A Short Account of the Origin of Methodism in England — Of the Rev. John Wesley — His Parentage, and First Labor in the Ministry.

Twenty-seven years had elapsed from the time Mr. Wesley formed the first Methodist society in London, when a few Methodist emigrants from Ireland formed themselves into a society in the city of New York. But before we proceed to detail the circumstances under which this society was formed, and the subsequent events in the history of Methodism in this country, it seems proper that we should trace its origin in England, and more especially notice some particulars in the life and labors of that great man of God, the Rev. John Wesley, who was the chief instrument in beginning and carrying forward this extensive revival of true religion.

Without this, any history of Methodism would be incomplete.

The Rev. John Wesley was the second son of Samuel and Susanna Wesley, and was born at Epworth, in Lincolnshire, June 17th, 1703, O. S. He received his first lessons of instruction from his mother, a woman admirably qualified for the right education and training of her children. His father was a learned and pious minister of the establishment, and his mother was not less strenuously attached than he to the doctrines, usages, and formularies of that church. In these principles the son was educated, and the impressions made upon his mind under the management of the skillful teachings of such a mother, and the guidance and example of such a father, were never wholly erased, but became the guiding principles, with some few deviations from strict conformity to the establishment, of his subsequent life.

At the age of eleven, in the year 1714, he was dismissed from the immediate care of his mother, and placed at the Charter House, under the able tuition of Dr. Walker, with whom, on account of his sobriety and diligence in his studies, he became a great favorite.

At the age of sixteen he entered college at Oxford, and soon gave evidence, by his progress in his studies, of that acuteness of intellect, and sternness of virtue, by which he was afterward so eminently distinguished. When about twenty years of age he began to think seriously of entering into holy orders; and accordingly, after consulting his father and mother, turned his attention to those books and studies which were best adapted to give him the needful information.

In September, 1725, he was ordained a deacon, and the following year elected fellow of Lincoln College. He took his degree in February, 1727, and in 1728 was ordained a priest or presbyter in the Church of England.

In 1729 he attended the meetings of a small society which had been formed at Oxford, in which were included his brother Charles and Mr. Morgan, for the purpose of assisting each other in their studies, and of consulting how they might employ their time to the best advantage. The same year he became a tutor in the college, received pupils, and presided as moderator in the disputations six times a week.

It was about this time, the society above named having attracted some attention from the regularity of their lives, and their efforts to do good to others, that some of the wits at Oxford applied to the members the name of Methodists, a name by which John Wesley and his followers have ever since been distinguished. Whatever might have suggested this name to those who first used it in this application, whether in reference to an ancient sect of physicians, or to some Christians so called in the early days of the Reformation, it is no small recommendation of those who were thus designated at this time, that it was applied to them as descriptive of the rigidness with which they adhered to method in their studies, the regularity of their deportment, and their diligence in visiting the sick and the poor, with a view to relieve their wants, and impart to them religious instruction.

Happy will it be for those who are still designated by the same descriptive appellation, if they shall continue to exemplify the same virtues, and the same pursuit after intellectual and spiritual improvement. It was not long after that the holiness of their lives gained for them a still more worthy epithet, namely, The Holy Club, and finally, on account of the frequency with which they commemorated the sufferings of their divine Master, that of Sacramentarians. These things, however, were so far from damping the ardor of their zeal, that they served only to reanimate them, with renewed courage, and stimulate them to perseverance in the discharge of their duties. In all these works John Wesley was the distinguished leader.

Passing over the events of his life which occurred during the remainder of the days he spent at Oxford, in which he continued to be characterized by his wisdom in counsel, his attachment to the Church, and his charity to the poor and the ignorant, I come to notice his missionary voyage to America.

In the latter part of the year 1735; through the solicitation of General Oglethorpe, and the trustees for the new colony of Georgia, he consented to deny himself of the many advantages he enjoyed in the seclusion of Oxford, and to embark, in company with his brother Charles, on a missionary enterprise for that colony. Here they landed on the 6th of February, 1736. Of his fidelity in the cause of his Master here, the privations he suffered, and the good he was instrumental in doing, I need not speak in this sketch, as a full detail of them may be seen in his biography, by Mr. Moore and others. After remaining about one year and a half, baffled in his pious design of preaching the gospel to the heathen, misrepresented and persecuted by those who ought to have been his friends and defenders, and seeing no prospect of succeeding in his main design, which was to convert the Indians, he took leave of the Georgians, and arrived in London February 3, 1738.

This voyage had its benefits. On his passage over to America, there being several Moravians on board, he had frequent opportunities of conversing with them, by which he learned “the way of God,” particularly the way of justification through faith in Jesus Christ, and the necessity and privilege of the witness and fruits of the Holy Spirit “more perfectly.” On his return to England he renewed his acquaintance with some of the Moravian ministers; and after much conversation, in which his objections to the above doctrines were fully obviated by appeals to Scripture and the experience of God’s children, he says, “About a quarter before nine,” (in the evening,) “while one was reading Luther’s preface to the Epistle to the Romans, where he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.” About the same time his brother Charles was made a partaker of the like blessing.

Mr. Wesley had, from the time he had been convinced of the necessity of justification by faith in Christ, preached the doctrine to the people; but now since he was made a partaker of this great blessing, he began more earnestly and understandingly to proclaim aloud to sinners the “things he had seen and felt.” As he had been much edified by the conversation of the Moravians, with a view to strengthen himself in the faith, he made a journey to Germany, visited Hernhuth, their principle settlement, attended their meetings, and had free and full conversations with their most eminent men on the subject of experimental and practical godliness, by which his mind was much enlightened, and his heart established in the doctrine of justification by faith, and in the enjoyment of the witness and fruit of the Holy Spirit. After thus holding communion with these saints for some time, he returned to London in September, 1738.

Having no other plan of operations than simply to get and communicate all the good in his power, after his return from Germany, he began preaching more powerfully than ever the grand doctrines of Jesus Christ; and so pointed were his appeals to the consciences of the unregenerate, and earnest his exhortations to repentance, that the “offense of the cross” soon began to manifest itself, and he was given to understand that he could no longer preach in this, and then in another church. He then, in imitation of his brother Whitefield, went into the open fields, and Kensington Commons, and other places, were made to echo with the joyful sound of salvation by faith in the name of Jesus. Success crowned his efforts. Those who were awakened under his searching appeals to a sense of their danger came to him for advice; and as their number continually increased, he found it expedient to form them into a society; and in 1743 he drew up those rules which have continued to be the general rules of the societies, both in Europe and America, to this day, with one small exception.

