CHURCH: Wyoming Conference, Methodist Episcopal Church, Chapter 2, PA & NY

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Chaffee, Amasa Franklin. History of the Wyoming 
Conference of the Methodist Episcopal Church. 
New York: Eaton & Mains, 1904, pages 12-54.
________________________________________________ 

12  WYOMING CONFERENCE

                           CHAPTER II

                         EARLY CIRCUITS

                         WYOMING CIRCUIT

  METHODISM early took root in Wyoming Valley. Its planting, however, 
was not by the work of a missionary or itinerant preacher, but by the 
consecrated labors of a layman, and he a blacksmith.
  Anning Owen came to Wyoming from New England. "He was one of the 
handful of courageous men who were defeated and scattered by an 
overwhelming force under the command of Colonel John Butler. In the 
battle he was by the side of his brother-in-law, Benjamin Carpenter. He 
stood the fire of the enemy, and answered it, shot after shot, in such 
quick succession that the barrel of his gun became burning hot. 'My gun 
is so hot that I cannot hold it!' exclaimed the brave patriot soldier. 
'Do the best you can, then,' was the reply of his friend. A shot or two 
more and the day was lost. Owen and Carpenter fled to the river, and 
secreted themselves under cover of a large grapevine which hung from 
the branches of a tree and lay in the water. Roger Searl, a lad, 
followed them, and the three lay in safety until the darkness of the 
night enabled them to gain the fort. They were a portion of the small 
number who escaped with their lives from the bloody encounter without 
swimming the river. The place of their concealment was near the mouth 
of Shoemaker's Creek. While there fearful sights of barbarous cruelty 
in the river above pained their eyes and stung their souls to agony. 
They saw through the leaves Windecker, the Tory, tomahawk Shoemaker and 
set his body afloat, and the mangled corpse of their friend and 
neighbor passed quietly by them, carried slowly down into the eddy by 
the current.
  "In the account which Mr. Owen often subsequently gave of his escape 
he stated that, when upon the run, he expected every moment to be shot 
or tomahawked, and the terrible thought of being sent into eternity 
unprepared filled his soul with horror. He then resolved if he should 
be killed that he would fall on his face and spend his last breath in 
prayer to God for mercy. He prayed as he ran, and when he lay in the 
water his every breath was occupied with the silent but earnest prayer, 
'God have mercy on my

ANNING OWEN  13

soul!' There and then it was that he gave his heart to God, and vowed 
to be his forever. He was spared, and did not, as thousands do, forget 
the vows he made in the hour of his distress.
  "Mr. Owen returned to the East with the fugitives, but he was a 
changed man. He considered his deliverance from death as little short 
of a miracle, and that in it there was a wise and gracious design, 
which had reference to his eternal well-being. He was now a man of 
prayer, possessed a tender conscience, and indulged a trembling hope in 
Christ.
  "In this condition Mr. Owen became acquainted with the Methodists. 
Their earnest and powerful preaching, and the doctrines which they 
taught, met in his heart a ready response. He was of an ardent 
temperament, and was never in favor of halfway measures in anything. He 
soon drank in the spirit of the early Methodists, and was as full of 
enthusiasm as any of them. His religious experience became more deep 
and thorough, and his evidence of sins forgiven more clear and 
satisfactory. He now rejoiced greatly in the liberty wherewith Christ 
had made him free, and panted to be useful.
  "In this state of mind Mr. Owen returned to Wyoming and settled among 
his old companions in tribulation. He was a blacksmith, and he 
commenced, as he supposed, hammering out his fortune between Kingston 
village and Forty Fort, at the point where the highway crosses Toby's 
Creek. There still stands the humble frame house which he built, and 
which his family occupied for many years. [Written by Dr. Peck about 
1860.]
  "Mr. Owen had no sooner become settled in Wyoming than he commenced 
conversation with his neighbors upon the subject of religion, and began 
with many tears to tell them what great things God had done for his 
soul. His words were as coals of fire upon the heads and hearts of 
those he addressed, and he soon found a deep sympathy with his ideas 
and feelings was abroad and rapidly extending. He appointed prayer 
meetings in his own house. The people were melted down under his 
prayers, his exhortations, and singing. He was invited to appoint 
meetings at other places in the neighborhood, and he listened to the 
call. A revival of religion broke out at Ross Hill, about a mile from 
his residence, and just across the line which separates the townships 
of Kingston and Plymouth. Great power attended the simple, earnest 
efforts of the blacksmith, and souls were converted to God. He studied 
the openings of Providence, and tried in all things to follow the 
divine light. He was regarded by the young

14  WYOMING CONFERENCE

converts as their spiritual father, and to him they looked for advice 
and comfort.
  "Mr. Owen, now considering himself providentially called upon to 
provide, at least temporarily, for the spiritual wants of his flock, 
formed them into a class. Most of the members of the little band 
residing in the neighborhood of Ross Hill, that point became the center 
of operations. This class was called the Ross Hill class until the old 
order of things passed away."
  This class was organized in 1788, and the following were its members: 
Anning Owen and wife, Mr. Gray and wife, Abram Adams, Stephen Baker and 
wife, Mrs. Wooley and Nancy Wooley. Subsequently Mrs. Ruth Pierce, 
Alice and Hannah Pierce, Samuel Carver and his father, Joseph Brown, 
Captain Ebenezer Parish and wife, and Darius Williams and wife were 
added to the class.
  Mrs. Deborah Bedford, a veritable "mother in Israel," has given the 
above list. She joined the class in the fall of 1788, but the class was 
formed in the spring.
  After a season Mr. Owen became convinced that it was his duty to 
devote his whole time to the ministry.
  In due time he became a local preacher, and was ordained deacon 
before he commenced traveling. He was admitted to Conference on trial 
in 1795, and in 1797 received elder's orders. In 1796-97 he traveled 
Seneca Circuit; 1798, Albany Circuit; 1799, Flanders Circuit, in New 
Jersey; 1800, Bristol Circuit, near Philadelphia; 1801, Wyoming 
Circuit; 1802, Northumberland; 1803, Strasburg and Chester, in 
Delaware; 1804, Dauphin Circuit, near Harrisburg; 1805-07, presiding 
elder of Susquehanna District; 1808, Lycoming Circuit; 1809, Canaan 
Circuit. "All this time Mr. Owen's family had lived in a comparatively 
comfortable little house, which he built himself, still standing in 
Kingston (1860), where industry and economy presided. Mrs. Owen, a neat 
little body, and her daughters took in work when they could get it, and 
earned a great part of their living. . . . She wore a plain, clean 
dress, a check apron, a white neckerchief, and a strap cap, all 
beautifully clean and smoothly ironed. Her conversation and manners 
were plain, simple, modest, and pious. Such was the woman that Mr. Owen 
felt himself called to leave in charge of his affairs for weeks and 
months together, with the privilege of earning much of her own living 
and providing for and directing her children."
  In 1810 Mr. Owen was sent to the Cayuga Circuit, where he now moved 
his family. In 1811 he was on Seneca Circuit; 1812,

ANNING OWEN  15

New Amsterdam, a portion of the old Holland Purchase mission. In 1813, 
"in consequence of bodily debility," he took a superannuated relation, 
and died at his home in Ulysses, Cayuga County, N. Y., in April, 1814, 
in the sixty-third year of his age.
  We ought not to dismiss this character without further comment, he is 
so important a personage in connection with our history.
  He is described as being "a little above the ordinary size," having 
"a dark complexion, piercing eye, athletic in appearance, and in fact 
possessed of a constitution capable of great endurance." "Physically 
and intellectually, he was by natural constitution just the man for a 
Methodist preacher in the day in which he lived."
  Rev. David Holmes said of him: "His literary acquirements were small. 
Unblest with early advantages, and having commenced his ministry at an 
advanced period of life, it could not be expected he would distinguish 
himself in the departments of science. Besides this, the nature of the 
work in those days threw almost insuperable difficulties in the way of 
this kind of improvement. The circuits were often hundreds of miles in 
extent and the roads almost impassable; the rides were long, and nearly 
every day in the week filled with an appointment. Under these 
circumstances the acquisition of literature was scarcely to be thought 
of; and yet such a man as Owen could never be at a loss for adequate 
means of communication with the people. He regarded the Gospel as 
perfect in itself, not needing the embellishments of rhetoric or the 
tinsel of human learning to make it efficacious; and if he might not 
draw materials from scientific sources, yet he had a resort which never 
failed him, namely, the Bible, common sense, and a knowledge of human 
nature. His figures were natural, not fantastic; not the unreal 
creations of a wild and unchained imagination, but chosen from real 
life, and adapted to impress the mind of every grade of hearers. His 
speech was not with 'enticing words of man's wisdom, but in 
demonstration of the Spirit and with power.'"
  Note the following quotations concerning him: "The zeal of Owen was 
limited only by his ability." "A man of mighty faith and persevering 
prayer." "A zealous, good man, very eccentric, and at times quite 
eloquent." "Seemed in his element when he was debating the doctrine of 
unconditional election and reprobation." "A shrewd man, and sometimes 
quite witty." "Sometimes made chance shots which did great execution." 
"Always expected conversions at his quarterly meetings." "He labored 
with

16  WYOMING CONFERENCE

all his might. He had a great voice and did not spare it. He thundered 
forth the terrors of the law in such tremendous tones, and prayed with 
such energy and power, that he was often called 'bawling Owen.' It was 
not all voice, however. He was a man of great religious sympathy, and 
of mighty faith. Under his preaching sinners trembled, and sometimes 
fell to the ground like dead men."
  In 1791 Wyoming appears among the appointments in the Minutes with 
James Campbell as preacher in charge, Robert Cloud presiding elder. His 
district embraced Long Island, New Rochelle, Newburgh, New York, and 
Wyoming.
  Mr. Campbell was not the first itinerant preacher to visit this 
section, however. In 1789 Rev. Nathaniel B. Mills, who was traveling 
the Newburgh Circuit, made a visit to this field and preached several 
times. The following year Rev. Joseph Lovell, who was on the Newburgh 
Circuit, visited this section, and preached a few times. At the time 
Mr. Campbell took charge of the circuit there were one hundred members, 
about one half of whom were in the Ross Hill class.
  In 1792 William Hardesty is on the circuit, but no record remains of 
his work.
  In 1793 William Colbert and Anthony Turk are appointed to the 
circuit. Mr. Colbert was one of the very few men who kept a diary of 
his doings. His journal is not only interesting as a relic, but of 
untold value historically. This journal is now in the possession of the 
Historical Society of Philadelphia Conference. One interested in the 
early days of Methodism can but mourn the fact that so few such 
journals exist.
  Monday, April 15, 1793 Mr. Colbert with Rev. Thomas Ware, who had 
been acting in the capacity of "elder" in some parts of Tioga, took a 
boat at New Sheshequin and started down the river. They stopped at a 
cabin on the river's side. They could find no straw to sleep on. Mr. 
Ware fixed himself on a chest with a bunch of tow for a pillow, while 
Mr. Colbert got some hay out of the boat for a bed. They landed in 
Wilkes-Barre on the 16th, about noon, dined at a Mr. Mann's, and then 
rode to Richard Inman's. Mr. Colbert had been on the Tioga Circuit four 
months and eight days. On the 17th Mr. Ware took his departure. On the 
20th Mr. Colbert was twenty-nine years of age. He seemed to be very 
anxious to spend the balance of his days in God's service. Needing his 
boots repaired, he took them to the prison, under the courthouse, and 
secured the services of a prisoner to do his work, as there was no 
shoemaker in town. He paid him

WILLIAM COLBERT  17

double what he asked for mending them, as he was a poor prisoner. On 
the morning of the 21st, which was Sunday, the prison was found 
evacuated, and Mr. Colbert found only one of his boots mended - the 
prisoner not having had time to finish his job before leaving. He 
preached in the courthouse in the morning from Mark vi, 12, and in the 
evening from 2 Cor. xiii, 5. On the 26th he visited Mr. Owen's, and, on 
the 27th he went to Philip Jackson's, whose wife was a member of the 
society; he himself had been once. He lived on what has since been 
called the Fisher Gay place. The monument stands on a part of this 
place. On Sunday, the 28th, he preached at Rosencrantz's on Matt. vii, 
21-23; in the afternoon, at Captain Parish's. Rosencrantz lived where 
"the old red house," or "Captain Breese's" house, stood in 1860, on the 
bluff near the Wyoming depot. Captain Parish lived on Ross Hill. In the 
evening he preached at Captain Ransom's, in Shawney. On Wednesday, May 
8, he went to Lackawanna Forge and preached at a James Sutton's, from I 
Cor. vi, 19, 20. Mr. Sutton was not a member of the society, but was a 
man of very excellent spirit. On the following Sabbath his appointments 
were Rosencrantz's, Captain Parish's, and Shawney. From there he went 
to Briar Creek and was pleasantly entertained by Thomas Bowman. Thomas 
and his brother Christian were both local preachers, and did what they 
could in many ways to aid the work of Methodism. Thursday he went to 
Park's in Salem (near Berwick). Sunday, 19th, he preached in the 
meetinghouse at Hanover Green, and in the afternoon at Wilkes-Barre. 
The meetinghouse here referred to was never finished, but was used. 
Bishop Asbury preached in it when he visited Wyoming. It was regularly 
occupied as a place of worship. Mr. Colbert next went to Capouse and 
"preached to a few people at Brother How's," met the class, and lodged 
at Joseph Waller's.
  In June of this year Mr. Colbert is called upon to add to the work of 
Wyoming Circuit the work of the Northumberland Circuit. This circuit 
contained "the whole country from the Susquehanna to the Alleghany 
Mountains, including the Bald Eagle and Juniata Countries, Penn's 
Valley, Buffalo Valley, and the settlements on the West Branch, 
penetrating in the wilderness as far north as Loyalsock." For this 
toilsome work, which was faithfully performed, he received his 
subsistence.
  In 1793 Methodism of this section was gladdened by a visit from 
Bishop Asbury. He made the visit while on his way from Maryland to New 
York in the latter part of June and the fore part of July. The 
following is from the bishop's journal:

