It is not, I believe, generally the case, that a minister is settled for life. fta2 It has come to an end, though not quite so soon as there predicted. fta3 The bishop undoubtedly alludes to their being supported by law — by a legal taxation, which he considered contrary to the gospel...

In this he was under a mistake, as he lived to pay a merited token of respect to both his parents on occasion of their death. ftb2 The following was found among his papers after his death: — “Hezekiah Calvin Wooster was born May 20, 1771. Convicted of sin October 9, 1791. Born again December 1, 1791. Sanctified February 6, ftc1 Here, then, was a protracted meeting held long before those which have been more recently established among us and some other denominations. ftc2 The Rev. John McGee, from whom much of this account is taken. ftc3 This part of the country was first visited by a local preacher from the United States by the name of Neel, who commenced preaching in the vicinity of Queenstown, amid much obloquy and opposition. He was a holy man of God and an able minister of the New Testament. His word was blessed to the awakening and conversion of many souls, and he was always spoken of by the people with great affection and veneration as the pioneer of Methodism in that country. Among those who first joined the society may be mentioned Christian Warner, who lived near what is now called St. David’s, who became a class leader, and his house was a home for the preachers and for preaching for many years.

He was considered a father in Israel by all who knew him. The first Methodist meeting house erected in that part of the country was in his neighborhood. This was built in 1801.

Christian Warner has been dead many years; but several of his descendants are there, some of whom are members of the Church.

Mr. Neel lived to see large and flourishing societies established through all that country, and at length was gathered to his fathers in a good old age. ftc4 Bishop Asbury, who preached the funeral sermon of Mr. Jarratt, says of him, “He was a faithful and successful preacher. He had witnessed four or five periodic revivals of religion in his parish. — When he began his labors, there was no other, that he knew of, evangelical ministers in all the province of Virginia.” — “He traveled into several counties, and there were very few parish churches within fifty miles of his own, in which he had not preached: to which labors of love and zeal, was added, preaching the word of life on solitary plantations, and in meeting houses. He was the first who received our despised preachers.

When strangers and unfriended, he took them to his house, and had societies formed in his parish. Some of his people became traveling and local preachers among us.” — “I verily believe that hundreds were awakened by his labors. They are dispersed — some have gone to the Carolinas, to Georgia, to the western country — some perhaps are in heaven, and some, it may be, in hell.” This is a strong testimony in favor of Mr. Jarratt. Little did the lid the writer think when he penned it that a future day would reveal an edition of Mr. Jarratt’s posthumous letters, containing such hard censures against the Methodists as are therein found. Indeed these censures are so much unlike the general tone and spirit of Mr. Jarratt, as they were exemplified in his life and conversation, that some, who revere his memory, have expressed doubts of their genuineness, or at least that their editor foisted in expressions which are not in the originals. On the truth of such a conjecture it is scarcely possible to decide; but on the reading of the letters, there does not appear to me anything, except the general character of their reputed author, to cause one to suspect their genuineness. Mr. Jarratt doubtless thought he had cause to complain, and under the influence of this impression, he seems to have expressed himself in a strain of invective somewhat unbecoming the character he sustained. ftc5 Asbury’s Journal, vol. iii, page 43.

This is the first account I find of the names and number from each annual conference. And as it may be satisfactory to some, the names are given, as follows: — New England Conference . — George Pickering, Joshua Taylor, Thomas Lyell, Reuben Hubbard.

Western Conference . — William Burke, Thomas Milligan, John Watson, Lowther Taylor.* South Carolina Conference . — Josiah Randall, George Dougherty, Hanover Dunning, Moses Matthews, James Jenkin.

Virginia Conference . — Jesse Lee, Samuel Risher, Daniel Hall, John Cocks, John Buxton, Humphrey Wood, Joseph Moore, Jesse Coe, Jonathan Jackson, Christopher Mooring, Daniel Ross, Samuel Gerrard, John Gainwell, William Allgood, Alexander McCaine, Joseph Pennell, Philip Bruce.