This was the first regular organization of societies by Mr. Wesley, and the formation of classes soon followed. Among those who were converted under his ministry, and joined his societies, were some young men “full of faith and of the Holy Ghost,” to whom it became manifest a “dispensation of the gospel was committed;” and though in consequence of his strong attachment to the established order of things in his church, he submitted with great reluctance to employ them, yet being convinced they were called of God to this work, he dare not refuse the help thus afforded him by the Head of the church. Hence originated the employment of laypreachers, an irregularity for which Mr. Wesley suffered much persecution. As the work increased under his, his brother’s, and the labors of those preachers, to avoid confusion it became necessary to have a more digested plan of proceeding: this gave rise to calling the preachers together for conference, the first of which was held in London in June, 1744. From this time the work went on more rapidly than ever, and it soon spread throughout different parts of England and Wales.

It is by no means necessary, in this sketch of the rise and progress of Methodism in Great Britain, to enter into farther details; and even thus much has been given that the reader might see the root of that tree, the branches of which have since extended over this western hemisphere, and become a shelter for so many of the weary sons of apostate Adam, “who have fled for refuge to lay hold on the hope set before them.” Suffice it therefore to say, that Mr. Wesley continued his evangelical labors, assisted occasionally by a few pious clergymen of the establishment, among whom the most efficient was his brother Charles, and afterward Mr. Fletcher, and those whom God raised up from among his sons in the gospel, extending their labors to Ireland and Scotland, until, in 1766, a way opened for the introduction of this same gospel into America. At this time Methodism, under the skillful hand of the Wesleys, had received a regular shape, was known as a distinct denomination, though still adhering to the Church of England, and had adopted such a method of carrying forward its operations as to become a compact system, every part of which moved in obedience to him who, under God, had brought it into existence. I shall conclude this chapter with a few reflections. 1. It appears that the founder of Methodism was fully qualified for, and regularly called to his work. 2. That the work was eminently the work of God. 3. That Mr. Wesley was led into it without any previously digested plan of his own, but was conducted forward by the indications of divine Providence and grace, in the adoption of those measures, and the selection of those means, which arose out of the circumstances in which he was placed, and, which were evidently sanctioned of God for the spiritual good of mankind. 4. That he was so far from setting out in his career with a view of putting himself at the head of a sect, that his only object was to do good, to revive primitive Christianity in the church of which he was a minister, in conformity to the letter and spirit of its own articles of faith and formularies of devotion. But that being opposed and persecuted by the carnal clergy of the establishment, as well as by Catholics and dissenters, he was forced either to disobey God by relinquishing his work, or to become the leader of a distinct sect. He wisely chose the latter, for which thousands will bless God in time and eternity.

FROM THE INTRODUCTION OF METHODISM INTO THE CITY OF NEW YORK, IN 1766, TO THE LANDING OF THE FIRST MISSIONARIES IN 1769.

The introduction of Methodism into these United States was attended with those circumstances which show how great events often result from comparatively insignificant causes. Like the entire structure of Methodism, it originated without any foresight of man, without any previous design in the instruments to bring about such an event, and without any of those previously devised plans which generally mark all human enterprises. And yet it will doubtlessly mark an era in the history of our country, on which its future historians will stop and pause, as having a bearing, it is hoped for good, on its destinies. The spirit of discontent had already begun to vent itself in low murmurings and secret whispers against the supposed wrongs and oppressions of the mother country, when Methodism commenced its leavening influence on the minds of a few obscure persons in the city of New York. And although it formed no part of the design of its disciples to enter into the political speculations of the day, nor to intermeddle with the civil affairs of the country, yet it is thought that its extensive spread in this country, the hallowing influence it has exerted on society in uniting in one compact body so many members, through the medium of an itinerant ministry, interchanging from north to south, and from east to west, has contributed not a little to the union and prosperity of the nation.

Let us, however, hasten to lay before the reader the facts and circumstances indicated at the head of this chapter.

We have already stated, that the first Methodist society was established in the city of New York, in the year 1766. This was done by a small number of pious emigrants from Ireland, who, previously to their removal to this [country], had been members of a Methodist society in their own country.

Among their number was Mr. Philip Embury, a local preacher. Though they had been attached to Wesleyan Methodism at home, it appears that, on their arrival here, they came very near making “shipwreck of faith and a good conscience.” They were strangers in a strange land; and not finding any pious acquaintances with whom they could associate, they gradually lost their relish for divine things, and sunk away into the spirit of the world. In this state of lukewarmness and worldly mindedness they were found the next year on the arrival of another family from Ireland, among whom was a pious “mother in Israel,” to whose zeal in the cause of God they were all indebted for the revival of the spirit of piety among them.

Soon after her arrival, she ascertained that those who had preceded her had so far departed from their “first love” as to be mingling in the frivolities and sinful amusements of life. The knowledge of this painful fact aroused her indignation, and with a zeal which deserves commemoration, she suddenly entered, the room where they were assembled, seized the pack of cards with which they were playing, and threw them into the fire. Having thus unceremoniously destroyed their “playthings,” she addressed herself to them in language of expostulation; and turning to Mr. Embury, she said, “You must preach to us, or we shall all go to hell together, and God will require our blood at your hands!” This pointed appeal had its intended effect, in awaking his attention to the perilousness of their condition. Yet, as if to excuse himself from the performance of an obvious duty, he tremblingly replied, “I cannot preach, for I have neither a house nor congregation.” “Preach in your own house first, and to our own company,” was the reply. Feeling the responsibility of his situation, and not being able any longer to resist the importunities of his reprover, he consented to comply with her request; and accordingly preached his first sermon, “in his own hired house,” to five persons only. This, it is believed, was the first Methodist sermon ever preached in America.

