VOLUME 1 — BOOK I — CHAPTER III
EARLY LAY EVANGELISTS

Immigration — The Methodists of New York apply to Wesley for Preachers — Interest in England for America — Robert Williams hastens to the Colonies — Ashton of Ashgrove — Williams' Services — He founds Methodism in Virginia — Jarratt — Jesse Lee — William Watters, the first Native Itinerant — Williams' Death — Asbury's Eulogy on him — Other Testimonials to his Character and Usefulness — John King — He preaches in the Potter's Field of Philadelphia — He introduces Methodism into Baltimore — Preaches in the Streets — Traces of his Life — His Faults — Wesley's characteristic Letter to him: Note

The introduction of Methodism into America, demanded by the great movement of transatlantic immigration, was itself an incident of that movement. The new and urgent necessity thus evolved a moral provision for itself. Embury and the Palatines, Strawbridge, and scores, probably hundreds of other Methodists, individually scattered through the colonies, had been floated, as it were, by the insetting current to the shores of the New World, and soon became the centers of religious societies among its Atlantic communities. Borne along by the irresistible stream, apparently submerged at times in its tumultuous course, many of them reappeared in the remote interior settlements and became the germs of early Methodist Churches in the desert. The Emburys, the Hecks, and some of their associates, bore Methodism not only to Northern New York, but at last to Upper Canada, years before any regular itinerants penetrated that province. The Preachers and laymen of Maryland bore it across the Alleghenies, and scattered the precious seed over the valleys of the Ohio and the Mississippi.

The little society in New York, worshipping in their unfinished temple, without a choir, without backs to their seats, and climbing a rude ladder to their galleries, seemed instinctively conscious of their great coming history. Letters were sent by them to England calling for missionary pastors. Thomas Taylor, one of their original Church officers, [1] wrote to Wesley in their name as early as 1765, "We want," he said, "an able and experienced Preacher, one who has both gifts and graces necessary for the work. With respect to money for the payment of the Preacher's passage over, if they cannot procure it we will sell our coats and shirts to procure it for them. Great numbers of serious persons come to hear God's word as for their lives; and their numbers have so increased that our house," still the Rigging-loft, "for these six weeks past could not contain half the people." They were now planning for the erection of Wesley Chapel, and spent "two several days of fasting and prayer for the direction of God, and his blessing on their proceedings." Send us a Preacher, they cry to Wesley, "for the good of thousands send one at once," "one whose heart and soul are in the work;" and they predict "that such a flame should be soon kindled as would never stop until it reached the great South Sea." Even Wesley's faith might have been startled at the geographical reach of the sanguine prophecy; but, it has long since been fulfilled. American Methodism has planted its standard in the Sandwich Islands, and if it has not borne it thence to Polynesia it is because British Methodism had taken possession of the "great South Sea," and raised among its cannibal populations the purest Churches now to be found on the earth, with native chieftains and kings in their ministry.

These and other appeals could not fail of effect in England. The rapid progress of Methodism there had impressed most minds, in its own communion, with a vague but glowing anticipation of general if not universal triumphs. Perronet, the venerable vicar of Shoreham, the friend and counselor of Wesley, betook himself to the study of the prophecies, assured that great events were at hand. "I make no doubt," he wrote, "that Methodism is designed to introduce the millennium." The news of the dawn of their cause in the New World spread among the people before the Annual Conference was called upon to recognize and provide for it; and before the itinerant missionaries could be dispatched across the Atlantic, humbler men, imbued with the enthusiasm of the new movement, were ready to throw themselves upon the hazards of the distant field, that they might share in its first combats. One of these, Robert Williams, applied to Wesley for authority to preach there; permission was given him on condition that he should labor in subordination to the missionaries who were about to be sent out. Williams' impatient zeal could not wait for the missionaries; he appealed to his friend Ashton, who afterward became an important member of Embury's society. Ashton was induced to emigrate by the promise of Williams to accompany him. Williams was poor, but hearing that his friend was ready to embark he hastened to the port, sold his horse to pay his debts, and, carrying his saddle-bags on his arm, set off for the ship with a loaf of bread, a bottle of milk, but no money for his passage. [2] Ashton "paid the expense of his voyage, and they landed in New York [1769] before the missionaries arrived." [3] Ashton took an active interest in the welfare of Embury's little charge, and removed with him at last to Ashgrove, (named after himself,) in Camden, N.Y., where he was the first member and chief pillar of the "Ashgrove Methodist Society," [4] his house being later the home of the itinerants. — He left a legacy of three acres of land for a parsonage, and an annuity to the end of time for the oldest unmarried member of the New York Conference, the payment of which still reminds the Preachers annually of his eccentric Irish liberality.

