<emph>Beams of Light on Early Methodism in America. Chiefly Drawn from the Diary, Letters, Manuscripts, Documents, and Original Tracts of the Rev. Ezekiel Cooper:</emph> Electronic Edition.

]> <emph>Beams of Light on Early Methodism in America. Chiefly Drawn from the Diary, Letters, Manuscripts, Documents, and Original Tracts of the Rev. Ezekiel Cooper:</emph> Electronic Edition. Cooper, Ezekiel, 1763-1847 Phoebus, Geo. A. (George A.) Funding from the Library of Congress/Ameritech National Digital Library Competition supported the electronic publication of this title. Text scanned (OCR) by Richard Musselwhite and Andrew Leiter Images scanned by Andrew Leiter Text encoded by Meredith Evans and Jill Kuhn Sexton First edition, 2000 ca. 800K Academic Affairs Library, UNC-CH University of North Carolina at Chapel Hill, 2000.

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Beams of Light on Early Methodism in America. Chiefly Drawn from the Diary, Letters, Manuscripts, Documents, and Original Tracts of the Rev. Ezekiel Cooper. Light on Early Methodism Rev. Ezekiel Cooper Geo. A. Phoebus, D.D. xiv, 337 p. New York; Cincinnati Phillips & Hunt; Cranston & Stowe 1887 Call number 287 C776P (Divinity School Library, Duke University Libraries)

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Library of Congress Subject Headings, 21st edition, 1998 English French Cooper, Ezekiel, 1763-1847 -- Diaries. Cooper, Ezekiel, 1763-1847 -- Correspondence. Methodist Episcopal Church -- Clergy -- Biography. Methodist Episcopal Church -- History. African American Methodists -- History. Methodism -- History. United States -- Church history. 2001-06-25, Celine Noel and Wanda Gunther revised TEIHeader and created catalog record for the electronic edition. 2000-12-11, Jill Kuhn Sexton, project manager, finished TEI-conformant encoding and final proofing. 2000-12-01, Meredith Evans finished TEI/SGML encoding 2000-08-25, Andrew Leiter finished scanning (OCR) and proofing.

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BEAMS OF LIGHT ON EARLY METHODISM IN AMERICA. CHIEFLY DRAWN FROM THE DIARY, LETTERS, MANUSCRIPTS, DOCUMENTS, AND ORIGINAL TRACTS OF THE REV. EZEKIEL COOPER. COMPILED BY GEO. A. PHOEBUS, D.D. NEW YORK: PHILLIPS & HUNT. CINCINNATI:CRANSTON & STOWE.1887 Copyright, 1887, by PHILLIPS & HUNT, NEW YORK. PREFACE.

THIS work was written for the purpose of giving the student of the history of the Methodist Episcopal Church facts concerning her early years that are essential to a clear understanding of them. These facts have been gathered from the documents, letters, tracts, and diary of that venerable man of God, Rev. Ezekiel Cooper, and after his decease transmitted to his nephew and heir at law, the honored Rev. Ignatius T. Cooper, D.D., late of Camden, Delaware, who held them until April, 1884, when he was called to join his uncle in the courts above, leaving the papers hereof spoken in the hands of his son, Ezekiel W. Cooper, M.D., also of Camden, who now holds them in possession.

Desiring to furnish the reader with such statements as are vested with full authority, the character and standing of these Christian ministers should be acknowledged and recorded.

Of the uncle, Rev. Ezekiel Cooper, Rev. Daniel Curry, D.D., LL.D., has spoken in the Introduction, and frequent allusion is made to him in the volume now submitted to the public. Of Rev. Ignatius T. Cooper, D.D., by whose kindness the writer received and held the documents for several years, it may be said: He was a man of God; for fifty-five years led the life of a pure and devoted Christian; for twenty-five years served the Methodist Episcopal Church in the act work of the itinerancy, was an able and impressive preacher, a wise counsellor, to whom was intrusted the responsibility of legislation in the Church of his choice, and was, as his biographer truthfully remarked, “A man of unbending principle, of positive convictions, and uttered his sentiments fearlessly, but with a dignity becoming the lofty character which he sustained. A warm advocate of temperance, and every progressive movement in moral reform, he was unswerving in his devotion to the cause he espoused.” He fell asleep in Jesus on the 12th of April, 1884, in the seventy-ninth year of his age.

These papers, falling into his hands, were religiously preserved, and were loaned to the compiler of this volume, who in order to obtain them was led to give a written obligation to preserve them undefiled, and to return them without loss of any one of them when called upon to do so.

Among the facts drawn from these papers are some that give proof to the Methodist of the present day that the early days of our Church were not altogether free from care and anxiety in relation to the harmony of the preachers and laymen. This is illustrated in the disunion in Philadelphia, which caused the removal of the Book Concern from that city; the disharmony at Lynn, Mass., which led to the stationing of one of the preachers in a field of labor unheard of in the annals of the Church before or since—Rev. Jesse Lee being appointed to the Province of Maine, and Lynn, Mass. Other instances are also recited, but none without reliable testimony to account for the causes producing the disorder.

The reader will also find valuable letters, from our Church Fathers, that have not hitherto been published, and in their perusal will gain knowledge of the various interests of the Church, her cares, sacrifices, triumphs, and prospects in those early days. Among them he will find letters from Bishops Asbury and Coke, and others; and by them all may be edified and instructed.

G. A. P. CONTENTS. CHAPTER I. EARLY LIFE AND EXPERIENCE OF EZEKIEL COOPER.

Place and date of his birth—His parents—State of religion—The influence of his mother—The Reformed Quakers—The Methodists in that field in 1776—Freeborn Garrettson there—Convicted of sin through Garrettson—Religious waverings—Again convicted in 1780—Heart troubles—Converted in 1781—Joined the Methodists in 1782—Called to preach—Exercise of mind thereunder—Took up the cross in 1784—Won a brilliant fame in the Church. . . . . 11

CHAPTER II. CAROLINE, KENT, AND LONG ISLAND CIRCUITS, 1784-1786.

Quarterly meeting at Barratt's Chapel, Delaware, Nov., 1784—Caroline Circuit, 1784—Kent Circuit, 1785—Petition against a poll-tax—Historic value of the summary given—Spirit of revival on the circuit—Quarterly meeting at Dudley's—Long Island Circuit, and New York—A week in New York—Outline of Long Island Circuit—John Hagerty, elder on Long Island Circuit—Methodism in New York—Order of ministerial service—Children's meetings—Rev. Mr. Lynch—One hundred prisoners in New York ask for prayer—Methodism on Long Island Circuit—Nehemiah Brush—John Wicks—Bread and Cheese Hollow—Philip Ellis—Esquire Edsell—Flushing—Quarterly Meeting at Hempstead Harbor—Benjamin Raynor—Wier Cormack—Quarterly Meeting at David Furman's—Flemington—Methodism introduced into Jamaica, L. I. Rev. Jacob Brush visits Long Island Circuit—Jerusalem—Rockaway and Searingtown—Quarterly Meeting at Searingtown . . . . . 22

CHAPTER III. EAST JERSEY CIRCUIT, 1786.

Four Circuits in the State of New Jersey in 1786—List of charges on East Jersey Circuit in June, 1786—Opposition to the Methodists—Letters from New York, Long Island, and Newark Circuits—Methodist preachers using the churches of the Episcopal Church—Rev. Mr. Ogden—Mr. Cooper invited to take Orders in the Episcopal Church—Methodism introduced into Reading, Pa., in 1786—Also in Germantown, Pa.—Letter of E. Cooper to a member of the New Jersey House of Assembly against sin—Methodism planted in Newburgh, Pa.—Also in Bethlehem, Pa.—In Goshen—Second Quarterly Meeting for East Jersey Circuit, 1786—Methodism at Hughes's Forge; Debate with Judge Hughes—Third Quarterly Meeting at Mr. McCullock's, near Reading—A visit to Trenton Circuit—Also to West Jersey Circuit—The Methodists opposed at certain points on East Jersey Circuit . . . . . 46

CHAPTER IV. TRENTON CIRCUIT, 1787.

The charges within the bounds of the Circuit—A survey of the Circuit—Singing without lining—State of religion in Burlington—Rev. Messrs. Spragg, Wilson, and General Lacey—Heroism of a Mr. Allen—Rev. Mr. Ayres, of Spottswood, Pa.—A controversy—Quarterly meetings at Hopewell, Freehold, Manahawkin, New-Mills, Joseph Hutchinson's—Mr. Francis at Middletown Point—Richard Ellis—At Allentown, Pa.—Controversy with Rev. Mr. Clark, the rector, about Methodists preaching in his parish—The Episcopal Church at Shrewsbury used by the Methodists—Efforts to secure Methodist churches . . . . . 70

CHAPTER V. METHODISM IN BALTIMORE, MD., 1788, 1789.

Session of Philadelphia Annual Conference of 1788—Drs. Rush and Clarkson before the Body bearing testimony against the use of spirituous liquors—E. Cooper and Francis Spry assigned to Baltimore—Number of preaching-places within the charge—Baltimore made a station—Account of a great revival in Baltimore—Services under Rev. Nelson Reed, presiding elder, and others—Rev. John Hagerty, from Annapolis, also assisting—Opposition to the revival exercises—“We worship God as if the devil was in us” The zeal of all the members of the Church—Benefit of pastoral visitation—“Shouting and noise”—The home of every Methodist was like a church—Prayer-meetings—Thomas Foster stationed at the Point in 1789—The Quarterly Meeting held August 8, 1789—Scene at W. Buchanan's—At N. Jones's—In the Church—Conversion of Jonathan Dagan and Jacob Welch—Watch-night service at Capt. C. Ridgeley's—Number of conversions, and members added to the Church—Children converted and brought into the Church—Mr. Cooper's personal reflections during this pastorate—Philip Rogers and others—Rev. Francis Spry—Band-meetings—Care for children . . . . . 84

CHAPTER VI. METHODISM IN ANNAPOLIS, MD., 1789, 1790.

Annapolis in 1789—Members of the Methodist Episcopal Church, 129 whites, 140 colored—Order of religious services in the Methodist Episcopal Church—The annual public races—Debate in the Maryland Legislature: Freedom—The subject discussed in the Maryland Gazette—Also from the Methodist pulpit—Effect of the discussion—An effort by some to make a law incorporating the Church in Maryland with the State—Letter of Bishop Asbury—Mr. Cooper embarrassed by domestic affliction—Kindness of his brethren in Annapolis—Letter from Rev. Jesse Lee—Agents of the Society in Annapolis for the Spread of the Gospel—Pageantry denounced—Letter from Bishop Coke, LL.D.—Letter of E. Cooper to Rev. John Wesley, A.M.—Letter from Rev. Emory Pryor—Mrs. Johnson and Mrs. Rollings—Fighting about a preacher—Internal strife over the Church Council and Constitution—Letter of E. Cooper to Bishop Asbury—Action of the Annual Conference at Smyrna, Del., in 1790, on the Council—Letter from Bishop Asbury to E. Cooper. . . . . . 104

CHAPTER VII. METHODISM IN ALEXANDRIA, VA., 1791, 1792.

Early history—Visit of Bishops Coke and Asbury to General Washington—General Roberdeau—Bishop Asbury provides for a church building—District Conference held there in 1791—Trial of a slave for murder—Order of religious exercises—Some of the members of the Methodist Episcopal Church—Christian affinity: Rev. Mr. Muir—Montgomery Quarterly Meeting—Colonel Ormes—Letter to Bishop Asbury concerning Mrs. Harris—Letter from Bishop Asbury on the call for General Conference, 1792—Conference at Alexandria—Baltimore and Duck Creek Conferences—Revival spirit in Alexandria—Poheck Protestant Episcopal Church—Methodists of Alexandria opposed by the Baptists—Small pox epidemic—Quarterly Meeting at Rev. Joseph Pigman's—Other Quarterly Meetings—Letter from E. Cooper to Bishop Coke—Reply of Dr. Coke—Oxon Hill Methodist Episcopal Church—Quarterly Meetings on the district during the winter—A member expelled from “Society” for marrying an unawakened man—Letter of Rev. Thomas Morrell—Letter of Rev. Jesse Lee—Mr. Cooper called to Charleston, S. C.—Closing scenes of his ministerial work in Alexandria . . . . . 121

CHAPTER VIII. THE METHODIST EPISCOPAL CHURCH IN CHARLESTON, S. C., AND IN NEW ENGLAND, 1792, 1793.

