We have seen that up to this period no regular conference had been held, but that the business had been transacted at their quarterly meetings. On the arrival of Mr. Rankin with powers to act as general assistant, a conference was convened in the city of Philadelphia, July 4, 1773. This being the first regular conference ever held in America, I think it proper to give the entire minutes as they were taken down and afterward published.

“The following queries were proposed to every preacher: — “ 1. Ought not the authority of Mr. Wesley and that conference to extend to the preachers and people in America, as well as in Great Britain and Ireland?

Ans. Yes. 2. Ought not the doctrine and discipline of the Methodists, as contained in the minutes, to be the sole rule of our conduct, who labor in the connection with Mr. Wesley, in America?

Ans. Yes. 3. If so, does it not follow, that if any preachers deviate from the minutes, we can have no fellowship with them till they change their conduct?

Ans. Yes.

The following rules were agreed to by all the preachers present: — 1. Every preacher who acts in connection with Mr. Wesley and the brethren who labor in America, is strictly to avoid administering the ordinances of baptism and the Lord’s supper. 2. All the people among whom we labor to be earnestly exhorted to attend the Church, and to receive the ordinances there; but in a particular manner to press the people in Maryland and Virginia to the observance of this minute. 3. No person or persons to be admitted into our love-feasts oftener than twice or thrice, unless they become members; and none to be admitted to the society meetings more than thrice. 4. None of the preachers in America to reprint any of Mr. Wesley’s books, without his authority (when it can be gotten) and the consent of their brethren. 5. Robert Williams to sell the books he has already printed, but to print no more, unless under the above restrictions. 6. Every preacher who acts as an assistant, to send an account of the work once in six months to the general assistant. Question 1. How are the preachers stationed? Answer New York, Thomas Rankin, to change in four months [with Shadford]; Philadelphia, George Shadford, to change four months [with Rankin]; New Jersey, John King, William Watters; Baltimore, Francis Asbury, Robert Strawbridge, Abraham Whitworth, Joseph Yearbry; Norfolk, Richard Wright; Petersburg, Robert Williams. Question 2. What numbers are there in the society? Answer New York, 180; Philadelphia, 180; New Jersey, 200; Maryland, 500; Virginia, 100; [Total] 1160; (Preachers 10.)

It is highly probable that some of the preachers had manifested an unwillingness to submit entirely to the authority of Mr. Wesley in all matters, and hence the reason and seasonableness of the above minute in respect to yielding obedience to his authority. That Mr. Strawbridge and some others had evinced a disposition so far to depart from Wesleyan Methodism as to administer the ordinances of baptism and the Lord’s supper, we know; and that it required all the authority of Mr. Asbury to restrain them from this practice heretofore, is evident from a former quotation from his Journal. To prevent a repetition of this disorderly practice, it seems the above prohibitory rule was adopted in reference to this subject.

In the above stations we find the name of William Watters, who was the first American preacher who joined the itinerancy, and he continued a laborious and successful laborer in his Master’s work until the day of his death.

It seems that, notwithstanding the vigilance of Mr. Asbury in correcting those abuses which had arisen from the laxity with which discipline had been administered, many disorders still existed for which an adequate remedy had not been provided. These things had been communicated to Mr. Wesley, and he therefore clothed Mr. Rankin with powers superior to any which had been vested in his predecessors in office, in the faithful exercise of which he set himself to purifying the societies from corrupt members, and restoring things to order. It was soon found that the discharge of this duty, however painful, instead of abridging the influence of ministerial labor, greatly extended it, and exerted a most salutary effect upon the societies. Speaking of the comfort he derived from the arrival of Mr. Rankin, Mr. Asbury says, “Though he will not be admired as a preacher, yet as a disciplinarian he will fill his place.”

Having thus adopted the Wesleyan plan of stationing the preachers, and each man going to his work in the name of the Lord, the cause of reformation began to spread more extensively than heretofore; new societies were formed in many places, the circuits were enlarged, and a more regular administration of discipline secured. On the eastern shore of Maryland, particularly in the county of Kent, there was a considerable revival of religion, by which many souls were brought to the “knowledge of salvation by the remission of sins.” A class was formed at New Rochelle, about twenty miles from the city of New York. In Baltimore also there was an enlargement of the work, more especially at Fell’s Point, where they commenced building a house of worship, which was the first erected in the city of Baltimore. Though Mr. Asbury was appointed to Baltimore, he by no means confined his labor to that place, but traveled extensively through various parts of Maryland, preaching every day, forming those who had been awakened to a sense of their sin and danger into classes, that they might the more easily help each other to work out their salvation. In consequence of these labors, the work of religion spread among the people.

In the city of New York, it appears that Mr. Rankin met with some opposition in his endeavors to reduce the classes to order and regularity; but his steady perseverance overcame the obstacles thrown in his way, so that he succeeded in his pious designs. He also, as the general assistant, traveled as extensively as practicable, that he might take a general oversight of the work, and see that the rules by which they professed to be governed were suitably enforced.

In the beginning of 1774, the foundation of a house of worship was laid in Baltimore, known by the name of Light Street church, and another in Kent county, about nine miles below Chestertown, called the Kent meetinghouse.

This latter house was not erected without considerable opposition.

After the frame was prepared for raising, some wicked persons came in the night and broke the rafters; but the workmen soon repaired the loss, the house was finished, and the work of the Lord prospered abundantly. 1774 . — On the 25th of May, of this year, the second conference was held in the city of Philadelphia. From the minutes it appears that seven preachers, namely, William Duke, John Wade, Daniel Ruff, Edward Drumgole, Isaac Rollins, Robert Lindsay, and Samuel Spragg were admitted on trial; and William Watters, Abraham Whitworth, Joseph Yearbry, Philip Gatch, and Philip Ebert were admitted into full connection; most of these, it seems, had been raised up in America during the past two years, for we find no mention of any of their names, except William Watters, Abraham Whitworth, and Joseph Yearbry, among the stations the preceding year. This year, it seems, they adopted the practice introduced into the conferences by Mr. Wesley and which has ever since been followed in this country, namely, that of examining the preachers’ characters before the conference; for we find the following question and answer: — “Quest. Are there any objections to any of the preachers?

Ans. They were examined one by one.”

The following are the stations and numbers, and the rules which were agreed upon.

New York, Francis Asbury, to change in three months [with Rankin]; Philadelphia, Thomas Rankin, to change in three months [with Asbury]; Trenton, William Watters; Greenwich, Philip Ebert; Chester, Daniel Ruff, Joseph Yearbry, to change with Wm. Watters and P. Ebert; Kent, Abraham Whitworth; Baltimore, George Shadford, Edward Drumgole, Richard Webster, Robert Lindsay; Frederick, Philip Gatch, William Duke; Norfolk, John King; Brunswick, John Wade, Isaac Rollins, Samuel Spragg.

All the preachers to change at the end of six months. Question 3. What numbers are there in society? Answer New York 222; Philadelphia 204; New Jersey 257; Chester 36; Baltimore 738; Frederick 175; Norfolk 73; Brunswick 218; Kent 150; [Total] 2073; (Preachers 17.)

This conference agreed to the following particulars: — 1. Every preacher who is received into full connection is to have the use and property of his horse, which any of the circuits may furnish him with. 2. Every preacher to be allowed six pounds Pennsylvania currency per quarter, and his traveling charges besides. 3. For every assistant to make a general collection at Easter, in the circuits where they labor; to be applied to the sinking of the debts on the houses, and relieving the preachers in want. 4. Wherever Thomas Rankin spends his time, he is to be assisted by those circuits.”

From this, it appears that the number had increased 913, being nearly double to what they were the year before; and that they had seven additional preachers. This shows the beneficial influence of enforcing a Scriptural discipline, and adopting an extended method of preaching the gospel by a regular itinerancy.

In the beginning of this year, Messrs. Boardman and Pillmore left the continent for England; the former, who had endeared himself much to the people by his indefatigable labors and Christian deportment, never to return; the latter, Mr. Pillmore, soon after came back, was admitted and ordained as a minister in the Protestant Episcopal Church, in which he lived respected and beloved as a useful minister until his death. Mr. Boardman lived about eight years after his return to Europe, and then died in peace, leaving behind him a name that is “like precious ointment poured forth.” It seems that Mr. Strawbridge did not continue in the regular itinerancy, as we do not find his name in the minutes of conference; the probability is, that he became disaffected on account of the opposition manifested to his administering the ordinances, to which he adhered with great pertinacity.

The Journal of Mr. Asbury for this year shows the steady manner in which he pursued his work. So far from confining himself to the cities of New York and Baltimore, in each of which he was stationed for six months, he traversed the country between the two places, as well as north and south of each; and he everywhere found multitudes who flocked to hear the word, and not a few received it with joy, and were formed into classes under the general rules. His example provoked others to like diligence, though some manifested a reluctance to leave the comforts of a city life for the more fatiguing labors of a country itinerant. The blessed effects of these labors were soon apparent. Among others who contributed largely to the extension of this work, we must not forget to record the labors of Robert Williams, of whom Mr. Asbury says in his Journal, “He is a singular man, but honest in his intentions, and sincerely engaged for the prosperity of the work.” In the same connection he says, “I met brother W. from Virginia, who gave me a great account of the work of God in these parts; five or six hundred souls justified by faith, and five or six circuits formed, so that we now have fourteen circuits in America, and about twenty-two preachers are required to supply them.”

It seems that in the early part of this year, Mr. Williams penetrated into Virginia, and finally succeeded in extending the work from Petersburgh south, over the Roanoke River, some distance into South Carolina; and from the conference three preachers, John King, John Wade, and Isaac Rollins, were sent to his help. Toward the close of the year, a most remarkable revival of godliness was the effect of their united labors, which terminated as above related by Mr. Asbury.

Such were the indefatigable labors of Mr. Asbury, his constant preaching, his exposures by day and night, that he finally sunk under them, and was obliged to take to his bed, and submit to medical treatment. So feeble was he, that he says, for nine days he was not able even to write in his Journal. “My friends,” says he, “were very kind, and expecting my death, they affectionately lamented over me.” The Lord, however, blessed the means prescribed for his recovery, so that in about three weeks from the time of his confinement, he was able to resume those labors in which his soul delighted. The latter part of this year he spent in Baltimore and the adjoining settlements, in all which places he enjoyed much of the presence of God, and often witnessed the displays of his power in the awakening and conversion of sinners. 1775 . — On the 17th of May of this year, the third conference was held in the city of Philadelphia. Of this conference, Mr. Asbury says that it sat from Wednesday to Friday, “with great harmony and sweetness of temper.” This record to the good temper exemplified in the conference is made with a view to show that, notwithstanding some difficulties had occurred between Mr. Rankin and Mr. Asbury, they were not of that serious nature which went to interrupt the harmony of their counsels. To a difference of judgment between them, Mr. Asbury alludes in several places, by which it appears that, in his opinion, Mr. Rankin assumed too much authority over the preachers and people.

In consequence of this assumption of power, Mr. Rankin exposed himself to the censures of many of his brethren, and to the remonstrances of Mr. Asbury, as it tended, in his opinion, to alienate the affections of the people from their preachers. These things laid the foundation for those complaints against Mr. Asbury which were transmitted to Mr. Wesley, and afterward became the cause of much of that uneasiness which will be noticed hereafter. Such errors of judgment may very well exist among the best of men, without at all detracting from their moral worth or Christian character, and may even be overruled by our heavenly Father for the general good of his church. The sternness of character manifested by Mr. Rankin, while it sustained him in the rigorous exercise of discipline, was not so exactly suited to the genius of the American people as was the more gentle yet equally firm disposition of Mr. Asbury.

The numbers returned in society were 3,148, by which it appears that the increase had been 1,075. Strong symptoms of a war between the colonies and the mother country now began to be manifested in different parts of the American settlements, by which the minds of the people were much agitated on political subjects; and as all the leading Methodist preachers were from England, no little suspicion, however groundless, was entertained respecting the purity of their motives. That most of these were strongly biased in favor of their mother country seems reasonable to suppose; nor are they to be blamed for this feeling, when we consider how natural it is for all men to feel an attachment for the land of their nativity.

These suspicions, however, though not yet exemplified in any open acts of hostility, tended in some places to circumscribe the usefulness of the preacher, and to make those of them who came from England turn their attention toward home.

Notwithstanding these unpropitious circumstances, the conference proceeded in their customary work, passing a resolution to raise a yearly collection for general purposes, and making out the stations of the preachers, which were now increased to nineteen in number, distributed among the several circuits. Among other things which they did, was passing the following resolution, which shows their apprehensions respecting the political state of the country, and their pious concern for the prosperity of the work of God. They appointed “a general fast for the prosperity of the work, and for the peace of America, on Tuesday the 18th of July.”

This year, Mr. Asbury was appointed to labor in Norfolk, state of Virginia, where, he says, he found “about thirty persons in society, but they had no class meetings,” and were therefore in rather a disorderly state.

Finding nothing better for a “preaching house than an old shattered building, which had formerly been a play-house,” after laboring a few days alternately in Norfolk and Portsmouth, he persuaded the brethren to issue a subscription paper for building a house of worship, which, however, went tardily on for the present. As usual, Mr. Asbury omitted no opportunity of doing good to the souls of the people; and for this purpose he made frequent excursions into the country, where he generally found a people willing to hear the word of reconciliation. Having been invited to visit Brunswick circuit, where the Lord was pouring out his Spirit upon the labors of Mr. Shadford, on the 2d of November he arrived there, and says, “God is at work in this part of the country, and my soul catches the holy fire.” On meeting with Mr. Shadford, he says, “My spirit is much united to him, and our meeting was like that of David and Jonathan.”

There was indeed a remarkable revival of the work of God in this part of the country, chiefly through the instrumentality of Mr. Shadford.

Trembling and shaking would seize upon sinners under the word, and in some instances they were so affected as to fall lifeless upon the floor or upon the ground. These were strange appearances in this country, and some, of course, looked on with astonishment at these manifest displays of the power and grace of God. The consequence of this great and extensive revival was an addition to the societies of upward of members.

Mr. Robert Williams, who was among the first Methodist preachers that visited Virginia, had married, and located at a place between Norfolk and Suffolk, where he ended his days in peace, on the 26th September 1775.

His funeral sermon was preached by Mr. Asbury, who says of him, that he “has been a very useful man, and the Lord gave him many seals to his ministry. Perhaps no man in America has been an instrument of awakening so many souls as God has awakened by him.”

As the revival above spoken of was one of the first of the kind in this part of the country, and was, in many respects, very remarkable in its character, I think it proper to give here an account of it as I find it inserted in Mr. Asbury’s Journal. The writer of this account was the Rev. Mr. Jarratt, a minister of the English Church, who participated largely in that revival, and contributed by his labors to its advancement, by favoring the Methodist preachers, and administering the ordinances to such as desired them. Had all the clergy of that day manifested a kindred spirit, how much more extensively would the work have prevailed!

A BRIEF NARRATIVE OF THE REVIVAL OF RELIGION IN VIRGINIA.

IN A LETTER TO A FRIEND. “Dear Sir, — You was pleased, when in Virginia, to desire a narrative of the work of God in these parts. I shalt give you matter of fact, in a plain, artless dress; relating only what I have myself seen and heard, and what I have received from men on whose judgment and veracity I can fully depend. “That you may have a full view of the whole, I shall go back as far as my first settlement in this parish. August 29, 1763, I was chosen rector of B., in the county of D., in Virginia. Ignorance of the things of God, profaneness, and irreligion, then prevailed among all ranks and degrees; so that I doubt if even the form of godliness was to be found in any one family of this large and populous parish. I was a stranger to the people: my doctrines were quite new to them; and were neither preached nor believed by any other clergyman, so far as I could learn, throughout the province. “My first work was to explain the depravity of our nature, our fall in Adam, and all the evils consequent thereon; the impossibility of being delivered from them by any thing which we could do, an the necessity of a living faith, in order to our obtaining help from God.

While I continued to insist upon these truths, and on the absolute necessity of being born again, no small outcry was raised against this way, as well as against him that taught it. But, by the help of God, I continued to witness the same both to small and great. “The common people, however, frequented the church more constantly, and in larger numbers than usual. Some were affected at times, so as to drop a tear. But still for a year or more, I perceived no lasting effect, only a few were not altogether so profane as before. I could discover no heartfelt convictions of sin, no deep or lasting impression of their lost estate. Indeed, I have reason to believe that some have been a good deal alarmed at times; but they were shy of speaking to me (thinking it would be presumption) till their convictions wore off. “But in the year 1765, the power of God was more sensibly felt by a few. These were constrained to apply to me, and inquire, ‘What they must do to be saved?’ And now I began to preach abroad, as well as in private houses; and to meet little companies in the evenings, and converse freely on divine things. I believe some were this year converted to God, and thenceforth the work of God slowly went on. “The next year I became acquainted with Mr. M’R., rector of a neighboring parish; and we joined hand in hand in the great work.

He labored much therein, and not in vain. A remarkable power attended his preaching, and many were truly converted to God, not only in his parish, but in other parts where he was called to labor. “In the years 1770 and 1771, we had a more considerable outpouring of the Spirit, at a place in my parish called White Oak.

It was here first I formed the people into a society, that they might assist and strengthen each other. The good effects of this were soon apparent. Convictions were deep and lasting; and not only knowledge, but faith, and love, and holiness continually increased. “In the year 1772, the revival was more considerable, and extended itself in some places for fifty or sixty miles around. It increased still more in the following year, and several sinners were truly converted to God. In spring, 1774, it was more remarkable than ever. The word preached was attended with such energy that many were pierced to the heart. Tears fell plentifully from the eyes of the hearers, and some were constrained to cry out. A goodly number were gathered in this year, both in my parish and in many of the neighboring counties. I formed several societies out of those which were convinced or converted; and I found it a happy means of building up those that had believed, and preventing the rest from losing their convictions.

In the counties of Sussex and Brunswick, the work from the year 1773 was chiefly carried on by the labors of the people called Methodists. The first of them who appeared in these parts was Mr. R. W., who, you know, was a plain, artless, indefatigable preacher of the gospel: he was greatly blessed in detecting the hypocrite, razing false foundations, and stirring believers up to press after a present salvation from the remains of sin. He came to my house in the month of March, in the year 1773. The next year others of his brethren came, who gathered many societies both in this neighborhood, and in other places, as far as North Carolina.

They now began to ride the circuit, and to take care of the societies already formed, which was rendered a happy means both of deepening and spreading the work of God.

I earnestly recommended it to my societies, to pray much for the prosperity of Sion, and for a larger outpouring of the Spirit of God.

They did so, and not in vain. We have had a time of refreshing indeed a revival of religion, as great as perhaps ever was known, in country places, in so short a time. It began in the latter end of the year 1775; but was more considerable in January 1776, the beginning of the present year. It broke out nearly at the same time, at three places not far from each other. Two of these places are in my parish, the other in Amelia county, which had for many years been notorious for carelessness, profaneness, and immoralities of all kinds. Gaming, swearing, drunkenness, and the like, were their delight, while things sacred were their scorn and contempt.

However, some time last year, one of my parish (now a local preacher) appointed some meetings among them, and after a while, induced a small number to join in society. And though few, if any of them, were then believers, yet this was a means of preparing the way of the Lord. “As there were few converts in my parish the last year, I was sensible a change of preachers was wanting. This has often revived the work of God; and so it did at the present time. Last December, one of the Methodist preachers, Mr. S., preached several times at the three places above mentioned. He confirmed the doctrine I had long preached; and to many of them not in vain. And while their ears were opened by novelty, God set his word home upon their hearts. Many sinners were powerfully convinced, and mercy! mercy! was their cry. In January, the news of convictions and conversions were common; and the people of God were inspired with new life and vigor by the happiness of others. But in a little time they were made strongly sensible that they themselves stood in need of a deeper work in their hearts than they had yet experienced. And while those were panting and groaning for pardon, these were entreating God, with strong cries and tears, to save them from the remains of inbred sin, to ‘sanctify them throughout in spirit, soul, and body;’ so to ‘circumcise their hearts,’ that they might ‘love God with all their hearts,’ and serve him with all their strength. “During this whole winter, the Spirit of the Lord was poured out in a manner we had not seen before. In almost every assembly might be seen signal instances of divine power, more especially in the meetings of the classes. Here many old stout-hearted sinners felt the force of truth, and their eyes were open to discover their guilt and danger. The shaking among the dry bones was increased from week to week: nay, sometimes ten or twelve have been deeply convinced of sin in one day. Some of these were in great distress, and when they were questioned concerning the state of their souls, were scarce able to make any reply but by weeping and falling on their knees, before all the class, and earnestly soliciting the prayers of God’s people. And from time to time he has answered these petitions, set the captives at liberty, and enabled them to praise a pardoning God in the midst of his people. Numbers of old and gray-headed, of middle-aged persons, of youth, yea, of little children, were the subjects of this work. Several of the latter we have seen painfully concerned for the wickedness of their lives, and the corruption of their nature. We have instances of this sort from eight or nine years old. Some of these children are exceeding happy in the love of God; and they speak of the whole process of the work of God, of their convictions, the time when, and the manner how they obtained deliverance, with such clearness as might convince an atheist that this is nothing else but the great power of God.

