AND OF THE ANNUAL CONFERENCES OF 1804-7
7. The Western conference shall include the states of Tennessee, Kentucky, and Ohio, and that part of Virginia which lies west of the great river
Kanawha, with the Illinois and Natchez; provided, the bishops shall have authority to appoint other yearly conferences.
A bare inspection of the map of the United States will show the immense territory included in each of these conferences; and when it is recollected that the districts and circuits were proportionally large, it will be perceived that the preachers of those days were no “idle shepherds,” but were emphatically laborers in this vast and fruitful field.
These, with the exception of some important verbal amendments, and some regulations in reference to the Book Concern, which will be noticed in another place, comprehended the doings of this conference. The
conference closed its session in peace on the 23d of May, and the members returned to their itinerant labors with renewed ardor, determined to spend and be spent in the cause of Jesus Christ.
It appears from the records of those days, that the introduction of camp meetings added a new stimulus to the work of reformation, and put, as it were, new life and energy into the hearts of God’s ministers and people.
They were accordingly appointed in almost every part of our work, and were generally attended with most evident manifestations of the power and grace of God. It was estimated that about one thousand souls were brought from darkness to light, this year, at the various camp meetings which were held in the states of North Carolina, Virginia, Maryland, Delaware,
Pennsylvania, and New York, besides those who were indirectly benefited by these meetings on their various circuits; for generally, the preachers and people returned from the camp meetings with their hearts fired and filled with the love of God, and were a means of carrying the sacred flame into their respective neighborhoods, where it was enkindled with fresh ardor, and burned with a steady blaze, consuming the sins of many a broken- hearted sinner.
But while these extraordinary meetings were exerting a hallowed influence upon the older states, and were therefore hailed particularly by the
Methodists as instruments of great good to the souls of the people, those in Kentucky ran into such wild excesses in some instances, as to bring them into disrepute in the estimation of the more sober part of the community.
We have seen that some of the Presbyterian ministers were among the foremost in promoting these meetings, and in favoring the revivals which resulted from them. These, however, were opposed by many of their brethren, particularly those who held fast the doctrines of Calvinistic decrees, and blended with them the doctrine of irresistible grace, thereby aiding, indirectly, and without intending it, the fatalism of infidelity, within which the minds of many of the Kentuckians had been infected. Some of these ministers, in the judgment of those who have recorded the
transactions of those days, were strangers to experimental religion, and therefore, when they undertook to instruct those awakened sinners who came to them for advice, they knew not how to meet their cases, nor how to adapt their instructions to the peculiar state of their minds. This created perplexity and confusion. Those whose souls were alive to God, by having received a baptism from above, were disgusted with the awkwardness of those spiritual advisers, and finally considered them to “physicians of no value.” This led to disputings, and finally to a separation, which terminated in 1803 in the formation of what was called the “Springfield Presbytery.”
But these preachers, however sincere and fervent they might have been, did not surround themselves with those guards which are essential to the preservation of harmony, orthodoxy, and gospel order; and hence those who were licensed to preach by this presbytery, puffed up with their sudden elevation to office, and breathing in an atmosphere which inflated them with spiritual pride, threw off the restraints of a wholesome
discipline, and soon proclaimed those destructive heresies which are subversive of all true religion. The Springfield Presbytery was dissolved in 1804, and some turned Quakers, and others ran into the wildest freaks of fanaticism. Hence originated those unseemly exercises so humiliating to recount, of jumping, dancing, jerking, barking, and rolling on the ground, by which these schismatics were at last distinguished and disgraced. And to finish the climax of absurdities, in the midst of this “confusion worse confounded,” a company of Shaking Quaker preachers from the state of New York came among them with their new-fangled doctrines, and “drew away disciples” after them. Several of these dissentient ministers and quite
a number of members were, by these means, drawn into this vortex of error and confusion.
Another thing which added to the evils so much to be deprecated by every friend to gospel order, was the introduction, by some men of eminent talents, and considerable influence, of the Socinian and Arian heresies.
These, indeed, were the precursors, in some measure, of the evils we have mentioned, and tended, by their soft and subtle speculations, gradually to sap the foundation of the Christian’s hope, and to prepare the way for that wild confusion by which many minds became bewildered. These things, as before stated, tended to bring camp meetings into disrepute in Kentucky, and not a little to strengthen the cause of skepticism — an infidelity to which many were strongly inclined, and which always battens itself upon the foibles and faults of religious professors — a sort of food exactly suited to the vitiated and voracious appetite of an unbelieving multitude.
But while these things were transacting among those who slid off from the mountain of gospel truth, the Methodists generally, and most of the Presbyterians who had favored these revivals, descried the danger from afar, and gave the alarm to their people. The latter, however, separated themselves from both the old Presbyterians, who were supposed to be defective in experimental religion, and too tenacious of the peculiarities of Calvinism, and from those wild fanatics we have already described, and established a community of their own under the jurisdiction of what has been called “The Cumberland Presbytery.” fd2 These have continued to increase in numbers and respectability to the present time, and no doubt have exerted a salutary religious influence within the sphere of their labors.
