Columbia — Old Charlestown, 23 — -First Ministers, 25 — Established ( Ihurch, 26 — French Protest- ants, 38 — Presbyterians and Independents, 38- — Baptists, 43 — Quakers and German Protestants, 4-1 — Catholics and Jews, 45 — Religious Freedom under Constitution, 46. CHAPTEE IF Holy Club, 49; four Missionaries from, 50 — Settlement of Georgia, 51; Oglethorpe Secures the Wesleys for, 54 — Dr. Burton's Advice to Mr. Wesley, 56 — Ingham, 57 — Delamotte; The Voyage, 01 — The Storm, 63 — Arrival; Portraits of Wesleys, 04. CHAPTER III. Plan of Operation and Scheme of Doctrine, 07 — Visit of Indians, 69 — Appointments for Savannah and Frederica, 70 — Class-meetings, 70 — Mr. Wesley at Frederica, 77 — His Fortitude and Courage, 79 — The Wesleys Visit Charleston. 82— St Philip's Church, 83— Inter- est in the Negroes, 85 — Second Visit to Charleston, 80 — Last Visit, 89— Whitefield's Testimony, 91. CHAPTER IV. Whitefield's Conversion, 92 — First Sermon, 94 — Offers to go to Geor- gia, 97 — Arrival and Valedictory Sermon, 99 — Pastoral Letter, 102 — Trip from Philadelphia to Charleston on Horseback, 104 — Ste- vens's Account of Flis Preaching, 100 — Orphan House, 108 — Me- morial Service, 114 — Cited to Trial by Commissarv Garden, 118 — Results, 120. CHAPTER V. Pilmoor, 122 — His Appointment by Mr. Wesley, 123— Full Account of His Visit and Preaching in South Carolina and Georgia, 125. CHAPTER VI. Francis Asbury, 136— Embarks for America, 138— Mr. Rankin, 139 — Organization of Church, 141 — Pioneer Preachers for South Car- olina; Mr. Tunnell, 142— Mr. Willis, 146— Mr. Allen, 147— Mr. Hickson, 148— Mr. Lee, 150— First Visit to South Carolina, 151. (7) 8 Contents. CHAPTER VII. Progress of the Work, 156 — Pedee and Santee Circuits, 158 — Mr. Asburv's Second Visit, 159 — Appointments for 1786, 161 — Isaac Smith, 162— Edisto Circuit, 161— Mr. Mastin and Mr. Hull, 165— Foster and Johnston; Dr. Coke in Charleston, 168 — Mr. Asburv's Third Visit and First Conference, 169 — Appointments for 1787, 170 — Green and Ellis, 171 — Ivey and Mason, 173 — Mrs. Wofibrd, 174. CHAPTER VIII. Early Conferences, 177 — Mr. Asbury Holds Second South Carolina Conference, 179 — First Georgia Conference, 182 — Appointments 1788; Mr. Partridge, 185— Ellis and Smith, 186— Burdge, 187 — Major and Humphreys, 188 — Moore and Herbert, 190 — Gassaway, 191. CHAPTER IX. Mr. Asbury and Dr. Coke Visit Georgia, 199 — Third South Carolina Conference, 201— Fourth, 202— Sunday-schools, 203— Fifth Con- ference, 207 — Asbury and Coke Visit Catawba Indians, 209 — Ham- mett in Charleston, 210 — Sixth Conference, 212 — Seventh, 214 — Eighth, 215. CHAPTER X. Sketches: Bruce, 217— George, 219— Randle, 230— Moore, 231— Jenkins, 232— McKendree, 239— Waters and Gibson, 241— Tolle- son, Fulwood, Cannon, Risher, and Clark, 243 — Henley, Russell, Posey, George Clarke, King, Tarrant, Douthet, and Carlisle, 244: — Jackson, 245. CHAPTER XI. Bladen Circuit, 246 — James O. Andrew, 252 — Address to Deacons, 256— Lincoln Circuit, 259— Daniel Asbury, 263— Richardson, 267 — McGee and Camp-meetings, 272 — John Fore, 276. CHAPTER XII. From Ninth Conference to the Nineteenth, in 1805, 278. CHAPTER XIII George Dougherty, 325 — James Russell, 333 — Lewis Myers, 340 — Reddick Pierce, 345. CHAPTER XIV. From Twentieth Conference to Thirtieth, in 1815, 352. CHAPTER XV. William Capers, 397 — Methodism in Fayetteville, N. C, 404; in Charleston and Vicinity, 409; in Wilmington, N. C, 413; in Co- lumbia, 419; in Savannah, Ga., 426 — Southern Christian Advocate, 431 — Missionary Secretary, 433 — Bishop, 434. Contents. CHAPTER XVI. Missions, 436 — Society Formed in New York and {South Carolina, 439 — Original Constitution, 441 — First Report, 443 — Mission to Indians, 445— Mission to Blacks, 449— Report of 1832, 450; of 1845, 453; of 1854, 458; of 1866, 403. CHAPTER XVII. Legislation on Slavery, 468 — Action of General Conference in 1836, 475; inl840, 477; in 1844; Speech of Dr. Capers, 479 — Report on Division, 493 — Declaration of Opinions in 1836,497 — Last Pas- toral Address on this Subject in 1865, 498. CHAPTER XVIII. Conference Institutions, 517 — Constitution of Trust Fund, 519; of Society for Relief of Children of Members, 520; of Fund of Spe- cial Relief, 522; of Joint Board of Finance, 524 — Act of Incorpo- ration, 529; of Tract Society, 532; of Book and Tract Society, 535; of Historical Society, 540; o-' Tithe Society, 544 — Orphan Home, 545. CHAPTER XIX. Education; Mr. Wesley's Views on, 547 — Seminary for Laborers, 55(i; Mr. Asbury's Views on, 553 — Mt. Bethel Academy, 556 — Cokesbury School and Conference Address, 561 — Wofford College, 563. CHAPTER XX. Purity of Methodism; Doctrine and Early Mode of Worship, 580 — Essence of Methodism, how to he Preserved, 583; Purity of in South Carolina Conference, 584 — Resolution of 1834, 587 — First Pastoral Address, 588 — Preachers Held to Rigid Account, 594 — Change in Later Years, 595. APPEXDIX. Conference Boundaries, 599. List of Delegates to each General Conference, 600. Table of Sessions of South Carolina Conferences, 603. Biographical Sketches of Deceased Members, 606. Omissions in Original List Supplied, 649. To tfie Members of tlie Sontli Carolina Conference Of tlie Metliodist Episcopal Cliurcli, Soutli, In grateful remembrance of the many tokens of confi- dence AND AFFECTION SHOWN HIM DURING THE WHOLE ■ PERIOD OF HIS MINISTERIAL LIFE AND ASSOCIATION WITH THEM IN THE WORK OF CHRIST, This History of Methodism, IN THE FIELD ALLOTTED THEM BY PROVIDENCE FOR CULTIVATION, IS AFFECTIONATELY INSCRIBED BY The Authoe. HISTORY OF Methodism in South Carolina, CHAPTER I. I hear the tread of pioneers, Of nations yet to be, The first low 'wash of waves where soon Shall roll a human sea. (Whittier.) EIGHTY -THEEE years before the settlement was made at Jamestown, in Virginia (1607), and ninety-six years before the landing of the Pilgrim Fa- thers at Plymouth, in Massachusetts (1620), the first attempt was made, under the auspices of Charles V., to plant a colony within the present limits of South Caro- lina. Lucas Vasquez de Ayllon, having obtained from the Spanish monarch, in 1524, the title of Adelantado, or Governor, of Chicora (as Carolina was then called), embarked with a band of emigrants from St. Domingo in three vessels, under the command of Miruelo, to conquer and occupy the country for the crown. After various misfortunes by sea, the largest vessel was stranded in the Combahee River (then called Jordan), which they first entered; and the other two, sailing round to a capacious bay at the entrance of a magnifi-* cent river, affording one of the fairest and greatest havens in the world (afterward called Port Royal), De Ayllon resolved to found here the capital of Chicora, and selected for a site the ground now occupied b>- (11) 12 History of Methodism the town of Beaufort. The enterprise, however, was brought to a speedy and disastrous termination; for the Indians, at first feigning friendship with the new settlers, and thus throwing them off their guard, rose up suddenly against them, and putting more than two hundred to a cruel death, chased the rest in bloody strife to their ships, in terrible revenge of the perfidy of De Ayllon, who five years before had entered the Combahee with two vessels, and enticing a large num- ber of Indians on board, quickly weighed anchor, and bore them away into slavery in St. Domingo. If this first attempt to colonize Carolina under the auspices of Spain had been successful, it would have fastened upon the province the paralyzing influence of the Church of Kome. After the expiration of thirty-eight years, another attempt was made to found a colony in Carolina, under the auspices of France. Admiral de Coligny, having long desired to establish a place of refuge in America to which his brother Protestants, the Huguenots, might repair from the growing persecutions of their mother-country, and having failed in planting a set- tlement in 1555 on the present site of Eio Janeiro, in South America, planned a new expedition in 1562, and placed it under the command of Jean Ribault, of Dieppe. Sailing along the coast in search of the Combahee (Jordan), he entered the same magnificent harbor which had attracted the Spanish colony, and to which he gave the name of Port Royal; and choos- ing for his settlement a site near the one which had been selected by De Ayllon, he erected a monumental- stone engraved with the arms of France, and built Fort Charles, the Carolina, in honor of Charles IX. of France, thus giving name to the country a hundred In South Carolina. 13 years before it was occupied by the English, and called by theni Carolina in honor of Charles II. of England. The situation of this second colony also soon be- came precarious, and, the love of their native land reviving in the midst of a distressing want of sup- plies and a growing dissension among the settlers, they constructed a rough brigantine — the first vessel that was ever built by Europeans on the American continent — in which, through untold sufferings and perils of the deep, they made their way back to the shores of beloved France. If this enterprise of Coligny had been successful, and the colony had been protected and cherished by the King of France, soon settlers of another faith would have been added to the Huguenots, and Caro- lina would have witnessed the same scenes of perse- cution as those which cursed the mother -country. But Charles IX. desired not the preservation of the colony, but its destruction rather; for when Don Pedro Menendez captured the Huguenots whom Coligny sent out three years afterward to plant a settlement in Flor- ida (1565), and hanged them on trees, with the inscrip- tion, " I do not do this as. to Frenchmen, but as to Lutherans," it was not only without a word of rebuke or remonstrance from the king, but there is good rea- son to believe it was with the sanction and connivance of the royal court. And when Chevalier de Gourgues fitted out an expedition at his own expense, and capt- uring these cruel Spaniards, hanged them in terrible revenge to the same trees, with the counter-inscrip- tion, " I did not do this as to Spaniards, nor as to infi- dels, but as to traitors, thieves, and murderers," instead of being rewarded and honored by his own govern- ment, he was even persecuted and left to be pursued 14 History of Methodism with bitter malice by the authorities of Spain. He had indeed avenged the wrongs done to Frenchmen, bnt in doing so he had at the same time avenged the wrongs done to Huguenots, and Huguenots the Gov- ernment of France meant to destroy. It was the design of Providence that Carolina should be permanently colonized under better auspices, and that the foundations of her institutions should be laid under influences more favorable to freedom of religion than any that might emanate from the royal courts either of France or of Spain. The third attempt to plant a colony in Carolina was made under a patent granted by Queen Elizabeth of England to Sir Humphrey Gilbert, which at his death in 1583 was transferred to his half-brother, Sir Walter Raleigh. Under his direction a voyage of exploration was made in 1584 by Philip Amiclas and Arthur Bar- low, who landed in July on the island of Wocoken, in Ocracock inlet, on the coast of North Carolina; and taking back with them two natives of America, Man- teo and Wanchese, they gave such a glowing account of the new-discovered land that no name was deemed so appropriate as that of. Virginia, in honor of the virgin queen. In the following year (1585) Raleigh fitted out a second expedition, under the command of Sir Richard Grenville, who left a colony of one hundred and eight persons on Roanoke Island with Ralph Lane as its governor; but such were the hardships which they encountered that the colonists were only too well satisfied to be taken home by Sir Francis Drake, who in June of the following year visited the island with a fleet of twenty-three vessels. Scarcely had they taken their departure when Grenville returned with supplies. In South Carolina. 15 Having made a vain search for the colonists, and be- ing unwilling to abandon the enterprise, he left (1586) fifteen of his mariners to keep possession until they could be reinforced. This little band had disappeared, murdered it was believed by the Indians, when in the next year (1587) a fresh party of one hundred and seventeen arrived. Here soon afterward were laid, in honor of the proprietor, the foundations of the " City of Raleigh," and here the first English child destined to see the light in America was born. She was the daughter of Ananias Dare, and the granddaughter of John White, governor of the colony, who gave her the name of Virginia. The one hundred and eighteen disappeared like the fifteen mariners of Grenville, and, though sought for at various times, were never heard of more. Raleigh lost heart, as well as means, having expended about two hundred thousand dollars in efforts to plant his colony, and made over his patent to a number of persons (1589), who, with less enter- prise than he, met with still less success ; and Carolina continued but a waste as far as English settlements were concerned, and Virginia but a name. In 1630 a patent for the territory between the thirty- first and thirty-sixth parallels of latitude was granted to Robert Heath, and in 1639 permanent settlements were planned and attempted, but without success. Some New Englanders, "in 1661, or thereabouts," entered the Cape Fear River, and, purchasing from the Indians a title to the soil, planted an infant settle- ment on Oldtown Creek, near the south side of the Cape Fear, but returning home after a few years, "spread a reproach on the harbor and the soil." In the third year after the restoration of the royal government in England, all previous patents having 16 History of Methodism been declared void, the Province of Carolina, extending from the thirty-first to the thirty-sixth degree of north latitude, and from the Atlantic to the Pacific Ocean was granted by charter of Charles II., bearing date of March 24, 1663, to Edward, Earl of Clarendon; George, Duke of Albemarle ; William Lord Craven, John Lord Berkeley, Anthony Lord Ashley, Sir George Carteret, Sir William Berkeley, and Sir John Colleton. At their first meeting, held in May, 1663, in order to agree on measures for executing the chief objects of the patent, the proprietaries formed a joint-stock by general contribution for the transporting of colonists, and at the desire of the New England people — some of whom had settled on the south bank of the Cape Fear Biver — published proposals to all who would plant in Carolina. It was declared that emigrants would be allowed to nominate their governor and council, to have an assembly composed of the gover- nor and council, and delegates of freemen chosen by themselves to make the laws, and in particular every one should enjoy the most perfect freedom in religion. (Chalmers.) In subsequent instructions it was espe- cially enjoined to make every thing easy " to the people of New England, from which the greatest emigrations were expected, as the southern colonies were already drained." In 1662 George Durant obtained from the Yeopin Indians the neck of land to which he gave name in North Carolina, and in the following year George Cathmaid obtained a large grant of land upon the Sound, as a reward from Sir William Berkeley, who was Governor of Virginia, and joint proprietary of Carolina, for having established sixty-seven persons chiefly on the north-east bank of the Chowan Biver. In South Carolina. 17 This oldest considerable settlement, in honor of Monk, received the name of Albemarle. In letters of instruction to Sir William Berkeley, under date of September 8, 1663, the proprietaries say: "We are informed that there are some people settled on the north-east part of the River Chowan, and that others have inclination to plant there, as also the larboard side entering of the same river, so that we hold it convenient that a government be forth- with appointed for that colony, and for that end we have by Captain Whittey sent you a power to consti- tute one or two governors, and councils, and other officers, unto which power we refer ourselves; we having only reserved the nomination of a surveyor and secretary, as officers that will be fit to take care of your and our interests, the one by faithfully laying out all lands, the other by justly recording the same. The reason of giving you power to settle two governors— that is, of either side of the river — one is, because some persons that are for liberty of conscience may desire a governor of their own proposing, which those on the other side of the river may not so well like, and our desire being to encourage those people to plant abroad, and to stock well those parts with planters, incites us to comply always with all sorts of people as far as we possibly can." By virtue of the full powers thus conferred, Sir William Berkeley appointed William Druraniond, a Dissenter from Scotland, first governor of Albemarle, and, instituting a Carolina assembly, left the infant people in freedom of conscience to take care of themselves. In October, 1667, Samuel Stevens succeeded Govern- or Drummond, and was commanded to act altogether by the advice of a council of twelve, six of whom were 18 History of Methodism to be chosen by the assembly, and six to be appointed by himself. The assembly was composed of the gov- ernor, the council, and twelve delegates chosen annu- ally by the freeholders, and was invested with power not only to make the laws, but also with a large portion of the executive authority, with the right of appoint- ing officers, and presenting to churches the proprie- taries, thus transferring to the infant colony the right of "patronage and advowson of all the churches " with which they were invested by the charter. (Chalmers.) In August, 1663, several gentlemen of Barbadoes proposed to establish a colony south of the Cape Fear, and receiving from the proprietaries the greatest en- couragement, and in particular the pledge of " freedom and liberty of conscience in all religious or spiritual things, and to be kept inviolable," they fitted out a vessel under the conduct of Hilton, an able navigator (the same that gave name to Hilton Head in the neigh- borhood of Beaufort), to explore the country. In January, 1665, Sir John Yeamans was appointed governor of the territory then called Clarendon, stretching from the Cape Fear to the Saint Matheo (Saint Johns in Florida), and in the autumn of the same year, conducting a band of emigrants from Bar- badoes, began to lay the foundations of a new settle- ment near that of the New Englanders. The same constitution was established, and the same powers conferred on this colony as those which had made Albemarle happy. In good truth it may be said that in Carolina " the child of ecclesiastical oppression was swathed in inde- pendence," since three separate and distinct colonies were established upon the broad foundation of a regu- lar system of freedom of every kind, which it was In South Carolina. 19 deemed necessary by the proprietaries to offer to em- igrants to induce them to encounter the difficulties of planting in a foreign land. In 1669 the proprietaries turned their attention to the settlement of a fourth colony in the southern part of the province. The limits of the province had been enlarged by a second charter, granted June 13, 1665, so as to embrace all the land lying between twenty- nine degrees and thirty-six degrees thirty minutes, north latitude — a territory extending seven and one- half degrees from north to south, and more than forty degrees from east to west — comprising the whole of North and South Carolina, Georgia, Tennessee, Alaba- ma, Mississippi, Louisiana, Arkansas, much of Florida and Missouri, nearly all of Texas, and a large portion of Mexico ; to which immense domain were added, by a third charter in 1667, the Bermuda Islands. More than six years had elapsed since the royal sig- nature had been given to the charter, and it was now deemed proper to establish a form of government com- mensurate in its dignity with the vastness of the em- pire which the germs of existing colonies encouraged their imagination to anticipate in the future. It must be agreeable to monarchy, free from too numerous a democracy, and pleasing to Dissenters. The Earl of Shaftesbury, who in the year 1662 was found battling in the British Parliament in opposition to the Bill of Uniformity, was deputed by his associates to frame a system of laws suitable for the province. He sum- moned to his aid, in this most difficult and delicate work, the celebrated philosopher John Locke, whose friendship he valued, and whose distinguished abili- ties he held in profound admiration. Mr. Locke was a man of piety as well as of learning. 20 History of Methodism He chose the word of God as the book of his study and the rule of his life. He was the well-known friend and avowed advocate of religious freedom, and was accustomed to say that "at the day of judgment it would not be asked whether he was a follower of Xai- ther or of Calvin, but whether he embraced the truth in the love of it." In the Fundamental Constitutions which he framed, the perplexing problem of a union between Church and State was solved not by giving a legal preference to one sect or denomination over another, but by making the national religion of the province broad enough to embrace in the enjoyment of equal rights and privileges each and every Church of seven or more persons agreeing in any religion, and subscribing to the three following terms of communion: "1. That there is* a God. " 2. That God is to be publicly worshiped. " 3. That it is lawful, and the duty of every man being thereunto called by those that govern, to bear witness to the truth." In his view, Jews, heathens, and other dissenters from the purity of the Christian religion, if not kept at a distance from it by legal discriminations against them, " would have better opportunity of acquainting themselves with the truth and reasonableness of its doctrines and the peaceableness and inoffensiveness of its professors, and by good usage, and persuasion, and all those convincing methods of gentleness and meekness suitable to the rules and designs of the gos- pel, would be won over to embrace and unfeignedly receive the truth." The proprietaries approved and signed, July 21, 1669, the Fundamental Constitutions, as drawn by Mr. Locke, and the original copy, which was given by In South Carolina. 21 them to the first band of emigrants, is still preserved — in the handwriting, it is believed, of Mr. Locke — in the Charleston Library (Rivers). Thus these states- men, who successfully advocated in England the pas- sage of the Act of Uniformity in 16G2, and of the Five-mile Act in 1665, and were enforcing these laws with relentless cruelty in the parent country, gave their signatures in 1669 to a document that pledged to Dissenters perfect freedom of religion and worship, as an inducement to plant a fourth colony in Carolina. While they silenced men like John Owen, and filled the prisons of England with such victims as Baxter, Bunyan, Alleine, and John Wesley of Whitchurch (the grandfather of the founder of Methodism), they offered full liberty of conscience and ample protection to every variety of religious opinion in their province. Thus they impeached the wisdom and good faith of their home administration by the implied avowal that diversities of opinion and worship may peaceably co- exist in the same society, and that freedom of religion is the surest means of making a commonwealth flour- ish and a country appear desirable to its inhabitants. In a subsequent revision of these Constitutions, Arti- cle XCVI. was interpolated (the authorship of which Mr. Locke disavowed), granting toleration to Dissent- ers, and making the Church of England the national religion of Carolina, and alone entitled to receive pub- lic maintenance from the Colonial Assembly. This change was a vital one to Dissenters, and the new Con- stitutions, because they violated original stipulations with the colonists, were promptly and resolutely re- jected throughout the province. Four successive modifications of these Constitutions were made to render them acceptable to the people; but, claiming 22 History of Methodism that the original copy was genuine and of binding force, they perseveringly refused to recognize the au- thority of any of them, till at length, in April, 1693, the proprietaries resolved, " That as the people have declared they would rather be governed by the powers granted by the charter, without regard to the Funda- mental Constitutions, it will be for their quiet and the protection of the well-disposed to grant their request." Attracted by the natural advantages of a land dis- tinguished as " the beauty and envy of North America," the Cavaliers of England began to emigrate, in order that they might repair fortunes wasted by the wars of Cromwell; and drawn by the security given in the fundamental laws, and under the sanction of the char- ter, for perfect freedom and equality in matters of re- ligion, the persecuted of all countries flocked to it as an asylum from the evils of intolerance. Under the conduct of William Sayle, a Dissenter, who was appointed by the proprietaries the first gov- ernor of the colony, July 26, 1669, and of Joseph VV est, wdio was sent out as their commercial agent, the first band of emigrants — composed for the most part of English Dissenters and a few Huguenots, provided with every thing thought necessary for a new settle- ment— set sail for Carolina in January, 1670. Touch- ing at Kinsale in Ireland, to obtain from twenty-five to thirty servants for a plantation to be opened for the proprietaries, under, the direction of Mr. West, and also at Barbadoes to procure suitable seeds and plants for the new colony, they reached Port Royal harbor on the 17th of March, and landed on Beau- fort Island, where about one hundred years before, in the like search for a cover f jom the storms of per- secution, the Huguenots had engraved the lilies of In South Carolina. 23 France and erected the Fortress of Carolina. After a delay of a few days, they sailed round into Ashley River, in April, 1G70, and on the west bank of the river, at the month of Wappoo Creek, at a point " con- venient for tillage and pasturing," they selected their resting-place, and began to lay the foundations of Old Charlestown. As early as 1672 the neck of land between the two rivers, to which the names of Shaftesbury (Ashley Cooper) had been given, contained a few settlements, and Governor Yeamans had a site for a new town marked off, which took the name of Oyster Point Town; and as this location afforded better advantages for commerce than the site originally chosen, it sup- planted it in 1680, and losing its former name was at first called New Charlestown, then, in 1682, Charles- town, and in after-years Charleston; though it was recognized by act of incorporation only in 1783, after the lapse of more than a century. "The town," says Thomas Ash, in 1682, " is regularly laid out into large and caj)acious streets. In it they have reserved con- venient places for the building of a church, town- house, and other public structures, an artillery-ground for the exercise of their militia, and wharfs for the convenience of their trade and shipping." "At this town, in November, 1680," says Samuel Wilson, " there rode at one time sixteen sail of vessels, some of which were upward of two hundred tons, that came from vari- ous parts of the king's kingdom to trade there." In August, 1671, the ship Blessing, under the com- mand of Captain Matthias Halsted, brought over a second band of emigrants, for whom Newtown was laid out, on Stono River, westward of Charleston; and in December of the same year the Blessing and 24 History of Methodism Phenix brought a number of Dutch emigrants from New York, who first built and occupied Jamestown on James Island, but afterward spread themselves through the other settlements. Sir John Yeamans, having left his colony on the Cape Fear and returned to Barbadoes, soon after (1671) joined the colony established by William Sayle, and brought with him the first negro slaves who were ever seen in Carolina. He was appointed governor of the province April 19, 1672; and the colonists whom he had planted on the Cape Fear, following him to the Ashley, the old settlement was deserted and relapsed again into a wilderness. Small parties of emigrants continued to come into the new colony by almost every vessel, and the proprietaries sought by every means in their power to add to their number, so that in 1682 the population amounted to about twenty-five hun- dred. "At our being there (1680)," says Thomas Ash, two years afterward, "there was judged to be one thousand or twelve hundred souls; but the great num- ber of families from England, Ireland, Barbadoes, Jamaica, and the Caribbees, which daily transport themselves thither, have more than doubled that number." The plan of co-extending settlements and religious instruction, by making the Church and minister ap- j)endages to every town and place newly occupied, was not common in Carolina, and for more than twenty years from the planting of the colony divine service was but irregularly performed, and almost en- tirely confined to the city of Charleston. "Without the advantages of public worship, and of schools for the education of their children., the people, scattered through a forest, were in great danger of sinking soon In South Carolina. 25 by degrees into the same state of ignorance and bar- barism with the natural inhabitants of the wilderness, which they came to occupy and reclaim. The first minister in the colony was the Rev. Atkin William- son, whose arrival was about 1680, and Originall Jack- son and his wife Meliscent executed to him a deed of gift, January 14, 1682, of four acres of land for a house of worship to be erected, in which he might conduct wor- ship according to the form and liturgy of the Church of England. The first church erected — according to Rivers and Dr. Dalcho in 1682, but according to Dr. Ramsay in 1690, and occupying the site reserved for that purpose when Oyster Point Town was laid out by Governor Yeamans in 1672, and which was the same as that on which St. Michael's now stands — was built of black cypress, on a brick foundation, and had for its distinctive name St. Philip's, though it was com- monly called the English Church. After Mr. Will- iamson, " one Mr. Warmel was sent over " (Oldmixon), of whose ministerial labors nothing is known. Tho third Church of England minister in the colony was the Rev. Samuel Marshall, whose amiable character and great merit are attested by the readiness with which the Dissenters voted him an annual salary as rector of St. Philip's. He died in 1696, and was soon succeeded by the Rev. Edward Marston, a man of ability and liberal feelings toward Dissenters, and who, for his spirited opposition to the oppressive acts of Assembly against them in 1704, was arraigned be- fore the Board of Lay Commissioners in 1705, and de- prived of his living. More than twenty years had passed away in the en- joyment by the colonists of that equality among all religious denominations contemplated in the scheme 2fi History of Methodism of Shaftesbury and Locke, when the Dissenters, in no fear of having the Church of England made the na- tional religion of the province, since no motion to that end had at any time been brought forward in the As- sembly, and in particular with no thought of opening the way to so vital a change in the fundamental law, granted, in 1694, by legislative act, with the approval of the Governor, Joseph Blake, who was also a Dis- senter, to Samuel Marshall, the rector of St. Philip's Church, and to his successors, a salary of one hundred and fifty pounds sterling per annum, with a house and glebe and two servants. This act of Christian recog- nition and generous liberality on the part of the Dissenters " being notoriously known to be above two- thirds of the people, and the richest and soberest among them," was duly appreciated not only by Mr. Marshall and his successor, Edward Marston, but also by the better class of Episcopalians in general, and had the happy effect of diffusing for a time feelings of harmony and mutual good- will throughout the province. Bat in 1703, Sir Nathaniel Johnson, a bigoted prel- atist, was appointed Governor, and conspired with ex-Governor James Moore, whom he made attorney- general, and Nicholas Trott, to whom he gave the office of chief -justice, by means of " undue elections," and the blending of religious controversy with political questions, to make the Church of England the estab- lished religion of the colony. James Moore, oppressed with poverty, had sought the office of Governor in 1700 to enrich himself, and had procured a bill to be introduced in the Assembly of that year, regulating the Indian trade, which, if it had, passed, would have secured to him the benefit of that lucrative com- In South Carolina. 27 nierce. The bill, however, was promptly rejected, and he forthwith prorogued the Assembly. A new one was called in the autumn of 1701, and though the right of electing was in the freeholders only, he influenced the sheriff to return the votes of strangers, servants, aliens, and even mulattoes and negroes. Having by this means obtained an Assembly composed of men " of no sense and credit," who would vote as he would have them, he procured the passage of an act for fit- ting out an expedition against St. Augustine, the ob- ject of which was " no other than catching and making slaves of Indians for private advantage." The expe- dition, however, was involved in disaster, and entailed a debt of six thousand pounds sterling upon the col- ony. The Assembly, which during his absence had been prorogued, was again called together on his re- turn, and, taking into consideration the questions of the public debt and irregularity in the elections, great debates and divisions arose, which, like a flame, grew greater and greater, and at length terminated in a riot in which divers members of the body, and others who sympathized with them, were assaulted and had their lives put in peril. At this juncture Sir Nathaniel Johnson was appointed Governor (1703), and "by chemical wit, zeal, and art, he transmuted and turned this civil difference into a religious controversy; and so, setting up a standard for those called High-church, ventured to exclude all the Dissenters out of the As- sembly as being those principally that were for a strict examination into the grounds and causes of the mis- carriage of the St. Augustine expedition." When the time of a new election came "the conspirators" re- solved to procure an Assembly of the same complexion as that of Governor Moore's time; and all his illegal 28 History of Methodism practices were with more violence repeated and openly avowed by Governor Johnson and his friends. "Jews, strangers, sailors, servants, negroes, and almost every Frenchman in Craven and Berkeley comities, came down [to Charleston] to elect, and their votes wer<3 taken, and the persons by them voted for were re- turned by the sheriffs." The Assembly, being thus illegally constituted, proceeded, under the influence and direction of the conspirators, to exclude all Dis- senters from any Assembly that should be chosen for the time to come by the passage of an act, May 6, 1704, requiring as an antecedent qualification to their becoming members that they should conform to the religious worship, and take the sacrament of the Lord's Supper according to the rites and usages of the Church of England. As a majority of the members en- gaged in this work of legislation, according to the statement of Edward Marston, were constant absentees from Church, and about one-third of them had never taken the sacrament at all, and did not wish to exclude themselves, they declared by the same act all High- churchmen eligible to seats in any future Assembly, if for twelve months next preceding they had not taken the sacrament in any dissenting congregation. This act evoked the just condemnation and criticism of the rector of St. Philip's: " I cannot think it will be much for the credit and service of the Church of England here that such provisions should be made for admit- ting the most loose and profligate persons to sit and vote in the making of the laws." This Assembly stopped not here, but arrogating to itself a supreme regard for the interests of religion, although, accord- ing to the testimony of ex-Governor Thomas Smith, its members " were some of the most profanest in the In South Carolina. 29 country themselves," passed an act against blasphemy and profaneness, with the view of bringing reproach upon Dissenters, and declared, Nov. 4, 1704, the Church of England the established religion of the province, and appointed twenty lay commissioners — eleven of whom had never been known to take the sacrament — with full powers to exercise ecclesiastical jurisdiction, and deprive at pleasure ministers of their livings. "It is stupendous to consider," said John Archdale, the Quaker Governor of 1695, in review of this work of legislation, " how passionate and prepos- terous zeal not only veils but stupefies oftentimes the rational powers." From these illegal and oppressive acts the Dissent- ers appealed to the Parliament of England. The grounds of their appeal were duly considered by the House of Lords. The acts in question were adjudged to be in violation of the charter, and therefore illegal and arbitrary, and they voted an address to the " good Queen Anne," humbly beseeching her majesty "to use the most effectual methods to deliver the said province from the arbitrary oppressions under which it now lies," to which the queen graciously responded, signifying her readiness "to do all in her power to relieve her subjects," and accordingly declared, June 10, 1706, the acts to be null and void, and even di- rected the crown lawyers to inform themselves fully concerning the necessary measures for revoking the charter. When the Assembly, which had been chosen for 1706, under the qualifying act which excluded Dis- senters, had learned the action of the home govern- ment, they repealed the oppressive acts of 1701, but passed a new Church Act (Statutes, Yol. II., p. 282), 30 History of Methodism which remained the law of the colony till the Ameri- can Revolution. "Now as the civil power doth en- danger itself by grasping at more than its essential right can justly and reasonably claim, so the High- church, by overtopping its power in too great a sever- ity, in forsaking the golden rule of doing as they would be done by, may so weaken the foundation of the ecclesiastical and civil state of that country (Car- olina), that so they may both sink into a ruinous con- dition by losing their main sinews and strength, which, as Solomon saith, lies in the multitude of its inhabit- ants ; and this I am satisfied in, and have some exper- imental reason for what I say, that if the extraordi- nary fertility and pleasantness of the country had not been an alluring and binding obligation to most Dis- senters there settled, they had left the High-church to have been a prey to the wolves and bears, Indians and foreign enemies." (Archdale.) During the first thirty years of its history " there was scarce any face of the Church of England in this province" (Humphrey), and, for any success it may have had for the thirty years following, it was chiefly indebted to the assistance furnished by the Society for Propagating the Gospel in Foreign Parts, chartered June 16, 1700, by William III. of England. The Rev. Samuel Thomas was sent out to the colony by this society, in 1702, as a missionary to the Yamassee Indians, but was appointed by Governor Nathaniel Johnson to succeed the Rev. Mr. Corbin in minister- ing to the families settled on the three branches of the Cooper River, and to make Goose Creek the chief place of his residence. If we accept, however, the statements of Oldmixon and the Rev. Mr. Marston, this first selection of a missionary was by no means In South Carolina. 31 fortunate, for he was the occasion of the ill usage which resulted in the derangement of the Rev. Mr. Warmel and of the Rev. Mr. Kendal, who came into the colony a few years before him. The Rev. Mr. Marston, in his letter to the Rev. Dr. Stanhope, says of him: "The best service your society can do this young man, Mr. Thomas, is to maintain him a few years at one of our universities, where he may better learn the principles and government of the Church of England, and some other useful learning which I am afraid he wants." This society, besides founding two free schools in 1710 — viz., one in Charleston and one, at Goose Creek, and maintaining them at their own expense — sent out ministers to each of the parishes into which the province had been divided by acts of "Assembly. In addition t< > j >aying in part the salary of the rector of St. Philip's, they supported these minis- ters and their successors for about fifty years — viz., the Rev. Mr. Dunn to St. Paul's, in 1705; the Rev. Dr. Le Jeau to Goose Creek, in 1706; the Rev. Mr. Maule to St. John's, and the Rev. Mr. Wood to St. Andrew's, in 1707; the Rev. Mr. Hasell to St. Thomas's, in 1709; the Rev. Mr. Lapiere to St. Denis's (taken by divis- ion from St. Thomas's), in 1711; the Rev. Mr. Jones to Christ Church, in 1712; the Rev. Mr. Guy to St. Helen's, and the Rev. Mr. Osborn to St. Bartholo- mew's, in 1713; the Rev. Mr. Tustian to St. Georg £s (taken by division from St. Andrew's), in 1719; the Rev. Mr. Pouderous to St. James's, Santee, in 1720, and the Rev. Mr. Morritt to Prince George's, in 1728. The first house of worship, according to the forms of the Church of England, out of Charleston, was built in 1703, on Pompion Hill, in the parish of St. Thomas and St. Denis. Charleston continued one 32 History of Methodism parish till 1751, when, by division, St. Michael's was formed. In 169-1 Mrs. Af ra Coming gave to the Church seventeen acres of land then adjoining Charleston, and afterward included in it, which constituted the glebe of St. Philip's and St. Michael's. In 1707 the Bishop of London (Dr. Compton) be- ing anxious to appoint to St. Philip's a man of pru- dence and experience, to serve both as rector of the parish and his commissary, to have the inspection and control of Church matters in the province, selected for that place and office the Bev. Gideon Johnston, on the recommendation of the Archbishop of Dublin, the Bishop of Killaloe and the Bishop of Elphin also concurring, in which "his grace assured him that he had known Mr. Johnston from a child, and did testify he had maintained a fair reputation and was the son of a worthy clergyman in Ireland; that he dared answer for his sobriety, diligence, and ability, and doubted not but he would execute his duty so as to merit the approbation of all with whom he should be concerned." Mr. Johnston, the first commissary, con- tinued to officiate at St. Philip's, in Charleston, till April, 1716, when, on going down in a sloop to take leave of Governor Craven, then leaving for England in a British man-of-war, the sloop was capsized, and by a remarkable coincidence he lost his life at the very spot where, on his first arrival in Carolina, it was placed in imminent peril. He was succeeded by the Bev. Alexander Garden, who continued to act as rec- tor of St. Philip's and commissary of the Bishop of London till 1753. The whole number of Episcopal ministers who set- tled in Carolina prior to 1731 is .not accurately known, but from that year till 1775, when the American Bev- In South Carolina. 33 olutiou commenced, the aggregate number was one hundred and two. The French Protestant Church in Charleston was an offshoot of the Church of Pons in France, and was founded in 1686 by the Kev. Elias Priolau in conjunc- tion with the Kev. Florente Philippe Trouillart, who were its first ministers, and served the Church as col- leagues. The ruin of the Protestants had been some years before resolved on in France. " If God spares him " [Louis XIV.], said Madame de Maintenon, " there will be only one religion in his kingdom; " and in pur- suance of this determination, the Revocation of the Edict of Nantes was signed at Fontainebleau October 22, 1685, all churches of the Protestants were ordered to be demolished, their religious worship was pro- hibited, and their ministers required to leave the country in fourteen days on pain of the galleys. About six months afterward, on the 15th of April, while their enemies were demolishing the church, Priolau, having assembled the Protestants who had resisted all the ordeals of persecution, addressed them in touching words of valedictory, and amidst the tears of the people left Pons for Carolina with a consider- able portion of his congregation. Isaac Mazyck, who is reckoned as one of the founders of the Huguenot Church in Charleston, to which he left by will one hundred pounds sterling for the support of its minis- ters, makes in his family Bible, under date of 1685, this record: " God gave me the blessing of coming out of France, and of escaping the cruel persecution carried on there against the Protestants; and to express my thanksgiving for so great a blessing, I promise, please God, to observe the anniversary of that day by a fast." The correctness of this early date assigned for its or- 34 History of Methodism ganizatiou is attested by tlie fact that Caesar Moze be- queathed, June 20, 1687, to this Church of Protestant French refugees thirty-seven livres (trente sept lieures) to assist in building a house of worship in the neigh- borhood of his plantation on the eastern branch of Cooper River. Prior to this date many Huguenots had entered the colony. At the redistribution of lots in old Charles- town, July 22, 1672, their names appear among the freeholders ; from year to year grants continued to be made to Huguenots, and in 1680, Charles II., in re- sponse to a petition from Rene Petit for transporting French Protestant families to Carolina, sent out forty- five refugees at his own expense, in the frigate Rich- mond, and a yet larger number in another vessel at the expense of the government. These French refu- gees planted on the east side of Cooper River a settle- ment which was called Orange Quarter, from the principality of that name in Avignon in France, and afterward the Parish of St. Denis, from the battle- field in the vicinity of Paris, where Admiral Coligny and the Prince of Condi met the Catholic forces in hostile array and slew their commander, Montmorency. In the course of five years some thirty-two families had gathered in this quarter, and in continuance of their former occupation, and in compliance with the wishes of the proprietaries, engaged in the culture of the vine and the olive, and the manufacture of wine, oil, and silk. They had the advantages of public worship only as occasionally performed by the Rev. Mr. Priolau, of Charleston, who owned a plantation in the neighborhood, till they came under the pastoral care of the Rev. Mr. Lapiere. The settlement at the first division of the country into parishes was in St. In South Carolina. 35 Thomas, and as the first Episcopal church built out of Charleston in 1703, on Pompion Hill, and the new parish church, completed in 1709, were both convenient, the young men of French parentage who understood English constantly attended on the ministry of the Rev. Mr. Hasell. " The books the society sent out to be distributed by him were of great use, especially the Common Prayer books, given to the young people of the French and to Dissenters' children." (Humphrey.) The greater part, however, continued to meet together in a church of their own, built in 1708, whenever they had a French minister among them ; but finding them- selves unable to support a regular pastor, they made application to the Assembly to be made a separate parish, and to have a minister episcopally ordained who should use the liturgy of the Church of England, and preach to them in French. Thus this Huguenot Church of Orange Quarter was absorbed by the Church of England. There was another small settlement of Huguenots on Goose Creek, which was perhaps older than the one in Orange Quarter, but they never formed — as far as is known — any Church organization. The third settlement of Huguenots, out of Charles- ton, was planted on the western branch of Cooper Kiver, by Anthony Cordes, M.D., who landed in Charleston in 1686. It was composed of ten families, which, though much scattered, were organized into a Church under the pastoral care of the Rev. Florente Philippe Trouillart, who had been the colleague of the Kev. Mr. Priolau in the pastorship of the Church in Charleston. "A good number of Churchmen had set- tled there, but they had no house of worship till 1711. The Rev. Robert Maule, a missionary from the S^c-i- 36 History of Methodism ety for the Propagation of the Gospel in Foreign Parts, arrived in Charleston in 1707, and was appointed to the parish of St. John's, which included this settle- ment of the French. By the courtesy of the French pastor, Mr. Trouillart, Mr. Maule frequently performed service in this church; at other times in the houses of the planters in the different neighborhoods. Few of the French attended the service of the English Church, partly for want of the language." (Humphrey.) The courtesy of Mr. Trouillart was continued till 1711, when Mr. Maule began to occupy the parish church, and to carry forward the means so successfully em- ployed by Mr. Hasell on the other side of the river in Orange Quarter. The Eev. Mr. Trouillart died in 1712, and this second Huguenot Church was absorbed by the Church of England. The fourth and most considerable settlement of Hu- guenots was planted on the Santee in 1686, under the pastoral care of the Kev. Pierre Robert, of the Waldensians of Piedmont. The infirmities of age creeping upon him, he resigned his charge, and was succeeded in 1715 by the Eev. Claude Philippe de Eichebourg, who removed from Trent Eiver, in North Carolina, to Jamestown, on the Santee, in 1712. This third Huguenot Church was also absorbed by the Church of England on the arrival of the Eev. Mr. Pouderous as rector of the parish in 1720. The number of French Protestants in these several settlements in 1700 was as follows: Of the French Church of Charleston, one hundred and ninety-five; of Goose Creek, thirty-one ; of the eastern branch of Cooper Eiver, one hundred and one; of the French Church on the Santee one hundred and eleven — being in all four hundred and thirty-eight, to which must In South Carolina, 37 still be added ten families on the western branch of Cooper Biver. Thus, in 1720, all the Churches of the Huguenots, out of Charleston, had gone over to the Church Establishment; and in 1724 the French Protestant Church of Charleston was on the point of following their example. " I have read," says Daniel Kavenel, of Charleston, "in the letter-book of Isaac Mazyck, the immigrant [one of the founders of this Church], two letters addressed by him to Mr. Gordin, a refugee to South Carolina, then in Europe. The first was dated in 1721, the second in 1725. The first is a reply to a letter of Mr. Gordin, who must have been re- quested to make eiibrts to procure a minister, and who had stated that, having occasion to leave London, he had committed the matter to his brother. Mr. Mazyck complains that he had transferred so important a com- mission to one known to favor 'the union of your Church with the Episcopal.' His second letter is de- spondent. He says: ' Efforts will now be too late; the Church is going over to the Church Establishment.' His apprehensions, we know, were not formally real- ized; but they show how nearly this Church had then lost its distinctive character. It had no doubt been deeply agitated and divided. Their brethren in the country parishes had relinquished their original wor- ship by accepting incorporation under the Church Act of 1706. The same method had been adopted by the refugees in the other colonies. Men with families were anxious to provide for them a worship less liable to interruption than their own. While we may lament the diversion, for which there were so many just rea- sons, and which in process of time all had to yield, we must admire the constancy of those who under so 38 History of Methodism many discouragements preserved and transmitted the original character of this Church." The mixed Presbyterian and Independent Church in Charleston was composed of Presbyterians chiefly from Scotland and Ireland, Congregationalists from Old and New England, and a few French Huguenots, and was known by divers names — the Presbyterian Church, the Independent Church, the New England Meeting, the White Meeting, and the Circular Church. The Presbyterians and the Independents, or Congre- gationalists, had been drawn closely together in En- gland by the persecutions to which, in consequence of the Act of Uniformity, they were in common subject- ed. They had constituted a board, composed of the most influential men of their respective denominations, to watch over their general interests as Dissenters from the Church of England, and had adopted, in 1690, "heads of agreement" for the maintenance of a friendly intercourse between their ministers and Churches. It is not surprising, therefore, that they united in one Church organization in the colony. These two denominations, moreover, agreed in doc- trine and mode of worship, and differed only on a question of Church polity, which, in the circumstances in which they were placed, was of no practical impor- tance. In a province where there was no presbytery, the willingness to submit to its authority became necessarily inoperative, and the Presbyterian was a Congregationalist for the time being, and the Congre- gationalist was a Presbyterian; and the distinctive peculiarity of each being thus abolished, there was nothing to prevent, but every thing to invite to, the formation of the mixed Presbyterian and Independ- ent Church in Charleston. By their constitution they Ix South Carolina. 39 were at liberty to elect their pastors indifferently from either of the two denominations, and accordingly the six ministers who served them for half a century were thus chosen — two from the Presbyterian and four from the Independent Church. Their first regu- lar minister was the Rev. Benjamin Pierpont, a Con- gregationalist, a native of Massachusetts, who was graduated at Harvard University in 1681), and emi- grated from near Boston in 1691, with a select company, to found an Independent Church in Carolina. He died, near Charleston, in 1698, aged about thirty Of his successor, the Rev. Mr. Adams, a Congrega- tionalist, most probably from the same region of coun-* try, nothing is known. The Rev. John Cotton, who succeeded him, Nov. 15, 1698, was the son of the cele- brated John Cotton, of Boston, a graduate of Harvard College in the class of 1657, and a Congregationalist. He was eminent for his acquaintance with the Indian language and for his revision of Eliot's Indian Bible, the whole labor of which fell on him. During his brief ministry of nine months in this Church, he la- bored with great diligence and success. He died Sep- tember 18, 1699, of yellow fever, " the horrible plague of Barbadoes, which was brought into Charleston by an infected vessel." In 1700 the Rev. Archibald Stobo was returning in the Rising Sun, under the command of Captain Gib- son, wuth the miserable remnants of the colony wdiich had been sent out from Scotland two years before to plant a New Caledonia on the Isthmus of Darien, and which had been well-nigh destroyed by the Spaniards, when the vessel, having encountered a severe gale off the coast of Florida, was brought into great distress, and was forced, under a jury-mast, to make for the 40 History of Methodism port of Charleston. While lying off the bar, waiting to lighten the ship that she might enter the port, a hurricane arose in which she went to pieces, and Cap- tain Gibson, with all on board, perished in the waters by a just retribution from Heaven upon him, as it was interpreted in Scotland, for his cruelty toward the prisoners whom, for their persistent non-conformity, he had by order of the government transported as exiles to this same Carolina in 1684. Mr. Stobo, how- ever, had been waited on the day before this catas- trophe by a deputation from the Independent Church of Charleston, and invited to occupy the pulpit made vacant by the death of Mr. Cotton, and had gone up to the town with Mrs. Stobo and a party of friends, all of whom thus escaped with their lives. The Rev. Mr. Stobo, who bore a specific commis- sion from the General Assembly of Scotland, under date of July 21, 1699, as a minister of the Presbytery of Caledonia, became by election the fourth pastor of the Independent Church of Charleston. On his res- ignation, in 1704, the Rev. William Livingston, a Presbyterian minister from Ireland, was chosen pas- tor, and continued in office till death, after which the Rev. Nathan Bassett, a graduate of Harvard College in the class of 1692, and a Congregationalist, was elected his successor; and beginning his ministry in this Church in 1724r continued it till his death in 1738. The -original edifice in which the congregation worshiped was a wooden structure forty feet square, and slightly built. A second church-building was erected' in 1732, which was also a wooden structure, and the circumstance of its being painted white fur- nished the occasion of a new designation, as did also the form of a third building, erected in 1787, give In South Carolina. 41 origin to the name of the Circular Church. The Rev. William Dunlop, "whom," says Woodrow, "I can never name without the greatest regard to his memory, transported himself, and voluntarily withdrew from the iniquity of this time; and, if I mistake not, the excellent and truly noble Lord Cardross left his native country at the same time." Cardross determined, in 1683, to seek the freedom of conscience in America which was denied him in Scotland, and conducting a colony of ten families, and a considerable number of persecuted men, who were exiled from their native land, planted a settlement on Port Royal Island, where the first colony of William Sayle had landed, and built Stuart's Town, so called in honor of the family of Lady Cardross. The settlement was broken up by a com- bined attack of Indians and Spaniards in 1686, and of the miserable remnant some returned to Scotland, and others scattered themselves through the province. During its continuance, the Rev. Mr. Dunlop regu- larly conducted worship at Stuart's Town according to the forms of the Presbyterian Church of Scotland, and afterward, returning home, became, in 1690, the principal of the University of Glasgow. The Rev. Mr. Stobo continued to labor with diligence and suc- cess through a period of about forty years, and after his retirement from the Independent Church in Charles- ton, was occupied in founding Presbyterian Churches through the colony. He was instrumental in forming the first presbytery of the province about 1728, which was the third in priority of time in the whole country, and was composed of the following members, viz.: the Rev. Archibald Stobo, of Poirpon Church (Walter- boro); the Rev. Hugh Fisher (Congregationalist), of Dorchester; the Rev. Nathan Bassett (Congregation- 42 History of Methodism alist), of Charleston; the Rev. Josiah Smith, of Cain- hoy; the Rev. John "Witlierspoon, of James's Island, with perhaps the Rev. Mr. Turnbull, of John's Island; and the Rev. William Porter (Congregationalist), of Wappetaw. Other Presbyterian Churches were or- ganized at Wiltown, on Edisto Island, Beaufort, Wad- malaw, and at JacEsonborough. In 1731 twelve families, chiefly natives of Scotland, left the ministry of the Rev. Mr. Bassett to form the Scotch Church, or the first Presbyterian Church of Charleston. The separation was not fully effected until their house, which was a wooden building, and stood near the site of the present church, was finished, in 1734. Their first minister was the Rev. Hugh Stewart. The Rev. Josiah Smith, the grandson of Landgrave Thomas Smith, who was governor of the colony in 1693, was called from the Church at Cain- hoy May 14, 1734, and settled in Charleston as the colleague of the Rev. Mr. Bassett, in the pastorship of the Independent Church. He was a man of active character and ardent piety, and became the warm friend and able defender of George Whitefield. On the 22d of October, 1695, the Rev. Joseph Lord, a native of Massachusetts, and a graduate of Harvard College in the class of 1691, was duly set apart and ordained to the gospel ministry; and a Congregational Church was organized, with him for its pastor, as a mis- sionary church for Carolina. They set sail on the 14th of December, in two vessels, and about the middle of January, 1696, threading their way up the Ashley in search of a convenient place for settlement, they se- lected a spot in the midst of an unbroken wilderness, twenty miles from the dwellings pf any whites, which they called Dorchester, after the nan e of the town in Ix South Carolina. 43 Massachusetts from which they came. The Kev. Mr. Lord returned to Massachusetts in 1720, and was suc- ceeded by the Rev. Hugh Fisher, at whose death, Oc- tober 7, 1734, the Rev. John Osgood, a native of Dor- y Chester in South Carolina, and a graduate of Harvard College in the class of 1733, was ordained, and became pastor of the Church March 24, 1735. The entire congregation removed to Midway, in Georgia; and having erected a house of worship built of logs, the first sermon was preached in it by the Rev. Mr. Osgood,/ June 7, 1754. ' The Scotch-Irish Presbyterians setted in Williams- burg— so called from William III., Prince of Orange — in 1732, and laid out a town, which they called Kings- tree, " from a large white, or short-leaved, pine, which grew on the bank of Black River, near the bridge: which species of trees, with all gold and silver mines, were reserved for the king in all royal grants." They founded here a large and prosperous Church. In 1632 a colony from Switzerland, under the con- duct of Colonel John Peter Pury, of Neufchatel, set- tled on the north-east side of the Savannah River, about thirty miles from its mouth, at a place which they called Purysburg after their leader, and had for their minister the Rev. Joseph Biguion, who received, before coming over, ordination at the hands of the Bishop of London. In 1764 two hundred and eleven emigrants from France, under the guidance of the Rev. Jean Louis Gibert, an able and popular minister, founded New* Bordeaux on the west bank of Little River, in Abbe- ville District. The Baptists formed a Church in Charleston in 1685, under the pastoral care of the Rev. William 44 History of Methodism Scriven, who began his ministerial labors in the prov- ince as early as 1683, and continued them till his death in 1713. The Rev. Mr. Scriven was succeeded by the Rev. Mr. Peart, after whom the Rev. Thomas Simmons took charge of the Church till his death, January 31, 1749. The Rev. Isaac Chandler, a native of Bristol in England, gathered a Church on Ashley River in 1736. The Baptist Church on Welch Neck was founded in 1738, and the pastor of the Baptist Church on Edisto Island, the Rev. Mr. Tilly, died there in 1744. Other Churches were formed by the Baptists in George- town, Colleton, and some of the maritime islands, and in 1776 their number amounted to about thirty. A subdivision of the Baptists, known as the Arian, or General Baptists, was formed into a Church in Charles- ton in 1735, but the society became extinct about the year 1787. The Quakers, or Friends, emigrated at an early date to this province, and in 1696 had a small meeting- house in Charleston. In 1750 a colony of them from Ireland, under the guidance of Robert Milhouse and Samuel Wiley, located themselves on the spot where Camden now stands — called at first Pine-tree — and erected a house of worship, which remained until the Revolution. The German Protestants associated for worship un- der the Rev. Mr. Luft, in 1752, and built St. John's Church in Charleston in 1759. A considerable colony from Germany and Switzerland settled in 1735, in sev- eral parts of Orangeburg — so called in honor of the Prince of Orange — and had for their minister the Rev. John Ulrich Giessendanner, who died in 1738. He was succeeded by his nephew, John, Giessendanner, who after a season accepted ordination from the Bishop of Ix South Carolina. 