Nathan Bangs · 14 of 23

Chapter 8. From the Close of the General Conference of 1808, to the Commencement of the General Conference of 1812. · Part 1

There were no additional conferences created this year, the whole of the work in the United States and Territories, as well as in Upper and Lower Canada, being comprehended in the seven already existing.

It appears that both preachers and people were generally satisfied with what had been done by the last General Conference, and the experience of thirty years has abundantly tested the wisdom of the plan of securing an equal representation from the sever annual conferences, acting, when together, under the limitations which that conference saw fit to impose. The preachers, therefore, went to their several stations with hearts burning with love to their fellowmen, and a determination to devote themselves entirely to their peculiar work. And though but few new circuits were added this year, yet the work of God gradually increased and spread among the people, both in the old and new countries.

Bishop Asbury felt himself greatly relieved from the burden of responsibility resting upon him as the sole superintendent, by the active and diligent manner in which the newly elected and consecrated bishop entered upon the labors of his office: — “The burden,” he remarks, “is now borne by two pair of shoulders instead of one — the care is cast upon two hearts and heads.” He, however, by no means remitted any of his labors, but with the same characteristic ardor and diligence, we find him moving through the general work, giving tone to the spirit of reformation which was now pervading different portions of the country, particularly through the agency of camp-meetings. Hence we find him this year, in company with Bishop McKendree, after passing through some of the older settlements of Pennsylvania, crossing the mountains and descending into the valley of the Mississippi and notwithstanding the growing infirmities of body under which he often groaned, he visited several of their camp-meetings, and preached to the people, exhorting them to steadfastness in the faith.

While here he had an opportunity of manifesting the tender sensibilities of his soul over the grave of one of his departed friends. Passing by the grave, he says: —

“It was as much as I could do to forbear weeping I mused over her speaking grave. How sweetly eloquent! Ah! the world knows little of my sorrows — little knows how dear to me are my many friends, and how deeply I feel their loss. But they all die in the Lord, and this shall comfort me.”

His colleague, Bishop McKendree, also entered upon his work with equal diligence, making the entire circuit of the continent from year to year. One reason assigned by Bishop Asbury why it became him to visit, as nearly as practicable, every part of the work was, that the preachers and people ought to know their bishop, and that he ought to know them, so as to be able to sympathize with them in their wants and sufferings, to understand their true state, as well as to set an example to all which they might safely and profitably imitate. Hence, while in the western country, he says, “I feel for the people of this territory; but we must suffer with them if we expect to feel for them as we ought; and here are the disadvantages of a local episcopacy, because it cannot be interested for its charge as it should be, because it sees not, suffers not with, and therefore feels not for the people.” And therefore for the first year of Bishop McKendree’s episcopal labors, his father in the gospel led him around from one part of the work to another, introduced him to the conferences, and made him acquainted, as far as possible, with the people of his charge. And what a charge! To travel from Georgia to Maine, from thence through Vermont and along the lakes unto the western states, following the waters of the Ohio, the Mississippi, the Tennessee and the Cumberland rivers, ascending the hills and crossing the intervening valleys, lodging sometimes in log huts, and not infrequently in the woods, attending the conferences, preaching almost every day, receiving visitors, writing letters, and hearing the grievances of discontented individuals! This was labor! and labor, too, actually performed by those who were at that time honored with presiding over the Methodist Episcopal Church. And does the reader wish to hear how such travels and labors were performed? Let Bishop Asbury answer. Speaking of his departure from a camp-meeting which he and Bishop McKendree had attended in Tennessee, he says: —

“The right way to improve a short day is to stop only to feed the horses; and let the riders, meanwhile, take a bite of what they may have been provident enough to put into their pockets.”

As they thus moved around from one annual conference to another, Bishop Asbury could direct the attention of his colleague to the fields which had been sown by those who had already cultivated the ground.

Take another extract from his journal for this year, as an instance of the mode in which they traveled, and of the feelings which were inspired under these things, and the prospects before them. They were now in the state of Georgia, having crossed the mountains from Tennessee and arrived among the older settlements. While here he says: —

“My flesh sinks under labor. We are riding in a poor thirty dollar chaise, in partnership, two bishops of us, but it must be confessed that it tallies well with the weight of our purses. What bishops! Well — but we have great news, and we have great times, and each western, southern, and the Virginia conference will have one thousand souls truly converted to God. Is not this an equivalent for a light purse? And are we not well paid for starving and toil? Yes, glory to God!"