Condition of the work in Charleston—William Hammett's dispute with Thomas Morrell—Treatment received by a woman under conviction for sin—A malignant fever prevalent, by reason whereof Mr. Cooper is removed—A visit to New York, Heightstown, Allentown, Philadelphia—Samuel Emly—General Conference of 1792 at Baltimore—Mr. Cooper's Journey to Boston—A season of religious joy at Tolland, Conn.—The journey to Boston resumed—John Allen, a disaffected Methodist preacher—The pastorate of Boston assumed—State of Methodism in Boston in 1792—Methodism in Lynn—Leading Methodists in Boston—Discipline not enforced at Lynn—Arranging for building a church in Boston—Petition to use the school-house—Relations between the Episcopal and Methodist Episcopal Churches in Boston—Controversy between Arminians and Calvinists—Growth of religion in Boston—The first love-feast in Boston—The Annual Conference at Lynn in 1793 . . . . . 148

CHAPTER IX. THE METHODIST EPISCOPAL CHURCH IN NEW ENGLAND, CONTINUED, 1793, 1794.

The Conference at Lynn—Trouble in stationing the preachers—Rev. Jesse Lee's course—Note—The district over which Mr. Cooper was presiding elder—Controversy with Rev. Mr. Sherman, of Lynn—Salem, New Mills, and other places visited—Mr. Cooper pastor at Lynn, as well as presiding elder—How the work there was attended when the presiding elder was at another point on his district—Manchester and Ipswich Hamlet—Quarterly meeting at Needham—Mrs. Blanchard, of Mansfield—Quarterly Meeting on Warren Circuit,—Greenwich circuit, Judge Philips of Newtown—Lynn Circuit, Marblehead—Bereft of pastoral visiting—Historic review of the work on the district for the year—Boston, Needham, Lynn—Early Methodism in Lynn—Society parish meeting—Lynn Methodists sought after by the Episcopalians—Letter from Bishop Asbury—Mr. Cooper stationed in New York . . . . . 168

CHAPTER X. METHODISM IN NEW YORK AND VICINITY, 1794, 1795.

State of the Society in New York—Pastoral visiting—The Church in Brooklyn—Burial of E. Cooper's mother—Widow Gray—Christmas-day observance and other religious services—New Year's services in New York and Brooklyn—Liberality of Mr. McKenness, the British agent in New York—Sacramental services in the New York churches every month—Quarterly concert of prayer—Pastoral visiting—Letter from Bishop Asbury—Ministering to prisoners in the City Jail—Thanksgiving-day—A sermon for New York deists—Letter from Rev. Lawrence McCombs—Election of trustees of the Church in New York—Letter of Bishop Coke—“Moving-day”—Long Island Circuit—Manitou Well—Quarterly meeting at Comack—Whitsunday among the Methodists—“Quarter-day”—Elizabeth, N. J.—Ministerial visitants in New York—Bishop Asbury's visit and work—Quarterly meeting at New Windsor—Dr. Anderson at Bellevue Hospital—New York Society for Suppressing Vice . . . . . 192

CHAPTER XI. METHODISM IN PHILADELPHIA AND VICINITY, 1796.

African Church in Philadelphia—Mr. Cooper assistant to Rev. John McCloskey—Father Abbott—Excursion through New Jersey—The Society at Mr. Burgh's, near Monmouth Court House—Mr. Cooper preaching in the Presbyterian and Episcopal churches in Philadelphia—Methodism in Germantown, Pa.—“Chartered Fund” instrument drawn up—Mr. Cooper and Wilson Lee stationed in Philadelphia, 1796—The importance of Philadelphia at this time—Dr. David Rittenhouse—Funeral of Mrs. Brown and three children—General Washington—Inauguration of President Adams—Why Mr. Cooper did not go to Pittsburg—The first Methodist Society in Germantown, Pa.—Yellow fever in Philadelphia—Conference of 1797, in Smyrna, Del.—Committee on printing-business . . . . . 217

CHAPTER XII. THE METHODIST EPISCOPAL CHURCH IN WILMINGTON, DEL., AND VICINITY, 1797, 1798.

Methodism in Wilmington—Letter from Bishop Asbury—Mrs. Wright, of Baltimore—Fraternal spirit of the Wilmingtonians—Letters of Bishop Coke, D.D.—He visits the Society at Wilmington—Meeting of the Book Committee in Philadelphia—Visit to New York—Methodism in Newport, Del.—Revival spirit in Wilmington—Philadelphia Annual Conference of 1798—Yellow fever in Wilmington—Cecil Quarterly Meeting—Death of Rev. John Dickins—Letter of Richard Allen—Letter of Bishop Asbury—. . . . . 236

CHAPTER XIII. THE METHODIST BOOK CONCERN.

Early circulation of religious books by American Methodists—Conference action in 1782—Action of 1784—Book stewards appointed—Official title of superintendent adopted in 1790—“Book Concern” appears first in Minutes of 1792—The Book Concern the depositor of the Preachers' and Chartered Fund—John Dickins—Philip Cox—Other sub-agents—Book-rooms—First publications by Mr. Dickins—Ezekiel Cooper appointed superintendent of Book Concern—He declines to assume the charge for awhile—Letter of Bishop Asbury to him—Letter of Jesse Lee—The Philadelphia Annual Conference elected Mr. Cooper as agent in 1799—Address of the agent to the Church—Embarrassments—General Conference of 1800—The superintendent begins to visit the several Annual Conferences—Cause of removal of Book Concern from Philadelphia—Letters from Bishops Asbury and Whatcoat—Another letter from Bishop Asbury—The Philadelphia Annual Conference of 1801 attempts to pacify the Society at St. George's, Philadelphia, but fails—A third letter from Bishop Asbury—Founding of the Union Methodist Episcopal Church, Philadelphia—Interests of Book Concern increasing—Book Committee of 1802—Extract from Conference Minutes of 1802, first edition—The Book Concern ordered to be removed to Baltimore in 1803—Letter of Bishop Asbury to the Superintendent—Reasons for declining to move to Baltimore—The Book Concern located at New York by the General Conference of 1804—Plan of operation under E. Cooper, General Agent, and John Wilson, Assistant—Letter of Bishop Asbury . . . . . 256

CHAPTER XIV. THE METHODIST EPISCOPAL CHURCH IN PHILADELPHIA, 1799-1804.

Account of the disorder in the Methodist Society in the city—Long-a-Coming—Dr. Coke's visit to the city in 1800—Mr. Cooper's report of the disorder . . . . . 285

CHAPTER XV. PRESIDING ELDERSHIP IN THE METHODIST EPISCOPAL CHURCH.

Eldership in the Methodist Episcopal Church prior to 1792—Title of “Presiding Elder” first used in 1789—Adopted to designate members of the Bishop's Council—Station of preachers as by the Minutes of 1789—The order of stations prior to this division—In the Council of 1790 they were styled Delegated Elders—In 1792 the office of Presiding Elder formally recognized—Attempt to make the office elective—Letter of Bishop Asbury to E. Cooper—The General Conference of 1820 on the election of presiding elders—Committee appointed to confer with the Bishops—Their report to the General Conference—The report adopted—Action of Bishop McKendree—Communication of Rev. J. Soule, Bishop-elect; a protest—Great excitement—The Bishop-elect resigns—The debate on the suspension of the rule making the office elective—Protest against this action—The agitation after the adjournment of the General Conference—Letter from Bishop George to E. Cooper—Letter from Bishop McKendree to Annual Conferences—Action of the Philadelphia and York Annual Conferences . . . . . 293

ADDENDA.

The struggle for the emancipation of the colored people—Action of the Conference of 1780—Resolutions of the Conferences of 1783 and 1784—Action of the “Christmas Conference,” 1784—Slavery denounced by clergymen—Publications of E. Cooper in Maryland Gazette—Letter to “A Friend to the Union” in Maryland Gazette—Reply to “Abaris” in Maryland Gazette—Letter in Maryland Journal against“Lawyer's Justification of Slavery”—Articles of E. Cooper in Virginia Gazette—Address of General Conference of 1800, opposed by the rector of the Protestant Episcopal Church, Charleston, S. C., Rev. P. Matthews—Reply of Rev. George Dougherty of the Methodist Episcopal Church—Deposition of Rev. John Harper—Additional statement by Mr. Harper—His letter to Rev. E. Cooper—Letter of Alexander McCaine to George Roberts—Ode on Slavery more than eighty years ago . . . . . 312

INTRODUCTION.

The history of the rise and early growth of Methodism in America is still very largely unwritten. Materials from which to construct such a history are as yet sufficiently abundant, though, no doubt, very much that once existed and might have been made available has perished beyond recovery, and what still remains of original information, whether in the form of personal reminiscences or of written documents, letters, memoirs, and crude semi official papers, is rapidly perishing. The time for enriching that history from the recollections of individuals has very nearly passed away, with the generation that lived among its events and participated in its acts; but there are still living those who were, in their early life-times, the contemporaries and associates of those who made that history, and these heard from their own lips the stories of their labors and successes, their trials and their victories. From that resource no doubt valuable contributions of original historical information might be obtained were the proper efforts made for obtaining it; and here, too, there is no time for delay, for the few survivors of the second generation of American Methodists are rapidly passing away. The dew of its youth is being rapidly exhaled by the strong light and heat of the midday of that wonderful something called Methodism, and there is need that what still remains shall he seized and secured while it is yet practicable.

Happily for the interest of our historical inquiries, there still remain in existence and within easy reach valuable collections of private papers, letters, diaries, and records of personal observations and experiences, which contain an untold amount of the best kind of historical data. The art of letter-writing was in vogue, down to the earlier years of the present century, to an extent that is now but faintly appreciated. People were then accustomed to put their thoughts and feelings into their private epistolary correspondence in a manner that has since passed quite out of fashion; and the letters so written and received were usually carefully filed away, and kept as choice treasures. Many of these collections of old letters written by the Methodist fathers are still in existence, awaiting the examination of the real students of original Methodist annals. The keeping of personal journals was also a prevalent practice, in which, scattered through masses of introspective self-confessions, may be found nuggets of historical facts, which, if wrought into the history of those times, would explain many a hitherto inexplicable puzzle, and illuminate many an obscure historical entanglement, and correct not a few misconceptions. Very much of this kind of material that once existed has, no doubt, perished beyond recovery; but still very much remains, and it may be hoped that by the efforts of associations, and of individual collectors, most that still remains will he saved from destruction, and that all further compilers of Methodist histories will make free use of these original witnesses.

The volume to which this Introduction is prefixed is the result of an exploration, by a competent student of Methodist originese, among the papers of one of the ablest and best of the first generation of the American Methodist preachers; one who without ostentation or design, has left on record for the use of later generations a record of the things which he certainly knew, and in which he was himself a not inconsiderable actor. Ezekiel Cooper was a great man in early Methodism, and his greatness, under God's grace, was all his own, and not the accidental outgrowth of official position. As soon as the Methodist body took organic form, he became one of its itinerant preachers, and after its incipient organization by the “Christmas Conference” he became both an active co-operator in its evangelistic propagandism and an effective directing agent in shaping its economy. In both these directions his influence was clearly manifest from the beginning, and the expressions which he helped to give to both the spirit and the form of the then infant Church have, no doubt, been perpetuated, and American Methodism is now, in its best features, what it is because such hands and hearts as his were upon it during its formative stages. Without a trace of fanaticism in his nature, he united the devotedness of a saint with the zeal of an apostle; and while in the presence of rightful authority he was obedient as a son in the Gospel, he never failed to assert his own manhood, nor consented to sink the rights of the individual in deference to the demands of official greatness.