18  WYOMING CONFERENCE

"Thursday, [June] 27th, was to me a day of trial. We set out late 
toward Northumberland; night coming on, we stopped at Penn's Creek. 
Next morning we went to Northumberland to breakfast. It has a little 
chapel, that serves as a schoolhouse, belonging to the Methodists. We 
have a few kind, respectable friends, whose circumstances are 
comfortable. I gave them a sermon on John xiv, 6, and in the afternoon 
paid Sunbury a visit. The people here are almost all Dutch. I was 
enabled to speak alarming words on Acts iv, 12.
  "July 2. After preaching on 'The Grace of God Appearing to All Men' 
we wrought up the hills and narrows to Wyoming. We stopped at a poor 
house; nevertheless they were rich enough to sell us half a bushel of 
oats, and had sense enough to make us pay well for them. We reached Mr. 
P_____'s about eleven o'clock. I found riding in the night caused a 
return of my rheumatic complaint through my breast and shoulders. But 
all is well; the Lord is with us.
  "Thursday, 4, being the anniversary of American independence, there 
was a great noise among the sinners. A few of us went down to Shawney, 
called a few people from their work, and found it good for us to be 
there.
  "Sunday, 7. The Lord has spoken in awful peals of thunder. O what 
havoc was made here fifteen years ago! Most of the inhabitants were 
either cut off or driven away. The people might have clothed themselves 
in sackcloth and ashes on the third, if in white and glory on the 
fourth of July. The inhabitants here are very wicked; but I feel as if 
the Lord would return. I hope Brothers F., I., and P. [probably Frisby, 
Inman, and Parish] will be owned of the Lord. The man at whose house I 
was to preach made a frolic the day before; it was said he sent a mile 
across the river to one of his neighbors, taking him from his work, and 
telling him he was about to bleed to death. This falsity was invented, 
I suppose, to incline the man to come. The people would not come to his 
house; I had to walk a mile through burning heat to preach. [This was 
from Richard Inman's in Buttonwood to the meetinghouse on Hanover 
Green.] I was severely exercised in mind, hardly knowing where to go to 
get a quiet, clean place to lie down.
  "Monday, 8. I took the wilderness, through the mountains, up the 
Lackawanna, on the Twelve Mile Swamp; this place is famous for dirt and 
lofty hemlock. We lodged in the middle of the swamp, at S_____'s, and 
made out better than we expected."
  Mr. Colbert met Bishop Asbury at Northumberland, being

BISHOP ASBURY  19

greatly impressed by his agreeable manners. He went with the bishop, 
showing him the way, to Joseph Ogden's, on Fishing Creek. From here 
they went to Berwick, where they called upon and prayed with "old 
Mother Salmons." At this town the bishop preached to a considerable 
congregation at Isaac Hall's. After this they journeyed to Captain 
Parish's, at Ross Hill. On July 5 they went to Captain Satterthwaite's 
where Mr. Colbert expected the bishop to preach, but was disappointed, 
as the people would not gather there on account of the revelry there on 
the previous day. The people met at Rosencrantz's. The captain would 
not attend, being offended. On the 6th they went to Wilkes-Barre, where 
the bishop preached to a small congregation in the courthouse. They 
went home with Richard Inman. On Sunday, the 7th, services were held as 
follows: At the meetinghouse(?) Mr. Colbert sang, prayed, and read the 
first lesson for the day; Rev. Henry Hill, who apparently was with them 
from Northumberland until now, sang, prayed, and read the second 
lesson, after which the bishop preached and was followed in exhortation 
by Mr. Colbert and Mr. Hill. In the afternoon the bishop and Mr. Hill 
preached in the courthouse at Wilkes-Barre.
  The visit of Bishop Asbury to this section proved of great value to 
the work. It gave the bishop a better idea of the grade of talent 
needed for this field and of the needed readjustment of the work. At 
the following Conference, which was held in Baltimore in October a new 
district was formed, consisting of but four circuits, Northumberland, 
Tioga, Wyoming, and Seneca Lake, with Valentine Cook as presiding 
elder. Mr. Cook was eminently fitted for the work.
  On July 20 and 21 a quarterly meeting was held at Nanticoke. On the 
20th James Campbell preached and exhortations were made by Anning Owen 
and William Colbert. In the evening Owen preached, prayers followed, 
"and the windows of heaven were opened." These meetings were at Aaron 
Hunt's. A Presbyterian by the name of Moore, who had traveled some 
thirty miles from up the river to be present, "was in raptures of joy, 
seeing so many people engaged with God." The 21st was Sunday, and the 
services were held in Widow Bidlack's barn. After love feast James 
Campbell preached, Anning Owen exhorted, and then William Colbert 
preached. After this the sacrament of the Lord's Supper was 
administered. This was the first administered by Mr. Colbert.
  Dr. Peck says: "Barns, for many years after this, were com-

20  WYOMING CONFERENCE

mon places for the holding of quarterly meetings. Many a barn, like 
that of Widow Bidlack in the case above referred to, has been 
sanctified by the presence and power of God, and been the spiritual 
birthplace of precious souls. Quarterly meetings were just beginning to 
be great occasions in the interior, and to exert a great influence on 
the public mind. The people came from far to attend them, and returned 
home full of the Holy Ghost and of faith. The one noticed by Mr. 
Colbert was one of a series of these means of grace, which, within the 
course of a few years, were largely concerned in the permanent 
establishment of Methodism in Wyoming and its surroundings."
  On Sunday, August 11, Mr. Colbert preached at Aaron Hunt's, and in 
the afternoon in the courthouse at Wilkes-Barre. Took a collection 
which amounted to 13s. 5d.
  In December Mr. Colbert was at Stephen Baker's, in Kingston, where he 
preached, and Mr. Turk, his colleague, formed four bands. Baker lived 
on the old road between Forty Fort and Wilkes-Barre, on what was 
afterward known as the Church place. This was for many years a great 
stopping place for the itinerants, and frequently services were held 
there.
  Rev. Anthony Turk, who labored this year on the circuit with Mr. 
Colbert, was really a character. Familiarly called "Daddy Turk," a 
plain, rough man, very demonstrative in preaching, an indefatigable 
worker, holy and devout, greatly loved by the people, his name was held 
in reverence by old Methodists for many years. He died in Freehold 
Circuit, N. J., March 13, 1803.
  James Paynter was on the circuit in 1794. Little is known of him. He 
was called a good preacher, and a useful one, a man of few words and 
exceedingly grave.
  The year 1795 seems to have been a thrifty year for the circuit. This 
was the last year of Valentine Cook's service on the Susquehanna 
District. Alward White was on Wyoming Circuit, and there is some 
evidence that Rev. Joseph Jewell, who was received on trial in 1795, 
also worked on this circuit. Two notable quarterly meetings were held 
on the circuit this year, one at Amos Park's in Salem (near Berwick), 
and the other in the upper part of Kingston, at Philip Jackson's, who 
lived on what was afterward known as the Fisher Gay place. "The 
Quarterly Conference was held upstairs. We heard them shouting and 
praising the Lord. My mother, Betsy Dennison, Polly Dennison, Clara 
Pierce, Polly Pierce, and myself went into an adjoining room and looked 
in, when we saw them all lying on the floor. The one near the door 
said, 'Sisters, come in.' We went into the

QUARTERLY CONFERENCES  21

room, and as soon as we entered the place we all fell, so wonderously 
was the power of God manifested on that occasion. James Carpenter, who 
was not then a professor of religion, came into the first room, and we 
asked him to come in, but he would not. He told us afterward that he 
did not dare to come into the room, for he knew that if he had stepped 
over the threshold of the door he would have fallen.
  "The next morning in the love feast it seemed as if all the members, 
both preachers and people, were filled with the love and power of God. 
After love feast Elder Cook preached a most powerful sermon, and 
Brother White gave out an earnest and moving exhortation. The work now 
went on rapidly and spread far and wide."
  The above is Mrs. Bedford's account of the meeting as she gave it to 
Dr. Peck. To which the doctor adds: "In those days Quarterly 
Conferences were not mere meetings of business, but were occasions of 
searching examinations and fervent prayer; and the official members 
often came from them, like Moses from the mount, reflecting the divine 
glory. No wonder that at a Quarterly Conference where all were 
overwhelmed with adoring wonder the work of God should receive a new 
impulse."
  This year the class at Wilkes-Barre witnessed a great revival, which 
shook the foundations of infidelity, entered some of the leading 
families of the place, and added many to the Church.
  At the close of 1796 the Wyoming Circuit reported 221 members.
  Roger Benton was on this circuit in 1797. He was called a modest, 
meek, consistent man, and an able preacher.
  Just here appears one of those things which makes one feel the 
uncertainty of historic data. According to the published Minutes, Mr. 
Colbert was appointed to the Chester Circuit for 1797. But from a study 
of his journal it is found that he spent part of the year on Bristol 
Circuit, which he served in 1796, and part of the year labored on 
Wyoming Circuit, to which he was appointed in 1798. But this does not 
tell all the truth. From October, 1797, to August, 1798, he traveled 
the Strasburg Circuit.
  We notice his stopping places, as it gives an idea of the size of the 
circuit: Benjamin Reeder's, in Newport; Elijah Inman's, in Buttonwood, 
or Hanover; David Taylor's, in Capouse, or Providence; preached at 
Squire Carpenter's instead of Rosencrantz's, in upper Kingston; 
preached at Jesse Gardener's, on the Plains; at Eden Rugger's, in 
Bedford; at William George's, in Wilkes-Barre. Here he was entertained 
at Mrs. Hollenback's, Mr.

22  WYOMING CONFERENCE

George being a poor man. At Shawney he stopped at Samuel Holley's.
  This year Benjamin Bidlack and Darius Williams appeared at the 
quarterly meetings as exhorters.
  In 1799 Wyoming and Northumberland Circuits were united and James 
Moore, Benjamin Bidlack, and David Stevens appointed to serve the 
circuit.
  James Moore was an Irishman, shrewd and a good preacher, "neat in his 
dress and precise in his manners." He was somewhat annoyed by the 
application for a license to preach by Nathan Parish, a brother of the 
captain. Mr. Moore did not believe that he was called to the work, but 
at last proposed that he should preach a trial sermon. Parish assented 
to this. When the hour arrived on which the sermon was to be preached 
Mr. Moore opened the service with prayer, in which he prayed that the 
preacher might be confounded by God. Parish was vanquished. He could do 
nothing, and sat down, having made a fizzle. This ended his attempts to 
get into the Methodist ministry.
  During this year a class was formed at Charles Harris's, over the 
Kingston mountain. Services, however, had been held there before this 
by a local preacher, Gilbert Carpenter.
  The following from the steward's book, probably written by Calvin 
Wadhams, is of intense interest. It is of a quarterly meeting held at 
Ross Hill, March 26 and 27, 1803: "Stewards, Darius Williams, Calvin 
Wadhams, Solomon Chapin." Note the following credits: Wilkes-Barre, 
$2.93; Plains, $1.70; Pittston, $0.50; Providence, $0.40; Little Beech 
Woods, _____; Great Beech Woods, _____; Stanton Settlement, _____; 
Tunkhannock Creek, _____; Atherton's, _____; Exeter, $1.11; Kingston, 
$4.37; Carver's, $1.37; Ross Hill, $2.02; Plymouth, $2.50; Briar Creek, 
$0.50; Salem, _____; Newport, $3.48; Nanticoke, $1.48; public 
collections, $10.46 and $3.38. Disbursements are as follows: Ephraim 
Chambers, expenses, $3; quarterage, $9.10; $1.13. William Brandon, 
expenses, $2.25; quarterage, $18.20; $2.25.
  Dr. Peck estimates that this year $169.45 was the amount raised on 
the circuit to support two preachers and help support the presiding 
elder, and to pay traveling expenses.
  Big Beech Woods was the Dutch settlement in Canaan, and Little Beech 
Woods was Springville Hollow.
  In 1806 the circuit contained eighteen preaching places, twelve of 
which were in Wyoming Valley, the others were in Wayne and Susquehanna 
Counties.