Many in these parts, who have long neglected the means of grace, now flocked to hear, not only me and the traveling preachers, but also the exhorters and leaders. And the Lord showed he is not confined to man; for whether there was preaching or not, his power was still sensible among the people. And at their meetings for prayer, some have been in such distress that they have continued therein for five or six hours. And it has been found that these prayer-meetings were singularly useful in promoting the work of God. “The outpouring of the Spirit which began here, soon extended itself, more or less, through most of the circuit, which is regularly attended by the traveling preachers, and which takes in a circumference of between four and five hundred miles. And the work went on with a pleasing progress till the beginning of May, when they held a quarterly meeting at B’s chapel, in my parish.

This stands at the lower line of the parish, thirty miles from W.’s chapel, at the upper line of it, where the work began. At this meeting one might truly say the windows of heaven were opened, and the rain of divine influence poured down for more than forty days. The work now became more deep than ever, extended wider, and was swifter in its operations. Many were savingly converted to God, and in a very short time, not only in my parish, but through several parts of Brunswick, Sussex, Prince George, Lunenburg, Mecklenburg, and Amelia counties. “The second day of the quarterly meeting a love-feast was held. As soon as it began, the power of the Lord came down on the assembly like a rushing mighty wind; and it seemed as if the whole house was filled with the presence of God. A flame kindled and ran from heart to heart. Many were deeply convinced of sin; many mourners were filled with consolation: and many believers were so overwhelmed with love that they could not doubt but God had enabled them to love him with all their heart. “When the love-feast was ended the doors were opened. Many who had stayed without then came in; and beholding the anguish of some, and the rejoicing of others, were filled with astonishment; and not long after with trembling apprehensions of their own danger. Several of them, prostrating themselves before God, cried aloud for mercy. And the convictions which then began in many, have terminated in a happy and lasting change. “The multitudes that attended on this occasion, returning home all alive to God, spread the flame through their respective neighborhoods, which ran from family to family; so that within four weeks several hundreds found the peace of God. And scarce any conversation was to be heard throughout the circuit, but concerning the things of God: either the complainings of the prisoners, groaning under the spirit of bondage unto fear, or the rejoicing of those whom the Spirit of adoption taught to cry, ‘Abba, Father.’ The unhappy disputes between England and her colonies, which just before had engrossed all our conversation, seemed now in most companies to be forgot, while things of far greater importance lay so near the heart. I have gone into many, and not small companies, wherein there did not appear to be one careless soul; and the far greater part seemed perfectly happy in a clear sense of the love of God.

One of the doctrines, as you know, which we particularly insist upon, is that of a present salvation; a salvation not only from the guilt and power, but also from the root of sin; a cleansing from all filthiness of flesh and spirit, that we may perfect holiness in the fear of God; a going on to perfection, which we sometimes define by loving God with all our hearts. Several who had believed were deeply sensible of their want of this. I have seen both men and women, who had long been happy in a sense of God’s pardoning love, as much convicted on account of the remains of sin in their hearts, and as much distressed for a total deliverance from them, as ever I saw any for justification. Their whole cry was, ‘O that I now the rest might know, Believe and enter in; Now, Savior, now, the power bestow, And let me cease from sin.’

And I have been present when they believed that God answered this prayer, and bestowed this blessing upon them. I have conversed with them several times since, and have found them thoroughly devoted to God. They all testify that they have received the gift instantaneously, and by simple faith. We have sundry witnesses of this perfect love, who are above all suspicion.

I have known the men and their communication for many years, and have ever found them zealous for the cause of God: men of sense and integrity, patterns of piety and humility, whose testimony therefore may be depended on. “It has been frequently observed, that there never was any remarkable revival of religion, but some degree of enthusiasm was mingled with it — some wild fire mixed with the sacred flame. It may be doubted whether this is not unavoidable in the nature of things. And notwithstanding all the care we have taken, this work has not been quite free from it; but it never rose to any considerable height, neither was of long continuance. In some meetings there has not been that decency and order observed which I could have wished. Some of our assemblies resembled the congregation of the Jews at the laying the foundation of the second temple in the days of Ezra — some wept for grief, others shouted for joy, so that it was hard to distinguish one from the other. So it was here: the mourning and distress were so blended with the voice of joy and gladness that it was hard to distinguish the one from the other, till the voice of joy prevailed: the people shouting with a great shout, so that it might be heard afar off. “To give you, a fuller insight into this great work of God, I subjoin an extract from two or three of my letters. “To the Rev. Mr. M’R. “May 3, 1776. “‘Rev. and Dear Brother, — Yesterday I preached at B.’s chapel to a crowded and attentive audience. Afterward the Methodists held their love-feast: during which as many as pleased rose, one after another, and spoke in few words of the goodness of God to their souls. Before three had done speaking, (although they spoke but few words,) you might see a solemn sense of the presence of God visible on every countenance, while tears of sorrow or joy were flowing from many eyes. Several testified the consolation they had received: some believed they were perfected in love. When the passions of the people were rising too high, and breaking through all restraint, the preacher gently checked them by giving out a few verses of a hymn. When most of the congregation went away, some were so distressed with a sense of their sins that they could no be persuaded to leave the place. Some lively Christians stayed with them, and continued in prayer for the space of two hours, till fifteen mourners were enabled to rejoice in God their Savior. And some careless creatures of the politer sort, who would needs go in to see what this strange thing meant, felt an unusual power, so that like Saul among the prophets, they fell down on their knees, and cried for mercy among the rest. O may they still continue to pray, till God has given them another heart!’” “‘May 3, “‘Last night three or four score of my neighbors met together to keep a watchnight: at which it is the custom to spend three or four hours in religious exercises, and to break up at twelve. Such was the distress of those that were convinced of sin that they continued in prayer all night, and till two hours after sunrise. Here also fourteen or fifteen received a sense of pardon: so that in two days thirty of my own parish have been justified, besides others of other parishes. “‘Indeed, I do not take it for granted that all are justified who think they are so. Some, I fear, are mistaken. But I shall judge better of this when I see the fruits.’” “‘May 7, “‘The work of God still increases among us: I believe, within these eight days, more than forty here have been filled with joy and peace in believing. Of these I have had an account; but there may be many more. And several, who have been justified some time, believe God has blessed them with perfect love. “‘I have no doubt but the work now carrying on is genuine: yet there were some circumstances attending it which I disliked: such as loud outcries, tremblings, fallings, convulsions. But I am better reconciled since I read President Edwards on that head, who observes, ‘That wherever these most appear, there is always the greatest and the deepest work.’ “‘There is another thing which has given me much pain: the praying of several at one and the same time. Sometimes five or six, or more, have been praying all at once, in several parts of the room, for distressed persons. Others were speaking by way of exhortation, so that the assembly appeared to be all in confusion, and must seem, to one at a little distance, more like a drunken rabble than the worshippers of God, I was afraid this was not doing all things in decency and order. Indeed Dr. Edwards defends this also. But yet I am not satisfied concerning it. I had heard of it, but never saw it till Sunday evening. But this is a delicate point. It requires much wisdom to allay the wild, and not damp the sacred fire. “‘The first appearance of any thing of the kind at my chapel was last Saturday night. I was not there, but a young man who studies at my house was. He is grave, prudent, and solidly religious, without the least tincture of enthusiasm. He met the society there in the afternoon, and would have returned home, but that many who were in great distress begged him, and some others, to stay and pray with them. They continued in prayer the whole night, during which about twelve were set at liberty. But, notwithstanding all they could do, there were often two, three, or more speaking at one time. “‘I heard of this the next day, when I was at church, and hastened thence to the chapel. Some hundreds were assembled there, and were in much confusion when I went in. I went into the pulpit and began to sing, adding short exhortations and prayers. The confusion ceased: several spirits were revived, and some mourners comforted. “‘Since that evening this kind of confusion has never been known in my neighborhood. It continued longer in other places; but for some time has been totally gone. But as this abated, the work of conviction and conversion usually abated too. Yet, blessed be God, it still goes on, though not with such rapidity. I have heard but of two or three that found peace for three weeks; whereas some time ago seldom a week passed, but I could hear of eight or nine; sometimes between twenty and thirty at one meeting. “‘I have chiefly spoken of what was done in my parish. But that you may know a little of what was done elsewhere, I subjoin an extract from the letters of two local preachers, in the county of Sussex.’ “‘July 29, “‘Rev Sir, — With unspeakable pleasure I acquaint you of the glorious revival of religion in our parts. It broke out at our last quarterly meeting, and has since wonderfully spread throughout the circuit. The time seems to be coming when we shall not need to teach every man his neighbor to know the Lord: for they daily know him from the least to the greatest, from little children to men of fourscore. Above seven years have I been exhorting my neighbors; but very few would hear. Now, blessed be God, there are few that will not hear. It is no strange thing for two or three to find the Lord at a class meeting: and at a Sunday meeting, although there was no preacher, ten, fifteen, yea, nearly twenty have been converted. At a place near me, thirty have found the Lord within eight days. It is common with us for men and women to fall down as dead under an exhortation, but many more under prayer, perhaps twenty a time. And some that have not fallen to the earth have shown the same distress, wringing their hands, smiting their breasts, and begging all to pray for them. With these the work is generally quick; some getting through in less than a week, some in two or three days; some in one, two, or three hours. Nay, we have an instance of one that was so indifferent as to leave her brethren at prayers and go to bed. But all at once she screamed out under a sense of her lost estate, and in less than fifteen minutes rejoiced in God her Savior. And, blessed be God, many of these retain a sense of his favor. Many, who a few weeks ago were despisers and scoffers, are now happy in the Lord. Many old Christians, who were always full of doubts and fears, now walk in the light of his countenance. Some have a clear witness in themselves that they have given their whole hearts to God. O may God carry on his work among us, until we are all swallowed up in love! T. S.’ “Mr. S. lives two-and twenty miles from me: the writer of the following letter about thirty. “‘July 29, “‘Rev. Sir, — On June the 9th, we had a large congregation. I spoke on, “No man can serve two masters.” Several appeared to be much distressed, two women in particular. We spent above an hour in prayer for them, and they arose in peace. When we met the class, we suffered all that desired it to stay. The leader only put a question or two to each member. This was scarce ended, when the fire of God’s love was kindled. Praises hung on the lips of many; and several cried out, “What must we do to be saved?” Thus it swiftly went on; every now and then one rising with faith in Jesus.

Surely this was one of the days of heaven! Such a day I never expected to see in time. While we were met, one I. W. was observed to be looking through the crack of the door which being opened, he came with it, and, being unable to stand, fell on the floor quite helpless. But in two or three hours he rose and praised a pardoning God while one of the class who had been justified some time, received a blessing greatly superior to any thing he had known before. We have reason to believe that, on this day, fifteen were enabled to believe in Jesus. “‘ Saturday, June 15 . — I was speaking to the class, and one found peace to her soul. Sunday 16, I spoke from “This is the victory that overcometh the world, even our faith,” to four or five hundred people. This was also a day of Pentecost. Convictions seized on numbers, who wrestled with God till their souls were set at liberty. A young woman told me, “She heard that many people fell down, and she would come to help them up.” This she said in scorn. She came accordingly. The power of God soon seized her, and she wanted helping up herself. But it was not long before the Spirit of grace helped her, by giving her faith in Christ. We believe twenty souls found peace this day. O may we see many such days! “‘ July 7. — I spoke to a large congregation. Afterward was going to give out a hymn, when one was so powerfully struck that he could not hold a joint still, and roared aloud for mercy. I immediately went to prayer; the cries of the people all the time greatly increasing. After prayer, B. T., lately a great opposer, jumped up, and began to praise God, with a countenance so altered, that those who beheld him were filled with astonishment. Our meeting continued from twelve at noon till twelve at night; during which, God raised up about fifteen more witnesses. “‘The Thursday following, six of those who were convinced on Sunday, found peace in believing. We hear of many others converted in the neighborhood, several of whom were strong opposers; and some hoary-headed ones, who had been strict Pharisees from their youth up. “‘ Sunday 21. — We had a large and attentive auditory, and the power of the Lord prevailed. The next day I was much tempted to doubt, whether I was sent of God to preach or not? I prayed earnestly to the Lord that he would satisfy me, and that he would keep all false fire from among us. Afterward I preached. While I was speaking, a mother and her daughter were so struck with conviction that they trembled every joint; but before I concluded, both found peace. Glory be to God. “‘I am, etc., J. D.’ “God has made examples of several opposers — examples not of justice, but of mercy. Some of them came to the assembly with hearts full of rancor against the people of God, so that, had it been in their power, they would have dragged them away to prison, if not to death. But unexpectedly their stubborn hearts were bowed down, being pierced with the arrows of the Almighty. In a moment they were filled with distress and anguish, their laughter turned into mourning, and their cursing into prayer. And frequently in less than a week their heaviness has been turned into joy. Of this sort are several of our most zealous and circumspect walkers at this day. A goodly number of these are rich in this world; yet they are now brought so low that they are willing to be taught by all, and to be the servants of all. “A gentleman in this parish, in particular, had much opposed and contradicted; he was fully persuaded that all outward appearances, either of distress or joy, were mere deceit. But as he was walking to his mill, about half a mile from his house, deep conviction fell upon him. The terrors of the Lord beset him around about, and distress and anguish got hold upon him. When he came to the mill and found no one there, he took that opportunity of prostrating himself before God, and of pouring out his soul in his presence. As his distress was great, his cries were loud, and his prayer importunate.

The Lord heard him, and set his soul at liberty before he left the place. And the power which came upon him was so great, that it seemed as if his whole frame was dissolving. “Upon the whole, this has been a great, a deep, a swift, an extensively glorious work. Both the nature and manner of it have been nearly the same, wherever its benign influence reached. Where the greatest work was, where the greatest number of souls have been convinced and converted to God, there have been the most outcries, tremblings, convulsions, and all sorts of external signs. I took all the pains I could that these might be kept within bounds, that our good might not be evil spoken of. This I did, not by openly inveighing against them in the public assembly, but by private advices to local preachers and others, as opportunity would permit. This method had its desired effect, without putting a sword into the hands of the wicked. Wherever the contrary method has been taken, where these things have been publicly opposed, when they have been spoken against in promiscuous congregations, the effect has always been this: the men of the world have been highly gratified, and the children of God deeply wounded. The former have plumed themselves as though they were the men who kept within due bounds, and those that had ‘made so much ado about religion,’ were no better than hot-brained enthusiasts. I cannot but think this has a great tendency to hinder the work of God. Indeed, if we thought that God wrought every thing irresistibly, we should not fear this. But we know the contrary: we know that as some things promote, so others hinder his work. I grant means should be used to prevent all indecency; but they should be used with great caution and tenderness, that the cure may be effected, if possible, without damping the work of God. “With regard to the inward work, there has been a great variety as to the length, and depth, and circumstances of the convictions in different persons; but all in general have been at first alarmed with a sense of the multitude and heinousness of their sins; with an awful view of the wrath of God, and certain destruction, if they persisted therein. Hence they betook themselves to prayer, and as time permitted, to the use of all other means of grace; although deeply sensible of the vileness of their performances, and the total insufficiency of all they could do to merit the pardon of one sin, or deserve the favor of God. They were next convinced of their unbelief, and that faith in Christ is the only condition of justification. They continued thus waiting upon the Lord, till he spoke peace to their souls. This he usually did in one moment, in a clear and satisfactory manner, so that all their griefs and anxieties vanished away, and they were filled with joy and peace in believing. Some indeed have had their burdens removed so that they felt no condemnation. And yet, they could not say they were forgiven. But they could not be satisfied with this. They continued instant in prayer till they knew the Lamb of God had taken away their sins. “Most or these had been suddenly convinced of sin: but with some it was otherwise. Without any sense or their guilt, they were brought to use the means of grace by mere dint of persuasion: and afterward they were brought by degrees to see themselves, and their want of a Savior. But before they found deliverance they have had as deep a sense of their helpless misery as others. One in my parish was a remarkable instance of this. He was both careless and profane to a great degree; and remained quite unconcerned, while many of his companions were sorrowing after God, or rejoicing in his love. One of his acquaintance advised him to seek the Lord. He said, ‘I see no necessity for it as yet. When I do I will seek him as well as others.’ His friend persuaded him to try for one week, watching against sin, and going by himself every day. He did so: and though he was quite stupid when he began, yet before the end of the week, he was thoroughly sensible of the load of in, and is now happy in God. “‘If you ask, ‘How stands the case with those that have been the subjects of the late work?’ I have the pleasure to inform you, I have not heard of any one apostate yet. It is true, many, since their first joy abated, have given way to doubts and fears, have had their confidence in God much shaken, and have got into much heaviness.

Several have passed through this, and are now confirmed in the ways of God. Others are in it still; and chiefly those over whom Satan had gained an advantage, by hurrying them into irregular warmth, or into expressions not well guarded. I have seen some of these in great distress, and just ready to cast away hope. “‘I have a great deal upon my hands at present, and have little time either to write or read. The difficulties and temptations of the lately converted are so many and various, that I am obliged to be in as many places as I can for now is the critical hour. A man of zeal, though with little knowledge or experience, may be an instrument of converting souls. But after they are converted, he will have need of much knowledge, much prudence and experience, to provide proper food and physic for the several members, according to their state, habit, and constitution. This at present seems in a great measure to devolve upon me. And though I have been twenty years in the Lord’s service, yet I find I am quite unequal to the task.

However, I will do what I can and may the Lord bless my endeavors! “The enemy is busy, night and day, in sowing the tares of division among the wheat. And in some places he has prevailed so far as to plunge some of them in the water. In other places little feuds and animosities arise, to grieve the preachers, and damp the spirits of the people. On these occasions, they commonly apply to me; and all is well, at least for a season. — When I consider what it is to watch over souls, and how much labor and pains it implies, to discharge it in any degree, I cannot but cry out with the apostle, ‘Who is sufficient for these things!’ “However, upon the whole, things are in as flourishing a condition, as can reasonably be expected, considering what great numbers, of various capacities and stations, have been lately added to the societies.

But after all, a great, part of Virginia is still in a very dark and deplorable condition. This province contains sixty-two counties and the late work has reached only seven or eight of them. Nor has it been universal even in these, but chiefly in the circuit which is regularly visited by the preachers.

In this alone very many hundreds have in a few months been added to the Lord. And some are adding still. May he continue to pour out his Spirit upon us, and increase the number of the faithful every day! “Our highest gratitude is due to our gracious God; for he hath done marvelous things! In a short time he hath wrought a great work: and let who will speak against it, it is evident, beyond all contradiction, that many open and profligate sinners, of all sorts, have been effectually changed into pious, uniform Christians. So that every thinking man must allow that God hath been with us of a truth, and that his ‘glory dwells in our land.’ I am your sincere friend, and brother in Christ “To Mr. M. R. “D. J., September 10, 1776.” The following letter, which relates to the same work, was written some time after. “To The Rev. Mr. Wesley “June 24, “Rev. and Dear Sir, — You have the narrative of the Rev. Mr. J. I send this as a supplement to it. “At our little conference held in Philadelphia, May 1775, Mr. S. was appointed assistant for Brunswick circuit, in Virginia. He found there about eight hundred joined together, but in a very confused manner. Many of them did not understand the nature of meeting in class; and many of the classes had no leader. He resolved to begin in good earnest; and the preachers with him were likeminded.

Their constant custom was, as soon as preaching was over, to speak to all the members of the society, one by one. If the society was large, one preacher spoke to a part, and he that came next, to the rest. By this means they learned more of our doctrine and discipline in a year than in double the time before. The fruit soon appeared the congregations swiftly increased, and many were pricked to the heart. Many that were a little affected desired to see the nature of meeting in class: and while one was speaking, either to those that were groaning for redemption, or those who had found peace with God, these were frequently cut to the heart, and sometimes enabled on the spot to praise a pardoning God. Nay, sometimes four, five, or six found peace with God before the meeting was over. “The work of God thus increasing on every side, more preachers were soon wanting: and God raised up several young men, who were exceedingly useful as local preachers. “After Mr. S. had been about eight mouths in the circuit, Mr. J. desired his parish might be included in it, that all who chose it might have the privilege of meeting in class, and being members of the society. He soon saw the salutary effects. Many that had but small desires before began to be much alarmed, and labored earnestly after eternal life. In a little time numbers were deeply awakened, and many tasted of the pardoning love of God. In a few months Mr. J. saw more fruit of his labors than he had done for many years. And he went on with the preachers hand in hand, both in doctrine and discipline. “When Mr. S. took an account of the societies, before he came to the conference in 1776, they contained two thousand six hundred and sixty-four persons; to whom eighteen hundred were added in one year. Above a thousand of these had found peace with God; many of whom thirsted for all the mind that was in Christ. And divers believed God had ‘circumcised their heart to love him with all their heart, and with all their soul.’ “This revival of religion spread through fourteen counties in Virginia, and through Bute and Halifax counties in North Carolina.

