History Of Methodist Reform, Volume I - Media Sabda Org

His references to the Conference of 1783 are very brief: "Our Conference began at this place
(Ellis'). Some young laborers were taken in to assist in spreading the gospel, which greatly prospers
in the North. We all agreed in the spirit of African liberty, and strong testimonies were borne in its
favor in our love-feast. Our affairs were conducted in love." At Baltimore only this: "We began our
Conference with what preachers were present. On Wednesday we had a full assembly, which lasted
until Friday. We had a love-feast and parted in peace." Garrettson says "there were about sixty
preachers present," out of eighty-three who received appointments. Besides Jesse Lee, William
Phoebus was afterward the most notable of the fourteen received on trial. The statistics show 13,740
members, an increase of 2000. As heretofore, the principal business was done at Ellis', but confirmed
at Lovely Lane. An assessment was levied upon certain prominent circuits, in the north 200 and in
the south 60, for the support of the wives of eleven married preachers out of the eighty-three, so it
is seen that after twelve years the Conference is still composed of mere striplings. Asbury felt like
a father toward them at thirty-eight years of age, and called them his "sons in the gospel," in both a
patronizing and paternal sense. Henry Boehm in his characterization says: "He had an intuitive
knowledge of men. He would sit in Conference and look from under his dark and heavy eyebrows,
reading the countenances and studying the character and constitution of the preachers." He molded
them at will. Few had the temerity to speak unless questioned, and fewer still to dissent, whatever
they might have thought. Had it not been made a law at the Delaware Conference, the
pseudo-gathering of Asbury, "On hearing every preacher for and against what is in debate, the right
of determination shall rest with him according to the minutes (Wesley's minutes and method)"?
Stringent regulations were passed against local preachers who held slaves, and against making,
selling, and drinking spirituous liquors. The moral boldness of these resolves can hardly be
appreciated at this day. Two Thanksgiving and two Fast days are appointed for the year, the first for
the conclusion of the treaty of peace between America and the mother country, and the second for
the glorious work of God. It was determined that those who were to be received into connection, as
well as the assistants, should attend the ensuing Conference, named for Baltimore alone, fourth
Tuesday in May, 1784. For the first time general stewards are appointed, Samuel Owings, John
Orick, and be it observed that these are laymen. It is their first official recognition as being
competent to receive and distribute the assessments. Jesse Lee, William Phoebus, and Thomas Ware,
who were received at the Conference of 1784, are landmarks in Methodism. The first has been
noticed and will often obtrude hereafter. Phoebus was of Maryland, and after traveling fifteen years,
located in New York, studied and practiced medicine till 1806, when he reentered the work. In 1821
he became a "supernumerary," and died in New York in 1831, aged seventy-seven. His literary
abilities were considerable, a good but not a popular preacher. He edited a magazine for some time
in the interest of the denomination. The minutes say, "He sweetly fell asleep in Jesus." Thomas Ware
was of New Jersey, born in 1758. He entered the army at the breaking out of the war, and was
dismissed as an invalid with "camp fever." Under Peddicord he was converted; had an interview with
Asbury, and was sent to a circuit in 1783. After having been invited to preach, he was ejected by
vestrymen from an Episcopal church. Long afterward he became associate book agent with Dickins
in New York, and for fifty years served the Church with fidelity. His historical reminiscences are
most valuable because so reliable, and farther notice must be made of him in connection with stirring
events. The labors and apostasy of Rawlins or Rollins are noticed at length by Stevens about this
time, but it is not to edification except as warning. During this year, Stevens says, Asbury wrote one
of his confiding, affectionate letters to Shadford. Among other things he enumerated the clergymen
of the Episcopal Church who were friendly: Jarratt of Virginia, Pettigrew of North Carolina, Dr.