As they continued to assemble together for mutual edification, so their numbers were gradually increased, and they were much comforted and strengthened by “exhorting one another daily.” They were too few in number, however, to attract much public attention, and for some time they remained in apparent obscurity. As might be expected, they gradually gained more and more notoriety; for the name ofWESLEY, as well as of\parMETHODIST, was not unknown in this country; and the very reproach which was heaped upon him and his followers gave him and them a notoriety which otherwise they might never have gained. Notwithstanding, therefore, the fewness of their number, and the secluded manner in which they held their meetings, they soon found that they must either procure a larger place, or preclude many from their meetings who were desirous to attend. They accordingly rented a room in the neighborhood of larger dimensions, the expense of which was defrayed by voluntary contributions. Here they assembled for mutual edification, Mr. Embury continuing to lead their devotions, and to expound to them the word of God. An event happened about this time which tended to bring them more into notice, and to attract a greater number of hearers. This was the arrival of Captain Webb, an officer in the British army, at that time stationed in Albany, in the state of New York. He had been brought to the “knowledge of salvation by the remission of sins,” under the ministry of Mr. Wesley, in Bristol, England, about the year 1765; and though a military character, such was his love for immortal souls, that he was constrained to declare unto them the loving-kindness of God. This he did, first to his fellowsoldiers, and afterward to all who were willing to hear him. His first appearance as a stranger among the “little flock” in New York, in his military costume, gave them no little uneasiness, as they were fearful that he had come to “spy out their liberties,” or to interrupt them in their meetings; but when they saw him kneel in prayer, and otherwise participate with them in their worship, their fears subsided; and on forming a more intimate acquaintance, they found that Captain Webb had “partaken of like precious faith” with themselves. He was accordingly invited to preach. The novelty of his appearance in the badges of a military officer excited no little surprise. This, together with the energy with which he spoke in the name of the Lord, drew many to the place of worship, and the room where they assembled soon became too small to accommodate all who wished to hear. But what greatly encouraged them in their “work of faith and labor of love” was, that sinners were awakened and converted to God, and added to the society. These, continuing to walk in the “fellowship of the Holy Ghost,” were much strengthened and comforted, while others who beheld their godly conversation were convinced of the power and excellence of their religion.

To accommodate all who wished to hear, they next hired a rigging loft in William Street, and fitted it up for a place of public worship. Here they assembled for a considerable time, edified in faith and holiness by the labors of Mr. Embury, who was occasionally assisted by Capt. Webb.

While the society were thus going forward in their work in New York, Capt. Webb made excursions upon Long Island, and even went as far as Philadelphia, preaching, wherever he could find an opening, the gospel of the Son of God, and success attended his labors, many being awakened to a sense of their sinfulness through his pointed ministry, and brought to the knowledge of the truth. In consequence of the accession of numbers to the society, and hearers of the word, the rigging loft also became too small, and hence they began to consult together on the propriety of building a house of worship.

But, for the accomplishment of this pious undertaking, many difficulties were to be encountered. The members of the society were yet few in number and most of them of the poorer class, and of course had but a limited acquaintance and influence in the community. For some time a painful suspense kept them undetermined which way to act. But while all were deliberating on the most suitable means to be adopted to accomplish an object so desirable, and even necessary for their continued prosperity, an elderly lady, one of the Irish emigrants before mentioned, while fervently engaged in prayer for direction in this important enterprise, received, with inexpressible sweetness and power, this answer — “I, the Lord, will do it.” At the same time a plan was presented to her mind, which, on being submitted to the society, was generally approved of, and finally adopted. They proceeded to issue a subscription paper, waited on the mayor of the city and other opulent citizens, to whom they explained their object, and from them received such liberal donations as greatly encouraged them to proceed in their undertaking. Thus countenanced by their fellow citizens, they succeeded in purchasing several lots in John Street, on which they erected a house of worship, 80 feet in length and in breadth calling it, from respect to the venerable founder of Methodism, WESLEY CHAPEL. Such, however, were the municipal relations in the province at that time, that they were not allowed to consecrate the house exclusively for divine worship; they therefore devoted a small portion of it to domestic purposes. This was the first meeting house ever erected by a Methodist congregation in America — and this was built in the year 1768, and the first sermon was preached in it October 30, 1768, by Mr. Embury.

While this house was in progress, they felt the necessity of procuring the services of a more competent preacher. Though Mr. Embury was a zealous and good man, yet he had but moderate abilities as a preacher. He was obliged, moreover, to work with his own hands to support himself and family, and therefore could not devote his labors exclusively to the work of the ministry. To supply this deficiency the society wisely determined to apply to Mr. Wesley for help; and the following letter, signed T. T., will show the general state of the society, and the earnestness with which they solicited the requisite aid. “New York, 11 April, “Rev. and Very Dear Sir, — I intended writing to you for several weeks past; but a few of us had a very material transaction in view.

I therefore postponed writing until I could give you a particular account thereof; this was the purchasing of ground for building a preaching house upon, which, by the blessing of God, we have now concluded. But before I proceed, I shall give you a short account of the state of religion in this city. By the best intelligence I can collect, there was little either of the form or power of it until Mr. Whitefield came over, thirty years ago; and even after his first and second visits, there appeared but little fruit of his labors. But during his visit fourteen or fifteen years ago, there was a considerable shaking among the dry bones. Divers were savingly converted; and this work was much increased in his last journey, about fourteen years since, when his words were really like a hammer and like a fire. Most part of the adults were stirred up: great numbers pricked to the heart, and, by a judgment of charity, several found peace and joy in believing. The consequence of this work was, churches were crowded, and subscriptions raised for building new ones. Mr. Whitefield’s example provoked most of the ministers to a much greater degree of earnestness. And by the multitudes of people, old and young, rich and poor, flocking to the churches, religion became an honorable profession. There was now no outward cross to be taken up therein. Nay, a person who could not speak about the grace of God, and the new birth, was esteemed unfit for genteel company. But in a while, instead of pressing forward, and growing in grace, (as he exhorted them,) the generality were pleading for the remains of sin and the necessity of being in darkness. They esteemed their opinions as the very essentials of Christianity, and regarded not holiness, either of heart or life.

