Nathan Bangs · 2 of 23

Chapter 1. From the Close of the General Conference of 1792 to the Close of the Annual Conference of 1796. · 1793

Though the labors of the conference, detailed in the former chapter, were great, and the subjects of deliberation elicited very considerable controversy, yet the preachers generally departed to their respective spheres of labor with promptness and cheerfulness; and the people, with the exception of those who were poisoned with the O’Kelleyan schism, manifested great satisfaction at what had been done. It was, indeed, manifest to all impartial men that the members of this conference “sought not their own” glory, temporal aggrandizement, ease, or pleasure, but the glory of God and the good of mankind.

This year there were no less than nineteen conferences held in different parts of the country, for the convenience of the preachers and people, and it was upward of eleven months from the time of the first to the last, — the times and places of which, not affording much matter of general interest, I think not necessary now or hereafter to specify. In these several conferences the following twelve circuits were added: — Swanino, in Virginia; Haw River, in North Carolina; Hinkstone, in the West; Washington, Maryland; Freehold, New Jersey; Herkimer and Seneca Lake, New York; Tolland and New London, Connecticut; Province of Maine, Maine; Prince George, in Maryland; Savannah, in Georgia.

An effort was made this year for the erection of district schools, in imitation of the Kingswood School, established by Mr. Wesley, in England; and an address was drawn up by Bishop Asbury to the members of the Church, with a view to call their attention to the importance of this subject. Several such were accordingly commenced soon after; but whether for want of skill in their management, or patronage from the people, or more probably from both of these causes, they lingered for a short time, and then ceased to exist. These failures in an attempt to impart the benefits of a Christian education made an impression upon the mind of the good bishop and others that the Methodists were not called to attend to these things and hence for several years they were suffered to sleep. This subject has, however, more latterly awakened a very general interest in the Church, and the cause of education has been prosecuted with vigor and success, as will be noticed in the proper place.

After the adjournment of the conference, Bishop Asbury commenced his tour of the continent by traveling through the southern states, and thence west over the Allegheny Mountains into Tennessee and Kentucky, contending with almost all sorts of difficulties, and yet everywhere scattering the seeds of eternal life. From the west he returned and visited the northern and eastern states, and on arriving at the city of New York, he says, after mentioning that be had been much afflicted in body, particularly with an inflammatory rheumatism in his feet, —

“I have found, by secret search, that I have not preached sanctification as I should have done. If I am restored, this shall be my theme more pointedly than ever, God being my helper. I have been sick upward of four months, during which time I have attended to my business, and rode, I suppose, not less than three thousand miles.”

In this journey he had the satisfaction to behold, in many places, a revival of the work of God, which, amid the gloom occasioned by his debility, the roughness of the roads, and the coarseness of his fare, particularly in the new countries, made him “rejoice in hope of the glory of God.” While a foundation was laying for an extensive work of God in the western states, New England began more fully to “stretch out her hands to God.” This year there were two districts in New England, one of which was under the charge of the Rev. Ezekiel Cooper, and the other the Rev. George Roberts, both of whom were able ministers of the New Testament; and the Rev. Jesse Lee, who had opened a way for the spread of Methodism in this country, was stationed in the province of Maine, and Lynn. Through their labors, and those preachers who were associated together under their direction, several new circuits were formed in Connecticut, Massachusetts, and Rhode Island, and many societies were established.

But this work did not go on without opposition. Though the civil regulations of the country did not allow the standing order to interpose their authority to prevent the Methodists from preaching, yet they were not allowed the full exercise of their ministry, particularly as respects uniting people in matrimony. Hence Mr. Roberts was prosecuted and fined for performing the marriage ceremony. As, however, this sort of persecution was becoming unpopular among the people, the more they were oppressed in this way, “the more they prospered,” until finally all those legal barriers were removed out of the way, and the Methodists, as well as others, are protected in all their rights and privileges.

Though it will be anticipating the chronological order of the history a little, yet I think it will give the reader a more intelligible idea of the progress of the work in this country, to connect a few particulars in this place. This year the New London circuit was formed. Though as early as 1789 preaching commenced in this city, yet no regular class was formed until the year 1793 and that consisted of fifty members. And it was not until 1798 that they succeeded in building a house of worship in New London, which was dedicated to God on the 22d of July of that year.