Students of ecclesiastical history have found out that in the conflicts of the early Church the right was not always the exclusive possession of either party, and some have come to believe that the signatures of “orthodoxy” and “catholicity,” in the times of the Fathers and the early councils, were simply the records of the greater number of votes in a nonrepresentative body, or the personal preferences of certain individuals of commanding places or personalities. So, too, it is becoming more and more evident, as the oldest Methodist authorities are brought to the light, that many things in our Church's economy now claimed to belong to the essence of the system, so that to call them in question is stigmatized as disloyalty, and to fail to sustain them must be accounted as infidelity to the system were not originally favored by many—apparently the most—of the best men of the golden age of primitive Methodism. As there were divisions and contentions among the apostles, and factions in the apostolic Churches, so the first Methodist bishops were not always of one mind, and each had his friends and supporters among those who served under them. But they were good men, and could yield their own preferences for the sake of the common interest, or else they could win forbearance, with even unwarrantable self-assumption, by greater zeal and more abundant labors and sacrifices.

These pages, and especially Mr. Cooper's accounts of his own methods as an evangelist and the success that attended his labors, are full of suggestions in respect to the great questions of bringing the Gospel, in its saving efficacy, to those that are farthest from these things. It is seen in these accounts that, first of all, he went to the people, wherever they were found, and delivered to them the message of the Gospel. The available appliances for prosecuting evangelistic work were the most meager that can be conceived. There were very few houses of worship of any kind, and these were usually closed to the Methodist itinerants; nor were there other places in which considerably large congregations could he accommodated. In warm weather their services were sometimes held in the open air; but in most cases private dwellings were utilized as preaching-places, and for all other forms of their religious exercises. The disadvantages of this condition of things were perhaps not so serious as they may seem, for the companies so gathered were usually small, and the people were not accustomed to better accommodations. The coming of the preacher broke in upon the monotony of the hamlet or neighborhood, and the novelty of a “preaching,” sufficed to bring the people together. But the preacher had to contribute every thing to the service, and the reading and singing, not less than the praying and the preaching, devolved on him alone. It appears, also, that, as to its matter, the preaching was of the plainest character, without any labored expositions, or arguments to prove the truth of Christianity, or even an intimation that there could be any possible doubts or questionings respecting the things declared; the simple verities of the Gospel were stated; men were told that they were sinners, and that the wages of sin was death; that Christ came into the world to save them from sin and death, and that all who would might come to him and be saved; while in the back-ground rose to view the fearful menace of eternal death for all who should neglect this great salvation. And these things were told not as a formal message, but rather as an earnest plea, with urgent exhortations, made all the more persuasive by the abiding expectation in the heart of the preacher that the word would not fail of its proper results. They expected to succeed, and spake and acted accordingly, and they were not often entirely disappointed. In the present widely changed condition of things it may not be possible to reproduce these proceedings, and so to achieve like results; and yet it may be questioned whether the prevailing methods of preaching are any improvement upon those of earlier times, and the want of the expectation of speedy results is itself an occasion of unsuccess.

Another thing, quite remarkable, seen in these memoranda, is the action of these preachers in respect to slave-holding. The standing declaration of the Discipline committed the Church to “the extirpation of the great evil of slavery;” and among its practical regulations was a scheme looking to the emancipation of all slaves owned by the members of the Church. The preachers, acting in harmony with the law of the Church, set themselves actively to denounce slave-holding as contrary to the spirit of Christianity, and entirely incompatible with the religious life to which all Methodists were, by their profession, consecrated. Their testimony was, in most cases, accepted by the people as just and right, and not a few in Maryland and some in Virginia emancipated their slaves—some at once and others gradually. The Fourth of July, 1790, fell on Sunday, and the occasion was used for the public expression of the sentiment of the Church against slavery, as at once opposed to the Gospel and to the spirit of American liberty. Of course some opposed, but the prevailing sentiment of people in and out of the Church was favorable. Mr. Cooper tells of the responses made to the declaration of the preachers, which were such as to show that the convictions of the people were at first with them. But with the abatement of the public zeal in favor of freedom and equality for all men, and the growth of cupidity and worldliness among professed Christians, the testimony against “the great evil” became fainter, and the law of the Church was suspended, or made practically inoperative, till at length the Church was rent asunder by it, and at last deliverance came at once to the Church and the country in the throes of civil war, and with a terrible baptism of blood—a fearful lesson concerning the folly of tampering with wrong for the sake of temporary advantages.

It is well known to all who have examined the early history of the Methodist Episcopal Church found in original records, instead of trusting wholly to its prepared histories, that there were not infrequently wide differences of view among its great leaders, which sometimes occasioned earnest conflicts, and in more than a single case resulted in disastrous divisions and permanent alienations. And of all such disturbing causes, those relating to the power of making the appointments of the preachers to their several fields of labor has, no doubt, been the most active and persistent, for it continues to the present time. Mr. Wesley claimed and exercised absolute authority in the assignment of their fields to his “helpers,” as he had the legal right to do, since he had himself created the system, and each preacher had accepted his place with a clear understanding of its condition. The expediency of such a method would be a proper subject of inquiry in the proper place, and it may be said, in passing, that perhaps no other method could have been successfully used, in the then existing conditions. It can scarcely he doubted, however, that in his later years, when the number of the preachers had become large—and among them were found not a few able and judicious men, whose counsels, if called for, could not have failed to be reliable—he might have lightened his own burdens and greatly strengthened his“connection,” by sharing his autocratic powers with them. Mr. Asbury, both from his admiration for Mr. Wesley's wisdom, which seemed to him to be worthy of the closest following, and no doubt from his own instincts, wished to hold the appointing power in his own hands exclusively, and this he did, consenting to share it only with those whom the General Conference placed by his side with equal authority with himself. Perhaps even here he would have preferred that his associates in the superintendency should have been constituted his suffragans, rather than his equals and co-ordinates. These high claims were not always quietly acceded to; they are still submitted to only under protest by thousands of earnest and loyal Methodist ministers, who prefer to submit their own preference, and if needful, to forego their natural rights, rather than disturb the peace of the Church, and so hinder the work of saving souls and edifying the body of Christ. Mr. Asbury's authority as a leader was also very much strengthened by the fact that he used it, not for his own ease or emolument, but solely for the promotion of his great work, and that while he laid heavy burdens upon the preachers, he did not spare himself, but labored and suffered beyond almost any others.

But from the beginning there were complaints, and widespread dissatisfactions, and efforts toward some modification of the power of the episcopacy in making the appointments, which was certainly favored by some of the ablest and truest fathers of the Church, including Dr. Coke and others of the early bishops. But the superintendency, at an early day, fell almost exclusively into Mr. Asbury's hands; the preachers were fully occupied with their evangelistic work, and there was at first no General Conference, and later, none well-organized and constituted, and administrative affairs were left to drift on, and to become solidified in their form by usage and common consent. This tendency also became intensified and its assumptions confirmed by the very opposition made to it; as in the case of O'Kelly, who finding his not unreasonable demands denied, separated himself and his adherents from the body, and of course their cause was sacrificed by their violence and impatience. The readers of the following pages will see what were Mr. Cooper's views of this and other questions of Church polity and administration; and they will see in his conduct a noble example of fidelity to the Church, even when his own preferences were held in abeyance.

The book herewith now given to the public is fittingly entitled Light on Early Methodism, for it opens a window that looks out upon scenes of which the Church has had but very imperfect knowledge, and which, as partially disclosed, have not always appeared in altogether truthful aspects. We have hadour heroic histories—stories of sacrifices and successes—worthily achieved by heroic men; but the time has come for taking broader views, and for properly estimating the purposes and the actions of those who, under God, laid the foundation and began the construction of the godly edifice of organic Methodism; and as that structure is still in process of building, the things here brought into view may be useful in the prosecution of that work: and only good will come from such efforts if they be made in the spirit of devotion to the work of God and of loyalty to Methodism which actuated him who stands forth as the most prominent figure in these pages.

D. C.

NEW YORK,

June, 1887. LIGHT ON EARLY METHODISM IN AMERICA. CHAPTER I. EARLY LIFE AND EXPERIENCE OF EZEKIEL COOPER.

THE history of the Methodist Episcopal Church has been carefully, eloquently, and, in the main, accurately given by her historians, especially by Nathan Bangs, D.D., and Abel Stevens, LL.D., and the library of no Methodist can be complete without them. But there are historic data, to which they had not access, that disclose facts of such importance as to render those valuable works deficient. The design of the writer is to supply the deficiency by giving to the reader facts gathered from the diary, documents, and letters, written and preserved by the venerable Rev. Ezekiel Cooper and his heirs at law.

The period embraced in the examination is, chiefly, from the year 1784 to 1809, and, as far as is practicable, the words of the authors quoted will be set forth as written by them. An outline of the early life and experience of Mr. Cooper is first in order.

In 1791, at the request of Bishop Asbury, he wrote, A Short Account of the Life and Experience of Ezekiel Cooper. He says therein:

I was born in Caroline County, in the State of Maryland, on the 22d day of February, in the year of our Lord 1763. My parents, Richard Cooper and Ann, his wife, were plain people, in easy and plentiful circumstances in life. They were hospitable to strangers and benevolent to the indigent. They were of the Church of England by profession, into which they had all their children initiated in infancy by the ordinance of baptism. I was raised a member of that Church, as were all my brothers and sisters. But, sorrowful to relate, we were all too great strangers to any thing truly spiritual. We had a name to live while we were dead; professing Christ, but in works denying him. Religion in those days, in our parts, appeared to be universally neglected. It was almost a miracle to find a man of real piety. The land truly mourned by reason of wickedness and the neglect of religion. Very few knew how to teach their neighbors, and those who knew very seldom attempted it; but we were all members of the Church.

I was early put to school, where I made the usual progress in learning. Here I thought, to be like some other boys, I would learn to swear, and attempted it a few times; but such remorse of conscience seized me that I renounced it forever, and ever after shuddered at the crime. I was, from my earliest recollection, remarkably attached to truth both in myself and others. I never could knowingly give way to lying, in jest or any other way, and felt a contempt of it in others. The principles of injustice, evil-speaking, slandering, etc., I ever abhorred; also what were generally called the profane and scandalous evils of every kind, I flew from with indignation. I believe this was principally owing to my mother's fixing, by her instruction, in my tender mind, a prejudice against those things. She was very moral—what the world calls “a very good woman”—and had, I believe, a measure of the fear of God before her eyes. Her attention was particularly paid to the external conduct of her children; she would always correct profaneness in any of them, and restrain us from what to her appeared wrong.

Though I was thus kept within tolerable bounds, yet I pursued many things that led me on in the way to death and hell. Many tempers in my heart and practices in my life showed clearly my depraved state, and that I was unfit to die and go to judgment. I believe a proud spirit was one of my most besetting sins through all my youth. My mother would frequently say,“Ah! Ezekiel, you are the proudest child I've got.” I dearly loved my mother and truly feared her, by which principles I was led to carefully avoid giving her displeasure. This was a means of considerable restraint upon me. Nothing affected me more than to grieve her. I was also ambitious of securing her approbation as a dutiful child, which I obtained.

Very early in life I had divine impressions, and my mind was frequently drawn in a tender manner to fear, love, and serve my Maker; but I knew scarcely any thing about the matter, more than I would have awful thoughts of God, of another world, of death, etc. The first people that I remember taking notice of as a good people were the Nicholites, or Reformed Quakers. But I had no conception of a change of nature, or the new birth. I concluded that their religious life was by the force of natural resolution not to give way to sin, but to attend to their religious duties; I thought they all had the same desires or propensities to evil that other people had. This was my ignorance, not knowing the things of God, nor the power of grace in changing the heart.