At the same time we had a blessed outpouring of the Spirit in several counties bordering upon Maryland. “Our conference was held at Baltimore Town, on the 22d of May.

Here I received a letter from Mr. J., part of which I insert. “‘May 11, “‘I praise God for his goodness, in so plentifully pouring out of his Spirit on men, women, and children. I believe threescore, in and near my parish, have believed, through grace, since the quarterly meeting. Such a work I never saw with my eyes. Sometimes twelve, sometimes fifteen, find the Lord at one class-meeting. I am just returned from meeting two classes. Much of the power of God was in each. — My dear partner is now happy in God her Savior. I clap my hands exulting, and praise God. Blessed be the Lord, that ever he sent you and your brethren into this part of his vineyard!

Many children, from eight to twelve years old, are now under strong convictions; and some of them are savingly converted to God. I was much comforted this morning at the W. O. Chapel. The people there are of a truly teachable spirit; those particularly who profess to have obtained the pure love of God, They are as little children. When you consider how the work is spreading on every side, you will readily excuse me from being at your conference.’” Such a work as this, perhaps unexampled in the history of these provinces, at such a time, when they were upon the eve of a bloody contest, was matter of great encouragement to all concerned, as well as of lively gratitude to Almighty God. In the course of the summer, Mr. Rankin paid a visit to this part of the country. Being somewhat stern in his manners, and not accustomed to witness such awful displays of the power of God, he made an effort to still the people; and though he succeeded, in some measure, while in his presence, yet no sooner had he withdrawn from among them, than they broke forth in loud cries for mercy, while others shouted aloud the praises of God; and although some tincture of enthusiasm appeared among the young converts, in giving vent to the joys of their first love, it is evident that in general it was a genuine work of God, as was afterward manifested by its fruits.

The following appears to be Mr. Rankin’s own account of these wonderful things: — “ Sunday 30. I was comforted by the sight of my dear brother S.

But I was weak in body through riding so far in extreme heat, and much exercised in mind and did not know how I should be able to go through the labor of the day. We went to the chapel at ten, where I had liberty of mind and strength of body beyond my expectation. After preaching I met the society, and was more relieved both in body and mind. At four in the afternoon I preached again, from ‘I set before thee an open door, and none can shut it.’ I had gone through about two-thirds of my discourse, and was bringing the words home to the present now, when such power descended that hundreds fell to the ground, and the house seemed to shake with the presence of God. The chapel was full of white and black, and many were without that could not get in. Look wherever we would, we saw nothing but streaming eyes, and faces bathed in tears; and heard nothing but groans and strong cries after God and the Lord Jesus Christ. My voice was drowned amid the groans and prayers of the congregation. I then sat down in the pulpit; and both Mr. S. and I were so filled with the divine presence that we could only say, This is none other than the house of God! this is the gate of heaven! Husbands were inviting their wives to go to heaven, wives their husbands: parents their children, and children their parents: brothers their sisters, and sisters their brothers. In short, those who were happy in God themselves were for bringing all their friends to him in their arms. This mighty effusion of the Spirit continued for above an hour: in which time many were awakened, some found peace with God, and others his pure love. We attempted to speak or sing again and again: but no sooner we began than our voices were drowned. It was with much difficulty that we at last persuaded the people, as night drew on, to retire to their own homes. “ Tuesday, July 2. I rode with Mr. S. to Mr. J.’s who, with Mrs.

I., received us with open arms. I preached the next day, not far from his house, to a deeply attentive congregation. Many were much affected at the preaching; but far more at the meeting of the society. Mr. J. himself was constrained to praise God aloud for his great love to him and to his people. “ Sunday 7. I preached at W.’s chapel, about twenty miles from Mr. J.’s. I intended to preach near the house, under the shade of some large trees. But the rain made it impracticable. The house was greatly crowded, and four or five hundred stood at the doors and windows, and listened with unabated attention. I preached from Ezekiel’s vision of the dry bones: “And there was a great shaking.”

I was obliged to stop again and again, and beg of the people to compose themselves. But they could not: some on their knees, and some on their faces, were crying mightily to God all the time I was preaching. Hundreds of Negroes were among them, with the tears streaming down their faces. The same power we found in meeting the society, and many were enabled to rejoice with joy unspeakable. In the cool of the evening I preached out of doors, and many found an uncommon blessing. “Every day the ensuing week I preached to large and attentive congregations. Indeed the weather was violently hot, and the fatigue of riding, and preaching so often, was great. But God made up all this to me by his comfortable presence. Thursday 11, I preached to a large congregation at the preaching house near Mr. J.’s. After preaching at several places on Friday and Saturday, on Sunday, 14, I came to Mr. B.’s, where I preached and met the society. The congregation was, as before, abundantly larger than the chapel could contain. And we had almost such a day as fourteen days ago: only attended with a more deep and solemn work. What a work is God working in this corner of Mr. J.’s parish! It seemed as if all the country for nine or ten miles around were ready to turn to God. “In the evening I rode to Mr. S.’s, and found a whole family fearing and loving God. Mr. S., a sensible and judicious man, had been for many years a justice of the peace. By hearing the truth as it is in Jesus, he and his wife first, and then all his children, had attained that peace that passeth all understanding. He observed, ‘How amazing the change was which had been lately wrought in the place where he lived! That before the Methodists came into these parts, when he was called by his office to attend the court, there was nothing but drunkenness, cursing, swearing, and fighting most of the time the court sat: whereas now nothing is heard but prayer and praise, and conversing about God, and the things of God.’ “ Monday 15. I rode toward North Carolina. In every place the congregations were large, and received the word with all readiness of mind. I know not that I have spent such a week since I came to America. I saw everywhere such a simplicity in the people, with such a vehement thirst after the word of God, that I frequently preached and continued in prayer till I was hardly able to stand.

Indeed there was no getting away from them while I was able to speak one sentence for God. “ Sunday 21. I preached at Roanoke chapel, to more than double of what the house would contain. In general, the white people were within the chapel, and the black people without. The windows being all open, every one could hear, and hundreds felt the word of God. Many were bathed in tears, and others rejoicing with joy unspeakable. When the society met, many could not refrain from praising God aloud. I preached to a large company in the afternoon, and concluded the day with prayer and thanksgiving. “ Tuesday 23. I crossed the Roanoke River, and preached at a chapel in North Carolina. And I preached every day to very large and deeply attentive congregations: although not without much labor and pain, through the extreme heat of the weather.

On Tuesday 30 was our quarterly meeting. I scarce ever remember such a season. No chapel or preaching house in Virginia would have contained one-third of the congregation. Our friends, knowing this, had contrived to shade with boughs of trees a space that would contain two or three thousand persons. Under this, wholly screened from the rays of the sun, we held our general love-feast. It began between eight and nine on Wednesday morning, and continued till noon. Many testified that they had ‘redemption in the blood of Jesus, even the forgiveness of sins.’ And many were enabled to declare that it had ‘cleansed them from all sin.’ So clear, so full, so strong was their testimony, that while some were speaking their experience hundreds were in tears, and others vehemently crying to God for pardon or holiness.

About eight our watch-night began. Mr. J. preached an excellent sermon: the rest of the preachers exhorted and prayed with divine energy. Surely, for the work wrought on these two days, many will praise God to all eternity. T. R.”

We have alluded to he suspicions which had been awakened in the minds of some respecting the designs of the English preachers. Mr. Wesley, who was ever alive to every thing which would seem to have a bearing upon the work of God, foreseeing the difficulties which would be likely to arise in America, on account of the approaching hostilities, thus addressed them in a letter dated, “London, March 1, 1775. “My Dear Brethren, — You were never in your lives in so critical a situation as you are at this time. It is your part to be peace-makers: to be loving and tender to all; but to addict yourselves to no party.

In spite of all solicitations, of rough or smooth words, say not one word against one or the other side. Keep yourselves pure; do all you can to help and soften all; but beware how you adopt another’s jar. “See that you act in full union with each other: this is of the utmost consequence. Not only let there be no bitterness or anger, but no shyness or coldness between you. Mark all those that would set one against the other. Some such will never be wanting. But give them no countenance; rather ferret them out, and drag them into open day.”

This certainly was good and seasonable advice, admirably suited to the times.

We have already alluded to a dissatisfaction expressed by Mr. Asbury of the spirit and conduct of Mr. Rankin: and it is certain, from sundry notices in his Journal, that he suspected strongly that Mr. R. had misrepresented him to Mr. Wesley. What the subject of difference was precisely, we cannot tell but it is manifest from the following extract of a letter from Mr. Wesley to Mr. Rankin, that the suspicions of Mr. Asbury were well founded. In this letter, which is dated May 19, l775, he says, “I doubt not but brother Asbury and you will part friends. I shall hope to see him at the conference. He is quite an upright man. I apprehend he will go through his work more cheerfully when he is within a little distance from me.” But in a subsequent letter under date of July 28, of the same year, we find the following words “I rejoice over honest Francis Asbury, and hope he will no more enter into temptation.” To what temptation Mr. Wesley alludes we know not; but to whatever particular allusion is made, we are constrained to believe, from the known integrity of heart, and uprightness of deportment ever exemplified by Mr. Asbury, there was no just cause for alarm on his account; and hence we are confirmed in the opinion before expressed, that either Mr. Rankin or some one else, probably from jealousy of the growing reputation of Mr. Asbury, had written to his disadvantage, and had even advised Mr. Wesley to call him home. It is due to truth, and to the character of Mr. Asbury, to say, that whatever representations might have been made disparaging to his character, they were without foundation, as has been proved by every act of Mr. Asbury’s most laborious, self-denying, and useful life. And if the difficulties between him and Mr. Rankin arose merely from difference of judgment in regard to the general plan of procedure, the final result proves that the former was in the right; for he lived to outride the storm and to triumph over all his enemies, as the issue of his plans and labors. 1776 . On the 24th of May of this year, the annual conference was held for the first time in the city of Baltimore. In consequence of the great revival of religion above detailed, there had been an increase to the societies of one thousand eight hundred and seventy-three, the whole number being four thousand nine hundred and twenty-one, and nine preachers were admitted on trial. Four new circuits were formed, namely, Fairfax, Hanover, Pittsylvania, and Carolina, the former being in the state of Virginia, and the latter in North Carolina, places which had been blessed with the revival of religion already noticed. There were eleven circuits returned on the minutes, and twenty-five preachers stationed on them.

FROM THE COMMENCEMENT OF THE REVOLUTION IN 1776, TO ITS TERMINATION IN 1783.

This year forms a memorable era in the history of these United States. The sanguinary conflict which had commenced in 1775 now broke forth with increased violence, and all hope of reconciliation was prostrated, only on condition of an acknowledgment on the part of Great Britain of the independence of the United States.

The fleets of England were in our harbors, and her soldiers were landed upon our shores. But what rendered a reconciliation hopeless was, that on the 4th of July, 1776, congress had declared the thirteen united colonies, which they represented, free and independent states.

This state of things rendered the situation of many of the Methodist preachers peculiarly trying, and more especially those of them who were known to be favorable to the British cause. As some of them, not taking the very seasonable advice given by Mr. Wesley in the letter above inserted, spoke their sentiments freely against the proceedings of congress and of the American states, they were subjected to some persecutions.

And although only four out of the twenty-five preachers were from England, yet as these four were leading men, the others were suspected of favoring the cause of Britain, and were therefore exposed to similar suspicions and treatment. Mr. Asbury, though among the most prudent of them all in his speech and conduct, says that on the 20th of June he was, “fined, near Baltimore, five pounds for preaching the gospel.” But though it was with no little difficulty that they were able to travel some of the circuits, and obliged entirely to abandon others, yet conscious of their Christian integrity, the preachers persevered in their labors wherever they could find access to the people; and in many places their efforts were crowned with great success in the awakening and conversion of sinners; as is manifest from the increase of preachers and people before mentioned.

Among those preachers, raised up in this country, we find on the minutes for this year the name of Freeborn Garrettson, whose labors afterward contributed so much to the advancement of the cause of Jesus Christ in these United States. 1777 . The fifth conference was held this year in the Deer Creek meeting house, Harford county, in the state of Maryland. The war at this time raged with great violence, so that by the marching and countermarching of armies, enlisting of soldiers, frequent skirmishes between the contending parties, some of the places, even where religion had prevailed to a considerable extent, were not visited at all by the preachers. Last year Norfolk in Virginia was abandoned, and this year no preacher was stationed in New York; nor do we find this city among the stations again until 1783, though there was a small society of members still there. The cause of this abandonment of the city for so long a time was, that the British troops had it in possession, and had converted the meeting house into barracks for the soldiers, so that it was not possible to occupy it for preaching regularly, even had a preacher been permitted to reside among them. Such are the fatal results of war, that scourge of humanity. But although these were the disastrous results of the war in some places, more particularly in the middle states, yet in others there were gracious outpourings of the Spirit, and revivals of the work of God, the southern states not being yet so much exposed to the ravages of this cruel warfare.

In the Brunswick circuit, particularly, as well as the two circuits, Sussex and Amelia, which had been recently taken from it, and in some parts of North Carolina, the work of God continued to spread to a considerable extent. Though, therefore, there was a decrease of members on those circuits which were exposed to the depredations of contending armies, yet, when they came to the conference, they found an increase on the whole of 2047 members and 12 preachers, making the entire number in society to be 6,968, and 36 preachers — so mercifully did God own their labors for the salvation of souls. It was at this conference that those preachers who came from England took into consideration the propriety of returning home; but they finally concluded to remain a while longer, as the way seemed not yet plain for them to leave their American brethren. It seems, indeed, that as early as the month of January preceding, Messrs. Rankin and Shadford had seriously meditated on returning to England; for Mr. Asbury says, under date of January 22, that he met them at their request, and “found them inclined to leave America and embark for England. “But,” he adds, “I had before resolved not to depart from the work on any consideration.” About the middle of September, however, Messrs. Rankin and Rodda embarked for their native country.

Notwithstanding the prudent caution given to the preachers by Mr. Wesley, in which he advised them not to meddle with the political affairs of the country, they did not all abide by it, but some were very busy in exciting a spirit of disaffection toward the American cause. That they should have felt strongly inclined to favor the cause of their king and country is but natural, and might very well be pardoned on the score of national partiality; but that any professed minister of Jesus Christ should have descended from his high and holy calling to mingle with the combatants of that day in their warlike measures, is a fault for which Christianity furnishes no apology. This, however, was the unhappy case with Mr. Rodda previously to his departure for England. While on his circuit he was detected in spreading the king’s proclamation, and otherwise endeavoring to stir up a spirit of opposition to the American government.

Fearing, however, the resentment of his enemies, by the assistance of some slaves he made his escape to the British fleet; and as Philadelphia was then in possession of the British army, he was sent thither, and from thence to his native land. His departure, therefore, was no cause of regret to the Methodists in this country.

Another circumstance tended not a little to excite a spirit of persecution toward the Methodists. A backslider, by the name of Chauncey Clowe, succeeded in enlisting about three hundred men for the British standard, and before he was detected, was the means of shedding blood. He was, however, arrested, and finally hung as a rebel against the government. In the course of the examination, it was found that only two Methodists were engaged in this plot; and the remarks of Governor Rodney, who was friendly to our cause, to those of our enemies who had assiduously endeavored to fix upon them the foul mark of toryism, put them to silence, and obtained for our friends temporary relief.

What made this war the more distressing was the fact, that in many parts of the country the people were divided among themselves in regard to the lawfulness or expediency of taking up arms against Great Britain. This led to domestic disputes, and not infrequently the father was against the son, and the daughter against the mother, and one neighbor against another.

These things produced an irritation of spirit exceedingly unfriendly to the progress of pure religion. But that which exposed the Methodist preachers still more to the suspicions of their enemies, was the fact, that Mr. Wesley had published a pamphlet addressed to the Americans, in which he condemned their conduct, and justified the measures of the British cabinet.

This well-meant endeavor of Mr. Wesley, though it may have had a good effect upon the societies under his care in Great Britain, had quite a deleterious influence upon the Methodists in this country. As some copies of this pamphlet found their way here, they tended to increase the irritation against the Methodist preachers, and to expose them to fresh insults. Though Mr. Wesley may be commended as a loyalist for his wellmeant endeavors to convince the Americans that they were wrong in taking up arms against his king and country, yet we cannot but believe that he committed an error in thus interfering in the political affairs of this country, as it manifestly tended to increase the difficulties with which the preachers had to contend, without at all mitigating the evils resulting from the war which was then raging. Amid all these difficulties, however, Mr. Asbury stood his ground knowing that his “record was on high, and at his reward was with his God.”

Speaking of the of Mssrs. Rankin and Rodda, he says, “So we are left alone. But I leave myself in the hand of God, relying on his good providence to direct and protect us, persuaded that nothing will befall me but what shall conduce to his glory and my benefit.” 1778 . On the 19th of May of this year the sixth conference was in Leesburgh, Va., at which time six new circuits were added, namely, Berkey, Fluvanna, James City, and Lunenburgh, in Virginia, and Carolina circuit in North Carolina was divided into thee, called Roanoke; Tar River, and New Hope; and five of the old circuits, on account of the war, were left from the minutes; these were New York, Philadelphia, Chester, Frederick, and Norfolk. Though there was an increase in the number of circuits, yet there was a decrease of 873 members, the whole number being 6,095; and also of the preachers 29, being 5 less than last year.

In order to insure obedience to the government, and to distinguish between friends and enemies, all were called upon to take an oath of allegiance to the state authorities in which they resided, and of course to abjure allegiance to the crown of Great Britain. To the taking this oath many of the preachers had conscientious scruples, which exposed them to many vexations, and obliged some of them to leave their stations. Mr. George Shadford, whose labors had been so abundantly blessed to the awakening and conversion of souls, after keeping a day of fasting and prayer in company with Mr. Asbury for divine direction, took his departure this year for England, leaving behind him the savor of a good name, and many happy souls as seals to his ministry.

As Mr. Asbury could not persuade himself to take the required oath of allegiance to the state of Maryland, where he was in the first part of this year, he retired to the state of Delaware, where he found an asylum in the house of Judge White for nearly twelve months. While the storm of war was raging around him, and while all his English brethren had forsaken him and the flocks entrusted to their care, he determined to wait patiently until the tempest should subside, that he might again launch forth upon a calmer sea in quest of immortal souls. But though he was thus secluded from the pursuit of his enemies in the house of his friend and patron, Thomas White, Esq., he says, that except for about two months, when the necessity of the case compelled him, contrary to his most ardent wishes, to be silent, it was a “season of the most active, most useful, and suffering part of his life.” Though he could not appear before the congregations on the Sabbath, he was wont to leave his retreat in the gloom of the night, and go from house to house to enforce the truths of the gospel; and notwithstanding the difficulties with which he and others had to contend in those times of trouble, they were gradually laying a foundation deep and broad, by their labors and sufferings, for that success which Methodism has since had in these United States.

But Mr. Asbury was not the only sufferer on this occasion. Mr. Freeborn Garrettson was at that time actively and successfully engaged in preaching the gospel in Queen Anne’s county, in the state of Maryland., After having paid a visit to Mr. Asbury in his seclusion at Judge Whites, where he had an opportunity of preaching to a small company, he returned to Queen Anne’s and preached. The next day, as he was on his way to Kent, be was met by one John Brown, formerly a judge of that county, who seized his horse’s bridle; and notwithstanding the remonstrances of Mr. Garrettson, who assured him that he was on the Lord’s errand, peaceably engaged in persuading sinners to be reconciled to God, Brown alighted from horse, seized a stick, and began beating Mr. Garrettson over the head and shoulders, in the meantime calling for help. As some were approaching, as he thought with a rope, Brown let go the bridle, when Mr. Garrettson gave his horse the whip, and thus cleared himself from the grasp of his persecutors. He was, however, soon overtaken by his pursuer, who struck at him with all his might, when Mr. Garrettson was thrown from his horse with great violence. Providentially a lady passed along with a lancet and he was taken to a house and bled, by which means he was restored to his senses, of which he had been deprived by the blows he had received, and the fall from his horse. He then began to exhort his persecutor, who fearing that death would ensue, exhibited some sorrow and great trepidation of heart, offering to take Mr. Garrettson in his carriage wherever he wanted to go. No sooner, however, did he perceive that the patient sufferer was likely to recover, than he brought a magistrate, more wicked the himself, both of whom, says Mr. Garrettson, “appeared as if actuated by the devil.” The following is his own account of the termination of this affair: — “With a stern look the magistrate demanded my name. I told him; and he took out his pen and ink, and began to write a mittimus to commit me to jail. ‘Pray, sir,’ said I, ‘are you a justice of the peace?’ He replied that he was. ‘Why, then,’ said I, ‘do you suffer men to behave in his manner? If such persons are not taken notice of, a stranger can with no degree of safety travel the road.’ ‘You have,’ said he, ‘broken the law.’ ‘How do you know that,’ answered I; ‘but suppose I have, is this the way to put the law in force against me? I am an inhabitant of this state, and have property in it; and, if I mistake not, the law says for the first offense, the fine is five pounds; and double for every offense after.