Baltimore Conference . — John Potts, Solomon Harris, Henry Willis, Enoch George, Hamilton Jefferson, Thomas Lucas, John Simmons, Jesse Stoneman, William Knox, Lawrence McCombs, Joshua Wells, John Pitts, Henry Smith, Seely Bonn, Peter B. Davis, David Stevens, James Ward, Samuel Coate, James Quinn, Daniel Hitt, Daniel Fiddler, John West, Nicholas Snethen, William Watters, James Hunter, Lasley Matthews, Thornton Fleming, Nathaniel B. Mills, James Paynter.

Philadelphia Conference . — John McClasky, Thomas Sargeant, Thomas Ware, Thomas Smith, Joseph Everett, William McLenehen David Bartine, Richard Swaim, Joseph Totten, Anning Owen, Elijah Woolsey, William Vredenburgh, Robert Dillon, Gamaliel Bailey, Robert Sparks, Joseph Stone, Ezekiel Cooper, Walter Fountain, Benjamin Bidlack, William Colbert,, William Mills, Joseph Jewell, Richard Sneath, Johnson Dunham, Edward Larkins, John Crawford, James Smith, Daniel Ryan,* James Herron, Richard Lyon,* Jacob Gruber,* Solomon Sharp, Gideon Knowlton,* William Bishop, Eber Cowles, James Moore, Caleb Kindle, Morris Howe, George Roberts, William P. Chandler, David James.

New York Conference . — Freeborn Garrettson, Michael Coate, Ralph Williston, John Wilson, Daniel Ostrander, Augustus Jocelyn, Joseph Crawford, Nathan Emery, James Campbell, Aaron Hunt, Abner Wood, Joseph Sawyer.

Of these one hundred and seven who composed that conference, only eighteen are now, (Dec. 20, 1838,) in the itinerancy: G. Pickering, D.

Hall, J. Paynter, N. B. Mills, J. Moore, W. Burke, J. Wells, J. Quinn, P.

Fiddler, T. Fleming, T. Ware, D. Bartine, E. Woolsey, E. Cooper, John Crawford, J. Gruber, D. Ostrander, and A. Hunt; two have left us, and some others have located; but most of them, together with the three bishops who then presided, are dead; and fourteen of those who belonged to the conferences hold a supernumerary relation.

Those marked thus (*) were not entitled to a seat, by a vote of the conference. ftd2 This presbytery, which was not established until 1810, abjured the offensive features of Calvinism, adopted the Arminian doctrine of general redemption, the universality of the atonement of Jesus Christ, and dispensed with a liberal education as a necessary prerequisite of a gospel minister. ftd3 This place was, through mistake, printed on the minutes, La French. ftd4 Perhaps no part of our country is more subject to fever and ague, or “lake fever,” as it was called, than that along the banks of the River Thames, occasioned by the stagnant swamps which are formed a little distance from the river on each side, and the unwholesomeness of the water which the people were obliged to use. The missionary arrived there in the month of August, and in the month of September the fever began to rage; and during its progress, in almost every family less or more were sick, and in some instances every member of a family was prostrated at the same time, though it seldom proved fatal.