It was early in my youth, about my thirteenth year, when I first had an opportunity of hearing the Methodist preachers. This was at their first coming into our neighborhood. One came to our house, Mr. Freeborn Garrettson, whose life and conversation made a remarkable impression on my mind. He obtained liberty to preach the next day, but I recollect that my mother was very uneasy that he came at that time, because it was muster-day in one or our old fields, when two captains met together with their companies on Saturdays. For that reason she wanted to put the preaching off; however, it was fixed and the neighborhood notified. When the hour of preaching came on the captains marched their company into the yard and grounded their arms under two large shade trees, and the people in general heard very civilly and decently. My conviction was more and more increased. I felt the drawings of the Spirit powerfully in my soul. I wished to be a Christian, felt much concerned that I was not as good as I ought to be, and resolved to try and be good. But O! I knew not what to do, and had no instructor among men. My father at this time was dead, and my mother married to her second husband, who was a violent enemy to the Methodists as a people, who, as he supposed, were enemies to the country. Preaching was not continued in the neighborhood near our house, so that I rarely heard preaching; neither had I any opportunity of conversing with any religious people or receiving any human aid whatever; but, on the contrary, there were many things to draw me from my concern and to lead me into vanity, which in time succeeded.

During this concern, which lasted for some time, I used to converse freely with one of our Negro men, who was also concerned upon the subject. But he knew no more than myself; we could neither instruct the other in the nature of true religion. O, how I lamented my state! But I kept it all to myself, excepting the Negro man above mentioned. My secret mourning was, O that I was a Christian, and a righteous person, like the preacher—that servant of God. I believed the truth of that doctrine, the knowledge of sins forgiven, the witness of acceptance with God, etc., but how it was I could not tell nor conjecture.

In the neighborhood the people made a great noise about these new preachers, who were preaching up a strange doctrine, as they called it. Some would positively have it they were the false prophets. All manner of evil was busily circulated, to and fro, concerning them. It grieved me that those whom I believed innocent men should be thus slandered. But so it is; the most righteous are generally the hatred and scorn of wicked men. My love was very great toward the preachers. I thought them to be the holy ones of the earth.

Once I rode with J. H. and S. M. some distance as they were going to their preaching place. One of them fell into conversation with me about my soul. I was glad of it, but did not know what to say. I told him that I wished to be good. He gave me counsel which I hoped at that time to take. Before we parted he told me to read Eccl. xii, 1, which I did on my return home; where I found, “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them.” The reading of those words and the conversation of the preacher rested upon my mind for a long time; indeed I never expect to forget it, in time or eternity. I believed the truth, but could not comprehend it. The mystery of godliness was great. I wanted a Philip, like the eunuch of old, to teach me, but I had no one. I wished further instruction, but could not get it. My cry was, “O that I knew the work of God! O that I was a child of God!” I was somewhat like Samuel; the Lord called, but I knew not the nature of his voice. I heard, but did not understand. By and by, having no opportunities, no preaching, no means of furtherance in the ways of truth, I began to grow cold and careless, and was by degrees led captive into wickedness.

When I reflect on my condition I sensibly feel pity for those who are in the predicament in which I was—wanting help and not being able to obtain it. I became quite careless, but often remembered those seasons of visitation with a troubled heart. Some time after this regular preaching was had in the neighborhood, but none of our family ever went, unless there was some particular meeting or burying. Indeed, we seldom knew the day of preaching, though within a few miles; such was our carelessness. I was now traveling on cheerfully in the way to eternal sorrow, pursuing my sin and vanity against the dictates of my conscience; though I must observe that the continual remonstrances of conscience, drawn from reason and Scripture, was a means of deterring me from many evils which otherwise I should, doubtless, have run into. My state was truly unhappy: I had fled from the Shepherd and Bishop of my soul, cast off his fear, was wandering in the wilderness, and knew not whither I was going, but felt conscious of the fact that I was not going to heaven. My propensity led me into young company, where my mind was, more and more, set on vanity and levity. I continued to go on in this way for four or five years.

In my greatest folly I felt a particular love for religious people, and watched their conduct very attentively. When in their presence I always felt strangely, and was almost afraid to speak or do any thing lest they should see cause to reprove me for wrong-doing. I looked for something very extraordinary in their life and conversation; if I saw any of them to be light or trifling in the least, I was ready to doubt their Christianity, believing that true religion made men holy, solemn, and devoted, that it delivered them from levity and all unguardedness of word and action. I may here observe, that like many I feared the people of God more than God himself, inasmuch as I would do things in His presence that I would not do in theirs. However, I rarely went among them.

In the year 1780, being then in my eighteenth year, I ran into vanity more than ever. My greatest delight was to be where I was the most hurt; but now my race of sin was almost run. In the fall of the year I was so clearly convinced of my duty and danger, by a sermon which I heard, that I covenanted with God to set out once more to seek the way to life. There was something peculiar in my re-alarm, namely: A certain preacher, whom the people, generally, thought to be a great speaker, was to preach near us. Our family seldom went to preaching, but on this day several concluded to go. In the morning, about nine o'clock, I got vexed by some circumstances in the family, and resolved not to go to preaching that day; but when the time drew nigh, mother sent one of the servants for me to come and go with them. Here I was in a strait: was afraid to refuse, lest I should disoblige her, which I was unwilling to do. At length I submitted to go. While I sat and heard the word, the thought came very plainly to me that my repugnance to attend the preaching was the devil's work. That day the way of life was made so plain to my understanding that I formed a determination, by God's grace, to seek the salvation of my soul. It appeared to me that if I now refused I should never, hereafter, be able to return. I saw that hell was my doom forever unless I embraced the hope set before me. Now appeared “the acceptable time,” and “day of salvation.” I found a great struggle, but the sound through my mind continued, “Turn to God or bear his wrath,” The world flesh, and devil were strongly against me, to draw me back from my purpose, to charm me into the neglect of duty, and to fill me with levity and the desire of company; but considering nothing more uncertain than life, and that the door of mercy might be shut, I resolved, “God help me, and I will serve Thee!” I took to reading the Scriptures, and to private prayer. I kept my resolution and concern to myself, being ashamed, as yet, to let any body know that I intended to be religious. But I found it could not be kept secret; that I should lose my concern unless I was bold and open. Various were my difficulties; I was like a ship upon the tempestuous ocean, at times almost overwhelmed with the billows of temptation.

I frequently got off my guard when among my young acquaintances; their influence led me to do that which grieved the Spirit, and filled me with condemnation. At length I saw I must give up my gay company or be prevented from going on in religion, and lose my soul at last. Thus I continued in an unsettled frame of mind until—at the time called Christmas—finding that the worldly companionship of my young acquaintances led me into unguarded and light conversation, I promised to leave such company. I then sat down in a serious pensive frame, and began to reflect upon my conviction, until I felt as guilty as a criminal at the bar. My trouble was like a flood, and my mind as the restless sea. That Scripture came to me, “If our heart condemn us, God is greater.” I felt condemned, indeed, and wished myself away. I thought: Hereafter I never, no never, will give way. But a thought returned, How often have you concluded thus? and the next time may be as this, and the time after as that, and so you go on another and another day. It was then pressed on my mind to break off at that time, and leave them and their ways. Here I had a severe struggle, while I sat in silence speaking to no one. At length I concluded it would be no harder then than at any other time to break through, so I arose to take my leave of the company. They appeared to be surprised at my sudden movement, and wished to know what was the matter, and the cause of my departure. I had not resolution enough to tell them plainly that I was intent upon bidding such company farewell for the future; but, in fact, such was my purpose. I was importuned very much to stay, but I could not consent to their entreaties. “Escape for thy life,” seemed to be sounding in my ears. They were very little acquainted with the rending distress I had in my soul. I had a cup to drink and bread to eat which they thought but little of. I bade them a solemn and final farewell; resolving, God strengthening me, never more to shun the cross, but to be in earnest, and unreservedly to give myself to him and his service.

In January, 1781, I went to live with my brother-in-law, in Queen Anne County. Here I was as destitute of religious acquaintance as anywhere else. I associated with but few, as religious people there were at that time very scarce. Now I was set down by all as a Methodist; and was thought by some to be needlessly strict. I thought myself to be unworthy of a name or place among the people of God. I stood alone, without joining any society, having God alone for my help. I was diligent in searching the Scriptures, and in private prayer; my understanding in divine things increased, and the more clearly I saw the state of my own heart. For months I went bowed down in mourning before the Lord, believing there was mercy for me, but not knowing how to secure it. By night I walked the fields in meditation, and brokenness of heart; or, when all were sleeping, would frequently pour out my soul in supplication. In the spring and summer seasons I made the woods my constant resort, walking and meditating, or reading and praying, sometimes prostrate on my face.

I resolved that, if I never found mercy, I would die crying and seeking for it. The world appeared as nothing to me, now; I was dead to almost every desire but that of the “one thing needful.” I stood some time in this condition, but about the middle of the summer I grew more slack in my diligence and my concern decreased. Providentially, under my most careless and declining state, I had a sermon book put into my hand, in the reading of which my fears were alarmed, and, if possible, my distress was greater than ever. I now renewed my covenant, and set out with redoubled diligence, and nevermore rested until I found Christ formed in my soul “the hope of glory.”

Between this last stir and my deliverance my sorrows were overwhelming. My heart was ready to burst asunder with inexpressible anguish. For several days I seemed careless about the things of time, scarcely ate or drank with any pleasure; I lay down and rose up, went out and came in, with my head bowed down under an intolerable burden. At length my bitterness of soul rose to its extremity. I was truly weary and heavy laden. I used to prostrate myself on my face upon the floor and ground. My pain of mind was more than I knew how to express.

One day, as I was walking alone in the woods, I felt great encouragement. I knelt down and prayed fervently. Presently I had an opening to my mind of the infinite fullness of Christ, and of the willingness of the Father, through his Son, to receive me into his favor. I had such confidence in the merits of Christ and the mercy of God that I laid hold of the promise, felt my burden remove, and a flood of peace, love, and joy break forth in my soul. I was now enabled to call Christ Lord, by the Holy Ghost sent down from heaven. I am assured, to the present moment, that at that time the Lord forgave me all my sins, and owned me for his adopted child. My heart was enlarged toward all mankind. I was ready to conclude that I could convince any or every body of the great truths and necessity of religion. I wanted an opportunity to warn the world, especially a number of my irreligious friends. But I found them not to be so easily convinced. “I work a work,” said God, “which ye will in nowise believe though a man declare it unto you.”

It was not long before the devil came and powerfully tempted me to doubt my conversion and regeneration. Under these doubts I labored for some time; however, I felt the deliverance from guilt, from the fear of death and hell, a hatred to all sin, and an unspeakable joy in my soul. O how I needed the help arising from Christian communion! But I had it not. I resolved to form acquaintance with the Methodists, and to join society as soon as I conveniently could; to open my mind to them, hoping to be fully satisfied, yea or nay, when I heard their experience of the work of grace upon their souls. During the fall and winter I was considerably among the wicked, and, consequently, exposed to trials of divers kinds. I had resolution to reprove them for evil, and not to give way to their folly. My soul was grieved at evil, when or wherever I saw it.

In the spring I joined society. I found it to be a great blessing, wondered that I had put it off so long. I believe it was a cunning device of the devil; the neglect had well-nigh proved very injurious to me, as I believe it had to many. Class-meeting I found to be one of the most profitable meetings I attended. We had but a small class, in a new preaching place, but the Lord frequently refreshed us with his presence. I believe that I daily advanced in the divine life, was more and more established in the truth, and enjoyed a greater and more steadfast confidence in God.