45 London. His labors in the colony extended over a period of about twenty years. About the same time a number of Switzers settled in New Windsor — a town- ship which commenced on the Savannah River above Hamburg, and extended nearly to Silver Bluff — and had for their minister the Rev. Bartholomew Zauber- buhler. The Roman Catholics were organized into a Church in 1791, with the Rev. Dr. Keating as their minister, and put themselves under the care of Bishop Carroll, of Baltimore. The Jews had erected their first synagogue in Charleston as early as 1759. At the royal purchase of the colony in 1729, the set- tlements did not extend beyond a line eighty miles dis- tant from the coast, and parallel with it, and the whole population did not exceed thirty thousand. After this event, vigorous measures were adopted for filling the province with inhabitants : bounties were offered, lands were assigned without cost, and the door of entrance was opened wide to Protestants of all countries. The distressed subjects of England, Scotland, and Ireland, of Germany, Holland, and Switzerland, accepted the liberal offers, and emigrated in large numbers between the years 1730 and 1760. Charleston at this period contained between five and six hundred houses, "most of which were very costly," and the surrounding country is described as "beautified with odoriferous and fragrant woods, pleasantly green all the year — as the pine, cedar, and cypress — insomuch that out of Charleston for three or four miles, called the Broadway [now Meeting street], is so delightful a road and walk of great breadth, so pleasantly green, that I believe no prince in Europe, 40 History of Methodism by all liis art, can make so pleasant a sight for the whole year." The manners of the town are pictured as simple and unsophisticated: "The young girls re- ceived their beaux at three o'clock, having dined at twelve, expecting them to withdraw about six o'clock, as many families retired to bed at seven in the winter, and seldom extended their sitting in summer beyond eight o'clock— some of their fathers having learned to obey the curfew toll in England. In those days — one hundred and fifty years ago— their rooms were all un- carpeted; the rough sides of the apartments remained of their natural color, or complexion, of whatever wood the house chanced to be built. Rush-bottomed chairs were furnished, instead of the hair-seating or crim- son velvet of our day, and without which, and a hand- some sofa to match, many do not think it would be possible to exist." At the Revolution, Carolina, in dissolving the bonds of her allegiance to the mother-country, severed for- ever within her borders the union between Church and State. The Constitution adopted March 26, 1776, being temporary, and looking to a possible accommodation of the unhappy differences between the two countries, ordained nothing on the subject of religion. Reviving the old distinction between toleration and establish- ment, the Constitution of 1778 granted the former to all who acknowledged " that there was one God, that there was a state of future rewards and punishments, and that God was to be publicly worshiped," and de- clared " that the Christian Protestant religion was the established religion of the State," and should embrace every Church of fifteen persons who would associate for public worship, give themselves a name, and sub- scribe to the following terms of communion — viz.: In South Carolina. 47 "1. That there is one eternal God, and a state of future rewards and punishments. " 2. That God is publicly to be worshiped. " 3. That the Christian religion is the true religion. " 4. That the holy Scriptures of the Old and New Testaments are of divine inspiration, and are the rule of faith and practice. " 5. That it is lawful, and the duty of every man being thereunto called by those that govern, to bear witness to the truth." Finally, the Constitution of 1790 abolished all dis- tinction between Christian Protestants and others, and granted to ail alike freedom of religion, in the words following: " The free exercise and enjoyment of relig- ious profession and worship, without discrimination or preference, shall forever hereafter be allowed in this State to all mankind: provided, that the liberty of con- science thereby declared shall not be so construed as to excuse acts of licentiousness, or justify practices in- consistent with the peace or safety of the State." And now, if all Christian rulers and ministers shall grow in due degree tolerant of the speculative and oftentimes barren opinions of others, and seek to mu- tually encourage one another, as they properly may, in the active dissemination of substantial, practical truths; if they shall strive to build up and establish the Churches to which they severally belong, only by making the systems of doctrine which they hold con- vincing and attractive from the greater purity and loveliness of character which they develop, they shall reap, in the wide world of people allotted to them by Providence as the field of their active labors, such a rich harvest both of temporal and spiritual blessings as shall bring more honor and real advantage to their 48 History of Methodism. respective Churches- than all the unchristian quarrels and acts of intolerance toward one another, which have proved indeed not a blessing, but a curse, and are fairly reckoned to have shed more Christian blood than all the ten persecutions of heathen Rome. CHAPTER II. Methodist — one who lives according to the method laid down in the Bible. (Dictionary of J. Wesley, 17.5:3.) A man's heart deviseth his way, but the Lord directetli his steps. (Prov. xvi.9.) IN November, 1729, four young men at Oxford Uni- versity, in England, formed a society for their mutual improvement in learning and religion. As the name of Methodists was given to the members of this society by the college wits, as well from the regularity of their lives as from the systematic mode of their studies, so also from their earnest attention to the duties of religion was their society itself called, in the way both of ridicule and censure, the Holy Club. "I cannot but heartily approve of that serious and religious turn of mind that prompts you and your associates to those pious and charitable offices," said a clergyman of known wisdom and integrity, in full ac- cord with the Hector of Epworth, in a letter of encour- agement to John Wesley, the President of the Society; " and I can have no notion of that man's religion or concern for the honor of the university that opposes you as far as your design respects the colleges. I should be loath to send a son of mine to any seminary where his conversation with young men whose pro- fessed design of meeting together at proper times was to assist each other in forming good resolutions, and encouraging one another to execute them with con- 4 (49) 50 History of Methodism stancy and steadiness, was inconsistent with any re- ceived maxims or rules of life among the members." The opposition which began thus to manifest itself in raillery grew much more serious in process of time, and culminated at length, in 1767, in the expulsion from the university of six students of St. Edmund's Hall, " for holding Methodistic tenets, and taking upon them to pray, read, and expound the Scriptures, and sing lrymns in a private house." The principal of the college to which they belonged (Dr. Dixon), when the motion for their discharge was overruled by the authorities, at the close of an able defense — in which it was clearly set forth that their piety was unques- tionable, their lives exemplary, and their doctrines in full accord with the Thirty-nine Articles of the Estab- lished Church — indicated his judgment of- the real grounds of the proceedings against them, as well as his sense of the deep wrong done to them, by suggest- ing that as these young men were now expelled from the university for having too much religion, it would be eminently proper to proceed at once to inquire into the conduct of some of those who had too little. Eour members of the Holy Club, viz., John Yfesley and his brother Charles (who founded it), Benjamin In- gham (who joined it in 1732), and George Whitefield (who was admitted to membership in 1735), became missionaries to America, and in person made known from the beginning the principles and mode of life of the Oxford Methodists in the infant colony of South Carolina. At the time the two Wesleys and their associates were enduring, persecutions in part for visiting men imprisoned for debt in Oxford' Castle, and ministering to their spiritual wants, James Oglethorpe, a man of In South Carolina. 51 benevolent disposition and enterprising spirit, who liad been educated in the same university, and served afterward as a member of the British Parliament for thirty-two years, was becoming distinguished in the annals of legislative philanthropy by the activity of his efforts to alleviate .the physical sufferings of this same class of men, who, for one indiscreet contract, were doomed by the laws of their country to a life- long confinement. For them, and for persecuted men like the Wesleys, he planned an asylum and a new destiny in America, where former poverty would be no reproach, and where the sinijnicity of piety could indulge the spirit of devotion without fear of perse- cution from men who hated the rebuke of its exam- ple. . Twenty-one men of the like benevolent spirit associated themselves together, and having been in- corporated as Trustees of the Colony of Georgia, by charter of George II., bearing date of June 9, 1732, adopted as the motto of their common seal, Non sibi, serf aliis — not for themselves, but for others — ■ and electing one of their number (James Oglethorpe) governor of the colony, commissioned him to carry out their disinterested and praiseworthy purposes. In November, 1732, with a motley band of released debtors, one hundred and twenty-two in number, he embarked for Georgia, and was welcomed, January 13, 1733, to the warm hospitalities of Charleston, in South Carolina. After enjoying the rest of a few days, he went forward under the guidance of William Bull, and selected for the settlement of the colony the high bluff on which the city of Savannah now stands. In laying the foundations of this great enterprise, Gov- ernor Oglethorpe was not unmindful of the chief con- ditions of success; and while laboring to promote the 52 History of Methodism physical welfare and comfort of the emigrants, he was also meditating the proper measures to he taken to secure as early as practicable suitable missionaries to instruct them and the neighboring Indians in the great duties of religion. He had been for a long time the warm friend of the Wesley family, and per- haps knew from the Hector of Epworth that his fa- ther, the Rev. John Wesley, of Whitchurch, as early as 1665, felt a strong desire to visit the Western Con- tinent, and actually formed the purpose of embarking as a missionary, first to Guiana in South America, and afterward to Maryland, in North America, but was providentially hindered. Governor Oglethorpe was certainly well acquainted with the broad and compre- hensive scheme of the Rev. Samuel Wesley, for the evangelization of the entire Eastern Continent, and his noble offer to the British Government, in the spirit of an apostle, to undertake the task, and to de- vote his life to the prosecution of the enterprise — a scheme which was not attempted only because he lived before the age which could sympathize with his spirit, or respond to his aspirations. He knew that both the grandfather and father of John Wesley held that the call of God to preach the gospel was a missionary call, and they who had it knew that they were not their own, and must do the Master's work in the Mas- ter's own way, place, and time. He therefore kept the Rector of Epworth well informed by letters, from time to time, with respect to colonial affairs in Geor- gia— not without the reasonable expectation that one whose soul was capacious enough to embrace the whole of the Eastern could not prove indifferent to the wants of the Western Continent. "I had always so dear a love for your colony," wrote he under date In South Carolina. 53 of November 7, 1734, in answer to a letter from Gov- ernor Oglethorpe, "that if it had been ten years ago I would gladly have devoted the remainder of my life and labors to that place, and think I might before this time have conquered the language, without which lit- tle can be done among the natives, if the Bishop of London would have done me the honor to have sent me thither, as perhaps he then might; but that is now over. However, I can still reach them with my prayers, which I am sure will never be wanting." This response of the Rev. Samuel Wesley was all that Governor Oglethorpe could have desired. His plans did not embrace the old and infirm, but the young, the active, the vigorous; and the spirit of the father, he made no doubt, pervaded and animated the bosoms of the sons. Already was his mind made up to induce, if possible, some of the Oxford Methodists, and in particular the two brothers, John and Charles Wesley, whose sterling worth was well known to him, to settle as missionaries in the infant colony of Georgia. At the expiration of fifteen months he returned to England to make arrangements for conducting out a fresh company of emigrants to Georgia, and found the Rev. John Burton, one of the trustees of the colony, who had stood as a friend of the Wesleys, at Oxford, full of their praises and enthusiastic for their appoint- ment as missionaries to Savannah. John Wesley visited London, August 28, 1735, in order to make due preparation for fulfilling the re- quest of his father made just before his death, on the 25th of April preceding; for as Samuel Wesley had dedicated his " Life of Christ "to Queen Mary, and his "History of the Old and New Testaments" to Queen Anne, so he particularly enjoined upon his son 54 History of Methodism that a copy of his last and crowning work, the " Dis- sertations on the Book of Job," should be presented to Queen Caroline, to whom, by permission, it was in- scribed. Governor Oglethorpe and Dr. Burton seized the opportunity offered by this visit and arranged for an interview with him on the next day, August 29, when, in behalf of the trustees of the colony, they tendered to him the appointment of missionary at Savannah, in Georgia, presenting at the same time such considerations as were thought most likely to dispose his mind to accept. They were the more ur- gent in the matter, " since in our inquiries," said they, '* there appears such an unfitness in the generality of people. That state of ease, luxury, levity, and inad- vertency observable in most of the plausible and pop- ular doctors are disqualifications in a Christian teach- er, and would lead us to look for a different set of people. The more men are inured to contempt of or- naments and conveniences of life, to serious thoughts and bodily austerities, the fitter they are for a state which more properly represents our Christian pil- grimage. And if, upon consideration of the matter, you think yourselves (as you must do, at least amidst such scarcity of proper persons) the fit instruments for so good a work, you will be ready to embrace this opportunity of doing good, which is not in vain offered to you." Mr. "Wesley took the matter into due con- sideration, and without delay wrote to get the opinion of his brother Samuel, and went to consult in person the Bev. William Law, author of the "Serious Call to a Holy Life," Dr. John Byrom, the poet, the Bev. John Clayton, a fellow-member of the Holy Club, and several others, in whose judgments he had confidence. These all concurring in urging his acceptance of the lAr South Carolina. 55 appointment, he proceeded to Epworth to ask the ad- vice of his mother; "for," said he, "I am the staff of her age, her chief support and comfort " — and secretly determined in his mind to receive her answer as the call of Providence. " If I had twenty sons, I should rejoice that they were all so employed, though I should never see them again," was the response of the noble woman, as soon as the matter was presented and her counsel desired. He made known at once his acceptance, with the understanding that his appoint- ment as missionary to Savannah should serve as a door of entrance to the heathen, and also signified at the same time the willingness of his brother Charles to accompany him. A commission for the office of Secretary for Indian Affairs in Georgia, bearing date of September 14, 1735, was transmitted to Charles Wesley, and the great satisfaction of the trustees with their decision was conveyed to John "Wesley by letter, under date of September 18: "Your undertaking adds greater credit to our proceedings; and the propaga- tion of religion will be the distinguishing honor of our colony. This has ever, in the like cases, been the desideratum ; a defect seemingly lamented but scarcely ever remedied. With greater satisfaction, therefore, we enjoy your readiness to undertake the work." That he might be able to officiate in a regular manner as a clergyman in the colony, Charles Wesley was or- dained deacon, by Dr. Potter, Bishop of Oxford, on Sunday, October 5, and on the following Sunday, Oc- tober 12, priest, by Dr. Gibson, Bishop of London. (John Wesley had before been ordained deacon by\ Bishop Potter, September 19, 1725, and priest by the/ same, September 22, 1728. As Charles was born De- cember 18, 1708, and John, June 17, 1703, they were 56 His why of Methodism now respectively about twenty-seven and thirty- two years of age. His ardent friend and admirer, Dr. Burton, addressed to John Wesley the following letter of advice, dated September 28, 1735, containing valu- able suggestions respecting the work upon which he was about to enter as missionary in America, viz. : The apostolic manner of preaching from house to house will, through God's grace, be effectual to turn many to righteousness. The people are babes in the progress of their Christian life, to be fed with milk instead of strong meat ; and the wise householder will bring out of his stores food proportioned to the necessities of his family. The circumstances of your present Christian pilgrimage will furnish the most affecting subjects of discourse; and what arises pro re nata will have greater influence than a labored discourse on a subject in which men think themselves not so immediately con- cerned. You will keep in view the pattern of that gospel preacher St. Paul, who became all things to all men that he might gain some. Here is a nice trial of Christian prudence. Accordingly you will dis- tinguish between what is essential and what is merely circumstantial to Christianity ; between what is indispensable and what is variable; between what is of divine and what is of human authority. I mention this because men are apt to deceive themselves in such cases, and we see the traditions and ordinances of men frequently insisted on with more rigor than the commandments of God, to which they are subordinate. Singularities of less importance are often espoused with more zeal than the weighty matters of God's law. As in all points we love ourselves, so especially in our hypotheses. "Where a man has, as it were, a property in a notion, he is most industrious to improve it, and that in proportion to the labor of thought he has bestowed upon it; and as its value rises in imagination, we are in proportion more unwilling to give it up, and dwell upon it more pertinaciously than upon considerations of general necessity and use. This is a flattering mistake, against which Ave should guard ourselves. I wrrite in haste what occurs to my thoughts — disce do- cendus adhuc, quce censet amiculus. May God prosper your endeavors for the propagation of his gospel ! "Fast and pray; and then send me word whether you dare go with me to the Indians," wrote Mr. Wesley In South Carolina. 57 to Benjamin Ingham a few weeks before the time ap- pointed for his departure to America. Like the Wesleys, Mr. Inghamwas descended from a minister who was ejected from the Church of En- gland by the black Bartholomew Act of 1662. He Avas born at Osset in Yorkshire, June 11, 1712, entered Queen's College, Oxford, at eighteen years of age, and at twenty joined the Holy Club. He was ordained deacon by Bishop Potter, June 1st, 1735, preaching the same day to the prisoners in Oxford Castle; and when he received Mr. Wesley's challenge to accompany him to America, he was engaged as the reader of public prayers at Christ Church and St. Sepulcher's Church, London. He was a sort of ecclesiastical itinerant, going often far beyond the precincts of London proper, and preaching in many of the surrounding villages with such singular success that great numbers of the people were powerfully impressed, and had lasting cause to be grateful for his youthful and earnest ministry. He observed strictly the directions of his letter, and in about three days sent the following answer: "lam satisfied that God's providence has placed me in my present station. Whether he would have me go to the Indians or not, I am not as yet informed. I dare not go without being called." In a private interview shortly after this, Mr. Wesley told him in substance that if he required a voice or a sign from heaven, as in the case of St. Paul, that was now not to be expected, and a man had no other way of knowing God's will but by consulting his own reason, and his friends, and by observing the order of God's providence. He thought, therefore, that it was a sufficient call to choose that mode of life which one had reason to believe would most promote his Christian welfare, setting forth at 58 History of Methodism the same time the particular advantages which one might reasonably expect would further his spiritual progress by going among the Indians — leaving with him at the end of the conversation several letters of Governor Oglethorpe relating to that race of people, their manner of living, their customs, and their great expectation of having a white man to come among them to teach them wisdom. Mr. Ingham began now to pray more frequently and fervently that God would be pleased to direct him to do his will. With Mr. Wesley there came to London his brother Charles, his brother-in-law Wesley Hall, and Matthew Salmon, in person, in natural temper, and in piety one of the loveliest young men of the Holy Club, to receive ordi- nation from the Bishop of London, and to be in readi- ness to embark with him on the 14th of October. With these Mr. Ingham frequently conversed, and in a second interview with Mr. Wesley alone one night, he found his heart so moved that almost involuntarily he said to him, " If neither Mr. Hall nor Mr. Salmon go along with you, I will go." It is remarkable that the Psalms, the lessons, and all that he then read or heard, suggested to him that he ought to go. At morning prayers in Westminister Abbey, on Tuesday, October 7, 1735, the reading of the tenth chapter of St. Mark made so strong an impression upon him that at the hearing of these words, "And Jesus answered and said, Verily 1 say unto you, There is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life," he determined in his In South Carolina, 59 heart that he wo aid go. His resolution was not a little strengthened by the circumstance that on the next day, without any intention or design on his part, he read the same chapter as the lesson at St. Sepulcher's Church. It would not be lawful, however, for him to leave without the knowledge and consent of Mr. Nicol- son, because that would be to leave the parish of which he was curate unprovided. Mr. Nicolson, who had been some weeks at Matching, in Essex, came unex- pectedly to London at this juncture, and calling on Mr. Ingham, Wednesday, October 8V said to him that he was sorry to part with him ; his warning was short, yet, as he was going about a good work he would not oppose him; and provided he could preach the Sun- day following he Avould give him his consent. Mr. Ingham accordingly preached the following Sunday, October 12, at St. Mary Somerset in the morning, and St. Sepulcher's in the afternoon; and then went to Mr. Button's in Westminister, where he spent the next day with the Wesleys. Mr. Salmon had been seized by his relations in town, and sent down post- haste to his parents in Cheshire, where he was detained; and Mr. Hall, who had made great prepa- rations for the voyage, and had that very morning hired a coach to carry himself and wife down to Graves- end, where the ship lay, changed his mind at the very last moment and drew back. These strange occurrences greatly confirmed Mr. Ingham in the belief that it was God's will that he should go, because he had put the matter upon these issues: "If Mr. Nicolson consented I might go; if not, then there was a reasonable hin- derance against my going at this time;" and he had said to Mr. Wesley some time before, " If neither Mr. Hall nor Mr. Salmon go along with you, I will go." 60 History of Methodism Mr. Ingham afterward became distinguished as the Yorkshire Evangelist, who, in connection with John Nelson, William Grimshaw, and George Whitefield, effected under the blessing of God a complete religious revolution in the northern part of England. He mar- ried Lady Margaret Hastings, whose brother — the ninth Earl of Huntingdon— was the husband of Lady Selina Shirley, who was the second daughter of Earl Ferrers, and founder of a denomination of Christians that took her name. In some aristocratic circles this marriage was considered a mesalliance^ and furnished food for scandal in the fashionable world. "The Methodists," said the Countess of Hertford, "have had the honor to convert my Lord and Lady Hunting- don both to their doctrine and practice; and the town now says that Lady Margaret Hastings is certainly to marry one of their teachers, whose name is Ingham." " The news I hear from London," wrote Lady Wortley Montague, from Home, " is that Lady Margaret Hast- ings has disposed of herself to a poor wandering Methodist preacher." The higher classes of society indulged in ridicule, but the poor Moravians gave thanks to God, and prayed for the newly-wedded couple — singing for them the stanza, Take their poor hearts, and let them be Forever closed to all but thee : Seal thou their breasts, and let them wear That pledge of love forever there. In person, Ingham is said to have been extremely handsome — too handsome for a man— and the habitual expression of his countenance was most prepossessing. He was polished in his manners, -animated and agree- able in discourse, studious of the good conversation of In South Carolina. Gl his people, and delicately fearful of reproach, to the cause of Christ. John Wesley received his commission as missionary to Savannah, bearing date of October 10, 1735; on the following Sunday, the 12th, presented his father's Latin " Dissertations on the Book of Job " to the queen, receiving in return "many good words and smiles;" and on Tuesday, the 14th, in company with his brother Charles, Mr. Ingham, and Charles Dela- motte, the son of a London merchant, who, impressed by the preaching of Mr. Wesley, and resolving to con- secrate his life to God, volunteered to go with him and serve him as a dutiful son in the gospel, left London for Gravesend to embark for America on board the Simmonds. They had assigned to them by Governor Oglethorpe, as being most convenient for privacy, two cabins in the forecastle — Messrs. Ingham and Dela- motte occupying the one, and Messrs. John and Charles Wesley the other, which was large enough to accommodate all the brethren when they chose to meet together for reading and prayer. After the usual method of the Holy Club, the following schedule of hours was adopted, so as to derive the greatest benefit to themselves, and to accomplish the largest amount of good to the passengers, viz. : From four to five a.m., private prayer; from five to six, study of the Bible; from six to seven, History of the Primitive Church; from seven to eight, breakfast; from eight to nine, pub- lic prayers, with explanation of second lesson; from nine to twelve, study of German by John Wesley, homi- letics by Charles Wesley, Greek or navigation by Dela- motte, and antiquities or instruction of the children by Ingham. From twelve to one p.m., mutual consulta- tion and prayer; from one to two, dinner; from two to G2 History of Methodism four, reading to and conversing religiously with the passengers, and teaching of the children, by Ingham; from four to five, public prayers, with explanation of the second lesson, or catechising the children before the congregation; from five to six, private prayer; from six to seven, supper, reading by each of the brethren to two or more passengers in cabins; from seven to eight, John Wesley to join in public service of Mora- vians, and Mr. Ingham to read and give Christian in- struction between decks to as many as would hear; from eight to nine, reports for the day, mutual con- sultation and prayer; from nine to ten, retire for the night. "The angel of the Lord encampeth round about them that fear him." (Ps. xxxiv. 7.) Mr. John Wesley preached on Sundays during the passage, go- ing over the Lord's Sermon on the Mount, explaining the second lesson, or catechising the children, and ad- ministering the sacrament of the Lord's Supper; Mr. Charles Wesley and Mr. Ingham preached as oppor- tunity wras afforded. Here are the elements of relig- ious life then characteristic of all the Oxford Method- ists: Intense conscientiousness, concern on account of surrounding wickedness, religious employment of every hour, devout study, care of neglected children, and strict observance of the sacraments of the Church, but no clear apprehension as yet of the great truth that sinners are saved by the merits of Jesus Christ alone, and by a penitential trust in his all-sufficient atonement. They were most conscientious, earnest Pharisees, seeking to be saved by works of righteous- ness, rather than by faith in Christ. On the 17th of October, Mr. John Wesley began to learn the German tongue, in order to converse with the Moravians — a good, devout, peaceable, and heav- In South Carolina. 03 eiily-minded people, who were persecuted by the Pa- pists, and driven from their native country on account of their religion. They were protected by Count Zin- zendorf, who sent them over to Georgia, in the care of their bishop, David Nitschman, where lands were to be given them. The Oxford Methodists were charmed with their Christian deportment, and familiar ac- quaintance and conversation with them during the passage gave rise to important changes in their after- lives— in particular their calm trust and confidence in contrast with the paroxysms of fear and anxiety that seized the rest of the ship's company during the storm that struck the vessel on Sunday, January 25, 1736, made a lasting impression on Mr. Wesley and his as- sociates. The storm is thus described by Mr. Ingham : The sea sparkled and smoked as if it had been on fire. The air darted forth lightning, and the wind blew so fiercely that yon could scarcely look it in the face and draw your breath. The waves did not swell so high as at other times, being pressed down by the im- petuosity of the blast; neither did the ship roll much, but it quiv- ered, jarred, and shook. About half an hour past seven a great sea broke in upon us, which split the main-sail, carried away the com- panion, filled between decks, and rushed into the great cabin. This made most of the people tremble, and I believe they would then have been glad to have been Christians, how light soever they made of re- ligion before. I myself was made sensible that nothing will enable us to smile in the face of death but a life of extraordinary holiness. Toward three the wind abated. In the morning we returned thanks for our deliverance ; and before night most of the people had for- gotten that they were in a storm. " If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." (Luke xvi. 31.) They sailed into the Savannah River on Thursday, February 5, 1736, and cast anchor near Tybee Island, where the groves of pine running along the shore made an agreeable prospect, showing the bloom of G4 History of Methodism spring in the depth of winter. On the next day, Fri- day, the 6th, about eight in the morning, they landed on a small uninhabited island over against Tybee, and first set foot on American soil. Led by Governor Oglethorpe, they went to a rising ground where all knelt down and gave thanks to God for the safety of their voyage. At the first more regular service they were greatly comforted by parts of the second lesson (Mark vi.) ; in particular the account of the courage and sufferings of John the Baptist; our Lord's direc- tions to the first preachers of his gospel, and their toiling at sea and deliverance; and with these com- fortable words, " It is I, be not afraid." And now, as they stand in readiness to sow the first seeds of Methodism in territory allotted by Provi- dence for cultivation to the South Carolina Confer- ence, let us look for a moment at the portraits of John and Charles Wesley, drawn by a master's hand, and suspended in the halls of grateful memory: About the middle of March, 1730, I became acquainted with Mr. Charles Wesley, of Christ Church. I had a weight upon toy heart which only prayer could in some degree remove. I prepared my- self to make trial of the value and comfort of society, being a little recovered. One day an old acquaintance entertained me with some reflections on the whimsical Mr. Y>Tesley, his preciseness and pious • extravagances. Though I had lived with him four years in the same college, yet so unable was I to take notice of any thing that passed, that I knew nothing of his character ; but upon hearing this I suspected he might be a good Christian. I therefore went to his room, and without any ceremony desired the benefit of his conver- sation. I had so large a share of it henceforth that hardly a day passed while I was at college but we were together once, if not oft- ener. After some time he introduced me to his brother John, of Lincoln College. "For,'' said he, "he is somewhat older than I, and can resolve your doubts better." This, as I found afterward, was a thing which he was duly sensible of; for I never observed any one have more real deference for another than he constantly had for In South Cabolixa. 65 his brother. Indeed, he followed his brother entirely. Could I de- scribe one of them, I should describe both ; and therefore I shall say no more of Charles, but that he was a man made for friendship; who, by his cheerfulness and vivacity, would refresh his friend's heart; with attentive consideration would enter into and settle all his concerns ; so far as he was able, would do any thing for him, great or small; and, by a habit of openness and freedom, leave no room for misunderstanding. The Wesley s were already talked of for some religious practices which were first occasioned by Mr. Mor- gan, of Christ Church. From these combined friends began a little society, for several others from time to time fell in — most of them only to be improved by their serious and useful discourse, and some few espousing all their resolutions and their whole way of life. Mr. John Wesley was always the chief manager, for which he was very fit ; for he not only had more learning and experience than the rest, but he was blessed with such activity as to be always gaining ground, and such steadiness that he lost none. What proposals he made to any were sure to charm them, because he was so much in earnest ; nor could they afterward slight them, because they saw him always the same. What supported this uniform vigor was the care he took to consider well of every affair before he engaged in it, making all his decisions in the fear of God, without passion, humor, or self-con- fidence ; for though he had naturally a clear apprehension, yet his exact prudence depended more on humanity and singleness of heart. To this I may add that he had, I think, something of authority in his countenance ; though, as he did not want address, he could soften his manner and point it as occasion recpiired. Yet he never as- sumed any thing to himself above his companions. Any of them might speak their mind, and their words Avere as strictly regarded by him as his were by them. What I would chiefly remark upon is the manner in which he directed his friends. Because he required such regulation of our studies as might devote them all to God, he has been cried out upon as one that discouraged learning. Far from that ; the first thing he struck at in young men was that indolence which would not submit to close thinking. ISor was he against read- ing much, especially at first ; for then the mind ought to fill itself with materials, and try every thing that looks bright and perfect. He earnestly recommended to them a method and order in all their actions. After their morning devotions, he advised them to deter- mine with themselves what they were to do all parts of the day. By such foresight they would at every hour's end not be in doubt how 5 6C> History of Methodism. to dispose of themselves ; and by bringing themselves under the ne- cessity of such a plan, they might correct the impotence of a mind that had been used to live by humor and chance, and prepare it by degrees to bear the other restraints of a holy life. The next thing was to put them upon keeping the fasts, visiting the poor, and com- ing to the weekly sacrament: not only to subdue the body, increase charity, and obtain divine grace, but (as he expressed it) to cut oft' their retreat to the world. He judged that if they did these things, men would cast out their name as evil, and, by the impossibility of keeping fair any longer With the world, oblige them to take their whole refuge in Christianity. But those whose resolutions he thought would not bear this test he left to gather strength by their secret exercises. It was his earnest care to introduce them to the treas- ures of wisdom and hope in the Holy Scriptures ; to teach them not only to endure that book, but to form themselves by it, and to fly to it as the great antidote against the darkness of this world. For some years he and his friends read the New Testament together at evening. He laid much stress upon self-examination. He taught them to take account of their actions in a very exact manner by writing a constant diary ; then, to keep in their minds an awful sense of God's presence, with a constant dependence on his will, he advised them to ejaculatory prayers. The last means he recom- mended was meditation. Their usual time for this was the hour next before dinner. After this he committed them to God. What remained for him to do was to discourage them in the discomforts and temptations they might feel, and to guard them against all spir- itual delusions. In this spiritual care of his acquaintance Mr. Wesley persisted amidst all discouragements. I could say a great deal of his private piety — how it was nourished by continual re- course to God, and preserved by a strict watchfulness in beating down pride and reducing the craftiness and impetuosity of nature to a child-like simplicity, and in a good degree crowned with divine love and victory over the whole set of earthly passions. He thought prayer to be more his business than anything else; and I have seen him come out of his closet with a serenity of countenance that was next to shining — it discovered what he had been doing, and gave me double hope of receiving wise directions in the matter about which I came to consult him. He is now gone to Georgia as a mis- sionary, where there is ignorance that aspires after divine wisdom, but no false learning that is got above it. (Gambold.) CHAPTER III. Our end in leaving our native country is not to gain riches and honor, but singly this: to live wholly to the glory of God. (J. Wesley.) IN the Isle of Wight the four missionaries adopted, November 3, 1735, the following constitution for the ordering of their affairs in America, viz. : In the name of God. A nu n. We, whose names are here underwritten — being fully convinced that it is impossible either to promote the work of God among the heathen without an entire union among ourselves, or that such a union should subsist unless each one will give up his single judg- ment to that of the majority — do agree, by the help of God: First, That none of us will undertake any thing of importance without proposing first to the other three. Second, That whenever our judgments or inclinations differ, any one shall give up his single judgment or inclination to the others. TJdrd, That in case of an equality, after begging God's direction, the matter shall be decided by lot. John Wesley, Charles Wesley, Bexjamix Ingham, Charles Delamotte. The scheme of Christian duty which it was their aim to inculcate was set forth by John Wesley (1733) in the following wrords, viz. : Whoever follows the direction of our excellent Church in the in- terpretation of the holy Scriptures, by keeping close to that sense of them which the Catholic fathers and ancient bishops have delivered to succeeding generations, will easily see that the whole system of Christian duty is reducible to these five heads: First, the renouncing of ourselves. " If any man will come aftei (07) 68 History of Methodism me, let him renounce himself, and follow me." This implies, first, a thorough conviction that we are not our own; that we are not the proprietors of ourselves or any thing we enjoy ; that we have no right to dispose of our goods, bodies, souls, or any of the actions or passions of them; secondly, a solemn resolution to act suitably to this convic- tion— not to live to ourselves, nor to pursue our own desires, nor to phase ourselves, nor to suffer our own will to be any principle of action to us. Secondly. Such a renunciation of ourselves naturally leads us to the devoting of ourselves to God, as this implies, first, a thorough conviction that we are God's; that he is the Proprietor of all we are and all we have, and that not only by right of creation, but of pur- chase ; for he died for all, and therefore died for all that they which live should not henceforth live unto themselves, but unto Him that died for them; secondly, a solemn resolution to live suitably to this conviction : to live unto God ; to render unto God the things that are God's, even all we are and all we have; to glorify him in our bodies and in our spirits, with all our powers and all the strength of each, and to make his will our sole principle of action. Thirdly. Self-denial is the immediate consequence of this; for whosoever has determined to live no longer to the desires of men, but to the will of God, will soon find that he cannot be true to his purpose without denying himself and taking up his cross daily; he will daily feel some desire which his one principle of action — the will of God — does not require him to indulge. In this, therefore, he must either deny himself or so far deny the faith. He will daily meet with some means of drawing nearer to God which are unpleas- ing to flesh and blood. In these, therefore, he must either take up his cross or so far renounce his Master. Fourthly. By a constant exercise of self-denial the true follower of Christ continually advances in mortification; he is more and more dead to the world and the things of the world, till at length he can say, with that perfect disciple of his Lord, "I desire nothing more but God," or, with St. Paul, " I am crucified unto the world ; I am dead with Christ; I live not,' but Christ liveth in me." Fifthly. Christ liveth in me. This is the fulfilling of the law — the last stage of Christian holiness. This maketh the man of God perfect; he, being dead to the world, is alive to God. The man the desire of whose soul is unto his Name, who has given him his whole heart, who delights in him and in nothing else but what tends to him, who for his sake burns with love to all mankind, who neither In South Carolina. 69 thinks, speaks, nor acts but to fulfill his will, is on the last round of the ladder to heaven. Grace hath had its full work upon his soul; the next step he takes is into glory. Soon after the arrival of the missionaries at Savan- nah, word was sent them from the Indians of an in- tended visit, to be made on the 14th of February. At the appointed time they put on their gowns and cas- socks, and went into the great cabin of the ship to re- ceive them, when Tomo-Chiche, their king, made the following speech: Ye are welcome. I am glad to see you here. I have a desire to hear the great word, for I am ignorant. When I was in England, I desired that some might speak the great word to me. Our nation was then willing to hear. Since that time we have been in trouble. The French on one hand, the Spaniards on the other, and the traders that are amongst us, have caused great confusion, and have set our people against hearing the great word. Their tongues are useless ; some say one thing and some another. But I am glad ye are come. I will assemble the great men of our nation, and I hope by degrees to compose our differences ; for without their consent I cannot hear the great word. However, in the meantime, I shall be glad to see you at my town, and I would have you teach our children. But we would not have them made Christians as the Spaniards make Chris- tians— for they baptize without instruction — but we would hear and be well instructed, and then be baptized when we understand. To this address Mr. Wesley made this short answer: " God only can teach you wisdom, and if you be sin- cere, perhaps he will do it by us." The queen, Sinou- ki, also made them a present of a jar of milk and of honey, that they might feed tliem, she said, with milk— for they were but children — and that they might be sweet to them. Not finding as yet any door open for pursuing their main design — the conversion of the Indians — they considered in what manner they might be most useful to the colonists. Mr. John Wesley and Delamotte 70 History of Methodism were appointed to Savannah, and Mr. Charles Wesley and Ingham, to Frederica, in the Island of St. Simon, where Governor Oglethorpe had fixed his residence. Mr. Ingham, in company with the governor, set out for his appointment in advance of Charles Wesley, who was to have spiritual oversight of the people, and although leaving Savannah on Monday, the 16th of February, did not reach Frederica, in consequence of a stormy and perilous voyage, until Sunday morn- ing, February 22, 1736. He found the people engaged in shooting, walking up and down through the woods, and turning the day into one for sporting. By his request the governor immediately put a stop to this desecration of the Sabbath, and after he had break- fasted they joined in the litany. On the next Sun- day, February 29, he discoursed to the people on the proper observance of the Lord's-day, and reproved them, in a friendly manner, for their immoralities, set- ting forth the heinousness of the sin of Sabbath - breaking and the dreadful consequences that would necessarily follow. A few received his admonitions kindly; but one man answered him openly, that these were new laws in America, and the greater part being hardened, instead of reforming raised heavy com- plaints and accusations against the preacher. His parsonage was a small circular space of ground in- closed with myrtles, bays, and laurels, in the midst of which a fire was kept up by night, before which he slept in the open air, with two blankets for his bed. His daily employment consisted in holding public prayers early in the morning, before the people began their work, and at night after they had finished it; in visiting the families and taking care of those who were sick. For awhile he had the good word of everybody, but In Socth Carolina. 71 when they found that he watched narrowly over them, and reproved them boldly for their faults, immediate- ly the scene changed. Instead of blessing came curs- ing, and the preacher's kindness and love were repaid with hatred and ill-will. " Tuesday, March 9, 1736, about three in the afternoon," says Mr. Charles Wes- ley, " I first set foot on St. Simon's Island, and imme- diately my spirit revived. The first who saluted me on my landing was honest Mr. Ingham, and that with his usual heartiness. Never did I more rejoice at sight of him, especially when he told me the treat- ment he has met with for vindicating the Lord's-day — - such as every minister of Christ must meet with. The people seemed overjoyed, to see me. I spent the aft- ernoon in conference with my parishioners. "With what trembling ought I to call them mine. At seven we had evening prayers, in the open air, at which Mr. Oglethorpe was present." He entered upon the dis- charge of his ministerial duties with great assiduity and a fixed purpose to promote the spiritual good of the people. He conducted four religious services every day, for the benefit of those who chose to at- tend; and he was in the habit of giving an exposition of the daily lessons at the morning and evening prayer. These services were held in the open air when the weather would permit, in the store-house when it rained, and as the people had no " church-going bell " to summon them to their devotions, they were accus- tomed to assemble at the sound of the drum. Not- withstanding this earnest application to the religious work of the mission, his life at Frederica was little more than one continued course of vexation and sor- row. He labored with all his might, by private ad- monition as well as public instruction, to make the 72 History of Methodism people holy, yet few were inclined to attend divine service at all, and fewer still came to the Lord's Sup- per, or were indeed prepared to receive that holy sac- rament. The upright among them respected him for his disinterestedness and fidelity, but others formed conspiracies to ruin him, and attempts were even made to take him off by assassination. "Mr. Charles Wesley and I," said Mr. Ingham, on leaving Frederica, March 28, " had the happiness of undergoing for the truth's sake the most glorious trial of our whole lives, wherein God enabled us exceedingly to rejoice, and also to behave ourselves throughout with undaunted courage and constancy; for which may we ever love and adore him! The Book of God Avas our support, wherein, as our necessities required, we always met with direction, exhortation, and comfort. Thy word is a lantern to my feet, and a light unto my paths. In God's word will I comfort me." On the 15th of May, duties connected with his office of Secretary for Indian Affairs called him to Savannah, and from thence he was sent with important dispatches to England, so that he never again visited Frederica where he had met with such unworthy treatment. "At four," says he, "I set out for Savannah, whither the Indian traders were coming down to meet me and take out licenses. I was overjoyed at my deliverance out of this furnace, and not a little ashamed of myself for being so." If while at Frederica the life of Charles Wesley was endangered by attempted assassination, and by fever, at Savannah it was once or twice in equal peril from other causes. July 7, says he: "Between four and five this morning, Mr. Delamotte and I went to the Savannah. We chose this hour for bathing, both for In South Carolina. 73 the coolness and because the alligators were not stirring so soon. We heard them, indeed, snoring all around us, and one very early riser swam by within a few yards of us. On Friday morning we had hardly left our usual place of swimming when we saw an alligator in possession of it. Once afterward Mr. Delamotte was in great danger, for an alligator rose just behind him, and pursued him to the land, whither he narrowly escaped." The house in which Mr. John Wesley and Delamotte were to reside at Savannah not being yet ready, they took up their lodging, on Wednesday, the 25th of Feb- ruary, with the Moravians, and had an opportunity day by day of observing their whole behavior. " They were always employed, always cheerful themselves, and in good humor with one another; they had put away all anger, and strife, and wrath, and bitterness, and clamor, and evil-speaking; they walked worthy of the vocation wherewith they were called, and adorned the gospel of our Lord in all things. They met Sat- urday, the 28th, to consult concerning the affairs of their Church — Mr. Spangenburg being shortly to go to Pennsylvania, and Bishop Nitschman to return to Germany. After several hours spent in conference and prayer, they proceeded to the election and ordina- tion of a bishop. The great simplicity as well as solemnity of the whole almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies where form and state were not; but Paul the tent-maker or Peter the fisherman presided, yet with the demonstration of the spirit and of power." Mr. Wesley entered regularly upon the duties of his ministry at Savannah, March 7, 1736, by preaching 74 History of Methodism on the epistle for the day (1 Cor. xiii.), reading for the second lesson Luke xviii., in which is our Lord's prediction of the treatment which he himself and, consequently, his followers were to meet with from the world. " Yet," says he, describing this first service, " notwithstanding these plain declarations of our Lord; notwithstanding my own repeated experience; not- withstanding the experience of all the sincere followers of Christ whom I have ever talked with, read or heard of — nay, and the reason of the thing, evincing to a demonstration that all who love not the light must hate him who is continually laboring to pour it in upon them — I do here bear witness against myself, that when I saw the number of people crowding into the church, the deep attention with which they re- ceived the word, and the seriousness that afterward sat on all their faces, I could scarce refrain from giving the lie to experience, and reason, and Scripture, all together. I could hardly believe that the greater, the far greater part of this attentive, serious people would hereafter trample under foot that word, and say all manner of evil falsely of him that spake it." No men ever labored with greater diligence in the discharge of their duties as ministers to the people than did Mr. Wesley and Delamotte at Savannah. They agreed (1) to advise the more serious among them to form themselves into a sort of little society, and to meet once or twice a week in order to reprove, instruct, and exhort one another; (2) to select out of these a smaller number for a more intimate union with each other, which might be forwarded partly by their conversing singly with each and partly by inviting them altogether to their house;- and this accordingly they determined to do every Sunday in the afternoon. In South Carolina. 75 Their general method of private instruction was as follows: Mr. Delamotte taught between thirty and forty children to read, write, and cast accounts. Before school in the morning, and after school in the afternoon, he catechised the lowest class, and endeavored to fix something of what was said in their understandings as well as their memories. In the evening he in- structed the larger children. On Saturday afternoon Mr. Wesley catechised them all. He visited his par- ishioners in order from house to house, from twelve to three in the afternoon, and brought the people to prayers morning and night of each day. On the Lord's- day the English service lasted from five to half past six. The Italian began at nine. The second service for the English, including the sermon and the holy communion, continued from half past ten till about half past twelve. The French service began at one. At two he catechised the children. About three began the English service, during which — immediately after the second lesson — a select number of children having repeated the catechism, and been examined in some part of it, he endeavored to explain at large and en- force that part both on them and the congregation. After this was ended he joined with as many as his largest room would hold in reading, prayer, and sing- ing praise. About six the service of the Germans began, at which he was glad to be present, not as a teacher, but as a learner. What immense labor was this, and how grievous the burden to be borne by a people having little or no sense of divine things ! He soon began to experience more fully than ever the truth of that scripture, " If any man will live godly in Christ Jesus, he shall suffer persecution." Dislike and opposition began to appear in persons, for reasons 76 History of Methodism which, as brought forward by them, were most incon- sistent and untenable. His parishioners complained of his too rigid adherence to all parts of the rubric of the Church of England: instances of which were his declining to baptize healthy children except by immersion, and his refusing to admit John Martin Bolzius, one of the holiest men in the province, to the Lord's Supper because he was a Dissenter, unless he would submit to be rebaptized. But he then thought this to be his duty, and it was vain to attempt to move him. Afterward, when God taught him better, he confessed his mistaken zeal, and remarked, " Have I not been finely beaten with my own staff? " The society or class-meeting introduced at Savannah, in April, 1736, was not new in the Church of England. It had its origin, as early as 1667, in the successful ministrations of Dr. Horneck, a pious clergyman in London, and Mr. Smithies, Lord's - day morning lect- urer at Cornhill; and when Mr. Wesley was born there were forty of these societies in the metropolis, and not a few elsewhere, both in England and Ireland. Persons feeling the burden of their sins, and seeking counsel as to the best means of securing the blessings of salvation, were advised by their ministers to meet together weekly for pious conversation, and rales were drawn up for the better regulation of these meetings. By the rules they were required to discourse only on such subjects as tended to practical holiness, and to avoid controversy. It was, indeed, through these so- cieties still existing, though not in the state of former vigor and activity, that the Wesleys gained access to the masses of the people, since they did not fall into condemnation under the Conventicle Act. When Mr. Ingham came to Savannah from Frederica, In South Carolina. 11 on the 30th of March, it was to enable Mr. "Wesley by exchange of appointments to visit his brother Charles in his sickness, which it was thought might prove fatal. After Mr. Wesley's return from Frederica to Savannah, on the 20th of April, it was thought best, in view of the missionary work contemplated among the Indians, that Mr. Ingham should remain at Savannah and learn their language. He accordingly arranged to spend three days a week in taking lessons from a half-caste woman (Mrs. Musgrave), and the other three in teaching what he had learned to Mr. "Wesley and to Mr. Nitschman, the Moravian bishop. He agreed to teach Mrs. Musgrave's children to read, and to make her whatever additional recompense she might require for her trouble. The Creek chief, Tomo-Chiche, and his queen, Sinouki, desired him also to teach the young prince, and to check and keep him in, but not to strike him; for the Indians never strike their chil- dren, neither will they suffer it to be done by others. They gave Mr. Ingham a plot of fruitful ground in the midst of which was a small cone-shaped hill, on the top of which a house was built for an Indian school called Irene. When Charles Wesley came from Frederica to Savannah, on the 16th of May, Mr. Wesley left at once to take his place, and reaching Frederica Sunday morning, the 23d of May, remained till the 23d of June. He began at once to execute at Frederica the plan of usefulness which had been adopted at Savan- nah. When Governor Oglethorpe gave orders on Sun- day, the 20th, that none should profane the day by fish- ing and fowling, and Mr. Wesley summed up what he had seen in Frederica inconsistent with Christianity, and consequently with the prosperity of the place, 78 History of Methodism some of the hearers were profited, but the most were deeply offended. Observing much coolness in the behavior of a friend, on the following Tuesday, he asked him the reason of it. " I like nothing you do," he answered. "All your sermons are satires upon particular persons, therefore I will never hear you more; and all the people are of my mind, for we won't hear ourselves abused. Besides, they say they are Protestants. But as for you, they cannot tell what religion you are of. They never heard of such a religion before.' They do not know what to make of it. And then your private behavior — all the quarrels that have been here since you came have been owing to you. Indeed, there is neither man nor woman in the town who minds a word you say. And so you may preach long enough, but nobody will come to hear you." Mr. Wesley thanked him for his openness. Three additional visits were made to Frederica, with less and less prospect of doing good ; till finally, having beaten the air for some time in this unhappy place, Mr. Wesley took his leave of it, January 26, 1737, content with the thought of seeing it no more. His labors, as well as those of his colleagues, were not confined to Frederica and Savannah, but extended to the Saltzburghers at Ebenezer, to the Highlanders at Darien, to the smaller settlements at Highgate, at Hampstead, Thunderbolt, and Skidoway, and wher- ever an emigrant had pitched his tent. The hardships and dangers which he embraced, that he might preach the gospel and do good of every kind to this people, were such as few but himself would have undertaken, or could have endured. For so small a person, he possessed great muscular strength, a sound and vig- orous constitution, with a most ardent and indefatiga- In South Carolina. 