When the missionary first visited their houses, he was generally presented with a bottle of whisky, and urged to partake of it as a preservative against the fever; but he declined the beverage, and told them they might, if they chose, drink their whisky, and he would drink water and tea, and see who would have the better health; and when the fever commenced its ravages, as above described, so that he could visit scarcely a house without seeing more or less sick, he constantly traveled the country in health, until about the close of the sickly season, when he too was seized with the prevailing disease, but by timely remedies he escaped with only three paroxysms. This is mentioned chiefly to show the mistaken notion under which many people labor, who suppose that the use of ardent spirits is a preventive against any epidemical disease. It is believed that it induces it in nine cases out of ten, instead of preventing it. ftd5 Detroit, at that time, seemed to be a most abandon place. On his second visit, the missionary was introduced to a Congregational minister, who told him that he had preached in Detroit until none but a few children would come to hear; and, said he, if you can succeed, which I very mach doubt, I shall rejoice. On the third visit, which was on Sabbath, sure enough, only a few children came to the place of worship, and no one appearing to take any interest in hearing the gospel preached there, our missionary shook off the dust of his feet as a testimony against them, and took his departure from them. In about four weeks after this, the town was consumed by fire. The report was that it took fire from a man smoking a cigar in a stable, and the houses being chiefly built with wood, the flames spread so rapidly that nearly every house on each side of the main street was consumed.

It was, however, soon rebuilt, and has since greatly flourished, and now we have a large and influential church in that place. ftd6 Among these was the Rev. Thomas Lyell, who soon after joined the Protestant Episcopal Church, and succeeded the Rev. Joseph Pilmoor, in the city of New York. He is still living, had has maintained a reputable standing in that Church, and retains, it is believed, his affection for his Methodist brethren. ftd7 In those days we had no missionary society to furnish pecuniary aid to those preachers who went to “break up new ground,” as it was called, though Bishop Asbury was in the habit of begging as he passed through the country to supply the wants of the most needy. ftd8 There is an error of nine in the printed minutes for this year.

Memoirs Protestant Episcopal Church, page 343. fte2 This and the former letter to the General Conference, are among the documents of said conference, preserved in the handwriting of Dr.

Coke himself, italicized as herein printed. fte3 The proper signatures are wanting in the copies whence the above letters are taken. fte4 I do not find on the journal of the conference any record of the names of those for whom the others voted, but I believe they were divided between Ezekiel Cooper and Jesse Lee, the former having 8 votes in his favor.

John Richards joined the Roman Catholics. When the writer of this history was stationed in Montreal in 1807 — having been changed by the presiding elder from Niagara to Montreal — Mr. Richards came there with a special recommendation from Bishop Asbury as a missionary. He was received with cordiality, and preached in our house with acceptance, and gave great satisfaction to the people. After being there about two weeks, at his request he was introduced to a Catholic priest in Montreal, and afterward visited him nearly every day, without any suspicion being entertained of an intention on his part to leave us.

At length, from various conversations had with the writer and several other members of the Methodist Episcopal Church, in which Mr. Richards pleaded the cause of the Roman Church, suspicions became rife that he was a Catholic, and great anxiety in the little society was felt on his account.

Within a few days after this became public, our doubts were all dissipated by receiving from him a written Protest against the Methodist Societies, as a “continuation of an ancient heresy which had long afflicted the church,” declaring that he withdrew all connection with them, but that he should carry with him “into the bosom of the holy church a sincere regard for their welfare, and prayers for their salvation.” After passing. Through the preliminary steps, he became, in a very short time, a priest in the Roman Catholic communion, and remains such to the present time. The reasons for this step remain unexplained, as Mr. R. declined giving any other than those contained in his written protest. It may, however, be proper to add, that Mr. R. was born and reared in the Romish Church, and received an education in Georgetown, D. C. Here, while a youth, he was professedly awakened and converted under the Methodist ministry, joined our church, and entered the traveling connection on trial in the Baltimore conference, in the year 1804. Whether it was from an early bias in favor of Roman Catholicism, from which he was never entirely delivered, or from a supposed conviction of the truth of its doctrine and usages, and a belief that he could, by entering that communion, become more extensively useful, are questions which are left to be solved in that day which shall disclose the secrets of all hearts. So far as is known to the writer, Mr. Richard has maintained a reputable standing in the church to which he attached himself. ftf2 This Volume covers the years 1793 to 1816. Captain Webb died in 1796. ftf3 See his Journal, vol. iii. P. 178. ftf4 See his Journal, vol. iii. P. 234. ftf5 This enumeration includes the supernumerary and superannuated preachers; and as they properly belong to the conferences, they will be hereafter included in the number of preachers.