My mind became much impressed that it was my duty to warn sinners to “flee from the wrath to come.” I suppressed this thought at first, fearing it might not be a call from God. The more I resisted the more I was concerned to publicly declare the counsel of God among men. I used, frequently, to pray in the prayer and class-meetings, and had great happiness in so doing. The brethren, at length, made it a constant practice to put me to prayer among them. My soul was daily alive to God; the time between meetings appeared long—I was impatient for the time to come when we should go up to worship before the Lord. Frequently I felt a great willingness, and almost wished, to be with Christ in glory. I was bold in reproving, and zealous in inviting sinners in private to turn to the Lord and seek the salvation of their souls. My earnestness in this soon had such an effect that it was seldom that any of my acquaintances would sin within my sight or hearing. This was a particular satisfaction to me, for sin always grieved me to the heart.

My exercises about preaching increased very fast, until at length they brought about a real distress of soul. I consulted the most experienced friends, and opened my mind to the preachers, both local and traveling. They advised me to make a trial of my gifts. Brother Freeborn Garrettson, under whom I was first of all awakened, traveled our circuit about the time of my greatest exercises on this subject. He appointed me to be class leader at friend P.'s, in Talbot County, about four miles from the class I had been in before, in Caroline. I found precious times in meeting the class, the Lord highly favoring us with his presence. I still neglected speaking in public as an exhorter or preacher, though a number of friends advised me to take up the cross; but it was so very great to me that I feared and trembled at the thought. At length I felt threatening impressions, as that God would enter into correction if I did not obey—that some judgment would befall me if I refused to do the work appointed by the Master. I feared that my gifts were not adequate to the task; that my abilities were so small and the work so great that I doubted whether I could ever preach the Gospel of God. Then this was applied, “Am not I He that sendeth by whom I will send? Dost thou doubt my promise? Open thy mouth and I will fill it. Go forth and warn them from me, and declare salvation in my name.” My uneasiness and anxiety of soul grew to a degree greater by far than I can describe. I put off the duty from time to time till I feared God would give me up to the devil to be bruised and devoted to misery. I fell into a languishing state of body, and a dull frame of soul. I wore away to a mere skeleton; many thought I would die. I continued in this low condition for several months, being incapable of any business.

It was forcibly impressed on my mind that this was a judgment of chastisement from God. I then entered into covenant that if the Lord would restore me to my former state of body and mind, I would preach, provided I felt the same impressions to it.

In January, 1784, I began to recover. As my bodily strength returned, my engagedness of soul returned; also, my impressions to call upon my fellow-creatures to turn to God.

I was now more than ever confirmed in the impression that it was the will of God that I should preach. My concern for souls was very great; my love encircled all mankind; I wanted to see men come home to God. I wept, as it were, between the porch and the altar; watered my pillow by night with tears, and went sorrowing all the day. I thought I could lay down my life, would it prove a means of turning others to the Lord. I was always sorrowing, yet rejoicing, and growing in grace. My peace of soul and love increased, and, as my love increased, I felt still more distressed for sinners who were “in the gall of bitterness, and the bond of iniquity.” I reproved whoever sinned before me, and improved every opportunity of recommending religion to all with whom I had intercourse. Very frequently I was among the opposers of religion. We used to have many altercations upon the truth of the Methodist doctrine; but the Lord enabled me to support and prove the truth thereof from Scripture. It was my constant care to handle all such disputes in mildness and love, and I found it proved much more effectual in convincing and informing the opponents.

It was strange to think how I still put off speaking in public after that I had suffered so much in mind from that quarter, and was fully convinced of its being a duty. The cross! the cross! To stand forth, in the capacity of a gospel teacher, before a concourse of people, and warn them to flee from the wrath to come, seemed more than I could stand under. However, I prayed earnestly to God for strength, for power to take it up, lest, through neglect, I should bring upon myself swift destruction. At length, being encouraged by one of the preachers with whom I had been for some days, I ventured, after him, one Sabbath, to open my mouth in testimony of the gospel truths. Several hundred were in the assembly; it was at Brother Thomas's chapel. I spoke but briefly, and trembled under the cross. However, the Lord gave me matter and words to utter his counsel. I spoke again that afternoon at Brother M.'s, when I had more liberty, and spoke twice as long. The Lord attended the few hints to several hearts; a number wept considerably. I found great joy and satisfaction in thus submitting to speak for God, though it was not long before I was tempted that I had probably done hurt. However, I again, for a few times, spoke after others of our preachers in different places. I never attempted to have an appointment made for myself, feeling too much diffidence; nor at any appointment did I attempt to take a text until I went on the circuit. I believe I never spoke more than eight or ten times, at most, and then after some one else, until you (Bishop Asbury) prevailed with me to travel.

It is due to the memory of Ezekiel Cooper, that the above outline be given to the Church served by him for more than sixty years. He was one of the most eminent among the Methodist fathers, and, as will be seen in the further perusal of these pages, is entitled to the veneration of all who love the Methodist Episcopal Church. While no attempt is made herein to give a history of his life and work, yet he is so closely connected with the life and work of the Church that his name will appear, and his acts be recited, in almost every department of the Church's expansion and field of her operation. He has left to us not only documents that the Church will treasure up with gladness, but a personal history that will blend him with the Church as a husband with a spouse. To-day, where he is known, his name is as ointment poured forth.

CHAPTER II. CAROLINE, KENT, AND LONG ISLAND CIRCUITS. 1784-1786.

IN the preceding chapter we have found Mr. Cooper, after a severe experience, yielding to the calls of the Holy Spirit to preach the Gospel; we shall now follow him in his highly interesting description of the work upon which he entered, at the very period when it was determined to organize the Methodist Episcopal Church in the United States of America. It will be seen, from the record given below, that at the same Quarterly Conference, on the same day in which it was decided to call the preachers together at Baltimore the ensuing Christmas-day to organize the said Church, he was appointed by Rev. Francis Asbury to travel his first circuit. The reader will find items of historic interest in connection with the Church on the Peninsula, at John Street Church, New York, and on Long Island; items, which, sometimes, will serve to supply the hiatus so frequently occurring in the account of our early church life, and bring to light the names and actions of the Christian men and women who adorned the Methodist circles of a hundred years ago.

In the beginning of his itinerant career Mr. Cooper kept a diary, from which quotations, duly credited, will be made. Speaking of his call into the itinerant field, and of his travels thereunder, he says:

In November, 1784, I went and rode with one of the preachers about a week, before quarterly meeting. I spoke while with him. He asked me if I would travel if Mr. Asbury wanted me? I told him I thought not; for it appeared to me, that I was not capable of taking a circuit; and said but little more, having little thought of traveling at that time. However, at quarterly meeting, at Barratt's Chapel, Del., Mr. Francis Asbury, our superintendent, was inquiring among the preachers “if they knew of any young speaker in the circuit that would travel.” One of them mentioned my name; and they sent for me to come unto them, which I did, and Mr. Asbury desired that I should go on Caroline Circuit and make a trial. I consented; and thought if I could not stand it I could go home again. So I got in readiness, and went on the circuit the 20th of November, 1784, and got to my appointment, at Johnstown, the next day, being Sunday, the 21st, and preached from 1 Peter iv, 17: “What shall the end be of them that obey not the gospel of God?” In the afternoon I buried a child. In the evening I was much distressed in mind, but a word old Mr. Laws spoke unto me removed my trouble, and I found much peace.

The circuit on which Mr. Cooper had entered was very large, embracing St. Johnstown, Lewistown, White's Chapel, Abraham Collins's, Widow Hoskins's, Brown's Chapel, Ezekiel Smithers's, Thomas Layton's, Alexander Law's, Stradley's, and other places. The service in Lewistown, Del., was in the Court-house, in which was assembled a large congregation to greet the young preacher. Here, finding some that were disobedient to the rules of the Societies, he was subjected to the unpleasant task of “turning out” five or six disorderly members. At Brown's Chapel a “black class” had been organized, separate from the “white class.” He remained on the circuit two months, during which time the Methodist Episcopal Church was organized. He, in connection with the other preachers, was instructed to read to every congregation where he preached Mr. Wesley's Circular Letter to Dr. Coke, Francis Asbury, and the Brethren in North America, which he did. On Tuesday, January 25, 1785, the Rev. Hope Hull having arrived to be his successor, he prepared to go to his new field of labor, Kent Circuit, Md., having the Rev. Richard Whatcoat as his colleague. The following is from his diary:

Wednesday, January 26, 1785. I set out for the circuit to which I was appointed—Kent Circuit. I went as far as brother White's, and met the class.

Thursday, 27. I rode to William Cannon's, on the circuit to which I was appointed, and preached, with great liberty, from 1 Tim. vi, 12.

Friday and Saturday. Was very much cast down, and could hardly speak at all.

Sunday, 30. Samuel Spry preached for me at Colonel William Hopper's. I gave a short exhortation, but was still cast down.

Monday, 31. I preached at William Ringold's, with tolerable comfort; I found much satisfaction, and got much encouragement to press on.

Tuesday, February 1, 1785. I was at James Duhamel's and spake very short. All this week through I felt but small freedom of speech.

Friday, 4. I rode about eight miles after meeting, to meet brother Richard Whatcoat, who was appointed to travel the same circuit. I was much affected while I was with him.

Saturday, 5. I rode to Chestertown and met class.

Sunday, 6. I preached in town at ten o'clock, with comfort; then rode about eight miles down Easter Neck and preached. I lodged at John Hynson's, where my mind was comforted.

Monday, 7. I rode to Easter Neck Island, where I went to the house of Mrs. Weeks—a happy old woman; it appears that she thinks but little of any thing except religion. She has given up the world to her two daughters.

Tuesday, 8. I preached on the Island, from John ix, 25.

Thursday, 10. I preached in Quaker Neck; it was a happy day.

Friday, 11. I met class at Worton Preaching-house, and rode down to the widow Frizbey's, where I found an agreeable family.

Sunday, 13. I preached in Worton, from Gen. xxvi, 49. My mind seemed quiet, but not so happy as I could have wished it.

Monday, 14. I preached from Mal. iv, 1, at John Angier's. After preaching there were petition papers handed out for the people to subscribe; they were to send into the Assembly against poll-tax for the ministers of the Gospel. I spoke against the tax, for I thought that they who preach the Gospel ought to be supported freely by their own society, and not to have a tax to force the people to pay, and, perhaps, some to have their goods confiscated on the account. For my part, I thought such things were not right. I believe there was but one man who refused to sign the petition.

Tuesday, 15. I found much peace with God, and liberty in speaking, at Francis Rutter's.

Thursday, 17. I had a comfortable time in preaching at Frederictown on the Gospel Supper.

Friday, 18. I preached at the Head of Sasafras, and then rode to Sudler's Cross-roads, lodged at Thomas Seager's, where I met class next morning.

Sunday, 20. I preached at Mr. Pryor's with great liberty.

Monday and Tuesday. Our Quarterly Meeting was held. I found my mind backward and dull both days. Brother Whatcoat preached two very great sermons. In the evening, after our quarterly meeting was over, we had an opportunity of hearing Dr. Coke in Chestertown, and again next morning.

Having now given, in his own language, Mr. Cooper's account of his first tour through the circuit, a summery of his labors thereon is presented. As on Caroline Circuit, so here, the colored people were formed into classes separate from the whites, though they were not until later reported in the Annual Conference Minutes in a separate column. It is proper here, also, to state that the Minutes of the Annual Conferences for the year now under review give no account of the appointment either of Mr. Whatcoat or of Mr. Cooper to Kent Circuit. The reason for this seeming omission probably is, that Mr. Whatcoat did I not arrive in this country until some months after the close of the Annual Conferences of the year, and that Mr. Cooper, also, did not go out as a supply until after the date of those Conferences. Hence neither could appear on the Minutes of those bodies. The same is true, also, of Rev. Thomas Vasey, who also came to America with Coke and Whatcoat, by appointment of Mr. John Wesley. Both Mr. Cooper and his elder, Rev. R. Whatcoat, were removed from Kent Circuit by the Conference of June 1785, the one being sent to Baltimore, Md., and the other to Long Island, N. Y.