This, indeed, was the reward for which he looked, for it may surprise some readers to know that the salary of these bishops amounted to the enormous sum of eighty dollars a year, besides their traveling expenses. Yet this is the fact, and from this pittance they had to supply themselves with clothes and traveling apparatus. Hence he refers in the above extract, to the “weight of their purses.”

While, however, they were, in some places, called upon to suffer these privations, yet, in other places, they knew “How to abound, having all things" needful for temporal comfort, surrounded by the kindest friends, and comforted by their unaffected greetings of friendship. Under these circumstances, they poured out their hearts in grateful acknowledgments to God for his goodness in raising them up friends to comfort them and administer to their wants, at the same time expressing a fear lest those abundant marks of favor should make them forget their dependence on God, or neglect him as the “Giver of every good and perfect gift.” But whether in want or abounding in plenty, they went on their way, rejoicing it all the good things which the Lord was doing for the people, and contributing by their preaching and example to invite all their brethren to diligence and perseverance in their respective spheres of labor. This was an efficient general superintendence, worthy of the name, and answering the end of its institution.

Among other places, the new settlements in some portions of the state of Ohio were this year visited with outpourings of the Divine Spirit. We have already noticed the influence which the camp-meetings exerted on the inhabitants of that country, and that their continuance, freed from the wild irregularities which had rendered them suspicious in some places, was a means of diffusing the spirit of reformation and of sound piety through the settlements. Along the banks of Paint Greek and the Great Miami, the work flourished greatly during this and several subsequent years, so that, as before stated, in the mouth of September, 1807, an annual conference was held in Chillicothe, and another in 1809.

This year was distinguished by a very considerable revival of religion in the Mad river country. Among others who were made partakers of divine grace, was a Mr. Kenton, who was one of the first adventurers into the wilderness of Kentucky and Ohio, and had been a companion of the celebrated Boone, the hardy pioneer into Kentucky. Kenton, after living for some time near Maysville in Kentucky, finally settled on the banks of Mad river. He had often displayed the most intrepid courage in contending with the savages of the wilderness, in conquering and slaying the wild beasts of the forest, and enduring all those hardships which are incident to the life of a rover through the western woods and prairies. And though once or twice taken a prisoner by the savages, yet such was his vigilance and fearlessness, that he escaped from their grasp, and survived all the perils of a hunter’s life. Yet this haughty lord of the forest fell before the “sword of the spirit which is the word of God.” He who had fled from the face of civilization, and more than once moved his residence to avoid coming in contact with his white neighbors who were settling around him, was at length caught in the Gospel net, and brought a willing captive to the Lord Jesus Christ.

About this time, a camp-meeting was held in his immediate neighborhood. Attracted by the fame of their character, and wishing to gratify a laudable curiosity, Kenton mingled with the crowd who attended the meeting, and listened with attention to the ambassadors of Christ. Light broke in upon his understanding, and conviction penetrated his conscience. He who had boldly grappled with the wild beasts of the forest, and fearlessly contended with ferocious Indians, was now seen to tremble and weep under the power of Gospel truth. After laboring some time in silence under the pressure of that guilt which he now felt preying upon his spirits, he asked and obtained an interview with the preacher, the Rev. Mr. Sale, to whom he unbosomed himself in the following strain: —

“Sir, I wish to open my mind to you freely, but must enjoin the most profound secrecy. I have been a wretched sinner; but the Lord has spared my life. I have been in so many battles, encountered so many dangers, so many times taken prisoner by the Indians — have run the gauntlet — have been taken into the woods by the Indians, stripped, and tied fast on the back of a wild colt, stretched and lashed fast with my hands under its flanks, my heels under its breast, and then let loose to the mercy of the wild animal, till some of my limbs were broken; and I at last miraculously escaped. I have been wounded so often, and encountered various other difficulties; but after all have been firm to my purpose and unshaken in my resolutions and determinations. And now, sir, by the help of God, I am determined to get religion and serve the Lord. Do you think sir, I will ever give it up?"

After an interchange of some thoughts in reference to this momentous subject, and enjoining secrecy upon Mr. Sale, they returned to the encampment. That night the general — for such was his title — was in great agony of mind, and was earnestly engaged in seeking for redemption in the blood of Christ. The next morning he was heard proclaiming aloud himself, what he had the night before so solemnly requested to be kept a profound secret. He was declaring what God had done for his soul, and many praised God on his account.