The grand crime was preaching the gospel of the Lord Jesus Christ, in which I greatly rejoice. My enemy,’ said I, ‘conducted himself more like a highwayman than a person enforcing the law in a Christian country. Be well assured, this matter will be brought light,’ said I, ‘in awful eternity.’ He dropped his pen, and made no farther attempt to send me to prison. By this time, the woman who bled me came, with a carriage, and I found myself able to rise from my bed and give an exhortation to the magistrate, my persecutor, and others who were present.”

From this time Mr. Garrettson went on his way rejoicing in all the mighty things which the Lord did by his instrumentality; for he wrought wonderfully by his means in the states of Maryland and Delaware, through both of which he traveled extensively, And many flocked to hear the word.

Mr. Joseph Hartley also, another traveling preacher, a man of great zeal and faithfulness, was apprehended in Queen Anne’s county for preaching the gospel, who gave bonds and security to appear for trial at the next court. Being forbidden to preach, he attended his appointments; and after singing and prayer, stood upon his knees and exhorted the people, until his enemies said that he might as well preach, standing on his feet as on his knees. He went thence to Talbot county, where he was seized and committed to jail for “preaching Jesus and him crucified.” This, however, by no means silenced him. The people collecting around the walls of his prison, he preached to them through the grates; and so powerfully was the word applied to their hearts, that some of them were deeply awakened to a sense of their lost and guilty state, and began earnestly to seek the Lord.

This induced some of the inhabitants to remark that unless Hartley were released from prison he would convert the whole town. After keeping him confined for some time, he was set at liberty; but such had been the blessed effects of his preaching, that a powerful revival followed, which terminated in the establishment of a flourishing society in that place.

In the latter part of this year, Mr. Asbury ventured from his seclusion and preached the gospel of the kingdom in various parts of Delaware state with such freedom and success, that he remarks, the “gospel meets with such indulgence in this free state,” that it “will become as the garden of the Lord, filled with plants of his own planting.” The truth of this anticipation has been fully verified. 1779 . — Previously to the assembling of the conference, mentioned in the minutes for this year, the preachers in the more northerly states assembled at Judge White’s, where Mr. Asbury had retired from the fury of his enemies, and there held a conference, with Mr. Asbury at their head, who now acted since the departure of Mr. Rankin and the other English preachers, by a vote of this conference, as the general assistant. Although this was considered as “a preparatory conference,” yet if we take into consideration that the one afterward held at the Broken Back Church, in Virginia, was held in the absence of the general assistant, we shall see good reason for allowing that this, which was held under the presidency of Mr. Asbury, was the regular conference, and hence their acts and doings are to be considered valid.

This year was distinguished by considerable troubles in the societies.

These arose principally from a desire manifested among the people in the south to have the ordinances administered to them. That we may understand this subject, it is necessary to remark, that the Methodist preachers, both in Europe and America, were considered only as laypreachers, having never been separated to the work of the ministry by imposition of hands. Mr. Wesley’s strong attachment to the established Church of England had induced him to oppose every thing which tended to a separation from her communion, or to a violation of any of her canons or ordinances. Hence, although frequently importuned to set apart some of his preachers by imposition of hands to the entire work of the ministry, he steadily resisted all such solicitations, exhorting his people to go to the Church for the ordinances of baptism and the Lord’s supper. Mr. Asbury, and those English preachers who had been associated with him in this country, had been educated in the Wesleyan school, and hence had sternly resisted all attempts to depart, in this respect, from the principles and practice of their founder.

As we have already seen, at an early period of Methodism in America, some of the preachers, and, probably through their influence, the people too, had manifested a strong desire to deviate from this course of conduct, and to have the ordinances among themselves. Mr. Asbury and his associates had resisted all such attempts at innovation, endeavoring to persuade the people to be content to receive the ordinances as they had done, from the hands of their parochial clergy. The question was agitated at the Deer Creek Conference, in 1777, where Mr. Rankin presided. Here the question was asked, “Shall the preachers in America administer the ordinances?” And after a full discussion, it was answered, “We will suspend them until the next conference.” At the next conference, which was held in Leesburgh, Va., May 19, 1778, Mr. Asbury not being present on account of ill health, and Mr. Rankin and his British brethren having departed for England, Mr. William Watters, being the oldest American preacher, was called upon to preside. Here the question, “Shall we administer the ordinances?” was again discussed, and it was finally decided to “lay it over until the next conference.”

This “next conference” was the one we are now considering. Here the arguments in favor of administering the ordinances came up with double force. The war had separated them from Mr. Wesley; all the English preachers, except Mr. Asbury, had returned to England, and nearly all the ministers of the establishment, being unfriendly to the American cause, had also left their flocks and gone home; and most of those who remained were irregular in their lives and not evangelical in their preaching. In these circumstances, the children were left unbaptized and the people were destitute of the Lord’s supper. They furthermore said, that as God had made them instrumental in the conversion of the souls of the people, so he had given them authority to administer his ordinances; and the people were exceedingly desirous “to have it so.”

It was under these views and feelings that the brethren assembled in Fluvanna county, Va. on the 18th of May, 1779. Knowing something of the disposition which prevailed there on this subject, Mr. Watters was sent from the conference which had been held at Judge White’s, to endeavor to dissuade them from carrying their design into execution. His efforts, however, were unavailing; for after deliberating upon the subject, they appointed a committee of some of the oldest brethren to ordain ministers. The members of this committee first ordained each other, and then proceeded to ordain others by imposition of hands. Those who were thus ordained, went out preaching and administering the ordinances of baptism and the Lord’s supper to all who desired them, either for themselves or for their children; an thus was a breach made between the northern and southern preachers. These men, however, being pious and zealous, and withal much favored by the people for complying with their wishes, were very successful in their labors; but the preachers at the north mourned over them on account of their departure from what they very justly considered Wesleyan Methodism.

In consequence of this temporary division, there were two separate minutes taken in 1779, each conference passing its own resolutions, and stationing its preachers; but the numbers in society and of preachers are set down in the minutes of the Fluvanna conference. From these it appears, that, notwithstanding the ravages of the war, the opposition and persecution with which some of the preachers had to contend, and the dissensions among themselves respecting the ordinances, they had an increase of 2482 members and of 20 preachers; so greatly did the word God multiply and prevail in those troublesome times.

At these conferences they passed resolutions that “every exhorter and local preacher should go under the direction of the assistants where, and only where, they shall appoint — that they should “meet the children once a fortnight, and examine the parents in regard to their conduct toward them” — and after having elected Mr. Asbury as the general assistant, they inserted this question and answer: “Quest. How far shall his power extend?

Ans. On hearing every preacher for and against what is in debate, the right of determination shall rest with him according to the minutes.”

These resolutions were adopted at the conference held at Judge White’s, in the state of Delaware. It seems, therefore, that they were not in the habit at that time of determining debatable questions by a majority of votes; but, in imitation of the practice of Mr. Wesley, after hearing all that could be said pro and con, the presiding officer decided the point.

The conference at Fluvanna determined to lengthen the time of trial of a preacher from one to two years, which has continued a standing rule to this day. They also declared that any preacher who received “money by subscription” was “excluded the Methodist connection.” As these were the only rules which passed that body, except resolving to ordain ministers and to administer the ordinances, it is probable that they acquiesced in what was done by the other conference, which was held under the presidency of Mr. Asbury. 1780 . — The eighth conference assembled in Baltimore, April 24th of this year. That our readers may see the spirit by which they were actuated, the following questions and answers are inserted as I find them in the printed minutes: — Question 7. Ought not all the assistants to see to the settling of all the preaching houses by trustees, and order the said trustees to meet once in half a year, and keep a register of their proceedings; if there are any vacancies choose new trustees, for the better security of the houses, and let all the deeds be drawn in substance after that in the printed minutes? Answer Yes. Question 8. Shall all the traveling preachers take a license from every conference, importing that they are assistants or helpers in connection with us? Answer Yes. Question 9. Shall brother Asbury sign them in behalf of the conference? Answer Yes. Question 10. Ought it to be strictly enjoined on all our local preachers and exhorters, that no one presume to speak in public without taking a note every quarter, (if required,) and be examined by the assistant with respect to his life, his qualification, and reception. Answer Yes. Question 11. Ought not all our preachers to make conscience of rising at four, and if not, yet at five: (is it not a shame for a preacher to be in bed till six in the morning?) Answer Undoubtedly they ought. Question 12. Shall we continue in close connection with the Church, and press our people to a closer connection with her? Answer Yes. Question 13. Will this conference grant the privilege to all the friendly clergy of the Church of England, at the request or desire of the people, to preach or administer the ordinances in our preaching houses or chapels? Answer Yes. Question 14. What provision shall we make for the wives of married preachers? Answer They shall receive an equivalent with their husbands in quarterage, if they stand in need. Question 15. Ought not our preachers, if possible, to speak to every person one by one in the families where they lodge, before prayer, if time will permit; or give a family exhortation after reading a chapter? Answer They ought. Question 16. Ought not this conference to require those traveling preachers who hold slaves, to give promises to set them free?” Answer Yes. Question 17. Does conference acknowledge that slavery is contrary to the law of God, man, and nature, and hurtful to society; contrary to the dictates of conscience and pure religion, and doing that which we would not others should do to us and ours? — Do we pass our disapprobation on all our friends who keep slaves, and advise their freedom? Answer Yes. Question 18. Shall we recommend our quarterly meetings to be held on Saturdays and Sundays when convenient? Answer Agreed. Question 19. Shall not the Friday following every quarter day be appointed as a day of fasting? Answer Yes. Question 20. Does this whole conference disapprove the step our brethren have taken in Virginia? Answer Yes. Question 21. Do we look upon them no longer as Methodists in connection with Mr. Wesley and us till they come back? Answer Agreed. Question 22. Shall brother Asbury, Garrettson, and Watters attend the Virginia conference, and inform them of our proceedings in this, and receive their answer? Answer Yes. Question 23. Do we disapprove of the practice of distilling grain into liquor? Shall we disown our friends who will not renounce the practice? Answer Yes. Question 24. What shall the conference do in case of brother Asbury’s death or absence? Answer Meet once a year, and act according to the minutes. Question 25. Ought not the assistant to meet the colored people himself, and appoint as helpers in his absence proper white persons, and not suffer them to stay late and meet by themselves? Answer Yes. Question 26. What must be the conditions of our union with our Virginian brethren? Answer To suspend all their administrations for one year, and all meet together in Baltimore.

On the minute respecting slavery, Mr. Lee, in his History of the Methodists, remarks, that “it was going too far, and calculated to irritate the minds of our people, and not to convince them of their errors.” Of this the conferences were subsequently convinced, as they found it necessary to relax in their measures against slave-holders, without, however, attempting to justify the system of slavery itself.

By these, minutes, it will also be seen that the preachers of that day set their faces against “distilling grain into liquor,” determining to “disown those who would not renounce the practice.”

From this it may be seen that the Methodist conference set itself against the use of alcoholic liquors long before the temperance movements, which have so distinguished the present days, and which have conferred such lasting blessings upon the community. What a pity there should ever have been any relaxation either in the phraseology or enforcement of this rule!

But that which affected them the most vitally was, the resolution respecting their Virginia brethren, who, it should he noted, did not convene with the Baltimore conference, but held one of their own in Virginia; but as their proceedings are not upon record, we cannot say what they did. As, however, this conference forms a very important item in the history of Methodism, in which Mr. Asbury took such a deep interest and agency, I will give his own account of the whole affair, as I find it recorded in his Journal under date of May 8th, 9th, 10th 1780. “We rode to Granger’s, fifteen miles, stopped and fed our horses.

These people are full of the ordinances; we talked and prayed with them, then rode on to the Manakin-town ferry, much fatigued with the ride; went to friend Smith’s, where all the preachers were met. I conducted myself with cheerful freedom, but found there was a separation in heart and practice. I spoke with my countryman, John Dickins, and found him opposed to our continuance in union with the Episcopal Church. Brother Watters and Garrettson tried their men, and found them inflexible. “ Tuesday 9 . — The conference was called: brother Watters, Garrettson, and myself stood back, and being afterward joined by brother Dromgoole, we were desired to come in, and I was permitted to speak. I read Mr. Wesley’s thoughts against a separation — showed my private letters of instructions from Mr. Wesley — set before them the sentiments of the Delaware and Baltimore conferences — read our epistles, and read my letter to brother Gatch, and Dickins’s letter in answer. After some time spent this way, it was proposed to me, if I would get the circuits supplied, they would desist; but that I could not do. We went to preaching; I spoke on Ruth 2:4, and spoke as though nothing had been the matter among the preachers or people; and we were greatly pleased and comforted — there was some moving among the people. In the afternoon we met; the preachers appeared to me to be farther off; there had been, I thought, some talking out of door. When we, Asbury, Garrettson, Watters and Dromgoole, could not come to a conclusion with them we withdrew, and left them to deliberate on the condition I offered, which was to suspend the measures they had taken for one year. After an hour’s conference, we were called to receive their answer, which was, they could not submit to the terms of union. I then prepared to leave the house, to go to a near neighbor’s to lodge, under the heaviest cloud I ever felt in America — O! what I felt! — nor I alone, but the agents on both sides! — they wept like children, but kept their opinions. “ Wednesday 10. — I returned to take leave of conference, and to go off immediately to the north; but found they were brought to an agreement while I had been praying, as with a broken heart, in the house we went to lodge at; and brothers Watters and Garrettson had been praying up stairs where the conference sat. We heard what they had to say — surely the hand of God has been greatly seen in all this: there might have been twenty promising preachers, and three thousand people, seriously affected by this separation; but the Lord would not suffer this — we then had preaching by brother Watters on, ‘Come thou with us, and we will do thee good:’ afterward we had a love-feast; preachers and people wept, prayed, and talked, so that the spirit of dissension was powerfully weakened, and I hoped it would never take again.”

This unhappy affair being thus amicably adjusted, the preachers went to their respective fields of labor with renewed courage; and although the clouds of war still hung lowering over all the land, and often threatened them with showers of persecution, yet those who became personally acquainted with them were so thoroughly convinced of the purity of their motives and conduct, and some of those being among the most influential men in the country, they threw around them the shield of their protection.

Mr. Asbury being let loose from his confinement, traveled extensively through the southern counties of Virginia and some parts of North Carolina, exerting all his powers to promote the cause of God, and particularly to heal the divisions which had arisen from the disputes respecting the ordinances. Though the preachers all agreed to suspend their use for the present, yet a few of them being not a little pleased with their self-created authority, submitted to the measure with great reluctance, and many of the people surrendered their supposed privileges not without a struggle. Through his influence, however, and that of Mr. Garrettson, and some other influential men of peace and union, the breach was finally healed, and peace and love reigned throughout their borders.

Some places, however, were much disturbed and distressed on account of the war, which now raged with increased violence. In consequence of the continual marching and countermarching of the armies, both of friends and enemies, some of the circuits were abandoned, and others but partially supplied. And although general protection was extended to the preachers, in conformity to the principles of civil and religious liberty for which the United States were now contending, yet there were not wanting individuals who, from various pretexts, stirred up a spirit of persecution against the Methodists. To those who were deeply interested in the success of our arms and who were actuated only by the blind impulses of human nature in its depraved state, it was provoking to find a people in the midst of them led on by a number of active and zealous preachers, who were from principle averse to war; for such was the case in respect to most of the preachers and people denominated Methodists. Add to this the fact, that their first leaders were directly from England, some of whom had not concealed their partiality for their mother country, and all under a leader who had boldly advocated the cause of his government, and denounced the Americans as rebels, it is no wonder that any one who wished to raise the wind of persecution against a Methodist preacher, need only shout Tory, and his wish was accomplished. To this disgraceful practice some resorted, and thereby gratified their unreasonable opposition to the men whom they inwardly hated on account of the spirited manner in which they rebuked them for their wickedness. Among others who suffered in this way, the most conspicuous was Mr. F. Garrettson. On the 27th of February of this year, after preaching to a numerous and attentive congregation in Dorchester county, he was seized by his enemies, and finally committed to prison. Though he suffered much in body in consequence of having no other bed than the floor, with his saddle bags for his pillow, with two large windows open upon him yet he enjoyed great spiritual consolation in prayer and meditation, reading and writing, and was not a little comforted by the visits and prayers of his friends and pious acquaintances.

Before, however, his trial came on, Mr. Asbury went to the governor of Maryland and interceded behalf of Mr. Garrettson; and the governor of Delaware state, being a great friend to the Methodists, sent a letter of recommendation to the governor of Maryland, who immediately set him at liberty. Though the enemies of the cross of Christ in Dorchester county were much dissatisfied with his liberation, yet the authority of their governor prevailed over their opposition, and Mr. Garrettson immediately recommenced his favorite work of preaching the gospel, and “the word of the Lord,” says he, “spread through all that country, and hundreds, both white and black, experienced the love of Jesus,” so that not far from the very place where he was imprisoned, he soon after preached to a congregation of not less than three thousand people, and many of his bitterest persecutors were among the happy converts to the truth.

From the minutes of the conference it appears there was a decrease of members of seventy-three, and of preachers seven; the number being, preachers forty-two, members eight thousand five hundred and four. 1781 . It seems that the conference this year was begun at Choptank, in the state of Delaware, April 16, and adjourned to Baltimore, to the 24th of the same month. The following are assigned as the reasons for this measure: — “To examine those who could not go to Baltimore, and to provide supplies for the circuits where the Lord is more immediately pouring out his Spirit.”

With a view to secure greater unanimity of sentiment and action, thirtynine out of fifty-four preachers set their names to a paper, expressive of their determination to “preach the old Methodist doctrine, and strictly to enforce the discipline as contained in the notes, sermons, and minutes published by Mr. Wesley,” and “to discountenance a separation among either preachers or people.”

They also passed a rule respecting local preachers, forbidding their traveling circuits without consulting Mr. Asbury, or the assistant near where he resides; also providing that no excluded person should be readmitted without giving evidence of repentance; and a third making it the duty of preachers to read often the Rules of the Societies, the Character of a Methodist, and the Plain Account of Christian Perfection.

This year the following rule was adopted for settling disputes which might arise between brethren in their dealings with each other: “Let the assistant preacher at quarterly meeting consult with the steward, in appointing proper persons to examine into the circumstances, and if there be any suspicion of injustice, or inability in the referees, to appoint men of more skill and probity, and the parties to abide by their decision, or be excluded the society.” They likewise appointed the first Thursday in June, September, January, and April, as days of general fasting.

For the first time, the following question and answer were recorded: — “Question Who desist from traveling this year? “Answer John Dickins, Isham Tatum, William Moore, Greenberry Green, Daniel Ruff.”

Notwithstanding the ravages of the war, which raged this year with most violence in the southern states, the Lord greatly blessed the labors of his faithful and devoted servants, particularly in the states of Maryland and Delaware, as well as in some parts of Virginia and North Carolina; but some of the circuits in these latter places were so harassed with hostile armies, that they were not accessible to the preachers; and many of the members, though much averse to war, were obliged to serve in the American army, by which means some lost their lives, others made “shipwreck of faith and a good conscience,” and all were less or more injured in their religious character and enjoyments. Those who were so entirely opposed to war from principle as utterly to refuse to fight, were whipped, or fined and imprisoned, and persecuted in a variety of ways.

And such were the anxieties manifested by the people respecting the final issue of the contest, particularly in Virginia, where the bloody conflict was renewed this year with increased violence, that when they did assemble for divine worship, their conversation turned more upon the political situation of the country, and the probable results of the war, than upon religion; fathers and mothers were anxious for the fate of their sons who were in the army, and wives for their husbands.

But though these things exerted an injurious influence upon individuals, and in some places upon whole societies, yet, as a body, they prospered, so much so that the increase was not less than two thousand and thirtyfive, and of preachers twelve.

Among others who contributed to advance the cause of God was the Rev. Mr. Jarratt, before mentioned. He attended the conference, preached to the people with great power and acceptance, gave his advice in matters of importance, and administered the ordinances of baptism and the Lord’s supper. Of his services Mr. Asbury makes honorable mention in his Journal for this year. After speaking of preaching in his barn he says, Mr. Jarratt seemed all life, and I determined to spend himself in the work of God, and visit what circuits he could.”

This year has been rendered famous in the annals of our country by the capture of the British army under the command of Lord Cornwallis at Yorktown, Virginia. This event gave a pleasing hope to the friends of peace on both sides of the Atlantic — and to none more than to the Methodists — that this war, which had so long desolated the continent, would soon come to an end; while American patriots hailed this as an auspicious event, bringing with it a sure pledge of future prosperity. 1782 . The tenth conference commenced in Ellis’s preaching house, Va., April 17, and by adjournment in Baltimore, May 21. This was done to accommodate the preachers; but as that held in Baltimore was the oldest, nothing that was done in the Virginia conference was considered binding, unless sanctioned by this conference.