WYOMING CIRCUIT  23

  The year 1807 was a memorable one. Bishop Asbury visited this field 
this year. On Sunday, July 19, he preached in a grove by the old Forty 
Fort church, and ordained Christian and Thomas Bowman deacons. Rain, 
however, cut short the services of the morning. In the afternoon 
services were held in a nearby barn on account of rain. This is the 
year the old church of Forty Fort was built. The timbers for its 
construction were lying about at the time of Asbury's visit.
  In 1812 the following preaching places constituted the circuit, and, 
according to Rev. Elisha Bibbins, necessitated traveling two hundred 
miles to get over it once: Newport (preaching in a schoolhouse near 
Jonathan Smith's, an exhorter), Wilkes-Barre, Pittston, Providence, a 
point across the Susquehanna River opposite the Tunkhannock Creek, 
Stark Settlement, Hopbottom (now Brooklyn), Crowfoot Settlement (within 
eight miles of Great Bend), Springville, Leyman's Settlement, 
Meshoppen, Braintrim (neighborhood of Captain Kinney's), Hunt's Ferry, 
Carver neighborhood, Kingston, Plymouth, Plains.
  In 1814 the following appear as preaching places: Kingston, Plymouth, 
Bedford, now Truxville, Dallas, C. Conkle's, J. Whittock's in 
Northmoreland, Wilkes-Barre, Hanover, Stoddartsville, Jacob's Plains, 
Pittston, Providence, Carver's, New Troy, Newport, and Leach's in 
Abington.
  In 1818 Dr. George Peck was appointed to the circuit and notes the 
following appointments: Forty Fort; Plymouth; Wilkes-Barre; Hanover; 
Ruggle's schoolhouse; Stoddartsville; Plains; house of Ebenezer Marcy 
above Pittston; house of Preserved Taylor, farmer, Mother Taylor, the 
class leader; Kingston. Six appointments were in private houses, three 
in schoolhouses, and three in churches, not one of which belonged to 
the Methodist Church. He took up work during the year at Leach's in 
Abington, Newport, Carver's, Wyoming, and Blindtown.
  It will be seen by the above that the circuit changed somewhat from 
time to time. Perhaps the temperament and inclinations of the various 
pastors had something to do with that.
  In 1826 Dr. George Peck and Philo Barbary were appointed to the 
circuit. After the first quarter of the year had passed, upon petition 
of the people, Wilkes-Barre with Hanover, Plains, and Newport were 
constituted a charge, with Dr. Peck as pastor. Daniel Torry was put in 
Dr. Peck's place on the circuit. In 1828 and 1829 these places were 
again in the Wyoming Circuit.
  After 1855 Wyoming Circuit ceases to be among the appoint-

24  WYOMING CONFERENCE

ments. But little of its thrilling, adventurous, toilsome history is 
written. Long rides, often scanty fare, small pay, preaching almost 
daily, large revivals, phenomenal camp meetings, comprise the history. 
If all its details might be known its record would be romantically 
glorious.
  Wyoming Circuit was served as follows: 1791, James Campbell; 1792, 
William Hardesty; 1793, William Colbert, Anthony Turk; 1794, James 
Paynter; 1795-96, Alward White; 1797, Roger Benton; 1798, William 
Colbert; 1799 (and Northumberland), James Moore, Benjamin Bidlack, 
David Stevens; 1800, Ephraim Chambers, Edward Larkins, Asa Smith; 1801 
(alone, and on Philadelphia District), Ephraim Chambers, Anning Owen; 
1802 (on Philadelphia District, in Philadelphia Conference), Ephraim 
Chambers, William Brandon; 1803 (on Susquehanna District, same 
Conference), James Polemus, Hugh McCurdy; 1804 (same district, 
Baltimore Conference), Morris Howe, Robert Burch; 1805, James Paynter, 
Joseph Carson; 1806, Christopher Frye, Alfred Griffith; 1807, Gideon 
Draper, William Butler; 1808 (same district, Philadelphia Conference), 
James Reiley, Henry Montooth; 1809, George Lane, Abraham Dawson; 1810 
(same district, Genesee Conference), Thomas Wright, Elijah Metcalf; 
1811, Noah Bigelow, William Brown; 1812, John Kimberlin, Elisha 
Bibbins; 1813, Marmaduke Pearce; 1814, B. G. Paddock; 1815, George W. 
Densmore; 1816-17, Elias Bowen; 1818, George Peck; 1819, Marmaduke 
Pearce; 1820, Elisha Bibbins; 1821, Elisha Bibbins, John Sayre; 1822, 
John D. Gilbert, William W. Rundell; 1823, George Lane, Gaylord Judd; 
1824, Morgan Sherman, Joseph Castle; 1825, John Copeland, Philo 
Barbary; 1826, George Beck, Philo Barbary; 1827, Sophronius Stocking, 
Miles H Gaylord; 1828 (and Wilkes-Barre), J. Castle, Silas Comfort; 
1829, Morgan Sherman, B. Ellis; 1830, V. M. Coryell, B. Ellis; 1831, C. 
W. Harris; 1832, Charles Nash, C. W. Giddings; 1833, H. F. Rowe; 1834, 
H. F. Rowe, A. J. Crandall; 1835, C. W. Giddings, A. J. Crandall, M. 
Pearce (supply); 1836, F. H. Stanton, K. Elwell; 1837, F. H. Stanton, 
William W. Wooley; 1838, William Round, Philo Blackman; 1839, William 
Round, Lyman Mumford; 1840-41, J. B. Benham; 1842, William Reddy, L. S. 
Bennett; 1843, L. S. Bennett, George H. Blakeslee; 1844, P. G. White; 
1845, P. G. White, L. S. Bennett; 1846, Frederick Humphries; 1847, 
Thomas H. Pearne; 1848, E. P. Williams; 1849, H. R. Clarke; 1850, 
Asahel Bronson; 1851, C. H. Harvey; 1852, T. D. Walker; 1853, T. D. 
Walker, A. Bronson (supply); 1854, C. W. Giddings; 1855, S. S. Kennedy.

OTSEGO CIRCUIT  25

Statistics

1791   100 members.
1801   191    "
1811   377    "
1821   397    "
1831   546    "
1842   224    "
1851   126    "

  These figures show the growth of the circuit and also its dissolution 
by forming charges out of it.

                          OTSEGO CIRCUIT

  In 1791 Otsego Circuit first appears among the appointments. Just how 
long before this Methodism began to take root in this soil we are 
unable to say. This territory had been in the Montgomery Circuit prior 
to the forming of this circuit. "The country was wild; settlements few 
and far between. Roads were few, people poor, wicked, and reckless."
  Otsego Circuit does not appear in the Minutes from 1796 until 1803. 
It could not have been merged in some other appointment, it was 
evidently too strong. When William Colbert takes charge of Albany 
District in 1802 he recognizes this circuit and gives it four quarterly 
meetings. The omission must have been by mistake. The second of these 
quarterly meetings was held at Edson's, in Milford. Another quarterly 
meeting was held in Middlefield, at a Mr. Green's; another at Elwood's, 
in Stewart's Patent.
  William Jewett furnished Dr. Peck the following plan of Otsego 
Circuit as it was in 1810:
  "New Lisbon, S. Abbey, Sunday morning, schoolhouse. 
  "Craftstown schoolhouse, Sunday afternoon.
  "Ostewa, Young's, Monday.
  "Butternut, Chapin's, Tuesday afternoon.
  "Butternut, Bedient's, Tuesday evening.
  "Butternut, Johnson's, Wednesday.
  "Burlington, Rawson, Thursday.
  "New Lisbon, Gross.
  "Burlington, Bloss, Friday.
  "Burlington, Rose's, Friday.
  "Richfield, Morris, Sunday morning.
  "Stewart's Patent, schoolhouse, afternoon; lodge at Elwood's. 
  "Warren, Talcot; German Flats, Voorhis; German Flats, Lewis; Manhein, 
Hendricks; Fordsbush, Arnold's; Minden,

26  WYOMING CONFERENCE

Howland's, Nicholson's, and Johnson's; Springfield, Walrod's; Bowman's 
Creek, Wheeler's; Charlestown, Williams's and Mattison's; New Sharon, 
Van Schaick's; Bowman's Creek, Champlain's; Cherry Valley, Storm's, New 
Boston schoolhouse; East Hill, Ross's; Cherry Valley village, Farley's; 
Middlefield, Peck's, Blair's, Green's, and McAllum's;* Bowerstown, 
Raxford's; Milford, Biven's; Hartwick, Algar's and Lippit's; 
Pittsfield, Crane's; Piertown, Knowlton's; Cooperstown village; and 
then ride to Middlefield for rest."
  "This year (1812) Ebenezer White and Ralph Lanning were appointed to 
Otsego Circuit. Mr. White had the reputation of a revivalist of the old 
stamp. It was said that he always had revivals; but it was not by 
claptrap or eccentricities, or even protracted meetings, for they were 
not then known, that he produced revivals, but by the old apostolic 
Methodist method of preaching the truth in simplicity and earnestness, 
and everywhere breathing the spirit of holiness.
  "When Father White came on the tone of religious fervor began to rise 
immediately. The old devout members in the Middlefield class talked of 
his first sermon as a feast of fat things. The sermon was on a week-day 
afternoon, and few of the young people heard it; but the earnest 
conversation about it on the part of the church members created an 
interest in their minds, and a desire to hear the great preacher.
  "On his second or third round Mr. White visited the house of Mr. 
Peck, the class leader. While Betsy was combing his long black hair, 
and the younger members of the family were timidly skulking in corners, 
where they might hear what was said without being observed, the 
apostolic man began to catechise the class leader:
  "'How many of your children have been converted, brother?'
  "'Only the one combing your hair, among those who live at home,' was 
the answer.
  "'Do you pray in your family?'
  "'I do.'
  "'Do you pray for your children?'
  "'I try.'
  "'Have you given them to God in baptism?'
  "'Only that part of them born in Connecticut.'
  "'Why have you not had the others baptized?'
  "The answer was simple and straightforward: 'After coming
_____ 
  
  *Isaac' Green's house was on "the hill" north of Red Creek, about 
three quarters of a mile from Peck's. McAllum's was about the same 
distance in another direction.

OTSEGO CIRCUIT  27

to this country I lived for some years in a careless way, and thought 
but little about it, and now some of them are growing up in sin and are 
not fit subjects of baptism.' Sundry of the children felt, 'That means 
me!' After some godly counsel to parents and children, which the 
occasion demanded, and a fervent prayer, the venerable man departed; 
but the words he had spoken were like nails fastened in a sure place.
  "Soon after the new preacher had left Mr. Peck's house Polly, a 
little girl of about eleven years, came to her mother in tears and 
asked her if she was 'too wicked to be baptized?' The answer was, 'If 
you wish to be baptized, and will repent of your sins, and pray for 
mercy, and try to be good, Father White will baptize you.' The dear 
child began to read the Bible, and weep and pray in secret. Andrew, 
about thirteen, conversing with his sister, caught her spirit and 
followed her example. The next Sabbath evening in the prayer meeting 
the two children knelt and wept aloud. They were commended to God in 
the prayers of the members of the church, and received comfort to their 
wounded hearts. A conversation with Andrew on the next day melted our 
hard heart, and we became deeply penitent.
  "From this beginning the work spread, and the children of the 
Methodist families shared largely in the reviving influence. When 
Father White came around the next time we were all ready for the 
baptism. He preached a glorious sermon on Heb. xi, 24: 'By faith Moses, 
when he was come to years, refused to be called the son of Pharaoh's 
daughter,' etc. After the sermon a large number of adults and infants 
were baptized, and all who desired were received on probation in the 
Church. We, children of Methodist parents - Blairs, McAllums, Greens, 
Pecks, and Ricters - were a class by ourselves, and a happy company 
were we.
  "The fire spread over the circuit. The same mode of visiting which we 
have described was pursued elsewhere with the same success, and an army 
of recruits was gathered into the Church before the first quarterly 
meeting. for the year. That quarterly meeting was in a barn in Minden, 
in the month of December, and a warm time it was in the old barn, 
although it was severely cold without. On the stage were William Case, 
Ebenezer White, Ralph Lanning, and Jonathan Huestis, all now safely 
landed on the blessed shore." - Peck, Early Methodism.
  In 1813 Ralph Lanning and Asa Cummins were sent to the Otsego 
Circuit.
  "Mr. Cummins had been upon the circuit in 1803, and his excel-