Besides the preaching places mentioned above, as connected with Kent Circuit, meetings were held and classes established at Captain Kent's, Spaniard's Neck, Newtown, Smithers's, Richard Gold's, Kent Church (old), John Collins's, Georgetown Cross-roads, Gideon Clark's, Mr. Seaman's, Widow Featherstone's, Risden Plummer's; John Smith's, near Long Marsh; Mr. Bayley's, George Bolton's; Mr. Jerome's, near Rock Hall; Dudley Church (or chapel); Mrs. Woodland's; and other places whither the calls of duty pointed.

Toward the latter part of February the work of the Lord began to revive, and at various points on the circuit there were displays of power that rejoiced the hearts of the Methodists, but awakened the spirit of sarcasm and ridicule in those who opposed them. Under date of February 28, Mr. Cooper says:

I preached in Spaniard's Neck. At night we had another meeting, and met the black class. We had a powerful time; under Brother Shears's prayer three or four fell to the floor under the power of God.

Speaking of the Society at John Angiers, he says:

This class is more alive to God than any other in Kent County, according to my opinion.

Again:

Sunday, April 24. At night, at Captain Kent's, we had a wonderful time. The power of God so fell upon the people that many cried out aloud; others fell dumbfounded to the floor. I had never before seen such a time among the people anywhere.

After giving several instances of conviction and conversion among the people, Mr. Cooper adds an account of the second quarterly meeting held during his stay on the circuit. It is as follows:

Sunday, May 15. Our quarterly meeting began. We had, I do expect, three thousand souls present. We held it at Dudley's Brick Preaching-house. The house was very large, but would not hold all the people. Some gathered under the trees, and so we had preaching in both places.

Monday, 16. Love-feast began at nine o'clock; the house was almost full of members of society. Then preaching, in and out of doors, began at twelve o'clock. Brother Whatcoat preached within, Brother Cloud outside. George Moore gave an exhortation in, and Harry, a black man, exhorted without. It was a good time.

With the close of the quarterly meeting Mr. Cooper prepared for his departure from the circuit, which, both to him and to the members of the Church, was serious and affecting. They were strongly attached to one another in the bonds of Christian love. During the period of his service among them one hundred and fifty persons had joined the Church, most of them having been converted within four months.

The Conference for 1785 was held in Baltimore, Md. It was opened on Wednesday, June 1, and was closed on the following Saturday. Mr. Cooper was admitted on trial, and was appointed to Long Island Circuit, whither he repaired as soon as was practicable, with a mind resigned to the work wherever he might be stationed.

In connection with his work on Long Island he was, also, during certain periods of the year, in the John Street Methodist Episcopal Church, of New York, as pastor. The meager history of that Church, as heretofore published for this period, decides us in giving an extended extract from Mr. Cooper's diary, both as inclusive of his labors on Long Island and in New York, in the year, 1785; hence the following extract. He says:

Saturday, June 4. I left Baltimore; called at Mr. Gough's, and got dinner. From thence I rode to Abingdon. On the way I had to ride through a stream called Gunpowder, which was deep and very rapid. I found it hard work to sit on my horse and keep my feet dry. I think it was the worst place I ever rode through, and desire never to ride through such a place again, for it is really dangerous.

Sunday, 5. I was under the disagreeable necessity of traveling. Mr. Budd and I were to be in company as far as Philadelphia. We that night got to Mr. Hersey's, near the head of Elk. The doctor was very sick that night, but was better next morning.

Monday, 6. We arrived at James Barton's, near Chester, in Pennsylvania.

Tuesday, 7. We set out, and I forgot the second volume of Mr. Wesley's Notes on the New Testament, for which I was very sorry. I stopped in Philadelphia, and dined at Mr. Barker's, Market Street. I got to Burlington that night, and was kindly entertained at Mr. Sterling's.

Wednesday 8. Was such a day that I did not travel. At night I preached in the Court house.

Thursday, 9. I set off again, having to ride a strange road all alone. I rode in peace of mind during the chief part of the day. When night began to come on I began to inquire for friends, but could not find any, of our Church, near the road. I was informed, however, that a Presbyterian minister lived at Cranberry, and was advised by one of his hearers to call upon him, which I did. I was used kindly, for which I esteem the Rev. Mr. Smith.

Friday, 10. I again journeyed on my way, and that night I got into New York about ten o'clock; but I knew nothing of the city, and the name of but one of our people therein, which was Mr. Stephen Sands. Providentially I fell in with a gentleman who conducted me to his house. He was in bed and asleep. I then began to think that I should have to go to a tavern for lodging, but, by knocking at the door, he was aroused, and received me kindly. I found much peace of mind to think that, so far from home, I had found such friends; but the spirit of truth reigning in the heart, will cause union between strangers.

Saturday, 11. I was requested to stay in the city and preach until Brother Hagerty, who was appointed to New York, arrived; to which I consented, and found my mind much in peace with God.

Sunday, 12. I preached three times in our church, with a degree of satisfaction.

Monday, 13. I spent in reading, meditation, and prayer. In the evening I preached again, after which I was taken with much distress, which lasted until Wednesday night, when I found a comfortable time in preaching.

Thursday, 16. I preached in the Poor-house with liberty.

Friday, 17. I visited several friends in the city, andp reached at night.

Saturday, 18. Brother Hagerty got into York very early. I then went on Long Island with a tolerably composed mind. I lodged at James Harper's.

Having now arrived at his appointed field of labor he preached his first sermon at Jonathan Furman's, where one cried out aloud under a sense of his guilt and others were much affected. Thence he went to Searington, on Monday, and was assisted in proclaiming, “Who hath believed our report?” On Wednesday he rode through the Great Plains, saying of them,“I never saw such a place before. I am informed they are fifteen miles by five. The ground is level and clear, there being no trees standing on it, and but few houses.”

Friday, 24. I preached at Nehemiah Brush's.

Saturday, 25. Led the class.

Wednesday, 29. I rode to Hempstead town. Mr. Eldred was very glad to see me come; had word given out for preaching to be at his house on the following day, at which time we had a small congregation.

Friday, July 1. I traveled about sixteen miles. By the way I called at Mr. Smith's, who had never heard a Methodist, and, I believe, was very much afraid of them. I opened to him many things about them which he had never heard before: but he had heard many things that were false. How often is this the case! The truth is left, while a false tale is told.

Sunday, July 3. I met the Newtown class very early in the morning. It was a dull time, but at ten o'clock the presence of the Lord was powerfully displayed; the word was like fire in stubble; the people cried and trembled, wept and mourned. I then rode about six miles, and preached to the gayest assembly, by far, that I have had on the island. Some of them were very attentive, though it is to be feared that the good seed will suffer where the thorns, stones, and birds of the air are so thick. After service was over a number of them joined in singing; but such singing is strange to me—four parts all going at one time, and each part on different words. This is what they call the new mode of singing, and my opinion is, it was instituted more to please the ear than any thing else.

Monday, July 4. I strove to keep my mind up to God, and to pursue my work. I preached from these words, “What shall it profit a man if he shall gain the whole world and lose his own soul?”

Tuesday, 5. I rode to Hempstead Harbor, and illustrated the word “Watch,” that being my text.

Wednesday, 6. I rode to Robert Valentine's, and preached with satisfaction to an assembly who knew but little of religion. I hope some were stirred in mind. The next day I preached at Cow Harbor.

Saturday, 9. I met Brother Hubbs's class, and pressed it on them to seek a deeper work of grace.

Sunday, 10. I found my soul very happy while laying down to the congregation the value of our immortal part, and how we should take care of it, lest it be lost at last.

Tuesday, 12. I met the class in the evening at Comac. The Lord was present to bless and comfort us.

Wednesday, 13. I rode about twenty miles, and preached at Zebulon Smith's to a full congregation; several were convinced of the necessity of religion, some of whom are now pursuing the narrow way.

Thursday, 14. In the morning I went down to the sea—about five miles. I preached at Mr. Eldred's at four o'clock. I was much drawn out after the people.

Saturday, 16. I changed places with Mr. Hagerty. He came on the Island, and I went into York for two weeks. I preached in a private house, near Fresh Water Pump, at night, on the necessity of watchfulness; was much comforted then, and afterward, in private prayer.

As the Rev. Mr. John Hagerty fulfilled the duties of an elder both for the Church in New York and the Long Island Circuit, thereby bringing Mr. Cooper to New York once at least in every three months, it will probably render the history of his work in the city more coherent to present his account thereof in one continuous narrative. Having done this, we shall return to the narrative of his work on the circuit, and set it forth in one connected whole. Pursuing this course, the reader will gain a knowledge of the work the preacher stationed in the city was required to perform. Following Mr. Cooper's narrative, as given in his journal, we read:

Sunday, July 17. I preached three times in our church. I believe the Lord touched several hearts.

Tuesday, 19. I felt something poorly in body. I dined at Mr. Staples's; after which I was complaining, but Sister Staples encouraged me. I preached at night from “Behold the man.” The Lord struck several hearts. Some dated their conviction from that service, particularly, as I am informed, Miss Cornelia Anderson, who is now a pious girl. I do not know that I ever felt more for souls than I did that night.

Thursday, 21. I still found my mind following after that which I thought would be for the good of myself and others. I preached at three o'clock in the Poor-house, and at night met the Band Society, in which we were powerfully blessed.

The following week he engaged in similar public services, thereby showing us that the preacher was expected to preach three times on the Lord's day in John Street Church, every Thursday afternoon in the Poor-house, and during other parts of the week in the church or in less conspicuous places. The congregation at John Street was supposed to number one thousand. He left the city on Saturday, July 30, and returned to Long Island, on which circuit he remained until the 24th of September, when, being again summoned by Mr. Hagerty, he repaired to New York. Of this visit and the work performed during his stay he speaks as follows:

Saturday, September 24. Was a stormy, rainy day, nevertheless I rode down to York. The wind blew so hard that we sailed across the ferry from Long Island to York in six minutes by the watch.

Sunday, 25. I preached three times with tolerable liberty; the people were serious and very attentive. My evening discourse was on the ninth chapter and sixth verse of Isaiah.

Monday, 26. I visited a prisoner who is under sentence of death. He appeared to be very penitent.

Tuesday, 27. I visited a few friends; had calm repose, longing for religion to prosper.

Wednesday, 28. My mind was lifted to God in prayer. I dined at Mr. Anderson's, where I fell in company with two girls who had lately found peace with God. Both of them were alarmed when I was in this city, last July. I was much comforted in conversing with them, and exhorting them to stand fast in the liberty wherewith Christ had made them free. At three o'clock P. M. I met thirteen or fourteen children in order to catechise them. The Lord met us, and powerfully wrought on the dear children. I believe there was not more than one of them who was not in a flood of tears; the most of them felt a desire to have an interest in Christ. I do not recollect that I ever saw a number of children so wrought upon before. I found my soul unspeakably blessed, and was very happy all the evening.

On the following Wednesday he met the children again, showing us that the Church, in her earliest days, had given attention to the spiritual wants of the rising generation, and that, in our stations at least, weekly meetings were held in this interest.

As in his former visit to New York Mr. Cooper had the company and counsel of the Rev. Jeremiah Lambert, who had returned from his mission to the West Indies, so, on this occasion, he was cheered by the company of a local preacher by the name of Lynch, who was much beloved and sought after by the Methodists of New York. The presence and ministrations of Mr. Lynch rendered unnecessary the call of Mr. Cooper to New York as a supply during the after part of the ecclesiastical year; he was not, therefore, thereafter in charge of the Society until regularly assigned thereto by the Annual Conference of which he was a member. However, he occasionally spent a day in the city, and has left some pleasant statements concerning the work. Of these visits he thus speaks:

Friday, November 18. I rode into New York—about twenty-five miles. The Lord is carrying on his work in the city. He is converting sinners and sanctifying believers. I found my mind much stirred to live more to God. I heard Mr. Lynch at night. I trust he will be made a great blessing to the people in York.