Preachers this year, 59; (Preachers last year, 54); Members, 11,785; (Members last year, 10,539); Increase in Preachers,5; Increase in Members, 1,246.

The appointment of Mr. Asbury by Mr. Wesley as general assistant was reconfirmed at this conference by a unanimous vote, After passing sundry rules for the better regulation of themselves and the people of their charge, the following was entered upon the minutes: — “The conference acknowledge their obligations to the Rev. Mr. Jarratt, for his kind and friendly services to the preachers and people, from our first entrance into Virginia, and more particularly for attending our conference in Sussex, in public and private; and advise the preachers in the south to consult him and take his advice in the absence of brother Asbury.”

At this conference they re-resolved to abide by the decision formerly made, not to administer the ordinances. To supply this deficiency, Mr. Jarratt proffered his services, attended some of their quarterly meetings, administered the sacraments of baptism and the Lord’s supper, and otherwise assisted them in their work of spreading the gospel among the people. Hence the above acknowledgment of his services.

Only two circuits, Lancaster, in Pennsylvania, and South Branch, in Virginia, had been added during the past year. Nor do we find any thing special in reference to the general state of the societies; but there was a considerable outpouring of the Spirit in the northern parts of Virginia and in some parts of Maryland. For the first time they determined when and where the next conference should be held, namely, in Virginia the first Thursday, and in Baltimore the last Wednesday in May. Considering the state of the country, the societies in general were prosperous, and much united together. 1783 . On the 6th of May the eleventh conference assembled at Ellis’ preaching house in Virginia, and by adjournment in Baltimore on the 27th of the same month.

Preachers this year, 82; (Preachers last year, 59); Members, 13,740; (Members last year, 11,789); Increase in Preachers,23; Increase in Members, 1,955.

We find them at this conference ordering the sum two hundred and sixty pounds to be raised for the support of the preachers’ wives. The following rules were passed on the subject of slavery, and on the manufacturing and drinking spirituous liquors: — “Question What shall be done with our local preachers who hold slaves contrary to the laws which authorize their freedom in any of the United States. “Answer We will try them another year. In the meantime, let every assistant deal faithfully and plainly with every one, and report to the next conference. It may be necessary to suspend them. “Question Should our friends be permitted to make spirituous liquors, sell, and drink them in drams. “Answer By no means. We think it wrong in its natural consequences and desire all our preachers to teach our people, by precept and example, to put away this evil.”

The first Thursdays in July and October were appointed as days of thanksgiving “for our public peace, temporal and spiritual prosperity, and for the glorious work of God:” and the first Fridays in January and April were set apart as days of fasting and prayer.

After appointing the next conference to be held in the city of Baltimore on the fourth Thursday in May, 1784, they ordered that “the assistants and those who were to be received into full connection,” should attend. This is the first time that we find on record any rule respecting who should attend the conference.

Richard Garrettson, Micaijah Debruler, and Samuel Watson, desisted from traveling.

They could not but be thankful to the great Head of the Church for sending peace in their borders, by which means the restraints which had been imposed, in many places, upon the preachers were taken off, and they were therefore permitted to travel wherever they pleased, and to preach the gospel to whomsoever they might find willing to hear it. The consequence was that their borders were greatly enlarged on every hand, both in the older and new settlements.

On hearing this glorious news, Mr. Asbury, who, perhaps, had suffered as much as any of the preachers for conscience’ sake, makes the following reflections: “ April 5, I heard the news that peace was confirmed between England and America. I had various exercises of mind on the occasion: it may cause great changes to take place among us; some for the better and some for the worse. It may make against the work of God. Our preachers will be far more likely to settle in the world; and our people, by getting into trade and acquiring wealth, may drink into its spirit. Believing the report to be true, I took some notice of it while I treated on Acts 10:36, at brother Clayton’s, near Halifax, where they were firing their cannon and rejoicing in their way on the occasion.”

These certainly are very chastened exultations in a man who had suffered so much from the calamities of war, and must, therefore, have enjoyed some bright anticipations from the return of peace; but they show with what moderation he received every temporal mercy, lest it might, by its abuse, become an occasion of a sinful conformity to the spirit and temper of this world.

The Methodist societies, however, soon began to witness the beneficial results from this termination of hostilities, in the enlargement of their work, and in the facilities afforded to the preachers to itinerate through the country. During the war many had moved from the more immediate scene of the conflict to the back settlements, where they were destitute of the word and ordinances of religion. On the return, of peace, these were visited by the preachers, while the older circuits, some of which had been either entirely, or partially abandoned during the war, were now regularly supplied; and the consequence of these salutary movements was, a more diffusive spread of the gospel, and the bringing the societies into greater compactness and order under their disciplinary regulations. Hence pure religion greatly revived in almost every direction, while several additional laborers entered the field of itinerancy. That success attended their labors is manifest from the fact that the increase to the numbers in society was, as before stated, one thousand nine hundred and fifty-five, and that eleven new circuits were taken into the work. These were Caroline and Anamessex, in Maryland; Allegheny, Cumberland, and Holstein, in Virginia; Guilford, Caswell, Salisbury, Marsh, Bertie, and Pasquotank, in North Carolina; Norfolk and New York, which had been left destitute in consequence of having been in possession of the British troops, were again supplied with preachers.

The intercourse between England and the United States being restored on the return of peace, it was feared that men of exceptionable character might be induced to emigrate from that to this country, and endeavor to palm themselves upon the people as Methodists or preachers. To prevent impositions of this sort, the present conference passed the following rule: — “We will not receive them,” (European Methodists) “without a letter of recommendation, the truth of which we have no reason to doubt.”

They were much strengthened in this resolution by receiving, in the latter part of this year, the following letter from Mr. Wesley: — Bristol, Oct., “ 1. Let all of you be determined to abide by the Methodist doctrine and discipline, published in the four volumes of Sermons, and the Notes upon the New Testament, together with the large minutes of conference. “ 2. Beware of preachers coming from Great Britain or Ireland without a full recommendation from me. Three of our traveling preachers here eagerly desired to go to America; but I could not approve of it by any means; because I am not satisfied that they thoroughly like either our discipline or our doctrine; I think they differ from our judgment in one or both. Therefore if these or any others come without my recommendation, take care how you receive them. “ 3. Neither should you receive any preachers, however recommended, who will not be subject to the American conference, and cheerfully conform to the minutes both of the American and English conferences. “ 4. I do not wish our American brethren to receive any who make any difficulty on receiving Francis Asbury as the general assistant. “Undoubtedly, the greatest danger to the work of God in America is likely to arise either from preachers coming from Europe, or from such as will arise from among yourselves, speaking perverse things, or bringing in among you new doctrines, particularly Calvinian.

You should guard against this with all possible care, for it is far easier to keep them out than to thrust them out. “I commend you all to the grace of God, and am your affectionate friend and brother, “John Wesley.” It was not to be expected that all who made profession of religion should adorn the doctrine of God their Savior, nor that all who professed to be called of God to preach the gospel should stand fast in their calling, giving no occasion of offense. Mr. Asbury, in his Journal for this year, gives an affecting account of the apostasy and sudden death of Isaac Rawlings, who had been employed for eight or ten years as a preacher, but who furnished evidence of his instability at various times. He finally, after striving in a secret way, to make a party for himself, left the connection, and he and his adherents took possession of the Forest chapel. He was, however, soon forsaken by his followers, and became irregular in his life, lost the confidence of the public, and after having spent some hours in writing a defense of himself against some scandalous imputations which had been cast upon his character, mounted a “mettlesome horse, and had not rode many yards before he was thrown to the ground and died on the spot.” “I had said,” says Mr. Asbury, “I think he cannot stay long, because he did pervert the right ways of the Lord.” 1784 . — On the 30th of April, the twelfth conference began at Ellis’s chapel, in Virginia, and closed at Baltimore on the 28th of May following.

Preachers this year, 83; (Preachers last year, 82); Members, 14,986; (Members last year, 13,740); Increase in Preachers,1; Increase in Members, 1,248.

David Abbott, James Thomas, James Mallory, and John Coleman, desisted from traveling; and Henry Medcalf and William Wright had died.

This is the first time we find an account taken of those who had died, and nothing more is said of them than simply to record their deaths.

Among other things, they passed resolutions to collect money by a general yearly subscription in every circuit toward building new chapels, and discharging the debts on those already erected — to carry the rule passed last year on slavery into execution, except in Virginia — to improve the singing, by keeping close to Mr. Wesley’s tunes and hymns — and to conform to his advice respecting receiving European Methodist preachers, as expressed in the preceding letter.

There was a considerable revival this year in some of the frontier settlements, and the prospects of future usefulness were brightening every day, the preachers and people feeling the beneficial effects of the new government, which had been established after the loss of so much blood and treasure.

Mr. Lee, in his History of the Methodists, informs us that to this time they had not printed the minutes, but preserved them only in manuscript.

They have since, however, been collected and printed; and it is from these printed minutes that the principal facts in respect to the doings of the conferences have been taken.

AN ACCOUNT OF THE ORGANIZATION OF THE METHODIST EPISCOPAL CHURCH, WITH SOME ARGUMENTS IN ITS DEFENSE.

We have arrived at a very important period in the history of Methodism in this country. And as so much has been said respecting the constituting of the Methodist societies here into an independent church, I shall, in the first place, give a detail of the facts in the case, and, secondly, offer some arguments in defense of the measure.

I. Hitherto the Methodists, both in Europe and America, had been considered as a society within a church — in Great Britain they considered themselves as members of the establishment — in America as members of that denomination to which they might be attached. The preachers in both hemispheres, not having been consecrated to their work by the imposition of hands, were distinguished as “lay-preachers,” and had not, except in the instance heretofore narrated, presumed to administer the ordinances of baptism and the Lord’s supper. Under these circumstances much uneasiness had been manifested both in Europe and America, more especially here. But all solicitation, whether from the preachers or people, for the establishment of a separate church, had been strenuously resisted by Mr. Wesley, as being foreign to his primary design, and incompatible with the principles he had avowed from the beginning of his ministry. He commenced his ministerial, labor with the single intention of reviving evangelical religion in the Church, by preaching her doctrines and enforcing her discipline. This was the state of things at the time of which we are now speaking.

As, however, the colonies had now become an independent government, no longer under the control of Great Britain, either in civil or ecclesiastical matters, Mr. Wesley began to relax from the sternness with which he had heretofore resisted the solicitations of the American Methodists, and to think seriously of granting their requests; and after consulting with his most intimate friends respecting the propriety of the measure — for of its lawfulness he had no doubt — he resolved to grant their request, and adopted means to carry the resolution into effect. “At the conference held in Leeds, in 1784, he declared his intention of sending Dr. Coke and some other preachers to America. Mr. Richard Whatcoat and Mr. Thomas Vasey offered themselves as missionaries for that purpose, and were accepted. Before they sailed, Mr. Wesley abridged the Common Prayer Book of the Church of England, and wrote to Dr. Coke, then in London, desiring him to meet him in Bristol, to receive fuller powers, and to bring the Rev. Mr. Creighton with him. The doctor and Mr. Creighton accordingly met him in Bristol when, with their assistance, he ordained Mr. Richard Whatcoat and Mr. Thomas Vasey presbyters for America; and being peculiarly attached to every rite of the Church of England, he afterward ordained Dr.

Coke a superintendent, giving him letters of ordination under his hand and seal, and at the same time the following letter, to be printed and circulated in America:” “Bristol, Sept. 10th, To Dr. Coke, Mr. Asbury, and our Brethren in North America: “ 1. By a very uncommon train of providences, many of the provinces of North America are totally disjoined from the British empire, and erected into independent states. The English government has no authority over them, either civil or ecclesiastical, any more than over the states of Holland. A civil authority is exercised over them, partly by the congress, partly by the state assemblies. But no one either exercises or claims any ecclesiastical authority at all. In this peculiar situation some thousands of the inhabitants of these states desire my advice: and in compliance with their desire I have drawn up a little sketch. “ 2. Lord King’s Account of the Primitive Church convinced me, many years ago, that bishops and presbyters are the same order, and consequently have the same right to ordain. For many years I have been importuned from time to time to exercise this right, by ordaining part of our traveling preachers. But I have still refused, not only for peace’ sake, but because I was determined, as little as possible to violate the established order of the national Church, to which I belonged. “ 3. But the case is widely different between England and North America. Here there are bishops who have a legal jurisdiction. In America there are none, and but few parish ministers: so for some hundred miles together there is none either to baptize or to administer the Lord’s supper. Here, therefore, my scruples are at an end: and I conceive myself at full liberty, as I violate no order and invade no man’s right, by appointing and sending laborers into the harvest. “ 4. I have accordingly appointed Dr. Coke and Mr. Francis Asbury, to be joint superintendents over our brethren in North America. As also Richard Whatcoat and Thomas Vasey to act as elders among them, by baptizing and ministering the Lord’s supper. “ 5. If any one will point out a more rational and Scriptural way of feeding and guiding those poor sheep in the wilderness, I will gladly embrace it. At present I cannot see any better method than that I have taken. “ 6. It has indeed been proposed to desire the English bishops to ordain part of our preachers for America. But to this I object, 1. I desired the bishop of London to ordain one only; but could not prevail: 2. If they consented, we know the slowness of their proceedings; but the matter admits of no delay: 3. If they would ordain them now, they would likewise expect to govern them. And how grievously would this entangle us! 4. As our American brethren are now totally disentangled both from the state and from the English hierarchy, we dare not entangle them again; either with the one or the other. They are now at full liberty simply to follow the Scriptures and the primitive church. And we judge it best that they should stand fast in that liberty wherewith God has so strangely made them free. John Wesley.” The following is the letter of ordination which Mr. Wesley gave to Dr.

Coke: “To all to whom these presents shall come, John Wesley, late Fellow of Lincoln College, in Oxford, Presbyter of the Church of England, sendeth greeting: “Whereas many of the people in the southern provinces of North America, who desire to continue under my care, and still adhere to the doctrine and discipline of the Church of England, are greatly distressed for want of ministers to administer the sacraments of baptism and the Lord’s supper, according to the usage of the same Church, and where as there does not appear to be any other way of supplying them with ministers: “Know all men, that I, John Wesley, think myself to providentially called at this time to set apart some persons for the work of the ministry in America And, therefore, under the protection of Almighty God, and with a single eye to his glory, I have this day set apart as a superintendent, by the imposition of my hands, and prayer, (being assisted by other ordained ministers,) Thomas Coke, Dr. of civil law, a presbyter of the Church of England, and a man whom I judge to be well qualified for that great work. And I do hereby recommend him to all whom it may concern, as a fit person to preside over the flock of Christ. In testimony whereof I have hereunto set my hand and seal, this second day of September, in the year of our Lord one thousand seven hundred and eighty-four. “John Wesley.” Being thus furnished with the proper credentials, in the month of September Dr. Coke, in company with Messrs. Whatcoat and Vasey, set sail for America, and landed in the city of New York on the 3rd of November, 1784. From thence they proceeded through Philadelphia to the state of Delaware, where, on the 15th day of the same month, he met Mr. Asbury at Barratt’s chapel. Mr. Asbury gives the following account of this meeting: — “ Sunday 15. I came to Barratt’s chapel. Here, to my great joy, I met those dear men of God, Dr. Coke and Richard Whatcoat. We were greatly comforted together. The doctor preached on Christ our wisdom, righteousness, sanctification, and redemption. Having had no opportunity of conversing with them before public worship, I was greatly surprised to see brother Whatcoat assist by taking the cup in the administration of the sacrament. I was shocked when first informed of the intention of these my brethren in coming to this country: it may be of God. My answer then was, If the preachers unanimously choose me, I shall not act in the capacity I have hitherto done by Mr. Wesley’s appointment. The design of organizing the Methodists into an independent Episcopal Church was opened to the preachers present, and it was agreed to call a general conference, to meet at Baltimore the ensuing Christmas; as also that brother Garrettson go off to Virginia to give notice thereof to the brethren in the south.”

According to this arrangement, Mr. Garrettson set off immediately on his southern journey, sending letters to those he could not see; and Dr. Coke spent the intermediate time in visiting various parts of the country and preaching to the people. On Friday the 26th, Mr. Asbury says, “I observed this day as a day of fasting and prayer, that I might know the will of God in the matter; that is to come before the conference. The preachers and people seem to be much pleased with the projected plan; I myself am led to think it is of the Lord. I am not tickled with the honor to be gained. I see danger in the way.

My soul waits upon God. O that he may lead us in the way we should go!”

In conformity with the above arrangement, December 25th, sixty out of the eighty-three preachers then in the traveling connection, assembled in the city of Baltimore for the conference, in which Dr. Coke presided, assisted by Mr. Asbury; and the first act of the conference was, by a unanimous vote, to elect Dr. Coke and Francis Asbury as general superintendents; for although Mr. Asbury had been appointed to that high office by Mr. Wesley, yet he declined acting in that capacity independently of the suffrages of his brethren over whom he must preside.

After his election, being first ordained a deacon, then an elder, Mr. Asbury was consecrated by Dr. Coke, assisted by several elders, to the office of a superintendent, in the manner set forth in the following certificate: — “Know all men by these presents, That I, Thomas Coke, Doctor of civil law, late of Jesus College, in the university of Oxford, presbyter of the Church of England, and superintendent of the Methodist Episcopal Church in America; under the protection of Almighty God, and with a single eye to his glory; by the imposition of my hands and prayer, (being assisted by two ordained elders,) did on the twenty-fifth day of this month, December, set apart Francis Asbury for the office of a deacon in the aforesaid Methodist Episcopal Church. And also on the twenty-sixth day of the said month, did, by the imposition of my hands and prayer, (being assisted by the said elders,) set apart the said Francis Asbury for the office of elder in the said Methodist Episcopal Church. And on this twenty-seventh day of the said month, being the day of the date hereof, have, by the imposition of my hands and prayer, (being assisted by the said elders,) set apart the said Francis Asbury for the office of a superintendent in the said Methodist Episcopal Church, a man whom I judge to be well qualified for that great work. And I do hereby recommend him to all whom it may concern, as a fit person preside over the flock of Christ. In testimony whereof I have hereunto set my hand and seal, this 27th day of December, in the year of our Lord 1784. “Thomas Coke.” One of the elders who assisted at the consecration of Mr. Asbury, was the Rev. Mr. Otterbine, a minister of the German Church. Having enjoyed an intimate acquaintance with this pious and evangelical minister of Jesus Christ, and having full fellowship with him as a laborious and useful servant of God, Mr. Asbury requested that he might be associated with Dr. Coke and the other elders in the performance of this solemn ceremony.

The following persons were elected, twelve of whom were consecrated elders: Freeborn Garrettson, William Gill, Le Roy Cole, John Hagerty, James O. Cromwell, John Tunnel, Nelson Reed, Jeremiah Lambert, Reuben Ellis, James O’Kelly, Richard Ivey, Beverly Allen, and Henry Willis.

Mr. Garrettson and Mr. Cromwell were set apart especially for Nova Scotia, to which place they soon after went; and their labors and success will be noticed in the proper place. Mr. Lambert was ordained for the Island of Antigua, in the West Indies.

John Dickins, Caleb Boyer, and Ignatus Pigman, were elected deacons.

