The preceding year (1785) Thomas Humphries was on Tar river circuit, N. C., and John Major on Mecklenburg circuit in Virginia. Very probably the emigration of Methodists from his circuit to Broad river in Georgia, drew him there.
[22] Conference Minutes, vol. 1, pp. 39 and 41.
[23] Many of our readers require telling that _Episcopal hierarchies_ have what they call three “_Orders_” in the ministry, in ascending grades; as, _deacons_, _presbyters_ or _priests_, and _bishops_. The last named communicates the official gift to those below him, by “laying on of hands.” The Methodist Episcopal Church has the same orders, though in a modified form. With them the term Elder is used to express the second grade.
[26] We give old English names for these garments, purposely; such as they were called before finical and apish people changed them for the unintelligible ones now used.
[27] Bib. Antiq., vol. I., Chap. V., pp. 115-129. Amer. S. S. Union.
[32] The edition before us is the seventh, and “printed by John Dunlap, at the newest printing office in Market street, Philadelphia, MDCCLXXIII.” [1773.] The title page reads, “A Confession of Faith, put forth by the Elders and Brethren of many Congregations of Christians, (Baptized upon Profession of their Faith,) in London and the Country.”
Adopted by the Baptist Association, met in Philadelphia, Sept. 25, 1742. This “Confession” had its origin in fact from “seven congregations gathered in London, 1643,” and revised and adopted by “Ministers and Messengers of upwards of one hundred baptized congregations in England and Wales,” in 1689. The “Confession” of that year is signed by thirty-eight persons, as a committee, “in the name and behalf of the whole assembly.” The name of the renowned Hanserd Knollys stands at the head of the committee. The object of this Confession, was not to have a “standard,” or rule of faith, separate from or in addition to the Scriptures, in the churches, but “for the satisfaction of all other Christians that differ from us in the point of baptism.”
[34] At that period (1796,) the Methodists had five circuits in Kentucky, ten preachers in the traveling connection, and 1880 whites and 64 blacks in their societies. Their preachers, learning that Mr. Clark had left the Methodist connection, gave him no direct encouragement as a preacher. Mr. Jolliff, Rev. J. Lillard, and two or three other preachers were Independent Methodists, and affiliated with Clark.