, until it eventuated in one of the most glorious revivals of religion we have on record in these modern days. It will be noticed more particularly in the proper place.

This year, with a view to guard against imposture, the brethren and friends were cautioned, in the minutes of conference, to which Mr. Hamitt took exceptions, and which has been before quoted, against receiving any in the character of Methodist preachers, unless they came recommended by the proper authorities of the Church. Perhaps no people have been more exposed to impositions of this character than the Methodists; by reason of their peculiar organization, and the constant habit, at that time especially not much practiced by other denominations, of itinerating so extensively through the country, and the numerous emigrants from Europe, many of whom, having lost their character at home, sought a shelter from their disgrace in America. Yet there is no necessity of suffering from these impostors, if the people would only examine those who come among them in the character of preachers, and ascertain whether or not they are furnished with proper credentials.

This year was also highly favored with the outpourings of the Spirit of God in many places. In New England especially many doors were opened, and solicitations sent for Methodist preaching, notwithstanding the opposition which was manifested to the peculiarities of Methodism. The doctrines of universal redemption, conditional election and perseverance, and more especially of Christian perfection, were most violently opposed by the “standing order" in this country, and the preachers were frequently called upon to defend these truths against subtle and powerful adversaries. Although they in general endeavored to avoid disputations of this character, they were often reluctantly drawn into them in the midst of the people, or they must abandon to their antagonists what they considered the truths of God. Their doctrines, however, gradually gained upon the understandings and affections of many of the people, and commended themselves to their approbation by the happy effect which they produced in the hearts and lives of such as had embraced them.

Dr. Coke and Bishop Asbury traveled extensively through the southern states, and rejoiced together in beholding the prosperity of the work of God in many places. We have already seen that the Council had become unpopular among the preachers, and that they were obliged, after the second year’s trial, to abandon it. It seems that, among others who were much opposed to committing the affairs of the Church to so few hands, James O’Kelly was one of the foremost, and that by letters from him Dr. Coke’s mind had become influenced against it. Hence Bishop Asbury, with whom the Council was a favorite, remarks, “I found the doctor had much changed his sentiments since his last visit to this continent, and that these impressions still continued. I hope to be enabled to give up for peace’ sake, and to please all men for their good to edification.” In this spirit of sacrifice he yielded to the general wish for the substitution of a General Conference in the place of the Council.

After traversing the southern and middle states, generally preaching every day, Bishop Asbury, for the first time, visited New England this year; and the following extracts from his Journal will show how he felt on his entrance into this land of the Puritans, and what were his first impressions on beholding the state of things here. Under date of June 4, he says, —

“I went on to Redding. Surely God will work powerfully among these people, and save thousands of them.” — “This country is very hilly and open, not unlike that about the Peak of Derbyshire. I feel faith to believe that this visit to New England will be blessed to my own soul, and to the souls of others. We are now in Connecticut, and never out of sight of a house, and sometimes we have a view of many churches and steeples, built very neatly of wood.” — “There may have been a praying ministry and people here, but I fear they are now spiritually dead, and am persuaded that family and private prayer is very little practiced. Could these people be brought to constant, fervent prayer, the Lord would come down and work wonders among them.”

From this place he traveled through various towns, preaching the “gospel of the kingdom" to all who would come and hear, and on the 9th came to the pleasant city of New Haven, the Athens of New England. His appointment having been published in the newspapers, many came to hear, among whom was the president of Yale College, the Rev. Dr. Stiles, and several other clergymen. He remarks, that though they heard with attention and gravity, yet, after meeting, no one asked him to his house; and though he attended the college at the hour of prayer, no one gave him an invitation to visit the interior of the college buildings. This cold reception, he says, reminded him of the words of Mr. Whitefield to Messrs. Boardman and Pillmore, on their arrival in America: —

“Ah,” said he, “if ye were Calvinists, ye would take the country before ye.” “Should Cokesbury or Baltimore,” he adds, “ever furnish the opportunity, I, in my turn, will requite their behavior by treating them as friends, brethren, and gentlemen. The difficulty I met with in New Haven for lodging, and for a place to hold meeting, made me feel and know the worth of Methodists more than ever.”

From New Haven Bishop Asbury passed on through Middletown to New London, and thence to Providence in Rhode Island where he took sweet counsel with the Rev. Mr. Snow, a pious Congregational minister, then aged about seventy years, who had been brought to the knowledge of the truth by the Rev. Mr. Tenant, “whose memory,” says the bishop, “I revere.” Of the people of Providence he makes the following remarks: —

“They appear to be prudent, active, frugal; cultivating a spirit of good family economy; and they are kind to strangers. They have frequently had revivals of religion. I had faith to believe the Lord would shortly visit them again, and that even we shall have something to do in this town.

From Providence he went on to Boston, where he met with a very cold reception, owing to the want of boldness and energy in the few who professed to be friends. Such were the discouragements thrown in his way in this place that he says, “I have done with Boston until we can obtain a lodging, a house to preach in, and some to join us.” In Lynn he met with a most cordial and welcome reception, and says, which indeed is proved to have been prophetic, “Here we shall make a firm stand, and from this central point, from Lynn, shall the light of Methodism radiate through the state.”

From hence he passed on through Worcester and the intervening towns to Hartford, and from thence to Albany, N. Y., where he arrived on the 20th of July. After a short review of his recent travels in New England, and observations upon the religious state of the people, he says, —

“I am led to think the eastern church will find this saying hold true in regard to the Methodists, ‘I will provoke you to jealousy by a people that were no people; and by a foolish nation will I anger you.’ They have trodden upon the Quakers, the Episcopalians, the Baptist — see now if the Methodists do not work their way.”

I have been thus particular in following the first tour made by Bishop Asbury into New England; that the reader may see with what indefatigable industry this man of God fulfilled the high and important office he sustained in the Methodist Church, and the influence which his labors exerted in the cause of Christ in that part of our country. His office was no sinecure, but one of increasing toil and sacrifice, and in the exercise of it he gave the most devoted attention to the best interests of mankind; nor were his impressions respecting the state of things in New England, and his anticipations of the success of Methodism among that people, either erroneous or chimerical; for they have since been verified by the course of events. From this land, where Christianity was interwoven with the civil institutions, have shot forth those branches which have since extended even to the far west, and are now flourishing in all the freshness of perennial growth in those new states and territories.

This year was distinguished by the death of that eminent man of God and founder of Methodism, the Rev. John Wesley. Dr. Coke and Bishop Asbury were in Virginia when this melancholy news reached them; and the following are the reflections which the latter makes on hearing this mournful event: —