II. Having thus given an account of these transactions, we proceed to offer a few arguments in their defense. Let it be recollected, 1. That there was, a loud call for these things. Most of the clergy of the English Church, during the revolution, had fled from their flocks; and those who remained, with very few exceptions, were fit for any thing rather than ministers of the gospel. From the hands of such men the Methodists felt unwilling to receive the ordinances. As to the Presbyterians and Congregationalists, they would neither baptize the children unless at least one of the parents professed faith in their doctrines, nor admit them to the communion table unless they became members of their church. The Baptists were more rigid still, as they could fellowship none unless they had been baptized by immersion. To neither of these conditions could the Methodists submit. Besides, by these denominations, the Methodists were treated as heretics, on account of their opposition to the Calvinistic doctrine of decrees, and the final perseverance of the saints. Hence a necessity, originating from the state of things in this country, compelled the Methodists either to remain without the ordinances, to administer them by unconsecrated hands, or to provide for them in the manner they did. Those who disclaim all dependence upon the argument derived from the necessity of the case, would do well to inquire whether any man can be justified in doing an unnecessary work — a work that might be scripturally dispensed with. It appears to the writer, that if there be no weight in this argument, then it follows that Mr. Wesley, and those who acted with him in this solemn affair were guilty of a work of supererogation, and therefore cannot be justified on any principle whatever, either of Scripture, reason, or conscience. 2. Let it be recollected also, that those who consecrated Richard Whatcoat and Thomas Vasey, namely, Mr. Wesley, Dr. Coke, and Mr. Creighton, were all regular presbyters in the Church of England; and that those who laid hands on Dr. Coke, and set him apart as a superintendent of the Methodist Episcopal church in America, were also presbyters regularly ordained to that office. 3. It appears manifest from several passages of Scripture, particularly Acts 13:1,2, and 1 Timothy 4:14, and the testimonies of the primitive fathers of the church, that presbyters and bishops were of the same order, and that they originally possessed the power of ordination. 4. The doctrine of uninterrupted succession from the apostles, in a third order, by a triple consecration, as distinct from and superior to presbyters, has been discarded by many of the most eminent ecclesiastical writers, as resting upon no solid foundation, not being susceptible of proof from any authentic source. 5. Mr. Wesley possessed a right over the Methodists which no man else did or could possess, because they were his spiritual children, raised up under his preaching and superintendence, and hence they justly looked to him for a supply of the ordinances of Jesus Christ. 6. Therefore in exercising the power with which the divine Head of the Church had invested him, he invaded no other man’s right, nor yet assumed that which did not belong to him. 7. Hence he did not, as the objection which this argument is designed to refute supposes, ordain either presbyters or a bishop for the English Church, nor for any other church then existing, but simply and solely for the Methodist societies in America. And therefore in doing this necessary work, he neither acted inconsistently with himself as a presbyter of the Church of England, nor incompatible with his frequent avowals to remain in that Church, and not to separate from it. 8. For in fact, in organizing the Methodist Episcopal Church he did not separate either from the English or Protestant Episcopal Church; for that Church had no jurisdiction here, and the Methodist was organized some time before the Protestant Episcopal Church had an existence. Hence he acted perfectly consistent with himself, with all his avowals of attachment to the Church of England, while he proceeded to organize a church here; for while he did this, and thereby established a separate and independent church in America, where the English Church had no jurisdiction, he and his people in England still remained members of the Establishment. 9. While the Scriptures are silent in respect to the particular form of church government which should be established, they certainly allow of an Episcopal form, because it is not incompatible with any known precept or usage of primitive Christianity. 10. This is farther manifest from the fact, that the apostles and evangelists did exercise a jurisdiction over the entire church, presbyters, deacons, and people, though at the same time there is no proof that as to order, created such by a third consecration, they were higher than the presbyters. 11. Distinguishing, therefore, between the power of ordination and the power of jurisdiction, we may see how an Episcopal government may be created by a presbyterial ordination, and hence justify the act of Mr. Wesley and his associates in setting apart Dr. Coke to the office of a general superintendent.

These arguments are merely stated here as the grounds on which the organization of the Methodist Episcopal Church is justified, referring the reader who may wish to see them in detail, with the proofs on which they rest for support, to the book recently published, called “An Original Church of Christ.” In that performance he will see all objections met, and I trust fully answered, and the proceedings of Mr. Wesley and his coworkers amply vindicated. 12. Another ground of defense is in the character of those who were employed in this transaction. As to the Rev. John Wesley, it is almost needless now to say any thing in his commendation. In him were concentrated all the elements of a great man and by a conscientious improvement of his gifts, having been made a partaker of “like precious faith,” he was as much distinguished by his goodness as by his greatness; but all his other endowments were propelled on by his inextinguishable thirst for the salvation of his fellow-men, and fully employed, as an evangelist, in the grand cause of Jesus Christ. And such were the effects of these labors, that at the time of which we are now speaking there were no less than sixty-four thousand one hundred and fifty-five members of society, and one hundred and ninety-five preachers in Europe; and fourteen thousand nine hundred and eighty-eight members, and eightythree preachers in America; making in all seventy-nine thousand one hundred and forty-three members, and two hundred and seventy-eight preachers. These had been raised up through his instrumentality in the short space of forty-five years, as seals to his ministry, and as evidences of his call to the work in which he was engaged. Of his call, therefore, and qualification for the work of an evangelist, there can be no doubt, any more than there should be of his right, as the spiritual father of this numerous family, to provide them with all the means of grace.

And as Dr. Thomas Coke took an active and conspicuous part in the organization and establishment of the Methodist Episcopal Church, it seems proper that a short account should be given of him in this place. He received his education at the university of Oxford, and though in his early days he was infected with infidel principles, yet by reading the works of Bishop Sherlock, he was convinced of the truth of Christianity, and was ordained first a deacon and then a presbyter in the Church of England. But like most of the clergy in that day, he was a stranger to experimental godliness. Hearing, however, of Mr. Wesley, he sought and obtained an interview with that apostolic man, and by him was instructed more perfectly in the ways of the Lord. Not long after he fully joined himself with Mr. Wesley, was made a partaker of justification by faith in Jesus Christ and became an active and zealous assistant to the founder of Methodism. For about six years previous to his sailing to America, he had given full proof of his zealous attachment to the cause of Christ, of his love to Methodist doctrine and discipline, and of his entire devotedness to the best interests of mankind. This was the man on whom Mr. Wesley fixed to carry the designs toward his American brethren into execution.

And though it may be said that the doctor was somewhat precipitate in some of his movements, yet it is certain that he gave evidence of the most ardent piety; of a chastened zeal in the cause of God, and of deep devotion to the interests of the Redeemer.

Of the Rev. Mr. Creighton it is enough to say, that he was a regularly ordained presbyter of the Church of England, a man of a sound mind and of unquestionable piety. He had for several years devoted himself to the cause of God in connection with Mr. Wesley.

These were the men who consecrated first Messrs. Whatcoat and Vasey to the office of presbyters, and then these latter assisted in the ordination of Dr. Coke to the office of a superintendent over the American Methodists.

Let us now look for a moment at the character of Mr. Asbury, and see if he was not fully qualified for the high and holy trust confided to him. We have already seen in the preceding chapters the circumstances under which he was moved to come to this country as a missionary of the cross, the motives by which he was actuated, as well as the manner in which he discharged his duties up to the time in which he took upon himself the office of a superintendent. By these things it will be seen, I think, that he was “not a novice” in the things of God, in intellectual endowments, in moral courage, nor yet in that expansive benevolence which should characterize a primitive evangelist or bishop. He had, indeed, given such “full proof of his ministry,” both as respects his spiritual and mental qualifications, and his indefatigable labors “in word and doctrine,” as to insure his election to that high office by a unanimous vote of his brethren — those very brethren too, among whom he had labored for about fifteen years. And his subsequent life afforded undeniable evidence that their choice had fallen upon the right man.

Now, let those who question the validity of our ordination, and the consequent right we have to administer the ordinances, put their finger upon any organization of a church since the apostolic days, by any number of men, and if they will find stronger marks of a divine call to do these things, or a more urgent necessity for them, arising out of the circumstances of the times, we will then review our ground, and hesitate to pronounce the Methodist Episcopal Church Scriptural and apostolical in her orders and ordinances. Its founders, under the protection of Almighty God, were all men of learning, of deep experience in the things of God, of unquestionable piety, regularly consecrated presbyters of the Church; and the leader in this whole, affair was the father of the entire family of spiritual children; and therefore possessed rights over them which no one else possibly could.

To all this it may be said “that the people were not consulted.” But their wishes were already known. They had been expressed over and of again; and that their voice was in exact accordance with the proceedings of the conference, is demonstrable from numerous testimonies.

Mr. Lee says, “The Methodists were pretty generally pleased at our becoming a church, and heartily united together in the plan which the conference had adopted; and from that time religion greatly revived.”

Mr. William Watters, the oldest American Methodist preacher, says, in his memoirs of himself, “We became, instead of a religious society, a separate Church. This gave great satisfaction through all the societies.”

The Rev. Ezekiel Cooper, in his Memoir of Bishop Asbury, after stating the fact of our having become an independent Church, says, “This step met with general approbation both among the preachers and members.

Perhaps we shall seldom find such unanimity of sentiment upon any question of such magnitude.”

Nor has a murmur been heard, except from a few disaffected individuals, through all our borders, on account of the measures which were adopted at that conference, and the consequences which have resulted fully sustain the opinions above expressed. What is meant by these results is, not merely making proselytes to the system; for this of itself is no evidence either for or against any cause; but the real reformation in heart and life of thousands and tens of thousands of immortal souls. If, therefore, the turning of sinners “from darkness to light, and from the power of Satan to God,” may be pleaded in favor of any system of operations, then may we say God has fixed the seal of his approbation upon the organization of the Methodist Episcopal Church; for it has been instrumental of doing this in the most effectual and extensive manner in these United States. It has been already stated that Mr. Wesley made an abridgment of the Book of Common Prayer, as used in the Church of England, and recommended that it should be used by the preachers and people in this country. This accordingly was done in some of the larger towns and cities; but this practice, as well as that of wearing gowns, which the superintendents and some of the elders did for a season, was soon laid aside, on account of the opposition which was generally manifested against it, with the exception of the ordinations and sacramental services, which are retained and used at the present time. The following articles of religion were adopted at this conference, and published: — 1. OF FAITH IN THE HOLY TRINITY There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness: the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity; — the Father, the Son, and the Holy Ghost. 2. OF THE WORD, OR SON OF GOD, WHO WAS MADE VERY MAN The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man’s nature in the womb of the blessed virgin; so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt but also for actual sins of men. 3. OF THE RESURRECTION OF CHRIST Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man’s nature, wherewith, he ascended into heaven, and there sitteth until he return to judge all men at the last day. 4. OF THE HOLY GHOST The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. 5. OF THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR SALVATION Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture, we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church.

OF THE NAMES OF THE CANONICAL BOOKS Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes, or the Preacher, Cantica, or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less:

All the books of the New Testament, as they are commonly received, we do receive and account canonical. 6. OF THE OLD TESTAMENT The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only mediator between God and man, being both God and man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral. 7. OF ORIGINAL OR BIRTH-SIN Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually. 8. OF FREE WILL The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will. 9. OF THE JUSTIFICATION OF MAN We are accounted righteous before God only for the merit of our Lord and Savior, Jesus Christ, by faith, and not for our own works or deservings: — Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort. 10. OF GOOD WORKS Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruit. 11. OF WORKS OF SUPEREROGATION Voluntary works, besides over and above God’s commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants. 12. OF SIN AFTER JUSTIFICATION Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend, our lives. And therefore they are to be condemned who say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. 13. OF THE CHURCH The visible church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered according to Christ’s ordinance, in all those things that of necessity are requisite to the same. 14. OF PURGATORY The Romish doctrine concerning purgatory, pardon, worshipping and adoration, as well of images as of relics, and also invocation of saints is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the word of God. 15. OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AS THE PEOPLE UNDERSTAND It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the sacraments, in a tongue not understood by the people. 16. OF THE SACRAMENTS Sacraments ordained of Christ are not only badges or tokens of Christian men’s profession; but rather they are certain signs of grace and God’s good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

These are two sacraments ordained of Christ our Lord in the gospel; that is to say, baptism and the supper of the Lord.

Those five commonly called sacraments that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the gospel, being such as have partly grown out of the corrupt following of the apostles, and partly are states of life allowed in the Scriptures, but yet have not the like nature of baptism and the Lord’s supper, because they have not any visible sign or ceremony ordained of God.

The sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves condemnation, as St. Paul saith. 17. OF BAPTISM Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized, but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church. 18. OF THE LORD’S SUPPER The supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ’s death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and wine in the supper of the Lord, cannot be proved by holy writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten, in the supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the supper, is faith.

The sacrament of the Lord’s supper was not by Christ’s’ ordinance reserved, carried about, lifted up, or worshipped. 19. OF BOTH KINDS The cup of the Lord is not to be denied to the lay people: for both the parts of the Lord’s supper, by Christ’s ordinance and commandment, ought to be ministered to all Christians alike. 20. OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS The offering of Christ once made, is that perfect redemption, propitiation and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore, the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable, and dangerous deceit. 21. OF THE MARRIAGE OF MINISTERS The ministers of Christ are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness. 22. OF THE RITES AND CEREMONIES OF CHURCHES It is not necessary that rites and ceremonies should in all places be the same, or exactly alike: for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s word. Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church to which he belongs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren.

Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification. 23. OF THE RULERS OF THE UNITED STATES OF AMERICA The congress, the general assemblies, the governors, and councils of state, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the general act of confederation, and by the constitutions of their respective states.

And the said states ought not to be subject to any foreign jurisdiction. 24. OF CHRISTIAN MEN’S GOODS The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast.

Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability. 25. OF A CHRISTIAN MAN’S OATH As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his apostle, so we judge that the Christian religion doth not prohibit but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgment, and truth.

That the reader may have an entire view of the doings of this conference, I think it expedient to give him the rules as they were then adopted, noticing, as we proceed in our history, such alterations or new rules as have been incorporated into the Discipline from time to time. After giving a short account of the rise of Methodism in Europe and America in Section I., they proceeded, in Section II., to state… The Method of holding a Conference, and the Business to be done therein.

It is desired that all things be considered as in the immediate presence of God. That every person speak freely whatever is in his heart. Question 1. How may we best improve our time at the conference? Answer While we are conversing, let us have an especial care to set God always before us. 2. In the intermediate hours, let us redeem all the time we can for private exercises. 3. Therein let us give ourselves to prayer for one another, and for a blessing on our labor. Question 2. What is the method wherein we usually proceed in a conference? Answer We inquire — 1. What preachers are admitted? 2. Who remain on trial? 3. Who are admitted on trial? 4. Who desist from traveling? 5. Are there any objections to any of the preachers? Who are named one by one. 6. How are the preachers stationed this year? 7. What numbers are in society? 8. What is collected for the contingent expenses? 9. How is this expended? 10. What is contributed toward the fund for the superannuated preachers, and the widows and orphans of the preachers? 11. What demands are there upon it? 12. Where and when shall our next conferences begin? Question 3. Is there any other business to be done in the conference? Answer The electing and ordaining of bishops, elders, and deacons.

After assigning some reasons for the organization which had just been accomplished, and the manner in which it had been done, the fourth section concludes thus on the manner of constituting a bishop, and of his duties and responsibilities: — Question 2. How is a bishop to be constituted in future? Answer By the election of a majority of the conference, and the laying on of the hands of a bishop. Question 3. What is his duty? Answer To preside as moderator in our conferences; to fix the appointments of the preachers for the several circuits; and in the intervals of the conference, to change, receive, or suspend preachers, as necessity may require to travel through as many circuits as he can, and to direct in the spiritual business of the societies; as also to ordain bishops, elders, and deacons.

N.[athan B[angs]. The bishop has obtained liberty, by the suffrage of the conference, to ordain local preachers to the office of deacons, provided they obtain a testimonial from the society to which they belong, and from the stewards of the circuit, signed by three traveling preachers, three deacons, and three elders, (one of them being a presiding elder;) the names of those nominated being read in the conference previous to their ordination. Question 4. To whom is the bishop amenable for his conduct? Answer To the conference, who have power to expel him for improper conduct, if they see it necessary. Question 5. If the bishop ceases from traveling at large among the people, shall he still exercise his office among us in any degree? Answer If he ceases from traveling without the consent of the conference, he shall not hereafter exercise any ministerial function whatsoever in our church.

SECTION On the constituting of Elders, and their Duty Question 1. How is an elder constituted? Answer By the election of a majority of the conference, and by the laying on of the hands of a bishop, and of the elders that are present. Question 2. What is his duty? Answer 1. To travel through his appointed district. 2. To administer baptism and the Lord’s supper; and to perform all parts of divine service. 3. In the absence of a bishop, to take charge of all the deacons, traveling and local preachers, and exhorters. 4. To change, receive, or suspend preachers. 5. To direct in the transaction of the spiritual business of his circuit. 6. To take care that every part of our discipline be enforced. 7. To aid in the public collections.

To attend his bishop when present, and give him when absent all necessary information, by letter, of the state of his district.

N.[athan] B[angs]. No elder that ceases to travel, without the consent of the conference, certified under the hand of a bishop, shall on any account exercise the peculiar functions of his office among us.

SECTION On the constituting of Deacons, and their Duty Question 1. How is a deacon constituted? Answer By the election of a majority of the conference, and the laying on of the hand, of a bishop. Question 2. What is the duty of a deacon? Answer 1. To baptize, and perform the office of matrimony in the absence of the elder. 2. To assist the elder in administering the Lord’s supper. 3. To see that the other preachers in this circuit behave well, and want nothing. 4. To renew the tickets quarterly, and regulate the bands. 5. To appoint all the stewards and leaders, and change them when he sees it necessary. 6. To hold watch-nights and love-feasts. 7. To hold quarterly meetings, and therein diligently to inquire both into the temporal and spiritual state of each society. 8. To take care that every society be duly supplied with books: particularly with theSAINTS’REST,INSTRUCTIONS FOR CHILDREN, and thePRIMITIVE PHYSIC; which ought to be in every house. 9. To take an exact account of the number in Society, and to bring it to the conference. 10. To send an account of his circuit every quarter to his elder. 11. To meet the men and women apart in the large societies, once a quarter. 12. To overlook the accounts of all the stewards. 13. To appoint a person to receive the quarterly collection in the classes, and to be present at the time of receiving it. 14. To see that public collections be made quarterly, if need be. 15. To move a yearly subscription through those circuits that can bear it, for building churches. 16. To choose a committee of lay-members, to make a just application of the money, where it is most wanted. Question 3. What other directions shall we give the deacons? Answer Several 1. To take a regular catalogue of the societies in towns and cities, as they live in streets. 2. Leave your successor a particular account of the state of the circuit. 3. See that every band-leader have the rules of the bands. 4. Vigorously, but calmly, enforce the rules concerning needless ornaments and drams. 5. As soon as there are four men or women believers in any place, put them into a band. 6. Suffer no love-feast to last above an hour and a half. 7. Warn all from time to time, that none are to remove from one circuit to another, without a note of recommendation from the elder or deacon, in these words: A. B., the bearer, has been an acceptable member of our society in C., and inform them, that without such a certificate, they will not be received into other societies. 8. Everywhere recommend decency and cleanliness. 9. Read the rules of the society, with the aid of the preachers, once a year, in every congregation, and once a quarter in every society. 10. On any dispute between two or more of the members of our society, which cannot be settled by the parties concerned, the deacon shall inquire into the circumstances of the case, and having consulted the stewards and leaders, shall, if agreeable to their advice, recommend to the contending parties a reference consisting of one arbiter, chosen by the plaintiff, and another by the defendant; which two arbiters so chosen, shall nominate a third (the three arbiters being members of our society) and the decision of any two of them shall be final. But if either of the parties refuse to abide by such a decision, he shall be immediately expelled.

N. B. If any member of our society enter into a lawsuit with another member before those measures are taken, he shall be expelled.

No deacon that ceases to travel without the consent of the conference, certified under the hand of a bishop, shall on any account exercise the peculiar functions of his office.

SECTION On the Method of receiving Preachers, and their Duty. Question 1. How is a preacher to be received? Answer 1. By the conference. 2. In the interval of the conference, by the bishop, or an elder, until the sitting of the conference. 3. When his name is not printed in the minutes, he must receive a written license from his elder or bishop. Question 2. What is the duty of a preacher? 1. To preach. 2. To meet the societies or classes and bands. To visit the sick. To meet the leaders. 3. To preach in the morning, where he can get hearers.

N. B. We are fully determined never to drop morning preaching; and to preach at five o’clock in the summer, and at six in the winter, wherever it is practicable. Question 3. Are the preachers to read our liturgy? Answer All that have received a written direction for that purpose, under the hand of a bishop or elder, may read the liturgy as often as they think it expedient. Question 4. What are the directions given to a preacher? Answer 1. Be diligent. Never be unemployed; never be triflingly employed.

Never trifle away time; neither spend any more time at any place than is strictly necessary. 2. Be serious. Let your motto be, holiness to the Lord. Avoid all lightness, jesting, and foolish talking. 3. Converse sparingly and cautiously with women, 1 Timothy 5:2. 4. Take no step toward marriage without first consulting with your brethren. 5 Believe evil of no one; unless ye see it done, take heed how you credit it. Put the best construction on every thing. You know the judge is always supposed to be on the prisoner’s side. 6. Speak evil of no one: else your word especially would eat as doth a canker. Keep your thoughts within your own breast, till you come to the person concerned. 7. Tell every one under your care what you think wrong in his conduct and temper, and that plainly as soon as may be: else it will fester in your heart. Make all haste to cast the fire cut of your bosom. 8. Do not affect the gentleman. A preacher of the gospel is the servant of all. 9. Be ashamed of nothing but sin. 10. Be punctual. Do every thing exactly at the time. And do not mend our rules, but keep them; not for wrath, but conscience’ sake; not for fear of punishment, but for conscience’ sake. 11. You have nothing to do but to save souls. Therefore spend and be spent in this work. And go always not only to those that want, but to those that want you most.