Such a change, on such a man, could not but have a most powerful and salutary influence on the minds of others, especially as his subsequent life gave irrefutable evidence of the reality of the work. This is given as one specimen among hundreds which might he selected, in proof of the good effects of these meetings.

In the southwestern part of the country a new circuit was formed along the banks of the Tombigbee river, by the labors of Matthew P. Sturdevant. This being a new and thinly settled country, the preacher was subjected to those difficulties and hardships which were inseparable from the mode of life adopted by the Methodist itinerants of those days. He succeeded, however, in forming a circuit, so that in 1810 to we find, on the minutes of conference for Tombigbee, eighty six members — seventy-one whites, and fifteen colored.

In New England the work of God had slowly progressed in several places, and this year Smithfield and Palmyra circuits were added to those heretofore formed. The latter was in the Kennebeck district, much of which embraced the newly settled countries in the province of Maine. Through the labors of such men as the Rev. Messrs. Elijah Hedding, Joshua Soule, Thomas Branch, John Broadhead, Elijah R. Sabin, and Oliver Beale, who were this year the presiding elders in the New England conference, Methodism was gradually, and in some places powerfully, advancing, both in the older and in some of the new settlements in the New England states. While Thomas Branch was leading forward the young men under his care in the regions of Vermont, where Methodism now numbered about one thousand six hundred members, Elijah Hedding (now bishop) was equally indefatigable in exploring the settlements and villages among the hills and valleys of New Hampshire; and the province of Maine was blessed with the labors of Joshua Soule (now bishop) and Oliver Beale, whose example in the work committed to their care, stimulated the preachers on their respective districts to activity and diligence in their respective spheres of labor.

But among those whose early labors that were devoted to the salvation of the people in New England, we must not forget to mention the name of Rev. George Pickering. As early as 1795 we find him stationed in Hartford, Connecticut; and, after filling the stations of New London, Lynn, and Boston, he was appointed a presiding elder in 1797, which office he filled for several terms, with the needful intervening years in stations, until age and infirmities obliged him to intermit his more extensive labors for those better suited to his declining years.

When Mr. Pickering entered this field, in 1793, there was but one district, which was then in charge of Jesse Lee, including eighteen circuits, twenty-six preachers, and two thousand two hundred and sixty members. At the time of which we are now speaking, there were six districts, fifty-four circuits, seventy-five preachers, and eight thousand eight hundred and twenty-five church members. Mr. Pickering, therefore, may be said, in some sense, to have grown up with the Methodist Episcopal Church in New England, as he very soon followed Mr. Lee, and has ever since shared in its weal or woe, during all the vicissitudes through which it has passed in that part of our work; and he still lives to labor and rejoice with his brethren. And though the above number may appear small in comparison with most of the other conferences, yet it must be remembered that Methodism in that country had to contend with an opposition of a peculiar character, arising from the modes of thinking and habits of the people on religious subjects, and also that other churches were, in many instances, as much benefited by the labors of the Methodist ministry as were the Methodists themselves. Here, as well as in some other places, many who were awakened and converted to God by our ministry, were received into other communions, and a spirit of reformation, by this means, was diffused among the various evangelical denominations. These things are mentioned not by way of complaint against others, but merely as matters of fact, for we rejoice in all that the Lord our God has done, or may do, by whatever instrumentality he may see fit to work.

While these things were going forward in the more exterior parts of the field of labor, God was not unmindful of the people in the cities and villages in the other states. In the city of New York, the work of reformation continued with encouraging prosperity, and many were made partakers of the “grace of life.” In the city of Philadelphia also, there was an outpouring of the Spirit upon the congregations, and quite a number was added to the church. Through the agency of camp-meetings many parts of the country were blessed, particularly on the eastern shore of Maryland, where hundreds of sinners were happily converted to God; and his people were made to rejoice abundantly in beholding these manifest displays of the mercy and love of God toward their fellow-men, as well as in their own enjoyment of the reviving influences of the Holy Spirit.