The Methodists, however, adhered to their standards, and promoted the cause of the revivals without involving themselves in the responsibility of those wild rhapsodies and unseemly gesticulations which hung on the skirts of the camp and other meetings in Kentucky. The union which had
subsisted between the different denominations became, from various
causes, weaker and weaker, until finally each, arranging itself under its own standard, and using those religious appliances which were considered lawful and expedient, endeavored to promote the cause of piety in its own peculiar way, without improperly interfering with its neighbor. And although, from the causes we have enumerated, camp meetings became unsavory in most places in Kentucky, their birthplace, they traveled into the new state of Ohio, and there displayed the banners of the cross with all that
vigor and success which had marked their progress in Kentucky and Tennessee, and also without suffering a deterioration from the wild excesses heretofore deprecated. What added to the beneficial influence of these meetings in Ohio, and tended to diffuse the spirit of reformation among the people in these new settlements, was, that many who had caught the sacred flame in Kentucky, from l803 to 1806, as if impelled by an invisible power, emigrated to Ohio; and while the Church was being sifted in Kentucky, and under the searching operation of a gospel discipline, much of the chaff was winnowed out, these pious emigrants were preparing a habitation for themselves and their children in a more congenial soil, better suited, from various circumstances, for the cultivation and growth of the fruits of the Holy Spirit.
This year William Burke was the presiding elder of the Ohio district, and he contributed much by his labors and sacrifices to extend the Redeemer’s kingdom in that newly-settled country. While William McKendree
continued his labors in Kentucky, and exerted all his powers to check the progress of fanaticism which he saw afflicting the Church, as well as to confirm the wavering and the doubting, Mr. Burke, aided by several young men of zeal and perseverance, was carrying the spiritual warfare into the enemy’s territories in Ohio, and thus was preparing the way of the Lord in that rising part of our country.
This year a strong effort was made to introduce Methodism into the town of Marietta. In many places in the adjoining settlements it had taken firm hold of the hearts of the people, and several flourishing circuits had been formed; but as yet no impression had been made upon the inhabitants in Marietta, the oldest town in the state, and in which the Congregationalists held the religious sway. This year a camp meeting was appointed by the Rev. George Askins, on the public land in the immediate vicinity of the village; but though it was rendered a blessing to the people of God who assembled from a distance, no permanent impression appeared to be made on those for whom it was chiefly intended, and the meeting broke up with little hopes in the hearts of the preachers. They all agreed, however, to pray for an outpouring of the Spirit upon that place. The next year, under the superintendence of the Rev. Messrs. Jacob Young and George C.
Light, another meeting was appointed, which was attended with the most blessed results; and among others who were made partakers of the grace of life was a professed disciple of Thomas Paine, by the name of Jonas
Johnson. The change wrought in him was great and visible; and, being a
most charming singer, by the exercise of his gift and his general
deportment, he exerted great influence over others, and was instrumental of much good. He committed his infidel books to the flame, substituting in their place the Bible and Hymn book, and other religious books, and opened his house as well as his heart to the messengers of salvation. A class was soon formed of happy believers, which continued to flourish and increase in strength and numbers, and to exert a hallowed influence for many years on the surrounding population; and the church in Marietta, though at times suffering from the disaffection of some of its members, stands among her sister churches in Ohio as one of the stars to enlighten the minds of those who “sit in the land and shadow of death.”
While these things were going on in the western states the Lord was not unmindful of other parts of his vineyard. As has already been related, by means of camp meetings, which may be considered as ushering in a new era in the history of revivals of religion, the work of God spread rapidly in many parts of the older states. In addition to the general notice already taken of those, we may remark that this year there was an encouraging revival in the city of Philadelphia; not less than one hundred souls had been converted to God, and brought into the fold of Christ, under the labors of Joshua Wells and his colleagues.
In Bedford, Amherst, and Campbell counties in Virginia, and some other places, under the labors of Stith Mead, the Lord poured out his Spirit, and more than eleven hundred souls were brought into gospel liberty in about six months.
In the province of Maine there was a gracious work of God in several places. This began at the Conference which was held in the town of Buxton, upward of forty souls having been born unto God during the conference. In Beth and Readfield the work of God prevailed to a considerable extent. In Mississippi there was a number brought to the knowledge of the truth.
This year Benjamin Young was sent as a missionary to Illinois, which at that time contained but few inhabitants, and these chiefly descendants of the French, who first settled in Kaskaskia and Cahokia in 1720. But though thus early explored by the French, and settlements commenced, the
progress of the population in Illinois was extremely slow, as it is said that in 1800 the whole number of inhabitants was only two hundred and fifteen, and the territory was not erected into an independent state until 1818.
Since that time, however, it has filled up with inhabitants within a
surprising rapidity. The missionary so far succeeded in his labors that there were returned, on the minutes for the next year, sixty-seven members.
This year, also, Nathan Bangs solicited and obtained the appointment of a missionary to a new settlement on the River Thames, fd3 in Upper Canada.