Again:

Saturday, December 31. Brother Hagerty sent for me to come into York in order to hold a watch-night, it being the last day of the year. I went; there were five preachers present. We held meeting until after twelve o'clock, thus ending the old year and beginning the new in the worship of God.

Toward the latter part of February, 1786, being in New York for a few days, during which time he preached and visited the classes, he, with the Rev. Mr. Hagerty, visited a woman who, being concerned for some time on account of her sins, became strangely affected. He says:

She was taken with frights, thought the devil was coming for her, and cried out from time to time, “How he thunders and lightens!” Then she looked up and said: “I see the angels. O, how beautiful! but the stairs are so narrow and straight I cannot get up to them.” February, the 24th, she was taken speechless, and now lies like one asleep, noticing nothing. We went to prayer for her, then left and called at Mr. Harden's. His wife was much distressed for her soul, and had been for some time. Last night she thought she would give up all, and strive for the one thing needful. Her heart was so filled she could hardly converse on the subject. O that Jesus may bring her to the knowledge of salvation!

At the close of this conference year, 1785-86, Mr. Cooper spent nearly a month in New York, awaiting the arrival of the ministers who had been appointed to that charge for the new year. In this period he performed the work of a faithful servant of the Church, and endeared himself more and more to his brethren. On Friday, the 25th of April, a public fast having been proclaimed, he met his brethren in the church at twelve o'clock “for intercession,” and had a refreshing season. He maintained the work of the pulpit as it had been previously ordered, preaching three times on the Sabbath; also on Tuesday and Friday evening of each week he visited, warned, preached to, and prayed with the prisoners with such effect, that on Sunday the 14th of May a note was sent from the prison to the church stating that“near one hundred desired the prayers of the congregation” in their behalf.

The Rev. John Dickins, the new appointee to John Street, having arrived on the 28th day of May, Mr. Cooper bade farewell to the city on the 31st, saying, as he looked back upon it:

O the consolation I have had among the children of God in that place! but now we are parted. I looked upon the steeples, and thought how many sermons have been preached by the different ministers of Christ, and yet how many poor sinners remain! O what an awful thought, to think of the great day when the grand decision shall take place; what shrieks and cries will be extorted from disobedient breasts when they are about taking up their abode with damned ghosts forever! O that sinners were wise, that they knew this, that they would consider their latter end!

Having thus laid before the reader the work of the Church in New York, in 1785-86, under the ministrations of Mr. Cooper, attention is now asked to his work, and the development of Methodism, on Long Island Circuit for and during the same period.

Leaving the city on the 30th day of July, he returned to Long Island, preached in a private house when about ten miles out, and also during the following day, it being the Sabbath. Here he was grievously tempted by Satan; of which he tells us in the following words:

Monday, August 1. In the morning I was much concerned in mind. A fear got hold on me that I should not make the promised land, but lose my all at last. I was tempted to leave off traveling and go home, but would not give up to it; so, soon found it to weaken. I rode about twelve miles and found great liberty in exhorting a small congregation to prepare to stand before God, and was set free from my temptation.

Wednesday, August 3. I preached at the East Woods, to a people who were strangers to religion. I explained unto them the nature of salvation. When I first began my faith was weak, but I was strengthened, and in the application had great liberty; many hearts were broken down, tears flowed abundantly, and I was much encouraged to hope that they would seek the salvation of their souls.

Beginning now a second round on his circuit, he preached at Nehemiah Brush's, when one of his hearers concluded that the sermon was specifically directed against her, and became offended with “the woman of the house,” under the belief that she had told the preacher about her life and condition. On the following Sabbath, August 7, he preached in the morning at John Wicks's, his theme being sanctification. As soon as he was done speaking, a stranger arose and began to speak. Some thought his design was to oppose the teaching of Mr. Cooper; but, on the contrary, he confirmed it. At three o'clock P. M. he preached at Bread and Cheese Hollow with such power that many we re affected. He says:

After I had concluded, a sister of the Baptist persuasion got up and confirmed, in the strongest manner, what I had delivered, and said, if they did not obey, it would appear in judgment against them.

On Monday, the 8th of August, he preached at Philip Ellis's, to a people some of whom had never heard a Methodist before. From thence he passed down to the sea-side, when he was filled with admiration on beholding the wonderful works of God. On Friday he rode about sixteen miles to Esquire Edsell's, where he remained for two days, preaching on Saturday evening and Sunday morning. In the afternoon he preached at Flushing, with much profit both to speaker and hearers. Thence he moved toward Hempstead Harbor, where was held the first quarterly meeting of the circuit for the Conference year. He thus describes it:

Wednesday, August 17. Our quarterly meeting began at Hempstead Harbor. I was much rejoiced to see so many friends from a distance. While Brother Hagerty was preaching my heart burned within me, I longed so for souls to serve God. After preaching we appointed stewards for the circuit and settled our temporal business, and then repaired to our lodging. I found my mind to be in much peace.

Thursday, 18. Love-feast began at nine o'clock; we had a profitable time; I found the Lord very precious to my soul. About eleven o'clock public preaching began. I found myself much drawn out in speaking to the people. Many, I trust, will remember this meeting all their days.

The quarterly meeting being closed, he pursued his course, entering into every open door and gladly proclaiming the Gospel of our Lord. In the course of his progress he came, on Wednesday, the 24th, to Mr. Benjamin Raynor's. He says:

I preached at Mr. Benjamin Raynor's, a new place, where, I trust, God will begin a work. I have not felt more love and desire for souls to come to Christ since I have been on Long Island than I do this evening.

Thursday, 25. In the morning I felt my soul filled with love. My heart is much united to this family, that is, Mr. Raynor's. I left some sermon pamphlets for them to read, as they seem much inclined to read. I commended them to God, and rode to Hempstead town and preached, at four o'clock.

Sunday, 28. A rainy morning—but few people came out. In the afternoon, when I was done speaking, Esquire Johnson said, “These are great truths you have delivered unto the people.” We fell into conversation, in which I found much satisfaction. I rode into Flushing school-house and preached on the Gospel Supper with much satisfaction.

Monday, 29. I rode about twelve miles, and exhorted a small congregation to be much engaged, for it appeared that but few would be saved. I held meeting at night over at a neighbor's house.

Tuesday, 30. I felt my covenant with God renewed. I preached in the evening in Hempstead Harbor school-house.

Friday, September 2, was rainy, but I rode to my appointment, where I met a few of our friends. We spent nearly an hour in singing and prayer.

Saturday, 3. I met the Wien Comac class in the evening. The Lord was present to comfort us.

During this tour he visited a Mr. Bryan, who, though both dumb and deaf, seemed to have great power to discriminate between the religious and irreligious when brought before him. His wife was at this time under conviction for sin. He was also called upon to attend the burial of Mrs. Bailey, one of his members, and greatly beloved by all who knew her. He says: “I don't know when I saw people take on more at the loss of a friend than at this burial.”

About the middle of October, he, by appointment, visited a place down the island called The Old Man's. where, at a Mr. Davis's, he preached. From thence he went to Rocky Point. Of its inhabitants he said: “There are some Christians in that place, I believe, but they have many wild ways.” The following day being Sabbath, he preached in Mr. Hallock's house in the morning, and in the afternoon in the Presbyterian Church. He also had an appointment near Manet Hill, at Searington, and Coram. Of the latter place he says:

There is a pitiful division among the people called Baptists in that place. The members have shut their preaching-house door against their minister. The door was opened for me; their minister wanted to prevail on me not to go in to the preaching-house, but to preach in a private house. I would not attend to what he said. Then he told me he could not hear me, because he was forbidden to go into the house. “But,” said I, “you may go to hear, though not to preach.” I took my lodging at Mr. Sexton's. Saturday I rode to the middle of the island, held meeting at night, and was invited home with a man who appeared to be under much concern of mind. Sunday I returned to Coram, and preached three times, with tolerable liberty, but the above-mentioned minister did not come.

Rejoicing in the spirit of revival which was manifested at Hempstead, Mr. Cooper went forward to attend his second quarterly meeting, which was held at David Furman's. Of it he says:

Monday, November 7. Quarterly meeting began in David Furman's house. Brother Lynch preached, and Brother Sands gave an experimental discourse. I have a hope it was profitable to many; it was to me.

Tuesday, 8. Love-feast began at nine o'clock. I found my mind much engaged with God for a down pouring of his Spirit. At eleven o'clock public preaching began. Mr. Sands preached from John iii, 16. I sat under the word with great delight. After he concluded I gave an exhortation, found much happiness in speaking, and believe the word was accompanied to several hearts. I was but short. Mr. Lynch concluded. I believe it was a profitable meeting to many present.

Of this meeting it may be said that it was remarkable from the fact that there was no elder present, and that the sermons preached were by local preachers—both Mr. Sands and Mr. Lynch being of that order, and connected with the Church in John Street, New York. Mr. Cooper himself was not yet in holy orders, so the services were all held by unordained ministers. As there is no mention made by Mr. Cooper of a Quarterly Conference session, the presumption is that no such session was held at that time.

On the 13th of November he preached on the south side of the island, at Mr. Chichester's—a new appointment —to a large assembly. As he had no other appointment for that day, though it was the Sabbath, he, in the afternoon, walked into the woods to pray for a blessing on the labors he had performed.

On Wednesday, November 30, he preached again at Mr. Benjamin Raynor's, which had now become one of the regular appointments of the circuit. A class had been formed, and religious services had become delightful to some, though not to all, in that community. Speaking of it, Mr. Cooper says:

Wednesdny, 30. I rode to Mr. Raynor's, a place where religion hath lately taken root. The opposers are very warm against those that have set out on a divine life; they have many lies told on them. One poor, careless man roars at such a rate as to tell one of our society that he would be glad to see me mobbed out of the place; for “it was his doings,” said he, “that brought all the reproach on you.” But I rejoice to see them bear it as well as they do; it appears that the more that is said the more they are engaged.

On Thursday, December 8, Methodism was introduced into Flemington, as may be seen from the following extract from the diary:

Thursday, 8. I rode to Flemington. Mr. Douglass invited me to his house, and insisted upon my staying all night. After some hesitation I consented, and he gave word to some of the inhabitants that I would preach. There came a few, some of whom had never heard a Methodist. The are so filled with bigotry and prejudice that the very name, Methodist, sounds like some monstrous thing. However, after preaching, I heard that one said he should be glad to hear such preaching often. But bigotry so prevails that the people are kept at a distance from us, and, it is to be feared, too far from God.

Being intent upon enlarging the sphere of his usefulness, Mr. Cooper entered every open door and preached Jesus. Five days after his work at Flemington he preached in Bethpage “with much satisfaction, to a house full of people,” and then prepared to plant the gospel seed in Jamaica, as will be seen by the following:

Friday, December 16. As I rode through Jamaica I called at Mr. Nichols's, to deliver him a letter. We fell into conversation, and, before I left him, I made an appointment to preach in his house on the 30th day of the month. I then rode to Mr. Furman's. He and I, with some of his family, went about five miles to hear a black man preach. He had much zeal.

When the time arrived he fulfilled his engagement at Jamaica, but was fearful that bigotry and prejudice would prove to be the hurt of many in that place. In the meanwhile he preached at a Mr. Shadbolt's, at James Hubbs's, at Peter Van Nostrand's, and at John Combs's.