A remarkable work of God commenced this year in the penitentiary of Richmond, in Virginia, under the faithful labors of the Rev. Stith Mead, who undertook to carry the consolations of religion to those unhappy people. By preaching to them himself, and procuring the help of other ministers, and by circulating among them small religious books, their minds were led to consider their ways, a godly sorrow for sin was awakened in their hearts, and they were directed to look by faith to Jesus Christ for pardon and salvation. The result of this good work was, that in the course of a few months about thirty of these prisoners were formed into a society, furnishing satisfactory evidence that they had “passed from death unto life.”

Twenty-nine preachers were located this year, seven were returned supernumerary, seven superannuated, one had been expelled, and two, John Richards and Dyer Burg, had withdrawn. George Dougharty Bennet Kendrick, Henry Willis, and Richard Swaim had died.

The obituary notices of preachers now began to be considerably lengthened in the published minutes, and as all can have recourse to these for information respect mg their character, labors, and deaths, I must, to make room for other matters more essentially connected with the history of the Church, continue to omit, or modify these, as the nature of the case may seem to require.

Of George Dougharty we have already spoken in the account of the work in Charleston, S. C. It is stated that his character stood exceedingly high in his conference, both as a preacher and a presiding elder, furnishing the most indubitable evidence of his readiness and qualification to fill with dignity and usefulness any department of the work to which he might be called. After filling the stations allotted him in the church with great fidelity, and discharging the duties of his office as long as he was able to move, he manifested his courage in the cause of God, by bringing forward a resolution in the last conference he attended, in 1807, declaring “that if any preacher should desert his station through fear, in time of sickness or danger, the conference should never employ that man again.”

It is said that he sustained this resolution, however rigid it may appear, with such force and energy of argument, that he carried his cause, and thus, like a general who dies in the arms of victory, he triumphed in this last public act of his life over all opposition.

His last sufferings were indescribably severe; but he bore them with that meek submission to the divine will by which he had ever been distinguished during his active life; and on the 23d day of March, 1807, he took his departure from a world of labor and suffering, to a land of rest and joy, after having devoted the last nine years of his life to the services of the sanctuary.

His abilities as a preacher were of a high order, and they were guided in their exercise by that wisdom and prudence, and attended by that “unction from the holy One,” which made them subservient to the advancement of the cause and interests of Jesus Christ. Whenever he spoke in the name of God, he most evidently spoke of what he knew and felt, and not merely from a speculative knowledge of the truths of God. And hence his word was in “power, and in much assurance, and in the Holy Ghost,” the hearts of God’s people vibrating to the truths he uttered, while sinners were made to feel that they stood in the presence of a man commissioned of “God to show unto them the way of salvation.”

The life of such a man is an expressive comment upon the gospel he preaches, and his death a powerful attestation to its truth and excellence. He indeed, while struggling in the arms of death, and in full view of eternity, said with holy triumph, “The goodness and love of God to me are great and marvelous, as I go down the declivity of death.” And so unclouded was his understanding and tranquil his spirit in the hour of his dissolution, that his true greatness was never before so fully appreciated by his friends.

Henry Willis was also a “burning and a shining light.” He was naturally of a strong mind, and this he diligently improved by an assiduous application to reading and observation. After he became so debilitated that he was not able to devote himself exclusively to the traveling ministry, considering that his call to this work was from God, he did not dare desist from doing all he could, while he so applied himself to temporal business as not to be dependent on the church for a support. Systematic in all his movements, zealous in whatever he undertook to do, and uniform in his obedience to the commands of God, he accomplished much in a short time, and with comparatively slender means. In the various relations he sustained, whether as a son, a husband, a father, or a minister of Jesus Christ, he exemplified the duties originating from them, thus giving evidence that real religion has its appropriate duties, and that all could be discharged without interfering one with another.

He commenced his ministry in 1779, and from that time forth filled some of the most important stations in the Church, in the states of South and North Carolina, Virginia, Maryland, Pennsylvania, New York, and in the new countries west of the Allegheny mountains; and he continued his exertions in the cause of God until 1795, when, being worn down with labor, he received a supernumerary relation, and was stationed in the city of Baltimore. This relation he held from this time until the day of his death, laboring, as before said, with his own hands, that he “might be chargeable to none,” for the support of himself and family. He was everywhere received as a messenger of God, and was long remembered by those who sat under his ministry, with most affectionate veneration, as having been an instrument of lasting benefit to their souls. The record of his death, which states that he died with a triumphant faith in Jesus Christ, calls him a “great man of God,” an appellation which shows the high estimation in which he was held by those best capable of appreciating his worth.