28  WYOMING CONFERENCE

lent lady had taught the school and lived with her children in the 
schoolhouse. Of course he was an old acquaintance, but his health was 
bad, and he was getting advanced in life, and his physical strength was 
not adequate to the labors of a heavy charge. He held on until 1835, 
when he left the field of toil for a crown." - Peck.
  The following, from the pen of Charles Giles, presiding elder of 
Oneida District, will show clearly the state of the temperance question 
at and about the time we are now considering (1816):
  "Intemperance, which was everywhere prevalent at that day, was a 
great hindrance to the reception and triumph of the Gospel. Though a 
ruinous and disgraceful evil to drink stimulating liquors habitually, 
still it had been a practice of long standing, and was authorized by 
fashion and custom in every class in the community. So under the 
influence of perverted views and habits the world went on encouraging 
the evil without stopping to consider the fatal consequences. Though 
our Church bound her members by a practical rule to abstain from the 
use of ardent spirits as a drink, nevertheless the ruling custom in 
everyday business being to pass the intoxicating cup from hand to hand, 
the members of our communion were unavoidably exposed to the tempting 
evil, and as a natural consequence intemperate habits crept into our 
societies, which caused some promising members to lose their piety and 
standing among us.
  "In that day the views entertained by the public mind respecting the 
use of alcoholic drinks made it inglorious work for a minister of the 
Gospel to speak against the common tippling practice in a public 
discourse. Nevertheless, my vows to God, together with the dictates of 
my conscience, would not excuse me from performing the unpopular task. 
Therefore I improved the opportunity, when addressing large assemblies, 
to portray the alarming evil of intemperance, and also brought out the 
thundering moral law to bear against the ungodly practice.
  "While superintending a camp meeting on Otsego Circuit my spirit was 
moved within me, seeing the wickedness of the land. The hateful genius 
of intemperance appeared crouching in obvious places on the environs of 
the encampment, grinning at us as we passed along. On the Sabbath, when 
my turn came to preach, I appeared before the multitude with my brow 
set against wickedness - alcoholic wickedness in particular. Being 
authorized by my text to bring arguments against the prevailing sin of 
intemperance, I had no mercy to show to the evil in any of its 
branches. I shook the rod of truth over the distillery, the rum shop, 
and

TEMPERANCE  29

the intoxicating fluid as it ran down the drunkard's neck. It was 
plain, pointed work; every sentence went like a bullet to the mark. 
Knowing that truth and reason were on my side, I was not anxious about 
the judgment of men. While standing in the presence of God, proclaiming 
his solemn truth, I was far above the scorn of the impious world.
  "Soon after the discourse was ended I learned that there was a man on 
the camp ground who owned a distillery; and only a few weeks before, in 
a revival of religion, he was numbered among the converts, but had not 
united with the Church. During the discourse the preachers and some 
others heard my pointed remarks with much anxiety and trembling on 
account of the converted distiller, fearing the attack I made on his 
whisky business would destroy his religion, and hence the Church would 
lose him forever - his talents and influence having awakened much 
interest in his favor. Immediately after the exercise was closed the 
preachers and other friends gathered around him in a pious panic, 
anxious to heal his wounds and comfort his afflicted mind. Among other 
things they said, 'Brother Giles did not mean you personally; he does 
not know you, nor what business you are engaged in.' All very true; 
they hoped that he would not be disturbed by the discourse. The 
distiller stood and heard them calmly and attentively for a few 
minutes, and then in this manner replied: 'Brethren, what do you mean? 
If that man has preached the truth, I am glad that I was present to 
hear it.' The gentleman appeared to be a sincere Christian, anxious to 
know the whole truth, and determined to do his duty as it was revealed 
to him.
  "The brethren who manifested so much anxiety over this young convert 
were temperance men themselves. They were only afraid that the 
tremendously strong meat I carved for the assembly at that time would 
destroy him, being only a babe in religion. But when they saw that he 
would live through the operation they were very glad, and, indeed, we 
were all glad. And the distiller afterward showed to all around how 
religiously glad he was. Influenced by the power of truth and holy 
feelings, he returned home from the meeting and never run his 
distillery another day; nor did he sell it to anyone to work mischief 
in the neighborhood; but he let it go down - yes, Brother Badger let 
his distillery rot down. I saw it afterward in a harmless pile of 
ruins, and rejoiced to see it in that condition. The pious brother 
joined the Methodist Church soon afterward, in whose communion he 
remained a useful and distinguished member till the day of his death." 
- Quoted by Conable, pp. 110-112.

30  WYOMING CONFERENCE

  The following is from a letter of Charles Giles published in the 
Methodist Magazine; the letter bears date of August 2, 1817:
  "At a certain time, on Otsego Circuit, an effort was made to 
illustrate and enforce this text: As he reasoned of righteousness, 
temperance, and a judgment to come, Felix trembled.' The assembly was 
large and very attentive, and, while the discourse was coming to a 
close, there was a wonderful move among them: the Spirit of God was 
evidently working on the hearts of the people. After the exercise was 
closed, as we were descending the pulpit stairs I saw an aged man 
coming toward the altar with an anxious appearance. As I moved toward 
him he grasped my hand, and earnestly inquired, 'Is there any mercy for 
such a sinner as I am?' I pointed to the Bible which lay on the desk, 
and assured him that it contained many promises for sinners. Then, with 
greater earnestness, he seized my hand with both of his, and said, 'Is 
it possible that such an old sinner can find mercy?' I continued to 
show him that God would save all who came to him through Jesus Christ. 
This moving event caused many in the congregation to wait. The aged 
penitent stood there in a state of bodily and mental agitation till he 
was requested to kneel at the altar. Then the congregation was invited 
to the opening of a season of prayer in behalf of the subject at the 
altar. The exercise commenced immediately, and while our prayers were 
being offered for the aged sinner others felt the same convincing 
influence of the Holy Spirit, and began to cry for mercy likewise. Soon 
the mingled voices of prayer and lamentation filled the house. The 
scene was truly affecting. While some lay helpless under the 
overpowering operations of the Holy Spirit, others stood weeping around 
them - parents and children, husbands and wives, were mingled in the 
scene. They were mourning and rejoicing, singing and shouting; but, 
fortunately, there was no confusion in the house; no one was there to 
oppose. Jehovah reigned and wrought, and all was right, and all was 
good.
  "From the time of the commencement of this work, which was about 
three o'clock in the afternoon, there was no cessation till eleven 
o'clock that night. Eight souls were converted; still some went away 
sorrowing under the burden of their sins. Soon after they came into the 
kingdom of grace rejoicing. Some who were converted that day were 
triflers in the morning. How wonderful are the works of God!" - 
Conable, pp. 113, 114.
  At the Conference of 1818 Abner Chase was appointed to the Otsego 
Circuit. He recollects that upon that circuit he found Josiah Keyes, 
"who was then but a lad, and gave him his first

STRIKING CONVERSION  31

license to exhort, who afterward became so famous as a preacher, and 
died while he was presiding elder on Cayuga District, so universally 
lamented." And he further states that "at a place called Fly Creek, a 
few miles west of Cooperstown, there was a little church, or 
meetinghouse, which was built or formerly occupied by Episcopalians, 
but at that time . . . mostly occupied by Methodists. In the month of 
December of that year we held a quarterly meeting in this little 
church. There had been something of a move among the people of the 
neighborhood for a few weeks preceding, and several young persons had 
professed a change of heart. When the quarterly meeting commenced, 
therefore, the people seemed prepared to avail themselves of its 
privileges. Through the entire meeting, from its commencement, there 
was a heavenly influence resting upon the congregation. But Sabbath 
evening was the great and memorable time. The presiding elder, C. 
Giles, remained with us; and was much in the spirit of the work. At 
about the usual hour for closing the meeting, while some were relating 
what God had done for them, an old man by the name of Shepard, who, as 
he afterward stated, had felt deeply for several days, but had not 
divulged his feelings to anyone, inquired of a lad who had spoken of 
the mercy of God to him if he thought there could be any mercy for such 
an old sinner as he was. It seemed that he made inquiry of the boy 
because he was near him, and because he had not confidence to speak to 
anyone else. The lad was rather taken by surprise, and did not answer 
immediately, but another person did, assuring the old man that there 
was mercy for him, and that he might find it then and there. Upon which 
the old man fell upon his knees, and many of us bowed with him, and 
while we were interceding for him God spoke peace to his soul, and he 
arose and testified it to the congregation. This produced a powerful 
effect upon many. At the same time there arose a severe storm of 
lightning, thunder, and rain, attended or succeeded by a storm of snow. 
The thunderstorm at this season of the year added to the solemnity of 
the meeting, so that all idea of closing it was given up for the 
present, and cries and tears, prayers and praise, were mingled together 
without intermission for several hours; some having no disposition to 
leave the house on account of the storm, while many more were induced 
to stay because of the interest they took in the meeting. Before the 
next morning dawned many souls in that house were delivered from the 
guilt of sin, and made to rejoice in God their Saviour. Of this number 
was Martin Marvin, now a member of the Oneida Conference.

32  WYOMING CONFERENCE

  "There lived at this time, in a little village called Milford, 
situated a few miles below Cooperstown, on the Susquehanna River, a 
Major Badger, a man who had enjoyed literary advantages above most of 
his neighbors, and whose mind was stored with general knowledge by 
reading and observation. But he was an unbeliever in revealed religion, 
and openly professed and advocated deism. He held at this time the 
first office in town, and his influence was great. During the winter of 
1817-18 some business had led him to attend the session of the 
Legislature in Albany for several weeks. During his absence his wife 
had attended a Methodist meeting in a neighborhood at some distance 
from home, a privilege she could not enjoy with the knowledge and 
consent of her husband, and at this meeting she had become awakened, 
and had sought the Lord in secret and found a sense of forgiveness of 
sin. But this, for the time being, she kept to herself, and when her 
husband returned she hesitated to mention what the Lord had done for 
her soul, fearing his opposition.
  "In an adjoining town lived a man by the name of Marvin, the father 
of Martin Marvin, whom I have mentioned before. Badger and Marvin had 
formerly been intimately acquainted, but, the latter having some time 
before this embraced religion, their intimacy had been interrupted. But 
it happened soon after Badger returned from Albany that some business 
brought them together. After their business was accomplished, Marvin 
inquired of Badger if he ever attended Methodist meetings. 'No,' said 
Badger, 'you know I do not believe in such things, and why should I 
go?' Said Marvin, 'There will be preaching in such a place, on such an 
evening, which is but two or three miles from your house, and I ask you 
as a friend to go, and at least for once hear a sermon.' Badger gave 
him no promise to attend, but on going home he asked his wife if she 
wished to go to a Methodist meeting. She was so astonished and 
overcome, as she afterward stated, on hearing her husband make this 
inquiry, that for some time she could give no answer. But after 
recovering herself a little she replied, 'Why, do you wish to go?' 'I 
do not know that I do,' said he, 'but Marvin has been pressing me to go 
and hear a Methodist preacher at T.'s next Wednesday evening.' 'Well,' 
said she, 'if you wish to go I will accompany you.' He replied, 'Well, 
then, we will make our calculations to go.'
  "She afterward told me that she could with difficulty suppress her 
feelings until she could retire to her room, where she poured forth her 
gratitude to God for this unexpected event, that she was likely to have 
the privilege to attend a Methodist meeting with

MILFORD, N. Y.  33

the consent of her husband. The evening arrived, and Badger and his 
wife repaired to the meeting. The preacher was entirely ignorant of the 
circumstances above narrated, but felt, in a rather unusual degree, the 
importance of his work, and endeavored to describe the wretched state 
of man by nature, his need of the mercy of God, and how that mercy 
could be exercised through Christ, and only through him.
  "When the meeting was closed the major came forward and introduced 
himself to the preacher before all the congregation by giving his name 
and the place of his residence; and added, 'If you have heard anything 
of Milford village you have probably heard that Methodist preachers 
have been abused there,' alluding to the case of Ebenezer White, who 
once attempted to preach in Milford and was abused by a mob. 'But,' 
continued he, 'I wish you to come and preach in Milford, and if you 
will consent I pledge myself that you shall be well used.' The preacher 
informed him that on such an evening he could be there, and if an 
appointment was given out he would, with the leave of Providence, 
fulfill it. The major assured him the appointment would be made, and 
requested the preacher to come to his house, and consider it his home 
while he remained in the place. This was assented to, and so they 
parted. When the day arrived the preacher came in the afternoon to 
Milford, and received a hearty welcome to the major's house, who soon 
brought forward his Bible and commenced stating his deistical 
objections, and pointing out what he thought to be inconsistencies and 
contradictions in it, though in a calm and gentlemanly manner. In this 
manner the afternoon passed, and, the hour for meeting having arrived, 
the congregation assembled in a large schoolhouse, with a swinging 
partition in the center, which was raised, and the house filled to 
overflowing. The season was solemn and impressive, and all seemed to 
listen with deep attention. When the services were closed the major 
called the attention of the congregation, and said he wished to know if 
they desired the preaching to be continued, and called on those who 
were in favor to arise. The whole congregation were at once upon their 
feet, and an appointment was accordingly left for four weeks from that 
evening. After returning to the major's the subject of the Bible and 
revealed religion was resumed and continued to a late hour. When the 
preacher came from his room, at an early hour in the morning, the major 
met him, saying, 'I had a fire, and have been waiting for you for some 
time.' The Scriptures were still the subject of conversation, until the 
preacher perceived that the major was evidently deeply wrought upon by