79 ble mind. He exposed himself with the utmost indif- ference to every change of season and inclemency of weather. Snow and hail, storm and tempest, seemed to have no effect on his iron body. He would fre- quently lie down and sleep at night with his hair frozen to the earth. He would swim over rivers with his clothes on, and then travel on till they were dry, and all without apparent injury to his health. He possessed great presence of mind and intrepidity in danger. Going from Savannah to Frederica, on one occasion, he wrapped himself up in a cloak and went to sleep upon deck of the boat, but in the course of the night he rolled out of his cloak and fell into the sea, so fast asleep that he did not j)erceive where he was till his mouth was full of water, when he swam round the boat and made his escape. When he made his first visit from Savannah to Charleston, South Carolina, the wind was so contrary and violent that he did not reach Port Boyal, a distance of forty miles, till the evening of the third day. The wind was still so high on the afternoon of the next day that when crossing the neck of St. Helena's Sound, the oldest sailor cried out, " Now, every one must take care for himself!" Mr. Wesley said to him, "God will take care for us all!" As soon as the words were spoken the mast fell; all expected every moment the boat to sink, with little prospect of swimming ashore against such wind and sea. "How is it that thou hadst not faith? " God gave command to the wind and seas, and in an hour the party were safe on land. It would hardly be expected, perhaps, that a man so abundant in labors and in the midst of privations and perils, as was Mr. W7esley, would entertain such an opinion of himself as he expresses in a letter to a 80 History of Methodism friend, July 23, 17:37: "How to attain to the being crucified with Christ I find not, being in a condition I neither desired nor expected in America — in ease, and honor, and abundance. A strange school for him who has but one business, to exercise himself unto godli- ness." It was agreed, February 24, 1737, that Mr. Ingham should leave for England, and endeavor to bring over, if it should please God, some more of the Oxford Methodists to strengthen their hands in this work. He accordingly left Savannah, February 26, after hav- ing spent thirteen months in Georgia. Before his departure, and under date of February 16, 1737, Mr. Wesley wrote to a friend in Oxford, England, describ- ing particularly the sort of men he wished to come over as missionaries to America: I should not desire any to come unless on the same views and conditions with us — without any temporal wages, other than food and raiment, and the plain conveniences of life. And for one or more in whom was this mind, there would be full employment in the province, either in assisting Mr. Delamotte or me, while we were present here, or in supplying our places when abroad, or in visiting the poor people, in the smaller settlements as well as at Frederica, all of whom are as sheep without a shepherd. By these labors of love might any that desired it he trained up for the harder task of preaching the gospel to the heathen. The difficulties he must then encounter God only knows; probably martyrdom would conclude them. But those we have hitherto met with have been small and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast. But it has hitherto extended no farther than words with regard to us, unless in one or two inconsiderable instances. Yet it is sure every man ought, if he would come hither, be willing and ready to embrace (if God should see them good) the severer kinds of it. He ought to be determined not only to leave parents, sisters, friends, houses, and lands for his Master's sake, but to take up his cross too, cheer- fully to submit to the fatigue and danger of (it may be) a long In South Carolina, 81 voyage, and patiently to endure the continual contradiction of sin- ners and all the inconveniences which it often occasions. Would any one have a trial of himself, how he can bear this? If he has felt what reproach is, and can bear that but a few weeks, as he ought, I shall believe he need fear nothing. Other trials shall afterward be no heavier than that little one was at first, so that he may then have a well-grounded hope that he will be enabled to do all things through Christ strengthening him. After the departure of his brother Charles and Mr. Ingham, Mr. Wesley and Delamotte were more abun- dant in labors at Savannah than before, but amid growing dislike and opposition on the part of many of his parishioners. Finally the excitement and pro- ceedings growing out of an unfortunate courtship which, it is now universally conceded, did not at all involve his moral or religious character, caused him to shake off the dust of his feet and to leave Georgia December 2, 1737, after having preached the gospel there (not as he ought, but as he was able) about one year and nine months. The results of his labors he sums up as follows: "All in Georgia have heard the word of God. Some have believed and begun to run well. A few steps have been taken toward publishing the glad tidings, both to the African and American heathens. Many children have learned how they ought to serve God, and to be useful to their neighbor. And those whom it most concerns have an opportunity of knowing the true state of their infant colony, and laying a firmer foundation of peace and happiness to many generations/' When Mr. Wesley left Georgia he had a more ac- curate knowledge of its territory and a better ac- quaintance with its settlers than did Governor Ogle- thorpe, and he came to know more of the geography and people of South Carolina than did Governor 82 History of Methodism Broughton. He left Savannah, Monday, 26th, and came, for the first time, to Charleston, Saturday, July 31, 1736, in company with his brother Charles, who was to embark for England on the 11th of August. They were not strangers in the city, for they had made the acquaintance of many whom the dealings of commerce and the public interests of the colony had drawn to Savannah, and they were both well known by character throughout the province. Three days before leaving Savannah they had twice been in company with Mr. Johnson, brother of Governor Robert Johnson, at Governor Oglethorpe's, and ex- pressed the hope, July 23, that many such gentlemen, like him, were to be found in Carolina — " men of good nature, good manners and understanding." There existed at this time a dispute between the two colonies respecting the right of trading with the Indians, which was at last carried into Westminster Hall and agitated with great animosity. Mr. Wesley, besides attending on his brother on the eve of his de- parture, was the bearer of important letters from Governor Oglethorpe to Governor Broughton, on the subject of this dispute. The two Wesleys attended St. Philip's Church August 1, the day after their arrival, and found about three hundred present at the morning service, and about fifty at the holy communion. Mr. John Wes- ley was invited to preach to the congregation, but either through desire to hear Commissary Alexander Garden, or because of the official character of his visit, which was one of difficulty and delicacy, he de- clined the invitation. He was glad to see several negroes at church, and in his quickness to ascertain the religious status of every one with whom he came In South Carolina. 83 in contact, he was told by one of them, in reply to his questions, that she was there constantly, and that her old mistress had many times instructed her in the Christian religion. St. Philip's Church was one of the most ancient and imposing public buildings in Charleston. It was founded in 1711, and divine service performed in it in 1723. The main body of the church was founded in 1728, and the steeple in 1733. It was built of brick and stuccoed to resemble stone, exhibiting more of de- sign in its arrangement than any other ancient build- ing erected here. The site was a little above Queen street, and looking directly down Church street. The general outline of the plan presented the form of a cross, the foot of which constituting the nave, was seventy-four feet long and sixty-two feet wide. The arms formed the vestibule, tower, and porticoes, at each end, projecting twelve feet beyond the sides, and surmounted by a pediment. The head of the cross was a portico of four massy square pillars, interco- lumniated with arches, surmounted with their regular entablature, and crowned with a pediment. Over this portico, and behind it, rose two sections of an octagon tower — the lower containing the bell, the upper the clock — crowned with a dome, and quadrangular lan- tern, and vane. The height of the tower, entire, with its basement, was one hundred and thirteen feet. The sides of the edifice were ornamented with a series of pilasters of the same Tuscan order with the portico columns, each of the spaces being pierced with a sin- gle lofty aperture as a window. The roof was par- tially hid by a balustrade which ran round it. The interior of this church, in its whole length, presented an elevation of a lofty double arcade supporting upon 84 History of Methodism an entablature a vaulted ceiling in the middle. The piers were ornamented with fluted Corinthian pilasters rising to the top of the arches, the keystones of which were sculptured with cherubim in relief. Over the center arch, on the south side, were some figures in heraldic form, representing the infant colony implor- ing the protection of the king. Beneath the figures was the inscription, Proprius res a spice nostras, which was adopted as the motto of the seal of the Church. Over the middle arch, on the north side, was the in- scription, Deus mihi Sol, with armorial bearings. The pillars were ornamented on their face with beautiful pieces of monumental sculpture, some of them in bass-relief, and some with full figures finely executed by the first artists in England and America. At the end of the nave, and within the body of the church, was the chancel, and at the west end the organ, which was an ancient piece of furniture imported from En- gland, and which had been used at the coronation of George II. Galleries were added some time subse- quent to the building of the church. The effect pro- duced upon the mind in viewing this edifice was that of solemnity and awe, from its massy character. When you entered under its roof, the lofty arches, porticoes, arcades, and pillars which supported it, cast a somber shade over the whole interior, and induced the mind to serious contemplation and religious reverence. In every direction the monuments of departed worth and excellence gleamed upon the sight, every object tended to point to the final state of all worldly grandeur, and impelled the mind to look beyond the tomb for that permanency of being and happiness which in the natural constitution of things- cannot here exist. On Monday, the 2d of August, Mr. Wesley set out In South Carolina. 85 to visit Governor Thomas Broughton, and to deliver the official letters sent by Governor Oglethorpe. Gov- ernor Broughton lived in the parish of St. Johns, a pleasant and healthy part of the country on the west- ern branch of Cooper River. He was a worthy gentle- man and serious Christian, and, coming to reside in the parish soon after the church-building was com- pleted, in 1711, very generously adorned it with a pul- pit, reading-desk, pews, communion-table, and railing round the chancel — all made of cedar. His residence was about thirty miles from Charleston, and stood very pleasantly on a little hill, with a vale on either side, in one of which was a thick wood; the other was planted with rice and Indian corn. Mr. Wesley utilized this visit by gaining all the information in his power re- specting the Churches. He learned that particular interest had been shown in giving Christian instruc- tion to the negroes in the parish of Goose Creek, where a few years before the Rev. Mr. Ludlam had admitted a number to baptism, and said, if their mas- ters would heartily concur to forward so good a work, all that were born in the country might, without much difficulty, be instructed and received into the Church ; and also in the parish of St. George, where the Rev. Mr. Yarnod had baptized fifty negroes belonging to Alexander Skeene. Mr. Wesley conceived at once a desire to see this work in person, and set out the next day to visit Mr. Skeene, who resided on his plantation west of the Ashley River, and about twenty-eight miles from Charleston ; but his horse breaking down, he was obliged to forego the pleasure of the visit, and return by the most direct route to the city. Charles Wesley, after spending eleven days in Charleston, in agreeable and profitable Christian in- 86 History of Methodism tercourse with the people, but in a state of health too feeble to allow of his preaching, went on board, Au- gust 11, 1736, to commence his voyage to England. He was detained in Boston, waiting for the ship to undergo repairs, for more than a month. During this time he was treated with great kindness by several re- spectable residents, whose spiritual welfare he labored to promote; preached in several of the churches, and once in a private company ; and on the return of his sickness, so as to cause great suffering and even to en- danger his life, three or four physicians watched over his case with tender solicitude. He was sufficiently recovered to reembark on the 5th of October, and, after a perilous voyage, landed at Deal, on the 3d of December, 1736. On reaching London he was wel- comed to the home of Mr. Charles Rivington, the book-seller, who gave him great cause to rejoice by his account of their Oxford friends. Mr. Wesley took leave of his brother on Thursday, the 5th of August, and being disappointed in getting passage to return by the expected time, in the boat of Colonel William Bull, he went out to Ashley Ferry, intending to walk to Port Royal; but Edmund Belin- ger not only provided him a horse, but rode with him ten miles, and sent his son twenty miles farther to Combahee Ferry; whence, having hired horses and a guide, he went to Beaufort, or Port Boyal, the next evening. He took boat Saturday morning, but, the wind being contrary and very high, he did not reach Savannah till Sunday in the afternoon. The second visit was made by Mr. Wesley to Charles- ton in order to lay before the Rev. Alexander Garden ■ — who, as commissary of the Bishop of London, had spiritual jurisdiction over the two Carolinas and In South Carolina. 87 Georgia— the case of a clergyman in South Carolina who had married several of his parishioners without either banns or license, and declared he would do so still. He left Savannah on Tuesday, April 12, 1737, and landed in Charleston on Thursday, the 14th. Mr. Garden gave him assurances that no such irregularity should take place in the future, and treated him with great kindness and consideration. By his invitation Mr. Wesley preached on Sunday, the 17th of April, his first sermon in St. Philip's Church, on these words from the epistle for the day: " Whatsoever is born of God overcometh the world " (1 John v. 4) — setting forth (1) the unlimited universality implied in the term "whatsoever;" (2) the spiritual state implied in the expression, "is born of God; " (3) the privilege of every one that is in that state, viz., courage and strength to face and subdue whatever the world can lay in the way either to allure or to fright him from keeping God's commandments. To that plain account of the Christian state which these words naturally led him to give, a man of education and character, at the end of the discourse, seriously objected — what indeed is a great truth — "Why, if this be Christianity, a Chris- tian must have more courage than Alexander the Great." On the following Friday, the 22d, he had the pleasure of meeting with the clergy of South Caro- lina at their annual visitation, and assisted in the aft- ernoon at a conversation for several hours on "Christ our [Righteousness," such as he had not heard at any visitation in England, or hardly on any other occasion. The Rev. Thomas Thompson, minister of St. Bar- tholomew's, near Ponpon, learning on Saturday, the 23d, that Mr. Wesley had been disappointed of a pas- sage home by water, kindly offered him one of his 88 History of Methodism horses, if lie would go by land, which he gladly ac- cepted. He went with him twenty miles, and sent his servant to guide him the other twenty to his house. Here he found a young negro of unusual intelligence, to whom he gave Christian instruction, which was re- ceived with fixed attention, so that the next day all was accurately remembered. On Sunday he preached at Ponpon Chapel twice, on 1 Cor. xiii., describing at large Christian charity, or love, to a congregation that came from eight to twelve miles to hear his discourses. On Wednesday he visited Mr. Belinger's plantation, at Chulifinny, where he was detained by rain till Fri- day, and was sent forward on that day by Mr. Belin- ger, under the guidance of a negro lad, to Purysburg, from whence he went to Savannah on Saturday, the 30th. By conversation with the lad that went with him, who was both capable of instruction and anxious to learn, and with the negroes on Mr. Belinger's plan- tation—one of whom told him that when he was at Ashley Ferry he went to church every Sunday, and that if there was any church within five or six miles of him, buried as he then was in the woods, although he was lame and could not walk, yet he would crawl thither — Mr. Wesley's interest in the religious welfare of this race was greatly intensified, and he then laid down the plan of instruction which was adopted a hun- dred years afterward by the South Carolina Confer- ence, and made the basis of all missionary operations among the negroes: "One of the easiest and shortest ways to instruct the American negroes in Christianity would be, first, to inquire after and find out some of the most serious of the planters; then, having inquired of them which of their slaves were best inclined, and understood English, to go to them from plantation to In South Carolina. 89 plantation, staying as long as appeared necessary at each. Three or four gentlemen in Carolina I have met with that would be sincerely glad of such an as- sistant, who might pursue his work with no more hin- derances than must everywhere attend the preaching of the gospel." His third and last visit to Charleston was made on the occasion of his embarking for England. Leaving Savannah after evening prayers, December 2, 1737, he came to Purysburg early in the morning of the next day, and failing to procure a guide for Port Royal, he set out without one. After walking two or three hours he met an old man who led him into a small path, near which was a line of blazed trees, by following which, he said, he might easily come to Port Royal in five or six hours. He was accompanied by four per- sons, one of whom intended to go to England with him ; the other two to settle in Carolina. About eleven they came into a large swamp, where they wandered about till near two. They then found another blaze, and pursued it till it divided into two; one of them they followed through an almost impassable thicket, a mile beyond which it ended. They made through the thicket again, and traced the other blaze till that also ended. It now grew toward sunset, so they sat down, faint and weary, having had no food all day, ex- cept a cake of gingerbread, which he had taken in his pocket. A third of this they had divided among them at noon; another third they took now; the rest they reserved for the morning; but they had met with no water all the day. Thrusting a stick into the ground and finding the end of it moist, two of their company began to dig with their hands, and at the depth of about three feet found water. They thanked God, 90 His Ton y of Methodism drank, and were refreshed. The night was sharp; however, there was no complaining among them, but, after having commended themselves to God, they lay down close together and slept till near six in the morn- ing. God renewing their strength, they arose neither faint nor weary, and resolved to make one trial more to find a path to Port Eoyal. They started due east; but finding neither path nor blaze, and the woods growing thicker and thicker, they judged it would be their best course to return, if they could, by the way they came. The day before, in the thickest part of the wroods, Mr. Wesley had broken many young trees, he knew not why, as they walked along; these they found a great help in several places, where no path was to be seen, and between one and two God brought them safe to the house of Benjamin Arien, the old man they left the day before. In the evening Mr. Wesley read prayers in French to a numerous family, a mile from Arien's, one of whom undertook to guide them to Port Eoyal. In the morning they set out. About sunset they asked their guide if he knew where he was. He frankly answered, "No." However, they pushed on, and about seven they came to a plantation; and the next day, after many difficulties and delays, they landed at Port Eoyal Island. They walked to Beaufort Wednesday, December 7, where the Eev. Lewis Jones, the minister of Beaufort with whom Mr. Wesley lodged during his short stay here, gave him a lively idea of the old English hospitality. On Thurs- day Mr. Delamotte came, with wdioin Mr. Wesley took boat on Friday, the 9th, for Charleston, and came thither in the morning of Tuesday, the 13th. Here lie expected trials of a different kind, and far more dangerous; for contempt and want are easy to be L\r South Carolina. 91 borne, but who can bear respect and abundance ? On the 14th he read public prayers by request, and was much refreshed with those glorious promises contained both in the seventy-second Psalm and in the first les- son, the fortieth chapter of Isaiah: "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint." On Friday, the 16th, he parted from the last of those friends who came with him to America, Mr. Charles Delamotte; preached once more, Sunday, the 18th, to this careless people; went on board the Samuel, Captain Percy, Thursday, the 22d, and taking leave of America, sailed over Charleston bar Saturday, the 24th, and about noon lost sight of land. After a stormy passage, he arrived at Deal on the first of February, 1738, the anniversary festival of Governor Oglethorpe's landing in Georgia; read prayers and explained a portion of Scripture at the inn, and on the 3d arrived safe in London. His successor, Mr. Whitefield, in 1738, bore this honorable testimony to Mr. Wesley and his colleagues in America: " Surely I must labor most heartily,. since I come after such worthy men. The good Mr. John "Wesley has done in America is inexpressible. His name is very precious among the people, and he has laid such a foundation . that I hope neither men nor devils will be able to shake it. O that I may follow him as he has followed Christ! " CHAPTER IV. Whitefield begins his course, and rises fair, And shoots and glitters like a blazing star. He lets his light on all impartial shine, And strenuously asserts the birth divine, While thousands listen to th' alarming song, And catch conviction darted from his tongue. Parties and sects their ancient feuds forget, And fall and tremble at the preacher's feet; With horror in the wise inquiry join, "What must we do t' escape the wrath divine?" (Charles Wesley.) THE ship Samuel, that carried back John Wesley to England, passed at the Downs the Whitaker, that brought out George Whitefield to America. He was now in the twenty-fourth year of his age. He was born in the Bell Inn, at Gloucester, England, Decem- ber 16, 1714; wras admitted as servitor in Pembroke College, Oxford, in his eighteenth year, and took his degree of Bachelor of Arts in July, 1736. His conver- sion, which took place about seven weeks after Easter, in 1735, he thus describes: After having undergone innumerable buffetings of Satan, and many months of inexpressible trials by night and day under the spirit of bondage, God was pleased at length to remove the heavy load, to enable me to lay hold on his dear Son by a living faith, and by giving me the spirit of adoption to seal me, as I humbly hope, even to the day of everlasting redemption. But O with what joy — joy unspeakable, even joy that was full of and big with glory — was my soul filled when the weight of sin went off, and an abiding sense of the pardoning love of God and a full assurance of faith broke in (92) History of Methodism 93 upon my disconsolate soul ! Surely it was the day of my espousals — a day to be had in everlasting remembrance. At first my joy was like a spring-tide, and, as it were, overflowed the banks. Go where I would, I could not avoid the singing of psalms almost aloud. Aft- erward it became more settled, and, blessed be God, saving a few casual intervals, has abode and increased in my soul ever since. I know the place ; it may, perhaps, be superstitious, but whenever I go to Oxford I cannot help running to the spot where Jesus Christ first revealed himself to me, and gave me the new birth. His friends at Gloucester — among whom he had gone at the end of May, 1735, to regain his health, which had been much impaired by unremitted study — were urgent for his taking orders as soon as possible. He coveted the work of the ministry, yet seemed to dread it. "I never prayed against any corruption I had in my life," said he, " so much as I did against going into holy orders. I have prayed a thousand times, till the sweat has dropped from my face like rain, that God, of his infinite mercy, would not let me enter the Church before he called me. I remember once in Gloucester — I know the room, I look up at the window when I am there and walk along the street — I know the bed- side and the floor upon which I prostrated myself and cried, ' Lord, I cannot go ; I shall be puffed up with pride, and fall into the condemnation of the devil. I am unfit to preach in thy great name. Send me not, Lord, send me not yet.' " To his prayers he added his endeavors, and wrote to his friends at Oxford, beseech- ing them to pray to God to disappoint the designs of his friends in the country who were for putting him at once into the ministry ; but they sent back in an- swer, " Pray we the Lord of the harvest to send thee and many more laborers into his harvest." He wrote a sermon, and sent it to a neighboring clergyman to convince him how unfit he was to take upon him the 94 II is tout of Methodism important work of preaching; but he kept it for a fortnight, and then sent it back, with a guinea for the loan of it, telling him that he had divided it into two, and had preached it morning and evening to his con- gregation. When the good Bishop Benson announced in his visitation charge that he would ordain none under three and twenty, his heart leaped for joy; but the bishop, on the recommendation of Lady Selwyn, sent for him to the palace, and told him that he had heard of his character, and liked his behavior at church, and, inquiring his age, said to him, "Not- withstanding I have declared I would not ordain any one under three and twenty, yet I shall think it my duty to ordain you whenever you come for holy or- ders." He was afraid to hold out any longer, lest he should fight against God, and came to the resolution to offer himself for ordination on the 20th of June, 1736. On that day he wrote : I hope the good of souls will be my only principle of action. Let come what will— life or death — I shall henceforward live like one who this day, in the presence of men and angels, took the holy sac- rament upon the profession of being inwardly moved by the Holy Ghost to take upon me that ministration in the Church. I can call heaven and earth to witness that when the bishop laid his hand upon me I gave myself up to be a martyr for Him who hung upon the cross for me. I have thrown myself blindfold, and I trust without reserve, into his almighty hands. The next Sunday, June 27, he preached a notable sermon — the first of upward of eighteen thousand during his life— in the Church of St. Mary de Crypt, on " The Necessity and Benefit of Beligious Society," to a crowded congregation, made up of old men, who were the associates of his father; aged women, who knew him when an infant in his mother's arms; topers not a few, whom, as a blue-aproned tapster, he had In South Carolina* 95 served in the neighboring hotel; school-fellows, with whom he had been associated in many a spree; and a mixed multitude, who knew him only as the Gloucester boy who by his own exertions had made himself an honor to his native town. The key-note of this ser- mon— by which the audience was stirred with profound emotion, and, as was alleged, " fifteen were driven mad " — is sounded in the following extract: I warn you of the great danger those are in who, either by their subscriptions, presence, or approbation, promote societies of a quite opposite nature to religion. And here I would not be understood to mean only those public meetings which are designed manifestly for nothing else but revelings and banquetings, for chambering and wantonness, and at which a modest heathen would blush to be pres- ent, but also those seemingly innocent entertainments and meetings which the politer part of the world are so very fond of, and spend so much time in, but which, notwithstanding, keep as many persons out of a sense of true religion as intemperance, debauchery, or any other crime whatever. Indeed, whilst we are in this world, we must have proper relaxations to fit us both for the business of our profes- sion and religion. But then for persons who call themselves Chris- tians, that have solemnly vowed at their baptism to renounce the vanities of this sinful world, and that are commanded in Scripture to abstain from all. appearance of evil, and to have their conversation in heaven — for such persons as these to support meetings that (to say no worse of them) are vain and trifling, and have a natural tendency to draw off our minds from God, is absurd, ridiculous, and sinful. Mr. Whitefield returned to Oxford June 30, and purposed to spend " some years " in that seat of learn- ing to fit himself better for the work of the ministry. His friends made him Mr. Wesley's successor in the unendowed chaplaincy of Oxford Castle, and to his great surprise Sir John Philips sent him word that he would allow him thirty pounds sterling a year if he would remain and superintend the affairs of the Meth- odists. 96 History of Methodism In August James Hervey (Methodist) took his place at Oxford, to enable him to comply with the request of Thomas Broughton (Methodist), curate of the Tower, to relieve him that he might assist Richard Hutchins (Methodist) at Dummer, in Hampshire; and he was employed two months in preaching in London church- es and in London prisons, and with such success that people from all parts of the vast city began to flock to- gether to hear him. When he had been about a month in the city, letters came from John and Charles Wes- ley, and from Mr. Ingham, their fellow-laborer in Georgia. His soul was fired, and he longed to join them in America; but "all were agreed that laborers were needed at home; that as yet he had no visible call to go abroad; and that it was his duty not to be rash, but to wait and see what Providence might point out to him." The month of October Mr. Whitefield spent with his " poor prisoners " at Oxford. In No- vember Charles Kinchin (Methodist), now minister of Dummer, in Hampshire, and expecting to be chosen dean of Corpus Christi College, desired him to ex- change places with him till that affair should be de- cided. Going to take Mr. Kinchin's work, he prose- cuted his plan, and generally divided the day into three parts— eight hours for study and retirement, eight hours for sleep and meals, and eight hours for reading, prayers, catechising, and visiting the parish. From these exercises he reaped unspeakable profit, and claimed to have learned as much by an afternoon's visit in conversing with the poor country people as in a week's study. During his six weeks' residence at Dummer, the temporary pastor of a small parish of less than three hundred souls, two events occurred which affected the whole of his after-life. He had the In South Carolina. 97 offer of " a very profitable curacy in London," and yet, strangely enough, the penniless young parson de- clined it. Had he accepted it he would not have be- come one of the illustrious evangelists of the eighteenth century. About the middle of December he received fresh letters from Charles Wesley, informing him that he was just come over to England to procure laborers for America, but " dared not prevent God's nomina- tion; " and in a few days letters came to him also from John Wesley, saying: "Only Mr. Delamotte is with me till God shall stir up the hearts of some of his servants, who, putting their lives in his hands, shall come over and help us where the harvest is so great and the laborers so few. What if thou art the man, Mr. Whitefield? Do you ask me what you shall have? Food to eat, and raiment to put on; a house to lay your head in, such as your Lord had not; and a crown of glory that fadeth not away." As he read, his heart leaped within him and echoed to the call. Prov- idence had opened a clear way before him : Dean Kin- chin was already in charge of the prisoners at Oxford and superintending the affairs of the Methodists ; Mr. Hervey was ready to serve the cure at Dummer; he was without a parochial charge, and with his soul set on fire by the characteristic letter of Mr. Wesley, he was determined not to confer with flesh and blood, but to join, his friend in America. Accordingly, Charles Wesley wrote in his journal, " December 22, 1736, I received a letter from Mr. Whitefield offering himself to go to Georgia." He expected to embark without delay, but a series of unforeseen occurrences detained him in England during the whole of the year 1737. This was perhaps the most important period of his life, and gave a bias to the whole of his subsequent career 7 08 History of Methodism He was ready and eager to preach whenever and wher- ever an opportunity was presented. Like Melanch- thon, when he made the great discovery of the truth, he imagined that no one could resist the evidence that convinced his own mind, and longed to tell everybody that there was such a thing as the new birth. No power on earth could confine him to a single parish, or a single Church. He became a roving evangelist, a traveling preacher, and opened the way to Methodist itinerancy. In Bristol, in London, in Bath, and every- where, his popularity was unbounded. The people came in crowds to see and hear the orator, and went away more impressed with what he said than how he said it. The doctrines he preached soon excited as much attention as the man, and when John and Charles Wesley came preaching the same great truths, the people were as eager to hear them as they had be- fore been to hear Whitefield. Governor Oglethorpe had returned to England, and reported to a special meeting of the trustees of the colony, January 19, 1737, that " the people on the frontiers suffered under constant apprehension of in- vasion, as the insolent demands and threats of the Spanish commissioners from Cuba virtually amounted to an infraction of the treaty which had been formed with the Governor of Florida; " and his majesty, in response to a petition of the trustees, had appointed Oglethorpe general of all his forces in Carolina and Georgia, and likewise commissioned him to raise a military force adequate to the defense of Georgia and South Carolina. The embarkation of the troops of- fered the desired opportunity to Whitefield to make his first visit to America. He had been presented with the living of Savannah, and longed to be among Ix South Carolina. 99 Lis parishioners. He set sail February 2, 1738, ac- companied by his servant, Joseph Husbands, and his friend James Habersham, who, notwithstanding the opposition of family and friends, determined to go with the young evangelist to Georgia. When, after a voyage of four months, they at length came to anchor at Tybee, on Sunday, May 7, the young missionary was unwilling to leave the vessel without preaching a farewell sermon to the soldiers whom he had served as chaplain. He chose for his text Psalm cvii. 30, 31: "Then are they glad because they are quiet; so he bringeth them into their desired haven. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" Standing beneath the shade of the outspread sails of the Whit- aker, the ardent preacher cried: God forbid that any of those should ever suffer the vengeance of eternal fire amongst whom I have for these four months been preach- ing the gospel of Christ; and yet, thus must it be if you do not im- prove the divine mercies; and instead of your being my crown of rejoicing in the day of our Lord Jesus Christ, I must appear as a swift witness against yon. But, brethren, I am persuaded better things of you, and things that accompany salvation, though I thus speak. Into God's hands I' commend your spirits. May he give you new hearts, and enable you to put into practice what you have heard from time to time to be your duty. Then God will so bless you that you will " build cities to dwell in ; " then will you sow your lands and plant vineyards which will "yield you fruits of increase." Then your oxen shall be strong to labor, there shall be no leading into captivity, and no complaining in your streets; then shall your sons grow up as young plants, and your daughters be as the polished corners of the temple ; then shall your garners be full and plenteous with all manner of store, and your sheep bring forth thousands and ten thousands in your streets. In short, then shall the Lord be your God ; and as surely as he hath now brought us to this haven, so surely, after we have passed through the storms and tempests of 'his trc iblesome world, will he bring us to the haven of eternal rest, 100 History of Methodism where we shall have nothing to do but to praise him forever for his goodness, and declare, in never-ceasing songs of praise, the wonders he has done- for us and all the other sons of men. He was welcomed on his first visit to Savannah by Charles Delamotte and other friends of the Wesleys. The authorities of the province, now containing five hundred inhabitants, received him with civility, and resolved that " he should have a house and tabernacle at Frederica, and should serve at Savannah as long as he pleased." When he was the stated minister of this parish he constantly performed divine service publicly very early every- morning, and at the close of the day's work every evening, when he always expounded part of the first or second lesson. Every Sunday he adminis- tered the holy communion and had public service four times a day. His congregations were very large, for there were many Dissenters in the parish, and there were few absentees. It was also his daily practice to visit in rotation from house to house, without any re- gard to religious denominations or party distinctions, and he thus gained more and more on the affections of the people. When he examined the state of the Colony, he was so deeply affected by the condition of the chil- dren that he set his heart on founding the Orphan House in Georgia, which Charles Wesley and Gov- ernor Oglethorpe had contemplated, and about which the former had written and spoken to him before he had thoughts of coming to America. He opened schools in the villages of Highgate and Hampsteacl, and one also for girls in Savannah. After a few weeks he visited Frederica, and preached for the people un- der a tree, and had the satisfaction before he left of seeing them " sawing timber for a commodious place of worship, until a church could be built." As he as In South Carolina. 101 yet had received only deacon's orders and wished to be ordained priest; and as it was necessary moreover to make collections for his Orphan House, he left Mr. Habersham at Savannah and went to Charleston to embark for England. Charles Delamotte had taken leave of the colony on the 2d of June— about a month after Mr. Whitefield' s arrival. The poor people lamented the loss of him and went to the water-side to take a last farewell. After a long life of piety and peace, he died at Bar- row-upon-Humber in 1796. During this first visit of Mr. Whitefield to South Carolina, he was received with kindness by Commis- sary Garden, who cordially invited him twice into his pulpit, and assured him that he would defend him with his life and property, should the same arbitrary proceedings ever be commenced against him which Mr. Wesley had met with in Georgia. The people at first despised his youth, but his engaging address soon gained him general esteem, and Mr. Garden thanked him cordially for the service he had rendered. He embarked for England, September 6, and reached London, December 8, 1738. Mr. Whitefield made in all seven voyages to Amer- ica, and fifteen separate visits to South Carolina and Georgia. How great, how just thy zeal, advent'rous youth, To spread, in heathen lands, the light of truth ! Go, loved of Heaven ! with every grace refined, Inform, enrapture each dark Indian's mind; Grateful, as when to realms long hid from day The cheerful dawn foreshows the solar ray. How great thy charity ! whose large embrace Intends th' eternal weal of all thy race; 102 His Ton y of Methodism Prompts thee the rage of winds and seas to scorn, T" effect the work for which thy soul was born. What multitudes, whom pagan dreams deceive, Shall, when they hear thy powerful voice, believe! Long as Savannah, peaceful stream, shall glide, Your worth renowned shall be extended wide; Children as yet unborn shall bless your lore, Who thus to save them left your native shore. Th' apostle thus, with ardent zeal inspired, To gain all nations for their Lord desired. On Sunday, January 14, 1739, being in his twenty- fifth year, he was ordained priest, at Oxford, by his worthy friend, Bishop Benson. Mr. Whiteneld did not forget his absent friends. During his passage to England he wrote a sort of pastoral letter " to the in- habitants of Savannah," in which he strongly insists upon that which had been the subject of his sermons — ■ "the new birth in Christ Jesus, that ineffable change which must pass upon our hearts before we can see God." It is a remarkable fact, however, that while specifying the means of obtaining it, as (1) self-de- nial, (2) public worship, (3) reading the Scriptures, (4) secret prayer, (5) self-examination, and (6) receiv- ing the holy sacrament, there is not a word said about faith in Christ; and further it is equally remarkable that until after this first visit to America the doctrine of salvation by faith in Christ only is never even mentioned in any of his sermons, nor in any of his private letters to his friends. "While Mr. Whiteneld was in Georgia, Charles Wes- ley had formed an intimate acquaintance with Dr. Henry Piers, of Bexley, and with the Delamotte fam- ily, at Blendon; John AVesley had met with Peter Bolder, the Moravian; and under the spiritual guid- ance and instruction of these both had come experi- In South Carolina. 103 mentally to know — Charles on Sunday, May 21, and John on Wednesday evening, May 23, 1738 — the truth of the doctrine of present salvation from the guilt and power of sin by faith in the Lord Jesus. The for- mer had preached salvation by faith, in Westminster Abbey, and the latter had preached before the univer- sity in St. Mary's, Oxford, his memorable sermon from Eph. ii. 8: "By grace are ye saved through faith." A few months later Whitefield was led to embrace the same doctrine, and henceforward, equally with the Wesleys, nevQT ceased to expound and to enforce the text of the inspired apostle, " To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. iv. 5). The new doctrines he preached, and the manner in which he preached them, produced a sensation so strong that the tide of clerical opinion in England was turned against him, and he found himself excluded, with the Wesleys, from most of the churches. After the ex- ample, therefore, of the Saviour, who had a mountain for his pulpit, and the heavens for his sounding-board, he began to preach on Hannam Mount, on the south of Kingswood, under a sycamore-tree, and found his audience, in a short time, increased to twenty thou- sand persons. He did the same at Moorfields, Ken- sington, and Blackheath, and thousands everywhere gathered to his ministry, and were brought into sav- ing contact with the truth. After obtaining from the trustees of the colony a grant of five hundred acres of land for his Orphan House, and making collections which amounted to upward of a thousand pounds, Mr. Whitefield set sail again, August 14, 1739, accompanied by his friend William Seward and others, and after a passage of 104 History of Methodism nine weeks landed at Philadelphia. He. left this place on the 29th of November, and, in company with Mr. Seward and others, traveled on horseback through Maryland, Virginia, and the Carolinas, to Charleston. He says in his journal: Tuesday, January 1, 1740. About sunset we came, to a tavern five miles within the province of South Carolina. I believe the people of the house at first wished I had not come to be their guest, for it being New-year's-day, several of the neighbors were met together to divert themselves by dancing country -dances. By the advice of my companions I went in amongst them. All were soon put to silence, and were for some time so overawed that after I had dis- coursed to them on the nature of baptism and the necessity of being born again in order to enjoy the kingdom of heaven, I baptized, at their entreaty, one of their children, and prayed as I was enabled, and as the circumstances of the company required. Wednesday, January 2. We rose early, prayed, sung a hymn, gave another word of exhortation to the dancers, and at the break of day we mounted our horses. For nearly twenty miles we rode over a beautiful bay, and were wonderfully delighted to see the porpoises taking their pastime. We intended to call at a gentleman's house about forty miles distant from our last night's lodging, but we missed the way, and came to a hut full of negroes. We inquired after the gentleman's house whither we were directed, but the negroes said they knew no such man, and that they were but new-comers. From these circumstances we inferred that they might be some of those who lately had made an insurrection in the province, and had run away from their masters. WTe therefore thought it best to mend our pace, and soon after Ave saw another set of negroes dancing round about a fire. When we had gone about a dozen miles, we came to a planta- tion, the master of which gave us lodging and our beasts provender. During the day we had ridden nearly three-score miles, and, as we thought, in great peril of our lives. Thursday, January 3. We had a hospitable breakfast, set out late in the morning, and for the ease of our beasts, rode not above nine- teen miles the whole day. "A righteous man," says Solomon, "re- gardeth the life of his beast." Friday, January 4. About eight in fhe evening, after riding forty miles, we came to a tavern five miles from Charleston. In South Carolina. 105 Saturday, January 5. We left our lodging before daylight, and after we had passed over a three-mile ferry we reached Charleston about ten in the morning. Sunday, January 6. We went to public service in the morning, but did not preach, because the curate had not a commission to lend the pulpit, unless the commissary [the Rev. Alexander Garden], then out of town, were present. Most of the town, however, being eager to hear me, I preached in the afternoon in one of the Dissenting meet- ing-houses, but was grieved to find so little concern in the congrega- tion. The auditory was large, but very polite. I question whether the Court -end of London could exceed them in affected finery, gayety of dress, and a deportment ill becoming persons who have had such divine judgments lately sent amongst them. I reminded them of this in my sermon, but I seemed to them as one that mocked. Monday, January 7. Finding the inhabitants desirous to hear me a second time, I preached in the morning in the French Church. The audience was so great that many stood without the door. I felt much more freedom than I did yesterday. Many were melted into tears. One of the town, most remarkably gay, was observed to weep. Instead of the people going out, as they did yesterday, in a light, unthinking manner, a visible concern was in most of their faces. After sermon, I and my friends dined at a merchant's, and as I was passing along a letter was put into my hands wherein were these words: "Remember me in your prayers, for Christ's sake, who died forme, a sinner." Many of the inhabitants, with full hearts, entreat- ed me to give them one more sermon, and though I was just about to take the boat, I thought it my duty to comply with their request. Notice was immediately given, and in about half an hour a large con- gregation was assembled in the Dissenting meeting-house. In the evening I supped at another merchant's house, and had an oppor- tunity, for nearly two hours, to converse of the things of God with a large company. Tuesday, January 8. We left our horses in Charleston, and set out for Georgia in an open canoe, having negroes to row and steer us. The poor slaves were very civil and laborious. We lay one night on the water, and about five, on Wednesday evening, arrived at Beau- fort, in Port Royal, one hundred miles from Charleston. Wednesday, January 9. The wind being high and sailing imprac- ticable, we staid at Beaufort all the morning, and dined with kind Mr. Jones, the minister of the place, who received us with great civility. Afterward, the weather being fair and the tide serving, we again took 106 History of Methodism boat. In the night we made a fire on the shore. A little after mid- night we prayed with the negroes, took boat again, and reached Savannah the next day, where I had a joyful meeting with my dear friends who had arrived three weeks before. Tims, after a journey of five months' duration, Y^hitefield once more reached his parish in America, Januaiy 11, 1740. It seemed a strange thing for him to send the rest of his company by ship, and for him- self and William Seward and others to travel to the same place through primeval forests, uncultivated plains, and miasmal swamps; but in these colonial wanderings he made the acquaintance of ministers and people which affected the whole course of his after-life. William Stephens, in his journal of proceedings in Georgia, says: January 13, 1710. Mr. Whitefield's name, which of late has made so much noise in England, could not fail in drawing all sorts of people to the Church. Botli morning and evening he made justi- fication by faith only the subject of his discourse, which he pressed home with great energy, denouncing anathemas on all such as taught otherwise. January 20. Mr. Whitefield read prayers at seven ; again at ten, with a sermon ; again at three, with a sermon ; a lecture at seven, besides the sacrament after the second morning service, when he ad- ministered to between thirty and forty. Both the sermons were on justification and regeneration. I hope for one on good works before long. Again, Mr. Stephens writes: June 22, 1740. Mr. Whitefield always prays and preaches extem- pore. For some time past he has laid aside his surplice, and has managed to get justification by faith and the new birth into every sermon. After spending seventeen days in the southern part of the province, during which he preached five ser- mons to the congregation of the Eev. Mr. McLeod, at In South Carolina. 107 Darierj, and as many as opportunity allowed to "the General [Oglethorpe], the soldiers, and the people " of Frederica, in a room belonging to the store-house, he returned to Savannah, and embarked for Charleston. He writes: Friday, March 14, 1740. Arrived at Charleston last night, being called there to see my brother [James Whitefield], who lately came from England. Waited on the commissary [the Rev. Alexander Gar- den], but met with a cool reception. Drank tea with the Independent minister [the Rev. Josiah Smith, of the then "White Meeting-house, now the Circular Church], and preached to a large auditory in his meeting-house. Saturday, March 15. Breakfasted, sung a hymn, and had some religious conversation, on board my brother's ship. Preached in the Baptist meeting-house, and in the evening again in the Inde- pendent meeting-house to a more attentive auditory than ever. Sunday, March 16. Preached at eight in the morning in the Scot's Meeting-house [now the First Presbyterian Church] to a large con- gregation. Went to church [St. Philip's], and heard the commis- sary represent me under the character of the Pharisee who came to the temple, saying, "God, I thank thee that I am not as other men are." Went to church [St. Philip's] again in the afternoon, and, about five, preached in the Independent meeting-house yard, the house not being capacious enough to hold the auditory. Monday, March 17. Preached in the morning in the Independ- ent meeting-house, and was more explicit than ever in exclaiming against balls and assemblies. Preached again in the evening; and, being incited thereto by some of the inhabitants, I spoke in behalf of the poor orphans, and collected upward of £70 sterling — the largest collection I ever yet made— on that occasion. Tuesday, March 18. Preached twice again this day, and took an affectionate leave of my hearers. I believe a good work is begun in many. Every day several have come to me, telling me, with weep- ing eyes, how God had been pleased to convince them by the word preached. Invitations were given me from some of the adjacent villages, and many came to town daily, from their plantations, to hear the word. At my first coming, the people of Charleston seemed to be wholly devoted to pleasure. One well acquainted with their manners and circumstances told me that they spent more on their 103 History of Methodism polite entertainments than the amount raised by their rates for the poor; but now the jewelers and dancing-masters begin to cry out that their craft is in danger. A vast alteration is discernible in la- dies' dresses, and some, while I have been speaking, have been so convinced of the sin of wearing jewels that I have seen them, with blushes, put their hands to their ears, and cover them with their fans. The reformation also has gone further than externals. Many moral, good sort of men, Avho before were settled on their lees, have been awakened to seek after Jesus Christ, and many a Lydia's heart has been opened to receive the things that were spoken. Indeed, the word came like a hammer and a fire. Several of the negroes did their work in less time than usual, that they might come to hear me; and many of their owners, who have been awakened, have resolved to teach them Christianity. Had I time and proper school-masters, I might immediately erect a negro school in South Carolina, as well as in Pennsylvania [fostered by Seward's liberality, but failing be- cause of his untimely and martyr-death in Wales]. Many would willingly contribute both money and land. Friday, March 21. Went on board the sloop, prayed, sung a hymn, and took an affectionate leave of my brother and other friends ; got over the bar, and reached Savannah about noon. Mr. "Wkiteneld's original design in coming to America was to erect an Orphan House in Georgia. He says: Some have thought that the erecting such a building was only the produce of my own brain; but they are much mistaken. It was first proposed to me by my dear friend the Eev. Mr. Charles Wesley, who, with his excellency General Oglethorpe, had concerted a scheme for carrying on such a design before I had any thoughts of going abroad myself. It was natural to think that as the govern- ment intended this province for the refuge and support of many of our poor countrymen, numbers of such adventurers must necessarily be taken off by being exposed to the hardships which unavoidably attend a new settlement. I thought it, therefore, a noble design to erect a house for fatherless children, and was resolved, in the strength of God, to prosecute it with all my might. This was mentioned to the honorable trustees. They took it kindly at my hands; and as I began then to be pretty popular at Bristol and elsewhere, they wrote to the Bishop of Bath and Wells [Butler, author of the "Anal- In South Carolina. 109 ogy"], asking leave for me to preach a charity-sermon on this occa- sion, in the Abbey Church. This was granted, and I accordingly began immediately to compose a suitable discourse; but, knowing my first stay in Georgia would be short, on account of my return- ing to take priest's orders, I thought it most prudent first to go and see for myself, and defer prosecuting the scheme till I returned to England. During Mr. "Whiteneld's absence from Georgia, and while he was preaching his " charity-sermon " in En- gland, Mr. James Habersham, whom he had left as su- perintendent at Savannah, had selected for the Orphan House a tract of land of five hundred acres, granted by the trustees, about ten miles from the town, and had already begun to clear and stock it. Accordingly, the 25th of March was appointed for laying the foundation of the building, to be called Bethesda House of Mercy. "We went to Bethesda, and with full assurance of faith laid the first brick of the great house. The work- men attended with me, kneeled down and prayed. After we had sung a hymn suitable to the occasion, I gave a word of exhortation to the laborers, and bade them remember to work heartily, knowing that they worked for God." The building was sixty by forty feet, with foundation and chimneys of brick, the rest of the superstructure of wood. A colonnade sur- rounded it, which made a pleasant retreat in summer. The hall and all the apartments were very commodi- ous, and handsomely furnished. On the ground-floor the entrance-hall was a chapel ; on the left was a libra- ry, and behind it the orphans' dining-room; on the right, Mr. "Whiteneld's two parlors, with the staircase between them. On the second and third floors were Mr. "Whiteneld's chamber, the manager's room, two bed-chambers for the boys, the same number for the girls, and five other chambers for general use. In 110 History of Methodism rear of the house was Salt-water Creek, and in front the peach-orcharcl and the gardens, in which plants and fruit-trees of every variety and climate were made to grow. From Savannah to Wormsloe a road was cut through the woods, which had a hundred curiosi- ties to delight the attentive traveler, and from the lat- ter place to Bethesda was a magnificent vista of nearly three miles cut through the groves of pine. At the expiration of thirty years, February 2, 1770, the sum of £15,404 had been expended in erecting and continuously maintaining the Orphan House, of which amount Mr. "Whitefield, out of his own private means, had contributed about £3,300. Not a penny had been paid to any person whatever employed or concerned in the management of the house. During this period one hundred and forty boys and forty-three girls had been " clothed, educated, maintained, and suitably provided for," while many other poor children had been occa- sionally received, supported, and educated. The lands granted in trust to Mr. Whitefield for his Orphan House were the tract of five hundred acres, called Bethesda; a second tract of four hundred and nine- teen acres, called Nazareth; a third of the same num- of acres, called Ephratah; and adjoining this a fourth tract of five hundred acres, called Huntingdon — in all eighteen hundred and thirty-eight acres. As early as 1746 many had applied to Mr. Whitefield to establish a public school at the Orphan House, and to take their children as boarders. Under date of March 21, he says : If there should be peace, it is certain that such a school would be exceedingly useful not only for those northern parts of the colony, but also for the more southern parts of Carolina, and for Purysburg and Frederica, where are many fine youths. I have been prevailed on to take one from Frederica and another from Purysburg, and it may be I shall admit more. For the present, considering the situa- In South Carolina. Ill tion of affairs, I think it most prudent to go on making what im- provements I can on the plantation, and bring a tutor with me from the north in the fall, to teach a few youths the languages, and en- large the family when affairs are more settled. He accordingly opened a Latin school, and began " a foundation for literature," in 1747, in aid of which— as well as to pay a debt of £500 contracted in the in- terest of the house — he used £300 which the people of Charleston gave him, in buying land and negroes, and establishing a farm in South Carolina. Under date of March 15, 1747, he says: The constitution of that colony [Georgia] is very bad, and it is impossible for the inhabitants to subsist without the use of slaves. But God has put it into the hearts of my South Carolina friends to contribute liberally toward purchasing in this province a plantation ,and slaves, which I purpose to devote to the support of Bethesda. Blessed be God ! the purchase is made. Last week I bought, at a very cheap rate, a plantation of six hundred and forty acres of ex- cellent land, with a good house, barn, and out-houses, and sixty acres of ground ready cleared, fenced, and fit for ric-e, corn, and every thing that will be necessary for provisions. One negro has been given me. Some more I purpose to purchase this week. An over- seer is put upon the plantation, and I trust a sufficient quantity of provisions will be raised this year. The family at Bethesda consists of twenty-six. When my arrears are discharged, I intend to increase the number. I hope God will still stir up the friends of Zion to help me not only to discharge the arrears, but also to bring the plantation lately purchased to such perfection that if I should die shortly Be- thesda may yet be provided for. James Hervey, when sending him the manuscripts of " Theron and Aspasio " to revise, promised him £30 for the purchase of a negro slave, and he returns the following answer, dated February 9, 1752: "I have read your manuscripts, but for me to play the critic on them would be like holding up a candle to the sun. I think to call your intended purchase Weston, and shall take care to remind him by whose means he was 112 History of Methodism brought under the everlasting gospel." The expected revenue from this farm, however, was not realized, and Mr. Whitefield says, May 26, 1752: "I am come to a determination if I can dispose of Providence planta- tion (in South Carolina), to carry all my strength to the Orphan House;" and February 1, 1753: "With this 1 send your brother a power to dispose of Provi- dence plantation. I hope to hear shortly that you have purchased more negroes." On the 18th of December, 1764, Mr. Whitefield asked the governor and the two houses of Assembly for a grant of two thousand acres of land to enable him to convert the Orphan House into a college. Both houses voted a favorable address to the governor, who transmitted the same with his hearty approval of the contemplated measure to the lords commissioners for trade and plantations, and the two thousand acres were granted near Altamaha. In October, 1765, he sent a memorial to the king, concluding thus: Having received repeated advices that numbers both in Georgia and South Carolina are waiting with impatience to have their sons initiated in academical exercises, your memorialist therefore prays Irhat a charter upon the plan of New Jersey College may be granted ; upon which your memorialist is ready to give up his present trust, and make a free gift of all lands, negroes, goods, and chattels, which he now stands possessed of in the province of Georgia, for the present founding, and toward the future support, of a college to be called by the name of Bethesda College, in the province of Georgia. The charter tendered him by his majesty's Privy Council was not such as he felt he ought to accept, because it contained a clause which made it obligatory that the head of the college should be a member of the Church of England. He made known his objec- tions to- the Privy Council, and reminded them that by far the greatest amount of the 'Orphan House collec- In South Carolina. 