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which the State of New York was the scene of his apostolic labors. He died in his seventy-sixth year. To specify one more --Francis Poythress, a not less distinguished name, joined the itinerant ranks the same year. A native Virginian; he was converted under Jarratt's ministry, brought eminent ability to the service of Methodism, and was at one time desired by Asbury as his assistant and successor. In Kentucky he bore the banner for years, after a like ministry in the East.

The list of fourteen preachers admitted on trial into the Conference of 1777 is rich in historic names. John Tunnell, after preaching from New Jersey to Carolina, planted Methodism in the fertile Holston Conference, and was the first itinerant to make his grave within its boundaries. Reuben Ellis was one of the most judicious and useful of the wise master-builders who laid the foundations. Caleb Pedicord was eloquent in sermon and song. Le Roy Cole was attracted to "Methodism as the best exponent of Christianity," and although educated for the ministry in the Church of England, he hesitated not to embrace the sacrifices of an itinerant's life. He meekly bore contumely and wrong in his Master's cause, outlived it all, and retired for a time to the lccal ranks; but again entered the itinerancy, and did much to forward the cause of Methodism in the far West, whither he emigrated in 1808.

Besides these and other natives of the South, John DickinsAsbury's countryman-was a man of mark. While on a circuit in North Carolina, he helped him to plan for a Kingswood School in America, which "came out a college in the subscription printed by Dr. Coke." He aided in starting and putting into successful operation the "Book Concern," and by "his skill and fidelity as editor, inspector, and corrector of the press," enabled Methodism to lay wide and deep foundations for a Church literature. One said that it might be written on his tomb with truth: "Here lieth he who, in the cause of God, never feared or flattered man.” For many years his son, Hon. Asbury Dickins, was clerk of the United States Senate, respected and trusted, and retained in office by all parties. Dickins had studied at Eton College, and was specially fitted to inaugurate a religious publishing house.

John Major and Richard Ivey appeared in 1778, and later Thomas Humphreys and Wm. Partridge. They responded when laborers were called for to possess South Carolina and Georgia.

Philip Bruce and John Easter were admitted into full connection, after two years' probation, in 1783. John Easter was the most powerful hortatory preacher of his day. Perhaps no man has ever been more honored of God in the conversion of souls. Thousands were brought to God under his ministry, and among them were some of the brightest lights of Methodism, both in the laity and in the ministry. William McKendree and Enoch George were the spiritual children of John Easter. He was a native of Mecklenburg, Virginia.

Philip Bruce was born in North Carolina, near King's Mountain, in 1755-descended from the Huguenots. The family name was De Bruise, but was corrupted into Bruce by a Scotch teacher from whom Philip received his education. He was the first of his family to become a Methodist. When a youth, the pioneer preachers reached the wild region of his home, and under their preaching many were brought to God, among them Philip Bruce. His parents were the first-fruits of his labors. In person he was tall and straight; very grave and dignified in his manners; his hair was worn long, his visage was thin, his complexion dark, and his eyes bright and piercing; his countenance was open and expressive; his features indicative of intellectual power. In the pulpit he was graceful and impressive. His sermons were usually short, but he excelled in the application. His appeals were often irresistible. In one of his episcopal tours Bishop Asbury as usual had sent ahead an appointment for preaching. The Bishop remarked: "Now, Philip, I intend to pile up the brush to-night, and you must set it on fire." Philip Bruce professed, preached, and exemplified sanctification. Like most of the early preachers, he never married. His wisdom in counsel caused the Church to use him in important situations.*

In the same year, a class of nineteen was admitted on trial; and Jesse Lee, Thomas Ware, and William Phoebus were among them. Ware was a noble and consecrated man, and itinerated in the power of the Spirit from his native New Jersey, through the Carolinas and to Tennessee and Pennsylvania. Jesse Lee was late in entering the itinerancy, but he had not been idle as an exhorter and local preacher. His preaching and literary la

*In old age he removed to Tennessee, and his grave is with kindred dust near Pulaski. He died in 1820-the oldest traveling preacher in the Methodist Episcopal Church, at the time, with the exception of Freeborn Garrettson.

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bor and his planting Methodism in New England have made his memorial. The time would fail us to tell of Ira Ellis, and John Littlejohn, and John Haggerty, and Isaac Smith; of Wilson Lee, and James Haw, who broke ground as the first missionary to Kentucky; of Ignatius Pigman, and Jeremiah Lambert, and Nelson Reed, and Henry Willis, and David Abbott, and James Foster. They will come into view again. Such men were the gift of God. Their calling and sending forth could be from none other than the Lord of the harvest. Inured to toil and privation, consecrated and anointed, they were fit instruments, providentially prepared, for the era that was now beginning.

