RELIGIOUS ENCYCLOPEDIA
Methodists
laymen have been developed and some of them sent abroad as fraternal delegates. Their communications, no less than the indications of a vigorous church life, attested by the comments of the secular press, give good ground to believe that Australasian Methodism is, and is to continue, a powerful civilizing and Christianizing factor. The total number of ministers is 1,820, of whom 77 are of native races. The total number of members is 150,- 751, of whom one-third are natives. Besides these are 10,465 on probation. The attendance on preaching services reaches the great number of 644,183.
III. In Japan: The Methodist Episcopal Church established a mission in Japan in the year 1873. In the same year the Canadian Methodist Church began a similar work in that country. Twelve years later, the Methodist Episcopal Church South also sent missionaries there. The work of the Methodist Episcopal Church has expanded into two annual conferences, and that of the Canadian Church and the Methodist Episcopal Church South into two more. As the same doctrines were taught, and the same spirit infused, a sentiment arose in favor of a union of the Methodist Churches in Japan. The churches in America appointed commissioners to effect a union and, in July, 1906, they unanimously agreed upon a plan. In accordance therewith, a general conference was convened in Tokyo, Japan, on May 22, 1907, composed of delegates, previously elected by the four annual conferences of the three uniting churches in Japan, and the Nippon Methodist Kyokwai was formally organized. A system of government was adopted, and went at once into effect, the first general conference under the same being held in June, 1907. The relation of the churches in the United States and Canada to the Methodist Church of Japan is cooperative. The missionaries from America hold their conference relation in their home conferences, and are supported by them; but they are entitled to the rights and privileges of membership in the annual conference to which their work of the preceding year has been related, except when the character or relations of Japanese preachers are under consideration.
IV. In America. -1. Methodist Episcopal Church: Philip Embury (q.v.), an Irish Methodist local preacher, accompanied by his wife, Paul Heck, Barbara, his wife, and several others, emigrated in 1760 from Limerick to New York. Five years later came
five families, some of whom were re-
1. Begin- lated to Embury. In 1766 Barbara
rungs. Heck, finding several of them engaged
in card-playing, expostulated, and begged Embury to sound a note of warning. He opened his house for a meeting, preaching there to Mrs. Heck and four others who had responded to her invitation. Those present at this first service were enrolled in a class. Numerous conversions followed and additional classes were formed. Embury was strongly reinforced by Thomas Webb (q.v.), a Wesleyan local preacher and captain in the British army, and soon it was necessary to build a church. While Embury and Webb were preaching in New York, a similar awakening was creating excitement in Maryland. Robert Strawbridge (q.v.), an Irishman, had emigrated to Maryland, and, as
he was persuasive in private, convincing in public, and ever active, many accessions resulted from his labors. The society in New York continued to prosper, and Thomas Taylor, a layman, besought Wesley to send over a preacher of wisdom, sound in faith, and a good disciplinarian. The twenty-sixth annual British conference, held in 1768, sent to the church in New York City fifty pounds, also passage money for two missionaries, Richard Boardman and Joseph Pilmoor. In 1771 came Francis Asbury (q.v.), as devoted and untiring as Wesley, who, in Oct., 1772, appointed him " assistant superintendent." Pilmoor and others objecting to his methods as a disciplinarian, Wesley appointed Thomas Rankin (q.v.) " superintendent of the entire work of Methodism in America "; and with him sent George Shadford, who received a letter from Wesley which reveals the vastness of his imagination and expectations, all of which have been more than fulfilled. " I
let you loose, George, on the great continent of America. Publish your message in the open face of the sun, and do all the good you can. I am, dear George, Yours affectionately, John Wesley." Asbury came to America to stay, determined to identify himself fully with its people and their institutions; Rankin was full of notions and emotions of loyalty and government, and so magnified authority that those who had thought Asbury's hand iron found that of Rankin to be of steel. The first American conference was held in Philadelphia in 1773; ten preachers were present. It acknowledged the authority of Wesley and the Wesleyan conference; resolved that the doctrine and discipline of Methodism, as contained in the minutes, should be the sole rule of conduct; and that the members of the conference should " strictly avoid administering baptism and the Lord's Supper." Strawbridge had administered the sacraments before any of Wesley's regular missionaries arrived, and would not comply. Asbury explained that the rule was adopted with the understanding that " no brother in our connection shall be permitted to administer the ordinances at this time except Mr. Strawbridge, and he under the particular direction of the assistant." But Strawbridge refused to administer under such direction. At the second conference there was sharp conflict between Rankin and Asbury. The latter records, " My judgment was stubbornly opposed for a while, but at last submitted to." Unable to take the test-oaths or to sympathize with the colonies, Rankin left the country, and Rodda, another English preacher, also fled. Finally, Asbury of all the European Wesleyan preachers was left alone. The conference of 1778 showed a loss of 873 members; but in 1779, extensive revivals having occurred in those parts of the connection not directly affected by the war of the Revolution, the loss was made up with a gain of 1,600.
The first serious controversy occurred in 1779, the preachers in the South having determined to secure authority to administer baptism and the holy communion. A committee was chosen by those thus minded, who ordained themselves and others, and to the satisfaction of most of the Methodists in that region began at once to administer the sacraments. The preachers north of Virginia
Methodists