113 fcions came from Dissenters, not only in South Caro- lina and other provinces in America, bnt in England also. He stated moreover that since the announce- ment of the design to turn the Orphan House into a college, and of the approval of that project by the Governor and Assembly of Georgia, he had visited most of the places where the benefactors of the Orphan House resided, and had frequently been asked " upon what bottom the college was to be founded." To these inquiries he had answered — indeed, he had declared from the pulpit — that it should be upon a broad bottom, and no other. He concluded by telling them that he would not trouble them further about the business, but would himself turn the charity into a more generous and extensively useful channel. His decision under the circumstances was just and prudent. When the correspondence with the Privy Council was concluded, he wrote to the Governor of Georgia as follows: " I humbly hope the province of Georgia will in the end be no loser by this negotiation. For I now pur- pose to superadd a public academy to the Orphan House, as the College of Philadelphia [built above twenty-eight years before, for a charity school and preaching-place for Mr. Whitefield, and ministers of various denominations, on the bottom of the doctrinal articles of the Church of England] was constituted a public academy, as well as charitable school, for some time before its present charter was granted in 1755." He expressed his willingness also to settle the whole estate upon trustees, with the proviso that no oppor- tunity should be neglected of making fresh application for a college charter upon a broad bottom, whenever those in power might think it for the glory of God and the interest of their king and country to grant the 8 114 History of Methodism same. In pursuance of this purpose, lie sent over workmen to erect the necessary additional buildings for the intended academy at the Orphan House; and in the presence of the council and a large assembly of people, the foundation of the two additional wings to the main building — each one hundred and fifty feet in length — was laid by Governor Wright, on Saturday, the 25th of March, 1769, being the anniversary of the laying of the corner-stone of that house in 1740. Sunday, January 28, 1770, was a remarkable day in the history of Bethesda. A memorial-service was held, and the Governor, James Wright, the Council, the House of Assembly of Georgia, with their president, James Habersham, and a large number of colonists, were invited to attend and dine at the Orphan House. Mr. Whitefield's sermon on this memorable Sunday was founded on Zechariah iv. 10, " For who has de- spised the day of small things? " and was one of his best. He expressed the opinion that the colonies of America were likely to become " one of the most opu- lent and powerful empires in the world." He told the congregation that when he first came to Georgia "the whole country almost was left desolate, and the me- tropolis, Savannah, was but like a cottage in a vine- yard, or as a lodge in a garden of cucumbers." He reminded them that it had been reported to the House of Commons that " the very existence of the colony was in a great measure, if not totally, owing to the building and supporting of the Orphan House. I dare not conclude," said he, " without offering to your excellency our pepper-corn of acknowledgment for the countenance you have always shown Bethesda, and for the honor you did us last year in laying the first brick of yonder wings; in thus doing you have honored In South Carolina. 115 Betliesda's God. Next to his excellency, my dear Mr. President, I must beg your acceptance both of thanks and congratulations. For you were not only my dear familiar friend, and first fellow-traveler in this infant province, but you were directed by Provi- dence to this spot; you laid the second brick to this house, and watched, prayed, and wrought for the fam- ily's good. You were a witness of innumerable trials, and were the partner of my joys and griefs. You will have now the pleasure of seeing the Orphan House a fruitful bough, its branches running over the wall For this, no doubt, God has smiled upon and blessed you in. a manner we could not expect, much less de- sign. May he continue to bless you with all spiritual blessing in heavenly places in Christ Jesus ! Look to the rock whence you have been hewn, and may your children never be ashamed that their father married a real Christian [Mary Bolton], who was born again under this roof." He then proceeded to address the "gentlemen of his majesty's council," and the " speak- er and members of the General Assembly," and finally his "reverend brethren," and "the inhabitants of the colony in general." The following is the official re- port of this memorial-service: Commons House of Assembly, Monday, January 29, 1770. Mr. Speaker reported that lie, with the House, having waited on the Rev. Mr. Whitefield, in consequence of his invitation, at the Orphan House Academy, heard him preach a very suitable and pious sermon on the occasion, and with great pleasure observed the promising ap- pearance of improvement toward the good purposes intended, and the decency and propriety of behavior of the several residents there ; and were sensibly affected when they saw the happy success which has attended Whitefield's indefatigable zeal for promoting the wel- fare of the province in general and the Orphan House in particular. Ordered that this report be printed in the Gazette. John Simpson, Clerk. 11G History of Methodism The establishment of his college continued to be a subject of great anxiety. In a letter dated Charleston, February 10, 1770, he wrote: I have more than once conversed with the Governor of Georgia, in the most explicit manner, concerning an act of the Assembly for the establishment of the intended Orphan House College. He most readily consents. I have shown him a draught which he much ap- proves of; and all will be finished on my return from the northward. Meanwhile the buildings will be carried on. Since my being in Charleston I have shown the draft to some persons of great eminence and influence. They highly approve of it, and willingly consent to be some of the wardens ; near twenty are to be of Georgia, about six of this place, one of Philadelphia, one of New York, one of Boston, three of Edinburgh, two of Glasgow, and six of London. Those of Georgia and South Carolina are to be qualified— the others to be only honorary corresponding members. The last letter Mr. Wesley wrote to his old friend was in part on the subject of his intended college: Lewisham, February 21, 1770. My Dear Brother : — Some time ago, since you went hence, I heard a circumstance which gave me a great deal of concern, namely, that the college, or academy, in Georgia had swallowed up the Or- phan House. Shall I give my judgment without being asked ? Me- thinks friendship requires I should. Are there not, then, two points which come in view — a point of mercy and a point of justice ? With regard to the former may it not be inquired, Can any thing on earth be a greater charity than to bring up orphans ? What is a college, or academy, compared to this? Unless you could have such a col- lege as perhaps is not on earth. I know the value of learning, and am more in danger of prizing it too much than too little; still, I cannot place the giving it to five hundred students on a level with saving the bodies, if not the souls too, of five hundred orphans. But let us pass from the point of mercy to that of justice. You had land given and money collected for an orphan house. Are you at liberty to apply this to any other purpose — at least, while there are any orphans in Georgia left ? I just touch upon this, though it is an important point, and leave it to your own consideration whether part of it, at least, might not properly be applied to carry on the In South Carolina. 117 original design. In speaking thus freely, I have given you a fresh proof of the sincerity with which I am your ever affectionate friend and brother. The Orphan House buildings, furniture, slaves, and lands, as property held in trust, were left " to that elect lady, the Right Honorable Selina, Countess-dowager of Huntingdon," and in case of her death to White- field's "dear first fellow-traveler, and faithful, invari- able friend, the Honorable James Habersham, Esq., president of his majesty's honorable council " in Georgia. The countess determined to send from En- gland a president and master for the Orphan House, and at the same time to dispatch a number of her Trevecca students as missionaries to the Indians and to the people in the back settlements. The students, summoned from all parts of the kingdom, assembled at Trevecca on the 9th of October, 1772. At the end of the month they embarked for Georgia with the Rev. Mr. Percy, rector of St. Paul's in South Caro- lina, who was appointed president, and the Rev. Mr. Crosse, afterward vicar of Bradford, who was chosen master. The housekeeper of the countess was sent with them to regulate domestic matters according to her ladyship's direction. The missionaries were wel- comed by the people, and for a brief period affairs at the Orphan House seemed to prosper. In the month of June, 1773, this historic edifice, except the two wings, was consumed by fire. In 1782, during the war with England, the estate was confiscated, and in 1800 the two wings were in a state of decay, the brick- wall inclosing the premises was leveled with the ground, and the foundations, in many places, plowed up. On Sunday, March 23, 1740, two days after Mr. Whitefield left Charleston to lay the foundation of 118 History of Methodism the Orphan House, Commissary Garden preached a remarkable sermon against him, and on Wednesday, the 26th, the Bev. Josiah Smith, of the Independent Church, defended him with much spirit and ability in a discourse founded on Job xxxii. 17. Mr. Whitefield, after laying the foundation of the Orphan House (March 25, 1740), left Savannah on the 30th of June, and arrived again in Charleston on the 2d of July. In his journal he writes: Sunday, July 6, Charleston. Preached twice yesterday and twice to-day, and had great reason to believe our Lord got himself the victory in some hearts. Went to church in the morning and after- noon, and heard the commissary preach as virulent, unorthodox, and inconsistent a discourse as ever I heard in my life. His heart seemed full of choler and resentment ; and out of the abundance thereof he poured forth so many bitter words against the Methodists in general, and me in particular, that several who intended to re- ceive the sacrament at his hands withdrew. Never, I believe, was such a preparation sermon preached before. I could not help think- ing the preacher was of the same spirit as Bishop Gardiner in Queen Mary's days. After sermon he sent his clerk to desire me not to come to the sacrament till he had spoken with me. I immediately retired to my lodging, rejoicing that I was accounted worthy to suf- fer this further degree of contempt for my dear Lord's sake. Blessed Jesus, lay it not to the commissary's charge ! Amen and amen ! On Friday, the 11th of July, he received from him, through William Smith, the following citation: You are hereby cited to appear at the Church of St. Philip's, Charleston, on Tuesday, the fifteenth day of this instant (July), be- twixt the hours of nine and ten in the forenoon, before the Kev. Alexander Garden, commissary, to answer such articles as shall there be objected to you. Accordingly, on the day appointed, the court assem- bled at St. Philip's Church, and consisted of the com- missary, and the Bev. Messrs. Guy, Mellichamp, Kowe, and Orr. The prosecution was conducted by James IxV South Carolina, 119 Graham, and the defense by Andrew Rutledge. The authority of the court was denied, and exceptions in writing tendered ;t in recusation of the judge " (recusa- tio judicis). These exceptions were repelled by the court, and Mr. Whitefield then lodged an appeal to his majesty in the high court of chancery. During this visit, and even while the trial was progressing, his ministerial labors were abundant, and he preached almost daily in Charleston and the surrounding coun- try. Fully occupied with bis Master's work, Mr. Whitefield, after forwarding his appeal, soon ceased to take any active interest in the matter, and it was therefore never tried, but allowed by the authorities to die of neglect. Accordingly, at the end of twelve months, the commissary, in the exercise of an author- ity which his bishop never attempted to use, though Mr. Whitefield had preached in the fields near Lon- don, and all over England, issued his decree against him, in which, after reciting that his frequently preach- ing in Dissenting meeting-houses without using the prescribed forms of prayer had been proved by Hugh Anderson, Stephen Hartley, and John Redman, he continued in a cloud of high-sounding words: Therefore we, Alexander Garden, the judge aforesaid, having first invoked the name of Christ, and setting and having God alone before our eyes, and by and with the advice of the reverend persons, William Guy, Timothy Mellichamp, Stephen Kowe, and William Orr, Avith whom in that part we have advised and maturely delib- erated, do pronounce, decree, and declare the aforesaid George White- field, clerk, to have been at the times articled, and now to be, a priest of the Church of England, and at the times and days in that part articled to have officiated as a minister in divers meeting-houses in Charleston, in the province of South Carolina, by praying and preaching to public congregations, and at such times to have omit- ted to use the form of prayer prescribed in the Common Book, or Book of Common Prayer ; or, at least, according to the laws, canons. 120 History of Methodism and constitutions ecclesiastical in that part made, provided, and pronmlged, not to have used the same according to the lawful proofs before us in that part judicially had and made. We therefore pro- nounce, decree, and declare that the said George Whitefield, for his excesses and faults, ought, duly and canonically, and according to the exigence of the law in that part of the premises, to be corrected and punished, and also to be suspended from his office ; and, ac- cordingly, by these presents, we do suspend him, the said George Whitefield; and for being so suspended we also pronounce, decree, and declare him to be denounced, declared, and published openly and publicly in the face of the Church. This extraordinary document did not in the slight- est degree affect the popularity and usefulness of Mr. Whitefield. With growing favor among the people, he continued to preach from year to year in South Carolina and Georgia, freely exchanging pulpits with Dissenters of every sect and denomination, and was welcomed by all as a true messenger of the gospel of peace. On his last visit to Charleston, he spent the month of February, 1770, preaching every day to over- flowing congregations; and, going soon after on his usual northern trip, closed his labors with his life, at Newburyport, Massachusetts, September 30, 1770. His last sermon was preached the day before, from 2 Cor. xiii. 5: "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ? " "I go, I go," said the dying preacher, "to rest prepared. My sun has arisen, and, by aid from heaven, given light to many; 'tis now about to set for — no, it cannot be! — 'tis to rise to the zenith of immortal glory. I have outlived many on earth, but they cannot outlive me in heaven. Many shall live when this body is no more; but then — O thought di- vine!— I shall be in a world where time, age, pain, and In South Carolina. 121 sorrow are unknown. My body fails, my spirit ex- pands; how willingly would I live forever to preach Christ! but I die to be with him. How brief, compar- atively brief, has been my life, compared with the vast labors I see before me to be accomplished; but if I leave now, while so few care about heavenly things, the God of peace will surely visit you." Thus passed into the skies the last of the Oxford Methodists who labored in Georgia and South Caro- lina—being, in the estimation of Mr. Wesley, who for thirty-seven years had been his frank, loving, and con- fidential friend, "one of the most eminent ministers that has appeared in England, or perhaps in the world, during the present century." And is my Whitefield entered into rest, With sudden death, with sudden glory blest ! Left for a few sad moments here behind, I bear his image on ray faithful mind; To future times the fair example tell, Of one avIio lived, of one who died so well ; Pay the last office of fraternal love, And then embrace my happier friend above. (Charles Wesley.) CHAPTER V. His eyes diffuse a venerable grace, And charity itself is in his face. Humble and meek, learned, pious, prudent, just, Of good report, and faithful to his trust ; Vigilant, sober, watchful of his charge, Who feeds his sheep, and other folds enlarge. (Emily Wesley.) IT is a remarkable fact that at the very time Mr. Whitefield, who embarked September 4, 1769, was making his seventh and last voyage to America, Bi'ck- ard Boardman and Joseph Pilmoor, the first two mis- sionaries sent out by Mr. Wesley, were being borne, through the same storms and tempests, to the same field of labor. Mr. Whitefield's work was indeed nearly ended; but he had prepared the way for Mr. Wesley's preachers and for founding a Church, now the largest on the American continent. In his last letter to Mr. Whitefield, this earnest request is made by Mr. Wesley: " For the present, I must beg of you to supply my lack of service by encouraging our preach- ers as you judge best, who are as yet comparatively young and inexperienced, by giving them such advices as you think proper, and above all by exhorting them not only to love one another, but, if it be possible, as much as lies in them, to live peaceably with all men." ' In pursuance of a plan of operations formed by Mr. Boardman and Mr. Pilmoor, the latter set out in the month of April, 1772, on a journey to the South, in (122) His toby of Methodism. 123 the prosecution of which he preached through parts of Maryland, Virginia, North and South Carolina, and Georgia, What success attended his labors in the last-named provinces appears in his journal. Return- ing to the North in the spring of 1773, he continued his work nine months longer in America, and in the year 1774 returned to England, in company with Mr. Boardman. In that country he continued for a few years to travel and labor as a Wesleyan preacher ; but he afterward came back to America, took orders in the Protestant Episcopal Church, and spent the remainder of his life in the cities of New York and Philadelphia, as an acceptable and efficient minister of that Church, and was instrumental in the conversion and salvation of many. On the 3d of August, 1769, in the Conference at Leeds, Mr. Wesley said from the chair: "We have a pressing call from our brethren of New York (who have built a preaching-house) to come over and help them. Who is willing to go ? Richard Boardman and Joseph Pilmoor. What can we do further in token of our brotherly love? Let us now take a collection among ourselves." This was immediately done, and out of it £50 was allotted to the payment of their debt, and about £20 given to the brethren for their passage. While in London, the Rev. George Whitefield sent for Mr. Boardman and Mr. Pilmoor. The latter says, in his journal: As he had been long in America, he knew what directions to give us, and treated us with all the kindness and tenderness of a father in Christ. Difference of sentiment made no difference in love and affec- tion. He prayed heartily for us, and commended us to God and the word of his grace. So we parted in love, hoping soon to meet where parting is no more. Sunday, August 20, 1769. At the Foundry, London, Mr. Charles 124 History of Methodism Wesley met the Society, and afterward sent for Mr. Board man and me into his room, where he spoke freely and kindly to us about our sea voyage, and the important business in which we had engaged. After giving us much good advice, he sent us forth with his blessing, in the name of the Lord. This was of great advantage to us, as. it afforded us the pleasing reflection that we had not asked contrary to the minds of our brethren and fathers in Christ. We had what we believed a call from God; we had the approbation and authority of three godly clergymen of the Church of England, and we had like- wise the authority of more than a hundred preachers of the gospel, "who were laboring day and night to save souls from destruction, and advance the kingdom of Christ. Hence we concluded we had full power, according to the New Testament, to preach the everlasting gospel and do all possible good to mankind. We embarked from Gravesend in the evening of Monday, August 21, 1769, on board the Mary and Elizabeth, Captain Sparks having command, for Philadel- phia. After a passage of nine weeks from London, we made land on the 20th of October, and on the 21st landed at Gloucester Point, six miles below Philadelphia. When we got on shore we joined in a doxology, and gave praise to God for deliverance, and all the mer- cies bestowed upon us during the passage. When we had rested a little while at a public house, Mr. Boardman and I walked up to the city, where we were kindly received and entertained by Captain Sparks and wife. Having no knowledge of any society in Philadel- phia, we had resolved to go forward to New York as soon as possi- ble; but God had work for us to do ihat we knew not of. As we were walking along one of the streets, a man who had been in our society in Ireland, and had seen Mr. Boardman there, met with ns, and challenged him. This was very providential ; for he informed us they had heard two preachers were arrived, and he was then out seeking us. He took us homeAvith him, and in a little time Captain Webb, who had been in the city for some days, came to us and gave us a hearty welcome to America. Our souls rejoiced to meet with such a valiant servant of Jesus in this distant land, especially as he was a real Methodist. The next day Mr. Boardman preached to a small but serious congregation, on the call of Abraham to go forth into the land of Canaan. The next day he set off for New York, and I agreed to stay some time in Philadelphia, to try Avhat might be done for the honor of God and the salvation of immortal souls. Mr. Boardman and Mr. Pilmoor interchanged, at In South Carolina. 125 stated periods, between Philadelphia and New York, making these two cities their head-quarters, and occu- pying the territory in the vicinity to a limited extent. The arrival of Francis Asbury and Richard Wright in Philadelphia, on the 27th of October, 1771, was a valuable addition to the ministerial corps. Thus strengthened, they commenced to labor in more dis- tant fields. In the spring of 1772, in May, Mr. Board- man went to Providence, Rhode Island, and to Boston, Massachusetts. May 2l), 1772, Mr. Pilmoor started on his tour to preach the gospel in Maryland, Virginia, North Carolina, South Carolina, and Georgia. He says: Wednesday, January 6, 1773. As there are many people in the place f Wilmington, North Carolina], I should be glad to stay, only I am under a necessity of hastening to Charleston. After dinner I set off, and intended to reach Brunswick, but the roads were so bad I was obliged to stop by the way. In the morning I hastened on to the town in hopes of preaching that day, but could not get the peo- ple together till Friday, when we had a fine congregation in the church, where I found liberty and power to preach the gospel. Sat- urday I dined with William Hill, Esq., to whom I had letters of recommendation. He is a gentleman of good understanding, and a friend to serious religion, so that I spent the time very comfortably. Sunday, 10. As the day was very wet and disagreeable, our con- gregation at church was but small ; however, God enabled me to preach with power, and gave his blessing to the word. Monday I was told of a ship bound to South Carolina, and intended to go by her to save time; but she not being ready to sail, on Tuesday I set off by land, and went on about twenty miles to Mr. Moor's, a mem- ber of the Baptist Society, with whom I had great comfort in relig- ious conversation, and concluded the day with more satisfaction than I have done for some time before. The next morning I took leave of my Christian friend, and went forward on my journey. The woods were very dreary, and I did not see any thing but trees for many miles together. However, the road was very good, and at length I spied a little cottage about half a mile from the road, and was glad to find a feAV blades of Indian corn for my horse, and hav- ing provision for myself along with me, I made out very well. I 126 History of Methodism intended to call at the Boundary House (so called because it stands on the line that divides the two Carolinas), but I missed it in the wood, and was obliged to travel on till I could find a place on the road ; and about eight o'clock at night I came, weary enough, to a little mean house, about a mile from the end of the long bay. After a little refreshment, I prayed with the family, and was greatly com- forted in calling upon the Lord, who has graciously condescended to smile on his poor servant in the wilderness, and caused him to re- joice. Thursday, 14. Being told the tide suited very early in the morn- ing, I set off, and found the sand very good for about seven miles. The other eight it was exceedingly heavy, so that it tired my horse very much, but I was in hopes of a refreshment as soon as I got over, but the first house I came to the master was from home, and tbe negroes would not let me have any thing, so I was obliged to go on as well as I could. At length, having traveled about twenty miles, I found a place about a mile from the road, where, with some difficulty, I got .something for my poor beast, and then pursued my journey toward Georgetown. In the afternoon the wind that had blown very hard all the day brought on a most terrible storm of rain, and being obliged to travel in the night till I could find a house, it was both dangerous and disagreeable, but at length I came to the place where the ferry had been kept, but has lately been re- moved about nine miles down the river. However, I got entertain- ment, and made out much better than I expected. The next morn- ing I set forward for the ferry, but had not gone far before I broke one of my wheels down to the ground. This distressed me very much, as I did not know what I should do; but seeing a house at a small distance, I left my horse and chaise on the road, and went to try if I could borrow a wheel, which I readily obtained, and it did pretty well. I then went forward again, and found out the way through the woods as well as I could, but it was near sunset before I got to the ferry. As it was late, they would not put me over, so I was obliged to wait till the next day. I have traveled many thou- sands of miles in England and Wales, and now seen much of North America, but this day's journey has been the most distressing of all I have met with before; but it is now over, and will never afflict me again. In like manner all the tribulations I have yet to go through will suddenly vanish away, and 1 shall enter my rest. Saturday, 16. Being afraid the wind would rise and hinder me from crossing the ferry, I resolved to go over as soon as possible. In South Carolina. 127 "We were on the water before sunrise, and the river is but two miles over, yet the wind blew so fresh that it was with the utmost diffi- culty I escaped. However, the Shepherd of Israel watched over me, and by his providential care and blessing I was preserved. But my difficulties were not yet over. I had to pursue my way through the woods where there was no kind of road, and found it hard work to get forward. At length I got to the road, and after traveling many miles came to a little tavern, where I got some refreshments for my- self and my horse. I then set forward again, and got to Santee ferry just as the boat was going off, so I got over without interrup- tion. But the road from this river to the next, which is about a mile, is the very worst I ever beheld. I durst not ride in the chaise at all, ainl was afraid the horse would break his legs among the trees that are laid across the mud for a road. But I got safely over, and met the other boat ready for me; so I went on board and got over just before the night came on. As I waded through the water and mud in many places, I came to the inn, almost covered over with dirt, but I had reason to praise my God that I had been pre- served from misfortune when in such imminent danger. Sunday, 17. I called at a church by the way-side, where I heard a useful sermon on the necessity of prayer. After service, the min- ister came and spoke to me very kindly, and appeared to be a very good man. I then went forward, but as the road was very bad my horse began to fail me, and I was likely to be in very great distress; but three gentlemen came up, and one of them told me he would lend me his horse to draw me to the public house where I intended to stay. So we put his horse to the chaise, and he rode with me to the place, where I met with a family of pious, genteel people, who gladly spent the evening with me in reading, singing, and prayer. Here I found a young man in a deep consumption, whom I spoke to with the greatest plainness of the necessity of preparing for death and the invisible world. My heart was much affected with a con- cern for his salvation, and I had some reason to believe for his sake I was brought to this place. Monday, 18. I had a blessed opportunity in family prayer, then took leave of my kind friends, and driving slowly my horse held out to the ferry, where I had a sight of Charleston, but did not get over till late in the evening. As it was very dark, and I was an utter stranger in the town, I did not know what way to go, but a negro boy offered to go with me to Mr. Crosse's, a publican, to whom I brought a letter from Maryland. It appeared to be but an indif- 123 History of Methodism ferent place; however, I was glad of any place where I could get a little rest. My way from Virginia has been very rugged indeed, the trials I have met with very considerable, my expenses very great, yet the Lord has not suffered me to want, nor yet to be in the least discouraged. If I had been left to myself, my heart would presently have fainted, but having obtained help from the Lord, I continue to this day, fully determined to follow him whithersoever he shall be pleased to lead me. I count not my life dear unto my- self, so that I may but finish my course with joy, and testify the gospel of the grace of God. Tuesday, 19. Being heartily sick of my situation among the sons of Belial, I took a walk into the town to deliver a letter, and seek for a private lodging, which I went to the next day; and as the people are professors, I was in hopes we should have family prayer; but the master, Mr. Swinton, told me as he had a mixed multitude in his house, it might not be agreeable, as family prayer was very uncommon in Charleston. "What, family prayer uncom- mon among Presbyterians!" He replied, "It is too much neglect- ed;" so I only replied, "You, sir, know best what is convenient in your own house," and retired to my room. Thursday I called on Mr. Wilson, a Moravian, from New York, who took a walk with me to see the town, and afterward took me to drink tea with Mr. and Mrs. Gautier, where I felt my mind much at liberty, and was very much comforted in conversation. In the evening I went with two gentlemen to Mr. Ton's, a gentleman that has the care of the General Baptist meeting-house, to make application for the use of the pulpit, which he readily granted, and we gave it out as much as we could that there would be preaching there the following night. Friday, 22. I dined with Mr. Forrest, who I find has heard me preach in New York. When I came to this town I did not know one single person, nor had I any reason to suppose that any one knew me; but I am known by several, I find, and have come to re- joice that I am not afraid of any discoveries. At six in the even- ing I preached my first sermon in Charleston. As the notice was but very short, our congregation was not large, but very serious. Two ministers were present all the time, and behaved very well. The Baptist minister, Mr. Hart, returned me thanks for my sermon, Vnd invited me to preach in his pulpit. Thus the Lord is opening my way before me, and will, I trust, give me his blessing. Saturday I was comforted by a packet of letters from the North, and in the evening the congregation was three times as large as that we had In South Carolina. 129 last night, and the Lord gave me wisdom and power to preach the gospel without controversy or meddling with particular opinions. As the General Baptists have no minister, and thinking it more blessed to give than to receive, I gladly consented to preach for them on Sunday morning. Sunday, 24. As it was published last night, we had a very full house at ten o'clock, and I was greatly comforted in the work of the Lord. At three o'clock I preached for Mr. Hart, to the Particular Baptists, on part of the eighteenth Psalm ; and in the evening, not- withstanding the rain, the house was as full as it could hold, and the Lord was remarkably present while I opened and applied "As many as are led by the Spirit of God, they are the sons of God," and all behaved as well as the people in Philadelphia. This was thought very extraordinary, for when I first proposed evening preaching I was told it would be impracticable on account of the mob; but I was resolved to try in the name of the Lord, and he took care of me and his own work. My heart is greatly united with the people of this town, and I feel such freedom of mind in preach- ing that I hope the word of the Lord will be made effectual for the conversion of sinners and building up the children of Zion. Mon- day I was very unwell with the fatigue of preaching the day before, but in the evening the congregation was so large and attentive that my heart was abundantly comforted in preaching a free salvation to sinners, and calling them to Christ just as they are, that they might be saved by grace. Tuesday I spent the morning in reading, medi- tation, and prayer, then went to dine with Mr. Patrick, where I met the Kev. Mr. Hart, the Baptist minister, who is not only sensible, but truly evangelical, and very devout. At night the house was as full as it could well hold, and the word of the Lord was made the savor of life unto life. The day following I dined with Mr. John Cogdeli, where I met with a young gentleman who is friendly to the people of God and spiritual religion, and we spent our time to the mutual comfort and edification of each other. The meeting-house was full again this evening, and the people appeared to receive the word with gladness. After preaching I was glad to accept of an invita- tion to stay with one of the Baptists while I continue in Charleston, and we concluded the day with family prayer. Thursday, 28th, found my soul exceedingly happy in morning prayer, and. reading the word of God; dined with Captain Blewer from Philadelphia, where I was treated with the utmost respect, and at six o'clock I had a time of refreshing, while I explained and applied "Christ our 130 History of Methodism Passover is sacrificed for us," and, though the house was wonder- fully crowded, all was orderly and still as the night. This is surely the Lord's doing, and he is worthy to he praised forever and ever. Friday I found myself very much out of order, owing to the cold I got by coming sweating from the pulpit every night into the damp air, yet I resolved to preach in the evening, and God gave me strength sufficient for the business, and made my heart rejoice in his salvation. Saturday night the congregation was large and deep- ly serious. Charleston bids fair for a revival of religion, and a good work of the Lord. Sunday, 31. I spent the morning in waiting upon God, and praying for his presence and blessing to be with me through all the duties of the day. At ten o'clock I preached in the Old Meeting, and was favored with the illuminations of grace, and the divine en- ergy of the Holy Spirit. At two, we had a gracious season at the New Meeting, and in the evening we had the largest congregation I have seen since I left Virginia. The house was so full it was with the utmost difficulty I could get to the pulpit, and there were hun- dreds at the outside that could not get in at all. As the weather was favorable, I desired them to open the windows, and by extend- ing my voice a little more than usual I believe most of them heard distinctly. This has been a trying day to my constitution, but that is a small matter. My soul has feasted as on marrow and fat things — on wines — wines on the lees, well refined. The word of the Lord has been clothed with power, and made mighty through God to the pulling down of strongholds and vain imaginations. Monday, February 1. I rose greatly refreshed, and began to prepare for my journey to Georgia. As I purpose to return to Philadelphia by land, I judged it best to leave my horse in Charles- ton to rest till I come back from Savannah, and set off on a poor mean creature that I borrowed, and in the evening reached Ean- toul's Bridge, about sixteen miles from Charleston, where I con- cluded the day in great tranquillity of mind in calling upon God with the family. The next day I came to Ashepoo. Wednesday to Alison's tavern, and about twelve o'clock on Thursday to Purys- burg, a settlement of French refugees, on the River Savannah. As the boat was gone, I was obliged to stay all night. Friday morning I set off very early, in hopes of getting to Savannah before night. As they had no proper boat for horses, we were glad to fasten the canoes together with ropes, and put the horses with the forefeet in the one and the hinder feet in the other. There was a great fresh In South Carolina. 131 in the river, which carried us rapidly down the stream for seven miles, then Ave had to turn up a creek, and had the stream against us, but the negroes pulled very stoutly, and in about two hours put me safe ashore. After a little refreshment I hastened on, and about two o'clock I arrived in^Savannah. It stands on a rising ground, on a pretty good river of the same name, which is navigable up to the town, and carries on a considerable trade. There are about three thousand inhabitants, white and black. The houses are part of brick, the rest of timber — not very large, but exceedingly neat. They have three churches — one for the English Episcopalians, one for the Lutherans, and one for the Independents. As the soil is very sandy, and the streets not paved, it is exceedingly inconven- ent and disagreeable, especially when the weather is hot. Having no acquaintance, I was directed to a lodging-house, where I found a number of persons, genteel enough, but not very religious. In the evening I attended a lecture at Mr. Zubly's meeting, and afterward delivered him the letters I had from Charleston. Saturday I dined with him, and attended a preparation sermon for the sacrament, and afterward returned home with him, to make my abode at his house while I stay in this place. The circular-letter, respecting the Ar- minian controversy, had found its way to Georgia, and deeply prejudiced his mind against Mr. Wesley, so he spoke very freely, and candidly told me his mind. I had been pretty strongly recommended to him, yet he told me frankly he could not think of admitting me to his pulpit until I had satisfied him concerning the doctrine of merit and justification by works. As I do totally renounce every idea of human merit, and all justification by works, I soon gave him full satisfaction, and he offered me his church to preach in Sunday. Sunday, 7. When I rose in the morning, my mind was greatly drawn out with a desire to preach, and I longed to do something for my Master and Lord. But I had no opportunity; Mr. Zubly preached himself, and afterward the sacrament was administered, and the people seemed to be affected with the solemnity of the ordi- nance, and received with great order and decency. In the after- noon I went to the Episcopal Church, and heard a discourse on the great duty of prayer. His language was good, and his delivery agreeable, but his doctrine very imperfect. What a pity that those who profess to be the servants of Jesus should have so little to say for their Master ! _At six o'clock I preached in Mr. Zubly's meeting with a degree of freedom, but not with my usual life and liberty. When I came down from the pulpit, a young gentleman who ha? 132 History of Methodism often heard me in Philadelphia was waiting to speak with me, and introduced me to several others, who invited me to go with them to Mr. Wright's, where I spent the evening in great happiness, and we concluded the day with praise and prayer. .Monday, 8. Spent the morning in study; dined with several gentlemen at Mr. Wright's where piety and politeness are happily united, and had a good time in the evening, while I opened and applied, "This man receiveth sinners;" the word was with power, and the Lord made bare his arm in defense of his own truth and righteousness, displayed in the everlasting gospel of his Son. Tues- day, I wrote several letters to my correspondents in the North, and at night I expounded the history of the Canaanitish woman to a large congregation of genteel and attentive hearers; my heart was drawn out with desires to do them good, but I had not so much unction and divine, tenderness of spirit as I frequently find in other places. Wednesday, 10. Mr. Wood, a lawyer, and a young merchant from Boston, accompanied me to the Orphan House, twelve miles from Savannah. The road was through the pine-trees, which, being per- petually green, make it remarkably pleasant. But the situation of the house is by no means agreeable. It stands on a small creek, and is almost surrounded with barren sand that produces nothing but pines, which is a certain sign of the badness of the soil. The house itself is well enough. In the evening I preached to the family with peculiar satisfaction of mind, and had abundant reason to say the Lord was in that place. Thursday morning we had prayer in the chapel. My heart was united with the people of God, and drawn out with longing desires for the salvation of mankind. Afterward I returned to Savannah, and preached in the evening with liberty of spirit. Friday was the time for Mr. Zubly's Dutch lecture, but the town was in confusion on account of his excellency Governor Wright, who was expected this day, so there was no service. Satur- day the governor came, the guns were fired, the militia mustered, and all the gentlemen in the town attended to congratulate him on his safe arrival, and the whole town was full of festivity; neverthe- ]ess we had a pretty large congregation in the evening, and the Lord made us to rejoice in his salvation. Sunday, 14. The weather was so very wet and gloomy that our congregation was but small, yet. our labor was not in vain in the Lord. In the afternoon I heard preaching in the Episcopal Church, in the evening at Mr. Zubly's, and concluded the day with my kind and dear friend Mr. Wright, who has behaved to me with the great- In South Carolina. 133 est tenderness and civility. Since I came to this province I have had many invitations to Fort Augusta, and several different places, but my mind draws me back to visit the places where I have gone preaching the gospel, and I judge it my duty to obey, for I dare not run without a commission, nor venture to depart from my heavenly guide. Therefore, having no longer any divine call in this place, on Monday morning I took leave of Savannah in company with Mr. Zubly, for South Carolina. In our way we called on a Lutheran minister to breakfast. He appeared to be a man of God; my spirit united with him, and was exceedingly happy in his company and conversation. We then went forward toward the ferry. Mr. Zubly had appointed his negroes to meet us at a place about half a mile from the river, but they did not come in time; so we ventured through the woods and swamps, and did as well as we could. After waiting a good while, at length a negro boy came with a letter, by which we were informed they were coming with a canoe to carry us. Presently the canoe arrived, we took our saddles off the horses, took them and our portmanteaus in the canoe with us, and left the Ik uses to come after us in the boat. As there was a very great flood, we had to row a great way through the woods, but after some diffi- culty we escaped safe to land. When we had taken a little refresh- ment, we walked to the house where Mr. Zubly had been sent for to visit a woman that was sick, but she had taken her flight before we arrived, and was to be buried that day. We found the people gath- ered, and some of them pretty merry with grog, and talking as if they had been at a frolic rather than a funeral. As they had two miles to go, they put the corpse into a cart, and let each of us a horse to accompany them to Purvsburg. When we came to the grave, Mr. Zubly gave us a short exhortation, and concluded with prayer. We then went into the church, and he gave us a sermon against drunk- enness, which, though very uncommon at a funeral, was very neces- sary for the people that were there. He published preaching for me on the morrow, and at the time appointed I found a good congrega- tion, to whom I preached the gospel with more comfort than I have felt several days. The word was made quick and powerful, and the people were much affected under the sermon. After preaching I was invited to dine with a Frenchman, who was one of the principal inhabitants, and expressed a very great desire that I would stay and be their parish minister ; but parishes, however valuable as to earthly tilings, have no weight with me; my call is to run — to run to and fro, that knowledge may be increased and God exalted in the earth. 134 History of Methodism Wednesday, 17. Took leave of my kind friend, and hastened on to Combahee, and in the evening to Ponpon. The next morning I set off pretty early, and traveling steady all the day, in the evening I came safe to my dear friends in Charleston, who greatly rejoiced to see me returned to them again. Friday we sent word through the town that I should preach in the evening, and we had a fine congre- gation, to whom I declared "She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her." The day following I had a young man to visit me who was in society with the Methodists in England, and is well acquainted with the things of the Spirit. In the afternoon I had a message from Mr. Percy, one of Lady Huntington's ministers, Avho is just arrived from England, and has been very poorly; so I waited on him, and was glad to find him very zealous for God, and hope he will be in- strumental of much good to the people in this new world. At six o'clock I preached in Mr. Hart's meeting to a small but serious con- gregation with great freedom of heart, and a degree of divine unction from above. Sunday, 21. In the forenoon I was a good deal straitened in my own mind, yet the people were much affected under the word, and many were blessed. At two o'clock I had a good opportunity in preaching at Mr. Hart's meeting, and in the evening Ave had the Old Meeting full enough while I preached "The law as a school- master to bring us to Christ." I am not so much satisfied with preaching the law, as I am with the gospel; but it is necessary, and therefore I must submit for the good of mankind and glory of God. He preached his last sermon in Charleston, Monday evening, March 8, 1773. He refers to it as follows: In the evening had a vast multitude of people to hear my farewell sermon, and all waited with the closest attention while I opened and applied the words of St. Paul to the believing Corinthians : " Brethren, farewell ; be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you." My heart Avas greatly engaged for the happiness of these dear people, who.have al- ways behaved to me as if I had been an angel of God. I should like Avell to continue longer in this toAvn, but I must hasten through the Avoods to Philadelphia and preach the gospel in the waste places of the Avilderness. After preaching I visited a gentleAvoman a\t1io is sick, and desirous to be saAred in the Avay of the gospel ; Ave called upon God, and he graciously hearkened to the voice of our supplications. Ix South Carolina. 135 Tuesday, March 9. I had many to take leave of, who heartily wish me success in the name of the Lord. We joined in singing the praises of Jehovah, and calling upon his excellent name, and he gave us a parting blessing. Many of them accompanied hie to the water-side, where I found the boat ready, and had a very good pas- sage to Mrs. Barkesdale's, where I was kindly received, and spent the evening in worshiping God with the family, and rested in peace. CHAPTER VI. No. 50, America. (Minutes of the British Conference held in London, August 7, 1770.) A man of wisdom, of sound faith, and a good disciplinarian. (Petition to Mr. Wesley for ministerial help in America, 17G8.) THERE came up to the twenty-eighth annual ses- sion of the British Conference, which met at Bristol, in England, August 6, 1771, a Methodist preacher in the twenty-sixth year of his age, who, by his studious habits and conscientious fidelity in the discharge of duty during five years of itinerant life, had gained the full confidence and esteem of all his brethren. For some time he had felt a strong desire to come as a missionary to the Western Continent, and had prayerfully considered the whole matter. John and Charles Wesley, Ingham and Whitefield, had been here years before. Embury, Webb, and Strawbridge had been forming societies in various parts of the country since he joined the Conference; and Board- man, Pilmoor, and Williams had been two years in the field, and were calling for additional laborers. Satis- fied that it was the will of God that he should enter upon this particular work, he conferred not with flesh and blood, but as soon as Mr. Wesley called for volun- teers, among the first to respond was Francis Asbury, and from that moment his heart was in America. He was born near Birmingham, in Staffordshire, England, on the 20th or 21st day of August, 1745. In early youth he listened, at West Bromwich Church, to the (136) History of Methodism. 137 preaching of Byland, Stillingfleet, Talbot, Bagnall, Mansfield, Hawes, Venn, and others, some of whom were among the most distinguished ministers, and ornaments of the English pulpit. With a taste thus formed for spiritual things, and a mind open to any good influences in the world around him, as soon as he was told of the Methodists he felt a desire, kindred to that of Mr. Fletcher, to know something more of the strange religious sect whose zeal for God had given them such notoriety, and went with a companion to the neighboring town of Wednesbury to see and hear for himself. Although the people had not assembled in a church with tower, and bell, and organ, And storied windows, richly dight, That cast a dim religious light, yet they worshiped at the very gate of heaven. Said he : I soon found that this was not the church, but it was better. The people were so devout — men and women kneeling down, saving amen. Now, behold, they were singing hymns — sweet sound ! Why, strange to tell, the preacher had no prayer-book, and yet he prayed wonderfully! What was yet more extraordinary, the man took his text and had no sermon-book. Thought I, this is wonderful indeed! It is certainly a strange way, but the best wav» H- I talked about confidence and assurance, of which all my flights and hopes fell short. I had no deep convictions, nor had I committed any deep known sins. At one sermon, some time after, my companion was powerfully wrought on. I was exceedingly grieved that I could not weep like him; yet I knew myself to be in a state of unbelief. On a certain time when we were praying in my father's bam, I believe the Lord pardoned my sins and justified my soul; but my compan- ion reasoned me out of this belief, saying, " Mr. Mather said a be- liever was as happy as if he was in heaven." I thought I was not as happy as I would be there, and gave up my confidence, and that for months. Yet I was happy; free from gu'lt and fear, an I had power over sin, and felt great inward joy. Some time after I had obtained a clear witness of ray acceptance with God, the Lord show .J 138 History of Methodism me, in the heat of youth and youthful blood, the evil of my heart ; for a short time I enjoyed, I thought, the pure and perfect love of God ; but this happy frame did not long continue, although at sea- sons I was greatly blessed. He was formally licensed to officiate as a local preach- er when he was seventeen years old, and at twenty-one entered the traveling connection. As the mother of the AVesleys willingly gave up her sons, John and Charles, to preach to the savages of Georgia, so the mother of Asbury cheerfully acqui- esced in the leadings of Providence, and with Chris- tian resignation parted with her only son to come as a missionary to the wilds of America. He embarked September 4, 1771, with Richard Wright, a young man who had been in the itinerant connection but one year, but who, impressed with the importance of the missionary work, had volunteered to accompany him to America; and, after a voyage of eight weeks, they were welcomed to the hospitalities of Philadelphia, where "the people looked on them with pleasure, hardly knowing how to show their love sufficiently; bidding them welcome with fervent affec- tion, and receiving them as the angels of God." The first evening was spent at the old St. George's Church, where they listened to a discourse from Joseph Pil- moor, and entered at once on their American work. The limited sphere of operations presented by New York and Philadelphia did not suit the apostolic spirit of Asbury. "At present I am dissatisfied," said he, under date of Thursday, November 22, 1771. " I judge we are to be shut up in the cities this winter. My brethren seem unwilling to leave the cities, but I think I shall show them the way." He accordingly planned excursions into the surrounding country and to dis- In South Carolina. 139 fcant towns, and his labors were abundantly successful. He received letters from Mr. Wesley, October 10, 1772, appointing him general assistant for the societies in America, with powers to be exercised under the direc- tion of Mr. Wesley himself. Mr. Wesley desired, indeed, to visit America in person, that he might understand the true state of things for himself, and thereby be made competent to act with the more discretion and efficiency; but, by letters dated March 2, 1773, he informed Mr. Asbury ''that the time for his visiting America is not yet, be- ing detained by the building of a new chapel." He, however, sent over Thomas Rankin and George Shad- ford to strengthen the hands of the ministers in Amer- ica. They arrived at Philadelphia, June 3, 1773. Mr. Wesley had not been perfectly satisfied with the con- duct of all the preachers in America in respect of the administration of the sacraments, and having the full- est confidence in Mr. Rankin, who was known to pos- sess peculiar gifts for governing the Church, and who was Mr. Asbury's senior by several years, he appointed him general assistant for the societies in America — • an office the duties of which he zealously discharged, and secured the object for which he was appointed; although, in doing this, he evinced too much austerity to allow of his being popular. His arrival was a source of great comfort to Mr. Asbury, who, after hearing him preach a discourse from Revelation iii. 8, ex- pressed the opinion that perhaps he would not be admired as a preacher, but as a disciplinarian he believed he would be qualified for the place assigned him. The great principles that governed the societies in England were enforced here, and in particular the preachers were prohibited from administering the sac- 140 History of Methodism raments, and required to urge their people to attend the services of the Established Church, and to receive the ordinances at the hands of her ministers. It was not from any sense of inability that Mr. Wes- ley allowed his preachers in England to remain in the position of laymen, and the great majority of his so- cieties to continue without the administration of the sacraments in their own places of worship — he fully believed that he possessed the scriptural power and right to supply all this want, to place his societies everywhere in the position of churches, and himself in the character of a scriptural bishop over the largest spiritual nock in the country; but it was because he considered the orders of the ministry in the Estab- lished Church reasonable and useful as human ar- rangements, and because he felt conscientiously bound to remain all his life in communion with this Church, and, as far as in him lay, to keep his people in the same path. To secure this object he subjected himself and them to violent persecution — from which the plea of dissent would have given full protection — and retained his societies in a disadvantageous and anomalous po- sition. And so long as the American colonies were subject to the British government, he pursued a similar course in this country. When, however, the United States were recognized as independent, and England had renounced all civil and ecclesiastical au- thority over them, then Mr. Wesley felt that in respect to the societies in this country there remained no rea- son why he should deprive them of those privileges which, in their case especially, were necessary to their religious stability; which they could obtain from no other source, and which he was perfectly competent to communicate. He accordingly ordained Dr. Coke In South Ca&olixa. 141 as a superintendent, or bishop, and Eichard Whatcoat and Thomas Yasey as presbyters, or elders, to serve these societies; it being understood that on his arri- val Dr. Coke should ordain Francis Asbury as joint .superintendent, to have coordinate authority with himself; and that the two should, from among the preachers, ordain a sufficient number to administer the sacraments to the whole of the societies in America. Furnished with letters of ordination under the hand and seal of Mr. Wesley, Dr. Coke and his companions sailed for New York, and arrived in that city Novem- ber 3, 1784. Information of what had been done by Mr. Wesley, and of what was further proposed to be done, having been communicated to the preachers and members of the American societies, a Conference was summoned and convened in Baltimore on the 25th of December, over which Dr. Coke presided, assisted by Mr. Asbury, and at which sixty out of eighty-three— the whole number of preachers in America— were present. The first act of this Conference was to elect, by a unanimous vote, Dr. Coke and Mr. Francis As- bury general superintendents. This being done, Mr. Asbury was by Dr. Coke, assisted by the Eev. Mr. Otterbine — a clergyman of the German Church — suc- cessively ordained deacon, presbyter, and superin- tendent. The following American preachers were at the same time elected, and as many of them as were present at the Conference ordained elders, viz. : Free- born Garrettson, William Gill, Le Koy Cole, John Hagerty, James O. Cromwell, John Tunnell, Nelson Eeed, Jeremiah Lambert, Eeuben Ellis, James O'- Kelly, Eichard Ivey, Beverly Allen, and Henry Willis. Freeborn Garrettson and James O. Cromwell were set apart especially for Nova Scotia, and Mr. Lambert 142 History of Methodism for the Island of Antigua, in the West Indies. John Dickens, Caleb Boyer, and Ignatius Pigman were elected and ordained deacons. The American socie- ties were thus constituted a separate Christian Church, and furnished with all the means and agencies for. inculcating the doctrines and administering the ordi- nances of religion to the people of this vast country. At the Christmas Conference, Bishop Asbury de- termined to occupy the fields which had been opened about fifty years before by the Oxford Methodists, but which, under the continued labors of Mr. Whitefielcl and Mr. Pilmoor till 1773, had yielded fruit only to impart life and strength to other denominations. For the planting of the newly constituted Church by the formation of societies and circuits within the original limits of the South Carolina Conference, he selected four of the best pioneer preachers then in the Connec- tion, viz.: John Tunnell, Henry Willis, Beverly Allen, and Woolman Hickson. Mr. Tunnell was one of the thirteen elected to the order of elders, but did not re- ceive ordination because he had gone in quest of health to St. Christopher's, one of the West India Islands. He was here solicited to remain as a preacher; but he promptly declined the offer of a good salary, a house, and servant to wait on him, and returned to his ap- pointment in Charleston. He was received on trial in 1777, and sent to the famous Brunswick Circuit in Virginia; and in 1778 traveled the Baltimore Circuit. "His gifts as a preacher," says Jesse Lee, "were great." His brethren were fond of comparing him with his classmate William Gill, the most philosophic mind in the Methodist ministry of his day, and whom Dr. Bush pronounced the greatest divine he had ever heard; and with Caleb B. Peddicord, who was younger In South Carolina. 143 in the ministry by one year, and who possessed the rare talent, with his soft and plaintive voice, of touch- ing and moving his congregation to tears before he had uttered the third short sentence of his discourse. But neither Gill nor Peddicord could bind his audience with chains like Tunnell. He ranked as the Aj)ollos of the day. He is described as "truly an apostolic man." His heavenly-mindedness seemed to shine on his face, and made him appear more like an inhab- itant of heaven than of earth. A sailor one day was passing by where he was preaching, and stopped to listen; he was observed to be deeply affected, and on rejoining his companions, said: "I have been listen- ing to a man who has been dead and in heaven; but he has returned, and is telling the people all about that world." In 1787 he scaled the Alleghanies, with four itinerants, and became one of the founders of Meth- i odism in the great valley of the West. At the first Holston Conference, appointed to be held in May, 1788, Bishop Asbury having been de- layed in crossing the mountains from Burke county, in North Carolina, to the seat of the Conference in Washington county, Virginia, and consequently not arriving in time, Mr. Tunnell preached, on Sunday, a discourse which profoundly impressed the crowded audience, in which were General Russell and his wif e, the sister of the illustrious Patrick Henry. At the close of the service Mrs. Kussell went to Thomas Ware, who traveled the Nolachucky Circuit, and said: "I thought I was a Christian; but, sir, I am not a Chris- tian; I am the veriest sinner upon earth. 