ftg1 As I speak from memory only, I may have mistaken the contents or this letter, but think I am correct. The letter, I believe, was addressed to Bishop Asbury, which, doubtless, is the reason why it is not found among the documents or the conference. ftg2 It is true we had a book-room, and the books which had been issued from it from time to time had done much good; but to show the meager state of this concern about this time, I will append a list of all the variety of all the variety of books which were on sale or issued from our press, as I find it in Crowther’s Portraiture of Methodism in 1813, together with the price of each volume: — “Coke’s Commentary on New Testament, $20.00 (This was imported from Europe, though afterward republished in this country); Wesley’s Notes on New Testament, $3.00; Wesley’s Sermons, 9 vols, $6.50; Wood’s Dictionary, 2 vols, $5.00; Fletcher’s Checks, 6 vols., $5.00; Benson’s Life of Fletcher, $1.00; Portraiture of Methodism, $1.00; Experience of several eminent Methodist preachers,2 vols., $1. 00 each; The Saints’ Everlasting Rest, $1.00; Methodist Hymns,2 vols. bound together, 87´; Law’s Serious Call to a Holy Life,75; Experience and Letters of Hester A. Rogers, 75; Fletcher’s Appeal, 75; Abbott’s Life,75; Alleine’s Alarm and Baxter’s Call, 50; Family Adviser and Primitive Physic, 50; Methodist Discipline, 37´; Watters’ Life, 37´; Confessions of James Lackington, 25; Truth Vindicated, 31¨; Thomas aKempis, 31¨; Rowe’s Devout Exercises, abridged, 25; A Scriptural Catechism, 6¨.

And in this list, the whole of which — that is, a copy of each volume — independently of Coke’s Commentary, which was imported — might be purchased for $29.75, there are but three American publications, namely, Abbott’s and Watters’ Life, and the Scriptural Catechism. Nor was it possible, under the circumstances — for to our certain knowledge several attempts were made — to increase the variety; such was the low state of feeling in the heads of the department, and the apathy in general on the subject of literature in our Church at that period. And be it remembered that the above books had been issued so repeatedly without adding anything to the variety, that it is believed if the Concern had gone on at this rate much longer, it would have run down for want of pecuniary support.

The improvement, however, so much needed in this department, begun soon after, and has been gradually increasing ever since, as may be seen in the account given of this establishment in a subsequent chapter. ftg3 That the reader may perceive the reason why it is doubted whether or no any exception should be made, let him recollect that the Congregationalists claim to exercise the right of choosing their own ministers, and of dismissing them at pleasure. Now let us suppose in a certain district of country there are one hundred congregations and as many ministers to supply them; that among these one hundred ministers there are say twenty of eminent talents, thirty of middling, and the other fifty ranking among those of the more ordinary class. It may be supposed that each of the one hundred congregations will choose one of the twenty, but eighty of them must be disappointed; and then, allowing them to make choice of the other thirty, fifty of these must yet be disappointed, and must, therefore, either do without any, or take the man they do not want; for these congregations can no more be certain of the man if their choice, than they would if the ultimate decision were left with a third person.

Even in this respect, therefore, they are no more likely to be gratified in their choice than a Methodist congregation. In another respect the Methodists have greatly the advantage, both ministers and people. If the Methodist people get a minister who does not suit them, they may, by remonstrance to the appointing power, rid themselves of him at the end of one year, or at the end of two years he must be removed to another place. Not so with the Congregationalists, nor any of the other denominations we have mentioned. Some settle for life, and some for a term of years. In such cases they must, however disagreeable he may be, either keep him to the end of the term, or hire him to depart. Or if he be engaged from year to year, what fluctuations in uncertainty may agitate both minister and people; and if the former be dismissed, the latter are not sure of a better, while the minister himself is thrown out upon the world penniless, until he can ingratiate himself unto the favor of some other people less particular than those he left, in respect to ministerial qualifications.