The above appears to me to be a genuine account of the state of religion in New York eighteen months ago, when it pleased God to rouse up Mr. Embury to employ his talent (which for several years had been hid, as it were, in a napkin) by calling sinners to repentance, and exhorting believers to let their light shine before men. He spoke at first only in his own house. A few were soon collected together and joined into a little society, chiefly his own countrymen, Irish Germans. In about three months after, brother White and brother Souse, from Dublin, joined them. They then rented an empty room in their neighborhood, which was in the most infamous street in the city, adjoining the barracks. For some time few thought it worth their while to hear: but God so ordered it by his providence, that about fourteen months ago Captain Webb, barrack-master at Albany, (who was converted three years since at Bristol,) found them out, and preached in his regimentals. The novelty of a man preaching in a scarlet coat soon brought greater numbers to hear than the room could contain. But his doctrines were quite new to the hearers; for he told them point-blank, ‘that all their knowledge and religion were not worth a rush, unless their sins were forgiven, and they had “the witness of God’s Spirit with theirs that they were the children of God.”’ This strange doctrine, with some peculiarities in his person, made him soon taken notice of; and obliged the little society to look out for a larger house to preach in. They soon found a place that had been built for a rigging house, sixty feet in length and eighteen in breadth. “About this period Mr. Webb, whose wife’s relations lived at Jamaica, Long Island, took a house in that neighborhood, and began to preach in his own house, and several other places on Long Island. Within six months, about twenty-four persons received justifying grace, nearly half of them whites, — the rest Negroes.

While Mr. Webb was (to borrow his own phrase) ‘felling trees on Long Island,’ brother Embury was exhorting all who attended on Thursday evenings, and Sundays, morning and evening, at the rigging house, to flee from the wrath to come. His hearers began to increase, and some gave heed to his report, about the time the gracious providence of God brought me safe to New York, after a very favorable passage of six weeks from Plymouth. It was the 26th day of October last, when I arrived, recommended to a person for lodging; I inquired of my host (who was a very religious man) if any Methodists were in New York; he answered that there was one Captain Webb, a strange sort of man, who lived on Long Island, and who sometimes preached at one Embury’s, at the rigging house. In a few days I found out Embury. I soon found of what spirit he was, and that he was personally acquainted with you and your doctrines, and that he had been a helper in Ireland. He had formed two classes, one of the men, and the other of the women, but had never met the society apart from the congregation, although there were six or seven men, and as many women, who had a clear sense of their acceptance in the Beloved.

You will not wonder at my being agreeably surprised in meeting with a few here who have been and desire again to be in connection with you. God only knows the weight of affliction I felt on leaving my native country. But I have reason now to conclude God intended all for my good. Ever since I left London, my load has been removed, and I have found a cheerfulness in being banished from all near and dear to me, and I made a new covenant with my God, that I would go to the utmost parts of the earth, provided he would raise up a people with whom I might join in his praise. On the great deep I found a more earnest desire to be united with the people of God than ever before. I made a resolution that God’s people should be my people, and their God my God: and, bless his holy name, I have since experienced more heartfelt happiness than ever thought it possible to have on this side eternity. All anxious care about my dear wife and children is taken away. I cannot assist them, but I daily and hourly commend them to God in prayer, and I know he hears my prayers, by an answer of love in my heart. I find power daily to devote myself unto him; and I find power also to overcome sin. If any uneasiness at all affects me, it is because I can speak so little of so good a God. “Mr. Embury lately has been more zealous than formerly; the consequence of which is, that he is more lively in preaching; and his gifts as well as graces are much increased. Great numbers of serious persons came to hear God’s word as for their lives; and their numbers increased so fast that our house for six weeks past would not contain half the people. “We had some consultations how to remedy this inconvenience, and Mr. Embury proposed renting a small lot of ground for twenty-one years, and to exert our utmost endeavors to build a wooden tabernacle; a piece of ground was proposed; the ground rent was agreed for, and the lease was to be executed in a few days.

We, however, in the meantime, had several days for fasting and prayer, for the direction of God and his blessing on our proceedings; and Providence opened such a door as we had no expectation of. A young man, a sincere Christian and constant hearer, though not joined in society, not giving any thing toward this house, offered ten pounds to buy a lot of ground, went of his own accord to a lady who had two lots to sell, on one of which there is a house that rents for eighteen pounds per annum. He found the purchase money of the two lots was six hundred pounds, which she was willing should remain in the purchasers’ possession, on good security. We called once more on God for his direction, and resolved to purchase the whole. There are eight of us who are joint purchasers: among whom Mr. Webb and Mr. Lupton are men of property. I was determined the house should be on the same footing as the orphan house at Newcastle, and others in England; but as we were ignorant how to draw the deeds, we purchased for us and our heirs, until a copy of the writing is sent us from England, which we desire may be sent by the first opportunity. “Before we began to talk of building, the devil and his children were very peaceable: but since this affair took place many ministers have cursed us in the name of the Lord, and labored with all their might to stop their congregations from assisting us. But He that sitteth in the highest laughed them to scorn! Many have broken through, and given their friendly assistance. We have collected above one hundred pounds more than our own contributions; and have reason to hope in the whole we shall have two hundred pounds: but the house will cost four hundred pounds more, so that unless God is pleased to raise up friends we shall yet be at a loss. I believe Mr. Webb and Mr. Lupton will borrow or advance two hundred pounds, rather than the building should not go forward; but the interest of money here is a great burden — being seven per cent Some of our brethren proposed writing to you for a collection in England: but I was averse to this, as I well know our friends there are overburdened already. Yet so far I would earnestly beg: if you would intimate our circumstances to particular persons of ability, perhaps God would open their hearts to assist this infant society, and contribute to the first preaching house on the original Methodist plan in all America, (excepting Mr. Whitefield’s orphan house in Georgia:) but I shall write no more on this subject. “There is another point far more material, and in which I must importune your assistance, not only in my own name, but also in the name of the whole society. We want an able and experienced preacher; one who has both gifts and grace necessary for the work.

God has not, indeed, despised the day of small things. There is a real work of grace begun in many hearts by the preaching of Mr. Webb and Mr. Embury; but although they are both useful, and their hearts in the work, they want many qualifications for such an undertaking; and the progress of the gospel here depends much upon the qualifications of preachers.