1 want you and Mr. Mastin (Jeremiah Mastin, who traveled the Pedee Circuit in 1786, but was now on the Holston Circuit) to come with Mr. Tunnell to our house and 144 History of Methodism pray for us, and tell us what we must do to be saved." They accordingly went, and spent much of the after- noon in prayer, especially for Mrs. Russell ; but she did not presently obtain comfort. Being much exhausted, the preachers retired to rest awhile in a pleasant grove near at hand. After they had withdrawn, the General, seeing the deep agony of soul under which his wife was laboring, began to read to her, by the advice of his pious daughter, Mr. Fletcher's charming address to mourners as contained in his Appeal. At length the preachers heard the voice of rejoicing accompa- nied with clapping of hands, and hastening into the house they found Mrs. Russell praising the Lord, and the General walking the floor and Aveeping bitterly, uttering at the same time this plaintive appeal to the Saviour of sinners: " O Lord, thou didst bless my dear wife while thy poor servant was reading to her; hast thou not a blessing also for me? " At length he sat down quite exhausted. To look upon the aged sol- dier and venerable statesman, now trembling with emo- tion and earnestly inquiring what he must do to be saved, was a scene in the highest degree interesting and affecting. But the work ended not here. The conversion of Mrs. Russell, whose zeal, good sense, and amiableness of character were proverbial, together with the pen- itential grief so conspicuous in the General, made a deep impression on the minds of many, and numbers were brought to a saving knowledge of the truth be- fore the Conference closed. The General himself rest- ed not till he obtained the witness of his adoption, and he continued a faithful member and office-bearer in the Church, constantly adorning the doctrine of God our Saviour unto the end of his life. His daughtei, Ix South Carolina. 145 Chloe Russell, became the wife of Hubbard Saunders, a traveling preacher; and Sarah Campbell, the daugh- ter of Mrs. Russell by a former marriage with General Campbell, who distinguished himself at the battle of King's Mountain, was married to Francis Preston. She became the mother of twx> of South Carolina's gifted sons, who retained the beautiful impress of her piety — the honorable William Campbell Preston, whose commanding eloquence was often heard in the Senate Chamber at Washington, as representative from the State, and the late General John Preston, who long survived, an ornament both to Church and State. " In the Conference of 1787," says Thomas Ware, " I volunteered with two other young men, who esteemed the reproach of Christ greater riches than earthly treasures, to accompany Tunnell to the Holston coun- try." His last appointment was in this frontier field (1789), where he fell at the head of seven itinerants, the victim of a disease developed by his exposure and fatigues. Three short sentences contain the obituary record of this remarkable man: '''John Tunnell died of a consumption at the Sweet Springs, in July, 1790. He was about thirteen years in the work of the min- istry ; a man of solid piety, great simplicity, and godly sincerity; well known and much esteemed both by ministers and people. He had traveled extensively through the States, and declined in sweet peace." Bishop Asbury, in laying him in his grave at Dew's Chapel, says: I preached his funeral-sermon; my text, "For me to live is Christ, and to die is gain." (Phil. i. 21.) We were much blessed, and the power of God was eminently present. It is fourteen years since Brother Tunnell first knew the Lord ; and he has spoken about thirteen years, and traveled through eigh't of the thirteen 10 14G History of Methodism States. Few men as public ministers were better known or more beloved. He was a simple-hearted, child-like man ; of good learn- ing for his opportunities. He had a large fund of Scripture knowl- edge, was a good historian, a sensible preacher, a most affectionate friend, and a great saint. He had been declining in health and strength for eight years, and for the last twelve months sinking into a consumption. I am humbled. O let my soul be admonished to be more devoted to God ! Henry Willis was born on the old Brunswick Cir- cuit in Virginia, was a classmate of Mr. Tunnell in the ministry, and the first man ordained deacon and elder by Bishop As bury after the Christmas Conference. He pioneered Methodism across the Alleghanies into the Holston country in 1784; and unable to reach Baltimore in time for the Conference, in consequence of detentions in making his way through the mount- ains in the depth of winter, he stopped at Mr. Henry Fry's in Culpepper county, Virginia. Freeborn Gar- « rettson says: He was a light in the Church for many years. At a very early period in the work I met him in Virginia, took him by the hand, and thought he would be a blessing to the Church; and so he proved. His habit was slender, though he traveled many years ; but want of health at length induced him to take a supernumerary relation. His zeal and love for the cause continued to the day of his death, and rendered him exceedingly useful in his neighborhood. Thomas Ware says: He stood preeminent. I knew him well. He was a manly genius, and very intelligent. He well understood theology, and was a most excellent minister. His life as a traveling and local preacher, and as a supernumerary, was, I believe, unblemished. I followed him to the South as far as North Carolina, to the East as far as New York, and to the West as far as Holston, and found his name dear to many of the excellent of the earth. His physical powers, however, were not sufficient to sustain the ardor of his-mind. But of this he was often wholly unmindful, until his bow nearly lost its elasticity, when In South Carolina. 147 a local or supernumerary relation became inevitable. He was pos- sessed of great gifts, natural, spiritual, and acquired ; he gave him- self greatly to reading, especially in the earlier part of his life. His prominent features were an open, pleasant, smiling countenance; he possessed great fortitude and courage, tempered with good conduct ; he was cheerful without levity, and sober without sullen sadness or gloomy melancholy. He possessed the relative virtues in a very high degree : a pleasant, obedient, and dutiful son ; a most endear- ing, discreet, and affectionate father; a loving, faithful, and tendei husband ; and a firm, open, and familiar friend, much given to hos- pitality. He considered the traveling ministry as the most excellent way, and nearest the apostolic plan of spreading the glorious gospel of Christ with success, and his great argument for continuing in the itinerancy, notwithstanding his physical infirmities and family cares, was that his call and qualifications were of a divine nature, and not to be dispensed with but by unfaithfulness, debility, or death. This great man of God extended his labors from New York in the North to Charleston in the South, and from the Atlantic to the western wa- ters, and greatly rejoiced to see the pleasure of the Lord prosper through his instrumentality. Not many such cases, perhaps, as that of Henry Willis have been known even among the primitive Meth- odist preachers in America. He lingered along the shores of death apparently dying, and then reviving and re-reviving, for several years, until finally the feeble, sickly taper sunk quietly in the socket and disappeared. He died in 1808, at Pipe Creek, Frederick county, Maryland, with an un- shaken confidence in his God, and triumphant faith in Christ Jesus as his Saviour. "Henry Willis! " ex- claimed Bishop Asbury on visiting his grave, "ah, when shall I look upon thy like again ? Rest, man of God!" Beverly Allen was also elected elder at the Christ- mas Conference; but, not leaving his appointment in Wilmington to attend it, did not receive ordination till the first Conference held in North Carolina, at Green Hills, beginning Aioril 20, 1785. He had been 148 History of Methodism a devout and zealous preacher, and became the trav- eling companion of Bishop Asbury, and a correspond- ent of Mr. Wesley. He was a man of extraordinary talents, acquired an almost unparalleled popularity as a preacher, became a leader in the ranks of the min- istry, and a prominent representative of Methodism. He married into a highly respectable family, and gained a fine social position in Carolina. In 1792 his name stands in the Minutes as " expelled." He en- gaged in mercantile .pursuits in Augusta, Georgia; financial embarrassments soon followed, and he killed the United States Marshal, Major Forsyth, while at- tempting to arrest him for debt. In his flight, he was captured and imprisoned in Elbert county, in Georgia, but was soon released by his friends, who charitably supposed him to be insane, and buried himself in the wilds of Kentucky, where he engaged in the practice of medicine. The Rev. Peter Cartwright, D.D., says: Dr. Allen, with whom I boarded, had in an early day been a traveling preacher in the Methodist Episcopal Church. He was sent South to Georgia as a very gentlemanly and popular preacher, and did much good. He married in that country a fine, pious wom- an, a member of the Church ; but he, like David, in an evil houi fell into sin, violated the laws of the country, and a writ was issued for his apprehension. He warned the sheriff not to enter his room, and assured him if he did he would kill him. The sheriff rushed upon him, and Allen shot him dead. He fled from the country to escape justice, and settled in Logan county, Kentucky — then called ''Kogues' Harbor." His family followed him, and here he prac- ticed medicine. To ease a troubled conscience, he drank in the doc- trine of Universalism ; but he lived and died a great friend to the Methodist Church. * Woolman Hickson was received on trial in 1782, and was trained for the work of, the ministry during the first year by that apostolic man Freeborn Garrett- In South Carolina. 149 son, who in the service of his Master traversed mount- ains and valleys, frequently on foot with his knapsack on his back, guided only by Indian paths in the wil- derness, waded through deep morasses, satisfied his hunger with a piece of bread and pork, quenched his thirst from the running brook, and rested his weary limbs on the fallen leaves of the trees. Mr. Hickson's " name is very precious to the lovers of early Method- ism," says Wakeley. He was " a man of splendid talents and brilliant genius," which shone the' brighter by contrast with the shattered casket that inclosed them, for his whole public life was oppressed by phys- ical suffering and feebleness. He labored in Virginia, Maryland, and New Jersey, and, though fast hastening to the grave by consumption, volunteered to go as a missionary to Nova Scotia, but was forbidden by Bish- op Asbury, and sent, in 1787, as a substitute for Henry Willis, to assist John Dickens in New York. During this year he had the distinguished honor of introduc- ing Methodism into Brooklyn, which is now the " City of Churches." From a table in Sands street, directly in front of the spot where a Methodist church now stands, he preached his first sermon in the open air, and at the close offered to visit them again if any person present would open his house for preaching. Peter Cannon at once invited him to return, and fitted up a cooper-shop for the reception of the congrega- tion. Here Mr. Hickson formed the first class in Brooklyn, and appointed Nicholas Snethen, afterward so famous as a preacher, the first leader. He died and was buried in New York, and is briefly commem- orated in the Minutes as a man of promising genius, upright life, snatched away by consumption, seven years in the work. 150 History of Methodism Such were the men chosen by Bishop Asbury to establish Methodism in Carolina. In aid of their operations he planned an early visit to the South, and determined to take with him also, as a traveling com- panion and co-laborer, Jesse Lee, from the Salisbury Circuit in North Carolina. Mr. Lee was also a native of Virginia, and entered the itinerancy in 1783. Al- though not regularly educated for the gospel ministry, nor possessing those rare talents which command the admiration of mankind, he yet exhibited much native genius, had a clear understanding of the method of salvation by grace, and evinced an ardent love for the souls of men. With his intimate friends he was frank and familiar, and often enlivened conversation with sudden strokes of wit and amusing anecdotes, which, however, always had a religious tendency. His ap- pearance in the pulpit was plain yet dignified, simple but commanding. His style was unadorned with the flowers of rhetoric, but his armory abounded with apposite quotations of Scripture, which were often en- livened by the introduction of a fitting anecdote, and made impressive by striking and familiar illustrations. In the estimation of his contemporaries he ranked " as the best every-day preacher in the Connection." If in the judgment of some he occasionally descended from the dignity of his solemn subject by quaint ob- servations, he generally corrected the seeming evil effect by regaining at once the gravity of the minister of God, and urging upon his hearers the necessity of holy living. Sometimes, as if instantaneously moved by inspiration, or a sense of the tremendous impor- tance of his subject, he burst forth in those impas- sioned exclamations which are 'rather calculated to overwhelm with astonishment than to convince the In South Carolina, 151 judgment by the force of argument. These instances, however, were rare, for his preaching generally resem- bled a smooth-flowing stream, keeping within its nat- ural bounds, but now and then having its placid sur- face disturbed by passing a gentle declivity over a pebbled bottom. It therefore gradually and imper- ceptibly instilled »itself into the understanding, and won the heart by its own native force rather than by any sudden effort of the orator's tongue. But the best praise of his preaching is found in its effects. The unction of the Holy One attended his word, and made it life and salvation to the souls of multitudes. His labors extended almost from one end of the United States to the other, until at length, in 1816, having preached his last sermon on 2 Peter ii. 5, "But grow in grace," and having transmitted sundry messages to absent friends — in particular this one: "Give my respects to Bishop McKendree, and tell him that I die in love with all the preachers; that I love him, and that he lives in my heart " — he departed this life in great triumph, and was buried in the city of Balti- more. Bishop Asbury left Baltimore on Wednesday, Jan- uary 5, 1785, and, in company with Mr. Hickson, on Saturday, the 8th, reached Mr. Fry's, in Culpepper county, Virginia, where Mr. Willis had stopped on his way to the Conference, and on the next day preached4 ordained him deacon, and baptized some children. Mr. Willis now joined himself to their company, and when they arrived at Carter's Church, in Virginia, Mr. Asbury ordained him elder, January 18, administered the sacrament, and held the love-feast. The Lord was with them in each of these services. They continued their journey together through the counties of Stokes 152 History of Methodism and Surry, in North Carolina, and, under the guidance of Mr. Willis, arrived on the 29th of January, 1785, at the hospitable mansion of Colonel Joseph Hern- don, who resided in the county of Wilkes, on the head- waters of the Pedee, and within the bounds of the Yadkin Circuit. Here they rested for a few days, and made preparation for their journey into South Caro- lina. Mr. Lee, who did not go to the Baltimore Con- ference, came up from Salisbury to attend the Bish- op's appointment at this place, and was requested by him to travel with him also during his trip to the South. The company, now fully formed, bade adieu to the kind entertainment of Colonel Herndon, and entered upon their journey February 3d, daily in every house ceasing not to teach and preach Jesus Christ and him crucified. They entered South Carolina at Cheraw, Thursday, February 17th, and were welcomed to the hospitalities of a merchant who had been a Method- ist in Virginia, and in whose employment there was a clerk, a native of Massachusetts. This young man gave Mr. Lee an account of the social customs and religious condition of his native State, which produced a desire that soon ripened into a conviction of duty, to go and preach in Massachusetts the unsearchable riches of Christ. He fulfilled this felt obligation in 1789, and such were the successes that attended his ministerial labors that he has been justly styled the "Apostle of New England." After giving religious instruction to the people, and spending some time in the church (St. David's) in prayer, the party pursued their journey, and came to Long^ Bluff Court-house, thence to Mr. Kimbro's, where- they were kindly en- tertained, and thence across Lynch's Creek, Blrck In South Carolina. 153 Miiigo, and Black River, by the usual route of travel to Georgetown, where they arrived on the 23d of February. On the following night, Bishop Asbury preached to a large and serious congregation, on 1 Cor. ii. 14: " But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually dis- cerned." Just as they were about to start for the place of worship, the gentleman at whose house they were staying excused himself, " as it was his turn to superintend a ball that night." Jesse Lee prayed with great earnestness that if the Lord had called them to Georgetown, he would open the heart and house of some other person to receive them. At the close of the service Mr. Wayne, a cousin of the cele- brated General Wayne, invited them to call on him, and from that time his house became a home for Meth- odist preachers. They took breakfast with him, and on leaving he showed them the way to the river, and paid their ferriage. It was his courtesy also in giving letters of introduction to Mr. Willis, who had pre- ceded the party to Charleston, that secured for them a cordial reception in that city. Bishop Asbury says: Thursday, February 24. We traveled on through a barren conn- try, in all respects, to Charleston. We came that evening to Scott's, where the people seemed to be merry ; they soon became mute. We talked and prayed with them. In the morning, when we took our leave of them, they would receive nothing. We met Brother Wil- lis, lie had gone along before us, and had made an acquaintance with Mr. Wells, a respectable merchant of the city, to whom he had carried letters of introduction from Mr. Wayne, of Georgetown. I jogged on, dejected in spirit, and came to Mr. Wells's. We ob- tained the use of an old meeting-house belonging to the General Baptists, in which they had ceased to preach. Brother Willis preached at noon, Brother Lee morning and evening. I tirst went 154 History of Methodism to the Episcopal Church (St. Philip's), and then to the Independ- ent meeting-house (Circular Church). At this last I heard a good discourse. Monday, 28. The Calvinists, who are the only people in Charles- ton who appear to have any sense of religion, seem to be alarmed. Yesterday morning, and again at noon, the congregations were small ; at night we were crowded. There is a great dearth of religion here; some say never more so than at this time. The people were a little moved while Brother Lee preached to them on Sabbath evening. My first sermon was on Wednesday morning, March 2d, on 2 Cor. v. 20. I had but little enlargement. I preached again the next day, on Eccles. xi. 9. The people were solemn and attent- ive. I find there are some here who oppose us— I leave the Lord to look to his own cause. I told my hearers that I expected to stay in the city but seven days; that I should preach every night, if they would favor me with their company; and that I should speak on subjects of primary importance to their souls, and explain the es- sential doctrines taught and held by the Methodists. Friday, March 4. I gave them a discourse on the nature of con- viction for sin, from John xvi. 8. Many serious people attended, and some appeared to feel. Saturday, 5. I spoke on the nature and necessity of repentance. The ministers, who had before this held meeting at the same hour with us, and had represented our principles in an unfavorable light, and striven to prepossess the people's minds against our doctrines — even these ministers came to hear. This afternoon Mr. Wells be- gan to feel conviction. My soul praised the Lord for this fruit of our labors — this answer to our prayers. Sunday, 6. I had but few hearers this morning ; those few ap- peared to have feeling hearts. In the evening I preached to a large, wild company, on Acts xvii. 30, 31. My soul is in deep travail for Mr. Wells. I hope God will set him at liberty. The sore-throat and scarlet fever prevail in this city, yet are the inhabitants vain and wicked to a proverb. I bless God for health. Wednesday, 9. I had a good time on Matt. vii. 7. In the even- ing the clouds about Mr. Wells began to disperse ; in the morning he could rejoice in the Lord. How great is the work of God — once a sinner, yesterday a seeker, and now his adopted child ! Now we know that God has brought us here, and have a hope that there will be a glorious work among the people — at least among the Africans. Thursday, 10. This day I delivered my last discourse, on 1 Pet. In South Carolina, 155 iii. 15. I loved and pitied the people, and left some under gracious impressions. We took our leave, and had the satisfaction of observ- ing that Mrs. Wells appeared to be very sensibly affected. We had rough crossing in going over the bay to Hadrell's Point. I baptized two children, for which I was offered a great reward; but it was by persons who did not know that neither my own feelings nor the Constitution of our Church permitted me to receive any compensa- tion for such services. We reached Georgetown time enough to give notice for preaching in the evening. Sunday, 13. The people generally attended and were serious. We found Mrs. Wayne under deep distress of soul. From George- town we came by Kingstree, and got to Mr. Durant's, who, I heard, was a Methodist. We found him in sentiment one of Mr. Hervey's disciples, but not in the enjoyment of religion. I delivered my own soul before I took my leave of him. Hearing of Brother Daniel at Town Creek, I resolved to make a push for his house. It wTas forty miles distant, and I did not start until nine o'clock. I dined at Lockwood's Folly, and got in about seven o'clock. O how happy was I to be received, and my dear friends to receive me! I hrfve been out for six weeks, and ridden near five hundred miles among strangers to me, to God, and to the power of religion. Saturday, 19. After preaching at Town Creek I rode in the evening to Wilmington, North Carolina. Night came on before we reached there, and from the badness of the causeway I ran some risk. We went to a house, but the owner was not prepared to re- ceive us; afterward to another, where we had merry, singing, drunk- en raftsmen. To their merriment I soon put a stop. I felt the power of the devil here. Sunday, 20. The bell went round to give notice, and I preached to a large congregation. I came away well satisfied that I had de- livered my own soul. CHAPTER VII. He began to send them forth by two and two, and gave them power over unclean spirits. (Mark vi. 7.) Who sends his servants forth by pairs To make his power and goodness known, Thus to their successors declares That two are better far than one, And wills the preachers in his name To think, and speak, and live the same. The force of unity divine Nor men nor devils can oppose ; In Jesus' love our spirits join, We trample on our hellish foes, And spoil Abaddon of his crown, And turn his kingdom upside down. (Charles Wesley.) AFTEK the return of Jesse Lee to the Salisbury Circuit, and the departure of Bishop Asbury to hold the first North Carolina Conference at Green Hills, April 20, 1785, the work continued to make en- couraging progress in Charleston and Georgetown, and in particular many appeared to be deeply awak- ened in the parishes of Christ Church and St. Thomas. Mr. Allen, who wras appointed for this year (1785) to Georgia, after reaching Charleston in the month of June, concluded to remain, and, with his spiritual son in the gospel, John Mason, to unite in labors with the preachers in Carolina. It was not long before the spirit of opposition began to manifest itself. The enemy could not bear to see his prey taken from him, and stirred up the wicked to spread all manner of (156) History of Methodism. 157 falsehood abroad, and in some measure gained his point. The people became almost afraid to hear the preachers, lest they should be infected with Method- ism. The awakened and converted, however, began to be gathered into societies, and numbered at the end of the first year thirty-five whites and twenty-three colored in Charleston. In letters to Mr. Wesley, Mr. Allen says: It was now (June 1785) too late in the summer to proceed to Georgia; I therefore paid my friends and spiritual children a visit at Anson, in North Carolina, and formed what is now called Great Pe- dee Circuit, where many hundreds flocked to hear the word of the Lord, and many were truly awakened. In autumn I paid my friends another visit in Anson, where some, who had backslidden after my first coming among them, were deeply distressed. One night at ColonelJackson's we had a most affecting season ; many were deeply distressed, but in particular two of the Colonel's daughters and a sister of Mrs. Spencer, whose husband was one of the judges of the Superior Court. These after we had retired to bed continued with such cries and groans that we could not rest, and after awhile we arose and continued in prayer and exhortation till near two o'clock, when God heard our petitions and sent the Comforter. In the course of this tour we had crowded assemblies to hear, and many were deeply wrought upon. In September I returned with my dear com- panion in travels and sufferings, John Mason, to Cainhoy, where we found the work going on in the hearts of our friends. We spent some time with them and in Charleston, and then took our journey to the North. We visited our friends again on Pedee and the Yadkin, where God gave us some gracious seasons. At the Conference of 1786, held at Salisbury, I was appointed to take charge of Pedee and Santee circuits, in the former of which we had a blessed ingath- ering of souls, and in the latter God set a few seals to my feeble labors. I spent some time also in North Carolina, where we had very happy meetings, some falling to the earth, and others crying to God to have mercy on their souls. While Mr. Allen was thus cultivating the northern, Mr. Hickson was equally active in developing the southern portion of this field, so that in 1786 the 158 History of Methodism Pedee Circuit was made to embrace the territory on either side of the river, and to extend from Georgetown in South Carolina to within ten miles of Salisbury in North Carolina, and contained a membership of two hundred and eighty-five whites and ten colored. In like manner, by the active labors of Mr. Tunnell and Mr. Willis, the Santee Circuit was formed, and, begin- ning near Charleston, was made to include the territory on either side of the Santee and Wateree rivers from Nelson's Ferry to Providence, within ten miles of Charlotte, in North Carolina, and had a membership of seventy-five whites; and the Broad Eiver Circuit, which commenced in the Dutch Fork above Columbia, and extended north as far as the Pacolet Springs, em- bracing parts of Newberry, Fairfield, Chester, Union, and Spartanburg districts, and which contained a membership of two hundred whites and ten colored. In this work of forming the circuits they were greatly aided by the Rev. James Foster, a native of Virginia, who was received on trial in 1776, but injured his con- stitution by excessive fasting and preaching in the open air, and was compelled to locate at the expiration of two years. He removed to South Carolina, and formed a circuit among some Methodist emigrants from Vir- ginia, and supplied them with preaching. Thus in distant loneliness from his brethren in the ministry, and in much affliction, he became providentially honored as one of the founders of Methodism in the State. He reentered the itinerancy in 1786, and the Broad River Circuit was included in his appointment. In his last years his intellect gave way under his in- firmities, and in his mental prostration he used to wander about among Methodist families, exhibiting the amiableness of disposition and maintaining the In South Carolina. 159 strictness of religious habits that always character- \ ized him. Being unable to preach for them, he con- ] ducted their domestic devotions with the greatest pro- / priety. Thus the preachers chosen to labor for the year 1785, in South Carolina, confined not their operations to Charleston and Georgetown, for which they are named in the Minutes — for these were only prominent appointments within circuits which they were expected to form — but passing up the principal rivers of the State where the chief settlements were to be found, left behind them foot-prints distinctly to be traced on the banks of the Pedee and Yadkin, Santee and Wateree, Congaree and Broad rivers, even to the remotest limit of population. The people being scat- tered over a large tract of country exposed the itin- erants who traveled among them to many serious inconveniences, while the bogs and morasses through which they had to pass often placed their lives in dangers of the most alarming nature. On an average they had to ride about one hundred miles a week, and to encounter difficulties to which their successors were utter strangers, who had public roads provided for them, and bridges to preserve them from the quag- mires and torrents that intersected the deserts. But through all these perils the gracious Lord preserved his faithful servants, and caused his work to prosper in their hands. Bishop Asbury returned on his second visit to South Carolina, reaching Mr. Dunham's, in Britton's Neck, January 4, 1786. He says: We crossed Great Pedee and Lynch's Creek, and wet my books. Coming to Black Mingo, Ave lodged at a tavern, and were well used. Sleeping up-stairs, I was afraid the shingles, if not the roof of the house, would be taken away with the wind. Saturday, 7. I preached at Georgetown twice to about eighty peo- 160 History of Methodism pie each time. This is a poor place for religion. Here I was met by Brother Henry Willis. Tuesday, 10. Kode to Wappetaw. It was no small comfort to me to see a very good frame prepared for the erection of a meeting- house for us, on that very road along which, last year, we had gone pensive and distressed, without a friend to entertain us. Wednesday, 11. Preached at Saint Clair Capers's, We had a good time and many hearers, considering that neither place nor weather was favorable. My soul enjoyed great peace, and I was much en- gaged with God that my labors might not be in vain. From Ca- pers's I came to Cain hoy by water. Friday, 13. I came to Charleston ; being unwell, Brother Willis supplied my place. Sunday, 15. We had a solemn time in the day, and a full house and good time in the evening. My heart was much taken up with God. Our congregations are large, and our people are encouraged to undertake the building of a meeting-house this year. Charleston has suffered much — a fire about 1700, again in November, 1740, and lastly the damage sustained by the late war. The city is now in a flourishing condition. Friday, 20. I left the city, and found the road so bad that I was thankful I had left my carriage and had a saddle and a good pair of boots. We were water-bound at Wasmassaw, where I found a few who had been awakened by the instrumentality of our preachers. Monday, 23. The Wasmassaw being still impassable, we directed our course up the lowlands through the wild woods, until we came to Mr. Winter's, an able planter who would have us to dine with him and stay the night. His wife's mother being ill, and desiring the sacrament, we went to her apartment and there had a melting, solemn time. In this worthy family we had prayer night and morning. Tuesday, 24. We made an early start. We stopped at a tavern for breakfast. The landlord had seen and heard me preach three years before in Virginia, and would receive no pay. We rode to the Congaree, and lodged where there was a set of gamblers. I neither ate bread nor drank water with them. We left early next morning, and, after riding nine miles, came to afire, where, stopping and broiling our bacon, we had a high breakfast. At Weaver's Ferry we crossed the Saluda. Here once lived that strange, deranged mor- tal who proclaimed himself to be God. Report says that he killed three men for refusing their assent to his godshjp ; he gave out his Jy South Carolina. 161 wife to be the Virgin Mary, and his son Jesus Christ; and when hanged at Charleston, promised to rise the third day. Friday, 27. I had near four hundred hearers at Parrott's log church, near Broad River. We had ridden about two hundred miles in the last eight days. Sunday, 29. Having by appointment to preach on Sandy River, Ave set off in the rain, which had been falling all the night before. The first little stream we attempted to cross had well-nigh swept Brother McDaniel away. We rode on to Little Sandy, but it was too much swollen for us to ford ; going up the stream, we crossed over on a log — our horses swimming over. Having gained the op- posite bank, we continued on about twenty miles and had a trying time. I was happy, although Brother Willis was afraid we should be obliged to sleep in the woods. Monday, 30. We rode to friend Terry's ; but here we met with our old difficulties, and were compelled to go up higher. Coming to Great Sandy, we crossed the river at Walker's Mill; and here we were in danger of losing both our horses; the water came in with such rapidity from the dam that it swept them down the stream un- der a log. We at length came to Father Seally's ; here we staid to refit, and had every thing comfortable. I preached on Wednes- day, after which I had one hundred and fifty miles to ride to White's Mulberry-fields, near the mouth of John's River. Sunday, February 5. I preached at Brother Connelly's, where there is a large society and a revival of religion. Monday, 6. We rode to W. White's, and appointed preaching for the next day. Here I had about one hundred hearers. Sunday, 12. At Joseph Herndon's it was a chilly day ; but there was some life among the people. My rides are little short of twenty miles a day in this mountainous country, besides my public labors. My soul has peace, but this body is heavy and afflicted with pain. Sunday, 19. Preached at Morgan Bryan's. Next day I set off in the rain and traveled with it. We swam Grant's Creek, and reached Salisbury in the evening, wet and weary. I thought we should scarcely have preachers at the time appointed, but the bad weather did not stop their coming. We spent three days in Conference, and went through our business with satisfaction. At this second North Carolina Conference, held in Salisbury, February 21, 1786, the appointments made for Charleston were, James Foster, elder ; Henry Wil 11 162 History of Methodism lis, and Isaac Smith as his colleague. Mr. Smith was a native of Virginia, served as a private and an officer in the Revolutionary War, was present at the battles of Princeton, Brandywine, Germantown, Monmouth, and Stony Point, and bore the honorable scars of the conflict to his grave. He enlisted as a soldier of the Lord Jesus in 1783, was received on trial into the Vir- ginia Conference the following year, and sent as a colleague of Jesse Lee to the Salisbury Circuit, and in 1785 was associated with Thomas Humphreys on the Tar River Circuit in North Carolina. He con- tinued to fill prominent appointments in the South Carolina Conference till 1796, when he located and engaged in mercantile pursuits in Camden. He re- entered the itinerant ranks in 1820, and in 1822 was sent as a missionary to the Creek Indians, in charge of a school to be established among them. Here he shone as a light in a dark jjlace, till the infirmities of age compelled him to take a superannuated relation to the Conference in 1827. He died of a cancer, in Monroe county, Georgia, in 1834, " full of faith and the comfort of the Holy Ghost," after more than half a century of ministerial life, aged seventy-six years. " He was one of the fathers of the Church in this country," say the Minutes, " and entitled to be had in everlasting remembrance. We cannot trust ourselves to speak fully of him. He was the oldest, and; what was well becoming the father of the Conference, the most honored and beloved of all the preachers. Be- lieving every word of God, meek above the reach of provocation, and thoroughly imbued with the spirit of love and devotion, he was a saint indeed." It was during this year, 1786, his first in the South Carolina Conference, while engaged in forming the In South Carolina. 163 Edisto Circuit, and riding upon the banks of the San- tee, he felt the need of a deeper consecration to God, and dismounting from his horse, in a grove beside the river, he had a season of wrestling with God in prayer, and from that time the assurance of God's love toward him never forsook him for an hour. He would often come from his closet, after remaining an hour upon his knees, with his face fairly glowing with a heavenly light. In this region (Edisto) the name Methodist was scarcely known till he visited it. The new name and his heart-searching preaching caused much stir among the people, as they had heard but little preaching before, and knew nothing of experimental religion. Many were convicted and converted, and a number of societies were formed. It was no uncommon event for persons to fall under his pungent preaching as suddenly as if they had been shot. The doctrine of the new birth was no better understood by the people then than it was by Nicodemus, until they were enlightened by his preaching. The pioneer of Methodism not only has to take people as he finds them, but the gold lias to be worked out of the ore. When Mr. Smith was forming Edisto Circuit, a gentleman who was not a pro- fessor of religion invited him to his home. While at his house his host observed that he frequently retired into the woods, and on one occasion followed him, when, to his great astonishment, he found him on his knees engaged in fervent prayer. This struck him under conviction, and was the cause of his embracing religion soon after. The happy mixture of dignity, pleasantness, and meekness in his countenance was calculated to win the good opinion of such as beheld him. His appearance and his manners qualified him for the missionary work, and many of those whom he found dead in sin, and their tongues defiled with most profane language, he soon re- joiced to hear praising God. He, like most of his brethren that were engaged in planting Methodism, did not weary his congrega- tions with dry and tedious discourses, but their sermons were short and energetic. They enforced their preaching with the most con- sistent deportment in the families where they sojourned, always praying with and for them, and speaking to each individual on the great matter of salvation. (Lednum.) 164 History of Methodism To the zealous labors of Mr. Smith in forming the Edisto Circuit must be added the successful ministry of Henry Willis. He preached first in a Lutheran church on Cattle Creek. Jacob Barr, who had been a Continental officer, lived in the neighborhood, and, drawn by curiosity— half atheist as he was— went out to see and hear the stranger. The result was that he was thoroughly awakened and soundly converted, and became afterward a most faithful and successful local preacher. The Edisto Circuit was made to extend from the Savannah Eiver to within thirty miles of Charleston, and from Coosawhatchie Swamp to the Santee River, and reported to the Conference for 1787 a membership of two hundred and forty whites and four colored. The work made encouraging progress in Charleston during this year. The first Methodist church was erected in the city, and was ready for occupation at the first session of the South Carolina Conference. It was a plain wooden structure, sixty by forty feet, with galleries for the colored people, and occupied a site on Cumberland street which cost three hundred pounds sterling — about fifteen hundred dollars. The building cost one thousand pounds sterling — about five thou- sand dollars — and was at first called the " Blue Meet- ing," in contradistinction from the " White Meeting " (Circular Church), but afterward took the name of Cumberland, from the street on which it stood. The congregations were large during the year, and a grow- ing interest was manifested on the part of the people on the subject of religion. The preachers reported at Conference a membership of thirty-three whites, ac- cording to the Minutes, but of forty, according to Dr. Coke, and fifty-three colored. In South Carolina. 165 The appointments for the Peclee Circuit this year (1786) were Beverly Allen, elder, Jeremiah Mastin, and Hope Hull. "At the Conference (1786) held at Salis- bury I was appointed," says Mr. Allen, " to take charge of Pedee and Santee circuits, in the former of which we had a blessed ingathering of souls, and in the latter God set a few seals to my feeble labors. I spent some time also in North Carolina, where we had very happy meetings — some falling to the earth, and others crying to God to have mercy upon their souls." Mr. Mastin was received on trial into the traveling connection in 1785, and was sent to the Williamsburg Circuit in Virginia. After traveling the Pedee Cir- cuit one year, he gave three years in succession to the Holston country, and located in 1790. His successful labors on this circuit were long and gratefully remem- bered, and Mastin became a family name in house- holds awakened and converted through his instrumen- tality. Hope Hull was a native of Maryland, a class- mate in the ministry of Mr. Mastin, and was appointed the first year to the Salisbury Circuit in North Caro- lina. Dr. Coke says: Mr. Hull is young, but is indeed a flame of fire. He appears always on the stretch for the salvation of souls. Our only fear con- cerning him is that the sword is too keen for the scabbard — that he lays himself out in work far beyond his strength. Two years ago he was sent to a circuit in South Carolina which we were almost ready to despair of; but he, with a young colleague (Mastin) of like spirit with himself, in one year raised that circuit to a degree of impor- tance equal to that of almost any in the Southern States. His popularity in the Pedee country was unbounded, and his name, like that of Mastin, was perpetuated by incorporation as a family name in many households. Edward Crosland, of Green Pond Church, was so par- tial to both the preachers that he named a son Mastin 166 History of Methodism and a daughter Hope Hull; and Robert Purnell, of Beauty Spot, who was awakened and converted under a sermon preached in the open air, because the log church could not contain the multitude that thronged the appointment, and who was one of the first local preachers raised up in the South Carolina Conference, and a great revivalist, named his second son Hope Hull, and sent him afterward to the academy which he established in Georgia to be educated for the min- istry. Dr. Pierce, in Sprague's Annals, says: Mr. Hull's style of preaching was awakening and inviting — by- far the most successful mode with the mass of mankind. He was also, emphatically, what may be called an experimental preacher, both as regards the renewed and unrenewed heart ; a style grow- ing out of the fact that he had carefully studied human nature in its deceitful workings, and Christian experience, not only in its more palpable, but more intricate phases, so that when an attentive hearer had listened to one of his searching discourses, whether it was intended to lay bare the sinner's heart or to test the Christian's hopes, he always felt as if he had passed through a process of spir- itual engineering which had mapped before him the whole held of his accountable life. Sinners often charged him with having learned their secrets, and using the pulpit to gratify himself in their exposure ; and Christians, entangled in the meshes of Satan's nut, and ready to abandon their hope of the Divine mercy, have been cleared of these entanglements under his judicious tracings of the Holy Spirit in his manifold operations on the heart and con- science. Powerful emotion could be seen as it played in unmistak- able outline upon the anxious believer's countenance, while under- going one of these spiritual siftings ; and when, at last, the verdict was written on his heart that he was a child of God according to the rules of evidence laid down, all the conventional rules about the propriety of praise were broken by one welling wave of joy, and he told aloud that the kingdom of God was not a kingdom of word only, but of power. Mr. Hull was a fine specimen of what may be regarded an old-fashioned American Methodist preacher. His ora- tory was natural, his action being the unaffected expression of his inmost mind. Not only was there an entire freedom from every In South Carolina. 167 thing like mannerism, but there was a great harmony between his gesticulation and the expression of his countenance. He seemed, in some of his finest moods of thought, to look his words into his audi- ence. He was one of nature's orators, who never spoiled his speak- ing by scholastic restraints, fie wisely cultivated his mind and taste that he might rightly conceive and speak; but he left all ex- ternal oratory to find its inspiration in his subject, and to warm itself into life in the glow of his mind. Hence, in many of his masterly efforts, his words rushed upon his audience like an avalanche, and multitudes seemed to be carried before him like the yielding cap- tives of a stormed castle. Mr. Mastin and Mr. Hull labored each but one year in South Carolina, and when they left the Pedee Cir- cuit went, the former to pioneer Methodism over the Alleghanies into Holston, and the latter into Georgia, where he used to be known under the coarse but graphic appellation of the "Broad-ax," an honorary distinction conferred on him because of the mighty power that attended his ministry. With the exception of the year 1792, when he went to assist Jesse Lee in New England, and traveled the Hartford Circuit in Connecticut, Mr. Hull gave the whole of his ministe- rial life to Georgia. He located in 1795, established an academy in Wilkes county, removed to Athens in 1802, was always a great friend of the Georgia Uni- versity, and at one time its acting president, and died October 4, 1818. The number of members in the Pedee Circuit was this year increased to seven hun- dred and ninety whites and thirty-three colored. The appointments for Santee Circuit in 1786 were Beverly Allen, elder, and Richard Swift. Mr. Swift commenced his itinerant career in 1783, with William Watters, the first American Methodist preacher, on the Calvert Circuit, in Maryland. The following year he traveled the Caswell Circuit, in North Caro- 168 History of Methodism lina, and in 1785 labored in the Holston country. His preaching made a deep impression in the Santee coun- try, and his name has been handed down to the pres- ent generation in grateful remembrance by those who in early life were brought into the Church through his instrumentality. The climate proved unfriendly to the health of one brought up in a more northern latitude, and after the Conference he returned with Bishop Asbury to Virginia, where he labored with success, and located in 1793. He reported a member- ship of one hundred and seventy-eight whites and twelve colored. Broad River Circuit had this year (1786) the services of James Foster, elder, and Stephen Johnson. Mr. Johnson was received on trial into the traveling con- nection in 1785, and appointed to the Guilford Circuit in North Carolina. He gave one year only to South Carolina, and devoted the remainder of his ministerial life to Virginia. He had large success on this circuit, and more than doubled the membership of the Church, reporting to the Conference four hundred and three whites and nineteen colored. On the 10th of February, 1787, Dr. Coke sailed from St. Eustatius, one of the West Indies, on board of a Dutch ship that was bound for Charleston in South Carolina. After a pleasant voyage of eighteen days he landed in the city, and spent about a month in preaching to the people in the church which had just been erected on Cumberland street, and which was first opened by him for religious service. Such was the spirit of hearing excited among the inhabit- ants that from three to four hundred persons regu- larly attended the morning preaching. He was much gratified by the information he received of the rapid In South Carolina. 169 progress of Methodism, both in Carolina and in Geor- gia. But peace and prosperity from without are fre- quently counterbalanced by domestic circumstances that tend to disturb the tranquillity that reigns within. Prejudices came to be entertained against Dr. Coke in his absence, by some of the leading preachers, which, as a transient cloud, produced a momentary gloom, but openness of communication caused Chris- tian friendship again to resume its place, leading to mutual cooperation, and raised the sacred flame to a more brilliant luster than before. On the 12th of March, 1787, Bishop Asbury crossed the Little Pedee, and, attended by Hope Hull, came by way of Buck Swamp and Ports Ferry, to George- town, receiving information on the route that Dr. Coke was in Charleston. He writes: We rode nearly fifty miles to get to Georgetown. Here the scene was greatly changed — almost the whole town came together to hear the word of the Lord. We arrived in Charleston and met Dr. Coke. Here we have already a spacious house prepared for us, and the congregations are crowded and solemn. Sunday, 25. I enlarged on Psalm lxxxiv. 10: "I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness." At night again on Isaiah xlv. 22: " Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." We hold our Conference in this city. Tuesday, 27. We exchanged sentiments on matters freely. Wednesday, 28. The Doctor treated on the qualifications and duties of deacons. Thursday, 29. Our Conference ended. Friday, 30. Left the city and rode thirty miles. Next day rode forty miles through the rain. Sunday, April 1. We came to Santee ferry, and there was such an overflowing of water in our route that we had to swim upon our horses several times. That day we rode thirty miles, and the next day fifty miles, and came to Moore's. Here we met with Brother Richard Swift, who had been near death, but then was recovering. 170 History of Methodism We advised him to go with us for his life. The people here begin to feel and yield to the .power of truth. Wednesday, 4. At Camden I preached on Matt. xxii. 5, "They made light of it." Thence we rode on to quarterly-meeting, where I met with a multitude of people who were desperately wicked — but < rod hath wrought among them. "We had little rest by day or night. Friday, 0. Rode forty miles to preaching at Jackson's, and then to Brother Pace's. Saturday and Sunday, 7 and 8. Attended Anson quarterly-meet- ing in North Carolina. The Doctor preached on "The love of Christ," and I on "The grace of God that bringeth salvation." Sacrament followed. From Saturday to Saturday I have ridden about three hundred miles, and have preached only about half the time. O may the Lord seal and water his own word, that all this toil of man and beast be not in vain! We have scarcely time to eat or sleep. The appointments for 1787 were: Charleston, Bev- erly Allen, elder, and Lemuel Green; Edisto, Edward . West. Says Mr. Allen, in letters to Mr. Wesley: At the Conference at Charleston, 1787, I was appointed to the i - - care of Edisto, Charleston, and Cainhoy. But the preacher failing " to come to Edisto who was appointed, I spent most of my time there, where I had many happy meetings. The first of these was on my way to Georgia. On May 9, when the neighbors assembled at one Jones's, where I sat down very weary and poorly, and preached to them. It pleased God to bles; the word, so that I believe there was not one person unaffected. Some of them have since informed me that they never rested again till they found peace with God. / 1 pro- ceeded to Georgia, where, during my stay of three weeks, the power of God attended us in a particular manner. The people had waked with impatience to see me there. Many of them had known me in the North ; and they Avere not disappointed, for such gracious sea- sons will not soon be forgotten. Many flocked to hear, and though the notice was very short, we had more than any of the preaching- houses could contain. One day we assembled in the open air, where the shady bowers formed our covering, while the attentive people stood in crowds around me. Deep solemnity sat on every brow, while I endeavored to prove that "God is not willing that any should perish, but that all should come to repentance," and toward the close In South Carolina. 171 of my discourse one poor sinner dropped to the ground in silence, while many others cried aloud for mercy; and several found peace and pardon to their souls before our meeting broke up. The same divine power attended my meetings almost every day till I returned home. I found also that Brother Major and Brother Humphreys r? * had been made very useful in the State of Georgia. On my return Q there Avas a considerable prospect of a revival in my own neighbor- . hood. I tarried a few days, preaching about home, and then went •' to Charleston and Eclisto, where very many came to hear, and did not hear in vain. It seemed like a harvest-time indeed to poor souls. After spending the summer in those places to which I was appointed, I paid North Carolina another visit, and in November returned home. I spent most of the winter in Charleston. Edisto, und__(.ainhoy, not without particular instances of divine power made manifest in the conviction of some and conversion of others. Mr. Green entered the traveling connection in 1783, was a classmate in the ministry of Jesse Lee, Thomas Humphreys, and Richard Swift, and was sent to the Yadkin Circuit in North Carolina. He traveled ex- « tensively in Virginia, Maryland, Pennsylvania, and New York, filled the most prominent appointments in these States, and after seventeen years of faithful and laborious work in the vineyard, located in 1800. Ed- ward West, who was sent to the Edisto Circuit, was received on trial at this Conference, afterward traveled the Roanoke and Halifax circuits in North Carolina, and located in 1791. The preachers for the Santee Circuit in 1787 were Reuben Ellis, elder, and Isaac Smith. Mr. Ellis was a native of North Carolina, entered the traveling ministry with Henry Willis and Richard Ivey in 1777, and con- tinued in the work till the end of life. He filled im-' portant appointments in Pennsylvania, Maryland, and Virginia; was made elder in Eastern North Carolina in 1785, and Western North Carolina in 1786, and gave seven of the best years of his life to South Car- 172 History of Methodism olina. He was a man of slow but very sure and solid parts, both as counselor and guide. In his preaching he was weighty and powerful — a man of simplicity and godly sincerity. He was a faithful friend, and absolutely free from selfishness. During twenty years' labor he never laid up twenty pounds by preaching. His horse, his clothing, and immediate necessaries were all he appeared to want of the world. Like Fletcher, he lived as on the verge of eternity, enjoy- ing much of the presence of God. He was always ready to fill any station to which he was appointed, although he might go through the fire of temptation and the waters of affliction. The people of South Carolina well knew his excellent worth as a Christian and a minister of Christ. His last station was in Baltimore, where he ended his warfare in the month of February, 1796. His way opened to his everlast- ing rest, and he closed his eyes to see his God. "It is a doubt/' says Bishop Asbury, "whether there be one left in all the Connection higher, if equal, in standing, piety, and usefulness." The appointments for the Pedee Circuit in 1787 were Reuben Ellis, elder, Henry Bingham, Lemuel An- drews, and Henry Ledbetter. Mr. Bingham was born in Virginia, entered the traveling connection in 1785, and died in 1789. He gave two years to South Carolina, and his labors on Edisto Circuit were more than com- monly successful. He was a humble, faithful, and zealous Christian minister, fervent in exhortation dur- ing his last sickness, and resigned in death. Mr. An- drews devoted the four years of his itinerant life to South Carolina. He died in peace in 1790, and was remembered by his brethren for Jiis upright walk and punctual attention to his work. The name of Henry Lv South Carolina. 173 Ledbetter is still fresh in the memory of the Church. He was received on trial in 1787, and after seven yeai'3 of itinerant labor given to the Carolinas and Georgia, he located and settled in the upper part of this cir- cuit. He died full of years and full of faith, leaving to his descendants the rich inheritance of an unblem- ished Christian character. The preachers on the Broad River Circuit in 1787 were Richard Ivey, elder, John Mason, and Thomas Davis. Mr. Ivey was a native of Sussex county, in Virginia, and spent eighteen years in the itinerant work. He traveled extensively through New Jersey, Pennsylvania, Maryland, Virginia, North and South Carolina, and Georgia. He was a man of quick and solid parts, and sought not himself any more than did a Peddicord, a Gill, or a Tunnell— men who were well known to our Connection as preachers who never thought of growing rich by the gospel; their great concern and business was to be rich in grace and use- ful to souls. Exclusive of his patrimony, he was in debt at his death. He died in his native county in Virginia, in the latter part of the year 1795. Mr. Mason began his itinerant life with Mr. Allen, in 1785, and was admitted on trial the following year, and sent to the Yadkin Circuit in North Carolina. His col- league, Mr. Davis, was in the first year of his minis- terial labors. Like their predecessor, Stephen John- son, they gave one year each to South Carolina, and it does not appear, indeed, that either of them took an appointment afterward. During this one year, however, they opened a fountain of usefulness which continues to flow with ever-widening and deepening current through the South Carolina Conference. In the State of Pennsylvania, in 1752, there was 174 History of Methodism born an interesting daughter to Quaker parents, who brought her in yet tender years to a new home in Spartanburg District, in South Carolina, and gave her all the advantages of education which the condition of the country at that early period afforded. In par- ticular they impressed on her tender mind such sen- timents as were calculated to raise her thoughts to things above, and ever afterward influence her life; and were especially careful to enforce the precepts of piety by a godly example. The plainness and sim- plicity which generally characterized the sect to which her mother was attached were always exhibited by the daughter. At the age of twelve she delighted to read the holy Scriptures, and wept at the name of Jesus, because he had suffered and done so much for her. She occasionally had the opportunity of hearing the Baptists preach, but refused to join them for the rea- son that she had come thus early in life to draw lines of distinction between two or more denominations, of which she had at least heard and read, and did not feel warranted in uniting with a Church whose creed was not in accordance with her views. In 1768 she was married to a worthy citizen of Spartanburg. Living in a country which was but thinly inhabited, pressed with the cares of a rising family early in life, and unaided at length by the presence of her husband, who was an officer in the Revolutionary War, she was almost entirely deprived of the opportunity of hear- ing preaching or enjoying the means of grace. The coming of John Mason and Thomas Davis, bringing the gospel into every neighborhood, and to the very houses of the people, was a source of great joy to her who was often brought to mourn her departed privileges. Their preaching she thought a true ex- In South Carolina. Im- position of her own opinions, and therefore without hesitation offered her hand for membership in the Methodist Episcopal Church. By close inquiry she soon came to discover that she had been resting on false hopes, and that for a long space of time be- fore she had remained calm in the midst of danger. A knowledge of her true condition gave fresh vigor to her exertions. Under the guidance of these holy men of God, who drew their instructions from a clear personal experience of religion, she soon attained to a sound conversion, when her close walk with God in the use of all the means of grace, and her deportment toward her friends and acquaintances constrained them to acknowledge the reality of the religion of Jesus. She became intensely interested in the relig- ious welfare of her family. She used great importu- nity in her private devotions, and often lifted up her voice to God in behalf of her husband and children. For about fifteen years she traveled alone the way to Zion. Although brought up in the nurture and ad- monition of the Lord, her children had hitherto re- sisted the drawings of the Good Spirit; her compan- ion too had striven against divine impressions. But under the preaching of George Dougherty, who came to the Saluda District as presiding elder, in 1802, and of Lewis Myers, who was in charge of the Broad Kiver Circuit the same year, she had the happiness of seeing her husband and most of her children converted to God, and members of the Church. She besought the Lord earnestly and especially, if consistent with his divine will, to thrust out one of her children at least as a laborer in his vineyard. In 1804 the Lord answered this prayer also, and she had the pleasure of sitting under the ministry of one of her sons for 176 History of Methodism, more than twenty years. But one earthly wish now remained. She asked in faith that she might live to see her youngest child, a daughter, comfortably settled in the world. God granted this desire also, when, in response to one who knew of the matter, and asked if she was then willing to depart, she said, "Yes, glory be to God, I am now ready and willing to go at any moment that he shall see best to call me ! " For more than three years previous to her death she was much afflicted with rheumatism, which entirely deprived her of the use of the lower limbs of the body, but under the acutest sufferings she rejoiced in the love of God her Saviour. On the 24th of March, 1826, she called for the first volume of Dr. Clarke's Commentary on the New Testament— a book almost constantly in her hands — and read for some time, after which her husband, now eighty-five years of age, who held in his hand the second volume of the same work, called her attention to some particular passage, to the reading of which she seemed to listen with delight until he had concluded. At this moment, rising to go into an adjoining room, he saw her fall back on the pillows by which she had been supported. His feeble arms were extended in vain for her relief — the spirit had flown, but her hand still grasped the blessed book of God. The joy which beamed from her soul had imprinted on her features an expression of holy tri- umph which the conqueror, Death, was unable to efface. This sainted woman was Martha Luallen, the wife of Joseph Wofford, and the mother of the Rev. Benjamin Wofford, the liberal founder of Wofford College, in his native district of Spartanburg, in South Carolina. CHAPTER VIII. And are we yet alive, And see each other's face ? Glory and praise to Jesus give For liLs redeeming- grace ! Preserved by power divine To full salvation here, Again in Jesus' praise we join, And in his sight appear. (Charles Wesley.) THE first American Conference met in the city of Philadelphia, July 14, 1773; the first South Carolina Conference convened March 22, 1787, about fourteen years afterward, in the city of Charleston. Besides examining the character of the preachers, and fixing their appointments for the following year, little business was done in these early Conferences; they were for the most part purely religious meetings. Their number was greatly multiplied to suit the con- venience of the preachers and people — as many as three being held in the State of Virginia in 1793, and no less than nineteen the same year in different parts of the country. But these different Conferences were considered but as the adjourned meetings of the same, or viewed as one by the aggregation of the several parts, and their proceedings published as those of only one Conference. The following account in sub- stance, given by Stith Mead, of one of these Confer- ences, held in a log-cabin (1792), may aid to a clear understanding of their proceedings: 12 (177) 178 History of Methodism First Day. Four elders and four deacons, who composed the Con- ference, were present, and four other preachers who had business with it — in all twelve. One was received into full connection, and, together with a local preacher, was elected to deacon's orders ; one located ; two were admitted on trial ; two of the preachers were called on to relate to the Conference their religious experience, and then the body adjourned until next day. Second Day. Three of the preachers were examined by the Bishop before the Conference, first of their debts, second of their faith in Christ, third of their pursuit after holiness. Bishop Asbury preached from Deuteronomy v. 27 : " Go thou near, and hear all that the Lord our God shall say ; and speak thou to us all that the Lord our God shall speak unto thee; and we will hear it, and do it." Hope Hull preached from 1 Corinthians i. 23, "But we preach Christ crucified." In the afternoon Stith Mead was called on to relate his experi- ence to the Conference. In the evening the appointments were read out. Third Day. All were examined by the Bishop as to their con- fession of faith and orthodoxy of doctrine ; two were found to be tending to Unitarianism. The Bishop requested all the members of Conference to bring forward as many texts of Scripture as they could recollect to prove the personality of the Trinity, and especially that of the Holy Ghost. The two preachers recanted their errors, and were continued in fellowship. Bishop Asbury preached from Titus ii. 1, " But speak thou the things that become sound doctrine," and was followed by Hope Hull from 1 John iv. 17, " Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is so are Ave in this wTorld." Deep feeling pervaded the audience ; the sacrament was administered ; the services were continued until near sundown ; many sinners were awakened, and ten souls converted. Fourth Day. Three were ordained elders and two deacons, after which Conference adjourned about ten o'clock. The early Quarterly Conferences were of the like character. The brethren from twenty to forty miles around assembled together. The congregations on these occasions were accordingly very large, and the meetings always continued two^ clays, and often three or more. At these meetings all the traveling preach- In South Carolina. 