Observe. it is not your business to preach so many times, and to take care of this or that society only: but to save as many souls as you can; to bring as many sinners as you possibly can to repentance, and with all your power to build them up in that holiness, without which they cannot see the Lord. And remember! a Methodist preacher is to mind every point, great and small, in the Methodist discipline! Therefore you will need to exercise all the sense and grace you have. 12. Act in all things, not according to your own will, but as a son in the gospel. As such, it is your duty to employ your time in the manner which we direct: in preaching and visiting from house to house: in reading, meditation, and prayer. Above all, if you labor with us in the Lord’s vineyard, it is needful you should do that part of the work which we advise, at those times and places which we judge most for his glory. Question 5. What method do we use in receiving a preacher at the conference? Answer After solemn fasting and prayer, every person proposed shall then be asked, before the conference, the following directions, (with any others which may be thought necessary,) viz. Have you faith in Christ?

Are you going on to perfection? Do you expect to be made perfect in love in this life? Are you groaning after it? Are you resolved to devote yourself wholly to God and his work? Do you know the rules of the society? Of the bands? Do you keep them? Do you constantly attend the sacrament?

Have you read the form of discipline? Are you willing to conform to it?

Have you considered the rules of a preacher; especially the first, tenth, and twelfth? Will you keep them for conscience’ sake? Are you determined to employ all your time in the work of God? Will you endeavor not to speak too long or too loud? Will you diligently instruct the children in every place? Will you visit from house to house? Will you recommend fasting or abstinence, both by precept and example? Are you in debt?

We may then, if he gives satisfaction, receive him as a probationer, by giving him the form of discipline, inscribed thus: To A. B. “You think it your duty to call sinners to repentance. Make full proof hereof and we shall rejoice to receive you as a fellow-laborer.” Let him, then, carefully read and weigh what is contained therein; that if he has any doubt, it may be removed. Observe! Taking on trial is entirely different from admitting a preacher. One on trial, may be either admitted or rejected, without doing him any wrong; otherwise it would be no trial at all. Let every deacon and elder explain this to those who are on trial, as well as to those who are in future to be proposed for trial.

After two years’ probation, being recommended by the elders and deacons present, and examined by the bishop, he may be received into full connection, by giving him the form of discipline, inscribed thus: “As long as you freely consent to, and earnestly endeavor to walk by these, rules, we shall rejoice to acknowledge you as a fellow laborer.”

N. B. Let none who are local, preach or exhort in any of our societies without a note of permission from, the deacon: let every local preacher or exhorter take care to have this renewed yearly: and let every elder insist upon it.

SECTION Of the Collections that are to be made, and how the Money is to be expended Question 1. How many collections are to be made in a year? Answer 1. A quarterly collection from the members of the Society to supply the preachers; and when that is deficient, a public quarterly collection.

If there be any overplus, let one-third of it be reserved for future deficiencies; one-third be given to the poor in general; and one-third applied to the building or improving of our churches. If there is money left in the hands of the stewards at the close of the year, let it be sent to the conference. 2. A yearly collection from all our members that are of ability, for the building of convenient churches. 3. A collection at love-feasts, and on sacramental occasions, for the poor of our own society. 4. An annual collection or subscription for the college. 5. An annual public collection for the contingencies of the conference; which shall be applied, 1. To discharge the deficiencies of those preachers who shall not have received their full salary in their circuits; and, 2. To defray the expenses of our missions to distant parts of the continent. Question 2. What is the regular annual salary of the bishops, elders, deacons, and preachers? Answer Twenty-four pounds Pennsylvania currency, and their traveling expenses. Question 3. What shall be annually allowed the wives of the married preachers? Answer Twenty-four pounds Pennsylvania currency, if they are in want of it.

N. B. That no ministers or preachers, traveling or local, shall receive any support either in money or other provision for their services, without the knowledge of the stewards of the circuits, and its being properly entered quarterly on the books.

SECTION On Class-Meeting Question 1. How may the leaders of classes be rendered more useful? Answer 1. Let each of them be diligently examined concerning his method of meeting a class. Let this be done with all possible exactness, at least once a quarter. In order to this, take sufficient time. 2. Let each leader carefully inquire how every soul in his class prospers: not only how each person observes the outward rules, but how he grows in the knowledge and love of God. 3 . Let the leaders converse with the elder and deacon frequently and freely. Question 2. Can any thing more be done in order to make the classmeetings lively and profitable? Answer 1. Change improper leaders. 2. Let the leaders frequently meet each other’s classes. 3. Let us observe which leaders are the most useful: and let these meet the other classes as often as possible. 4. See that all the leaders be not only men of sound judgment, but men truly devoted to God. Question 3. How shall we prevent improper persons from insinuating themselves into the society? Answer 1. Give tickets to none until they are recommended by a leader with whom they have met at least six months on trial. 2. Give notes to none but those who are recommended by one you know, or until they have met three or four times in a class. 3. Read the rules to them the first time they meet. Question 4. How shall we be more strict in receiving and excluding members? Answer In large societies we may read the names of those that are received and excluded once a quarter. Question 5. What shall we do with those members of society who willfully and repeatedly neglect to meet their class? Answer 1. Let the elder, deacon, or one of the preachers visit them, whenever it is practicable, and explain to them the consequence if they continue to neglect, viz. exclusion. 2. If they do not amend, let the deacon exclude them in the society; showing that they are laid aside for a breach of our rules of discipline; and not for immoral conduct.

SECTION On the Duty of Preachers to God, themselves, and one another Question 1. How shall a preacher be qualified for his charge? Answer By walking closely with God, and having his work greatly at heart: and by understanding and loving discipline, ours in particular. Question 2. Do we sufficiently watch over each other? Answer We do not. Should we not frequently ask each other, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise? Do you punctually observe the morning and evening hour of retirement, viz. five o’clock? Do you spend the day in the manner which the conference advises? Do you converse seriously, usefully, and closely? To be more particular: Do you use all the means of grace yourself, and enforce the use of them on all other persons? They are either instituted or prudential.

I. The instituted are, 1. Prayer; private, family, public; consisting of deprecation, petition, intercession, and thanksgiving. Do you use each of these? Do you forecast daily wherever you are, to secure time for private devotion? Do you practice it everywhere? Do you ask everywhere, Have you family prayer? 2. Do you ask individuals; Do you use private prayer every morning and evening in particular? 3. Searching the Scriptures, by (1.) Reading; constantly, some part of every day, regularly, all the Bible in order: carefully, with Mr. Wesley’s notes: seriously, with prayer before and after: fruitfully, immediately practicing what you learn there? (2.) Meditating: at set times? By rule? (3.) Hearing: every opportunity? with prayer before, and after? Have you a Bible always about you? 3. The Lord’s supper: Do you use this at every opportunity? With solemn prayer before? With earnest and deliberate self-devotion? 4. Fasting: Do you use as much abstinence and fasting every week, as your health, strength, and labor will permit? 5. Christian conference: Are you convinced how important and how difficult it is to order your conversation aright? Is it always in grace, seasoned with salt; meet to minister grace to the hearers? Do you not converse too long at a time? Is not an hour commonly enough? Would it not be well always to have a determinate end in view, and to pray before and after it?

II. Prudential means we may use, either as Christians, as Methodists, as preachers, or as ministers. 1. As Christians: What particular rules have you is order to grow in grace?

What arts of holy living? 2. As Methodists: Do you never miss your class or band? 3. As preachers: Do you meet every society? also, the leaders and bands? 4. As ministers: Have you thoroughly considered your duty? And do you make a conscience of executing every part of it?

These means may be used without fruit. But there are some means which cannot; namely, watching, denying ourselves, taking up our cross, exercise of the presence of God. 1. Do you steadily watch against the world? yourself? your besetting sin? 2. Do you deny yourself every useless pleasure of sense? imagination? honor? Are you temperate in all things? instance in food. (1.) Do you use only that kind, and that degree which is best both for your body and soul? Do you see the necessity of this? (2.) Do you eat no flesh suppers? (3.) Do you eat no more at each meal than is necessary? Are you not heavy or drowsy after dinner? (4.) Do you use only that kind and that degree of drink which is best both for your body and soul? (5.) Do you choose and use water for your common drink? and only take wine medicinally or sacramentally? 3. Wherein do you take up your cross daily? Do you cheerfully bear your cross (whatever is grievous to nature) as a gift of God, and labor to profit thereby? 4. Do you endeavor to set God always before you? to see his eye continually fixed upon you? Never can you use these means but a blessing will ensue; and the more you use them, the more will you grow in grace.

SECTION On the Necessity of Union among ourselves Let us be deeply sensible (from what we have known) of the evil of a division in principle, spirit, or practice, and the dreadful consequences to ourselves and others. If we are united, what can stand before us? if we divide, we shall destroy ourselves, the work of God, and the souls of our people. Question 1. What can be done in order to a closer union with each other? Answer 1. Let us be deeply convinced of the absolute necessity of it. 2. Pray earnestly for, and speak freely to each other. 3. When we meet, let us never part without prayer. 4. Take great care not to despise each other’s gifts. 5. Never speak lightly of each other. 6. Let us defend each other’s character in every thing, so far as is consistent with truth. 7. Labor in honor each to prefer the other before himself.

SECTION Of the Trial of those who think they are moved by the Holy Ghost to Preach Question 1. How shall we try those who profess to be moved by the Holy Ghost to preach? Answer 1. Let them be asked the following questions, viz. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation? 2. Have they gifts (as well as grace) for the work? Have they (in some tolerable degree) a clear, sound understanding, a right judgment in the things of God, a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly? 3. Have they fruit? Are any truly convinced of sin, and converted to God by their preaching?

As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof that he is moved by the holy Ghost.

SECTION Of the Spirit and Truth of Singing Question How shall we guard against formality in singing? Answer 1. By choosing such hymns as are proper for the congregation. 2. By not singing too much at once; seldom more than five or six verses. 3. By suiting the time to the words. 4. By often stopping short, and asking the people, “Now!, do you know what you said last? Did you speak no more than you felt?” 5. Do not suffer the people to sing too slow. This naturally tends to formality, and is brought in by those who have either very strong or very weak voices. 6. In every large society let them learn to sing; and let them always learn our tunes first. 7. Let the women constantly sing their parts alone. Let no man sing with them, unless he understands the notes and sings the bass as it is composed in the tunebook. 8. Introduce no new tune till they are perfect in the old. 9. Recommend our tune-book; and if you cannot sing yourself, choose a person or two at each place to pitch the tune for you. 10. Exhort every person in the congregation to sing, not one in ten only. 11. Sing no hymns of your own composing. 12. If a preacher be present, let him alone give out the words. 13. When the singers would teach a tune to the congregation, they must sing only the tenor.

SECTION Rules by which we should Continue Or Desist from Preaching at any Place Question 1. Is it advisable for us to preach in as many places as we can, without forming any societies? Answer By no means: we have made the trial in various places; and that for a considerable time. But all the seed has fallen by the way-side. There is scarce any fruit remaining. Question 2. Where should we endeavor to preach most? Answer 1. Where there are the greatest number of quiet and willing hearers. 2. Where there is the most fruit. Question 3. Ought we not diligently to observe in what places God is pleased at any time to pour out his Spirit more abundantly? Answer We ought; and at that time to send more laborers than usual into that part of the harvest.

SECTION On the Matter and Manner of Preaching, and other public exercises. Question 1. What is the best general method of preaching? Answer 1. To convince: 2. To offer Christ: 3. To invite: 4. To build up: and to do this in some measure in every sermon. Question 2. Are there any smaller advices relative to preaching which might be of use to us? Answer Perhaps these: 1. Be sure never to disappoint a congregation. 2. Begin precisely at the time appointed. 3. Let your whole deportment be serious, weighty, and solemn. 4. Always suit your subject to your audience. 5. Choose the plainest text you can. 6. Take care not to ramble, but keep to your text, and make out what you take in hand. 7. Take care of any thing awkward or affected, either in your gesture, phrase, or pronunciation. 8. Print nothing without the approbation of the conference, and one of the bishops. 9. Do not usually pray extempore above eight or ten minutes (at most) without intermission 10. Frequently read and enlarge upon a portion of Scripture; and let young preachers often exhort without taking a text. 11. Always avail yourself of the great festivals by preaching on the occasion. Question 3. Have not some of us been led off from practical preaching, by what is called preaching Christ? Answer The most effectual way of preaching Christ, is to preach him in all his offices; and to declare his law, as well as his gospel, both to believers and unbelievers. Let us strongly and closely insist upon inward and outward holiness in all its branches.

SECTION Against Antinomianism Question 1. What can be done to guard against Antinomianism? Answer 1. Let all the preachers carefully read over Mr. Wesley’s and Mr. Fletcher’s tracts. 2. Let them frequently and explicitly preach the truth, but not in a controversial way. And let them take care to do it in love and gentleness: not in bitterness, returning railing for railing. 3. Answer all the objections of our people as occasion offers: but take care to do it in a Christian temper. Question 2. Wherein lies our danger of it? Answer 1. With regard to man’s faithfulness, our Lord himself hath taught us to use the expression; therefore we ought never to be ashamed of it. We ought steadily to assert, upon his authority, that if a man is not faithful in the unrighteous mammon, God will not give him the true riches. 2. With regard to working for life, which our Lord expressly commands us to do. Labor (ergadzesthe) literally, work for the meat that endureth to everlasting life. And in fact every believer, till he comes to glory, works for as well as from life. 3. We have received it as a maxim, that “a man is to do nothing in order to justification.” Nothing can be more false. Whoever desires to find favor with God should cease from evil, and learn to do well. So God himself teacheth by the Prophet Isaiah. Whoever repents, should do works meet for repentance: and if this is not in order to find favor, what does he do them for?

Once more review the whole affair. 1. Who of us is now accepted of God?

He that now believes in Christ, with a loving, obedient heart. 2. But who among those that never heard of Christ?

He that, according to the light he has, feareth God, and worketh righteousness. 3. Is this the same with, He that is sincere?

Nearly, if not quite. 4. Is not this salvation by works?

Not by the merit of works, but by works as a condition. 5. The grand objection to one of the preceding propositions is drawn from matter of fact. God does in fact justify those who by their own confession neither fear God, nor wrought righteousness. Is this an exception to the general rule?

It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did fear God and work righteousness?

His own thinking so is no proof; for we know how all that are convinced of sin undervalue themselves in every respect. 4. Does not talking without proper caution of a justified or sanctified state tend to mislead men? almost naturally leading them to trust in what was done in one moment? whereas we are every moment pleasing or displeasing God, according to our works; according to the whole of our present inward tempers and outward behavior.

SECTION How to provide for the Circuits in the time of Conference, and to preserve and increase the Work of God. Question What can be done to supply the circuits during the sitting of the conference? Answer 1. Let all the appointments stand according to the plan of the circuit it. 2. Engage as many local preachers and exhorters as will supply them; and let them be paid for their time in proportion to the salary of the traveling preachers. 3. If preachers and exhorters cannot attend, let some person of ability be appointed in every society to sing, pray, and read one of Mr. Wesley’s sermons. 4. And if that cannot be done, let there be prayer meetings. 5. Wherever you can, in large societies, appoint prayer meetings.

Lastly, let a fast be published at every quarterly meeting for the Friday following; and a memorandum of it be written on all the class papers. Also be active in dispersing the books among the people.

SECTION Of employing our Time profitably when we are not traveling, or engaged in public exercises. Question 1. What general method of employing our time would you advise us to? Answer We advise you, 1. As often as possible to rise at four. 2. From four to five in the morning, and from five to six in the evening, to meditate, pray, and read the Scriptures, with Mr. Wesley’s Notes, and the closely practical parts of what he has published. 3. From six in the morning till twelve (allowing an hour for breakfast) read in order, with much prayer, the Christian library and other pious books. Question 2. Why is it that the people under our care are not better? Answer Other reasons may concur; but the chief is, because we are not more knowing and more holy. Question 3. But why are we not more knowing? Answer Because we are idle. We forget our first rule, “Be diligent. Never be unemployed. Never be triflingly employed; neither spend any more time at any place than is strictly necessary.” I fear there is altogether a fault in this matter, and that few of us are clear. Which of you spends as many hours a day in God’s work as you did formerly in man’s work? We talk, talk — or read what comes next to hand. We must, absolutely must cure this evil, or betray the cause of God. But how? 1. Read the most useful books, and that regularly and constantly 2. Steadily spend all the morning in this employment at least five hours in four and twenty. “But I have no taste for reading.” Contract a taste for it by use, or return to your former employment. “But I have no books.” Be diligent to spread the books, and you will have the use them.

SECTION On Baptism Let every adult person, and the parents of every child to be baptized, have the choice either of immersion, sprinkling, or pouring.

N. B. We will on no account whatever receive a present for administering baptism, or the burial of the deed.

SECTION On the Lord’s Supper Question Are there any directions to be given concerning the administration of the Lord’s supper? Answer 1. Let those who choose receive it kneeling, and those who do not, either standing or sitting. 2. Let no person that is not a member of our society be admitted to the communion, without examination, and some token given by an elder or deacon.

SECTION On unlawful Marriages Question 1. Do we observe any evil which has lately prevailed among our societies? Answer Many of our members have married with unawakened persons.

This has produced bad effects; they have been either hindered for life, or turned back to perdition. Question 2. What can be done to put a stop to this? Answer 1. Let every preacher publicly enforce the apostle’s caution, “Be ye not unequally yoked together with unbelievers.” 2. Let him openly declare whoever does this will be expelled the society. 3. When any such is expelled, let a suitable exhortation be subjoined 4. Let all be exhorted to take no step in so weighty a matter, without advising with the most serious of their brethren. Question 3. Ought any woman to marry without the consent of her parents? Answer In general, she ought not. Yet there may be exceptions. For if; 1. A woman be under the necessity of marrying. If; 2. Her parents absolutely refuse to let her marry any Christian; then she may, nay, ought to marry without their consent. Yet even then a Methodist preacher ought not to be married to her.

SECTION On Perfection Let us strongly and explicitly exhort all believers to go on to perfection.

That we may all speak the same thing, we ask once for all, Shall we defend this perfection, or give it up? We all agree to defend it, meaning thereby (as we did from the beginning) salvation from all sin, by the love of God and man filling our heart. The Papists say, “This cannot be attained till we have been refined by the fire of purgatory.” Some professors say, “Nay, it will be attained as soon as the soul and body part.” Others say, “It may be attained before we die: a moment after is too late.” Is it so or not? we are; all agreed we may be saved from all sin, properly so called, before death, i.e., sinful tempers; but we cannot always speak or think or act, aright, as dwelling in houses of clay. The substance then is settled; but as to the circumstances, is the change gradual or instantaneous? It is both the one and the other. “But should we in preaching insist both on one and the other?” Certainly we should insist on the gradual change; and that earnestly and continually. And are there not reasons why we should insist on the instantaneous change? If there be such a blessed change before death, should we not encourage all believers to expect it? and the rather, because constant experience shows the more earnestly they expect this, the more swiftly and steadily does the gradual work of God go on in their souls; the more careful are they to grow in grace; the more zealous of good works, and the more punctual in their attendance on all the ordinances of God; (whereas just the contrary effects are observed whenever this expectation ceases.) They are saved by hope, by this hope of a total change, with a gradually increasing salvation. Destroy this hope, and that salvation stands still, or rather decreases daily. Therefore whoever will advance the gradual change in believers, should strongly insist on the instantaneous.

SECTION On Dress Question Should we insist on the rules concerning dress? Answer By all means. This is no time to give any encouragement to superfluity of apparel; therefore give no tickets to any till they have left off superfluous ornaments. In order to this, 1. Let every deacon read the thoughts upon dress, at least once a year, in every large society. 2. In visiting the classes be very mild, but very strict. 3. Allow of no exempt case, not even of a married woman: better one suffer than many. 4. Give no tickets to any that wear high heads, enormous bonnets, ruffles, or rings.

SECTION On the Privileges granted to serious Persons that are not of the Society Question 1. How often shall we permit strangers to be present at the meeting of the society? Answer At every other meeting of the society in every place, let no stranger be admitted. At other times they may; but the same persons not above twice or thrice. Question 2. How often shall we permit strangers to be present at our love-feasts? Answer Let them be admitted with the utmost caution; and the same person on no account above twice or thrice, unless he become a member.

SECTION On visiting from house to house; guarding against those Sins that are so common to Professors, and enforcing practical Religion Question 1. How can we farther assist those under our care? Answer By instructing them at their own houses. What unspeakable need is there of this? The world says, “The Methodists are no better than other people.” This is not true in the general. But, 1. Personal religion, either toward God or man, is too superficial among us.

We can but just touch on a few particulars. How little faith is there among us! how little communion with God! how little living in heaven, walking in eternity, deadness to every creature! how much love of the world! desire of pleasure, of ease, of getting money! how little brotherly love! what continual judging one another! what gossiping, evil speaking, tale-bearing! what want of moral honesty! To instance only one particular: Who does as he would be done by, in buying and selling? 2. Family religion is wanting in many branches. And what avails public preaching alone, though we could preach like angels? We must, yea, every traveling preacher must instruct the people from house to house. Till this is done, and that in good earnest, the Methodists will be no better.

