Religion did wonders for the colored people on this circuit, and hundreds of them were converted. They sometimes took the name of their masters. I copy from the African class at Cambridge: Edward, Lina, Jacob, Alice, Ralph, Lua, David, Rhoda, Adam, Esther, Rachel, Harrie, Isaac, Minta, Primus, Philus, Ned, Den, John, Drape, Rive, Robert, Tom, Jacob, David, Adam, Esther. I preached at Ennalls’s meeting-house. There was also a class at Harry Ennalls’s: on the book are the names of Harry Ennalls, leader; Sarah, his wife, and Eliza Airey, the widow of Squire Airey. There are other honorable names that I have not space to transcribe—they are in the book of life. There were two colored classes that met at Ennalls’s: one had twenty members, the other twenty-five. Among their names are Pompey, Dido, Moses, and others. We not only had separate classes for the colored people, but separate love-feasts; they were generally held in the morning previous to the love-feasts for the whites, and were seasons of great interest. Religion in its simplicity and power was exhibited by them. We preached also at Airey’s Chapel. This was not far from where Squire Airey lived and died, and it was called after him; there was a class or society here; there were forty-four names belonging to one class. William Pitt was the leader, and among the members were a number of Aireys. CHAPTER VII. MY SECOND CIRCUIT, ANNAMESSEX, 1802. Bishops Asbury and Whatcoat visited my circuit previous to the Conference of 1801, which was held in Philadelphia. We had then but two houses of worship in that city, St. George’s and Ebenezer. There was great political excitement at the time. Federalism and Democracy ran high, and Jefferson and Adams were talked about everywhere. Such was the excitement that it separated families and friends and members of the Church. I was urged on every side to identify myself with one political party or the other, or to express an opinion. I felt sad to see what influence this state of feeling was producing in the Church. I consulted Bishop Whatcoat, who said that our different political sentiments should never affect our Christian fellowship and affections; that each had a right to his own peculiar views, and we should make no man an offender because his views of politics were different from ours. At this Conference I was not received on trial, because my recommendation from Dorchester circuit, by some mistake, was not brought to the Conference. I was received virtually, but not formally. The next year, to the question in the Minutes, “Who remain on trial?” the answer is, “Henry Boehm;” and at the end of the following year I was admitted into full connection and ordained. The Minutes and Dr. Bangs’s History make me one year younger in the traveling ministry than I am. I date from 1801, the same year as Dr. Bangs and Bishop Hedding.