179 ers connected with the circuit preached one after an- other in regular succession; and on some occasions the local preachers lengthened out the services with additional discourses and exhortations. To these ser- mons and exhortations the love-feast was added; but this, after the preachers received ordination (1784), was sometimes superseded by the sacrament. Their pub- lic worship was, therefore, sometimes protracted to six or seven hours in length, but even in these cases the congregations manifested no impatience. The second South Carolina Conference convened in Charleston, March 14, 1788. Bishop Asbury left Fay- etteville, in North Carolina, February 19, 1788, and reached Mr. Crosland's, at Green Pond in Marlbor- ough, South Carolina, the next day. He says in his journal: Saturday, 23. I attended the quarterly-meeting at Beauty Spot. The weather was cold, but I had great assistance on Isaiah xxxv. 1—6: " The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose. It shall blos- som abundantly, and rejoice even with joy and singing. The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon. They shall see the glory of the Lord, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not : behold, your God will come with vengeance, even God with a rec- ompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be u/istopped. Then shall the lame man leap as a hart, and the tongue of the dumb sing ; for in the wilderness shall waters break out, and streams in the desert." Sunday, 24. I preached on Zechariah xi. 12: "And I said unto them, if ye think good, give me my price ; and if not, forbear. So they weighed for my price thirty pieces of silver." We had a gra- cious, moving time. Monday, 25. AVe crossed Pedee at the Long Bluff, and rode nearly fifty miles to Brother Gardner's. I preached at Black Creek ISO History of Methodism on Psalm cxlv. I was much fatigued, and had a high fever; but my soul had peace, and was staid upon God. Wednesday, 27. After preaching I had to ride ten miles out of ray way to cross Lynch's Creek. We moved forward to our worthy friend Rembert's, who entertained us kindly and supplied us with horses to ride to our appointments at Lenoir's and Moore's, where we had few hearers and dead times. After our meetings at these places we returned to Rembert's, at whose house our Cjuarterly- meeting began on Saturday, the first of March, which was not with- out some life ; in our love-feast there appeared to be more feeling than speaking. Monday, March 3. We rode through the snow to Bradford's, and next day had no small difficulty in crossing the swamps in order to get to San tee ferry. We made it a ride of about fifty miles to H 's, and did not get in until about nine o'clock at night. Wednesday, 5. I passed Dorchester, where there are the re- mains of what appears to have once been a considerable town ; there are the ruins of an elegant church, and the vestiges of several well- built houses. We saw a number of good dwellings and large plan- tations on the road leading down Ashley River. In the evening we reached the city of Charleston, having ridden about fifty miles. Sunday, 9. Brother Ellis preached in the morning. In the even- ing I felt some liberty in enlarging on Romans x. 1-3 : " Brethren, my heart's desire and prayer to God for Israel is that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." On Monday my soul and body enjoyed some ease and rest. Friday, 14. Our Conference began, and we had a very free and open time. On Saturday I preached on Isaiah lxii. 6, 7: "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night : ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth." On the Sabbath, on Luke xxii. 61, 62: "And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow twice thou shalt deny me thrice. And Peter went out and wept bitterly." It was a gracious season both in the congrega- tion and in the love-feast. While another was speaking in the morn- ing to a very crowded house, and many outside, a man made a riot In South. Caholixa. 181 at the door; an alarm at once took place; the ladies leaped out at the windows of the church, and a dreadful confusion ensued. Again, whilst I was speaking at night, a stone was thrown against the north side of the church ; then another on the south ; a third came through the pulpit window, and struck near me inside the pulpit. I, how- ever, continued to speak on— my subject, Isaiah lii. 7 : "How beau- tiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation ; that saith unto Zion, Thy God reigneth !" Upon the whole, I have had more liberty to speak in Charleston this visit than I ever had before, and am of opinion that God will work here; but our friends are afraid of the cross. Monday, 17. Preached in the morning, and took my leave of the city. When I reached Mr. Giveham's, the congregation had been dispersed about ten minutes. I preached at K — — 's, at L ;s, and at C. C. Church, in the Edisto Circuit. The people are insensible, and I fear are more in love with some of Christ's messengers than with Christ. I now changed my course and went through Orangeburg, by the Congarees, to Saluda, and thence up to Broad River quarterly-meeting. We rode till one o'clock on Friday, March 21. I believe we have traveled about two hundred miles in five days. Dear Brother Isaac Smith accompanied me. I was so unwell that I had but little satisfaction at the quarterly- meeting. My service was burdensome, but the people were lively. Wednesday, 26. We rode from Finch's to Odell's new church, where we had a good time whilst I enlarged on Titus ii. 14, " Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," and administered the Lord's Supper. Thence to Smith's, thirty miles. After preaching we had night-meeting that prevented our getting to bed until about twelve o'clock. We had a comfortable cabin, and were very well entertained. Thursday, 27. I had but little freedom on 2 Timothy ii. 19, " The foundation of God standeth sure." Brothers Mason and Major spoke after me. I Avent alone into the woods, and found my soul profitably solitary in sweet meditation and prayer. Friday, 28. Rode about thirty miles to B 's. My soul was tried , but it was also comforted in the Lord. I was much led out on Ephe- sians vi. 18, " Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints," and was employed till nearly twelve o'clock at night 182 History of Methodism Sunday, 30. I had some liberty in preaching, but the people be- gan to move about when they were pointedly dealt with. Brothers Mason and Major spoke after me. I found it good to be alone by the solitary stream and silent woods; to study the welfare of Zion, and to pray for her prosperity. Monday, 81. We rode within a mile of Savannah River. The land in general, during our route, is very fine. We were benighted, and moping in the woods made our journey a long one of about fifty miles. Tuesday, April 1. We crossed the Savannah at the forks, and came where I much wanted to be^-in Georgia. Nevertheless, I fear I shall have but little freedom here. The object of Bishop Asbury's visit was to attend the first Georgia Conference, which had been appointed for April 9, 1788, in the forks of Broad River, then in Wilkes, now Elbert county, near old Petersburg, and which was probably held at the house of David Merri- wether. At that time it was thought best for the work in Georgia to be embraced in a district separate from South Carolina, and this arrangement continued until the Conference of 1793, after which Georgia was con- nected as originally with South Carolina in one Con- ference. Wednesday, 9. Our Conference began at the forks of Broad River, where six members and four probationers attendedi Brother Major was sick and could not meet us; soon after he made his exit. to his eternal rest. Thursday and Friday, 10 and 11. I felt free, and preached with light and liberty each day. Many that had no religion in Virginia have found it after their removal into Georgia and South Carolina. Here at least the seed sprung up, wherever else it may have been sown. Our little Conference was about sixty-one pounds deficient in thoir quarterage, nearly one-third of which was made up to them. South Carolina — Sunday, 13. I called at a Presbyterian meeting- house, and heard Mr. Kobert Hall, the minister, preach a good sermon on Isaiah lv. After meeting we rode to Brother Moore's, twenty- miles on the Saluda. In South Carolina. 183 Monday, 14. Was almost entirely occupied in writing letters to the North. Tuesday, 15. I had many people at the widow Bowman's. While here we had a most awful storm. I was afraid the house would come down. We rode in the night to Mark Moore's. I was seized with illness on the way, which continued during the night. Next day, however, I was able to pursue my journey. Friday, 18. We rode along crooked paths to Kasey's, where we received the afflicting account of the death of dear Brother Major, who departed this life last Saturday. He was a witness to holiness, and died in peace and love. Saturday, 19. I preached at Wilson's with some liberty on 2 Peter iii. 7. Sunday, 20. I spoke with little enlargement. Our friends here on Tiger Kiver are much alive to God, and have built a good chapel. We rode to Buffington's in the evening, on Fair Forest Creek, and were kindly entertained, North Carolina— Tuesday, 22. Rode to Rutherford Court-house, and the next day to Burke Court-house ; it being court time, we went on, and reached Brother White's, on John's River, about ten o'clock at night. Here I found both saddles broken, both horses foundered, and both their backs sore ; so we stopped a few days. Thus in this second visit made by Bishop Asbury to the South Carolina Conference, as in others, he held quarterly-meetings and filled appointments for preach- ing in every circuit, at the expense of great toil and suffering. The entire work in South Carolina was embraced in one district, and twelve preachers received their appointments from this second Conference. Says Mr. Allen, in letters to Mr, Wesley; At the Conference in Charleston, 1788, I was appointed to travel at large through the State of South ( arolina, which I did, and visited North Carolina and Georgia. Indeed, my family had very little of my company, but poor souls reaped the benefit. I think we had more powerful visitations than had been under my ministry for three years before. At one quarterly-meeting held in Santee, I think fifteen or twenty professed to obtain mercy, and almost every hearer was dissolved in tears. Many fell on their knees and en- 184 His war of Methodism treated us to pray for them; I have seldom seen a more solemn season. But this is only one instance out of many of this nature, both in Edisto, Broad River, and Pedee circuits. At some of our meetings I was obliged to stop before I had gone through my dis- course, for my words could not be heard. The voices of the people Avere like the sound of many waters. Great numbers were added to our Church in the course of this season. All thanks be to God, who scatters abroad Throughout every place, By the least of his servants, the savor of grace. In the year 1786 I began to form this circuit, and at this time there were two hundred and forty-five members. Such has been the increase in general in South Carolina. On my return I received information of ten or twelve persons who were converted at Edisto quarterly-meeting, which I had attended on my way to Broad River and Santee. Soon after my return home, I again set off with my family to Pedee, where we had some happy meetings. At the quarterly-meeting we had a great number of people, and they were much affected. Several fell to the earth and cried aloud for mercy, and many professed to obtain pardon and peace. At some places I could not be heard for the cries of sinners, and the rejoicing of believers. In the latter end of August I returned home, and after preaching a few sermons in the country, and visiting my friends in Charleston, set off on my journey to Georgia, where I met my brethren, the preachers, and attended one quarterly-meeting on my way at Edisto. I was so ill with a fever when I reached the quar- terly-meeting in Georgia, that I was not able to preach. But through the mercy of God I got strength to preach on my way home. It being the time of the sitting of the Legislature in Augusta, I preached to many who would fain have me settle at that place; but I bade them adieu and returned home. In November I made another visit to Pedee, and went as far as Anson in North Carolina. This tour was also owned of God, and we had some gracious visitations from him. After waiting a few days among my neighbors, and in Charleston, I paid Georgia another visit, which I trust was not in vain in the Lord. Near Washington we had a quarterly-meeting, where about one thousand and five hundred people attended. With some difficulty I prevailed on them to be quiet, and restrain their passions till I had preached to them. Great power attended the word; I am persuaded that near one thousand of my hearers were in tears, and some testified that they had found peace with God. In South Carolina. 185 The Lord hath done great tilings in the State of Georgia within a few years. Perhaps I never traveled more in one year, even when in single life, than I did this year ; and, blessed be God, I did not run ^ in vain, or labor in vain. I saw the pleasure of the Lord prospering in ray unworthy hands. The other appointments for the year 1788 were as follows: Reuben Ellis, elder; Saluda, Lemuel An- drews; Broad River, William Partridge; Edisto, Henry Bingham, William Gassaway; Charleston, Ira Ellis; Santee, John Smith, Hardy Herbert; Wax- haws, Michael Burdge; Pedee, Thomas Humphreys, Mark Moore. Of these only Messrs. Ellis, Andrews, and Bingham had before filled appointments in South Carolina. Mr. Partridge was born in Sussex county, Virginia, in 1754. He was brought up to industry, and from his childhood was strictly moral. About the twenty- first year of his age he embraced religion. His name appears on the Minutes of 1780 as a traveling preacher, and so continues for about nine years. He then retired and continued a local preacher about twenty-five years, during which time his wife— a pious woman — died and left two children. He continued to keep house with them until they were grown and provided for. He had frequently expressed a desire to labor and die in the traveling connection; an opportunity now offered, he embraced it, and was sent in 1814 to Keowee Circuit; in 1815 and 1816 to Alcovi; and 1817 to Sparta, Georgia, where he died on the 17th of May. As a citizen he respected the rights of man with a nicety seldom equaled, never surpassed. Though surrounded by those who held slaves, he would have none. As the head of a family, it may be said industry, piety, peace, and harmony were the motto of his house. As a Christian, numbers have professed sanctification, but 186 History of Methodism lie lived it. One intimately acquainted with him writes thus: I have lived a near neighbor to Brother Partridge for upward of twenty years, and can with satisfaction say that he was the greatest example of piety 1 have ever been acquainted with. As a minister of the gospel he knew the strength of his abilities, and never ap- peared to soar above them. In preaching he was experimental, practical, and plain, and none were at a loss to understand him. He drew his divinity out of the Bible, and read authors but little; but the Scripture was his constant study, and he was profitable to many. He deeply lamented the growing departure among us from primitive Christian simplicity, and earnestly warned the societies among whom he labored against it. His labors and life he wished to close together. His last sermon Avas on these words: "Walk in wis- dom toward them that are without." That evening he was taken ill (14th May)— his illness increased ; physicians were procured, but in vain. His colleague asked him whether he was ready for the final summons. He said, "Yes; for me to die is gain." His speech left him, and on Saturday night after he was taken he breathed his last. Thus he lived, thus he died. "The memory of the just is blessed." Ira Ellis was a native of Virginia, and Avas admitted into the traveling connection in 1781. He continued his ministerial labors with distinguished ability for some thirteen years, and filled divers appointments from Philadelphia in Pennsylvania to Charleston in South Carolina. Bishop Asbury has put on record this high estimate of his talents and character: He was a man of quick and solid parts. I have thought, had fortune given him the same advantages of education, he would have displayed abilities not inferior to Jefferson or Madison. But he had what is better than learning ; he had undissembled sincerity, great modesty, deep fidelity, great ingenuity, and uncommon power of reasoning. He was a good man, of even temper. Like most of his fellow-itinerants of that day, Mr. Ellis located in 1795 through domestic necessities. John Smith was a native of Maryland, and was ad- mitted on trial in 1784. He labored faithfully for ten Ik South Carolina* 187 or twelve years, notwithstanding the infirmities of a feeble constitution, and preached a part of his time beyond the Alleghanies. This was the only year given to South Carolina. He died in 1812, in Maryland, and rests at " Hinson's Chapel, near the great and good William Gill." His death was most triumphant. "Come, Lord Jesus! " he exclaimed; "come quickly, and take my enraptured soul away. I am not afraid to die. I long to be dissolved, and see my Saviour without a dimming vail between. Death has lost its sting." Michael Burclge was received on trial at this Con- ference, and appointed to Waxhaw?- which embraced the territory of the Catawba Indians, in whose relig- ious welfare great interest was excited. "I wish," says Bishop Asbury-j April 3, 1789, " to send an ex- tra preacher to Waxhaws to preach to the Catawba Indians. They have settled amongst the whites on a tract of land twelve miles square." Mr. Burdge dili- gently cultivated this field, and opened the way for the Catawba Circuit, which was more fully formed by Jonathan Jackson in 1790. A^ter laboring the next year on Broad River, and the two following on Eclis- to Circuit, he located in 1792. In 1808 he joined Matthew P. Sturdevant, who responded to the call of Bishop Asbury to go as a missionary to the white set- tlements on the Tombigbee River, and at the end of two years reported eighty-six Church-members — the germ of all the subsequent growth of Alabama and Mississippi Methodism. He subsequently filled with fidelity and success divers appointments in Georgia and the Carolinas, after which he disappears from the records. Thomas Humphreys was born in Virginia, and was 188 History of Methodism admitted on trial in 1783. His first appointment was to Berkeley Circuit. The two following years he trav- eled respectively the Guilford and Tar River circuits, in North Carolina. At the Virginia Conference, held at Lane's Chapel, in Sussex county, April 10, 1786, when a call was made for missionaries for Georgia, a larger number responded than could be spared for that field. Thomas Humphreys and John Major were selected, and, crossing the river at Dooly's Ferry, be- came the messengers of peace to thousands beyond the Savannah. Mr, Major came over from the Burke Circuit in Georgia to attend the quarterly - meeting of Broad River Circuit in South Carolina, and to conduct Bishop Asbury to the first Georgia Conference, but in conse- quence of sickness was unable to jneet with his breth- ren, and died April 12, 1788, the day after the adjourn- ment of Conference. "A simple hearted man; a living, loving soul, who died as he lived, full of faith and the Holy Ghost; ten years in the work; useful and blame- less." Mr. Humphreys, assisted by Lemuel Moore, formed the Little Pedee Circuit in 1789, and was sent with Hardy Herbert to Georgetown in 1790, after which he married and settled as a local preacher within the bounds of the Pedee Circuit. He was presiding elder in 1797, and on Little Pedee Circuit in 1798. He was a man of fine personal appearance, preached with great earnestness and power, and was distinguished for his native wit and fearlessness. In the judgment of Mr. Travis, who often heard him, he was one of the greatest natural orators of his day, though by no means free from eccentricities. On a certain Sabbath, when he was to preach at Georgetown, a good sister, In South Carolina. 189 walking with him to church, said to him in a timid yet persuasive tone, " Now, Brother Humphreys, rec- ollect you are to preach to towrn folks ; it will not do to be too plain." Mr. Humphreys made no response, but the good sister felt encouraged to hope for a dis- course in full accordance with town culture. In preach- ing, however, the speaker, after enforcing for some time, with great earnestness, the duty of repentance, said, with full emphasis, " If you do n't repent, you '11 all be damned." With the air of sudden recollection, and very great alarm, he jumped back in the pulpit and began to apologize: " I beg your pardon; you are town folks." This he repeated several times during the discourse, in each instance suiting the action to the word, and adding at the last, "If you are town folks, if you do n't repent and become converted, God will cast you into hell just as soon as he wall a piney- woods sinner." There sat the timid sister with head bowed down in disappointment and mortification, but with mind well made up to waste on the incorrigible Humphreys no more lectures on pulpit aesthetics. On another occasion he was sent for to visit a church where there had been some time before a revival of religion. A dancing-master had come into the neigh- borhood to make up a school, and some of the young professors had been persuaded to enter it. Mr. Hum- phreys, in his sermon, described in a graphic manner the wiles of the devil, and traced out in minute detail his multifarious ways to ruin souls, all along develop- ing lines of resemblance between Satan and a danc- ing-master, until at length the latter could stand it no longer. He accordingly took up his hat and started towrard the door; just as he approached it, Mr. Hum- phreys said, with loud and impressive voice, " But, 190 History of Methodism brethren, resist the devil and he will flee from you, just like the dancing-master." He no more made his appearance in the neighborhood. Mr. Humphreys lived to a good old age, loved and esteemed by all who knew him, retaining his ministerial character unblem- ished to the last, and receiving the crown of life. Mark Moore entered the traveling connection in 1786, and was appointed to Holston; in 1787 to Salis- bury, in 1789 to Santee, in 1798 to Broad Kiver, in 1799 located. In 1819 he was stationed in New Or- leans. He possessed every requisite qualification to render him an eloquent and effective preacher of the gospel, and if he had continued in the regular itiner- ant work he would have become truly a polished shaft in Jehovah's quiver. He was a fine scholar and good educator, but unfortunate in the management of his temporal affairs. He lived to be quite aged, and to the last was the faithful and holy man of God. Hardy Herbert, who was admitted on trial this year, was a native of North Carolina, but brought up in South Carolina on the banks of Broad Biver. He pro- fessed faith in Christ at sixteen years of age, began to travel when he was about eighteen, and labored in the work of God about six years, during which time he traveled the Great Pedee Circuit with Aquila Sugg in 1789; Georgetown with Thomas Humphreys in 1790; with John Andrew — father of Bishop Andrew — Wash- ington, in Georgia, in 1791; after which Bishop As- bury took him to the north side of Virginia . He was a youth of genius, of an easy and natural elocution, and pleasing as a speaker. He was obedient to those who had the rule over him, and was loved and es- teemed by the Bishop and all his brethren. " Take care of dear Brother 'Herbert," wrote Hope Hull to In South Cabolina. 191 John Andrew when he was in Georgia, " for my sake, for Christ's sake, and for his own sake." Finding his constitution weak, he wished to decline traveling at large, and hoped to assist the Connection as a teacher. Moved by one who had a very great influence over him, he went to Norfolk in Virginia to improve himself in French and other studies. There he married, and soon after died, we have reason to believe, in the fear, favor, and love of God — carried off by a bilious fever. He changed this state of sorrow and suffering in the twenty-fifth year of his age, November 20, 1794. William Gassaway, who entered the traveling con- nection this year, had a long and distinguished career in the South Carolina Conference. In his youth he was wild and reckless, full of fun and frolic, and withal somewhat given to those pugilistic encounters which were deemed among the young men of that day strong evidences of manliness. He had not the fear of God before his eyes. While thus pursuing a life of sinful forgetf ulness of God, he chanced one day to attend a Methodist meeting, and the word of the Lord came to his heart in power. God's Spirit thoroughly aroused him from his guilty dream of pleasure and security. When the penitents were invited forward for prayers, he, with others, accepted the invitation. This, he said, surprised everybody. The dancing people said, " What shall we do for a fiddler? " Everybody had something to say about Bill Gassaway. Many prophesied he would not hold out long. But those who knew him best said, "He is gone! the Methodists have got him; he will never play the fiddle, or drink, or fight, any more." His convictions were very deep. He felt so unworthy that he refused to drink water because the stream looked pure; and although the day was very 192 History of Methodism hot, and lie was very thirsty, yet he would not drink because he was a sinner; but he allowed his horse to drink, saying, "You are not a sinner, but I am; you may drink, but I will not." He says he was totally ignorant of the great principles of Christianity: I understood that Jesus Christ was the Son of God, and the Saviour of the world ; but that lie had died for my sins, and for his sake, and his sake alone, the Father would forgive my sins, was what I knew nothing at all about, And, what was worse, I knew of nobody to whom I could go but one man, and he was an elder in the Presbyterian Church; and so little did I know of the true spirit of Christianity, I thought, as I had been up for the Methodists to pray for me, that this man would show me no favor. But at last, so deep and pungent were my convictions, I concluded to go and see this old Presbyterian man anyhow. So I went. I did not know how to make any apology, so I just told him plainly my condition. Think of my surprise when this good old man took me into his open arms, saying to me: "The Spirit of the Lord is at work with you; see that you do n't quench that Spirit. Make my house your home; I will give you all the help I can." This Presbyterian gentleman with whom Mr. Gas- saway remained about three months, until he was con- verted, was Maj. Joseph McJunkin, of Union District in South Carolina, long since gone to his heavenly home. He was a good man in the best sense of that term, honoring God in private and in public, by a life of straightforward and Christian piety. He was the principal instructor of Mr. Gassaway in the things of God. He exhorted his young friend never to look back, but to persevere unto the end, for only such could be saved. He advised him to read Baxter's Saints' Rest. Could he have put a better book in his hands ? Mr. Gassaway says that he took the book and walked out into the woods near a little stream of water. He had long been weeping over his sins, and confessing to his God, and in deep sorrow he sat down to read. In South Carolina.- 193 He had not read long before the Lord, the King of glory, for the sake of his Son, baptized him with the Holy Ghost and with fire from heaven. He was never better satisfied of the truth of any fact in his life than he was of his conversion at this time. "With no human being near me," says he, " I immediately got on my knees and thanked God, and then and there dedicated myself, soul, body, and spirit, to him, and then and there covenanted to be his forever. I re- turned immediately to the house of my friend and told him the whole story. He blessed God, called his family together, told them what had taken place, anl then we all united in prayer and praise for my con- version." Mr. Gassaway joined the Methodist Episco- pal Church, and after awhile, feeling himself called to warn his fellow-men of the danger of living in sin, and to publish to them the riches of God's redeeming and saving mercy, he received from the Church authority to preach, and was admitted on trial as a traveling preacher in the South Carolina Conference, in 1788. After traveling the Edisto, Bush River, and Little Pedee circuits, he located from family necessities; but in the year 1801 he reentered the itinerant ranks, and continued until the expiration of the Conference-year 1813, when he again located, having traveled in all sixteen years with a large family and poor pay. "When but a youth," says Mr. Travis, "I was accus- tomed to hear him preach at my uncle's, in Chester District in South Carolina, and when I entered the itinerancy it was in the same Conference to which he belonged. He was a sound, orthodox preacher, and on suitable occasions argumentative and polemical — a great lover and skillful defender of Methodist doctrines and usages." His method of pulpit preparation was 13 194 History of Methodism the following: When he contemplated going to an ap- pointment, he retired in secret to commune with God ; he first sought to know whether it was the will of God that he should preach there. That being settled affirm- atively, he next humbly and earnestly asked of the Lord a suitable text, and then light and power to preach from it; and it appears that when he thus sought the Divine guidance and help he was never dis- appointed. He read scarcely any book but the Bible, but this he studied closely and with much prayer, and he was accordingly a mighty man in the exposition of scriptural truth, He repudiated all commentaries on the holy Scriptures, so far as his own practice was concerned, on the ground that God had said, " If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and he shall re- ceive the needed wisdom." He therefore preferred to go directly to the great source or inspiration for light on the divine word, deeming that the God who first in- spired the sacred word was his own best expounder. He condemned not others, however, for consulting com- mentators, but judged the course he pursued the best. While it is true he may have erred in this instance, as it is no doubt proper to get all the help we can in studying the sacred record, and not to refuse the aid of commen- tators, yet is there no danger of relying too much on them ? and do not many of our talented and critical preachers, in their reliance on these uninspired sources of wisdom, to a great extent ignore that divine illu- mination which comes in answer to devout and humble prayer ? Mr. Gassaway gained such an influence over Bishop Capers in his earlier days — who speaks of him as " that most godly man and best of ministers " — as to induce him to lay aside his classical studies, which he In South Carolina. 195 did not resume for several years, and to give up en- tirely the advantages of any previous preparation for the work of the ministry. Says the Bishop : What appeared to me desirable, and even necessary for ray suc- cess, was a regular course of divinity studies, which I should pursue without interruption for several years, till I had acquired a sufficient fund of knowledge for preaching. The brief Methodistic course of Brother Gassaway was to study and preach, and preach and study, from day to day. It was several weeks before I could be brought to acquiesce in his opinion, and for most of that time so clearly reason- able and proper did it appear to me to desist from all pulpit exercises till I should have qualified myself to perform them in a maimer worthy of the sacred office, and it was a point so closely concerning conscience, that I must have caused my excellent friend some un- easiness. However, his patient spirit was sufficient for the trial, and most kindly and affectionately did he argue on. One point which he made, and a capital one, I thought he carried against me. I had supposed two years to be necessary for the study of divinity before I should exercise at all in public, and that the qualification gained for more effective service in future by these two years of close study would more than compensate for the loss of time from such imperfect efforts as I might essay in the meantime on his plan of studying and preaching, and preaching and studying. And the point he made was, as to the qualification to be gained for future usefulness at the lapse of two or more years, by the one course or by the other, hold- ing it probable that a student on his plan would become a better preacher at the end of a term of years than he would on mine. He admitted that on ray plan he might learn more theology and be able to compose a better thesis, but insisted he would not make a better preacher. In this argument he insisted much on the practical character of preaching, that to reach its end it must be more than a well-composed sermon, or an eloquent discourse, or able disserta- tion. It must have to do with men as a shot at a mark, in which not only the ammunition should be good, but the aim true. The preacher must be familiar with man to reach him with effect. And the force of preaching must largely depend, under the blessing of God, on the naturalness and truthfulness of the preacher's postulates, arguing to the sinner from what he knows of him, the necessities of his condition, appealing to his conscience, and recommending the grace of God. But he quite overcame me with this final remark. 196 History of Methodism It was as we were riding along that dreary sand-hill road in Chester- field District, leading from the court-house toward Sumterville, and I seemed more than usually earnest in my objections, that after quite a speech on my side of the question, he thus answered me : "Well, Billy, it is only supposition, after all ; and if you are called to preach, and sinners are daily falling into hell, take care lest the blood of some of them be found on your skirts." Sure enough, it was only "supposition." The true question was as to usefulness, not eminence ; and with respect to that matter, at least, I could only suppose, and could not certainly know, that it might be better for me to desist from my present course and adopt another. Here then ended that difficulty about the exclusive study of divinity. I in- stantly gave it up, and thanked my friend for his pains and patience with me. Mr. Gassaway was a man of very devotional spirit; in fact, lie carried all his matters in prayer to God, en- joying a sweet confidence that God would manage every thing for him. In this he not only manifested a humble, child-like spirit of prayer, but also a strong and steady faith which faltered not in the day of trial. When traveling the circuit which then embraced the town of Camden, a very powerful and extensive work of grace broke out in the community, and a considera- ble number of persons at that appointment were awak- ened and converted to God. Among these was a Mrs. Fisher, who was powerfully converted and joined the Church. Her husband was not at home at the time of his wife's conversion. He was a very ungodly man; and when he returned and heard of what had taken place, he became furious, ordered his wife to take her name off the Church-book, and swore he would cow- hide the preacher on sight. Many of Mr. Gassaway's friends, who knew the violence of the man's temper, begged him to keep away from his presence, assuring him that from their knowledge of Fisher's character they had no doubt he would carry his threat into ex- In South Cabolina. 197 ecution. According to the preacher's wont, he car- ried this matter to God in prayer, and came to the conclusion that in the order of God he was on that circuit, and as Camden was in his circuit, it was his duty to go there and preach, and leave God to manage consequences. At the appointed time, accordingly, he was in his place. He arose to preach, and there sat Fisher before him with a countenance of wrath and storm, and a cowhide in his hand, just prepared to ex- ecute his threat. Mr. Gassaway gave out his hymn, and sung it; he knelt in prayer, and God was with him. He arose from his knees, took his text, and pro- ceeded to the sermon ; but before he concluded he saw that his persecutor was yielding, and at the close the angry man, with an aching heart and streaming eyes, knelt and cried for mercy as though his last hour was come. It was not long before he was happily con- verted, and united with his wife to urge their way to heaven, and became one of Mr. Gassaway's warmest friends. On another occasion a young man and his sister were in attendance at one of his appointments in the low country. They belonged to a proud and gay family, and probably came to the Methodist meet- ing-house that they might find some sport. It pleased God that if they came to scoff, they should remain to pray. The word of God took effect on them both; they knelt in prayer, and before the meeting closed they were both powerfully and happily converted. The meeting continued long; but when the new con- verts were about to start home, they begged Mr. Gas- saway to accompany them, as they knew their parents were proud and irreligious, and would be greatly in- censed when they heard what had occurred; and they thought, if he should accompany them, his presence 198 History of Methodism. would break the first fury of the storm. He felt deeply for them, but circumstances did not admit of his go- ing with them. He, however, earnestly commended them to God, and felt sure that all would be right. The preacher went on his way, and when he came round to that place again the two young people were there accompanied by their parents. When they re- turned home on the day of their conversion they found the old people on the door-steps, looking for them, for it was late. The young man fell at his father's knees, weeping, and told the whole story; the daughter threw her arms around her mother's neck, and told what the Lord had done for her, and the result was that the old people melted into tears, and begged their children to pray for them. And so they had quite a little camp- meeting scene, and the issue was that both the parents were converted, and resolved to go with their children to heaven. In relating the incident, Mr. Gassaway said: "I knew it would be so that day when I prayed for them, and was not at all surprised to hear the re- sult; for such feelings as I had in that prayer never deceive me." (Bishop Andrew.) Mr. Gassaway con- tinued to the end of life the same laborious, zealous, and holy minister of the gospel. He lived to a mature old age; "and he died full of faith and the Holy Ghost." CHAPTER IX. Not in the tombs we pine to dwell, Not in the dark monastic cell, By vows and grates confined ; Freely to all ourselves we give, Constrained by Jesus' love to live The servants of mankind. (Charles Wesley.) BY the plan of visitation for 1789, Bishop Asbury preached at Green Pond, in Marlborough Dis- trict, February 3, and the next day at Beauty Spot; thence he traveled down the country on the east side of the Great Pedee River, crossed it at Port's Long Ferry, and came by Georgetown and Wappetaw to Charleston. He remained in the city from Saturday, the 14th, to Tuesday, the 24th, preaching to the peo- ple, making out his plans, and arranging his papers for the two Conferences now soon to be held. On the last-named day he set out for the Edisto Circuit, jour- neying up the south side of Ashley River. " Here," says he, " live the rich and great who have houses in the city and country, and go backward and forward in their splendid chariots." Dr. Coke, who, by previous appointment, was to meet Bishop Asbury in Charleston, landed in the city about three hours after he had left, and by extraordi- nary exertions overtook him on the evening of the third day, at Mr. Bruten's, and became his companion through the remaining part of the journey. In trav- (399) 200 History of Methodism ersing the wilds, before they could reach the seat of the second Georgia Conference, they found themselves exposed to very serious difficulties and dangers. Some- times they were compelled, after traveling through the day, exposed to all the rigors of the season, to take up their abode in houses made of logs, which admitted through their crevices the piercing spirit of the north- ern breeze, and, after obtaining a slender repast, to find repose on the unyielding floor. Sometimes they missed their way through the trackless forest, and oc- casionally traveled sixteen or eighteen miles without seeing a human being but themselves — in their prog- ress fording many deep, rapid, and dangerous rivers. Sometimes, although they carried provisions with them, they could not find it convenient to take any re- freshment from an early hour in the morning until night had gathered her sable mantle around them. To relieve the solitude of their journeys they were occa- sionally intercepted by large congregations that as- sembled in stated places to wait their arrival. To these they preached the word of life, sometimes in houses, as Bishop Asbury describes them, " open at the bot- tom, top, and sides;" yet much success seemed to ci own their labors. The scenery, also, with which they were surrounded, sometimes appeared romantic and highly picturesque. Extensive vistas, expanded wa- ters, towering pines, rustling breezes, the flight of birds, and the starting of trembling fawns, all con- spired to impart an exhilarating solemnity to their spirits, and to raise their thoughts from nature "up to nature's God." On one occasion they found them- selves illuminated at a late hour of the night by the blaze of pine-trees that had been accidentally set on fire. At certain seasons of the year the planters find In South Carolina. 201 it necessary to burn the decayed grass, the dried leaves, and the little shrubs, that the surface of the ground may be prepared for approaching vegetation. The fire thus communicated spreads with inconceiva- ble rapidity, so that several acres are almost instantly covered with a sheet of flame. In passing by the trunks of the pine-trees, the fire occasionally seizes on the oozing turpentine that exudes from their sides. Pursuing this combustible matter, the flame mounts to their summits and spreads along their branches, and frequently lodges in their decayed limbs, so that sometimes the forest is in a blaze. By the light of one of these fires Dr. Coke and Bishop Asbury traveled while pursuing their jour- ney through the forests from Charleston to Georgia. " It was," says he, " the most astonishing illumination that I ever beheld. We seemed surrounded with ex- tensive fires, and I question whether the King of France's stag-hunt in his forest by night, which he has sometimes given to his nobility, would be more wonderful or entertaining to a philosophic eye. I have seen old rotten pine-trees all on fire ; the trunks, and the branches which looked like so many arms, were full of visible fire, and made a most grotesque appearance." They entered Georgia at Augusta, and reached Mr. Grant's, in the county of Wilkes, where the Confer- ence was to be held on the 8th of March. Having passed through the business with order and unanim- ity, they directed their hasty steps back to Charles- ton, riding two hundred miles in five days, to hold the third session of the South Carolina Conference, ap- pointed to begin on Tuesday, the 17th of March, 1789. They found the work of God in a prosperous condition, 202 History of Methodism ■nine hundred and seven members having been added t< > the Church during the preceding year. From mobs they met with no riotous molestation, as .at the last session, but the public newspapers teemed with invec- tives of the most virulent nature, and the bishops were represented as men who were attempting to subvert the established order of things. But "a soft answer turneth away wrath." The irritation of the writers was not inflamed by the replies which were given, so that the tempest, having spent its force, a general calm succeeded, and peace was once more established. After the Conference, Bishop Asbury visited the Santee and Pedee circuits, traveling one hundred and fifty miles within the first four days, and preaching four sermons. He filled appointments at Gibson's, at Bradford's, and at Rembert's, and preached a funeral- sermon near Statesburg. He served the congregation at Jackson's, and discoursed to the people on the way to Threadgill's and to Handle's; and thus continued on to McKnight's, on the Yadkin, the seat of the North Carolina Conference. Richard Whatcoat and Ira Ellis accompanied Bish- op Asbury in his visit to hold the fourth Conference in South Carolina. They entered the State, calling at Beauty Spot, and passing down through Marlborough and Marion, crossed the Great Pedee at Port's Ferry, and came by the same route as the year before to Charleston. The session was opened on the 15th of February, 1790, and the business was conducted in great peace and love. The powers of the Council which convened the year before, and which was expected to meet again, in lieu of a General Conference, to give uniformity to the administration o'f the Church, were taken into consideration. It was determined, first, to In South Carolina. 208 invest the Council with authority to act decisively in all matters concerning the Cokesbury College, and the printing of books; second, to withhold the power to make new canons, or to alter old ones, without the consent of the Conference; so that whatever was done on this head should come in the shape of advice only. It was furthermore resolved to establish Sunday- schools for poor children, white and black. And the following minute was adopted, viz.: What can be clone in order to instruct poor children (white and black) to read? Let us labor as the heart and soul of one man to establish Sun- day-schools in or near the place of public worship. Let persons be appointed by the bishops, elders, deacons, and preachers, to teach (gratis) all that will attend, and have a capacity to learn, from six o'clock in the morning till ten, and from two o'clock in the after- noon till six ; where it does not interfere with public worship. The Council shall compile a proper school-book to teach them learning and piety. The congregations for public worship were favored with quickening seasons and lively meetings; several young persons came under awakenings. The reports from the several appointments showed an aggregate increase of six hundred and thirty members. Mr. "Whatcoat preached every night, and Bishop Asbury twice on Sunday, and on the last day of the Confer- ence from Jeremiah xv. 19: "If thou take forth the precious from the vile, thou shalt be as my mouth." Says the Bishop, in his journal: It was a searching season ; several spoke and prayed, and we bad noise enough. The evening before an extract of sundry letters from New York and Baltimore was read in the congregation, at which saints and sinners were affected. But we have not a sufficient breast- work. Our friends are too mute and fearful, and many of the out- doors people are violent and wicked. I have had a busy, trviiw 201 History of Methodism time for about nine days past ; and I have hopes that some hundreds in this city will be converted by this time next year. As the ensuing Georgia Conference was again to be held at Mr. Grant's, they traveled over the same route as the year before. Friday, February 19. We rode to Edisto. At Giveham's I preached on the " Great Salvation." There appeared to be atten- tion, and some were affected. Saturday, 20. Was a dry time at Lynder's. Brother Whatcoat preached. I was very unwell with a headache. Sunday, 21. We had a better season at Cattle Creek, on Malaehi iii. 1. May God arise to help these people, and revive and work mightily for and amongst them ! Monday, 22. We had a heavy ride. It was more so when we came to preaching. Poor souls ! the Antinomian leaven brings forth death here. Some appeared hardened ; others, nevertheless, appeared a little melted. May God help these people ! Tuesday, 23. We found people of another spirit. We had a large congregation, but very blind, deaf, and dumb. O Lord, can these dry bones live? I spoke very close, but to little purpose. May the Lord help and stand by the preachers who labor on this side Edisto! • Wednesday, 24. At Chester's, and next day at P 's, there was a small stir. Some have been awakened ; but they lean to Cal- vinism, and the love of strong drink carries almost all away. My spirit was bowed down amongst them. I spoke a little, and so did Brother Whatcoat, We appointed a night-meeting. There came only two men, and they were drunk. Friday, 26. There came about a dozen people to hear us at Treadwell's, to whom Brother Whatcoat preached on " The works of the flesh" and "The fruits of the Spirit." After riding thirty miles through heavy sands, we came to Dr. Fuller's. I am strongly inclined to think I am done with this road and people. They pass for Christians. A prophet of strong drink might suit them. I was clear in not receiving any thing without paying for it. Saturday, 27. Kocle to Campbelltown. Since Friday, the 19th, we have ridden about one hundred and sixty miles. Sunday, 28. 1 preached on 1 Timothy i. 15. I had a very still and unfeeling congregation. The inhabitants of this little town In South Carolina. 205 (Campbelltown) seem to be sober and industrious ; but even here I found some drunkards. The next clay they crossed the Savannah Elver at Augusta, and, after the Conference at Grant's, re- turned to South Carolina through Abbeville and Lau- rens, to the widow Bowman's, on Reedy River, and crossing the Ennoree River at Musgrove's Mill, passed up the country, sounding the alarm through Spartan- burg, Rutherford, and Burke, to Mr. White's, on John's River, in North Carolina. Says Mr. Allen, in letters to Mr. Wesley : At the Conference in Charleston, 1789, I -was appointed to Georgia, where I spent part of my time. I had, as formerly, large congrega- tions, and sometimes very lively meetings. But the appearance of an Indian war occasioned me to spend most of my time in South Carolina ; and as it was nearly similar to what occurred the year be- fore, I shall close this narrative with a few observations on the year 1790, when I settled at Liberty Hi II,. near Augusta. As it is the close of those eleven years which I have devoted to the work of the ministry, I shall give a more particular account of places and cir- cumstances. In the year 1790, whilst I was in Georgia, it pleased God to begin a gracious work in and about Campbelltown, which, when I removed, greatly revived. Several were delivered from the , bondage of corruption into the glorious liberty of the children of God. There were also a number who began to feel their lost condi- tion, both in Georgia and South Carolina. Mav the 8th I attended a quarterly-meeting on Saluda. The first day there was a consider- able work among the people ; but on the second we had a large, at- History of Methodism heat of his zeal, did not perceive, and interrupted him in the most pleasant manner — ' Good, good, brother,' said he; 'that is just what it wants; pour on a little oil; it will go easier; let it be mollified.' The effect was what might be expected : all asperity of feeling at once subsided. " The secret of Bishop George's eminent usefulness as a Christian minister lay chiefly in his deep and earnest piety. Amidst all his cares and labors, he never neglected his private devotions. When he was deprived of the privilege of the closet, by the restrict- ed circumstances of the families with whom he so- journed, he would retire to some grove, and seek ont there a solitude where he might commune with his God. Often, when traveling with him, have I accom- panied him in the twilight of evening, or in the dawn of the morning, and witnessed the fervor of his devo- tions. He seemed fully aware that without that love to God and man, which can be kept alive only by con- stant watchfulness and prayer, all human efforts are but as sounding brass or a tinkling cymbal. "Perhaps the most marked feature in Bishop George's character was his extreme diffidence. Al- though he possessed fine colloquial powers, and was ready enough to bring them into exercise in a circle of his intimate friends, he studiously avoided the company of strangers, or maintained a distant and reserved man- ner, which not unf requently left an unfavorable impres- sion. No persuasion could induce him to leave his chamber to mingle in the social circle, whose object he suspected to be merely to spend an hour in com- monplace conversation, or, what he dreaded still more, to gratify the ancient Athenian propensity, ' to tell or to hear some new thing.' From every thing of this In South Carolina. 227 kind lie instinctively shrunk, and often made it diffi- cult for his friends to offer a satisfactory apology for his declining to see company. He had no confidence in his qualifications to appear as might be expected of him in circles convened principally on his account, and no disposition to spend the brief intervals he was per- mitted to enjoy, amidst his excessive labors, in this way. 'O no,' he used to say; 'excuse me to the com- pany. Poor old man, who has hardly time to be re- ligious— they can't wish it. And then he must be the target for a whole platoon of question-mongers; and his old shattered brains must be put on the rack to answer them. Do excuse me, and leave me to my- self.' I have known him to quit the family circle, and hasten to his room several times in one evening, when it was announced that company was coming. In one case, when I sent a friend to accompany him on a journey of some forty miles, and directed him to a highly respectable family, who would expect him to dine with them, he absolutely refused to call, and fin- ished his journey without refreshment, sus^jecting that he might meet a degree of attention and ceremony that would be burdensome to him. Those who knew him best could trace this kind of conduct to its prop- er source, as many others probably did not. ' Stop,' said the Bishop to me (Rev. John Luckey), when he espied a New England farmer on his horse on the side of the road; ' stop, bub, and let me get out; for I per- ceive that old body is preparing to fire a platoon of questions at me, which I can never answer.' I of course complied with his request, and the Bishop was off at a double-quick step. The farmer was off also, belaboring his old nag's sides with his boot-heels, most unmercifully. The Bishop, looking over his 228 II ix tory of Methodism shoulder, perceived the increasing speed of his perse- cutor. The Bishop traveled still faster, but all to no purpose; his tormentor was close upon his track; there seemed to be no way of escape; he must be made pris- oner, for the enemy was upon him, and about to open his battery and shoot his questions at him, which he feared more than some men do arrows and bullets. Just as he thought he must surrender, when there ap- peared to be no hope and no alternative^ an unf enced thicket came in view. Hope sprung up in the Bish- op's bosom, and he darted into the thicket with the swiftness of a hunted hare, and was soon where his pursuer could not find him. While the Bishop was rejoicing that he had thus fortunately made his escape and found a refuge, the farmer paused, looked cheap, and, muttering his disappointment in monosyllables, passed slowly up the hill. The Bishop positively re- fused to leave his asylum, till he could be assured that his disappointed pursuer was fairly out of sight. When he was satisfied of this, he consented to leave the thicket, to which he was so deeply indebted for his protection. ' Did I not tell you,' said the Bishop, ' he was preparing to catechise me? ' The Bishop added: ' It is very annoying to me, as I cannot answer their principal questions, which generally are these: First, Where do you live when you are at home? Now, the truth is, I cannot answer this question, for I have no home. The second question is, How old are you, if I may be so bold? This question I cannot answer, as the family records were destroyed at the commence- ment of the Revolutionary War. Therefore, as I can- not answer their principal questions, neither can I others, and I do not wish to be perplexed by a con- stant catechetical course; and I will run at any time, In South Carolina. 229 if I can only avoid such tormentors.' His character- istic self -distrust and humility prompted him to avoid, as far as possible, every occasion of notoriety. He would never allow his name to be used in a newspa- per, if he could prevent it, and no consideration could induce him to sit for his portrait, though requested, I think, several times by the Conference to do so. " Bishop George had never the advantage of a lib- eral education; but his fine intellectual, moral, and religious qualities gave him great influence in his de- nomination, and have caused his memory to be most respectfully and gratefully embalmed." " Bishop George has gone to heaven," wrote Wilbui Fiske in a lady's album in 1828. " He left this world for glory on the 23d of August last; and from the known tendency of his soul heavenward, and his joy- ous haste to be gone, there can be little doubt that his chariot of fire reached the place of its destination speedily, and the triumphant saint has long ere this taken his seat with the heavenly company. And since he is gone, the owner of this, to whom I am a stranger, will pardon me if, upon her pages, I register my affec- tionate remembrance of a man whom 1 both loved and admired, and at the report of whose death my heart has been made sick. I loved him, for he was a man of God, devoted to the Church with all his soul and strength. I loved him, for his was an affectionate heart, and he was my friend. But the servant of God, the servant of the Church, and my friend, is dead. I admired him, not for his learning, for he was not a learned man, but nature had done much for him. She had fashioned his soul after an enlarged model, and had given it an original cast and an independent bear- ing; into the heart she had instilled the sweetening 230 History of Methodism influences of a tender sympathy, and infused into the sou] the fire of a spirit-stirring zeal, sustained by a vigorous and untiring energy; but to finish his char- acter, grace comes in and renews the whole man, and the Spirit anointed him to preach the gospel, and the Church consecrated him to be one of its bishops. He superintended with dignity and faithfulness; he preached the gospel with the Holy Ghost sent down from heaven. The unction that attended his word was not merely like the consecrating oil that ran down Aaron's beard, but it was like the anointing of the Spirit that penetrates the heart. He preached with his soul full of glory. No wonder, then, that his dying-words were, ' I am going, and that 's enough ! Glory! Glory!' Yes, thou triumphant spirit, that is enough. May I die the death of the righteous, and may my last end be like his ! " Josias Handle was admitted on trial in 1791, and devoted the whole of his itinerant life to the South Carolina Conference. In 1799 he was forced to locate, but reentered in 1802, and was abundant in labors for seven more years, the last three of which were given to the Ogeechee and Oconee districts. This last- named district was immense and perilous, extending from the Oconee to the Tombigbee River, over an Indian country of four hundred miles, and embracing the field occupied by Messrs. Sturdevant and Burdge in laying the foundations of the Alabama and Missis- sippi Conferences. The noted Lorenzo Dow, who was converted through the instrumentality of Hope Hull, wandered into this wilderness in 1803 and 1804, and preached the first Protestant sermon on the soil of Alabama. Mr. Handle was a la'borious and successful pioneer preacher, and his retirement from the regular In South Carolina. 