34  WYOMING CONFERENCE

the Spirit of the Lord. He therefore thought it best to leave him for 
the present to his own reflections, and immediately started for his 
next appointment, without dropping the least hint that he had 
discovered the major's agitation.
  "On the day next preceding that on which the appointment was to be 
again met at Milford the major went to meet the preacher at an 
appointment a few miles distant, and on coming into the house where the 
preacher had put up he took him by the hands and, bathed in tears, 
exclaimed, 'I find myself a wretched sinner, undone, without the mercy 
of God!' After a little conversation they walked together to the 
schoolhouse, where the meeting was to be held. The text was taken from 
Phil. i, 29: 'For unto you it is given in behalf of Christ, not only to 
believe on him, but also to suffer for his sake.' While explaining the 
former part of this privilege, given us in behalf, or through Christ, 
the major found power of faith to lay hold upon the promises of God in 
Christ; the bands were broken, and his soul exulted in the joy of 
pardoned sin. The major stayed for class meeting, and, this being the 
nearest society to Milford, he offered himself as a probationer for 
membership before he left the house, and his name was enrolled among 
them. At the earnest solicitation of the major the preacher accompanied 
him home that night - and what a scene! Then, for the first time, the 
husband and wife unfolded to each other their views and feelings on the 
all-important subject of religion. The neighbors were called in, and 
praise and prayer, and sighs and tears, were mingled together. The next 
evening the schoolhouse could not contain the congregation which 
assembled, and the Presbyterian meetinghouse was obtained, and many 
that evening felt that the word of the Lord was quick and powerful.
  "To give the particulars of the revival which followed in Milford 
would fill many sheets; but I will only add a society was raised, 
embracing the heads of many of the first families in the place. Among 
these was Major Eddy, the father of the Rev. L. A. Eddy, of the Oneida 
Conference. Major Badger exemplified religion in life for a number of 
years, and left the world full of a glorious hope of a blessed 
immortality." - Conable, pp. 126-130.
  In 1838 Otsego Circuit comprised the following: Milford, Fly Creek, 
Phoenix Factory, Union Factory, Red School House, and Fitch Hill.
  It will be seen from this that the circuit was exceedingly limited 
compared with earlier days. It was, however, the strongest circuit in 
that section of the country. At this time, Joseph Hartwell says, there 
was not a church building on the circuit.

APPOINTEES TO OTSEGO CIRCUIT  35

  The appointments to the circuit were as follows: 1791, Philip Wager, 
Jonathan Newman; 1792, J. Newman, James Covel; 1793, Zebulon Kankey, 
Moses Crane; 1794 (and Herkimer), Smith Weeks, Ezekiel Canfield, John 
Wooster; 1795 (alone), John Finnegan; 1796-1802, unknown; 1803 (Genesee 
District, Philadelphia Conference), Josiah Wilkinson, Asa Cummins; 
1804, Benjamin Bidlack, John P. Weaver; 1805, Frederick Woodward, 
Benoni Harris; 1806, Woodward and Harris, and C. Giles; 1807, William 
Hill, Aaron Baxter; 1808 (Cayuga District, New York Conference), David 
Dunham; 1809, David Dunham, Isaac Puffer; 1810 (same district, Genesee 
Conference), W. Jewett, S. Mattison, M. Vanduzan; 1811, Isaac Teller, 
Samuel Ross; 1812 (Oneida District, Genesee Conference), Ebenezer 
White, Ralph Lanning; 1813, Ralph Lanning, Asa Cummins; 1814, George 
Gary, James Hazen; 1815, George Gary, Seth Mattison, Asa Cummins; 1816, 
unknown; 1817, Abner Chase; 1818, B. G. Paddock, John Hamilton; 1819, 
Elijah King, Enoch Barnes; 1820, James Hazen; 1821, Dan Barnes; 1822, 
Orin Doolittle, Eli Allen; 1823, Orin Doolittle, John Roper; 1824, 
Ephraim Hall, John Roper; 1825, Isaac Stone, Anson Tuller; 1826, Jesse 
Pomeroy, Henry Peck, Isaac Stone; 1827, Isaac Grant, J. Pomeroy; 1828, 
Isaac Grant (Chenango District); 1829 (same district, Oneida 
Conference), Henry Peck, John Roper; 1830, John Roper, H. F. Rowe; 
1831, H. F. Rowe, L. C. Rogers; 1832, George Harmon, L. C. Rogers; 
1833, George Harmon, J. Warner; 1834, John Ercanbrack; 1835, J. 
Ercanbrack, D. Davis; 1836, W. Round, Calvin Hawley, Ira D. Warren; 
1837, W. Round, C. Hawley, M. Marvin; 1838, Isaac Grant, Joseph 
Hartwell; 1839, Calvin Hawley, William Bixby; 1840, M. Marvin, W. 
Bixby, R. Nelson; 1841, H. Halstead, S. C. Phinney; 1842, S. C. 
Phinney; 1843 (and Cooperstown), L. A. Eddy, J. Shank; 1844 (alone), C. 
Starr, J. Shank; 1845, C. Starr, D. T. Elliott; 1846 (Otsego District), 
W. Bixby, W. Burnside; 1847, W. Bixby, A. Queal; 1848, J. T. Wright, A. 
Queal; 1849, E. L. North, M. Marvin; 1850, E. Dennison; 1851-52, J. H. 
Hall.

Statistics

1791    80   members.
1803   393      "
1811   494      "
1821   445      "
1831   727      "
1842   406      "
1851   108      "

36  WYOMING CONFERENCE

                            TIOGA CIRCUIT

  In 1792 this was a mission of an indefinite extent embracing the new 
settlements from Wyalusing north and west wherever they might be found.
  Rev. Loring Grant gives some idea of the extent of this circuit in 
1810: Coventry, a point below Bainbridge, Oquaga, Randolph, Osborn 
Hollow, Brother Hale's (father of the girl who became the wife of the 
notorious Joe Smith), Brother Comfort's (father of Rev. Silas Comfort), 
Brother Rood's, Chenango Point or Binghamton, Choconut, down the 
Susquehanna and over the mountains to Brother Canfield's on Wyalusing 
Creek, down the Wyalusing to its mouth, up the Wysox, from the mouth to 
the head waters of the Towanda, thence to the head waters of the 
Lycoming Creek, thence over to the Sugar Creek, thence to the river 
again at Sheshequin, Tioga Point, Waverly, Newtown or Elmira, Owego, 
Caroline, Lisle, Green, and back to the place of beginning. This 
circuit had about thirty preaching places and necessitated four hundred 
miles' travel to go round it.
  In 1818 the circuit was substantially as in 1810. Broome Circuit had 
been taken from the northeastern territory. It now was a four weeks' 
circuit, and extended from Spencer several miles to the west and north, 
with Owego as its northeastern boundary and southward into 
Pennsylvania. It required about three hundred miles' travel to get 
around the circuit, and there were twenty preaching places. There were 
but two meetinghouses on the circuit. "The walls of one, situated at 
Sugar Creek, consisted of hewed logs, with a door, floor, seats, and 
pulpit to match. The other, in the town of Tioga, was called 'Light's 
Meetinghouse,' from the venerable man living near who furnished the 
land upon which it stood." This building was roofed and inclosed, with 
seats made of rough boards.
  After 1828 Tioga Circuit disappears from the Minutes.
  The appointments to this circuit were as follows: 1792, John Hill; 
1793, James Thomas; 1794, James Moore; 1795 (and Seneca), Joseph 
Whitby, John Lackey; 1796 (alone), Michael H. R. Wilson; 1797, James 
Stokes; 1798, Johnson Dunham; 1799, John Leach, David Dunham; 1800, 
Jacob Gruber; 1801 (and Unadilla), Gideon A. Knowlton; 1802, Joseph 
Osborn, Sharon Booth; 1803, J. Herron, S. Budd, John P. Weaver; 1804, 
John Billings, Parley Parker; 1805, Frederick Stier, Timothy Lee; 1806, 
Joseph Hays, Joel Smith; 1807, Robert Burch, Benedict Burgess; 1808, 
David Best, John Kimberlin; 1809, Thomas

CHENANGO CIRCUIT  37

Elliott, George Thomas; 1810, Loring Grant, Joseph Kinkead; 1811, John 
Wilson, Samuel Thompson; 1812, Marmaduke Pearce, Abraham Dawson; 1813, 
James H. Baker, James Hall; 1814, James Hall, John Griffing; 1815, 
Palmer Roberts; 1816-17, Michael Burdge; 1818, John Griffing, Andrew 
Peck; 1819, John Griffing, James Gilmore; 1820, Hiram G. Warner, Hiram 
Moore; 1821, Hiram G. Warner, Caleb Kendall, Jr.; 1822, Gaylord Judd, 
Sophronius Stocking; 1823, Philetus Parkus, Mark Preston; 1824, Gaylord 
Judd, P. Parkus; 1825, George Evans, John Wilson, Jr.; 1826, Joshua 
Rogers, Joseph Towner; 1827, Mark Preston, Joseph Pearsall; 1828, Asa 
Orcutt.

Statistics

1792    76   members.
1802   185      "
1812   484      "
1822   382      "
1828   473      "

                          CHENANGO CIRCUIT

  "Chenango Circuit appears in the appointments in 1798. It took in the 
extremes of Otsego, Herkimer, and Tioga, embracing the Chenango and 
Unadilla valleys and numerous small and remote settlements among the 
hills."
  In 1800 a revival occurred in Brookfield and the Giles family were 
brought into the church, one of whom, Rev. Charles Giles, became widely 
known.
  1813. During this year Loring Grant and Elisha Bibbins were on the 
circuit.
  "In the spring of 1814 Luther Peck removed from Middlefield, Otsego 
County, to Hamilton, Madison County, and settled on a ridge near the 
Brookfield line, in a somewhat new and secluded neighborhood. There 
were eight in the family who brought with them certificates of 
membership. There were no Methodists in the neighborhood, and no 
regular services. Mr. Peck immediately established a prayer meeting on 
Sunday morning and Thursday evening. The preachers were next invited to 
come and preach in the old log house. They came on without delay, and 
Mr. Grant organized a society of about a dozen members, embracing a few 
who lived in other neighborhoods. The people flocked in, and we had 
crowded congregations and most interesting meetings. Here it was, at 
the paternal fireside, that

38  WYOMING CONFERENCE

we formed our earliest acquaintance with our excellent old friends 
Grant and Bibbins. Here Dr. Dempster made some of his early efforts, 
and won some souls to Christ; and here 'the preaching family' took 
their first lessons in theology, and made their first efforts in the 
way of warning sinners to flee from the wrath to come, and here they 
won their first triumphs in the name of the Lord. The class increased, 
and 'Father Peck's' became a regular appointment, and continued to be 
so until he left the country." - Peck, Early Methodism, p. 397.
  We have been able to find but little concerning this old circuit. The 
list of appointments is about all we can give other than the above. It 
is to be hoped that some journal may yet be found which will give us 
further information.
  The appointments to the circuit were as follows: 1798, Jonathan 
Newman; 1799, _____ ; 1800, Barzillai Willy, William Vredenburgh; 1801, 
David Dunham, Matthew Vanduzan; 1802 (with Oneida), Zenas Covel, 
Griffin Sweet, Frederick Woodward; 1803, Alexander Morton, Ebenezer 
White; 1804, John Husselkus, Benoni Harris; 1805, Benjamin Bidlack, 
William Hoyer; 1806, Sylvester Hill, Parley Parker; 1807, David Dunham, 
Clement Hickman; 1808, John P. Weaver, Aaron Baxter; 1809, Matthew 
Vanduzan, Elijah Metcalf; 1810, Ebenezer White, C. Giles; 1811, 
Ebenezer White, C. Giles, Abner Chase; 1812, Chandley Lambert; 1813, 
Loring Grant, Elisha Bibbins; 1814, Ralph Lanning, Nathaniel Reeder; 
1815, Ralph Lanning, Elijah King; 1816, Dan Barnes; 1817, Dan Barnes, 
Paul Stowel; 1818, Joshua Rogers, Paul Stowel; 1819, James Kelsey, 
Joshua Rogers; 1820, Wyatt Chamberlain, J. D. Gilbert; 1821, John 
Arnold, Timothy Goodwin; 1822, G. W. Densmore, Ebenezer Doolittle; 
1823, Henry Peck, John S. Mitchell; 1824, Henry Peck; 1825, Isaac 
Grant, Caleb Kendall, second; 1826, Isaac Grant, James Atwell; 1827, 
James Atwell; 1828-29, Joshua Rogers; 1830, W. S. Bowdish, Lyman 
Sperry; 1831, W. S. Bowdish, Martin Marvin, Lyman Sperry; 1832; W. 
Round, Martin Marvin; 1833, W. Round, I. Warren; 1834, Alvin Torry, I. 
Warren; 1835, A. E. Daniels; 1836, A. Calder, L. G. Weaver; 1837, 
George Harmon, E. L. Wadsworth, William Bixby; 1838, C. Starr, B. W. 
Gorham, J. Soule; 1839, C. Starr, B. W. Gorham, J. C. Ransom; 1840, J. 
C. Ransom, C. W. Harris; 1841, C. W. Harris, Philip Bartlett; 1842, D. 
Davis, P. Bartlett, R. Stockley; 1843, D. Davis, I. D. Warren; 1844, 
Andrew Peck, R. S. Rose; 1845, A. Peck, B. Ferris, William Silsbee; 
1846, C. Starr, A. Queal; 1847, C. Starr, M. M. Tuke; 1848, John 
Crawford, William G. Queal.

