History of the M.E. Church, Vol. III - Media Sabda Org

[16]
Saviour was with me. O my God, let me rather die than cease to love thee." Ware has left a
favorable testimony for the session, though he says, probably in allusion to some personal treatment
in the debates, that "some of the painful sensations I felt, during it, have caused me at times to wish
I could forget there had been such a meeting;" but he adds, "we went through our business amicably;
and there was a gracious work of revival in the congregations throughout the city. As to the
conference, I was pleased with the spirit in which its business was transacted."
Some serious consequences were, however, to follow these transactions. Lee's prediction that
O'Kelly would not remain quiet, but would become the head of a party, was to be verified. He had
long lived on the border between Virginia and North Carolina, as circuit preacher and presiding
elder. His influence swayed the ministry and people, on both sides, all along that line. He had been
a devout and zealous man; an eloquent preacher; a strenuous Methodist; a tireless laborer; an heroic
[18]
opposer of slavery, enforcing the antislavery law of the Church. Yet his restless temper had led
him into conflict with Asbury some time before the conference of 1792. [19]
He was now a veteran, broken with age, an Irishman of fiery temperament, and, as usual with such
temperaments, his, conscience was weak, easily swayed by his prejudices; weak to yield to them,
though strong to defend them. He returned to Virginia prepared to upturn the foundations he had
helped to lay. Asbury hastened thither also, and held a conference in Manchester. Already O'Kelly
had begun his pernicious work; some of the most devoted people and preachers had been disaffected;
and, in this day, we are startled to read that William McKendree; afterward one of the saintliest
bishops of the Church, and Rice Haggard, sent to Asbury "their resignations in writing." The
conference knew the infirmities of O'Kelly, and was inclined to forbearance; it resolved to permit
the disaffected itinerants still to preach in its pulpits. It compassionated the veteran leader, and, says
Asbury, "as he is almost worn out, the conference acceded to my proposal of giving him forty pounds
per annum, as when he traveled in the connection, provided he would be peaceable and forbear to
excite divisions." He accepted the offer, used the money for some time, but at last relinquished his
claim, and devoted himself, with his characteristic zeal, to the promotion of schism. The refusal of
the conference to qualify the episcopal power to appoint the preachers was his ostensible argument.
It was plausible, but not logical, in the peculiar circumstances of the Church. It was quite irrelevant
to himself personally. "For himself," writes Asbury, "the conference well knew he could not
complain of the regulation. He had been located to the south district of Virginia for about ten
successive years; and upon his plan might have located himself, and any preacher, or set of
preachers, to the district, whether the people wished to have them or not." It was a period of general
excitement in Virginia by the political contests of the Republicans and Federalists, the former being
the dominant party. O'Kelly adroitly availed himself of these party agitations, and formed his
associates into a Church with the title of "Republican Methodists." Their organization gave them a
temporary power, and disastrous results followed. They held "conference after conference," devising
a system of Church government; but insubordination reigned among them. In 1793 they had a
[20]
number of societies, but, says the historian of the times, they were "formed on a leveling plan."
"All were to be on an equal footing. One preacher was not to be above another, nor higher in office
or in power than another. No superiority or subordination was to be known among them. They
promised to the lay members of the Church greater liberties than they had formerly enjoyed among
us, and prevailed with a good many of our people to leave us and join them. In some places they took
from us whole societies together, and in many places they drew off a part. Others they threw into