231 work was deeply felt by the Conference. He was on the committee in the General Conference of 1808 that framed the report for a delegated General Conference in 1812. He located a second time in 1809, and re- moving to the territory of Illinois, occupied a high place among the people because of his usefulness as a preacher and citizen, and died in holy triumph in 1824. Joseph Moore was born in Virginia in 1767. In his childhood his parents removed to Rutherford county in North Carolina. He enjoyed the advantages of early religious training, and in youth became the subject of divine grace. He was licensed to preach in his nineteenth year, and five years afterward was admitted into the traveling connection, and became one of the pioneers of Southern Methodism. He was appointed in 1791 to Pamlico Circuit in North Car- olina; in 1792, to Yadkin; in 1793, to Union; in 1794, to Little Pedee; in 1795, to Washington, in Georgia; in 1796, to Broad River. During the ten following years he filled appointments in North Carolina and Virginia, and in 1806 asked and obtained a location. In 1826 he reentered the South Carolina Conference, and was appointed to the Lincoln Circuit; in 1827, to Pedee; in 1828, to Sandy River; in 1829, to Reedy River; in 1830, to Lynch's Creek; in 1831, again to Reedy River; in 1832, to Hollow Creek; in 1833, to Saluda; in 1834 he was supernumerary; in 1835 with- out an appointment at his own request; in 1836 he was superannuated, and held that relation until death released him from his toils and sufferings. Whether as a traveling or local preacher, he sustained the char- acter of a workman that needeth not to be ashamed. Though athletic in body and vigorous in mind, yet 232 History of Methodism both failed him under protracted years of toil and disease. His worn-out body sleeps in a peaceful grave in Edgefield District, and his sainted spirit has flown to its home in the skies. He died in peace, on the 14th of February, 1851, in his eighty-fifth year, hav- ing been sixty-seven years a worthy member of the Church, and about sixty-five an effective minister of the gospel of Christ. Servant of God, well done ! Rest from thy loved employ; The battle fought, the vict'ry won, Enter thy Master's joy. James Jenkins was one of the links which connected the preachers of the present generation with the pio- neers of Southern Methodism. He was received on probation into the South Carolina Conference in 1792, and appointed to the Cherokee Circuit; in 1793, to Oconee; in 1794, to Santee; in 1795, to Broad River, and for the third quarter to Edisto ; in 1796, to Great Pedee; in 1797, to Washington, in Georgia; in 1798, to Bladen, in North Carolina; in 1799, to Edisto; in 1800, to Santee and Catawba; in 1801, presiding elder of the South Carolina District; the three following years, presiding elder of the Camden District; in 1805, superannuated; in 1806, located. He reentered the Conference in 1812, and was appointed to the Wateree Circuit; in 1813, again located. From 1831 to 1847 his name stood on the superannuated list of the South Carolina Conference. Mr. Jenkins was tall and com- manding in person, with a face even in old age ex- pressive of great courage and energy, and a voice, till impaired by long use, clear and trumpet-toned. He was known among the people by the name of " Thun- dering Jimmy " and " Bawling Jenkins." His preach- Ix South Carolina. 233 ing, however, was far from being mere sound and fury, signifying nothing; when he thundered from the pul- pit, there was the lightning-stroke of conviction among the people; when he called aloud upon the wicked to forsake their ways and spared not, there was the ac- companying power of conversion. "In 1801," says Dr. Lovick Pierce, " the Edisto Circuit was extended as far as to Edgefield. With great difficulty James Jenkins obtained leave to preach in my uncle's dwell- ing-house, which was about a mile from my father's residence. My brother (Reddick) and myself asked permission to go to my uncle Weatherby's and Jiear Mr. Jenkins. He preached with a tone and manner, and power and spirit, that were perfectly new to us, and everybody else that happened to be out on the occasion — as the voice of an angel would have been. Indeed, although I had heard something that was called preaching a few times before, yet, without any glorification of Methodism or Methodist preachers, I have believed from that day to this that it was the first pure sermon that ever fell on my ears. I re- member well his text, Psalm cxliv. 15: ' Happy is that people that is in such a case : yea, happy is that people whose God is the Lord.' My brother and myself were both deeply convicted. We set out for our home; it was then the new road from Augusta to Charleston, and we walked one after the other, as the Indians do in their natural track. He did not speak to me, nor did. I speak to him. He had been very anxious to learn how to play cards, and I opposed it. He had a deck in his pocket, but on reaching home, finding a good large oak fire burning, he made a place in it as if to roast a potato, and laying the cards in he care- fully covered them up with the hot embers, and that 234 History of Methodism was the last of the cards. Afterward God made of him the best and truest Christian I ever knew." Mr. Jenkins was 'jealous for Zion with great jealousy, and he was jealous with great fury;' his ministry was emphatically a ministry of rebuke. He attacked with boldness sin in every form, and in every place, and set his face as Hint against every thing that threatened the purity of the Church. His vigilant supervision of the young preachers, and his prompt correction of their errors, caused him to be known among them as " the Conference curry-comb." "Here" (Sawney's Creek, in 1§09), says Bishop Capers, " lived that most remark- able man James Jenkins, whose goodness no one ever doubted, but whose zeal was always brandishing in the temple a scourge of not very small cords, as if for fear that some one might be present who did not love the temple well enough to take a scourging for it, and who ought therefore to be driven out; and in full faith that the more men were beaten the better for them, as it would make them more humble and less worldly-mind- ed. His was the first house I entered in my new field of labor (his first circuit), and if I might have been driven off by the first discouragement, that might have been my first and my last appearance in that quarter. I seemed to be younger, greener, and a poorer pros- pect for a preacher in his estimate than even in my own; and he was an old preacher, and withal a famous one. That first introduction to the responsibilities of my new charge was after this sort: 'Well have they sent you to us for our preacher? ' 'Yes, sir.' 'What you? and the egg-shell not dropped off of you yet! Lord have mercy upon us! And who have they sent in charge?' 'No one, sir, but -myself.' 'What, you by yourself? You in charge of the circuit? Why, In South Carolina. 235 what is to become of the circuit? The Bishop had just as well have sent nobody. What can you do in charge of the circuit?' 'Very poorly, I fear, sir; but I dare say the Bishop thought you would advise me about the Discipline, and I am sure he could not have sent one who would follow your advice more willingly, Brother Jenkins, than I will.' ' So, so; I suppose then I am to take charge of the circuit for you, and you are to do just what I tell you.' 'I would be very glad, sir, to have you take charge of the circuit.' 'Did ever! What, I, a local preacher, take charge of the circuit? And is that what you have come here for? Why, man, you know nothing about your business. How can I take charge of the circuit? No, no; but I can see that you do it, such a charge as it will be; and if I do n't, nobody else will, for these days the Disci- pline goes for nothing.' And he groaned deeply." Again: "It was on my second or third round, that coming to Brother Jenkins, he asked me in his usual earnest manner how many members I had turned out at H. meeting-house. 'None, sir.' 'What, do you let the people get drunk, run for the bottle, and turn up Jack, and keep them in the Church? ' 'My dear sir, I hope nobody does so at H. ; I am sure I never heard of it.' 'A pretty piece of business,' rejoined he; 'why, at Polly H.'s wedding, a whole parcel of them ran for the bottle, and old J. A. held it and got drunk into the bargain. And now you, the preacher in charge, come here and tell me that you never heard of it, though I can hear of it forty miles off.' This' was a poser for me. With feelings too sad for society, I took the earliest hour for retirement. My bed was in an upper room, the floor of which was made of loose plank, without ceiling of any kind at the lower 236 History of Methodism edges of the joist, which might have obstructed the passage of sound from the room below. And I had not been long in bed before I heard my kind-hearted sister say: 'Q Mr. Jenkins, you do not know how much you have grieved me ! ' ' Grieved you, Betsy,' re- plied he; ' how in the world can I have grieved you? ' ' By the way you have talked to Brother Capers. I am afraid he will never come here again. How can you talk to him so?' 'Why, Betsy, child,' returned he, ' do n't you reckon I love Billy as well as you do ? I talk to him so because I love him. He '11 find peo- ple enough to honey him without my doing it; and he's got to learn to stand trials, that's all.' Sister Jenkins seemed not to be satisfied, but wished to ex- tort a promise that he would not talk so roughly to me any more. But his conscience was concerned in that, and he would not promise it. ' You may honey him as much as you please, but I go for making him a Methodist preacher.' 'Well, then,' thought I, ' it is a pity, my old friend, that you should spoil your work by not tightening your floor. You might as well have promised, for I will take care that you shall not make any thing by the refusal.' The next morning it was not long before something fetched up the unpleasant theme, and as he was warming into the smiting spirit, I looked in his face and smiled. 'What,' said he, ' do you laugh at it ? ' 'As well laugh as cry, Brother Jenkins,' I returned; 'did you not tell Sister Jenkins that you loved me as well as she did, and only wanted to make a Methodist preacher of me ? I am sure you would not have me cry for any thing that is to do me so much good.' It was all over; he joined in the laugh, and threw away his seeming ill-humor. But as for the matter of the immoralities at H., it turned out to In South Carolina. 237 be all a hoax. Some wag, knowing how much such a circumstance would trouble him, probably originated the tale just for that purpose." At a protracted-meeting in one of the larger towns, a talented minister, who a few days before had been married to a most excellent young lady of the place, preached a carefully prepared sermon to a large con gregation — in which the bride, the family, and divers friends were included — on the " Frailty of man and the immutability of the gospel," from 1 Peter i. 24, 25. In the discourse, which, was throughout highly rhe- torical and excessively ornate, there occurred, in par- ticular, a passage in which the pyramids of Egypt were made to stand out very conspicuously to view. Mr. Jenkins, who had been trained in a widely differ- ent school of homiletics, and who had been requested to close the exercises after him, began his exhortation by saying: "Brethren, the hour is gone, and nobody profited. I should like to know what the pyramids of Egypt have to do with the converting of souls. Eire- Holy Ghost — -power — is what we want." And he pro- ceeded to criticise in unsparing terms of severity a style of preaching so revolting to his taste, and so foreign from his conception of the proper object of the pulpit. Notwithstanding the mortification on the one side, and the merriment on the other, produced for a time by the severity of his strictures, yet, by his honesty of purpose and earnestness of spirit, which all were obliged to recognize, he brought the service to a close amid feelings of deepest solemnity and awe on the part of the congregation. During the session of one of the Conferences, Mr. Jenkins felt bound by his conscience to make com- plaint against a young preacher who had allowed him- 238 IT is toe r of Methodism self to be detained with a wedding-party after the dancing had been introduced. The young brother pleaded in excuse that he had not been notified before- hand that there was to be dancing, and that he was imprisoned in a room from which there was no way of exit without going through the hall in which the dancing was going on, and withal the door was kept fast closed. The defense was not at all satisfactory to Mr. Jenkins, who insisted on an honest application of discipline, on the ground that it was a mil on the part of the young brother, and not a way of egress, that was wanting. " If I had been there," said he, " I would have gotten out of the house if Satan himself had been the door-keeper." The main endowment of Mr. Jenkins was a large measure of the "spirit of power;" and in the fullness of this spirit, he braved the scorn and allurements of the world alike, while he denounced popular vices, or challenged the formalist, or pushed his searching probe into the heart of the hypocrite, or tore off the outward decorations of the "whited sepulcher." In doing this, he may not at all times have been discrim- inating in his analysis of character; he may some- times have wounded unnecessarily some tender con- science. But who ever doubted that it was the love of Christ, who purchased the Church with his own blood, which informed and animated all his ministry of rebuke, however terrible ? Indeed, the theme he loved more than all others to dwell upon in his clos- ing years was the theme of perfect love. The rest- less, passionate, toilsome love which fired the energies of his youth, and flashed up in the latest gleams of thought and consciousness on 'his dying-couch, was a direct endowment from heaven; a principle engen- In South Carolina. 239 derecl in his bosom by the vital faith which united him to Christ and made him in his measure emulous of the love which in infinite fullness dwells in the bo- som of " our faithful and compassionate High-priest," When the time of his departure came, he hailed the approach of death not only with composure, but with the gush of indescribable joy. The conqueror's shout, so familliar to his lips when in health, lingered upon those lips now fast losing the power of utterance. Along with this triumphant mood, he maintained and manifested, to the last, a remarkable degree of that profound self-abasement so often observed in the dying-moments of the most eminent and useful men. His language was: "I have never done any thing; don't mention these things to me; I am nothing but a poor, unworthy sinner, saved by grace. Christ is all; to him be all the praise." Without a struggle or groan, lie fell asleep in Jesus, at Camden, in South Carolina, on the 24th of January, 1847, in the eighty- third year of his natural life, and in the fifty-fifth year of his ministry. " His witness is with God, and his record on high." William McKendree was born in King William county, Virginia, July 6, 1757; converted under the ministry of John Easter in 1787, and the next year admitted on trial in the traveling connection. He was elected and ordained a bishop in Baltimore in 1808, and during the eight following years acted as joint superintendent with Bishop Asbury, and after his death, March, 1816, shared the weight and responsi- bility of the office with Bishops George and Roberts. It was said by Johnson of Edmund Burke that if any man should meet him under a tree in a shower of rain, he would at once conclude that he was in the 240 History of Methodism presence of no ordinary man; and no one, learned or unlearned, ever saw Bishop McKendree under any circumstances without being struck with the dignity of his personal appearance. He was about the com- mon height, and his form was finely proportioned. The prominent characteristics of his mind were the power of analysis and the faculty of drawing correct conclusions. He was not a classical scholar, and yet there never appeared in the Connection a finer model as a preacher. He was eloquent in the true sense of the term. Few men ever filled the pulpit with greater usefulness, and there was a beautiful simplicity in his sermons. His common theme was the love of God, and in so persuasive a manner did he commend this love to the hearts of his hearers that he never, per- haps, preached a sermon in vain. He was eminently qualified to fill the important office he occupied in the Church. It could boast of no wiser or better man. He suffered no occasion to pass without recommending the religion of his Master, and fixed in the mind of all with whom he came in contact a remembrancer of his deep and unaffected piety. Prayer — solemn, fer- vent prayer — was the element in which he moved and had his being. The last words that trembled upon his pallid lips thrilled the heart of the Church, as they went over the hills and valleys where the good Bishop had traveled and preached. They inspired the min- isters everywhere with fresh courage; old men, lean- ing on the top of their staves, repeated them; youths in their prime echoed them ; and even childhood lisped forth the last words of the departing Bishop: "All is well." He died March 5, 1835, and now sleeps in peace beside Bishop Soule on the campus of Vander- bilt University, and near to Wesley Hall, to recall to In South Cabolina. 241 the memory of successive generations of young preach- ers those great principles of character and usefulness which have rendered the names of both immortal in the annals of Methodism. Nicholas Watters was born in Maryland on the 20th of November, 1739. He descended from an ancient and resj)ectable family, and was one of seven brothers who were among the first to open their hearts and houses to receive the Methodist preachers when they came into Harford county. His youngest brother, Will- iam "Watters, was the first American preacher who en- tered the traveling connection. Nicholas Watters was received on probation in 1776, and besides the labors bestowed on Maryland and Virginia, he traveled the Union, Saluda, and Broad River circuits, in the South Carolina Conference, and was stationed in Charleston in 1804, where he died of the yellow fever on the 10th of August, in the sixty-fith year of his age. He was a man of courage, and ready in conversation upon the things of God. His life was uniform, his temper gracious, his manners simple and good, and his dying- words will ever cheer the hearts of his brethren: "I am not afraid to die, if it be the will of God ; I desire to depart, and to be with Christ. The Church will sus- tain no loss by my death, for the Lord will supply 'my place with a man that will be more useful. Thanks be to God, through his grace I have continued to live and to labor faithfully to the end. Farewell, vain world, I'm going home; My Jesus smiles and bids me come." Tobias Gibson was born in Liberty county, in South Carolina, on the Great Peclee Eiver, November 10, 1771. He was admitted on trial in 1792, and after seven years of laborious service in the South Carolina 16 242 History of Methodism Conference, volunteered, in 1799, to go as a missionary to the Natchez settlement on the Mississippi, in which field he continued to labor until his death, April 5, 1804. He was a great friend of Bishop Asbury, and in return had his warm affection and unlimited confi- dence. Mr. Gibson traveled six hundred miles to the Cumberland River, and taking a canoe and placing his few effects on board, paddled himself out of the Cum- berland into the Ohio, and taking his passage for six or seven hundred miles more in the meandering course of the Mississippi, he at length arrived in safety at Natchez. Four times he traveled by land through the wilderness, a journey of six hundred miles among various savage tribes, from Natchez to the Cumberland settlement. He tasked his powers of labor and en- durance to the utmost in this field, occupied by him alone until 1803, when the Western Conference, before which he presented himself in great feebleness, in response to his urgent application, sent to his assist- ance Moses Floyd. He preached his last sermon on the first day of the year 1804, and instead of shrink- ing from the approach of death, anticipated it with joy, in the full confidence that it was to bring him into the immediate presence of his beloved Saviour. He did not possess extraordinary talents, but he did have extraordinary zeal, and the most heroic devotion to his Master's cause. His preaching was sensible, fervent, and impressive, without evincing any great logical power, or being embellished by a splendid or graceful elocution. His grand aim was to bring God's living truth in contact with the hearts and consciences of those whom he addressed, and if this purpose were only gained, he cared little .for any thing besides. There was no sacrifice, however great, that he was not In South Carolixa. 243 ready to make — no obstacle, however appalling, that he was not willing to encounter — in order to sustain and carry forward his Master's cause. James Tolleson was also a native of South Carolina. He was admitted on trial in 1791, and labored as a traveling preacher between eight and nine years, dur- ing which time he filled several important stations with dignity and usefulness, and moved in the circuit of his appointments from Georgia to New Jersey. He was a man of ability, and with him originated the plan of a delegated General Conference, which he proposed and advocated in May, 1800; but what is of infinitely more importance, he was a man of piety, and uniform in his religious deportment. He died in August, 1800, of the malignant fever, in Portsmouth, Virginia, with due preparation and great resignation of mind, manifesting that he possessed a lively sense of his acceptance with God. William Fulwood entered the traveling connection in 1792, and after rendering acceptable service for four years, located in 1796. Joshua Cannon was admitted on trial in 1789, and continued in the traveling connection about nine years, during which he was appointed to Charleston and Georgetown in 1791 and 1795, respectively; the other seven years were occupied in filling prominent ap- pointments in North Carolina and Virginia. Samuel Kisher was in the traveling connection twelve years; he was admitted in 1793, and located in 1805. His first three years were given to the South Carolina Conference ; the remaining nine were devoted to North Carolina and Virginia. John Clark traveled in South Carolina from 1791 to 1796, when he withdrew from the Connection, on 244 History of Methodism account of slavery, and removed to Illinois. He was the second Methodist preacher in that territory, being preceded by Joseph Lillard, who entered in 1793. Mr. Clark was the first man that preached the gospel west of the Mississippi Kiver — in 1798. Abner Henley was admitted on trial in 1791, and gave two years to the Sonth Carolina Conference; the remainder of his itinerant labors were devoted to North Carolina. He located in 1796, but was appoint- ed to Salisbury in 1800. John Russell entered the traveling connection in 1789, and devoted nine years to South Carolina, and one to Virginia. 'He located in 1799. Richard Posey was admitted in 1794, and located in 1799. His itinerant life of five years was given to South Carolina. George Clark gave nine years of itinerant labor to the South Carolina Conference, entering in 1792, and locating in 1801. He settled in Union District, and lived to an advanced age. He was a good man, char- acterized by plainness of dress and manner, though possessed of wealth, and did much to advance the in- terests of the Church. John King was admitted in 1794, and located in 1803, dividing his nine years of itinerant labor be- tween the Carolinas and Virginia. Benjamin Tarrant entered in 1792, and gave two years to the Burke Circuit in Georgia, and two to the Edisto Circuit in South Carolina. He located in 1796. James Douthet was admitted on trial in 1793, and located in 1803. He gave six years to South Carolina, one to Virginia, and three to North Carolina. Coleman Carlisle joined the itinerancy in 1792, and was sent to Broad River Circuit; in 1793, to Tar River; Tn South Carolina. 245 in 1794, to Broad Eiver. At the end of this year he located; but in 1801 he rejoined the Conference, and was sent to Broad River; in 1802, to Saluda; in 1803, to Sandy River. This year, compelled by domestic necessities, he again located; but he ]oved the itiner- ancy, and whenever he could leave his helpless family to travel, he did so. In 1819 he again joined the Con- ference, and was appointed to Bush River Circuit. In the latter part of 1823 he finally located; not from choice, but from absolute necessity. " I have known him," says Mr. Travis, "after returning home from preaching several miles distant, after supper to take the same horse (having but one) and plow with him by moonlight until nearly midnight, and then go off next morning to his appointments. He neither owned nor hired servants." He was a very popular preacher, and when local was sent for far and near to preach funeral-sermons; but for his long rides and good ser- mons received no compensation. He endured hard- ness as a good soldier of Christ. He often hungered and thirsted. He labored, working with his own hands; being reviled, he reviled not again; being per- secuted, he suffered it; being defamed, he entreated. He endeavored, as far as in him lay, to preach Christ crucified to rich and poor, to white and colored, to young and old. The day of judgment will reveal many who were brought home to God and to glory through his instrumentality. Peace to his remains. Jonathan Jackson was admitted on trial in 1789, and located in 1815. He filled some of the most important appointments in the South Carolina Conference, and fifteen years of the twenty-six of his itinerant minis- try he was a presiding elder. " He was one that could bear acquaintance. The more you were with him, the 246 History of Methodism. more you were brought to love and admire him. He was emphatically a man of God. His piety was deep, his fervent zeal was governed by knowledge, and his walk was in accordance with the Bible. His preach- ing talents were not the most brilliant, but his ser- mons were orthodox, scriptural, practical, and experi- mental; and on the prophecies of Daniel he was pro- found." (Travis.) In his local sphere of action he was still the same untiring and persevering servant of God. Just before his death a preacher present asked him, "Brother Jackson, do you know me? " The re- ply was, "No." Sister Jackson being present, the brother asked him if he knew his wife. The answer was, "No." " Do you know Jesus? " again asked the preacher. "Jesus! " says he; "yes, I have known my Jesus for better than forty years." "Blessed are the dead which die in the Lord." (Revelation xiv. 13.) CHAPTER XL Thou who knowest all our weakness, Leave us not to sow alone; Bid thine angel guard the furrows Where the precious seed is sown, Till the fields are crowned with glory, Filled with yellow ripened ears — Filled with fruit of life eternal From the seeds we sowed in tears. (Charles Wesley.) BLADEN Circuit in North Carolina was formed in 1787 by Daniel Combs, who entered the trav- eling connection the same year, and after serving the Huntingdon Circuit, in Pennsylvania, in 1788, and the Flanders Circuit, in New Jersey, in 1789, retired from the itinerant work. He wras succeeded on the Bladen Circuit in 1788 by Thomas Hardy, who wras also in the first year of his itinerant life, and who, after serv- ing the Orange Circuit, in Virginia, in 1789, desisted from traveling. As the result of these twro years of faithful labor was a membership of only thirty-five whites, the circuit — under a rule adopted by the Confer- ence in 1784, to discontinue those appointments for pub- lic preaching which did not improve, but still to meet the societies — was taken from the list of appointments, and the societies visited by the preachers from the Little Pedee Circuit until 1790, when it was restored, and Methodism, under the blessing of God upon tlio zealous labors of Jonathan Bird and his successors (247) 248 History of Methodism of like faith and patience, achieved a gratifying suc- cess. The Bladen Circuit soon came to embrace in its regular appointments the entire country from Long Bay, in South Carolina, to the Cape Fear River, in- cluding Kingston (Conwayboro), Lumberton, Eliza- beth, Smithville, Old Brunswick Court-house, and Wilmington. The numbers in society constantly in- creased; many families of the first respectability and influence joined the Methodist Church, and Bishop Asbury became highly delighted with his annual visits to this portion of the work. The settlements on the Cape Fear were first entered by the preachers on the New Hope Circuit, in North Carolina, which took its name from a creek which runs through Orange county and empties into Haw River, in the southern part of Chatham, a few miles above its junction with Deep River to form the Cape Fear. As early as 1779, James O'Kelly, to whose distin- guished ability and energetic service as a pioneer preacher Methodism was greatly indebted for its early success in many fields of labor, entered and explored this region and became well known to Colonel John Slingsby, a commissioned Tory officer in the Revolu- tionary War, who resided on the lower Cape Fear, and who was deeply and most favorably impressed by his preaching. A granddaughter of Col. Slingsby writes : The anecdote of the Methodist preacher (James O'Kelly) which you wish me to relate, I had from the old gentleman's own lips. Mr. O'Kelly, then a young Methodist preacher, when traveling over the country and preaching, was taken at the house of a friend or acquaintance by a small party of Tories. His horse, saddle, and saddle-bags were taken from him, and he was tied to a peach-tree. A party of Whigs coming up just at thetime, a skirmish ensued, and although he was between the two fires, he was not hurt. Before this In South Carolina. 249 skirmish was ended, Col. Slingsby came up with a larger party of men, and the Whigs were dispersed. Recognizing Mr. O' Kelly, the Colonel asked him to preach for them, which he did; and drawing up his men in good order, he stood with his head uncovered during the whole of the service. Mr. O'Kelly said, when relating this anecdote to me, "Ah, child, your grandfather was a gentleman!" An old lady, who was well acquainted with Mr. O'Kelly, tells me that the man at whose house he was taken was also taken, bound to the same tree, and killed in the skirmish. She had heard him re- late the anecdote frequently — I only once. The preachers on the Bladen Circuit in 1798 found the names of the New Hope missionaries still fresh in the memory of the people, and conversed with those who had listened with delight to the preaching of James O'Kelly, and had been received into society by Philip Bruce, who was appointed to the New Hope Circuit in 1781. Says Beverly Allen : C In May, 1778, I began to preach the gospel. During the summer I only preached about home, but being earnestly pressed by the cir- cuit preachers to travel, after many sore conflicts, I consented to ride in New Hope Circuit, in North Carolina, including my own place and some people in the county of Wake. During the winter Ave had a considerable work in the circuit, for Brother James O'Kelly trav- eled as my assistant, whose labors were greatly owned of God. Num- bers joined our "society, and many professed faith in the Redeemer. In February, 1779, I took a journey to the South, at the earnest and repeated entreaties of Mrs. D. (a daughter of General Robert Howe), who was under very great distress of mind. It pleased God, soon after we arrived, to give her a clear sense of the forgiveness of sins, and she praised- God with holy boldness. Her husband had gone to Charleston, and knew nothing of this great change till he arrived at home, when, to his great astonishment, he found her praying with her children and servants. The first letter I received from her gave me the pleasing information that he was under deep distress, and wished very much to see me. I accordingly went in autumn, but on my way I called on a society which I had some time before formed in Cumberland county, where many were groaning for redemption. It pleased God to convince a number of them (I think fifteen professed '250 History of Methodism faith), and many others were deeply wrought upon. Brother James llinton (one of our preachers), who has rested from his labors, was one of the number who experienced salvation at that time. He for- sook all and traveled with me, and remained a pattern of piety to the day of his death. AVhen we arrived at Mr. D.'s, he met me with ex- ceeding great joy, nor did he leave me till I had traveled more than two hundred miles ; nay, he said he would forsake all and go with me till he found mercy. It pleased God, the second day after we arrived in Cumberland, to give him power, in the midst of a large congrega- tion, to stand up and praise the Almighty. It resembled the time when Nehemiah laid the foundations of the temple, such was the shouting by the believers and weeping by the mourners. Here I must not forget to mention another circumstance which happened in the course of this journey. When I arrived at Mr. D.'s, I found Mr. M. and his lady (this gentleman had married a sister of Mrs* D.). Mrs. M. had got some gracious impressions by conversing with her sister. She and her husband heard the word, and it was not in vain. They both felt deep convictions, and soon after ex- perienced the power of redeeming love. Hundreds of other people, in the course of this journey, Avere truly alarmed. Another brother of Mr. D. also turned to the Lord Jesus. Such a change had never been seen in that part of the country. Since that time, a circuit has been formed, now known by the name of Bladen Circuity Being unable to travel at large, I spent most of the summer ,(1780) on I\ew Hope Circuit and on Bladen, during which time we had some happy seasons ; but the troubles of the war began so to affect the people that I was obliged to retire tp„ Virginia in thg beginning of the winter. (Letter to Mr. Wesley, Charleston, May 4, 1791.) The relentless Tory war, that desolated the country- watered by Deep Kiver and the Cape Fear, as late as 1782, suspended the visits of the preachers to this region till after the conclusion of peace, September 3, 1783, when Beverly Allen and James Hinton were sent (1784) to form the Wilmington Circuit. A gen- tleman of intelligence, residing in Duplin county in 1810, just north of New Hanover, in which Wilming- ton is situated, in giving an account of the religion, number of churches and communicants in his county, In South Carolina. 251 says: "The first Methodist preacher who visited this county was the noted Beverly Allen, a celebrated preacher who visited this county immediately after the Revolutionary War (1784). He was followed by sundry other itinerant and circuit Methodist preach- ers. They were at first successful. They formed several societies and classes in the county. These, however, were not all permanent. Many who had joined and professed themselves members of that Church began to think the rules and discipline of it too strict to be by them constantly adhered to. Many fell off and resumed their former practices, and some joined other Churches." Mr. Allen was succeeded by John Baldwin in 1785; but the prestige of the old-established Church of En- gland, and an obstinate and avowed infidelity in the most influential circles of society, made the country around Wilmington so unfavorable to the development of Methodism, or, indeed, of any form of vital relig- ion, at this period, that under the rule of the Confer- ence before recited, the circuit was discontinued, and substituted in 1787 by the Bladen Circuit. Method- ism, however, continued to progress on the Upper Cape Fear and Deep River, under the active labors of the preachers on the New Hope Circuit and on the Haw River Circuit, and after 1796 of the preachers of the South Carolina Conference, until at length the grow- ing numbers and prosperity of the Methodist Church awakened an apprehension that it would become the dominant religion in a territory strongly preoccupied by the Presbyterians and the Baptists. A writer of intelligence, giving an account of the religious condi- tion of Moore county in 1810, says : " There are at pres- ent but three regular Presbyterian congregations in 252 History of Methodism Moore county. The number of communicants are about two hundred. The Baptists have a number of societies and churches, but are likely to be soon out- numbered by the Methodists, whose popular doctrines, plans, zeal, and diligence are better calculated than any other profession to make proselytes of the com- mon people. Within the orbit of their circuits are a number of places for stated preaching in the county. We have also a few Quakers — orderly, industrious, and worthy members of the community." Four years sub- sequent to this prediction of the growth of Methodism in the Deep River country, the whole territory in North Carolina, south of the Cape Fear, was covered with a net-work of appointments for preaching, con- veniently accessible to the people, and embraced in well-arranged circuits, extending from the sea-board westward to the Yadkin and Catawba rivers. The old Bladen Circuit, in the twenty-fifth year of its history, was in the pastoral care of a young man, in the second year of his ministry, whose name has become immortal in the annals of Methodism. James Osgood Andrew was born May 3, 1794, near the town of Washington, in Wilkes county, Georgia. His fa- ther was a native of Liberty county, in the same State, and was a member of the Midway Church (Congrega- tionalist), of which the Rev. Mr. Osgood was at the time pastor. As a mark of the high regard he felt for this minister, he named his son after him. Having lost the greater part of his property in the War of the Revolution, he removed to the up-country, where James was born and brought up. The country was then almost a wilderness, and of course afforded very few educational facilities. Such,'however, as were in reach were assiduously improved by the lad, whose In South Carolina. 253 mind was athirst for knowledge. His parents were devout Christians, and lie was trained up in the nurt- ure and admonition of the Lord, with all the blessed sanctities of a Christian home shedding their influ- ences on his mind and character. At an early period he was brought under deep religious concern, sought the pardoning mercy of God through Christ, and reached a comforting sense of acceptance in the full, unreserved commitment of his soul to Christ crucified as the only source of salvation to the sinner. Not long afterward he felt an impression distinct and deep that he was called by the Holy Spirit to the work of the gospel ministry. It was the judgment of his brethren that he was not mistaken in this, and he was accordingly licensed to preach in 1812. At the ses- sion of the South Carolina Conference, which was held in Charleston in December of that year, he was ad- mitted on trial into the traveling connection, in his nineteenth year, and sent for 1813 to Saltketcher Cir- cuit, in South Carolina; 1814, Bladen in North Car- olina; 1815, Warren in Georgia; 1816, Charleston; 1817-18, Wilmington; 1819, Columbia; 1820-21, Au- gusta; 1822-23, Savannah; from 1824 to 1826, presid- ing elder of Charleston District; 1827-28, Charleston; 1829, Athens and Greensborough; 1830, Athens and Madison; 1831-32, Augusta. At the General Confer- ence held in Philadelphia in 1832 he was elected, with Dr. John Emory, Bishop of the Methodist Episcopal Church, and for three quadrennial terms met with distinguished ability the claims of the high office conferred upon him. In 1844 the proceedings of the General Conference, which convened in the city of New York, rendered the name of Bishop Andrew very notable beyond the sphere even of his own ecclesias- 254 History of Methodism tical relations. He was the only Southern Bishop in the Episcopal College. The force of circumstances had made him a slave-holder, as were many of the leading ministers and members generally of his Com- munion; but the book of Discipline covered with a shield of broad protection all grades in the ministry as well as the membership at large in those States of the Union where emancipation was prohibited by stat- ute. The General Conference, notwithstanding this, suspended Bishop Andrew from the episcopal office, but before adjournment adopted a Plan of Separation to be acted upon at discretion by the Southern Con- ferences. At the meeting of a convention at Louis- ville, in Kentucky, in 1845, the Methodist Episcopal Church, South, was organized on the basis of this plan, and Bishops Soule and Andrew were cordially requested to unite with and become its constitutional bishops. From that time until 1868 Bishop Andrew continued in the. active work of his high office, though with powers and activities gradually diminishing as time went on and the burden of years pressed upon him with increasing weight. At the General Confer- ence of 1866, at New Orleans, he requested, in a brief address, replete with profound and affectionate feel- ing, to be relieved of the active duties of his office and placed on the retired list. This was accordingly done, and the following resolutions were adopted by a unanimous rising vote: Besolved, That the General Conference has heard with profound emotion the request made by our honored and beloved friend, Bishop Andrew, that he be allowed, on account of advanced years and grow- ing infirmities, to retire from the responsibilities connected with an active participation in the Episcopal administration. While the General Conference cannot be indifferent to the important consider- ations, and cannot but approve of the high and delicate motives In South Carolina. 255 which prompt this course, at the same time the representatives of the Annual Conferences of the Methodist Episcopal Church, South, cannot allow the occasion to pass without expressing, as they now take pleasure in doing, the respect and affection universally felt for the venerable Bishop, the honor in which his past services are held, and the luster which his spotless character lias shed on Southern Methodism. They devoutly pray that the evening of his life may be serene — full of the consolations of that gospel he has preached for more than a half century — bright with the unspeakable hope of eternal life through Jesus Christ. Resolved, furthermore, That Bishop Andrew be, and he is hereby, released, according to his request, from active participation in the responsibilities of the episcopal office. At the same time the Gen- eral Conference beg that he will, as far as his health and circum- stances allow, give to his colleagues and the Church at large the benefits of his experience and counsels, and highly appreciated vis- its to the Annual Conferences. Whenever his strength allowed he continued to visit Annual and District Conferences; and his farewell words, delivered with patriarchal tenderness, were apt to insist upon these points: maintain spiritual re- ligion, love one another, and keep united. From his dying-bed he sent a farewell message to his colleagues in the episcopal office. To the ministry of the Church at large his parting words were: "Live right, main- tain the discipline of the Church, meet me in heaven." Again: "Write; tell the preachers to remember the Sunday-schools; feed my lambs." Then, after a part- ing valediction to the whole Church, he closed his eyes, and his spirit joined the innumerable company of the redeemed in the city of God. He died at Mo- bile, Alabama, March 2, 1871, in the fifty-ninth year of his ministry, and seventy-seventh of his age. As a preacher, Bishop Andrew was eloquent and power- ful. Some of the most effective sermons ever preached in the Carolinas and Georgia were preached by him at camp-meetings, where an audience of thousands 25G History of Methodism gave tlie necessary stimulus to the great orator, and nerved the arm that wielded the thunderbolt. His ministry everywhere was instrumental in bringing souls to the knowledge of salvation and building up the Church of the living God. He had the power of eloquent speech on the platform, as well as in the pul- pit, and was often exceedingly happy in addresses to the young preachers. The following was made to the deacons at the Charleston Conference in 1858: My Beloved Young Brethren: — You have been for two years known as Methodist preachers. Whatever may have been your early advantages, or your educational training, your business has been to preach the gospel — to live it and preach it — to preach the gospel as itinerant Methodist preachers, who have no fixed home, who are evangelists, going from place to place preaching Christ. It is fair to infer that before you entered this ministry you had the experience of the grace of God in your souls ; that before you went out to publish to others the way of salvation you had learned it yourselves. If this be not the case, you are not fit to preach. No man is fit to preach who does not know Christ. Have you faith in God? that faith which justifies, which brings you into communion with the whole Trinity? — that faith which is followed by the witness of the Spirit of God, which recognizes him that is invisible, and which walks by and in communion with him? Without this faith you cannot be preachers — you cannot get to heaven ; without it, you cannot get others there. If you have it, what are the fruits of it? Do you in your own souls have com- munion with God ? If a minister does not mind, the fact that he is so often at church, and ministering in holy things, will become a sort of routine busi- ness without the spirit. It is so common a thing with many to sing, preach, pray, go to the communion-table, etc., that they rest in that which is outward, and fail of the grace of God in their individual experience. If you have this faith it will stir you up to seek larger measures of this grace than you have yet known. Mr. Wesley taught the doc- trine of Christian perfection. We ask the young ministers: Do you expect to attain perfection in love in this life? Do you intend to seek it, and never cease till you obtain it? Do you believe it is pos- In South Carolina. 257 sible for you to obtain this blessing? How does it come? The an- swer is, By faith. I wish as Methodist preachers we read Mr. Wesley and Mr. Fletcher more. I sit down and read Mr. Wesley's articles, and it seems to me I get at the truth better than when I read what book-makers have said since his time. I have seen Methodist preachers who said they did not believe in this doctrine of Christian perfection. But these same men, once when they stood before me, said they did believe it. Now, how- ever, they are afraid of being thought too Methodistic, or too old- womanish, or something else. They have been influenced by other Churches, doubtless, in this matter. If ever you do much good as preachers, you must seek that bless- ing. He who loves God with all his heart cannot but love his neighbor, and he who loves as he should will labor for souls with an undying zeal. Do not expect to get this blessing by works, but by faith. In traveling, I frequently meet with men who enjoy perfect love, and who live it. They live as the gospel teaches. There is a power in the ministry, and I want you to get hold of it. I may seem a little rambling, but I am talking as a father would talk to his children, and I hope my own son will in due time stand before one Avho shall talk to him on this subject. When I look at the power we have now, and compare it with the influence we once wielded, I am led to fear that our present power is not equal to what we formerly had. He who has power with God will have power with men, as Jacob had. In order that you may be the better prepared to look into this matter, let me suggest another thing. What made you become preachers ? [Answer (by the class), A sense of duty, and the love of souls.] Very well. A very important matter. I love to read the history of the old-time preachers of Wesley's day. They shook the whole empire. They did it, and why ? Be- cause the burden of souls was upon them. Sinners were dying. These holy men did not merely seek for the favor of the people, but they were distressed because souls were being lost. The burden of the Lord ! The prophets called it so, and so it is in reality. Start right, my young brethren. Let your foundation be properly laid. Begin under proper influences, and then there is a prospect of success. When I look and see what Methodist preachers can do — when as an old man I look over all our Church's machinery, and see how beautiful this machinery is, and when I see it occasionally 17 258 History of Methodism getting out of fix, and not doing its work — T get distressed, audi say Gracious God, how can we repair the working of such a glorious scheme as this? And yet we can do it. Our preachers may do much harm. Every pin must do its part, every wheel must move in its place. You are young men ; I am, as you see, old. My head is bald, and my eyes dim. Age is upon me. I shall soon pass away, and my associates — those who have been with me shoulder to shoulder in the battle — will soon pass away. When some one said to Asbury, "What will we do when you are dead?" he replied : "The Church can always do very well without me, but I never could have done without the Church." That has always been ray feeling. I am a child of the Church. I could not do without the Church. There is to me no trial so great as to be unable to work. Last fall I felt that my work was about done. I lay down in a steam-boat and said, " Well, old man, your work is about done ; what is the prospect before you ? " I looked back upon the past, and felt that all was well. For forty-six years I have never been any thing but an effective traveling preacher. I have been going from December, 1812, to this day. I have never been a supernumerary, have never superannuated nor located. I wish I had done better work, and more of it. Do you feel this morning that you have made up your mind to live and die in this work? Are you willing to trust God for bread, and clothes, and every thing, while you do your duty? You have a good deposit in a bank that never suspended. In the days when I began to be a traveling preacher it was cus- tomary for a preacher to locate when he married. Hodges and my- self married. We talked the matter over. Shall we locate? was the question. No, said he ; and we concluded to try it in the itin- erancy with our families. Somebody must break the ice. And now what has been the result? I recollect talking to my good wife (who has gone to heaven long ago) on the subject, and she said, Do yon stick to the work. I followed her advice, and God provided. I have often had but very few dimes left, and sometimes none ; but when I really needed money, it came somehow. Go on and do your duty, and God will take care of you. Capacity for the management of affairs, alertness, urbanity, tact as a presiding officer, characterized him In South Carolina. 259 as a bishop. In a word, lie was gifted with great powers of sagacity, strength, energy, activity, and nsed them well — enjoyed great opportunities of influence, and was equal to them. Let his memory be ever hon- ored by his successors in office, and let his name be embalmed in the affectionate veneration of the Church. Methodism was introduced into Lincoln and the adjoining counties in Western North Carolina by the preachers from the Yadkin Circuit, which was formed by Andrew Yeargin in 1780, and was made to embrace the entire territory from the head-waters of the Dan and Uwharie rivers, westward, to the French Broad and Nolachucky. Among the pioneer preachers who first occupied this laborious and trying field were Reuben Ellis and Henry Willis, Philip Bruce and John Fore, Daniel Asbury and John McGee, Henry Bingham and Robert J. Miller. The last named was sent in 1786 as a missionary from the Yadkin Circuit, to occupy the territory west of the Catawba River, and to form a circuit in the county of Lincoln. He visited a large settlement of Germans, was kindly entertained by them, and at length induced to become the pastor of a congregation of LutheiTiiis at " Old White Haven Church," on the Catawba River, about eight miles south of Beattie's Ford. In a few years, however, he became dissatisfied with his German friends, and, changing his Church relations, became a clergyman in the Protestant Episcopal Church, and settled and died in the vicinity of Lenoir, in Caldwell county, greatly respected and honored by the people. In 1787 a number of Methodists moved from the Brunswick Circuit in Virginia, and settled in Lincoln county, in North Carolina, near the Catawba River. As they journeyed to a new home, in the spirit of true 2G0 History of Methodism pilgrims, they were not unmindful of " a better coun- try, that is, a heavenly." Morning and evening the incense of prayer and praise ascended to God from the altar of their devotions; and occasionally an experi- ence-meeting, or love-feast, was held by night in their camp. Such a meeting chanced to be held by them on the banks of the Roanoke River, when it pleased the Lord to visit and bless this pious band in a man- ner so remarkable that the deep forest was made vocal with their triumphant songs of joy, crying, Glory to God in the highest! A planter of intelligence and wealth, attracted by the sound, came with his servants to investigate the unwonted scene. "Friends," said he, "this is indeed a strange proceeding; what is the meaning of all this?" John Turbefield, for the rest, answered in the spirit of meekness and love: " Sir, we are all professors of religion, members of the Methodist Church, journeying to a new home; we have been engaged in our accustomed devotions; the King has come into our camp, and we have been made very happy — glory be to God!" The planter was overwhelmed by a divine influence; conviction seized his mind, and a genuine conversion crowned his inves- tigation of this experience-meeting in the forest — the first he had ever witnessed among the Methodists. Settled in their new home, they were without a preach- er until the fall of 1788, when they were visited by the Rev. Mr. Brown, a young local preacher, who came out also from Virginia, to inspect the country with a view to ultimate removal. On application, liberty was readily granted him by the Rev. Mr. Miller to preach to the people in the Old White Haven Church. He spoke with great zeal and fervor; his words were in demonstration of the Spirit and in power; the Meth- In South Carolina. . 261 odists did not feel the obligation to hold their peace and disguise their joyous emotions; and the widow Morris indulged i: . a shout on the occasion that would have done credit to one of George Shadford's revival- meetings on the Old Brunswick Circuit, in Virginia. The congregation were panic-stricken; the old German ladies pressed their way to Nancy L. Morris, the wid- ow's daughter, and exclaimed in the utmost fright, "Your mother has a fit, indeed she has; and she is going to die." The daughter, not at all alarmed, answered with surprising calmness, " My mother is quite subject to such fits; she will soon recover from them." This Nancy^K Morris subsequently became the wife V of Daniel Asbury, who was sent with Enoch George (afterward made bishop) in 1789, and with Jesse Rich- ardson in 1790, to form the Lincoln Circuit. This circuit was made to embrace not only Lincoln, but also Rutherford and Burke, with portions of Mecklen- burg and Cabarrus counties in North Carolina, and York District in South Carolina, and that part of Spartanburg and Union Districts which lies north of the Pacolet River. It took the name of Union Circuit in 1793, which was retained until 1805, when it was again called Lincoln; and the circuit of that name, though with constantly changing limits, remains to the present day. The young George was at first ap- palled by this laborious and in some of its parts even dangerous field, and made request of Bishop Asbury to be changed from it; but the wise Bishop reminded him, in great kindness and love, that it was good for him to bear the yoke in his youth, and he patiently endured to the end. Mr. Asbury had already become a veteran in frontier service, and came well fitted to 2G2 History of Methodism his new work, by the special training to which he had been subjected the preceding year 1788, on the French Broad Mission. In that rude and semi-bar- barous region, four years before the territory west of the Blue Ridge was erected into the county of Bun- combe— in the midst of a population scattered in their settlements along the banks of the streams and in the coves of the mountains, not a few of whom were as hos- tile to ministers of the gospel as the Indians were to the whites — he faced dangers and endured hardships scarcely credible by those who have been reared in the silver age of Methodism. He was often forced to subsist solely on cucumbers, or a piece of cold bread, without the luxury of a bowl of milk or a cup of cof- fee. His ordinary diet was fried bacon and corn- bread; his bed, not the swinging hammock, but the clapboard laid on poles supported by rude forks driv- en into the earthen floor of a log-cabin. A safe guide was necessary to direct his devious footsteps from set- tlement to settlement through the deep forest, and a trusty body-guard to protect his life from the deadly assault of the lurking Indian. The attempt made in the county of Rutherford, in 1789, to- overthrow and destroy by persecution the man who had passed life amid scenes like these re- sembled the movement of the feeble wind to upheave the sturdy oak whose firmness and strength have been developed by the violence of a hundred storms. A ■ruffian band of men, headed by one Perminter Mor- gan— a Baptist preacher — seized Daniel Asbury and hurried him for trial before Jonathan Hampton, a worthy justice of the peace and a gentleman of intel- ligence. " What crime has be^en committed by Mr. Asbury," said the just and prudent magistrate, "that In South Carolina. 263 you have thus arrested him and brought him in the presence of an officer of the law?" "He is going about everywhere through the country preaching the gospei, and has no authority whatever to do so," re- sponded Mr. Morgan for the rest. " We believe he is nothing but an impostor, and we have brought him before you that you may do something with him, and forbid him to preach any more in future." "Why, does he make the people who go to hear him preach any worse than they were before? " further asked the magistrate. " We do not know that he does," answered Mr. Morgan, " but he ought not to preach." " Well," said the magistrate, " if he makes the people no worse, the probability is he makes them better; so I will re- lease him and let him try it again." And Mr. Asbury departed fi'bm the presence of the court rejoicing that he was counted worthy to suffer persecution for the name of Christ. Daniel Asbury was born in Fairfax county, in Yir- ^js ginia, on the 18th of February, 1762. His parents dif- fered in their views of Christian doctrine, and, as a consequence, his religious education was too much neglected. At the age of twelve he became deeply concerned in regard to his spiritual welfare, and if suitable instruction and counsel had, at that time, been given, there is reason to believe that he would have become a decided Christian; but in consequence of the want of this, he relapsed into a course of youthful thoughtlessness and folly. On the 8th of February, 1778 — being at that time in Kentucky — he was seized by a prowling band of Shawnee Indians, and carried away beyond the Ohio Kiver. They adopted him and treated him kindly, and from a residence of several years among them he became quite expert in the va- 264 History of Methodism rious employments of savage life. But lie had not forgotten the home of his boyhood, and often sighed for the society of his own much-loved kindred. At length, the Indians, in their wanderings, took him with them to Canada, and as the War of the Revolu- tion was then in progress, he became a prisoner to the British, and was treated by them with great barbarity. By a bold stroke, he at length made his escape, and after a long and tedious journey, reached his father's house in Virginia on the 23d of February, 1783. He called professedly as a traveler, and conversed with his mother for some time before she had the slightest suspicion that he was her son; and when, at length, the revelation was made, no pen can describe the over- whelming tenderness of the scene that followed. His course of life during his wanderings was most un- favorable to the cultivation of a serious habit of mind, and hence not a vestige of any previous religious im- pression seemed to remain with him. He was es- pecially opposed to the Methodists who had begun to preach in his father's neighborhood, and yet their min- istrations became the means of bringing him to a deep sense of his guilt, and ultimately to an acceptance of the great salvation. In due time, he joined the Meth- odist Society, and at length resolved to give himself fully to the work of the ministry. He was admitted into the itinerant connection in 1786, and appointed to the Amelia Circuit; in 1787, to Halifax; in 1788, to French Broad; in 1789, to Yadkin for three months, when he was removed to Lincoln and Rutherford counties to form a new circuit. Here he entered into a matrimonial connection with Nancy L. Morris, who survived him for many years.- In 1790 he was con- tinued on the Lincoln Circuit, which he had formed In South Carolina. 