After his visit to New York, to engage in the watch-night services, December 31, he was accompanied to his circuit by the Rev. Jacob Brush, who, as will be seen by the extract presented below, preached several times, and was gladly heard by the people. Says Mr. Cooper:

Tuesday, January 3, 1786. As we went to our appointment we called at Mr. John Searing's. I trust it was a profitable visit. I trust his wife, son, and daughter are striving to give their service unto God. There was a full congregation at the Harbor, where we had a comfortable meeting. We then rode down Cow Neck, and held evening meeting; we had many hearers. I trust religion is going to take root here.

Wednesday, 4. We traveled to the East Woods. Mr. Brush preached. I spoke to them about joining class. I believe several are striving to serve God, and inclined to join. I preached at night from Ezekiel xviii, 27. Did not find much comfort, yet had words to expose sin and recommend religion. I lay down with a sorrowful spirit for the people.

Thursday, 5. I called upon Mr. Daniel Van Nostrand, on Mannet Hill. They were very kind. I found a great desire for them to obtain an interest in Jesus. His daughter is awakened to see the necessity of religion. “I hope,” said she, “I may never live as I have done!” I believe she is intent upon leading a new life.

Friday, 6. I was to meet Brother Brush at Mr. Foster Van Nostrand's, at Sweet Hollow, by ten o'clock. I set off early in the morning. He was waiting for me. We set out on our journey, and called at Mr. Gilliot's, and took dinner. He is very friendly.

Saturday, 7. We met class in the evening at Brother Hubbs's. After we went to bed we were talking about a fit of laughter we had the night before, and, behold, in the meantime the spirit of levity broke in upon us to excess, which wounded me sorely. O that God may give me more power and make me more watchful!

Sunday, 8. There was a very large assembly at Brother Wicks's, gathered in order to hear Brother Brush; this being his native place, and he having been gone for some time, they were very fond of seeing and hearing him. We appointed for watch-night. The people did not know what it meant. A large congregation came together, and we held meeting, preaching and exhorting for nearly two hours. I fear some of them will yet live in sin.

Monday, 9. I parted with Brother Brush, and went to the south of the island. I called at Mr. Smith's, where I fell in company with Mr. Carle. We had a smart debate about religious matters, but I fear he is not acquainted with the power of it. I preached at Mr. Chichester's from “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” At night I was informed by one who, when I was this way before, wanted me to preach at this time at his house, and a few days agone had a frolic. Does this agree with preaching? I answer, By no means; but how hard it is with many to give up the sin of life!”

During this tour Mr. Cooper preached at night at Jerusalem, to a congregation which was much moved under the sermon, many resolving thereafter to lead a new life. Of these, one had resolved to visit the preacher the next day, to converse with him on the subject of religion, but, having indulged in his usual draught of rum, “got out of the notion.” He also had a “comfortable meeting at John Searing's, where Methodist preaching never had been before.” Near Crab Meadow lived a brother, Smith by name, whose wife, Hannah, was on the 22d of January called to her reward in heaven. Mr. Cooper preached a sermon over her remains on the 24th, after which she was buried. He thus speaks of her character:

I have no doubt but that our loss is her gain. She had, for some considerable time, maintained an upright walk with God. I, from my first acquaintance with her, took knowledge that she had been with Jesus. She was of a patient, meek, and humble disposition; her conversation, practice, and countenance bespoke a sincere heart. She always appeared grieved at the conduct of any who lived carelessly. Her heart was generally very tender, which appeared from her frequent tears, and loving, tender conduct. I trust the loss of brother Smith's wife will prove a blessing to his soul.

After the burial of Mrs. Smith, Mr. Cooper, having to “bring up” the two days wherein he was detained, hastened to his appointment at Jerusalem. A large congregation awaited his arrival. Here Colonel Birdsell desired him to recommend the building of a church. Said he:

I hardly knew what to do in the matter of the request, as I had preached there but two or three times; I thought people might put wrong constructions on my intention; but I told the congregation my reason for speaking, and left them to meditate upon it.

He was again at this place on Wednesday, the 8th of March, and speaks of it thus:

I found great liberty in preaching at Jerusalem to a large congregation. The people in this place are much taken with our preaching. I was solicited to go to Colonel Birdsell's. I accordingly went, and found an agreeable time. His wife and daughter are under great concern. I conversed freely with them on matters of religion. His daughter thought she found comfort while I was at prayer.

Two weeks after this, on the 22d day of March, he formed a society, the first that had been organized in this town by the Methodists.

On Saturday, January 28, he preached at Rockaway, “a new place,” his text being, “Seek ye the Lord while he may be found.” The citizens were at this time strangers to religion, and said he, “Satan reigns much in the hearts of the people.” In two months he was there again, preaching to “a full, attentive congregation;” and thus the seeds of the Gospel were scattered which soon brought forth an abundant harvest. On the last day of January he preached at Searington, where a little flock had been recently gathered together by him, and a class organized, that they might watch over each others' souls.

The third quarterly meeting was held on Saturday and Sunday, Feb. 4 and 5, at Crab Meadow. He tells us:

It began in the evening; Mr. Hagerty preached, I exhorted. Several friends came from far. I was much perplexed in mind about lodging for them, but all were provided for, and I rested in quiet.

Sunday, 5. Love-feast began at nine o'clock. We had a precious time. The rain prevented many from coming, yet we had the house tolerably full, and, I trust, a profitable meeting.

The quarterly meeting having ended, he made a visit of two weeks to New Jersey. During this visit he preached at Chatham, where a Presbyterian minister demanded his authority for preaching; at Mr. Clark's, and Colonel Crain's, where some expected him to be arrested; at Woodbridge Church; at Amboy, in the Court-house; at Bonham; and at Brunswick, in the Barracks, to a room full of people. While here he was the guest of Mr. Alvey. He says:

Fell in company with some who were strangers to all experimental religion: some of them spake up for such amusements as fiddling and dancing, etc. Mr. Freeman, a student of law, and Mrs. Lynn, the governor's daughter, who were present, spake for it, but soon gave up the point. The lady was very honest in acknowledgment of God's calls to her, and that she was ashamed of it to think he had called but she had refused.

Leaving Brunswick, he preached at Mr. Freeman's, at Samuel Jaques's, at Esquire Marsh's, and at Daniel Terrell's. Mr. Marsh accompanied him to Mr. Terrell's, and during the journey sought an explanation of some of the doctrines held by the Methodists, and, though a member of another denomination, was so well pleased and satisfied that he said he did not know but that he should be a Methodist.

On Friday, February 17, he arrived at Elizabeth, where, at night, he preached and led the class. Speaking of the state of religious affairs in the town he says:

Satan makes a wonderful bustle in this place; the class has lately been formed; the opposers report such horrid things about it that some have withdrawn, and others are very near doing it, but I feel a hope that they will be more reconciled, for they begin to find out that the reports are false.

Having preached in Elizabeth, on Sabbath morning, February 19, he rode in the afternoon to Lyon's Farms, and preached; from thence to Newark, where he heard Mr. McWhorter preach at six o'clock, P. M., at the conclusion of which service the Court-house bell rang for him, and he preached, beginning after seven o'clock, to a full congregation. From thence he returned to his circuit on Long Island.

Pursuing his course through his circuit, he visited a family in Jerusalem by the name of Jones, where he preached, much to his own satisfaction and to that of the friends there assembled. Coming the next day to Hempstead, he found that the parish minister was busily engaged in stirring up opposition to the Methodists, and he took such steps as would be likely to counteract the evil sought to be engendered. At Flushing, having preached at night from the words, “I am jealous of this people, lest I have bestowed on them labor in vain,” an old lady and her three daughters tarried until ten o'clock to converse with him. He says: “I dealt very plainly with them. I fear they are strangers to religion; but they are not to fashions, for they are a part of the gayest in the town.” An appointment having been made at Matthew Wilkey's, he preached to a large congregation there gathered, and was encouraged by the prospect of both “the man and the woman of the house seeking to know Jesus.”

As he was soon to be called to another field of labor, Mr. Cooper, in his last “round,” preached his farewell sermons, and almost every-where left the people in tears. Coming to Mosquito Cove, he met and preached to a large assembly, saying of them: “I feel great love for the people of this place, and hope a work will take root in their hearts, though, likely, I shall not see them again.”

The last quarterly meeting for the Conference year was held at Searington, on Monday and Tuesday, April 17 and 18. On the first day the Rev. Mr. Hagerty preached, and on the second, after love-feast, Mr. Cooper preached to them his last sermon as their pastor, and then, amid tears, took the parting hand of the many who had learned to love him. In reviewing the work of the year, he says:

I think I have preached three hundred and nineteen times; and on the circuit I rode, one hundred and ten members joined society. I find that my mind is much united to the Long Island friends—how hard it is for us to part! and more so when we do not expect, or, at least, part of us, to meet again in this world. O may we meet at God's right hand!

Great, indeed, had been the prosperity of the year, as may be seen in the fact that he entered upon the work of the circuit having less than fifty members, and left it with a membership of one hundred and fifty four.

CHAPTER III. EAST JERSEY CIRCUIT, 1786.

IT is, probably, to most of the students of the course of early Methodism in America a matter of astonishment that, although the Church was represented in New Jersey in 1786 by more than twelve hundred members, our historians are silent in regard to it, insomuch that we are almost wholly confined to the early Minutes for any information we desire to gain. Under such circumstances it is both the part of wisdom and prudence to bring forth, from Mr. Cooper's documents, those data which may, in part, supply the deficiency. There were in 1786 four circuits in the State of New Jersey, namely: Trenton, West Jersey, East Jersey, and Newark. Mr. Cooper had been assigned to East Jersey Circuit, with John McClaskey as his colleague.

The number of members of the Methodist Episcopal Church within the bounds of this circuit were three hundred and sixty five, who were in classes formed at the charges given below. There were but few churches or “meeting-houses” as yet built; so that public worship was, for the most part, conducted at the residences of the people. The following is a list of the preaching places in the circuit in June, 1786: Flanders, Esquire Dotey's; Captain Hall's; Mr. Moore's; Mr. Grandin's; Mr. Hasen's; Mr. Young's; Beman's Forge, Esquire Tuttle's; Long Pond, Captain McAmley's; Warwick, Mr. Roe's; near Florida, Thomas Smith's; The Clove, Jonathan Stephen's; Mr. Clark's; Samuel Knapp's; Robert John McWorter's; Mr. Benjamin's; Wilson's; Esquire Bechover's; Pepper Cotton's; Sussex; Mr. Hunt's; Mr. Wilgus's; Hackettstown, Samuel Mr. Weller's; Esquire Opdyke's; Mr. Mellick's; Godfree Peters's.

Though thirty-three places of worship within the circuit indicated the fact that the power and influence of Methodism were being felt, yet there existed strong opposition, and it sometimes manifested itself in an ugly spirit, as the following will show. Says Mr. Cooper:

Tuesday, June 13. I was informed of several things which appeared to be worthy of notice. Mr. Egbert informed me that some time ago he heard a minister, after he had preached, speak to the congregation much against the Methodists; after which Brother Egbert said, “You have misrepresented the people to your congregation.” A man standing by said, “You had as well say the minister told a lie,” and began to swear badly. Brother Egbert said, “Is it not wrong to swear?” He said he did not know whether it was or not. Another spoke and said it was not so much harm to swear as it was to take the Methodists' part. Poor, stupid man! Are the Methodists such monsters as he makes them out? Again, sometime after that, two Calvinist ministers appointed a day for fasting and prayer, that God might remove falsehood and error from among them, looking upon the Methodists as guilty of both. When their congregations met they preached and prayed against both. I do not suppose they either of them mentioned the Methodist name; but here is something to be noticed: God did not remove Methodism, but in a short time they both were removed from time to eternity. Who can account for this? But Methodist doctrines yet remain and prevail among men as much, or more, than ever. I found great satisfaction in preaching and meeting the class; my soul was happy all the evening.

Mr. Cooper found, also, in the Church, at some of the appointments, a state of irreligion that was a cause of grief to him. As an illustration, he tells us that the class which met at Esquire