CANAAN CIRCUIT  39

Statistics

1800   227   members.
1810   383      "
1820   685      "
1830   330      "
1840   537      "
1848   268      "

                           CANAAN CIRCUIT

  As early as 1803 preaching at the Dutch settlement in Big Beech Woods 
is recorded. Big Beech Woods was in Canaan, and formed a part of 
Wyoming Circuit.
  In 1806 Wyoming Circuit had eighteen preaching places; twelve were in 
the Wyoming Valley and six were within the bounds of what was afterward 
Canaan Circuit. The following from Dr. Nadal's sketch of Rev. Alfred 
Griffith gives an excellent idea of some itinerant life in those days:
  "The fare was poor and coarse enough. The only drink they had besides 
water was coffee made of buckwheat bread. The process of making this 
drink was to hold a piece of buckwheat bread, called a slapjack, in the 
fire in the tongs till completely charred, and then to boil it in an 
iron pot. The liquor thus obtained, sweetened with maple sugar, 
received from Mr. Griffith the name of 'slapjack coffee,' and by this 
designation came to be generally known. As to eating, from early in 
June till autumn they had not a morsel of meat of any kind. Poultry 
could not be raised, nor pigs, nor sheep, for as soon as anything of 
the sort made its appearance it was carried off by the foxes, the 
bears, the panthers, or the wolves. If now and then a man was found 
bold enough to attempt to keep a hog, the pen was built just at the 
front door of the cabin; and if he owned a calf it was brought up and 
tied behind the house every night, and the guns kept loaded, and at 
hand, to drive off or kill the invading panther or wolf. As they rested 
at night on their bearskins or deerskins they frequently heard around 
them the wailing scream of the panther or the howl of the wolf; and the 
sight of the bear was more common than that of a pig or a lamb.
  "The sleeping was as poor in some instances as the eating and 
drinking. About fifty miles from the Flats (Wyoming Valley) lived a 
humble family by the name of Cramer, consisting of husband and wife, 
with one son, Abram. Their house was both stopping place and church for 
our young itinerant, who had for his bed, when he remained over night 
with them, the frame of an old

40  WYOMING CONFERENCE

loom, across whose beams were laid slats, and on the slats a bearskin 
or two. These, with a pair of clean sheets, which were kept exclusively 
for the preachers, and a few superincumbent duds, constituted the 
sleeping apparatus. Abe, as he was familiarly called, was the 
preacher's bedfellow, and on one occasion, when Mr. Griffith had just 
committed himself to his room and bearskins for the night, and lay 
waiting for young Abram, who was a stalwart boy of twenty, he happened 
to cast his eye in one corner of the room, or rather of the barn, that 
room being the only one, when a sight met him at once puzzling and 
grotesque. There was good Mother Cramer, with her boy, Abe, before her, 
who stood, with lamblike docility, while the old lady pinned around him 
a snow-white sheet, which reached from the chin to the ground, making 
him look, his decidedly human head being excepted, for all the world 
like a veritable ghost. 'Why, mother,' said the young preacher, 'what 
on earth are you doing to Abe? Are you making a ghost of him?  "No, 
child,' replied the inventive housewife, 'no; but Abe isn't fit to 
sleep with a preacher unless he is wrapped up in some such way as 
this.'
  "At one of his appointments the young preacher was met by an 
Irishman, by the name of Matthew Bortree, who had been a Methodist in 
his native country, but having emigrated to this country, and settled 
where he enjoyed no religious advantages, he had become cold and 
backslidden. But the Holy Spirit had again visited him, and he became 
deeply anxious to retrieve his spiritual losses, and the object of his 
present visit was to get the promise of the preachers to visit his 
settlement, and establish there an appointment. The settlement was of 
about twenty years' standing, and yet a sermon had never been heard, 
nor a minister of the Gospel seen in it.
  "Upon consultation between the preachers it was agreed that Mr. 
Griffith should make the first visit to the new field, and preach the 
Gospel in the regions beyond to people who had never heard its joyful 
proclamation. The time was fixed, and a young man was to be sent to 
meet the preacher at Cramer's, and conduct him through the great 
wilderness called the 'Big Beech Woods' to Bortree's house. In 
pursuance of his engagement, at the proper time Mr. Griffith started 
for Cramer's, rode all day without eating a morsel, and reached the 
friendly cabin about nightfall, having come about fifty miles. Of 
course he was weary and hungry. Mother Cramer said she was glad to see 
him, but sorry he had come, for she had nothing, nothing at all to give 
him to eat. Mr. Griffith said he was sorry too, for he was very hungry; 
couldn't

SCANTY FARE  41

Mother Cramer possibly find something that a man could eat? The good 
woman promised to try, and upon rummaging among some broken crockery 
she found a dry crust of bread, which, added to a very small fish which 
Abe had that day caught in the branch, and which she immediately 
cooked, was the supper and dinner of the young preacher, after a ride 
of fifty miles and preaching twice.
  "The fish and the bread, which Providence made sufficient without a 
miracle, being found, the good woman drew out a washtub and placed a 
board over it for a table, on which in the moiety of a plate she 
arrayed the dinner, and before which she placed a three-legged stool; 
she invited the preacher to eat, adding as she concluded her 
invitation: 'There's your dinner; it's all I have; if I had more you 
should have it. But if you are a good man it's good enough for you, and 
if not it's too good.'
  "By daybreak the next morning the father and Abe had returned from 
the mill, whither they had gone to replenish their exhausted larder, 
and the young itinerant had, considering time and place, a good 
breakfast, plenty of corn bread, washed down with slapjack coffee, that 
and nothing else.
  "The next evening he and his guide arrived at the settlement, and 
were met by seventy or eighty persons, all anxious to see that strange 
sight, a preacher. He put up with Bortree, and no sooner was he in the 
house than they insisted he should preach the same evening. He 
consented, and while he preached the people gazed and wondered; not one 
present, perhaps, except Bortree, had ever before been witness of such 
a scene. The next day he preached morning, afternoon, and night. After 
the second service he was approached by a great rough fellow by the 
name of Bill Clemens, who asked him what he meant by the Methodist 
Episcopal Church. The answer was given by reading from the Discipline 
the General Rules and the articles of faith. Clemens, with ill-
suppressed indications of feeling, remarked that if that was all he 
would not object to becoming a Methodist himself. The appointment was 
regularly kept up, and when winter set in the seriousness marked from 
the first had grown into deep penitence, and there was a repetition of 
those scenes of revival which had been witnessed in so many parts of 
the country. . . . Every man and woman, and every child over fourteen 
years old, in the whole settlement professed religion and joined the 
Church, with a single exception, and he was a whisky seller. Even this 
man's wife was brought in. The reformation, however, took from him his 
occupation, and cursing the neighborhood into heaps he left for parts 
unknown. Matthew Bortree became a local preacher,

42  WYOMING CONFERENCE

and Bill Clemens a class leader, and on the spot where Bortree's house 
stood now stands, as we are informed, a fine church."
  During Asbury's visit to Wyoming Valley in the summer of 1807 he 
directed Gideon Draper to spend the balance of the year on what was 
subsequently called Canaan Circuit. However, it was then known as "the 
Mission." Note the following places visited by him, and an idea will be 
had of the extent of the circuit: Salem, Paupack, Sterling; an 
appointment across the Delaware; Bethany; Mount Pleasant, Ouaquaga, 
Hopbottom.
  In 1808 Canaan Circuit appears among the appointments and continues 
until 1828.
  In 1810 the circuit was as follows: "The preachers then crossed the 
Delaware, and preached at Cochecton, Cross's, Hurd's Settlement, or 
White Lake, Liberty, and Mamakating Hollow, at Smith's; crossed the 
Shawangunk Mountain, and preached at Higgins's and at Squire 
Stoddard's; recrossed the mountain and preached at Carpenter's Point 
(now Port Jervis). These appointments required the preachers to travel 
extensively over Sullivan and Orange Counties in the State of New 
York."
  Classes were formed at Cherry Ridge and at Bethany this year.
  "Here is embraced the whole of the present Honesdale District," 
besides portions of Wyoming and Binghamton Districts, and parts of New 
York and New Jersey Conferences.
  "The preachers of the circuit each received $49.98 and their 
traveling expenses this year."
  1818. Isaac Grant was on the circuit this year. "A camp meeting was 
held, early in September of this year, in Salem, which, on the 
invitation of our presiding elder, we attended. We crossed Cobb's 
Mountain in a considerable company of men and women on horseback, led 
by our magnificent presiding elder on a mammoth horse. All in all it 
was a novel scene to us, and there was a sprinkling of romance in a 
train of travelers on saddles, composed of men and women, old and 
young, climbing the mountain and clambering over rocks, upon which the 
old Yankees trod when they first visited fair Wyoming, and upon which 
they dropped their sweat and tears as they fled from the murderous 
savages. Many of them crossed this mountain on foot, we were well 
mounted; they traveled in peril of their lives, we in safety.
  "The encampment was small, the ground rough, and the tents poorly 
built. Everything was rude and primitive; but God was there. The work 
of awakening and conversion soon commenced, and the groans of the 
wounded and the shouts of the saved

WORK ON CANAAN CIRCUIT  43

resounded through the forest of tall hemlock and beech trees. - Peck.
  When Rev. George Peck went to this circuit in 1820 he "found it a 
two-weeks' circuit, with a membership of 223, and twelve preaching 
places, one of them being the courthouse at Bethany, three or four 
schoolhouses, and the rest private houses - not one church." He further 
says: "The work on Canaan Circuit was hard. It was sparsely settled, 
and the chief occupation of the people was clearing their land, and 
winning farms from the original forest, which still covered by far the 
greater portion of the country. The roads were simply wagon paths, made 
by cutting away the trees and undergrowth so as to admit of a passage, 
provided the driver was skillful in winding about rocks and stumps. 
They were so narrow that the dense foliage of the trees shut out the 
sun, and, in consequence, they were always muddy in the warm season, 
except where the rocks were bare. Through the swamps the roads were of 
the style called in some sections of our land 'corduroy;' but the poles 
of which they were constructed were often decayed, and the way unsafe. 
When winter came, and the mud began to freeze, it was still worse. My 
poor horse became sore and stiff, and almost broke down. He often 
halted on the edge of some icy Slough of Despond, and could be forced 
into it only by a sharp application of the spur." And yet it was vastly 
in advance of what it was when traveled by Owen and Draper!
  Mr. Peck received in "grain, meat, meal, maple sugar, and other 
articles too numerous to mention about one hundred dollars, all told."
  Rev. Elisha Bibbins, who was on the circuit in 1822 and 1823, gives 
the following as the preaching places: Canaan Four Corners, Mount 
Pleasant, Bethany, Cherry Ridge, Salem, Sterling, Bennet's Settlement, 
Lackawaxen, and the Dutch Settlement.
  All too meager are the records of those early days. Yet enough is 
known about them to cause great admiration for the men who heroically 
tilled the ground. The fathers of Methodism were sturdy heroes!
  In 1828 John Parker and V. M. Coryell were serving this circuit. 
Brother Parker published in The Christian Advocate an account of a man 
whose name was Truman Matthews, and who was executed in Bethany, Wayne 
County, Pa., on the 24th of October, 1828, for the murder of Colonel 
Jonathan Brooks. His article was headed "Universalism Renounced Under 
the Gallows."
  "During Matthews's trial and imprisonment, Rev. John Parker visited 
him several times, in order, if possible, to convert him from

44  WYOMING CONFERENCE

the error of his ways, but found him fearfully hardened, and seeking 
miserable refuge in Universalism. No Gospel reasoning seemed to touch 
his feelings in the least. But on the day of execution Brother Parker, 
having been appointed by the sheriff to preach on the awful occasion, 
went early to the courthouse, and learned that a change had taken place 
in the prisoner's mind. The day previous to his execution he was 
designing, with a knife some wretch had furnished him, to commit 
suicide; but when about to execute the horrid deed he heard, to use his 
own words, 'a voice louder than thunder, telling him to stay his hand, 
and he saw hell;' and now his foundation of Universalism was all gone 
in a moment, and with 'death staring him in the face' he began to cry 
aloud for mercy, and continued to do so all day and all night, and all 
the next day, with few intermissions, until his voice was lost in 
death. In prison, and just before he was taken out for execution, he 
lamented that Universalism had so long deceived him; and on the 
scaffold, when addressing the thousands before him, he declared that 
Universalism had deluded him, and that it was a 'doctrine of the 
devil.' Brother Coryell, on the occasion, addressed the people by way 
of exhortation, warning them according to the suggestions of the awful 
spectacle before them, some votaries of Universalism taking high 
offense at some of his statements. There was much controversy with the 
Universalists in those days." - Conable, History of Genesee Conference, 
p. 271.
  The appointments to the circuit were the following: 1808, Gideon 
Draper; 1809, _____ ; 1810, George Harmon, Samuel Thompson; 1811, John 
Kimberlin; 1812, Loring Grant, Orin Doolittle; 1813, Joseph Hickcox, 
Robert Menshall; 1814, James Gilmore, Israel Cook; 1815, Ebenezer 
Doolittle; 1816, Israel Cook; 1817-18, Isaac Grant; 1819, Abraham 
Dawson; 1820, George Peck; 1821, John D. Gilbert; 1822, Elisha Bibbins; 
1823, Hiram G. Warren, Elisha Bibbins; 1824, Joshua Rogers, Mark 
Preston; 1825, Joshua Rogers, Sophronius Stocking, Joseph Castle; 1826, 
Sophronius Stocking, J. Castle, J. Pearsall; 1827, John Sayre, Silas 
Comfort; 1828, John Parker, V. M. Coryell.