Williams immediately began his mission in Embury's Chapel, and thenceforward, for about six years, was one of — the most effective pioneers of American Methodism — "the first Methodist minister in America that published a book, the first that married, the first that located, and the first that died." [5] We have but little knowledge of his career, but sufficient to show that he had the fire and heroism of the original itinerancy. He was stationed at John Street Church some time in 1771. He labored successfully with Strawbridge in founding the new cause in Baltimore county. In the first published Conference Minutes he is appointed to Petersburg, Va. "He was the apostle of Methodism in Virginia." He followed Strawbridge in founding it in 1772 on the Eastern Shore of Maryland. In the same year he appeared in Norfolk, Va. Taking his stand on the steps of the Courthouse, he collected a congregation by singing a hymn, and then preached with a plainness and energy so novel among them that they supposed he was insane. No one invited him home, in a community noted for hospitality; they were afraid of his supposed lunacy: but on hearing him a second time their opinion was changed. He was received to their houses, and soon after a Society was formed in the city, the germ of the denomination in the state. In 1773 he traveled in various parts of Virginia. Jarratt, an apostolic churchman, and afterward a notable friend of the Methodists, encouraged his labors, and entertained him a week at his parsonage. Jarratt wrote, later, an account of "the work of God in these parts" — Sussex and Brunswick counties — and says: "It was chiefly carried on by the Methodists. The first of them who appeared there was Robert Williams, who 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 were rendered a happy means both of deepening and spreading the work of God." [6]

Williams formed the first circuit of Virginia. A signal example of his usefulness (incalculable in its results) was the conversion of Jesse Lee. He was "the spiritual father" of this heroic itinerant, the founder of Methodism in New England." Mr. Lee's parents opened their doors for him to preach. They were converted. Two of their sons became Methodist ministers, and their other children shared largely in the blessings of the Gospel, which he proclaimed with such flaming zeal, holy ardor, and great success." [7] The religious interest excited by Williams' labors soon extended into North Carolina, and opened the way for the southward advancement of Methodism. He bore back to Philadelphia, says Asbury, a "flaming account of the work in Virginia — many of the people were ripe for the Gospel and ready to receive us." He returned, taking with him a young man named William Watters, who was thus ushered into the ministry, and has ever since been honored as the first native American itinerant. Leaving him in the field already opened, Williams went himself southwestward, "as Providence opened the way." Subsequently he bore the cross into North Carolina. He formed a six weeks' circuit from Petersburg southward over the Roanoke River some distance into that state, and thus became the "apostle of Methodism" in North Carolina, as well as Virginia. Like most of the itinerants of that day, he located after his marriage, and settled between Norfolk and Suffolk, where, and in all the surrounding regions, he continued to preach till his death, which occurred on the 26th of September, 1775. Asbury was now in the country, and at hand to bury the zealous pioneer. He preached his funeral sermon, and records in his Journal the highest possible eulogy on him. "He has been a very useful, laborious man. The Lord gave many seals to his ministry. Perhaps no one in America has been an instrument of awakening so many souls as God has awakened by him." [8] "He was a plain, pointed preacher, indefatigable in his labors," says a historian of the Church, [9] "That pious servant of the Lord," says Watters, his young fellow traveler in the South. "The name of Robert Williams," says our earliest annalist, [10] "still lives in the minds of many of his spiritual children. He proved the goodness of his doctrine by his tears in public and by his life in private. He spared no pains in order to do good — standing on a stump, block, or log, he sung, prayed, and preached to hundreds" as they passed along from their public — resorts or churches. "It was common with him after preaching to ask most of the people whom he spoke to some question about the welfare of their souls, and to encourage them to serve God." He printed and circulated Wesley's Sermons, "spreading them through the country, to the great advantage of religion — they opened the way in many places for our preachers, where these had never been before. Though dead, he yet speaketh by his faithful preaching and holy walk."