In regard to a preacher, if possible we must have a man of wisdom, of sound faith, and a good disciplinarian: one whose heart and soul are in the work; and I doubt not but by the goodness of God such a flame will be soon kindled as would never stop until it reached the great South Sea. We may make many shifts to evade temporal inconveniences; but, cannot purchase such a preacher as I have described. Dear sir, I entreat you, for the good of thousands, to use your utmost endeavors to send one over. I would advise him to take shipping at Bristol, Liverpool, or Dublin, in the month of July, or early in August: by embarking at this season he will have fine weather in his passage, and probably arrive here in the month of September. He will see before winter what progress the gospel has made. “With respect to money for the payment of the preachers’ passage over, if they could not procure it, we would sell our coats and shirts to procure it for them. “I most earnestly beg an interest in your prayers, and trust you, and many of our brethren, will not forget the church in this wilderness. “I remain with sincere esteem, Rev. and dear sir, “Your very affectionate brother and servant, “T. T.” Mr. Wesley refers to these circumstances in his Works, and says, “Tuesday, August 1, our conference began at Leeds. On Thursday, I mentioned the case of our brethren in New York. For some years past, several of our brethren from England and Ireland, (and some of them preachers,) had settled in North America, and had in various places formed societies, particularly in Philadelphia and New York. The society at New York had lately built a commodious preaching house, and now desired our help, being in great want of money, but much more of preachers. Two of our preachers, Richard Boardman and Joseph Pillmore, willingly offered themselves for the service; by whom we determined to send over fifty pounds as a token of our brotherly love.”

These brethren, who were the first regular itinerant Methodist preachers who visited this country, landed at Gloucester Point, six miles below Philadelphia, October 24, 1769. They immediately entered upon their Master’s work, Mr. Boardman taking his station in New York, and Mr. Pillmore in Philadelphia, occasionally changing with each other, and sometimes making short excursions into the country. They found a people ripe for the gospel; for in all places whither they went, multitudes flocked to hear the word, and many were induced to seek an interest in the Lord Jesus Christ.

Having thus traced the commencement of this work of God in the city of New York, where the seeds of Methodism were first planted in American soil, we will turn our attention to another part of the Lord’s vineyard, where similar efforts were made with the like success. About the same time that Mr. Embury was laying the foundation for this spiritual edifice in New York, and Captain Webb was, to use his own language, “felling the trees on Long Island,” and some other places, Mr. Robert Strawbridge, another local preacher from Ireland, came over and settled in Frederick county, in Maryland; and being a pious and zealous man, he commenced preaching in his own house, and other private houses, the doctrines of Jesus Christ as held and taught by Mr. Wesley. His word was attended “with the power and demonstration of the Spirit,” and very soon a society was collected of such as “desired to flee the wrath to come, and to be saved from their sins.” Mr. Strawbridge succeeded in building a house of worship, near Pipe Greek, in Maryland, called the Log Meeting House, in which he continued for some time to preach to the people, and to watch over the society he had formed. The following anecdote is related of this good man by Mr. Garrettson: — “He came to the house of a gentleman near where I lived to stay all night. I had never heard him preach; but as I had a great desire to be in company with a person who had caused so much talk in the country, I went over and sat and heard him converse until nearly midnight; and when I retired it was with these thoughts — I have never spent a few hours so agreeably in my life. He spent most of the time in explaining Scripture, and in giving interesting anecdotes; and perhaps one of them will do to relate here A congregation came together in a certain place, and a gentleman who was hearing thought that the preacher had directed his whole sermon to him, and he retired home after the sermon in disgust. However, he concluded to hear him once more, and hide himself behind the people, so that the preacher should not see him; it was the old story — his character was delineated. He retired dejected; but concluded that possibly the preacher saw him, and said, ‘I will try him once more;’ he did so, and hid himself behind the door. The preacher took for his text, ‘And a man shall be as a hiding place, etc.’ In the midst of the sermon, the preacher cried out, ‘Sinner, come from your scouting hole!’ The poor fellow came forward, looked the preacher in the face, and said, ‘You are a wizard, and the devil is in you; I will hear you no more.’“ Thus was at foundation laid by these two men of God, [Philip Embury and Robert Strawbridge] who probably came to America for other purposes than that of preaching the gospel, for a permanent work of God in this country; and it was the Macedonian cry which was sent to England by these people, and more especially those in New York, which moved Mr. Wesley to send them, in answer to their petition, the help they so much needed.

FROM THE ARRIVAL OF THE FIRST MISSIONARIES IN TO THE FIRST CONFERENCE IN 1773.

We have already seen that Messrs. Boardman and Pillmore, after their arrival, entered upon their respective fields of labor with ardor and success.

After spending some time in Philadelphia, hearing of the labors of Mr. Strawbridge in Maryland, Mr. Pillmore paid him a visit, and endeavored to strengthen his hands in the Lord. After preaching to the people in that part of Maryland, and rejoicing in the good which had been effected by the labors of Mr. Strawbridge, he visited some parts of Virginia and North Carolina, where he preached with success, and formed some societies. Here he also found the people exceedingly attentive to the word of God, and manifesting a cordial feeling for those who preached it. After laboring a short time in those parts of the country, where he was much encouraged at the appearance of things, he returned to Philadelphia. The following letter, which he addressed to Mr. Wesley, will show the state of things here. The letter is dated, “Philadelphia, Oct. 31, 1769. “Rev. Sir, — By the blessing of God we are safely arrived here, after a tedious passage of nine weeks. We were not a little surprised to find Captain Webb in town, a society of about one hundred members, who desire to be in close connection with you. ‘This is the Lord’s doings, and it is marvelous in our eyes.’

I have preached several times, and the people flock to hear in multitudes. Sunday evening I went out upon the common. I had the stage appointed for the horse race for my pulpit, and I think between four and five thousand hearers, who heard with attention still as night. Blessed be God for field preaching. When I began to talk of preaching at 5 o’clock in the morning, the people thought it would not answer in America however, I resolved to try, and I had a very good congregation. “There seems to be a great and effectual door opening in this country, and I hope many souls will be gathered in. The people in general like to hear the word, and seem to have ideas of salvation by grace.”

The above letter shows the good effects of Captain Webb’s labor’s in Philadelphia, for it seems he had been instrumental in collecting not less than one hundred souls into the society previously to the arrival of Mr. Pillmore.

On coming to New York, Mr. Boardman found the society in a flourishing state under the labors of Mr. Embury. Mr. Boardman was a man of respectable talents as a preacher, of great simplicity and godly sincerity, and he entered upon his evangelical labors with a fair prospect of success, the people flocking to hear him with the utmost eagerness and attention.