Warren circuit, in Rhode Island, which included Warren, Newport, Providence, Cranston, and several places in Massachusetts, appears on the minutes of this year; and the first Methodist church which was built in Rhode Island was in the town of Warren; and the first sermon was preached in it Sept. 24, 1794.

As perfect religious freedom was secured to the people by the original charter granted to the state of Rhode Island, and of course no form of Christianity was established by law, the Methodists met with less opposition there than they did in some other portions of New England.

In Provincetown, on Cape Cod, which was first included in the minutes of 1795, there were some incidents attending the introduction of Methodism which, as they show the fruits of the carnal mind on the one hand, and the good providence of God on the other, may be worthy of record. It seems that a few in this place were brought under serious impressions, and began to hold meetings among themselves before they were visited by any preacher, and they had therefore no one competent to instruct and guide them. In this way they endeavored to strengthen each other’s hands for some time, being much despised and persecuted by those who “knew not what spirit they were of;” until one of our preachers, who was on his passage from New York to St. John’s, in New Brunswick, meeting with contrary winds, the vessel in which he sailed was compelled to anchor in the harbor of Provincetown. On going ashore, the preacher soon found these young converts, and at their invitation gave them a sermon. After staying with them a few days, and preaching several times, he left them with directions where they might apply for Methodist preachers. They accordingly sent to Boston for help, and were soon supplied.

In consequence of these movements, when the Methodist preachers first visited the place, they were cordially received, treated with great kindness, and many attended their meetings. A society was soon formed, and several sinners awakened and converted to God, and added to the society. Their number daily increasing, they commenced building a house of worship. This provoked opposition, and the “sons of Belial" assembled in the night, took the greater part of the timber, which had been brought from a distance, at a considerable expense, threw it from the brow of a hill into the valley, cut it to pieces and built a pen with it, — then taking a sailor’s old hat, coat, and trousers, stuffed them so as to make them resemble a man, fastened the image on the top of the pen, and tarred and feathered it. This shameful conduct, so far from intimidating the brethren, or discouraging them in their efforts to erect a house for the worship of God, only served to stimulate them to renewed diligence; and by the month of January they had their house ready for use, and accordingly took possession of it in the name of the Lord.

James O’Kelley, Rice Haggard, John Robertson, and John Allen, were returned in the minutes this year as withdrawn. Eighteen were located, and one, James Bell, was expelled. Benjamin Carter and John Sproul had died, both in peace.

In making the above record, we cannot but notice the number of locations which took place in those early days of the Church, and which, indeed, continued to be numerous for many years thereafter. That this practice has had an unfavorable effect upon the interests of the Church, by depriving it of some of its tried and experienced ministers, must be evident to all; for though many of those who located retained their piety, and also their usefulness to some extent, yet it is manifest that their ministerial labors were very much contracted, and their usefulness proportionally circumscribed. These locations, however, were owing, in some measure at least, to the scanty support which was made for men of families, and the great difficulty of contending, under those circumstances, with the hardships of an itinerant life, particularly in the new countries. Hence the temptations which were held out to locate that they might provide a livelihood for their growing families. If the Methodist Episcopal Church has erred in any one thing more than another, it has been in neglecting to make that provision for its ministers which they needed, and which the gospel authorizes them to receive. A remedy for this evil is to be found in that spirit of liberality which Christianity inculcates, and which is essential to the existence and usefulness of a gospel ministry.

The effect of the labors of this year may be seen in the following statement: —

Numbers in the Church: Whites This Year: 51,416; Last Year: 52,109; Decrease: 693 — Colored This Year: 16,227; Last Year: 13,871; Increase: 2,356 — Total This Year: 67,643; Last Year: 65,980 — Increase: 1,663 — Preachers This Year: 269; Last Year: 266; Increase: 3.

The reader will perceive that though there was an increase of 1,663 in the total number, there was a decrease of 693 among the white members. The effects of the O’Kelleyan secession began to be felt, particularly in Virginia, and some parts of North Carolina.