                           BROOME CIRCUIT

  Broome Circuit was formed in 1812, from the northeastern part of 
Tioga Circuit, taking its name from Broome County, N. Y. The circuit 
then extended across the Susquehanna at the Great Bend. According to 
Dr. William Round, Mr. King formed a

BROOME CIRCUIT  45

society in Gibson in 1812 or 1813. Its members were: George Williams, 
leader; Margaret Bennet, Sarah Willis, Susanna Fuller, and Jemima 
Washburne.
  Statistics of those days bewilder us. At the end of the first year 
Elijah King, its first preacher in charge, young and unordained, 
reported 247 members. Reports for 1813 gave an increase of 230 members, 
1814 an increase of 175, and 1815 a decrease of 145.
  The preachers on the circuit had to travel from three hundred to four 
hundred miles and preach thirty-five to forty-five times, taking four 
weeks to get around the circuit.
  In 1816 Rev. George Peck was junior preacher on this circuit. We 
quote extensively from his account of the work as it gives so fine a 
description of the circuit:
  "When I reached the bounds of the circuit I found a letter from Mr. 
Bibbins, containing a plan of the appointments, with instructions in 
regard to roads and stopping places. I was to visit the lower half of 
the circuit before I met my colleagues. My first preaching place was at 
Isaac Page's, five miles above Chenango Point. Notice had been given, 
and I had a large congregation in Mr. Page's barn. Here I found a good 
society which seemed to be prospering. My next appointment was in 
Osborn Hollow, Sabbath afternoon; the third in Stilson Hollow; the 
fourth at Richard Lewis's, on the Susquehanna, near the present 
Kirkwood Station, on the Erie Railroad. Here I found a little log 
cabin, not of the most inviting aspect. The good woman informed me that 
they were out of meat, and that her husband had gone out to kill a 
deer. In due time the old gentleman returned, having succeeded in 
running a deer into the river, where he shot it. It was now the latter 
part of July, and we found the meat anything but palatable. I preached 
to about half a dozen poor people, led the class, and then answered 
sundry questions in regard to the Conference. My host and his old lady 
were from Wales, and when evening came they lighted pine knots, stuck 
them between the stones of the fireplace, and began to sing Welsh 
hymns.
  Hale was a mighty hunter. In fact, he came from Vermont, and fixed 
his home in this new region for the purpose of pursuing game in the 
Harmony Woods - the great forest which then stretched from the 
Susquehanna to the Delaware. He slaughtered about a hundred deer 
annually, most of which he sent to the Philadelphia market. He often 
killed bears and elks, as well as a great variety of smaller game, of 
the flesh

46  WYOMING CONFERENCE

of which I often partook at his table. He was a shrewd, witty man. He 
was the father-in-law of Joseph Smith, the Mormon prophet. In his 
neighborhood Smith, at least in one version of his story, professed to 
find the golden plates from which he said he translated the Book of 
Mormon. He made love to Emma Hale, and finally married her, in 
opposition to the wishes of her friends. Hale himself detested Smith, 
considering him an impostor and a knave.
  "Mr. Hale gave me a cordial reception, and in the afternoon I 
preached in a little log schoolhouse to a small but earnest 
congregation. When I was in the midst of my subject, and, perhaps, 
waxing warm therein, a young woman made a leap in the air and uttered 
an unearthly scream, which startled me, and came near scattering my 
thoughts and bringing my sermon to a premature end. 1 found afterward 
that she was given to this kind of procedure. She was teaching school 
in this neighborhood, and the next day, when my path lay over the 
mountain to Windsor, where her residence was, she must needs borrow a 
saddle horse and insist on accompanying me as guide. Her father, now 
deceased, had been a deacon in the Presbyterian Church, and no one was 
at home when we reached her house but her mother, a genuine old 
Jezebel, who came hobbling out on her crutch and gave me a blast of 
wild denunciation, berating the Methodists in 'good set terms,' and 
heaping upon them all manner of angry abuse. The situation was 
decidedly novel.
  "I rode on to Higby Hollow, where I stayed all night at Father 
Higby's; and the next morning, which was the Sabbath, preached in a 
small schoolhouse. In the afternoon I preached at Randolph, where was 
one of the strongest societies on the circuit. My course that week lay 
in an irregular line through portions of Broome and Chenango Counties. 
The appointments for preaching were at Merwin's, Wedge's, Allise's, 
Higby's, Elliott's, and Kimball's, and then on Friday evening my 
colleague and I met at Page's, on the Chenango, five miles above 
Binghamton, which was then called Chenango Point. I gave Brother 
Bibbins an account of my adventures, including my crossing the mountain 
with my volunteer escort, and my reception at her mother's. He laughed 
heartily at this part of my recital, and remarked, 'I will cure that.' 
What he said to the lady I do not know; but on my next round I crossed 
the mountain alone.
  "On Saturday I set off on the northern range of appointments, and in 
the afternoon reached Smithville, where I found a kind reception at the 
house of Dr. Grant, the father of my friend,

JUMPING  47

Loring Grant. In Dr. Grant and his wife I found two very pious, 
intelligent, sensible people, thoroughly attached to our Church, and 
firm friends and wise counselors of the Methodist preachers. Sunday 
morning I preached at Smithville, in a private house, and in the 
afternoon rode to Lee's schoolhouse, where I preached again.
  "Amanda Hotchkiss was a member of the society at Lee's. She was a 
very tall young woman, deeply pious, and universally respected, and yet 
somewhat peculiar. She had a way of expressing joyous religious emotion 
by 'jumping.' Her motions were modest, and even graceful. She moved 
gently, with her eyes closed, occasionally saying, in soft, musical 
tones, 'Glory to God.' The preachers did not wish to grieve her by 
questioning the propriety of her exercises, and the most careless of 
the wicked would not even smile at them. She long believed that she 
could not avoid these demonstrations, and that they were the result of 
divine power. But the conviction at last forced itself upon her mind 
that these movements were no necessary part of religion, that in her 
case they were partly the result of mere habit, and that they were 
undesirable. She wholly ceased from physical demonstrations, and yet 
averred that she enjoyed closer communion with God, and more solid 
religious happiness, than when she was more demonstrative.
  "On Monday afternoon I preached in the schoolhouse at Smithville 
Flats. That evening I lodged at the house of a man whose wife was a 
member of our Church, and who kept a little store. During the evening 
there was drinking and carousing in the store, and some one, evidently 
intoxicated, sung a vulgar song. I thoughtlessly inquired who it was. 
'It is my husband,' said the lady, with painful embarrassment of 
manner. I was sorry that I had asked the question. The noise continued, 
the report of a gun adding to the uproar. In the morning, on taking 
down my saddle, which I had hung up under the piazza, I found that a 
musket ball had been shot through it, shattering the frame. My song-
singing host did not make his appearance that morning. I complained of 
the outrage, and Dr. Grant and my colleague were so indignant that they 
concluded that we could spend our time to better purpose elsewhere. 
There had been good congregations, but no society, and we preached 
there no more.
  "The next preaching place was at Squire Hamilton's, where I preached 
to a small congregation, and was kindly entertained by an estimable 
family. Thence I went to McDonough, where I preached in the comfortable 
log house of Mr. Oisterbanks, and

48  WYOMING CONFERENCE

received a cordial welcome. Next I preached in the house of Deacon 
Punderson, who had been an officer in the War of the Revolution. He was 
a pious, well-informed man, a member of the Baptist Church. He had read 
much, and had a strong, sound mind, and was one of the few whom I met 
from whose conversation I always expected to learn something. His talk 
was to me an intellectual feast. His children were Methodists, and he 
was very friendly to us.
  "From this place I went to Father Widger's, whom I found a little 
rough on the surface, but a man of generous impulses, with a fine, 
pleasant, pious family. I then passed through the village of Oxford, 
and preached at David Lyon's. The day following I preached in the 
schoolhouse near Captain Tillotson's, with whom I lodged. Neither he 
nor his wife professed religion, but they were very friendly and 
hospitable, and gave us a good home when we preached in their 
neighborhood.
  "The next Sabbath I preached in the morning in the village of Greene, 
in a schoolhouse. There were no members of our Church there at that 
time. In the afternoon I rode six or eight miles, and preached in the 
house of Benjamin Jackson, where I found a good society. Monday evening 
I preached at Lisle, in the house of Father Whitney; Tuesday, at Father 
Norton's, Wednesday, at Henry Palmer's, in what is now called 
Kattelville; Thursday, at Orin Seward's, on Potato Creek; and Friday 
brought me to I. Page's, where I again met my colleague.
  "Thus I made my first round of the circuit, having traveled over two 
hundred miles and preached twenty-eight times in four weeks. There was 
not a church on the circuit. We preached in schoolhouses, barns, and 
private houses. We had no appointment in any village except Greene, 
which was then small, and in which we had no society, and not even a 
place to lodge. In those regions Methodism first took possession of the 
sparsely peopled country neighborhoods. There were on Broome Circuit 
366 members. The congregations were good, often crowding the places of 
assemblage. The spirit of the people was excellent, and their 
cordiality and warm hospitality greatly encouraged me." - Peck, Life 
and Times, pp. 66-72.
  In the early days of Broome Circuit Nathaniel Lewis, a local deacon, 
was a prominent character. He "was rough as a mountain crag, but deeply 
pious. He could read his Bible, and fathom the human heart, 
particularly its developments among backwoodsmen. He was fearless, 
shrewd, and often witty. His labors were incessant and widely 
extended."

NATHANIEL LEWIS  49

  On receiving information of a place, some distance from his home, 
where was no religious worship, he visited the place, canvassed from 
house to house, and invited the people out to meeting. He preached from 
"Ye uncircumcised in heart and ears, ye do always resist the Holy 
Ghost." The sermon was with power. A great revival followed, and 
seventy souls were saved.
  Several interesting stories are told concerning him. One Sabbath 
morning, in the year 1812 when provisions were scarce, he sat reading 
his Bible preparatory to preaching, when he discovered a deer near his 
house. He took down his gun, shot the deer, and after dressing it, sent 
portions to his neighbors. He was called to account before the church 
for breaking the Sabbath. "He pleaded not guilty. He asked the brethren 
who were gravely remonstrating with him: 'What do you suppose the Lord 
sent that deer into my field for?' 'Well, I suppose it was to try you,' 
one gravely answered. 'No, it wasn't,' replied the accused, 'for the 
Lord knows that when he sends blessings to me I don't wait until the 
next day before I take them.'" He was acquitted.
  At one time, while preaching, he was disturbed by some disorderly 
persons. After bearing with them for a season he reproved them by 
calling them "a hogmatical set." After the service a local preacher, 
who was present and heard the rebuke, hinted to him that he had made 
use of a wrong word.
  '"What do you mean?" he asked.
  "Why, hogmatical is not a proper word," was the reply.
  "Yes, it is," replied Mr. Lewis; "you have heard of dogmatical, I 
suppose?"
  "O yes, but - "
  "Well," interrupted the old fox, "you can shame a dog, but a hog you 
can't."  This ended the controversy. "Uncle Lewis was the instrument of 
the awakening of many souls."
  In 1883 this circuit disappeared from the appointments. Over twenty-
four charges now exist within its bounds. Henry Street Church, 
Binghamton, being the first Methodist Episcopal church built within its 
bounds.
  The circuit, when served by R. S. Rose, was as follows: Kattelville, 
a schoolhouse appointment; Chenango Forks, a schoolhouse appointment, 
subsequently the Congregational church was used; Barker, where the 
society had a church; Castle Creek, where the Presbyterian church was 
used; Frenches, or South Castle Creek, now Glenwood, a schoolhouse 
appointment; Chest-