At this early stage of their labors in the ministry they commenced an interchange with each other, Mr. Pillmore coming to New York and Mr. Boardman going to Philadelphia. Having entered upon the charge of the society in New York, and making a fair trial among the people, on the 24th of April, 1770, he transmitted to Mr. Wesley the following account of the state of things in this city: “Our house contains about seventeen hundred people. About a third part of those who attend get in; the rest are glad to hear without. There appears such a willingness in the Americans to hear the word as I never saw before. They have no preaching in some parts of the back settlements. I doubt not but an effectual door will be opened among them. O! may the Most High now give his Son the heathen for his inheritance. The number of the blacks that attend the preaching affects me much.”

In addition to these two eminent men, who were sent over to this country by Mr. Wesley, Mr. Robert Williams, who had been a local preacher in England, and Mr. John King, from London, came over, not under the direction of Mr. Wesley, but on their own account; the former, however, having a permit from him to preach under the direction of the missionaries.

Mr. Williams labored as a local preacher with acceptance among the people; and with considerable success, and so also did Mr. King, after being duly examined and licensed by Mr. Pillmore. Both of these brethren so demeaned themselves as ministers of the gospel, that they were afterward received into the traveling ministry, as may be seen by reference to the minutes of conference for the year 1773.

From the encouraging representations of the condition and disposition of the people in America, which were transmitted to Mr. Wesley, he was induced to adopt measures to furnish them with additional help in their important work. Accordingly, the next year, 1771, Mr. Francis Asbury and Mr. Richard Wright, having volunteered their services, were dismissed under the blessing of God for the help of their brethren in America. As Mr. Asbury bore such a conspicuous part in the extensive revival of pure religion, it seems proper that we should give some account of his birth and education, his call to the ministry, and the motives which led him to embark in this holy enterprise.

According to a notice in his journal, vol. ii, p.133, it appears that he was born in England, in the parish of Harrodsworth, near the foot of Hampstead Bridge, about four miles from Birmingham, in Staffordshire, on the 20th or 21st of August, 1745. His parents were people in common life, but were remarkable for honesty and industry, so that they procured a competency for themselves and family. They had but two children; a son and daughter, and the latter dying in infancy, left Francis the only son of his mother, and the only child of his parents. It seems that they lived in a very dark time and place as respects spiritual and divine things.

He was early sent to school, and though he took delight in learning to read, particularly his Bible, yet he met with such cruel treatment from his master as to contract such a dread of him, that he preferred almost any thing to his school. He accordingly, when about thirteen years of age, left the school and went to a trade, in which he continued as an apprentice about six years and a half, during which time he was treated with great kindness and attention. The following is his own account of his conversion, of his call to, and entrance upon, the Christian ministry: “Soon after I entered on that business, God sent a pious man, not a Methodist, into our neighborhood, and my mother invited him to our house; by his conversation and prayers I was awakened before I was fourteen years of age. It was now easy and pleasing to leave my company, and I began to pray morning and evening, being drawn by the cords of love, as with the bands of a man. I soon left our blind priest, and went to West-Bromwick church: here I heard Ryland, Stillingfleet, Talbot, Bagnall, Mansfield, Hawes, and Venn, great names, and esteemed gospel ministers. I became very serious, reading a great deal — Whitefield and Cennick’s Sermons, and every good book I could meet with. It was not long before I began to inquire of my mother who, where, what were the Methodists; she gave me a favorable account, and directed me to a person that could take me to Wednesbury to hear them. I soon found this was not the church — but it was better. The people were so devout — men and women kneeling down, saying, Amen. — Now, behold! they were singing hymns — sweet sound! Why, strange to tell! the preacher had no prayer-book, and yet he prayed wonderfully!

What was yet more extraordinary, the man took his text, and had no sermon-book: thought I, this is wonderful indeed! It is certainly a strange way, but the best way. He talked about confidence, assurance, etc. — of which all my flights and hopes fell short. I had no deep convictions, nor had I committed any deep known sins. At one sermon, some time after, my companion was powerfully wrought on: I was exceedingly grieved that I could not weep like him; yet I knew myself to be in a state of unbelief. On a certain time, when we were praying in my father’s barn, I believe the Lord pardoned my sins, and justified my soul; but my companions reasoned me out of this belief, saying, ‘Mr. Mather said a believer was as happy as if he was in heaven.’ I thought I was not as happy as I would be there, and gave up my confidence, and that for months; yet I was happy; free from guilt and fear, and had power over sin, and felt great inward joy. After this we met for reading and prayer, and had large and good meetings, and were much persecuted, until the persons at whose houses we held them were afraid, and they were discontinued. I then held meetings frequently at my father’s house, exhorting the people there, as also at Sutton- Cofields, and several souls professed to find peace through my labors. I met class a while at Bromwick Heath, and met in band at Wednesbury. I had preached some months before I publicly appeared in the Methodist meeting houses; when my labors became more public and extensive, some were amazed, not knowing how I had exercised elsewhere. Behold me now a local preacher; the humble and willing servant of any and of every preacher that called on me by night or by day, being ready, with hasty steps, to go far and wide to do good, visiting Derbyshire, Staffordshire, Warwickshire, Worcestershire, and indeed almost every place within my reach for the sake of precious souls; preaching, generally, three, four, and five times a week, and at the same time pursuing my calling. I think when I was between twenty-one and twenty-two years of age I gave myself up to God and his work, after acting as a local preacher near the space of five years: it is now the 19th of July, 1792. I have been laboring for God and souls about thirty years, or upward. “Some time after I had obtained a clear witness of my acceptance with God, the Lord showed me, in the heat of youth and youthful blood, the evil of my heart: for a short time I enjoyed, as I thought, the pure and perfect love of God; but this happy frame did not long continue, although at seasons I was greatly blessed. While I was a traveling preacher in England, I was much tempted, finding myself exceedingly ignorant of almost every thing a minister of the gospel ought to know. How I came to America, and the events which have happened since my Journal will show.”

In the first volume of his Journal he records the following facts the exercises of his mind, and his final determination to visit this country: “On the 7th of August, 1771, the conference began at Bristol, in England. Before this, I had felt for half a year strong intimations in my mind that I should visit America; which I laid before the Lord, being unwilling to do my own will, or to run before I was sent.