Such are the scanty intimations that remain of the evangelist who was the first practically to respond to the appeals from America to England. His grave is unknown, but he will live in the history of the Church forever, associated with Embury, Webb, and Strawbridge. He did for it in Virginia and North Carolina what Embury did for it in New York, Webb in New Jersey, Pennsylvania, and Delaware, and Strawbridge in Maryland.

Another humble English Methodist appeared on the scene a few months after Williams' arrival, and though he was anticipated some few weeks by Wesley's first missionaries, yet by coincidence of time, as well as of character and career, his name may be appropriately placed with that of Williams before we turn to the regular itinerants for the more historic scope of our narrative. John King's name will never die in the records of the Church in the Middle States. He came from London to America in the latter part of 1769, whether attracted hither by the claims of the new Church or not is now not ascertainable. His enthusiastic sympathy with the pioneer Methodists led him, however, to throw himself immediately into their ranks, persisting even against severe discouragements. He first appears in Philadelphia, inspired with what he deemed an inward call to preach the Gospel, and burdened with the apostolic sense of the "woe" that would be to him if he did not preach it. He offered himself to the Church for license, but it hesitated. "However," says its historian, "this young man determined to preach," and made an appointment "in the Potter's Field." [11] He accordingly proclaimed humbly but courageously his first message in that humblest of sanctuaries, over the graves of the poor, and thus began a career of eminent usefulness. Some of his Methodist brethren heard him, and urged his authorization by the Society as a preacher. He was permitted to deliver a "trial sermon" before them, was licensed, and next appears in Wilmington, Del., "among a few people who were there earnestly seeking the Lord." Thence we trace him into Maryland, where Strawbridge greets him with hearty welcome, and they work zealously together in Baltimore county, Robert Williams sharing their toils and sufferings. King was a man of invincible zeal. His manners were imbued with his piety, and preached it. On his first visit to Harford county in 1769, before he began the services, in a large congregation, he stood some time in silent prayer, covering his face with his hands. The spectacle struck the attention of a young man with such effect that he was awakened, and was soon after converted under the ministry of the stranger, and lived and died a devoted Methodist." When in 1770 King preached at the Forks of Gunpowder in Baltimore county, James J. Baker, a historic name in the Church of that region, was "awakened under his powerful word," and three days afterward was converted. He immediately became a Methodist, and his influence soon led to the organization of a class in his own dwelling, of which he was leader. His house became a home and preaching place for the evangelists. A church was built in 1773 on his estate, the third Methodist chapel in Maryland. His descendants have ever since been among the representative Methodists of the Middle States. One of his sons, James Baker, deputy surveyor of Baltimore, was the first-fruit of King's ministry in that city; for "it was the indomitable and enterprising King who first threw the banners of Methodism to the people of Baltimore." [13] His first pulpit there was a blacksmith's block at the intersection of Front and French streets. His next sermon was from a table at the junction of Baltimore and Calvert streets; his courage was tested on this occasion, for it was the militia training-day, and the drunken crowd charged upon him so effectually as to upset the table and lay him prostrate on the earth. He knew, however, that the noblest preachers of Methodism had suffered like trials in England, and he maintained his ground courageously. The commander of the troops, an Englishman, recognized him as a fellow countryman, and defending him, restored order, and allowed him to proceed. Victorious over the mob, he made so favorable an impression as to be invited to preach in the English Church of St. Paul's, but improved that opportunity with such fervor as to receive no repetition of the courtesy. Methodism had now, however, entered Baltimore, down to our day its chief citadel in the new world. In five years after King stood there on the blacksmith's block, it was strong enough to entertain the Annual Conference of the denomination.