50  WYOMING CONFERENCE

nut Ridge, where a schoolhouse was used. Castle Creek, where the 
parsonage was located, was the head of the circuit.
  The circuit was served by the following: 1812, Elijah King; 1813, 
George W. Densmore, Peter Jones; 1814, George W. Densmore, I. 
Chamberlin; 1815, William Cameron, Isaac Grant, assistant; 1816, Elisha 
Bibbins, George Peck; 1817, Joshua Rogers, John Tooke; 1818, Michael 
Burge, Peter Baker; 1819, John Arnold, Belus Shepherd; 1820, Joshua 
Rogers, Caleb Kendal; 1821, John Griffin, James Hodge; 1822, Hiram G. 
Warner; 1823, Horace Agard, John Sayre; 1824, Horace Agard, Solon 
Stocking; 1825, Gaylord Judd, Mark Preston; 1826, Gaylord Judd, George 
Evans; 1827, Philo Barbary, H. P. Barnes; 1828, James Kelsey; 1829, 
Hiram G. Warner, Miles H. Gaylord; 1830, Miles H. Gaylord, David Torry; 
1831, David Torry; 1832, supply; 1833, Joseph Atwell; 1834, Alonzo 
Wood, T. D. Wire; 1835, Alonzo Wood, L. Salisbury; 1836, Morgan Ruger, 
A. Warren; 1837, S. Stocking, S. Phinney; 1838, Dr. E. G. Bush; 1839-
40, George Evans; 1841-42, Levi Pitts, C. Burlingame; 1843-44, Enos 
Puffer; 1845-46, King Elwell; 1847-48, T. D. Wire; 1849-50, R. S. Rose; 
1851, Joseph Whitham, William Roberts; 1852, R. Ingalls, H. T. Avery; 
1853, J. M. Grimes; 1854, Lowell Harding, supply; 1855-57(?); 1858, 
William Silsbee; 1859-60, S. E. Walworth; 1861, L. Pitts; 1862, supply; 
1863, W. P. Abbott; 1864, P. S. Worden, F. L. Hiller; 1865, P. S. 
Worden; 1866-67, G. W. Leach; 1868, S. W. Lindsley; 1869-70, L. Pitts; 
1871-72, E. Sibley; 1873, S. W. Spencer; 1874, S. F. Ketcham; 1875-76, 
A. Brigham; 1877-78, C. Sweet; 1879-81, W. B. Thomas; 1882, B. B. 
Carruth.

                        BRIDGEWATER CIRCUIT

  In 1813 Bridgewater Circuit was formed from the northern portion of 
Wyoming Circuit. In its early days it was a four-weeks' circuit, having 
sixteen or eighteen appointments. In 1830 it contained the territory 
now comprising Springville, Auburn, Rush, Fairdale, Skinner's Eddy, 
Meshoppen, Tunkhannock, West Nicholson, and a part of Montrose charges, 
the parsonage being at Lymanville. Gibson was in this circuit in 1819. 
This fact and the following quotations will give something of an idea 
of its early extent, and the times.
  In 1814 Elisha Bibbins and Wyatt Chamberlin were on the circuit. "The 
circuit was large, and the preachers labored earnestly and ably for the 
good of the people. Hopbottom was

HOPBOTTOM  51

famous for the zeal and spirituality of the membership. This was the 
center of the circuit, and gave tone to the whole. Some of the 
meetings, to the eye of an outsider, were scenes of confusion. There 
was much of holy zeal there, but a little mixed up with something like 
fanaticism. The jumping spirit was often witnessed in the Hopbottom 
society, and some of the best members, male and female, were 
occasionally under its influence. When much excited they would commence 
moving up and down, apparently without effort, or a knowledge of what 
they were doing. The movement was perfectly graceful, and yet evidently 
unstudied. It was one of the phenomena which attended the great 
religious excitements of early Methodism.
  "Three hundred members were returned upon the Minutes at the close of 
this year."
  1816. "There was a camp meeting in September of this year on the land 
of Edward Paine, in Hopbottom, Bridgewater Circuit, which we attended. 
This was 'the cold summer,' and it was a season of scarcity and gloom. 
Frost had destroyed the crops in this part of the country, and the 
prospects of living appeared dull and doubtful. The nights and mornings 
were cold, and there scarcely seemed to be enough of the fire of the 
Holy Ghost in the souls of the people to counteract the chill of the 
atmosphere. Mr. Pearce, the presiding elder, preached a powerful sermon 
on the evidences of Christianity from the words of Nicodemus: 'We know 
that thou art a teacher come from God.' A few souls were converted, and 
some Christians quickened."
  1818. Ebenezer Doolittle and Edward Paine were the preachers. 
Doolittle was a "considerable scripturalist," but without tact. This 
year a singular preacher of the Baptist denomination, by the name of 
Solomon Dimack, began to attract attention along the Susquehanna, 
between Tunkhannock and Wyalusing. He broached various heresies, which 
Mr. Doolittle did not fail to attack, sword in hand. This brought the 
two champions together, in a public debate, at the forks of the 
Mehoopany. One of the questions discussed was the divinity of Christ. 
Dimack maintained that "Christ was not the eternal God, but the eternal 
Son of God." Doolittle was too much for his antagonist, and he was 
finally left in possession of the field, as being armed with "too much 
human larnin'" for the redoubtable Dimack, who was only "taught in the 
school of Christ." The affair made a great stir, but resulted in little 
good. The orthodox generally considered that Doolittle acquitted 
himself passably, and had the decided advantage in the argument.

52  WYOMING CONFERENCE

  1819. "This year (1819) the preachers on Bridgewater Circuit were 
George Peck and Edward Paine. We regarded this circuit with a sort of 
horror, and made only one request of the presiding elder, and that was 
not to be appointed to Bridgewater Circuit. When the appointments were 
read off we felt badly whipped. Brother Paine was in raptures, and took 
us in his arms and laughed heartily. Father Kimberlin seemed to delight 
in torturing us. 'O George,' exclaimed he, 'you will starve to death; 
they will feed you on sorrel pie.' The young wife to whom George had 
been but a few weeks married had not been used to living on 'sorrel 
pie,' and what could be done with her? We returned from Conference with 
a heavy heart.
  "It was a year of great trials, but of some triumphs. It seemed a 
settled fact that wherever we came into contact with any other 
denomination there was opposition to be encountered. Methodism had been 
long in existence in this region of country, but still it had to 
dispute every inch of ground, and, indeed, efforts were made to drive 
it from ground which it had long occupied.
  "The class in Hopbottom had been diminished and weakened by removals, 
and here we met with active hostility from Presbyterians and 
Universalists. Elder Davis Dimack was firmly intrenched in his 
stronghold at Montrose, and from that point spread himself as widely as 
possible in all directions; and wherever he came he was tolerably sure 
to strike a blow at Methodism. We heard him preach on a week day in 
Springville, and were chagrined to hear him fall upon 'the Methodists' 
in a style of misrepresentation and abuse. The occurrence resulted in a 
voluminous correspondence between us. 'Sol Dimack,' as he was 
familiarly called, vented his spleen in right down vulgar style. We 
heard him deliver one of the most confused, shapeless discourses we 
ever listened to; and after the service closed, being introduced to him 
by a mutual friend, had a regular set-to with him. He had any amount of 
confidence, but was most lamentably ignorant.
  "In spite of all the opposing elements, we had seals to our ministry, 
and a rising in the Church at all points. Our excellent colleague 
labored faithfully, and did much good. After concluding the labors of 
the third quarter we were removed to Wyoming Circuit.
  "A camp meeting was held just before Conference, in what is now 
called Lymanville, which we attended. Samuel Budd was present, and, in 
his slam-bang way, preached and exhorted with considerable effect. 
Edward Paine delivered a most thrilling

AN INTERESTING CONVERSION  53

exhortation on the stand, which seemed to move everything." - Peck, 
History, pp. 321-324.
  On the minutes of the Quarterly Conference, held September 28, 1822, 
appears for the first time the name of Joseph Towner, as exhorter. 
Since 1819 he had been a class leader. This man was one of nature's 
noblemen. His early advantages were small, at his conversion being 
hardly able to read a hymn. By perseverance he secured a fair knowledge 
of the English language and became a popular and useful man. For many 
years he traveled large circuits. He gave to Wyoming Conference a son, 
Rev. I. P. Towner.
  In 1826 a camp meeting was held in Lyman's Settlement, Springville. 
Rev. Philetus Parkus, preacher in charge, was lying upon a sick bed in 
the parsonage in the neighborhood, from which he went to his home on 
high. "The circuit was deprived of the services of its regular pastor, 
but there was a good degree of life among the membership. We had some 
strong sermons; among them was one from Mr. Castle. . . . Rev. Elisha 
Cole, of Towanda, then commonly called 'Father Cole,' preached a 
characteristic discourse from the 'cloud coming up from the sea the 
bigness of a man's hand.' In treating his subject he said he should 
first philosophize it, second analogize it, and third theologize it. It 
was a singular sermon, but quite ingenious, and not without practical 
effect.
  "There were many interesting cases of conversion during the meeting; 
but one particularly interested us. A young couple attended; the wife 
was awakened, but the husband seemed as hard as stone. He undertook to 
force his wife away from the ground, but she was so deeply affected as 
scarcely to be able to support herself. He had hard work to get her 
along, she weeping, and begging him to let her remain for at least a 
short time. He finally said, 'You may stay an hour if that will do you 
any good.' Several preachers were standing around, to whom she looked 
imploringly, and exclaimed, 'O, do pray for me now, right away, for the 
time is precious;' and, falling on her knees, she began to cry mightily 
to God for mercy. She was in a tent; her husband took a seat, and she, 
as she knelt, laid her head upon his knees. Fervent prayers went up to 
heaven, and before the hour expired she was blessed. She arose, and, 
smiling, said to her husband, 'Now I am ready to go home.' He was not 
now in so great haste to get away, but remained to witness the songs of 
praise and shouts of triumph which naturally followed. Before the 
meeting closed he sought and found the pearl of great price.

54  WYOMING CONFERENCE

  "A high degree of religious interest followed the camp meeting in 
Brooklyn, the place formerly called Hopbottom. Rev. E. Bibbins was 
residing there at the time, and was very useful. Accompanied by the 
Rev. Joseph Castle, we visited the place and spent a few days there. At 
an afternoon meeting an interesting little girl of perhaps ten years of 
age was converted and was very happy. She was on a visit to her 
uncle's, James Noble, Esq. Our friend Bibbins invited us to attend the 
child with him to Mr. Noble's, who was a friend to the Methodists, but 
not a professor of religion. We were anxious to witness the meeting of 
the uncle and niece, having no idea of the manner in which she would 
conduct herself. All doubts were soon settled, for the moment she saw 
him she threw her arms around his neck, exclaiming, 'O, my dear uncle, 
the Lord has blessed my soul!' Mr. Noble was evidently taken down. He 
blushed, and for a moment hesitated, but finally responded, 'Has he, 
indeed? I am very glad;' and being seated he took her in his arms, and 
struggled hard against the emotions of his soul. The sweet face of the 
little joyful convert was bathed in tears, but they were tears of 
gladness. At the next meeting the squire came down upon his knees." - 
Peck, History, pp. 439, 440.
  The old brick church, about two miles from Meshoppen, was the first 
church to be built on the Bridgewater Circuit, and the Lymanville 
church the second.
  In 1841 the circuit name was changed to Springville.
  The circuit was served as follows: 1813, John Hazzard, Elijah Warren; 
1814, Elisha Bibbins, Wyatt Chamberlin; 1815, James Hall, Nathan 
Dodson; 1816, Isaac Grant; 1817, Israel Cook; 1818, Ebenezer Doolittle, 
Edward Paine; 1819, George Peck, Edward Paine; 1820, John Griffing; 
1821, Joshua Rogers, Hiram Moore; 1822, Asa Cummins, Mark Preston; 
1823, Caleb Kendall, Sophronius Stocking; 1824, William W. Rundell, S. 
Stocking; 1825, Philetus Parkus; 1826, Philetus Parkus, John Wilson; 
1827, Joshua Rogers, Daniel Torry; 1828, Daniel Torry, Peter Wentze; 
1829, Silas Comfort, V. M. Coryell; 1830, Joseph Towner, C. W. Harris; 
1831, George Evans; 1832, George Evans, M. R. Cushman; 1833, Benjamin 
Ellis; 1834, Benjamin Ellis, S. B. Yarrington, L. S. Bennett; 1835, E. 
Smith; 1836, E. B. Tenny, C. T. Stanley; 1837, E. B. Tenny, A. 
Benjamin; 1838, King Elwell, Thomas Wilcox; 1839, King Elwell, Philo 
Blackman; 1840, William Round, William Reddy.