During this time my trials were very great, which the Lord, I believe, permitted to prove and try me, in order to prepare me for future usefulness. At the conference it was proposed that some preachers should go over to the American continent. I spoke my mind, and made a offer of myself. It was accepted by Mr. Wesley and others, who judged that I had a call. From Bristol I went home to acquaint my parents with my great undertaking, which I opened in as gentle a manner as possible. Though it was grievous to flesh and blood, they consented let me go. My mother is one of tenderest parents in the world: but I believe she was blessed in the present instance with divine assistance to part with me. I visited most of my friends in Staffordshire, Warwickshire, and Gloucestershire, and felt much life and power among them. Several of our meetings were indeed held in the Spirit and life of God.

Many of my friends were struck with wonder when they heard of my going; but none opened their mouths against it, hoping it was of God. Some wished that their situation would allow them to go with me. “I returned to Bristol in the latter end of August, where Richard Wright was waiting for me, to sail in a few days for Philadelphia.

When I came to Bristol I had not one penny of money: but the Lord soon opened the hearts of friends, who supplied me with clothes and ten pounds: thus I found by experience that the Lord will provide for those who trust in him. “On Wednesday, September 2, we set sail from a port near Bristol; and having a good wind soon passed the channel. For three days I was very ill with the sea-sickness: and no sickness I ever knew was equal to it. The captain behaved well to us. On the Lord’s day, September 8, brother W. preached a sermon on deck, and all the crew gave attention. “Thursday 12th. I will set down a few things that lie on my mind.

Whither am I going? To the new world. What to do? To gain honor? No, if I know my own heart. To get money? No, I am going to live to God, and to bring others so to do. In America there has been a work of God: some moving first among the Friends, but in time it declined: likewise by the Presbyterians, but among them also it declined. The people God owns in England are the Methodists. The doctrines they preach, and the discipline they enforce, are, I believe, the purest of any people now in the world.

The Lord has greatly blessed these doctrines and this discipline in the three kingdoms: they must therefore be pleasing to him. If God does not acknowledge me in America, I will soon, return to England. I know my views are upright now — may they never be otherwise!”

They landed in Philadelphia, October 7, 1771, and were most cordially received by the people. They immediately repaired to the church, and heard a sermon from Mr. Pillmore, whom they found at his station and in his work. “The people,” says Mr. Asbury, “looked on us with pleasure, hardly knowing how to show their love sufficiently, bidding us welcome with fervent affection; and receiving us as angels of God.

O that we may walk worthy of the vocation wherewith we are called. When I came near the American shore my very heart melted within me: to think from whence I came, where I was going, and what I was going about. But I felt my mind open to the people, and my tongue loosed to speak. I feel that God is here, and find plenty of all I need.”

As the printed minutes extend no farther back than 1773, we have no other account of the numbers in society at this time than what is found in Mr. Asbury’s Journal, vol. iii, p. 109, where he says there were “about three hundred in New York, two hundred and fifty in Philadelphia, and a few in New Jersey;” but there must have been some also in Maryland, as the fruit of the labors of Mr. Strawbridge, probably the whole number was not less than six hundred.

After spending a few days in Philadelphia, delivering his testimony for God, Mr. Asbury left there for the city of New York, where he arrived on the 12th, of November, and on the 13th preached to the people from Corinthians 2:2, “I determined not to know anything among you save Jesus Christ, and him crucified.” “I approved much,” says he, “of the spirit of the people; they were loving and serious; there appeared also in some a love of discipline. Though I was unwilling to go to York so soon, I believe it is all well; and I still hope I am in the order of God. My friend B.” (meaning doubtless Mr. Boardman, the preacher) “is a kind, loving, worthy man, truly amiable and entertaining, and of a child-like temper.”

Respecting himself he says, “I purpose to be given up to God more and more, day by day.”

It seems that previously to the arrival of Mr. Asbury the preachers had confined their labors chiefly to the cities. This plan of operations did not suit the enlarged desires of Mr. Asbury. He alludes to this circumstance in the following words: “At present I am dissatisfied, and judge that we are to be shut up in the cities this winter. My brethren seem unwilling to leave the cities, but I think I shall show them the way.” — “I am come over with an upright intention, and through the grace of God I will make it appear, and am determined that no man shall bias me with soft words and fair speeches.” — “Whomsoever I please or displease, I will be faithful to God, to the people, and to my own soul.” This determination I believe he steadily and perseveringly kept to the end of his life. And in pursuance of the design he had thus formed, he made an excursion to West Farms and to Westchester, preaching with great freedom and power the “gospel of the kingdom.” He spent the winter alternately in the city and country, extending his labors to New Rochelle, to Rye, and sometimes visiting Staten Island; and he had the unspeakable pleasure of being hailed by the people in general as a messenger of God, though sometimes persecuted and opposed by the rabble.

The consequence of thus extending his labors into the country towns and villages, was the giving a new and more vigorous impulse to religious zeal, and of calling the attention of multitudes to the gospel message, who otherwise might never have heard it. This example of Mr. Asbury had its effect upon the other preachers, and in the latter part of the year some of them visited the provinces of Delaware and Maryland, and preached on the western and eastern shore of Maryland. Two private members of the society raised up by Mr. Strawbridge, were the first Methodists who visited Kent county, on the eastern shore of Maryland. They came to one John Randal’s, conversed and prayed with the family, and left behind them some salutary impressions. This created a desire for Methodist preaching; and shortly after, Mr. Strawbridge himself paid them a visit, and preached to them the gospel of Christ. He was followed by Robert Williams; and in December following, 1772, Mr. Asbury went into Kent county. “Before preaching,” he says, “one Mr. R., a Church minister, came to me and desired to know who I was, and whether I was licensed. I told him who I was. He spoke great swelling words, and said he had authority over the people, and was charged with the care of their souls. He also said that I could not, and should not preach: and if I did, he should proceed against me according to law. I let him know that I came to preach, and preach I would; and farther asked him if he had authority to bind the consciences of the people, or if he was a justice of the peace; and told him I thought he had nothing to do with me. He charged me with making a schism. I told him that I did not draw the people from the Church, and asked him if his church was then open. He then said that I hindered the people from their work. I asked him if fairs and horse races did not hinder them; and farther told him that I came to help him. He said he had not hired me for an assistant, and did not want my help. I told him if there were no swearers or other sinners, he was sufficient. But, said he, What do you come for? I replied, To turn sinners to God. He said, Cannot I do that as well as you? I told him that I had authority from God. He then laughed at me, and said, You are a fine fellow indeed! I told him I did not do this to invalidate his authority: and also gave him to understand that I did not wish to dispute with him; but he said he had business with me, and came into the house in a great rage. I began to preach, and urged the people to repent and turn from all their transgressions, so iniquity should not prove their ruin. After preaching the parson went out, and told the people they did wrong in coming to hear me, and said I spoke against learning, whereas I only spoke to this purpose — when a man turned from all sin he would adorn every character in life, both in church and state.”