He died early in the year 1808, in the full hope of “immortality and eternal life,” leaving behind him, as the most valuable legacy which a father can bequeath to his children or a minister to the church, a “good name" — the remembrance of which “is as precious ointment poured forth.”

Of Bennet Kendrick excellent things are said, as well as of Richard Swaim. They were both faithful and successful in their ministry, and died the peaceful death of the righteous.

The following account of Captain Thomas Webb, which should have appeared under date of 1796, was inadvertently omitted until those pages were printed off. But as he was one of the two first Methodist preachers who came to America, he deserves a respectful notice among the worthies of that chivalrous age of Methodism when the sword of the Lord and of Wesley was so successfully wielded in conquering souls to Jesus Christ.

It has indeed been affirmed by some, that Capt. Webb was the founder of Methodism in New York but this, I am confident, is a mistake, as I took much pains to ascertain the facts in relation to the society in this city, and received them from the lips of persons who had a personal knowledge and perfect recollection of all the circumstances as they are related in the second chapter of the first volume of this work.

Nevertheless, Capt. Webb contributed much by his prayers, preaching, and example, to build up the cause of God, to increase the number, and to strengthen the hearts and hands of the society in the city of New York.

He was a soldier of the British army, and was with Gen. Wolfe at the conquest of Quebec in 1758, and during the engagement on the plains of Abraham, under the walls of the city, he received a wound in his arm and lost his right eye, on account of which he ever after wore a bandage over that part of his head, as may be seen by an inspection of the likeness which accompanies this volume [not included with this electronic edition — DVM]. At this time, the fear of God was not before his eyes; but on his return to England, in the year 1764, he was brought to see himself a sinner through the preaching of Mr. Wesley in the city of Bristol. He then became acquainted with an evangelical minister of the establishment, and through him with the Methodists, with whom he soon after united himself, and found the “pearl of great price.”

Having his heart fired with love to God and his fellow-men, he began to entreat them to “flee the wrath to come,” and to believe in Jesus Christ to the saving of their souls. In his first appearance in public as a preacher, which was in the city of Bath, in England, he dwelt chiefly on his own experience of divine things; but the people who heard him were edified and refreshed under his public exercises, which greatly encouraged him to persevere in this labor of love.

Not long after this, in the year 1765 or 1766, he was appointed barrack-master of Albany, in the colony of New York. Here he set up family prayer in his own house, which some of his neighbors frequently attended, to whom he gave a word of exhortation and advice. The blessing of God attending these incipient efforts to do good, he was induced to extend his labors, and He began holding meetings among his fellow-soldiers and others who wished to attend.

After the arrival of Mr. Embury and his associates in New York, Capt. Webb, hearing of their having begun to hold meetings, paid them a visit. His first appearance among them was in the public assembly, and as he wore the uniform of a British captain, the little society were fearful at first, that he had come to “spy out their liberties in Christ “ but, as already related in the account given of the rise of this society, when they saw him kneel in prayer and devoutly participate with them in their acts of devotion, their fears were exchanged for joy, and they hailed “him as a brother beloved.” He was therefore soon invited to preach, which he did with great energy and acceptance. His appearance in the pulpit in the costume of a military officer, with his sword either lying by his side or swinging in its scabbard, was a novelty that attracted much attention and excited no little surprise among the citizens who attended the meetings. His preaching, however, was in demonstration and power, and he generally related his own experience as an evidence of the truth of his doctrine respecting experimental religion. But his experience being very deep, as he had a severe struggle while passing from death to life, and also obtained an unclouded witness of his acceptance in the Beloved, it is stated by those who heard him in those days, that he always took care to guard weak believers against “casting away their confidence,” because they could not realize the same bright testimony of their justification by faith in Christ with which he had been so highly favored.

He did not, however, confine his labors to New York and Albany. The records of those days represent him as visiting Philadelphia and Long island, where he preached with success, the Lord setting his seal to the words of his servant. He was, indeed, mighty in the Scriptures, and very pointed in his appeals to the consciences of unconverted sinners; and the result proved that the Spirit of God accompanied his energetic labors, to the awakening and conversion of souls.