Our religion is not deep, universal, uniform; but superficial, partial, uneven. It will be so till we spend half as much time in this visiting as we do now in talking uselessly. Can we find a better method of doing this than Mr. Baxter’s? If not, let us adopt it without delay. His whole tract, entitled, Gildas Salvianus, is well worth a careful perusal. Speaking of this visiting from house to house, he says, (p. 351,) “We shall find many hindrances, both in ourselves and the people. 1. In ourselves, there is much dullness and laziness, so that there will be much ado to get us to be faithful in the work. 2. We have a base, man-pleasing temper, so that we let men perish, rather than lose their love; we let them go quietly to hell, lest we should offend them. 3. Some of us have also a foolish bashfulness. We know not how to begin, and blush to contradict the devil. 4. But the greatest hindrance is weakness of faith. Our whole motion is weak, because the spring of it is weak. 5. Lastly, we are unskillful in the work. How few know how to deal with men so as to get within them, and suit all our discourse to their several conditions and tempers to choose the fittest subjects, and follow them with a holy mixture of seriousness, terror, love, and meekness!

But undoubtedly this private application is implied, those solemn words of the apostle, “I charge thee before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, preach the word; be instant in season, out of season: reprove, rebuke, exhort, with all long-suffering.”

O brethren, if we could but set this work on foot in all our societies, and prosecute it zealously, what glory would redound to God! If the common lukewarmness were banished, and every shop and every house busied, in speaking of the word and works of God, surely God would dwell in our habitations, and make us his delight.

And this is absolutely necessary to the welfare of our people, some of whom neither repent nor believe to this day. Look around and see how many of them are still in apparent danger of damnation. And how can you walk, and talk, and be merry with such people, when you know their case?

Methinks when you look them in the face, you should break forth into tears, as the prophet did when he looked upon Hazael, and then set on them with the most vehement exhortations. O, for God’s sake, and the sake of poor souls, bestir yourselves, and spare no pains that may conduce to their salvation!

What cause have we to bleed before the Lord this day, that we have so long neglected this good work! If we had but engaged in it sooner, how many more might have been brought to Christ! and how much holier and happier might we have made our societies before now! and why might we not have done it sooner? There are many hindrances: and so there always will be; but the greatest hindrance was in ourselves, in our littleness of faith and love.

But it is objected, 1. This will take up so much time, we shall not have leisure to follow our studies.

We answer, 1. Gaining knowledge is a good thing, but saving soul is a better. 2. By this very thing you will gain the most excellent knowledge, that of God and eternity. 3. You will have time for gaining other knowledge too. Only sleep not more than you need; “and never be idle or triflingly employed.” But, 4. If you can do but one, let your studies alone. We ought to throw by all the libraries in the world rather than be guilty of the loss of one soul.

It is objected, 2. “The people will not submit to it.” If some will not, others will; and the success with them will repay all your labor. O let us herein follow the example of St. Paul. 1. For our general business, Serving the Lord with all humility of mind. 2. Our special work, Take heed to yourselves and to all the flock. 3. Our doctrine, Repentance toward God, and faith in our Lord Jesus Christ. 4. The place, I have taught you publicly, and from house to house. 5. The object and manner of teaching, I ceased not to warn every one, night and day, with tears 6. His innocence and self-denial herein, I have coveted no man’s silver or gold. 7. His patience, Neither count I my life dear unto myself. And, among all other motives, let these be ever before our eyes. a. The church of God, which he hath purchased with his own blood. b. Grievous wolves shall enter in; yea, of yourselves shall men arise, speaking perverse things.

Write this upon your hearts, and it will do you more good than twenty years’ study. Then you will have no time to spare: you will have work enough. Then likewise no preacher will stay with us who is as salt that has lost its savor; for to such this employment would be mere drudgery and in order to it, you will have need of all the knowledge you can procure, and grace you can attain.

The sum is, Go into every house in course, and teach every one therein, young and old, to be Christians inwardly and outwardly; make every particular plain to their understandings; fix it in their minds; write it on their hearts. In order to this, there must be line upon line, precept upon precept. What patience, what love, what knowledge is requisite for this? we must needs do this, were it only to avoid idleness. Do we not loiter away many hours in every week? each try himself: no idleness is consistent with growth in grace. Nay, without exactness in redeeming time, you cannot retain the grace you received in justification. Question 2. Why are we not more holy, why do not we live in eternity? walk with God all the day long? Why are we not all devoted to God? breathing the whole spirit of missionaries? Answer 1. Chiefly because we are enthusiasts; looking for the end without using the means. To touch only upon two or three instances: Who of you rises at four? or even at five, when he does not preach? Do you know the obligation and benefit of fasting or abstinence? How often do you practice it? 2. The neglect of this alone is sufficient to account for our feebleness and faintness of spirit. We are continually grieving the Holy Spirit of God by the habitual neglect of a plain duty. Let us amend from this hour. Question 3. How shall we guard against Sabbath-breaking, evil speaking, unprofitable conversation, lightness, expensiveness or gayety of apparel, and contracting debts without due care to discharge them? Answer 1. Let us preach expressly on each of these heads. 2. Read in every society the sermon on evil speaking. 3. Let the leaders closely examine and exhort every person to put away the accursed thing. 4. Let the preacher warn every society that none who is guilty herein can remain with us. 5. Extirpate buying or selling goods that have not paid the duty laid upon them by government out every society. Let none remain with us who will not totally abstain from this evil in every kind and degree. 6. Extirpate bribery, receiving any thing directly or indirectly for voting at any election. Show no respect to persons herein, but expel all that touch the accursed thing. Question 4. What shall we do to prevent scandal when any of our members fail in business, or contract debts which they are not able to pay? Answer Let the elder or deacon desire two or three judicious members of the society to inspect the accounts of the supposed delinquents; and if they have behaved dishonestly, or borrowed money without a probability of paying, let them be suspended until their credit is restored.

SECTION On the Instruction of Children Question What shall we do for the rising generation? Let him who is zealous for God and the souls of men begin now. Answer 1. Where there are ten children whose parents are in society meet them an hour once a week; but where this is impracticable, meet them once in two weeks. 2. Procure our instructions for them, and let all who can read and commit them to memory. 3. Explain and impress them upon their hearts. 4. Talk with them every time you see any at home. 5. Pray in earnest for them. Diligently instruct and exhort all parents at their own houses. 6. Let the elders, deacons, and preachers take a list of the names of the children; and if any of them be truly awakened, let them be admitted into society. 7. Preach expressly on education: “But I have no gift for this.” Pray earnestly for the gift, and use means to attain it.

SECTION On building Churches, and on the Order to be observed therein Question 1. Is any thing advisable in regard to building? Answer Let all our churches be built plain and decent; but not more expensively than is absolutely unavoidable: otherwise the necessity of raising money will make rich men necessary to us. But if so, we must be dependent on them, yea, and governed by them. And then farewell to the Methodist discipline, if not doctrine too.

N. B. 1. That no person shall be eligible as a trustee to any of our churches or colleges, nor act as a steward or leader, that is not in constant churchcommunion, and a regular leader or member of a class. 2. That no person that is a trustee shall be ejected while he is in joint security for money, unless such relief be given him as is demanded, or the person who makes the loan will accept. Question 2. Is there any exception to the rule, “Let the men and women sit apart?” Answer There is no exception. Let them sit apart in all our churches. Question 3. But is there not a worse indecency than this, talking in the congregation before and after service? How shall this be cured? Answer Let all the ministers and preachers join as one man, and enlarge on the impropriety of talking before or after service; and strongly exhort those that are concerned to do it no more. In three months, if we are in earnest, this vile practice will be banished out of every Methodist congregation. Let none stop till he has carried his point.

SECTION On raising a general Fund for the Propagation of the gospel Question How may we raise a general fund for carrying on the whole work of God? Answer By a yearly collection, and, if need be, a quarterly one, to be raised by every assistant in every principal, congregation in his circuit. To this end, he may then read and enlarge upon the following hints in every such congregation:

How shall we send laborers into those parts where they are most of all wanted? Many are willing to hear, but not to bear the expense. Nor can it as yet be expected of them stay till the word of God has touched their hearts, and then they will gladly provide for them that preach it. Does it not lie upon us in the meantime to supply their lack of service? to raise a general fund, out of which from time to time that expense may be defrayed? By this means those who willingly offer themselves may travel through every part, whether there are societies or not, and stay wherever there is a call, without being burdensome to any. Thus may the gospel, in the life and power thereof, be spread from sea to sea. Which of you will not rejoice to throw in your mite to promote this glorious work?

Besides this, in carrying on so large a work through the continent, there are calls for money in various ways, and we must frequently be at considerable expense, or the work must be at a full stop. Many, too, are the occasional distresses of our preachers, or their families, which require an immediate supply. Otherwise their hands would hang down, if they were not constrained to depart from the work. “The money contributed will be brought to the ensuing conference. “Men and brethren, help! Was there ever a call like this since you first heard the gospel sound? Help to relieve your companions in the kingdom of Jesus, who are pressed above measure. Bear ye one another’s burdens, and so fulfill the law of Christ. Help to send forth able, willing laborers into your Lord’s harvest so shall ye be assistant in saving souls from death, and hiding a multitude of sins.

Help to propagate the gospel of your salvation to the remotest corners of the earth, till the knowledge of our Lord shall cover the land as the waters cover the sea. So shall it appear to ourselves and all men that we are indeed one body, united by one spirit; so shall the baptized heathens be yet again constrained to say, ‘See how these Christians love one another.’

SECTION Of the Method of raising a Fund for the superannuated Preachers, and the Widows and Orphans of Preachers Question 1. How can we provide for superannuated preachers, and the widows and orphans of preachers? Answer 1. Let every preacher contribute two dollars yearly at the conference. 2. Let every one when first admitted as a traveling preacher pay twenty shillings Pennsylvania currency. 3. Let the money be lodged in the hands of the presiding elder, or lent to the college; and an account thereof kept by the deacon.

N. B. The application of the money shall rest with the conference. 4. Out of this fund let provision be made, first, for the worn-out preachers, and then for the widows and children of those that are dead. 5. Every worn-out preacher shall receive, if he wants it, not usually more than twenty-four pounds annually; Pennsylvania currency. 6. Every widow of a preacher shall receive yearly if she wants it, during her widowhood, twenty pounds. 7. Every child of a preacher shall receive once for all, if he wants it, twenty pounds. 8. But none shall be entitled to any thing from this fund till he has paid fifty shillings. 9. Nor any who neglect paying his subscription for three years together, unless he be sent by the conference out of these United States. 10. Let every assistant, as far as possible, bring to the conference the contribution of every preacher left behind in his circuit.

SECTION On the Printing of Books, and the Application of the Profits arising therefrom As it has been frequently recommended by the preachers and people that such books as are wanted be printed in this country, we therefore propose, 1. That the advice of the conference shall be desired concerning any valuable impression, and their consent be obtained before any steps be taken for the printing thereof. 2. That the profits of the books, after all the necessary expenses are defrayed, shall be applied, according to the discretion of the conference, toward the college, the preachers’ fund, the deficiencies of preachers’ salaries, the distant missions, or the debts of our churches.

SECTION On bringing to Trial, finding guilty, reproving, suspending, and excluding disorderly Persons from Society and Church Privileges Question How shall a suspected member be brought to trial? Answer Before the society of which he is a member, or a select number of them, in the presence of a bishop, elder, deacon, or preacher, in the following manner: — Let the accused and accuser be brought face to face: if this cannot be done, let the next best evidence be procured. If the accused person be found guilty and the crime be such as is expressly forbidden by the word of God, sufficient to exclude a person from the kingdom of grace and glory, and to make him a subject of wrath and hell, let him be expelled. If he evade a trial by absenting himself after sufficient notice given him, and the circumstances of the accusation be strong and presumptive, let him be esteemed as guilty, and accordingly excluded. And without evident marks and fruits of repentance, such offenders shall be solemnly disowned before the church. Witnesses from without shall not be rejected, if a majority believe them to be honest men.

But in cases of neglect of duties of any kind, imprudent conduct, indulging sinful tempers or words, disobedience to the order and discipline of the church, — First, let private reproof be given by a leader or preacher; if there be an acknowledgment of the fault and proper humiliation, the person may remain on trial. On a second offense, a preacher may take one or two faithful friends. On a third failure, if the transgression be increased or continued, let it be brought before the society, or a select number; if there be no sign of humiliation, and the church is dishonored, the offender must be cut off. If there be a murmur or complaint that justice is not done, the person shall be allowed an appeal to the quarterly meeting, and have his case reconsidered before a bishop, presiding elder, or deacon, with the preachers, stewards, and leaders who may be present. After such forms of trial and expulsion, such persons as are thus excommunicated shall have no privileges of society and sacrament in our church, without contrition, confession, and proper trial.

N. B. From this time forward, no person shall be owned as a member of our church without six months’ trial.

SECTION On the Manner by which immoral ministers and Preachers shall be brought to Trial, found guilty, reproved, and suspended in the Intervals of Conference. Question 1. What shall be done when an elder, deacon, or preacher is under the report of being guilty of some capital crime, expressly forbidden in the word of God as an unchristian practice, sufficient to exclude a person from the kingdom of grace and glory, and to make him a subject of wrath and hell? Answer Let the presiding elder call as many ministers to, the trial as he shall think fit, at least three, and if possible bring the accused and accuser face to face; if the person is clearly convicted, he shall be suspended from official services in the church, and not be allowed the privileges of a member. But if the accused be a presiding elder, the preachers must call in the presiding elder of the neighboring district, who is required to attend, and act as judge.

If the persons cannot be brought face to face, but the supposed delinquent flees from trial, it shall he received as a presumptive proof of guilt; and out of the mouth of two or three witnesses he shall be condemned.

Nevertheless, he may then demand a trial face to face, or he may appeal to the next conference in that district. Question 2. What shall be done in cases of improper tempers, words, or actions, or a breach of the articles and discipline of the church? Answer The person so offending shall be reprehended by his bishop, elder, deacon, or preacher that has the charge of the circuit; or if he be a bishop he shall be reprehended by the conference. Should a second transgression take place, one, two, or three preachers may be called in if not cured then, he shall be tried at the quarterly meeting by the elder and preachers present; if still incurable, he shall be brought before the conference, and if found guilty and impenitent, he shall be expelled from the connection, and his name so returned in the Minutes.

N. B. Any preacher suspended, at a quarterly meeting, from preaching shall not resume that employment again but by the order of the conference.

But it is to be observed that a preacher shall be tried by a deacon, a deacon by an elder, an elder by a presiding elder, and a presiding elder by the presiding elder of a neighboring district.

SECTION On the Qualification and Duty of Stewards Question 1. What are the qualifications necessary for stewards? Answer Let them be men of solid piety, that both know and love the Methodist doctrine and discipline; and of good natural and acquired abilities to transact the temporal business. Question 2. What is the duty of stewards? Answer To take an exact account of all the money or other provision made for and received by any traveling of the preacher in the circuit; to make an accurate return of every expenditure of money whether to the preacher, the sick or the poor; to seek the needy and distressed in order to relieve and comfort them; to inform the preachers of any sick or disorderly persons; to tell the preachers what they think wrong in them; to attend the quarterly meetings of their circuit; to give advice, if asked, in planning the circuit; to attend committees for the application of money to churches; to give counsel in matters of arbitration; to provide elements for the Lord’s supper; to write circular letters to the societies in the circuit to be more liberal, if need be; as also to let them know the state of the temporalities at the last quarterly meeting; to register the marriages and baptisms, and to be subject to the bishops, the presiding elder of their district, and the elder, deacon, and traveling preachers of their circuit. Question 3. What number of stewards are necessary in each circuit. Answer Not less than two, nor more than four.

SECTION The Nature, Design, and general Rules of the United Societies 1. Our society is nothing more than “a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation.” 2. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode.

There are about twelve peons in every class; one of whom is styled the leader. It is his duty, I. To see each person in his class once a week at least, in order 1. To inquire how their souls prosper; 2. To advise, reprove, comfort, or exhort, as occasion may require; 3. To receive what they are willing to give toward the relief of the preachers, church, and poor. II. To meet the minister and the stewards of the society once a week; in order 1. To inform the minister of any that are sick, or of any that walk disorderly, or will not be reproved. 2. To pay to the stewards what they have received of their several classes in the week preceding. 3. There is one only condition previously required of those who desire admission into these societies, a desire to free from the wrath to come, i.e., a desire to be saved from their sins: but, wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation.

First, By doing no harm, by avoiding evil of every kind; especially that which is most generally practiced such as The taking the name of God in vain; The profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling:

Drunkenness, buying or selling spirituous liquors, or drinking them.

The buying or selling the bodies and souls of men, women, or children, with an intention to enslave them:

Fighting, quarreling, brawling; brother going to law with brother; returning evil for evil, or railing for railing, the using many words in buying or selling:

The buying or selling goods that have not paid the duty; The giving or taking things on usury, i.e., unlawful interest; Uncharitable or unprofitable conversation; particularly speaking evil of magistrates or of ministers:

Doing to others as we would not they should do unto us:

Doing what we know is not for the glory of God: as The putting on of gold and costly apparel:

The taking such diversions as cannot be used in the name of the Lord Jesus:

The singing those songs, or reading those books, which do not tend to the knowledge or love of God:

Softness and needless self-indulgence:

Laying up treasure upon earth:

Borrowing without a probability of paying or taking up goods without a probability of paying for them. 4. It is expected of all who continue in these societies that they should continue to evidence their desire of salvation:

Secondly, By doing good, by being in every kind merciful after their power, as they have opportunity, doing good of every possible sort, and as far as is possible to all men:

To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick, or in prison; To their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine, that “we are not to do good, unless our hearts be free to it.”

By doing good, especially to them that are of the household of faith, or groaning so to be; employing them preferably to others, buying one of another, (unless you can be served better elsewhere,) helping each other in business; and so much the more, because the world will love its own, and them only.

By all possible diligence and frugality, that the gospel be not blamed.

By running with patience the race that is set before them, denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ, to be as the filth and offscouring of the world; and looking that men should say all manner of evil of them falsely for the Lord’s sake. 5. It is expected of all who desire to continue in these societies that they should continue to evidence their desire of salvation, Thirdly, By attending upon all the ordinances of God: such are, The public worship of God; The ministry of the word, either read or expounded; The supper of the Lord; Family and private prayer; Searching the Scriptures; and Fasting or abstinence. 6. These are the general rules of our societies; all which we are taught of God to observe, even in his written word, which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on every truly awakened heart. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul as they that must give an account. We will admonish him of the error of his ways. We will bear with him for a season. But then, if he repent not, he hath no more place among us. We have delivered our own souls.

The following rules concerning slavery, though I cannot find them either in the printed Minutes, or in the Discipline which contains the above sections, Mr. Lee tells us, are the substance of what the conference did in reference to this subject. “Every member in our society who has slaves in those states where the law admit of freeing them, shall, after notice given him by the preacher, within twelve mouths (except in Virginia, and there within two years) legally execute and record an instrument, whereby he sets free every slave in his possession; those who are from forty to forty-five immediately, or at farthest at the age of forty-five; those who are between the ages of twenty-five and forty immediately, or within the course of five years; those who are between the ages of twenty and twenty-five immediately, or at farthest, at the age of thirty; those who are under the age of twenty, as soon as they are twenty-five at farthest. And every infant immediately on its birth. “Every person concerned who will not comply with these rules, shall have liberty quietly to withdraw from our society within twelve months following the notice being given him as aforesaid.

Otherwise the assistant shall exclude him in the society. “No person holding slaves shall in future be admitted into society, or to the Lord’s supper, till he previously comply with these rules concerning slavery. Those who buy or sell slaves, or give them away, unless on purpose to free them, shall be expelled immediately.” “These rules,” says Mr. Lee, “were short-lived.” They indeed gave such general offense, and were found to be of such difficult execution that at the next conference, which was held about six mouths after their passage, they were so generally opposed, that we find the following minute respecting their suspension: — “It is recommended to all our brethren to suspend the execution of the minute on slavery till the deliberations of a future conference; and that an equal share of time he allowed all our members for consideration when the minute shall be put in force.” It is then added in — “N. B. We do hold in the deepest abhorrence the practice of slavery, and shall not cease to seek its destruction by all wise and prudent means.”

As these rules were modified from time to time, it will not be necessary to take any farther notice of them than simply to say, that though those who framed them “abhorred the practice of slavery,” they could not have considered it such a sin “as to exclude a man from the kingdom of grace and glory,” else they never would, as honest men, have suspended their execution, as they did about six months after they were passed; nor did they, as some have seemed to suppose, insist on immediate and unconditional emancipation: for even the rule itself, had it not been suspended, provided only for a gradual emancipation, at farthest in five years from a certain age, where circumstances forbade it to be done immediately: But finding that even this gradual process could not be carried forward without producing a greater evil than it was designed to remove, the rule itself, mild and forbearing as it was in comparison to measures recently proposed, was suspended at the succeeding conference, in favor of those more wise and prudent means which the church has ever since used, and is now ready to use, for the extirpation of slavery.