This quotation is given as a specimen of the sort of opposition the first Methodist preachers had to encounter in that part of the country. The clergy in general had but a name to live, while they were dead to spiritual and divine things, and were therefore unprepared to receive the true messengers of peace and mercy. Through the persevering labors of Mr. Asbury and others associated with him, a gracious work was commenced on this peninsula, which has terminated in great good to the souls of thousands.

In the month of April of this year Mr. Pillmore, following the example of Mr. Asbury, traveled south, through Maryland and Virginia, as far as Norfolk, preaching in all places where he could find an opening; and in the beginning of 1773 he penetrated into the lower counties of Virginia, and thence through North Carolina to Charleston, in South Carolina, nor did he stop till he reached Savannah, in Georgia, visiting the Orphan House, which had been erected by Mr. Whitefield as early as 1740. We have no particular account of these visits, but it is presumed that they were rendered a blessing to many. He returned northwardly some time the next spring. Mr. Boardman made a tour north as far as Boston, where he preached and formed a small society, and then returned to his station in New York.

In the early part of this year Mr. Robert Williams visited Norfolk, in Virginia. Without giving any public notice, he stood on the steps of the court house and began to sing, which soon collected a number of people around him, to whom he preached, not, however, without considerable interruption from some disorderly persons. They seemed to think, indeed, that the preacher was mad, for as they had not been accustomed to hear a minister pronounce the words hell and devil in his sermons, from the frequent use Mr. Williams made of these terms they concluded he was a wicked, swearing preacher, though in some parts of his discourse they thought he preached the gospel. From this first impression of the man, no one was inclined to invite him to his house. But on hearing him a second time at the same place, they so far altered their opinion respecting his sanity that he was invited to their houses; and not long after, a society was formed in Norfolk, which has continued to this day, gradually increasing in number and usefulness.

October 10, 1772, Mr. Asbury says he received a letter from Mr. Wesley, in which he required a strict attention to the general rules, and also appointing him general assistant. To understand this designation it is necessary to observe, that Mr. Wesley, being, under God, the founder of the societies, was considered the head of the whole body, both in Europe and America, and the one having charge of a circuit under him was styled his assistant, and those under this assistant were styled helpers. In appointing, therefore, Mr. Asbury as general assistant, he constituted him the head of all the preachers and societies in America, with power to station the preachers, etc., under the general direction of Mr. Wesley himself.

As yet no regular conference of preachers had been convened, but they regulated their matters at the quarterly meetings. At one of these meetings, which was held Tuesday, December 23, on the western shore of Maryland, Mr. Asbury, after preaching on the duties of the ministry, says they “proceeded to their temporal business, and considered the following propositions: 1. What are our collections? We found them sufficient to defray our expenses. 2. How are the preachers stationed? It is regretted that, in answering this question, Mr. Asbury gives the initials only of the names of the preachers who received their stations. He says, “Brother S. (by which we suppose he means, Strawbridge,) “and brother O.” (who?) “in Frederick county,” “brother K.” (King?) “brother W.” (Williams?) “and J. R” (who?) “on the other side of the Bay; and myself in Baltimore. 3. Shall we be strict in our society meetings, and not admit strangers?

Agreed. 4. Shall we drop preaching in the day-time through the week? Not agreed to. 5. Will the people be contented without our administering the sacraments. John King was neuter; brother Strawbridge pleaded much for the ordinances, and so did the people, who seemed to be much biased by him. I told them I would not agree to it at that time, and insisted on our abiding by our rules. 6. Shall we make collections weekly to pay the preachers’ board and expenses? This was not agreed to. We then inquired into the moral character of the preachers and exhorters.”

Though Mr. Asbury took his station in Baltimore, where he was most cordially received by the people, he by no means confined his labors to that city, but extended them into the towns and villages in the vicinity, everywhere proclaiming in the ears of the people the joyful news of salvation by grace, through faith in the Lord Jesus. In consequence of thus enlarging the boundaries of their labors — for the other preachers followed the apostolic example set them by Mr. Asbury — the work of God spread among the people, so that considerable additions were made to the societies. This, though the numbers were not yet taken, appears evident from Mr. Asbury’s Journal, where he speaks of meeting and regulating the classes in a number of places.

It was remarked above, that most of the clergy in the southern provinces were destitute of experimental godliness; and therefore, instead of helping forward the work of God as promoted by the Methodist preachers, they either manifested indifference, “caring for none of these things,” or otherwise set themselves in opposition to it. To this, however, there were some honorable exceptions. Among these was the Rev. Mr. Jarratt, of Virginia, under whose preaching there had been a considerable revival of religion, particularly at a place called White Oak. In imitation of Mr. Wesley and his preachers, Mr. Jarratt formed those who were awakened to a sense of their danger into a society, that they might assist each other in working out their salvation. The good effects of these meetings were so apparent, in producing “the fruits of good living,” that they were encouraged, and the revival went on gradually, chiefly under the labors of Mr. Jarratt, from 1771 to 1773, spreading from fifty to sixty miles “in the region round about.”

In the beginning of the year 1773, Mr. Robert Williams visited Petersburg, in Virginia, and preached with success, first in the town, and then through various parts of the country. He was a plain, pointed preacher, indefatigable in his labors, and many were awakened and converted to God through his public and private exhortations; and it is said that the name of Robert Williams was long remembered by many who were his spiritual children in those parts. He and other Methodist preachers who visited Virginia were kindly received by Mr. Jarratt, and they greatly assisted each other in promoting the work of the Lord.

In the meantime Mr. Asbury continued his itinerating labors very extensively through the country, devoting all his time and attention to the work of the ministry. Nor did he labor in vain. Many sinners were brought to the knowledge of the truth, and new societies were established in various places.