It is maintained by some that Robert Strawbridge preached the first sermon, formed the first society, and built the first preaching-house for Methodism in Maryland, and in America, at least three years before Wesley Chapel, in John Street, New York, was erected. In support of this view Bishop Asbury's "Journal" is quoted (vol. iii., p. 27): "Here Mr. Strawbridge formed the first society in Maryland-and America." This is not sufficient to settle the question, as there is a letter in Asbury's own handwriting in possession of Dr. George R. Crooks, of Drew Theological Seminary, in which Asbury states that Methodism was established in this country in about 1770. This is plainly an error; and in the haste and hard work of Asbury various statements were made which are incorrect. But the most remarkable document on this point is quoted in full by Hamilton, and certified as having been written by David Evans, son of John Evans, one of Strawbridge's first converts. The attestor is Samuel Evans, son of David. "John Evans, born 30th of November, 1734, about five miles from Baltimore. When about fourteen years of age his father moved to the upper part of Baltimore County, near the neighborhood of Pipe and Sam's Creek, where he resided until his death. In his twentyfifth year he married; he had nine children, and six are now living. His parents were members of the Church of England. About the year 1764, he embraced the Methodist religion under Mr. Strawbridge." The remainder of the note consists of a statement that when the first circuit was formed in Baltimore County, Mr. Evans offered his house; it was accepted about the year 1768, and continued a preaching-house upward of forty years, during which time he was a regular class-leader. The phrase “about the year 1764" is too vague to settle the question.

Asbury and Coke prepared the first "Discipline" in 1785,

A QUESTION OF PRIORITY.

in which is a short account of Methodism.

141

After recit

ing the services of Philip Embury and Thomas Webb, the history proceeds: "About the same time Robert Strawbridge, a local preacher from Ireland, settled in Maryland, and, preaching there, formed some societies." But whatever was true, in the opinion of Asbury, about the first sermon, he explicitly says in another place: "The first Methodist church in New York was built in 1768 or 1769." Jesse Lee doubtless had as wide a personal acquaintance and as many opportunities for information as any one of his time. He says: "Not long after the society was formed in New York, Robert Strawbridge, from Ireland, who had settled in Frederick County, in the State of Maryland, began to hold meetings in public, and joined a society together near Pipe Creek."

Much depends upon the date of the arrival of Strawbridge in Maryland, and this it is difficult if not impossible to determine, as he began in a section which did not admit of the prompt circulation of intelligence. Strawbridge's course in Ireland, considered in connection with his temperament, renders it improbable that he would long remain in this country without lifting up his voice. In his native land he was an itinerant, but provoked a storm of opposition and persecution which not long after his conversion compelled him to remove to the county of Sligo. There "his labors were signally blessed of God through a considerable district." He preached also in the county of Cavan. Aged Methodists yet living in Ireland recall descriptions of his oratory which they heard from the lips of their parents and grandparents.

As to the exact date of his emigration to this country, John Shillington, Esq., whom Dr. Stevens describes as the

1 "Short History of the Methodists," p. 25.

best Irish authority on the Methodist history and antiquities of his country, says it was not earlier than 1764 or later than 1765. The presumption of Strawbridge's priority would be strong if it were not more than counteracted by the authority of Pilmoor, Garrettson, Lee, Henry Boehm, and George Bourne. Dr. John Atkinson, in "The Beginnings of the Wesleyan Movement in America," exhaustively discusses this question, furnishing cumulative and convincing proof that American Methodism began in New York.

On Sam's Creek Strawbridge built a log chapel. It was twenty-two feet square, without windows, door, or floor, and, though long occupied, was never finished. Beneath its rude pulpit he buried two of his children. Like Captain Webb, he was a traveler, and extended his labors into eastern Delaware, Pennsylvania, and Virginia. The Sam's Creek society soon gave four or five preachers to Methodism. Strawbridge founded the first Methodism in Baltimore and Harford counties, and the first native preacher of the continent, Richard Owen, was one of his converts. Wherever he went he raised up preachers. Substantial citizens as well as the more excitable part of the community responded to his efforts. Thomas Bond, of Harford County, father of the Rev. J. W. Bond and of the noted Thomas E. Bond, M.D., was one of many who became Methodists under his rousing appeals. Some have spoken of Strawbridge as of meager talents and limited education. While he had little learning derived from the schools, he was not ignorant in any sense which would expose him to contempt or excite levity, and possessed more than usual ability in important respects.

Though little has come down to the present time concerning his personal characteristics, fortunately one witness, Freeborn Garrettson, preeminently competent to estimate his powers, has described him. Nathan Bangs, in

APPEAL TO WESLEY FOR PREACHERS.

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his "Life of Garrettson," extracts an account of an evening which the latter spent with Strawbridge: "Mr. Strawbridge came to the house of a gentleman, near where I lived, to stay all night. I had never heard him preach, but as I had a great desire to be in company with a person who had caused so much talk in the country, I went over and sat and heard him converse till nearly midnight, and when I retired it was with these thoughts: 'I have never spent a few hours more agreeably in my life.' He spent most of his time in explaining Scripture and in giving interesting anecdotes." 1

The society in New York continued to prosper, and Thomas Taylor, one of the original lessees of the sie of the Methodist preaching-house in John Street, wrote to John Wesley, on the 11th of April, 1768, an important letter, in which, after describing Mr. Whitefield's first, second, and third visits, and the reaction which followed, he says: "The above appears to me to be a genuine account of the state of religion in New York ten months ago, when it pleased God to raise up Mr. Embury to employ his talent (which for several years had been hid, as it were, in a napkin) by calling sinners to repentance, and exhorting believers to let their light shine before men." After giving particulars of the work and vividly describing its reinforcement by the arrival of Captain Webb, he mentions his own arrival in the United States on the twentysixth day of the preceding October, and his forming the acquaintance of Embury and others. He states that Embury "lately has been more zealous than formerly, the consequence of which is that he is more lively in preaching, and his gifts as well as graces are much increased "; and "for six weeks past our house would not contain half the people." He then details plans for erecting a chapel, and says: 1 Bangs's "Life of Garrettson," p. 28 (New York, 1839).

"There is another point far more material, and in which I must importune your assistance, not only in my own name, but also in the name of the whole society. We want an able and experienced preacher, one who has both gifts and graces necessary for the work." He commends the work accomplished by the preaching of Captain Webb and Mr. Embury, but discriminatingly adds: "Although they are both useful, and their hearts are in the work, they want many qualifications for such an undertaking; and the progress of the gospel here depends much upon the qualifications of preachers. In regard to a preacher, if possible we must have a man of wisdom, of sound faith, and a good disciplinarian; one whose heart and soul are in the work; and I doubt not but by the goodness of God such a flame will be soon kindled which would never stop until it reached the great South Sea."

Mr. Taylor informs Wesley that they could not purchase such a preacher as he described, though they might make many shifts to evade temporary inconveniences, and thus pathetically appeals to him, "Dear sir, I entreat you, for the good of thousands, use your utmost endeavors to send one over." He suggests that the preacher would do well to sail from Boston, Liverpool, or Dublin in the month of July or August, as in that case he would have fine weather and probably arrive in September.

The closing sentences of this letter exhibit a spirit which would win success and put to shame the luxurious apathy of many an idle minister: "With respect to money for the payment of the preachers' passage over: if they could not procure it we would sell our coats and shirts to procure it for them. I most earnestly beg an interest in your prayers, and trust you and many of our brethren will not forget the church in this wilderness." 1

1 Bangs's "Life of Garrettson," pp. 16–20.