King was afterward received into the regular itinerancy. He was a member of the first Conference of and was appointed with Watters to New Jersey. [14] He soon after entered Virginia, and with two other preachers traveled Robert Williams' new six weeks' Circuit, extending from Petersburg into North Carolina. "They were, blessed among the people, and a most remarkable revival of religion prevailed in most of the circuit," says the contemporary historian of the Church; "Christians were united and devoted to God; sinners were greatly alarmed; the Preachers had large congregations; indeed, the Lord wrought wonders among us that year." [15] Still later we trace him again to New Jersey; he located during the Revolution, but in 1801 reappeared in the itinerant ranks in Virginia. He located finally in 1808. [16] One of our historical authorities assures us that "he was a truly pious, zealous, and useful man, and so continued till his death, which occurred a few years since, at a very advanced age, in the vicinity of Raleigh, N. C. He was probably the only survivor, at the time of his decease, of all the Preachers of ante-revolutionary date." [17]

John King did valiant service in our early struggles. He seems, however, to have been often led away by his excessive ardor; he used his stentorian voice to its utmost capacity, and it is said that when he preached in St. Paul's, Baltimore, he "made the dust fly from the old velvet cushion." Wesley, who probably knew him in England, and corresponded with him in America, calls him "stubborn and headstrong." [18]

Such were the first lay evangelists, the founders of Methodism in America, Embury, Webb, Strawbridge, Owen, Williams, and King. In the year in which the last two arrived, Wesley responded to the appeal of the New York society, and his first two regular itinerants appeared in the New World. Let us now turn to them.

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ENDNOTES

1 Meth. Mag., (Am.,) 1823, p. 427. The letter is signed "T. T." See the lease of the grounds of John Street Church (Wakeley, chap. 6) for the identification of the name.

2 Lee, p. 27.

3 Two months a least. Lednum, chap. 8.

4 Wakeley's "Heroes of Methodism," p. 169. New York, 1857.

5 Wakeley's Lost Chapters, p. 90.

6 See Asbury's Journals, anno 1776.

7 Wakeley's Heroes, p. 174.

8 Asbury's Journals, anno 1775.

9 Bangs, anno 1773.

10 Lee, p. 48.

11 Lee, anno 1769. The Old Potter's Field is now Washington Square.

12 "His name, well known in that region, was Henry Bowman. Lednum, chap. 9.

13 Lednum, chap. 9.

14 Watters did not go; he went to Virginia. Gatch and King went to New Jersey. The latter stayed but a short time. Gatch's Life, p. 28.

15 Lee, anno 1774.

16 Atkinson's "Methodism in New Jersey," p. 72. Philadelphia, 1860.

17 Rev. Dr. Coggeshall, Methodist Quarterly Review, 1855, p. 501.

18 One of Wesley's letters to him is so characteristic, and conveys, withal, so good a lesson, that I am tempted to cite it: "My dear brother, always take advice or reproof as a favor; it is the surest mark of love. I advised you once and you took it as an affront; nevertheless I will do it once more. Scream no more at the peril of your soul. God now warns you by me, whom he has set over you. Speak as earnestly as you can, but do not scream. Speak with all your heart, but with a moderate voice. It was said of our Lord, 'He shall not cry:' the word properly means, He shall not scream. Herein be a follower of me, as I am of Christ. I often speak loud, often vehemently; but I never scream. I never strain myself; I dare not; I know it would be a sin against God and my own soul. Perhaps one reason why that good man, Thomas Walsh, yea, and John Manners too, were in such grievous darkness before they died, was because they shortened their own lives. O, John, pray for an advisable and teachable temper. By nature you are very far from it; you are stubborn and headstrong. Your last letter was written in a very wrong spirit. If you cannot take advice from others, surely you might take it from your affectionate brother," etc.

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