How long he remained in America I cannot tell; but in 1772 we find from a letter of Mr. Wesley, that he was in Dublin in Ireland, and Mr. Wesley says of him, “he is a man of fire, and the power of God constantly accompanies his word.” In 1773 Mr. Wesley speaks of his preaching at the Foundry in London, and says, “I admire the wisdom of God in still raising up various preachers, according to the various tastes of men. The captain is all life and fire; therefore, although he is not deep or regular, yet many, who would not hear a better preacher, flock together to hear him. And many are convinced under his preaching; some justified; a few built up in love.” Ten years after this he speaks of Capt. Webb, having “lately kindled a flame here,” (in the neighborhood of Bath,) “and it is not yet gone out. Several persons were still rejoicing in God. I found his preaching in the street of Winchester had been blessed greatly. Many were more or less convinced of sin, and several had found peace with God. I never saw the house before so crowded with serious and attentive hearers.” In 1785 he bears a similar testimony to his usefulness, in kindling up the fire of devotion among the people.

From these testimonies it appears that Capt. Webb retained his piety and zeal in the cause of God, although Charles Wesley, whose charity was sometimes a little cramped by his high notions of Church order, said, in a letter to Joseph Benson, that the captain was “an inexperienced, honest, zealous, loving enthusiast.” His enthusiasm was that of a warm-hearted, “zealous, honest, and loving" servant of God, whose powers were devoted to the highest interests of mankind, — although we may allow that he lacked that extensive knowledge which is acquired only by a laborious application to study.

His death is said to have been sudden. Having a presentiment of his approaching dissolution, a few days before his death he expressed his wishes to a friend respecting the place and manner of his internment, adding, — “I should prefer a triumphant death but I may be taken away suddenly. However, I know I am happy in the Lord, and shall be with him, and that is sufficient.” A little after 10 o’clock, on the 20th of December, 1796, after taking his supper and praying with his family, he went to his bed in apparent good health; but shortly his breathing became difficult; he arose and sat at the foot of the bed; but while Mrs. Webb was standing by him, he fell back on the bed, and before any other person could be called, he sunk into the arms of death without any apparent pain, aged 72 years.

It is matter of gratitude to God that Capt. Webb, as well as Mr. Embury, “ held fast his confidence steadfast unto the end,” and therefore “received the full reward" of his labors. Mr. Embury, after laboring successfully in the cause of Christ in New York, removed to Ashgrove, where he ended his days in the service of his God, and where he lies entombed, mingling his ashes with his relatives who have followed him to the grave, waiting for the “final doom,” when the trump of God shall awaken him to life and immortality. Capt. Webb, after “sowing the good seed of the kingdom" in various places in this country, returned to Europe, and spent the remainder of us days in “kindling the fire" of divine love in the hearts of God’s people, in warning sinners of their impending danger, and pointing penitent mourners to the “Lamb of God who taketh away the sin of the world.” While therefore the one shall arise at the voice of the Son of God" from his “dusty bed" in America, and receive the plaudits of those of her sons and daughters who were brought to God by his ministry, the other shall come forth in obedience to the same mandate from his resting-place in England, and hail each other blessed amid the shouts of the redeemed, while all, whether white or black, whether from the eastern or western continent, shall unitedly, and with one voice, ascribe the GLORY OF THEIR SALVATION To GOD AND HIS LAMB FOR EVER.

In the meanwhile, were the happy spirits of these individuals, so obscure in their life time, and by some considered as merely “honest and loving enthusiasts,” permitted to look down on this American continent, and behold the thousands which have been “taken out of the horrible pit and miry clay,” and had “their robes washed and made white in the blood of the Lamb,” since they commenced their humble efforts in the city of New York, would not their souls exult in praises to God and the Lamb for having redeemed them from the earth, and placed them among the princes of his people!

Captain Webb was no doubt somewhat eccentric in his movements, limited in his knowledge, and of moderate talents as a preacher of the gospel; but, from the testimony of Mr. Wesley and others who knew him well, his soul was fired with an ardent zeal for God, and was drawn out with an unquenchable thirst for the salvation of his fellow-men, and the building up of the Redeemer’s kingdom. As such, God honored him with his blessing — and as such we honor his memory, and record this feeble tribute of respect to him, as one of the first Wesleyan preachers who published the gospel on these American shores.

Numbers in the Church: Whites This Year: 121,687; Last Year: 114,727; Increase: 6,890 — Colored This Year: 30,308; Last Year: 29,863; Increase: 445 — Total This Year: 151,995; Last Year: 144,590 — Increase: 7,405 — Preachers This Year: 540; Last Year: 516; Increase: 24.