Had Joseph Benson been yielded, by the British Conference, to the appeals that were made for him, he would, by his learning and eloquence, have pleased the great cities; but he would also have ranked and superseded Asbury, who was infinitely better suited for the leadership American Methodism then needed. The "Calm Address," so much regretted at the time, cleared the continent of un-American influences, and left in the hands of a ministry to the manner born, and in thorough sympathy with the social and political institutions of the country, the formation of its most successful ecclesiastical institution.

CHAPTER XXIV.

The Question of the Ordinances-Destitution-Clamor of the People for the Sacraments---Deferred Settlement-Temporary Division-The Concession for Peace -After Long Waiting-Prospect of Supply.

N April, 1783, exactly eight years after the first blood was. spilled at Lexington, peace was proclaimed to the American army by order of the commander-in-chief. The Conference which met the next month appointed two days for public thanksgiving for the peace established, and for "the revival of the work of God which had taken place among us." This year eleven new circuits were added, one of which is Cumberland and Holstein; and two old stations restored to the list which had for some years been left off-New York and Norfolk. There were now thirtynine circuits in all, and eighty-five preachers to travel them. Besides the nineteen preachers admitted on trial this year, an increase of one thousand nine hundred and thirty-five members was reported-making a total of thirteen thousand seven hundred and forty.* Other Christian denominations had decreased, and some had been well-nigh extinguished during the war, but Methodism had increased fivefold. Rocked in the cradle of revolution, it was hardy. With the new republic, it was ready for setting out upon its unexampled career.

The question of the ordinances cannot longer be postponed. We have seen how Strawbridge believed, and acted upon the belief, that under the circumstances his commission to preach, which he had received from the Lord Jesus, carried with it the authority to baptize also, and to give the Lord's Supper to those who had believed on Him, by his ministry. Though the first "rule" of the first Annual Conference seems absolute, as recorded in their brief Minutes, yet we learn from Asbury's note that it was adopted with the understanding that "no preacher in our Connection shall be permitted to administer the ordinances at this time except Mr. Strawbridge, and he under the particular direction of the Assistant."

*There were now but one thousand six hundred and twenty-three Methodists north of Mason and Dixon's line, twelve thousand one hundred and seventeen south of it. (Stevens's History, Vol. II.)

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The people more and more clamored for the sacraments at the hands of their pastors. There were no Wesleys, Grimshaws, Piers, Perronets, Creightons, Fletchers, and other godly clergy, going in and out to supply this demand. Even the loose and immoral clergy of the Established Church were few and far between; and at the sound of war, being mostly foreigners, they deserted the country. Unless the kingdom of heaven were a close corporation, with the Bishop of London, three thousand miles away, at its head, these American Methodists could not see why they should be deprived of a whole gospel. They had a well-defined theological system, a pure discipline, a sound experience, a holy ministry, a compact organism, and an edifying Christian fellowship-why must they wait on the pleasure of men who could not understand their distant situation, or sympathize with their wants, for the sacraments? Intelligent and serious people, thus conditioned, would be likely to appreciate the figment of apostolical succession, and the theory of ecclesiasticism that hangs on it, at its true worth. The trained conservatism of Wesleyan Methodists triumphed, though it bore hard upon them. They waited until all could be united in measures of relief, and until relief could come in regular order.

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The Minutes do not show it, but the journals of the old preachers do, that this matter came up at all of the Annual Conferences. It was pressed in the fifth session held at Deer Creek, in Harford county, Maryland, 1777. Says one chronicler: "The question, 'What shall be done with respect to the ordinances?' was asked. 'Let the preachers pursue the old plan as from the beginning,' was the answer. It was further asked, 'What alteration may we make in our original plan?' And the answer was, 'Our next Conference will, if God permit, show us more clearly.' It was debated, but the decision was suspended till the next Conference, which was appointed to be held in the following May in Leesburg, Virginia. Thomas Rankin presided over this session. It was his last, and doubtless he bore to Wesley a faithful account of the pressure on this subject: that "the exigence of necessity" was upon the American Methodists, which even in the estimation of such a Churchman as the "Judicious Hooker" would justly constrain them "to leave the usual ways which otherwise they would willingly keep." His words described and covered their case: “Howbeit, as the ordinary course is ordinarily in all