This place had long been on his mind as a promising field for missionary labor, and he had frequently offered himself to explore it in the name of the Lord, but his presiding elder objected, on account of the feeble state of his health and the unhealthiness of the climate. fd4
While at the conference in New York this year, he made known his desires and impressions to Bishop Asbury, and he appointed him a missionary to that place. He accordingly left the city of New York in the latter part of the month of June, went into Upper Canada by the way of Kingston, thence up the country along the northwestern shore of Lake Ontario to the Long Point circuit, and thence on through Oxford to the town of Delaware, on the River Thames. Here he lodged for the night in the last log hut in the settlement, and the next morning, as the day began to dawn, he arose and took his departure, and after traveling through a wilderness of forty-five miles, guided only by marked trees, he arrived at a solitary log house about sunset, weary, hungry, and thirsty, where he was entertained with the best the house could afford, which was some Indian pudding and milk for supper, and a bundle of straw for this bed. The next day, about twelve o’clock, he arrived at an Indian village on the north bank of the River Thames, the inhabitants of which were under the instructions of two Moravian missionaries. While there the Indians were called together for worship, which was performed in a very simple manner, by reading a short discourse, and singing a few verses of a hymn. The missionaries and the Indians treated him with great respect and affection, and seemed to rejoice in the prospect of having the gospel preached to the white settlements on the banks of the river below.
About 3 o’clock, P. M., he arrived at the first house in the settlement, when the following conversation took place between the missionary and a man whom he saw in the yard before the house. After the introductory salutation, the missionary inquired, “Do you want the gospel preached here?” After some deliberation, it was answered, “Yes, that we do. Do you preach the gospel?” “That is my occupation.” “Alight from your horse, then, and come in, will you?” “I have come a great distance to preach the
gospel to the people here, and it is now Saturday afternoon, tomorrow is the Sabbath, and I must have a house to preach in before I get off from my horse.” After a few moments of consideration, he replied, “I have a house for you to preach in, provender for your horse, and food and lodging for yourself; and you shall be welcome to them all if you will dismount and come in.” Thanking him for his kind offer, the missionary dismounted and entered the hospitable mansion in the name of the Lord, saying, ‘Peace be to this house’. A young man mounted this horse and rode ten miles down the river, inviting the people to attend meeting at that house the next morning at ten o’clock, A. M.
At the time appointed the house was filled. When the missionary rose up, he told the people that whenever a stranger makes his appearance in a place the people are generally anxious to know who he is, whence he came, where he is going, and what his errand is among them. “In these things,”
said he, “I will satisfy you in few words.” He then gave them a short account of his birth and education, of his conversion and call to the ministry, and the motives which induced him to come among them, and concluded in the following manner: “I am a Methodist preacher, and my manner of worship is to stand up and sing, and kneel in prayer; then I stand up and take a text and preach, while the people sit on their seats. As many of you as see fit to join me in this method, you can do so; but if not, you can choose your own method.” When he gave out his hymn, they all arose, every man, woman, and child. When he kneeled in prayer, they all, without exception, kneeled down. They then took their seats, and he stood up and gave out his text, “Repent ye, therefore, and be converted, that your sins may he blotted out, when the times of refreshing shall come from the presence of the Lord;” and he preached, as he thinks, with the Holy Ghost sent down from heaven. Having concluded his discourse, he explained to his audience his manner of preaching, by itinerating through the country, his doctrine, and how supported, etc. He then said, “All you who wish to hear any more such preaching, rise up” — when every man, woman, and child stood up. He then told them they might expect preaching there again in two weeks.
Such a commencement, in a strange place, he considered as a token for good. He then sent on appointments through the settlements along down the river, which he filled in a manner similar to the above, and was
everywhere received with great cordiality. He proceeded down the shore of Lake St. Clair, visited Sandwich, on the Canada side of the outlet of the
lake, crossed over to Detroit, fd5 and preached in the council-house, thence to Fort Malden, and down the shore of Lake Erie, in a settlement made up of Americans, English, Scotch, Irish, and Dutch emigrants. The people everywhere flocked together to hear the word.
A more destitute place he had never found. Young people had arrived to the age of sixteen who had never heard a gospel sermon, and he found a Methodist family who had lived in that county for seven years without hearing a sermon preached. But although the people generally were extremely ignorant of spiritual things, and very loose in their morals, they seemed ripe for the gospel, and hence received and treated God’s
messenger with great attention and kindness. He continued among them about three months, when he left them for the Niagara circuit, intending to return again soon, but was prevented. He was succeeded the next year by William Case, who was instrumental of great good to the souls of the people. Societies and a regular circuit were formed, which have continued to flourish and increase to the present time.
Forty-eight preachers located this year, fd6 two were expelled, and four, namely, William Ormond, Nathan Jarrett, Rezin Cash, and David Brown, had died; having fulfilled their ministry with fidelity, they ended their lives and labors in peace.
Numbers in the Church:
This Year Last Year Increase
Whites 89,603 81,617 7,986
Colored 23,531 22,453 1,078
Total 113,134 104,070 9,064
Preachers 400 383 17
1805
There were seven annual conferences held this year; and the minutes were so arranged that the stations of the preachers, as well as the questions and answers, were printed under their respective conferences, so that it might