Now these evils are, in a great measure at least, remedied by the system adopted by the Methodist plan of stationing the preachers. It has another immense advantage over the other — it diffuses ministerial gifts, by a yearly or biennial interchange, over the whole surface of the Church; and thus, “if one suffer all suffer with it,” and all are equally partakers of the gifts and graces of the entire ministry.

See note A at the end of the volume. fth2 This event, with the causes which led to it, belongs to another period of our history, and will be noticed in its proper place. fth3 It is stated, on good authority, that in the time of the war, a number of clergymen in the city of New York held a meeting for the purpose of deliberating on the propriety of praying for their civil rulers, and they finally came to the grave conclusion that they could not do it conscientiously. This, however, was by no means the case with all, though I believe most of the clergy in the eastern states were very much opposed to the measures of the government. fth4 The preachers in Canada, owing to the war, are not included in this enumeration, which makes the apparent decrease: nor are the members, else the increase would have appeared nearly three thousand more. fth5 For a few years past, some of the older members of the New York conference, deprecating the weakening effects of these numerous locations, determined to hold on to the itinerancy themselves, whatever the sacrifice might be, and induce as many others as possible to follow their example. fth6 It is generally known, I believe, that Bishop Asbury was never married.

And as it will give the reader an idea of his thoughts on this subject, together with the reasons for his celibacy, I will here insert them, as I find them in his Journal, vol. iii, p. 128. “If I should the in celibacy, which I think quite probable, I give the following reasons for what can scarcely he called my choice. I was called in my fourteenth year; I began my public exercises between sixteen and seventeen; at twenty-one I traveled; at twenty-six I came to America; thus far I had reasons enough for a single life. It had been my intention of returning to Europe at thirty years of age; but the war continued, and it was ten years before we had a settled, lasting peace: this was no time to marry or be given in marriage. At forty-nine I was ordained superintendent bishop in America.

Among the duties imposed upon me by my office was that of traveling extensively, and I could hardly expect to find a woman with grace enough to enable her to live but one week out of the fifty-two with her husband: besides, what right has any man to take advantage of the affections of a woman, make her his wife, and by a voluntary absence subvert the whole order and economy of the marriage state, by separating those whom neither God, nature, nor the requirements of civil society permit long to he cut asunder: It is neither just nor generous. I may add to this that I had little money, and with this little administered to the necessities of a beloved mother until I was fifty-seven if I have done wrong, I hope God and the sex will forgive me: it is my duty now to bestow the pittance I may have to spare upon the widows and fatherless girls, and poor married men.” fth7 As an evidence of this disposition of mind, so amiable in itself, I give the following extract of a letter which I have in my possession, dated in New York, May 7, 1812. It seems the bishop had before written to the person to whom this letter was directed, in which the latter thought the bishop in some indirect way, had accused him of a species of duplicity, and the preacher had requested an explanation. To this the bishop answers in the following manner: — “My Dear Brother and Son: — It is impossible for me to enter into explanations. Unhappily suspicions have taken place, I said, I think, among us, including myself. I confess I had better not have said any thing. I did not mean a charge against you nor any innocent person.

I am sorry I am not more prudent; but when I am called upon so often to speak and write, I am not sufficiently on my guard. I hope you will bear with me. I am persuaded of your uprightness. Brother * * * * has spoken in the highest terms of you to me, in word and letter. You will pardon me, and pray that I may say, and preach, and write better. “I remain thine in Jesus, “Francis Asbury.”

I need hardly say that this letter melted the heart of the young preacher into tenderness, entirely removed his apprehensions, and gave him a more exalted opinion of his venerable bishop than he ever had before, and indeed made him feel ashamed of himself for having laid the bishop under an obligation to make such a concession.