265 the year before. In 1791 lie located and settled in Lincoln county, but still labored in the minis fry as his circumstances would permit. In 1801 he was ap- pointed to the Yadkin Circuit, where he continued two years, laboring with great success; in 1803, to Union; in 1804, to Enoree. The year 1805 he spent chiefly at home. From 1806 to 1810 he was presiding elder on the Savannah District; from 1810 to 1814, on the Camden District ; from 1814 to 1818, on the Cataw- ba District; from 1818 to 1822, on the Broad Eiver District. The two following years he traveled the Lincoln Circuit, and in 1824 the Sugar Creek Circuit, after which he took a superannuated relation. But it was not long before the Master, whom he had served so long and so faithfully, called him to his reward. On Sunday morning, April 15, 1825, he arose ap- parently more vigorous and cheerful than usual; con- versed on various subjects, and noted down a passage of Scripture on which he intended to preach a funeral- sermon. But the moment of his ascension had now come. The silver cord was loosed so gently that the transition from earth to heaven was made without a pang. He was walking through his yard, when sud- denly he stopped, looked up to heaven, and, with an unearthly smile, uttered indistinctly a few words, and then fell breathless to the ground. It was on the Sabbath — a fitting time for an old pilgrim to enter his Father's house above. It is somewhat remarkable that he was born on the Sabbath, carried off by the Indians on the Sabbath, returned to his father's house on the Sabbath, was converted on the Sabbath, and on the Sabbath went to his eternal rest. Mr. Asbury possessed, naturally, an intellect much above the com- mon order, but his early opportunities for culture 266 History of Methodism were exceedingly limited. He used humorously to say that " when he was a boy, he never heard talk of a grammar-book;" and of the rules of rhetoric and log- ic, he was as ignorant as he was of grammar. And yet he was an able expositor of the word of God. He studied the Bible most diligently, and delighted especially in exhibiting its doctrinal truths; and his preaching showed that he was deeply imbued with the spirit of Wesley, and Fletcher, and Baxter, and others of kindred mold, with whose writings he was very familiar. Some of his forms of expression, and his pronunciation, might have been improved, but his general style and manner in the pulpit were by no means unacceptable to persons of cultivated minds. There was always so much. of sterling scriptural sense in his discourses, and they were delivered with such earnestness and simplicity, that it was impossible that he should be otherwise than an effective preacher. His reasoning, which was always founded on the Bible and common sense, was direct and forcible ; and his illustrations, generally taken from nature and ordinary life, were well fitted to arrest and hold the attention. In advanced life he was quite bald, and his face thin and furrowed, but in its expression always kindly, and giving unmistakable indications, especially in the eye, of a rich fund of humor. In his intercourse with his friends, he dealt much in interesting and amusing an- ecdotes which had been supplied by his extensive and varied experience. He was preaching one night in Columbia, South Carolina, just after the people had returned from camp- meeting, and it was evident that the congregation was rather drowsily disposed. The old gentleman, per- ceiving what the state of things was, suddenly paused In South Carolina. 267 in his discourse and said, "Just see what the devil is doing here — these dear people want to hear the word of the Lord, and do you think the devil is n't getting them to sleep already! " and then he resumed his dis- course, and proceeded as if nothing had happened. He was a great lover of strong coffee, and this pro- clivity of his was well understood where he had often lodged, and the good sisters directed their coffee ar- rangements with reference to it. But once on a time he was traveling with a junior brother, who knew that at the house where they were to breakfast the good lady was rather economical in the use of the precious berry; so he rode on ahead and informed the hostess that Brother Asbury would relish a cup of coffee of much more than the ordinary strength. At length breakfast was announced, and the junior brother ap- proached the table, congratulating himself that he too should get a good dish of strong coffee, and on the old gentleman's credit; but what was his disappointment and mortification when he espied two coffee-pots on the table, from one of which Brother Asbury Avas served with good, strong coffee, while the junior had to take his portion from the family coffee-pot! This joke on his young traveling companion the old man used to tell with great zest — and no one had a keener relish for a good joke than he, while yet he had an eminently spiritual mind; and no one who knew him could doubt for a moment that his conversation and his treasure were in heaven. Jesse Bichardson, who was the colleague of Mr/ Asbury on the Lincoln Circuit in 1790, entered the traveling connection in 1788, and was appointed to the Greenbrier Circuit, in Virginia; 1789, New River; 1791, Yadkin; 1792, Cherokee; 1793, Georgetown; after * 268 History of Methodism which lie located. He was a good preacher, well fitted for frontier service, and very successful in winning souls to Christ. While traveling the Lincoln Circuit, he filled, on one occasion, his appointment for preach- ing on an exceedingly cold day, and afterward rode through snow, which had fallen to the depth of eight- een inches, till about sunset, in order to reach, on the way to his next appointment, the only house where he could hope to find shelter before the darkness of night should overtake him. When he arrived at the place he hailed the proprietor and politely asked the privilege of spending the night Avith him. "No, you cannot stay," responded he, promptly and gruffly; "you are one of these lazy Methodist preachers, going about everywhere through the country, who ought to be en- gaged in honest work." Mr. Richardson maintained his self-possession, and did not wholly despair of final accommodation, notwithstanding this rude and in- sulting rejection at the first. He thought the man must have some natural feelings of sympathy for the suffering which patient management and tact might evoke. His case, moreover, was one of most pressing necessity. He therefore, after a little, renewed his re- quest, setting forth at the same time such considerations as he thought must move the hardest heart, and con- cluding with an offer to reward him liberally for all the trouble and expense that might be incurred by allowing him to pass the night under his roof. " No," again responded the unfeeling man in ruffian tones, "you shall not pass the threshold of my house this night," and, quickly entering, slammed the door in the face of the man of God shivering in the cold. As the next house was twelve miles distant, and a high mountain intervened over which no open road conducted, but In South Carolina. 2G9 only a narrow path, now hidden by the snow which was beginning to fall afresh, Mr. Richardson had no al- ternative left him but to stay or to freeze to death by the way; he therefore deliberately dismounted, tied his horse to a stake, and sat down on the door-sill of the house. At length he began to sing one of the songs of Zion; the proprietor listened in profound silence, his savage nature began to grow tame, his heart softened, and he showed a disposition to engage in conversation: "You seem to be quite merry," said he, "and you must be very cold, too; would you not like to have a little fire?" "Thank you," said the preacher; "it is of all things what I most want just now, for I am indeed very cold." The fire was brought ; the yard contained a plentiful supply of wood, and soon there was a conflagration that made Boreas fairly tremble on his icy throne. This brought out the man of the house. " What are you doing out there," said he, "burning up all my wood? put out that fire and come into the house." The preacher took him at his word, extinguished the fire, and entered. "And now," said he, " my horse has had nothing to eat since early this morning; if you will let me put him in the stable and feed him, you shall be well paid for it." With this request he obstinately refused to comply, with- holding food from man and beast, as he also forbid the offering of prayer for the family before retiring. They slept in their beds, and the preacher, wrapped in his overcoat, lay down to rest as best he could before the fire. The next morning, at early dawn, hungry and cold, he threaded the uncertain pathway over the mountain to seek refreshment at the twelve-mile house. On another occasion, Mr. Richardson lost his horse. The spirited animal, from a feeling of resentment for 270 II/sroi.T of Methodism the supposed neglect of his owner in leaving him bound to a stake all night without food in a snow-storm, or from some other motive quite satisfactory to him- self, made his escape from the stable and ran away. Mr. Richardson, going in search of him, passed by where two men were clearing land. Being wearied by his journey, he sat down on a log to rest and to make inquiry of the men concerning the route his horse might have taken. One of them abused him with great bitterness of speech, threatened to kill him, and with clenched fists struck him with such violence as to cause him to fall from his seat, and he was perhaps saved from death only by the intervention of the other man. Having found his horse, it was necessary for him, the next day, to pass by the house of the man who had assaulted him with such violence. The man's wife hailed him and requested him to stop and come in. He told her that her husband had abused him the day before and threatened to take his life, and he did not, therefore, deem it safe to comply with her request. She replied, " My husband is at home, and says you must come in; he is very anxious to see you; there is no cause for fear." Thus assured, he went in and found the man in the deepest mental dis- tress, and the tears streaming from his eyes. He begged the preacher most importunately to pray for him; said he, "I feel that I am a miserable and lost sinner." After some words of instruction and en- couragement they kneeled down in prayer, and their united petitions ascended to heaven. The man was most earnestly engaged, and after awhile was power- fully converted. He sprung to his feet, threw his arms around Richardson with such violence, being a man of uncommon size and strength, that he came In South Caeolina. 271 well-nigh finishing in love the work which the day before he began in wrath. He exchanged a noble horse with Richardson, and taking another, went with him to eight of his appointments before returning home. The moral and religious condition of the country, implied in these anecdotes of Mr. Richardson, is described by Bishop Asbury a few years afterward. Having crossed the Pacolet River, which was then (1795) the south-western boundary of the Lincoln Cir- cuit, he says: "My body is weak, and so is my faith for this part of the vineyard. God is my portion, saith my soul. This country improves in cultivation, wick- edness, mills and stills; a prophet of strong drink would be acceptable to many of these people. I be- lieve the Methodist preachers keep clear both by precept and example; would to God the members did so too! Lord, have jnty on weeping, bleeding Zion! " The first Methodist church in North Carolina west of the Catawba River was built in Lincoln county in 1791, in the neighborhood in which Daniel Asbury settled wdien he located, and was called Rehoboth. Before the erection of this church, the congregation were accustomed to worship in the grove in the midst of which it was built, and these meetings in the forest resulted in great good, and were often continued throughout the day and night. In 1794 the leading male members of the Church consulted together and agreed to hold a camp-meeting in this forest for a number of days and nights. The meeting was ac- cordingly appointed, and was conducted by Daniel Asbury, William McKendree (afterward made bishop), Nicholas Watters, and William Fulwood, who were efficiently aided by Dr. James Hall, a celebrated 272 IT [story of Methodism pioneer preacher among the Presbyterians in Iredell county. The success of this first camp-meeting, at which it was estimated that three hundred souls were converted, led to the appointment of another the fol- lowing year (1795) at Bethel, about a mile from the famous Rock Spring, and subsequently of yet another by Daniel Asbury and Dr. Hall, which was known as the great Union Camp-meeting, at Shepherd's Cross Roads, in Iredell county. The manifest blessing of God upon these meetings, resulting in the conversion of hundreds of souls, gave them great favor with both the Presbyterians and Methodists, and caused them to be kept up continuously in the South Carolina Con- ference. The camp-ground established for the whole circuit was changed in 1815 from Bethel to Robey's Church (Friendship), and in 1828 to the Rock Spring, where such meetings continue to be held to this day. John McGee, whose name is associated with the origin of camp-meetings in the West, was born on the Yadkin River below Salisbury, in North Carolina, and in the upper part of the Little Pedee and Anson cir- cuits in the South Carolina Conference, and entered the traveling connection in 1788. He was associated with Daniel Asbury in the work in 1789, placed in charge of the Lincoln Circuit in 1792, and located in 1793, and remained in a section of country where camp-meetings had become well known and popular until 1798, when he removed and settled in Sumner county, in Tennes- see. It was a great service rendered the Church at large when he transferred these meetings from the Ca- tawba River to the banks of the Red River, in Ken- tucky, and the Cumberland River, in Tennessee, and five years after their origin made known practically to the Western country an instrumentality by which, In South Carolina. 273 under the blessing of God, thousands were brought to the knowledge of salvation. The first camp-meeting in Rutherford county was held in 1802 about eight miles above the court-house, and near a Presbyterian church called Little Brit- ain. It was conducted by Dr. Hall and Dr. Wilson, of the Presbyterian Church, who, however, welcomed the labors both of Baptist and Methodist preachers. Thos. L. Douglas, from the Swannano Circuit, attended this meeting, became a great favorite of Dr. Hall, and preached with great power and effect. David Gray, a gentleman of piety and intelligence, who lived and died near Rutherfordton, and who was present at this first camp-meeting, as also at others held at the same place, gave, by request, the following account of it: There was a powerful work among the people, such as had never been witnessed before in this part of the country. Many were as- tonished beyond measure, and appeared to be frightened almost to death. They would fall sometimes, under preaching, their whole length on the ground, and with such suddenness and violence as seemed almost enough to kill them. Some of my neighbors fell at my feet like men shot in battle. This the people called being " struck down," and when they professed religion, they called that " coming through." Persons of all ages were " struck down " and "came through ;" and even little boys and girls, not more than ten or twelve years old, were subjects of this work; and their exhortations to the people were calculated to melt the hardest heart. Those who had no religion looked like condemned criminals before the judge, waiting to hear the sentence of death pronounced against them. A married lady, during one of the services, sat under deep conviction, and cried for mercy in the greatest distress of mind for an hour or two, when at length she was powerfully converted and shouted the praises of the Lord until she was exhausted. After a little she called for her child, about four months old, and when it was brought and laid in her arms, she dedicated it, like Hannah of old, wholly to the Lord, and raising both her hands, uttered one of the most fer- vent and touching prayers I ever heard, that the Lord would spare IS 274 History of Methodism his life and call him to preach his gospel. I thought at the time, if I lived long enough, I would note particularly the history of this child. When about twelve years of age, the Lord converted his soul and he joined the Methodist Church. Soon after, his father moved to Tennessee. When he grew up, the Lord called him to the ministry ; he became an able preacher in the Tennessee Conference ; represented the Church in the General Conference and in the Lou- isville Convention, and died beloved and honored by the people. The child was Ambrose Driskell, grandson of Mr. Kilpatrick, the tirst man in Rutherford county, although a Presbyterian, to open his house for preaching by the Methodists, and who afterward, with his wife, four daughters, and two sons, became members of the Meth- odist Church. One of the most mysterious exercises among the people was what was called the jerks. I saw numbers exercised in this way at a camp-meeting held in Lincoln county. Sometimes their heads would be jerked backward and forward with such violence that it would cause them to utter involuntarily a sharp, quick sound sim- ilar to the yelp of a dog; and the hair of the women to crack like a whip. Sometimes their arms, with clenched fists, would be jerked in alternate directions with such force as seemed sufficient almost to separate them from the body. Sometimes all ^heir limbs would be aflected, and they would be thrown into almost every imaginable position, and it was as impossible to hold them still almost as to hold a wild horse. When a woman was exercised in this way, other women would join hands around her and keep her within the circle they formed ; but the men were left without constraint to jerk at large through the congregation, over benches, over logs, and even over fences. I have seen persons exercised in such a way that they would go all over the floor with a quick, dancing motion, and with such rapidity that their feet would rattle upon the floor like drum- sticks. 1 will mention a strange fanaticism which, in these early days, showed itself in the congregation at Knob Creek Church in this (Rutherford) county, which was originally a Presbyterian Church, but was finally cut off because nothing could be done with the mem- bers. Every impression made upon the mind, they professed to be lieve, proceeded directly from the Lord, and they endeavored to obey it, no matter what might be its character. For example: One man said that he had an impression from the Lord that he must sow his corn broadcast, and cultivate it with a wooden plow and wooden In South Carolina. 275 lioe; lie did accordingly, and made an exceedingly small crop. An o)d lady said that siie had an impression that one of her neighbors ought to break her crop of flax for her ; he accordingly did as she said the Lord had directed. I was well acquainted with a man among these people who told me that he went one day to hunt his cows, and looked all over the woods in which they generally grazed but did not find them. "At last," said he, "the Lord came upon me, and a light appeared before me ; I started right after it through the woods, over the logs and over the brush, till at length I came to my cattle in a place where I never would have thought of looking for them; then the divine power left me; the light disappeared, and I understood the whole matter." These fanatics held night-meet- ings two or three times a week, and would often visit several houses in one night, because some one would, have an impression aftei assembling at a particular place that they ought to go elsewhere. They would sometimes gather around the roots of a tree and bark as dogs, saying that they had treed the devil. They pretended to administer the sacrament among themselves, and used a kind of tea instead of wine. Some who were regarded as men of intelligence and worth in the community, fell into this strange and deplorable delusion. There was another exercise among these people called the mar- rying exercise. A young man would go to a young lady and tell her that the Lord had given her to him for a wife, and they must get married or be lost ; and sometimes the young lady would have the same kind of impression. Three couples were married in this way at one prayer-meeting, and many were so married on other occasions. I believe the people have these kind of impressions at the present day and try to obey them, but not exactly in the same way as did these fanatics. The Rev. Joseph Moore encountered these fanatical extravagances, and thus speaks of them in a letter ad- dressed to Jesse Lee: May 16th, 1806. Some of the Presbyterians got into some extremes and brought a reproach upon the good work. They got into what they called the dancing exercise, the marrying exercise, etc. Sometimes a whole set of them would get together and begin dancing about at a most extravagant rate. Sometimes they would be exercised about getting married, and one would tell another he or she' had a particular rev 276 History of Methodism elation that they must be married, and if the one thus addressed did not consent, he or she must expect to be damned. Thus many got married, and it was said some old maids, who had nearly gotten antiquated, managed in this way to get husbands. But this was condemned by the more sober part among Presbyterians and Meth- odists, and it has now nearly subsided." Among the early preachers who made a deep and lasting impression on the public mind, and to whom Methodism is greatly indebted for its planting in por- tions of Rutherford and Burke, and what is now Cald- well county in North Carolina, was John Fore, who entered the traveling connection in 1788, and located in 1797. The celebrated Dr. Thomas Hinde, who ap- plied the blister- plaster to his wife as a remedy for the Methodism with which she was incurably infected, was induced to attend one of his appointments in 1789 — four years before he preached in North Carolina — and having taken a central position in the church, to watch the movements of the young pulpit-orator and afterward to make his observations, thus reports: "At length a stripling appeared with his saddle-bags on his arms — he looked like a school-boy — entered the church and ascended the pulpit. He stretched his neck, surveyed the congregation, and I thought he fixed his eye on me. As he proceeded to address the congregation a kind of shivering seized my frame; his very look had pierced my heart, and now, alas ! I was exposed to the full view of the whole congregation; tears flowed, and it was a vain attempt to stop them. I wiped and wiped my eyes till my handkerchief failed to stop them; it was wet with tears. I was confound- ed and overpowered, and left the house after service under feelings of mortification and distress." He was soon soundly converted, opened his house for Methodist preaching, and like a persecuting Saul In South Carolina. 211 of Tarsus came forth a bright and zealous advocate of the cause of truth. And ever afterward, in class-meet- ings and in love-feasts, he never failed to move the whole audience to tears with the affecting story of the blister-plaster, and of John Fore's searching and powerful preaching. CHAPTER XII. I have well considered my journal ; it is inelegant, yet it conveys much information of the state of religion and country. I make no doubt the Methodists are, and will be, a numerous and wealthy peo- ple, and their preachers who follow us will not know our struggles but by comparing the present improved state of the country with what it was in our day, as exhibited in my journal and other records of that day. (Francis Asbury.) THURSDAY, December 25, 1794, from Jackson's (in Anson county, North Carolina) we took the grand Camden road to great Lynch's Creek, thirty miles, and came to Evan's. Friday, 26th, made forty miles to Pnblius James Eembert's. James Rogers and Sanmel Cowls were my faithful attendants. The land we. came through yesterday is poor and but thinly set- tled— a plantation once in three or four miles. The long-leaved pines have a grand appearance. Sunday, 28th, rode, after preaching, to Brother Bradford's; .Monday, 29th, to Bowman's. Tuesday, 30th, we had to wrestle with Santee Swamp for three hours, but through mercy got over safe at last, and came, in the evening, to the house of a very kind Frenchman. "Wednesday, 31st, with the main body of the preachers came into the city of Charleston. Thursday, January 1, 1795. Being New-year's-day, I was called upon to preach, which I did on Psalm xc. 12. We entered on the business of our Conference, and continued until Wednesday, 7th. We had preach- (278) History of Methodism. 279 ing every niglit during the sitting of Conference. It was the request of the Conference that I should preach them a sermon on Tuesday night, with which I com- plied, and made choice of Jer. xxiii. 29-32. In times past I have endeavored to keep on traveling all the year, but I now judge it meet to stay in Charleston a little longer, and then take t^e field; yet it is with fear and trembling. Sunday, 11. Brothers Joshua Cannon and Enoch George being about to leave the city, I gave place to them to perforin the services of the Sabbath. I heard part of a discourse by Mr. Furman on partial and total backsliding. I thought he spoke well, and that it was an excellent sermon. I doubt if he had more than seventy white hearers; a vast number in the city do not attend to the worship of God anywhere. Monday, 12. The remaining members of Confer- ence left the city. Brother Bruce and myself must now lay our shoulders to the work. Tuesday, 13. Had a comfortable season in the church on Gal. iv. 16: "Am I therefore become your enemy, because I tell you the truth? " Wednesday, 14. Preached at Brother Wells's on Psalm cxix. 71: "It is good for me that I have been afflicted, that I might learn thy statutes." Sunday, 18. Preached in the morning on Exod. xx., the first and second commandments; in the after- noon on the affliction and conversion of Manasseh, 2 Chron. xxxiii. 12, 13. One young man behaved amiss, for which I reproved him ; perhaps he might be among those in the evening who made a riot, broke the win- dows, and beat open the doors. Sunday, 25. Preached morning and afternoon. Sunday, February 1. Lectured on second table of 280 'History of Methodism the law, attending particularly to our Lord's comment on each precept. In the afternoon enlarged on Jer xxxi. 33. Thursday, 5. Deeply dejected ; the white and world- ly people are intolerably ignorant of God; playing, dancing, swearing, racing — these are their common practices and pursuit^. Our few male members do not attend preaching, and I fear there is hardly one who walks with God. The women and Africans attend our meetings, and some few strangers also. There is some similarity between my stay here and at Bath, in Virginia. O how I should prize a quiet retreat in the woods! Sunday, 8. Preached on Psalm viii. 4; Brother Bruce on 1 Cor. ii. 5. I met the society, read the rules of discipline, and gave a close talk about con- formity to the world. Sunday, 22. Our congregations are uncommonly large. Friday, 27. Observed a general fast; met the peo- ple in the Church, and read Joel i. 12-18. Fasted from two o'clock on Thursday until half-past five on Friday. Wish we could have solemn monthly fasts and love-feasts before sacrament. Sunday, March 1. Preached in the forenoon and afternoon; my parting subject was 1 Cor. xvi. 23, 24. The congregation was very large, and if the people are prudent and the preachers faithful, we shall have a work in this place. After laboring two months in Charleston, Bishop Asbury devoted another month to visiting the Edisto, Saluda, Broad Biver, and Union circuits, preaching at divers places in each, and concluding with a quar- terly-meeting on Saturday, 4th, and Sunday, 5th April, In South Carolina. 281 at Daniel Asbury's church, in Lincoln county, North Carolina. Thursday, December 24, 1795. We came to Kings- ton (Conwayborough), where I preached in an old Presbyterian meeting-house, now repaired for the use of the Methodists. I spent the evening with Yvr. Kogers, formerly of Bristol, where our wants were richly supplied. Christmas-day, 25. Came to Georgetown. The vanity of dancing in this place is, in a good degree, done away, and they have no play-house, and the peo- ple are very attentive. After ten years' labor, we have done but little, but if we could station a preacher here we might hope for success. I found Brother Cannon had not labored in vain. Brother Blanton, my faith- ful friend and companion in travel, preached in the evening. I preached on Psalm xii. 1, and on the Sabbath I preached on Deut. v. 12-14. In the after- noon the people were attentive and somewhat moved. I find the scene is changed in Georgetown; we have a number of very modest, attentive hearers, and a good work among the blacks. The Methodists begin to stand on even ground with their antagonists. Wednesday, 30. We reached Charleston. My soul felt joyful and solemn at the thoughts of a revival of religion in the city. Thursday, 31. We had a melting time at the love- feast at Brother Wells's. Friday, January 1, 1796. I gave them a sermon suited to the beginning of the year, and the sacred fire was felt. Saturday, 2. We began our Conference. Lord's-day, 3, was a day of extraordinary divine power, particularly at the sacrament. 282 History of Methodism Monday, 4. We again entered on the business of Conference ; present, about twenty preachers and seven graduates. Tuesday, 5. Continued our business; we have great peace and love — see eye to eye and heart to heart. Thursday, 7, we observed as a day of fasting and humiliation, to seek the blessing of the Lord on the Conference. We began, continued, and parted in the greatest peace and union. We concluded to send Jonathan Jackson and Josias Handle alternately as missionaries to Savannah and the ancient parts of Georgia. Sunday, 10. Gave a discourse on Hab. ii. 1, 2. At noon Brother Hill made an attempt to preach in the street opposite St. Michael's Church, but was pre- vented by the guard; however, it wrought right, for many were led to attend the church in the afternoon and evening meetings. Sunday, 17. Preached to a full congregation and had a solemn season, and in the afternoon I preached on Luke viii. 10. Sunday, 24. Made out to deliver two discourses to large congregations. Sunday, 31. Was much taken up with the work of the Lord. I preached in the morning and afternoon. Wednesday, February 3. Had near two hundred and fifty of the African society at the love-feast held for them in the evening. Friday, 5. Was happy last evening with the poor slaves in Brother Wells's kitchen, whilst our white brother held a sacramental love-feast in the front par- lor up-stairs. Sunday, 7. "We had an awful, solemn season while I discoursed on the two thieves that suffered with our In South Carolina. 283 Lord, and still more so in the afternoon on our Lord's comment on the sixth commandment. My soul is truly happy in the Lord, and his work is reviving amongst us. Sunday, 14. Began the solemnity of the day by opening and applying our Lord's comment on the seventh commandment. Wednesday, 17. The city now appears to be run- ning mad for races, plays, and balls. My soul longeth to be gone as a bird from a cage. I have been em- ployed in visiting from house to house, and lament the superficial state of religion among the white people who are called Methodists. I have thought if we had entered here to preach only to the Africans, we should probably have done better. Monday, 21. Delivered two discourses on our Lord's sermon on the mount, and was loud, long, alarming, and not very pleasing. Sunday, 28. My morning subject was Phil. i. 8, 9. In the evening, treated on wolves in sheep's clothing: some laughed, some wept, and some were vexed. I feel for these souls: many of them, who have been sit- ting under my ministry, appear to be more hardened now than when I began to preach to them; and no wonder, seeing they have so insulted the Spirit of God. Wednesday, March 2. And now, what have I been doing? I have preached eighteen sermons, met all the classes, fifteen in number, written about eighty letters, read some hundred pages, visited thirty fam- ilies again and again. But who are made the subjects of grace? I am apprehensive God will work more in judgment than in mercy, and that this will be an event- ful year to the inhabitants of this place. 284 His toby of Methodism Thursday, 3. Left the city and directed our course toward Augusta- After giving a month to the work in Georgia, they re- turned to South Carolina, traveled through Abbeville, Newberry, Laurens, Union, and Spartanburg districts, and passing the Cowpens, " where Morgan and Tarle- ton had their fray," they went through Eutherford to Morganton, in Burke county, North Carolina. The Conference of 1797 was attended by Doctor Coke, who lias left the following interesting account of his visit: "From Mr. John Handle's (in Montgomery coun- ty, North Carolina) I rode the next day to his broth- er William's, where, the weather being cold and the congregation small, I preached in his large parlor in preference to our chapel; and the next day went to Brother Threadgill's, a local preacher and justice of the peace, who had a congregation ready to receive me on my arrival. Our next engagement was at Anson Court-house ( Wadesboro), which I reached about noon, after being wet to the skin. Here I had a small con- gregation on account of the rain, and after preaching rode about eighteen miles to Brother Plante's, where a little company awaited me in his dwelling-house. The next day I preached in our chapel about half a mile from Brother Plante's to a considerable audience, and was favored of the Lord with one of my best times. After preaching I rode about twelve miles, and lay at the house of a pious Baptist. In the morning we breakfasted at a tavern on the road, and at night reached another tavern where the pious landlady, being ap- prised of my coming, provided for me a little congre- gation, and gave us tea, supper, lodging, and breakfast gratis. The next day we rode fo Camden, in South Carolina, a tolerable town containing; about two hun- In South Carolina. 285 clred houses. I lodged at the house of Brother Smith, formerly au eminent and successful traveling preach- er. It is most lamentable to see so many of our able married preachers (or rather I might say, almost all of them) become located merely for want of support for their families. I am conscious it is not the fault of the people; it is the fault of the preachers, who, through a false and most unfortunate delicacy, have not pressed the important subject as they ought upon the consciences of the people. I am astonished that the work has risen to its present height on this conti- nent, when so much of the spirit of prophecy, of the gifts of preaching — yea, of the most precious gifts which God bestows on mortals, except the gifts of his only-begotten Son and his spirit of grace — should thus miserably be thrown away. I could, methinks, enter into my closet and weep tears of blood on the occasion. Many of the inhabitants of Camden, as I was informed, are Deists, so I endeavored to suit my discourses ac- cordingly. After preaching two sermons in this town, and one at Brother Lenoir's, a planter, who lives a few miles from Camden, we set out for Brother Bembert's, who is descended from French ancestors, and of con- siderable property. On Christmas-day I preached at our chapel in the neighborhood, on the history of the wise men, and afterward administered the Lord's Sup- per. About dinner-time a son of Brother Bembert re- lated to us the following interesting anecdote : 'A (skep- tical) gentleman of Columbia (the seat of government for South Carolina, not far distant from Mr. Bembert's) had (about a fortnight past) drunk immoderately for three successive nights, by which he brought on a fe- ver, which ended in his death. A little time before he died, he asked his physician whether there were any 286 History of Methodism hopes of liis recovery. On the physician answering in the negative, and that he had probably but a few days at farthest to survive, lie ordered the people around him to lay him out as a corpse. When this was executed, he desired them to go to several of his (skeptical) friends and to inform them that he was dead, and that he had made it his dying request that they would come immediately after his decease, and take a parting view of his dead body. His friends ac- cordingly came; and while they were making their remarks on the supposed corpse, he sprung up out of bed in a moment, threw his arms around their necks, and gave each of them a smart kiss, immediately after which he returned into bed, and the next morning ex- pired.' It is astonishing what force there is in the modern philosophy, to make the conscience as hard as a stone! From Mr. Eembert's, we set off for Brother Moore's, who was once also a very useful traveling preacher. The location of so many scores of our most able and experienced preachers tears my very heart in pieces. Methinks almost the whole continent would have fallen before the power of God had it not been for this enormous evil. At Brother Moore's we had a room full of precious souls, all alive to God. On the next day, I preached at one of our chapels, not far distant from Brother Moore's, and administered the Lord's Supper. We permitted a good many to remain spectators at their own earnest importunity, and observing that sev- eral young women, who were not communicants, were under deep concern, we invited them, when the sacra- ment was over, to draw near to the table, that we might pray particularly for them. They did so, with tears streaming down their cheeks, and we were favored with a most profitable time, not only for them, but for In South Carolina. 287 all who were present. I find it a common custom for our elders, on such occasions, to invite those who do not choose to communicate to draw near to be prayed for, and that almost always some accept of the invi- tation. After the service, we mounted our horses in order, if possible, to reach a village called the Corner (Monks). But there was a great swamp, as well as a broad ferry, in our way. When we came into the mid- dle of the swamp, it was almost night. In one place, the planters had laid down about a hundred logs of wood, which they call puncheons, in order to mend the road: these, owing to the heavy rains, were loosened and floated on the water which covered the road. We first endeavored to drive our horses over them, but all in vain; we then ventured into a deep ditch, in order to go round them, but in this also we failed, so that we were obliged to turn back in the dark through a miserable road, till we arrived at the house of a little planter. He very kindly took us in, and gave us a roasted turkey for our supper, and the best beds in his house to lie on. In the morning, he took us five miles round through the woods, and brought us into the road beyond the puncheons; when, to our great sur- prise, we met a gentleman who had driven his horse over the puncheons; however, he was thoroughly wet, for the poor beast had fallen with him two or three times. Soon afterward we crossed the broad ferry; and then, as usual, I saw the hand of Providence, for my horse was exceedingly restive, and would, very probably, have overturned the boat if we had crossed in the dark the evening before. When we arrived at the Corner, I expected to preach, but no notice had been given by the preacher who went before me to make my publications; and being much fatigued with 2S3 History of Methodism a long journey, I rested that evening, but was after- ward yery much grieved when I was informed that the people expected to be called together, and have a sermon in the parlor of the tavern, and that they had not had divine service for twelve years! O what a blessing it is to enjoy the sound of the gospel! How little value do too many fix on the privileges they en- joy! From the Corner, we set off for Charleston, and in the evening arrived among our dear friends in that city. Brother Asbury came in the same day (January 2, 1797) from his route by the sea-side; and we mutu- ally rejoiced to see each other's face. On this day's journey we saw a noble eagle, standing on the top of a tree and looking calmly at us. This whole journey was very pleasing. The weather was continually mild, a few days only excepted. The lofty pine-trees, through which we rode for a considerable part of the way, cast such a pleasing gloom over the country that I felt my- self perfectly shut up from the busy world, at the same time that I was ranging through immeasurable forests. How many blessings of a temporal kind does our good God mix in our cup, besides that crowning blessing — the consciousness of his favor! How inexcusable, therefore, would it be to murmur when enjoying so many comforts, even in a state of probation ! O what must the rivers of pleasure be which flow at his right- hand forevermore! While I continued at Charleston, we had our Annual Conference for the States of South Carolina and Georgia, and for a part of North Caroli- na, in which every thing was settled with the utmost harmony and concord. In the Virginia Conference there was a great deficiency of preachers, which was nearly made up by the surplus in the present. Here we received a pressing invitation to send missionaries In South Carolina. 289 to Providence Island, one of the Bahamas, but were all of the opinion that the British Colonies should be supplied from Britain or Ireland. Indeed, our Amer- ican societies have neither men nor money to spare. O that God would, of his infinite mercy, raise up more faithful laborers for his work, and incline the hearts of the rich to assist us in carrying on our extensive plan for the enlargement of his kingdom ! Charleston has lately suffered extremely by two conflagrations, both of which happened in the course of a month. About six hundred dwelling-houses, besides ware- houses, and a large quantity of valuable effects, were destroyed. In Savannah, in Georgia, also, they have had three conflagrations, the last of which nearly con- sumed the small part of the town which the two former had left remaining. Surely, the judgments of God are upon the earth! But alas! the greatest part of its inhabitants, it is to be feared, have refused to learn righteousness. Poor William Hammett is now come to nothing. When he began his schism, his popular- ity was such that he soon erected a church, nearly if not quite as large as our new chapel in London, which was crowded on the Lord's-day. But alas! he has now upon Sunday evenings only about thirty white people, with their dependent blacks. He has indeed gained a sufficiency of money to procure a plantation, and to stock it with slaves, though no one was more strenuous against slavery than he while destitute of the power of enslaving. During his popularity, we lost almost all our congregation and society; but blessed be God, we have now a crowded church, and a society, in- clusive of the blacks, amounting to treble the number which we had when the division took place; and our people intend immediately to erect a second church. 19 290 History of Methodism I can truly say that the more I am acquainted with the devices of Satan, the more I detest the spirit of schism. Our society of blacks in the city are, in gen- eral, very much alive to God. They now amount to about five hundred. The Lord has raised up a zealous man in Mr. McFarlan, a merchant, and partner with the late Mr. Wells. He amply supplies the place of his valuable deceased partner. His weekly exhorta- tions to the blacks are rendered very profitable. It is common for the proprietors of slaves to name their blacks after the heathen gods and goddesses. The most lively leader among our negroes in this place has no other name but Jupiter: he has a blessed gift in prayer, but it appears to me extremely odd to hear the preacher cry out, ' Jupiter, will you pray?' A lady of the name of Hopeton lives in this city, a woman of large fortune, and between seventy and eighty years of age. Mr. Wesley dined with her, as he was return- ing home from Georgia. When she heard of Mr. Hammett's introducing Methodism on Mr. Wesley's original plan, she sent him an invitation to her house ; and when he entered her parlor, she took him by the hand and informed him of the honor she had received in the company of Mr. Wesley, and that she was happy to show respect to one who so highly revered his mem- ory and trod in his steps. But alas! he has so sick- ened her of the gospel that I have no hopes that she ever will again attend a gospel ministry. In this city, which contains only about twenty thousand inhabit- ants, they have two public theaters, and the people in general are much more devoted to pleasure than in any part of Great Britain or Ireland. From all the observations I have been able to make, I can perceive that the inhabitants of the United States are verging In South Carolina. 291 rapidly into two grand parties— real Christians and open infidels. I confess I have my doubts whether religion has gained ground or not, on this continent, since my last visit." Tuesday, January 3, 1797. We began Conference, and sat some days six or seven hours. We had pleas- ing accounts of the growth of religion in Georgia, as well as in this State. We had a sermon every evening, and many to hear. Sunday, 8. My subject was John xiv. 21-23. Monday, 9. Our Conference rose. We have been blessed with some young men for the ministry. Sunday, 15. Preached on John vi. 66-69. We were much crowded, and more so when Dr. Coke preached in the evening. Monday, 16. This evening I prayed with Brother Wells, for the last time; he expressed his confidence in God, and freedom from guilty dread and horror. Tuesday, 17. Was called to the house of Brother Wells, just departed this life. His widow I found in prayers and tears, as also the dear children and servants. We appointed his funeral to be at four o'clock to-morrow. It is twelve long years next March since he first received Henry Willis, Jesse Lee, and myself, into his house. In a few days he was brought under heart distress for sin, and soon after professed faith in Christ; since that time he has been a diligent member of the society. About fourteen months ago, when there was a revival of religion in the society, and in his own family, it came home to his own soul; he was quickened, and remarkably blessed, and continued so to be until his death. His affliction was long and very severe. The last words he was heard to say that could be understood were that " he knew where he was, that 292 History of Methodism his- wife was with him, and that God was with him.' He has been a man of sorrows, and has suffered the loss of two respectable wives, and a favorite son; sus- tained heavy loss by fire, and was subject to a great variety of difficulties in trade and merchandise. He was one much for the feeling part of religion ; a gen- tleman of spirit, and sentiment, and fine feelings; a faithful friend to the poor, and warmly attached to the ministers of the gospel. Wednesday, 18. We committed the dust of our dear Brother Wells to the Old Church burying-ground, in Cumberland street. Doctor Coke performed the funer- al-rites, and delivered an oration. I also gave a short one. Sunday, 22. I preached Mr. Wells's funeral-sermon on Rev. ii. 10: " Be thou faithful unto death, and I will give thee a crown of life." Observed, (1) Who it is that speaketh ; (2) to whom he was speaking ; (3) what might be supposed and granted concerning the Angel of the Church — that he had professed the convicting and converting grace of God — that he had suffered poverty, temptation, and persecution; (4) what it is to be faithful to God — to fear him, as also to trust in his grace and providence; faithful to Christ, and to the Church, to the Spirit of God, to his family and citi- zens; faithful unto death, even martyrdom. Gave a brief account of Mr. Wells's life and death. Wednesday, 25. No justice for Cumberland street Methodists. A young Scot shouted in the church, and after he was taken out of the house struck three or four men; no bill was found against him, and we are insulted every night by candle-light. Sunday, 29. Consulted a physician, who judged my disease to be intermittent fever. Ix South Carolina. 293 Friday, February 10. This day Doctor Coke is waiting to sail for Ireland. Strangers to the delicacies of Christian friendship know little or nothing of the pain of parting. Sunday, 12. Stood upon my watch-tower. My subject was Eccles. v. 1: "Keep thy foot when thou goest into the house of God." I. The house of God — the temples, first and second, and synagogues were called houses of God. A place built for the service and worship of the Lord; the congregation and Church. II. The exercises and ordinances of the house of God; reading and preaching the word of God; prayer and praises ; baptism and the Lord's Supper. In his tem- ple every one shall speak of his glory. III. The manifestations that God is pleased to make of himself in his own house to the souls of his people. IV. How people should prepare for and behave in the house of God. To keep their eyes and ears — fix their attention on the Lord and Master of the house. V. The wicked called fools, and the sacrifice they make. Ignorant of themselves, of God, of Christ, and true religion, and the worship of the Lord, and do not consider it is God, Christ, and sacred things they make light of. Tuesday, 14. Met the stewards on the subject of the new house (Bethel). We have adjourned on the question. If materials fall in their price, and if we can secure £400, shall we begin? O we of little faith! It is a doubt if we had fifty in society and £100 on hand when we laid the foundation-stone of Cumber- land Street House, which cost us (including the lot) £1,300. The society has been rent in twain, and yet we have worked out of debt and paid £100 for two new lots, and we can spare £100 from the stock, make a subscription of £150, and the Africans will collect £100. 291 History of Methodism Sunday, 19. Made an explanatory discourse on Isaiah lv. 1-7. It was a melting season. In the after- noon preached on Rom. viii. 31. Sunday, 26. Judged it best to be plain and explan- atory on the Lord's Supper, 1 Cor. v. 7, 8. Congrega- tion large, and the sacramental occasion very solemn. My farewell discourse was on 1 Sam. xii. 23, 24. Ob- served on the duty of those who have the charge of souls: (1) To pray for them; (2) to teach them the good and right way, which is, to fear the Lord, and serve him in truth, sincerity and parity of intention; (3) the motives to induce them — the consideration of the great things God has done for them. Monday, 27. Reached Monk's Corner, and were most agreeably entertained at Mr. Jones's. The next day came to Nelson's Ferry; the gentlemen were re- galing themselves with cards; blunt Frank Asbury asked for dinner, but told them he could not dine on cards. The cards were very politely put away, and every necessary mark of attention paid. Mr. Gour- din, who commands several ferries on the river, is a complete gentleman. We came off in the rain, and after riding four miles in the dark, dirt, and rain, came to the Widow Bowman's. Thursday, March 2. Had a cold day at Gibson's; subject 1 John v. 13-15. Bode five miles to Mark Moore's, and preached on 2 Peter iii. 18. Friday, 3. At Bradford's, on Heb. iii. 7, 8. Saturday, 4. At Bembert's new chapel, on Matt. xi. 28-30. Sunday, 5. After love-feast and sacrament, preached on 2 Cor. vi. 6-10. Monday, 6. At Camden, in the court-house, on 2 Cor. v. 11: "Knowing therefore the terror of the In South Carolina. 295 Lord, we persuade men." I. The divine character of Christ as judge — his perfections, and relations to the persons who are to be tried. II. The characters to be judged — infidels, sinners, Pharisees, hypocrites, backsliders, believers, true and false ministers — these are to be tried, found guilty, or acquitted, sentenced, and punished, or approved and rewarded. Tuesday, 7. At Brother Horton's (Hanging Rock). Wednesday, 8. Rode thirty-two miles to the Wax- haws; at Wren's preached on 1 Thess. v. 6: "Let us not sleep as do others." The next day, at quarterly- meeting, on Isa. i. 9. Rode Friday and Saturday seventy miles. We passed through a large settlement of Presbyterians ; Mr. McCrea, their minister, gave us a kind invitation to lodge at his house, but we wished to cross the river (Catawba) at Martin's Ferry and stay at the Widow Featherston's. Sunday, 12. We were at Daniel Asbury's. I sat down and taught the people on Heb. xi. 6. We had a living meeting in the evening; some souls were great- ly blessed. Wednesday, November 29, 1797. I desired the ad- vice of the Conference (at James's Chapel, Virginia) concerning my health. The answer was, that I should rest until the session of the Conference to be held in April, in Virginia. December 4. I sent my papers to Brother Lee, who proceeds to Charleston; also my plan and directions how to station the preachers to Brother (Jonathan) Jackson. I believed that my going to Charleston this season would end my life, yet could I be per- suaded it was the will of the Lord, I would go and preach. Mr. Lee found a very different state of things from 296 History of Methodism that wliich existed nearly thirteen years before, Febru- ary, 1785, when, in company with Bishop Asbury and Mr. Willis, he first visited the city of Charleston. There were at that time (January 1, 1798) two neat houses of worship, a goodly company of believers, and an Annual Conference in that city, to welcome him and wait on his ministry. He met all the demands of duty, and gave entire satisfaction in filling the appoint- ments of Bishop Asbury. The Conference commenced its session on the 2d of January, and after its ad- journment Mr. Lee spent twenty-seven days in Geor- gia, and preached twenty-one sermons ; and from the eagerness to hear the words of life, he was led to express the belief that God would soon and abundantly pour out his Spirit upon the people. Tuesday, February 6. I received a most loving letter from the Charleston Conference; there is great peace, and good prospects, there. January 1, 1799. Our yearly Conference assembled at Charleston. We kept our seats for four days; thirty preachers present. We had great harmony and good humor. I gave a short discourse, addressed to the Conference, from Heb. xiii. 17. I. Your guides— con- sequently governors. These how needful in the night if there be ignorance in the traveler and danger in the way, deep pits, wild beasts, or bad men. If it be in the morning or noonday, how natural it is to follow a guide ; how necessity and fear upon the part of the traveler will make him obedient. II. People are led into essential truth, duty, and experience. III. Min- isters are to watch for their souls as they that must give an account — the general and special accounta- bility to God, Christ, and the Holy Spirit, to the min- istry and to the Church, and to all men; they must In South Carolina. 297 give an account for the loss of the Christian traveler, if that loss be a consequence of neglect in the guide. The joy faithful ministers have in the prosperity, spirituality, and happiness of the Church; their grief or groaning, when, so far from gaining other souls, they lose some already partially gained; how much the in- terest of souls is concerned in the prosperity of the ministry. Prat/ for us the great duty of the flock. The argument, we have a good conscience; that this being the case, their prayers might be answered. Let us live honestly, do our duty faithfully, and take what is allowed us as wages — paying our just debts to souls. I ordained three elders and seven deacons. The gen- erosity of the people in Charleston was great. After keeping our ministry and their horses, they gave us nearly one hundred dollars for the benefit of those preachers who were in want. Sabbath-day, 20. Preached at Bethel, on Mark xi. 17, and at the Old Church, on 2 Peter i. 16. A group of sinners gathered around the door, and when I took the pulpit they went off with a shout. I felt what was coming. In the evening there was a proper uproar, like old times. Sabbath-day, 27. Preached at Bethel, on Heb. xiii. 20, 21. Sunday, February 3. Preached at Georgetown, on Gal. v. 24-26. Friday, 10. Preached at William Gause's. Paid a visit to the sea, and saw the breakers — awfully tre- mendous sight and sound! but how curious to see the sea-gull take the clams out of the sand and bear them up into the air and drop them down to break them, and then eat the flesh! . This I saw demonstrated; and if they fail once in breaking the shell, they will take it 298 Histoby of Methodism up again and bear it higher, and cast it down upon a hard spot of ground, until they effect their purpose. We are now in Bladen Circuit, and it seems as though old Brunswick, in North Carolina, would be a Method- ist county, and that most of the rulers would believe in Christ. Sunday, October 20, 1799. This is my American birthday; I have now passed twenty-eight years upon this continent. Tuesday, 22. We had a laborious ride of thirty miles to William White's, on John's River, Burke county. In this route we had to cross the Yadkin ten times; Elk and Buffalo each twice. I have renewed my acquaintance with these rivers; they afford valua- ble levels, with rising hills and high mountains on each side. The prospect is elegantly variegated. Here are grand heights, and there Indian corn adorns the vales. The water flows admirably clear, murmuring through the rocks, and in the rich lands gently gliding deep and silent between its verdant banks; and to all this may be added pure air. Wednesday, 23, and Thursday, 24. Our quarterly- meeting was held at William White's, grand patriarch of this settlement, whose family of children and grand- children are numerous and extensively established here. Jesse Lee preached each day. My discourse the first day was 1 Tim. iv. 12-16. Friday, 25. Came to Connelly's, twenty-five miles; saw a natural curiosity in the mountains: an old trunk of a poplar had fallen, and four limbs of it had taken root at proper distances from each other, and had grown to be large trees, from fifty to sixty feet high and eighteen inches in diameter. Sunday, 27. Must needs go to the quarterly-meet- In South Carolina. 299 ing, which was held in a very open house ; text, 1 John iii. 18-22. The meeting lasted five hours. Monday, 28. We rode about forty miles to Daniel Asbury's, in Lincoln county. I crossed once more at the Horse Ford, where I was formerly in danger of be- ing drowned. Daniel Asbury, an experienced guide, conducted me across this time, not without some dif- ficulty. I think I shall bid a final adieu to this ford. Tuesday, 29. In the morning rested, in the even- ing preached; subject, 1 Thess. ii. 11, 12. Wednesday, 30. Eode to Williams's Chapel, where Jesse Lee preached; I added a few words. We then hastened to the Widow Featherston's, on Dutchman's Creek. We soon called a meeting after our arrival. Thursday, 31. We crossed the south fork of Ca- tawba, and soon after passed the line between North and South Carolina, into York county. In conse- quence of wandering out of our way in the hickory barrens, we made it thirty miles to Alexander Hill's, where we held meeting. God has blessed the son and daughter of our host, which is better to him than thousands of gold. Friday, November 1. Held a meeting at Josiah Smith's, on Broad Eiver. Saturday, 2. We came to Woad's Ferry, on Broad at the mouth of Pacolet River, near a small town called Pinckney ville ; thence to Spray's, over Tiger and Hendrick's bridge on the Enoree. We were benighted in the woods, and came with difficulty to Colonel Ben- jamin Herndon's about seven o'clock, where we met' Brothers Blanton, Black, Norman, and Smith. Sunday, 3. Preached on Bom. ii. 16. Tuesday, 5. Rode eight miles to Odell's Chapel, in Laurens county, and lodged at Henry Davie's; next 300 History of Methodism day at Zoar Chapel, and lodged at William Hol- land's. Thursday, 7. We rode sixteen miles in haste to at- tend the funeral of Nehemiah Franks, an aged man, who, we hope, died in the Lord. Jesse Lee preached the funeral-sermon, after which I discoursed on Gen. xl. 24. Saturday, 9, and Sunday, 10. Quarterly-meeting at Bramlett's. Preached on Titus ii. 3. We had a good season. I only gave an exhortation on Sabbath. Ben- jamin Blanton came up with us sick; lost his famous horse; he reported two hundred and sixty dollars, and he had received from the Connection in four years two hundred and fifty dollars. If we do not benefit the people, we have but little of their money. Such is the ecclesiastical revenue of all our order. Monday, 11. We rode through a most barren country. Jesse Lee stopped to preach at Colonel Wolfe's; I rode on to the Tumbling Shoals Ford, on Reedy River; thence to William Powell's, on the banks of fair Saluda. Tuesday, 12. Bode five miles to King's Chapel; six traveling preachers present. Two sermons and love-feast— held three hours. My subject was Ephe- sians v. 1-3. . Wednesday, 13. At Warwick Bristoe's we held meeting; thence to Thos. Terry's, a Yorkshire Meth- odist, whom I married seven years ago to Ann W. Dowell, his present good wife, from a Methodist stock on the mother's side in Ireland. Thursday, 14. We rode ten miles to the Golden Grove, at Cox's meeting-house; my subject was 1 John ii. 20. It is agreed that this is the best society we have in South Carolina; the land here is rich. We In South Carolina. 301 lodged at Deacon Tarrant's. On Friday we crossed Saluda at Wilson's Ferry, and rode fifteen miles to Thomas Willingham's, upon the Indian lands. Saturday, 16. Preached at Nash's meeting-house, in Pendleton county, on Col. i. 27. Mr. James and family are not in fellowship with us, but are our most kind friends; we were used in the very best manner, and this was more abundantly acceptable; friends in need are friends indeed. Sunday, 17. We had love-feast and sacrament; my subject, 2 Peter ii. 9. Monday, 18. Crossed the Savanna^ at the Chero- kee Ford. After an extended visit to Georgia, he arrived in Charleston by way of Augusta, on Saturday, Decem- ber 28. Sunday, 29. Preached in the Old Church (Cumber- land) on Psalm cxviii. 24, 25. Wednesday, January 1, 1800. We began our Con- ference in Charleston; twenty-three members present. I had select meetings with the preachers each even- ing, who gave an account of the dealings of God with their own souls, and of the circuits they supplied the past year. Saturday, 4. After determining, by a large major- ity, that our next meeting together (by Divine per- mission) should be in Camden, the Conference rose. Slow moved the northern post on the eve of New- year's-day, and brought the heart-distressing infor- mation of the death of Washington, who departed this life December 14, 1799. Washington, the calm, in- trepid chief, the disinterested friend, first father and savior of his country, under Divine protection and direction. A universal cloud sat upon the faces of 302 History of Methodism the citizens of Charleston; the pulpits clothed in black, the bells muffled, the paraded soldiery, a public ora- tion decreed to be delivered on Friday, 14th of this month, a marble statue to be placed on some proper situation. These were the expressions of sorrow, and these the marks of respect paid by his feeling fellow- citizens to the memory of this great man. I am dis- posed to lose sight of all but Washington — matchless man! At all times he acknowledged the providence of God, and never was he ashamed of his Redeemer; we believe he died not fearing death. In his will he or- dered the manumission of his slaves — a true son of liberty in all points. Sunday, 5. In order the better to suit my subject to the Conference, the New-year, ordination of elders and deacons, and the General's death, I made choice of Isa. lxi. 2 : (1) The acceptable year of the Lord; (2) the day of vengeance of our God; (3) to com- fort all that mourn. The congregation was large, decent, and solemn; the ordination was attended with unction from above, and the sacrament wVuii tenderness of heart. At the New Church (Bethel), before the or- dination of deacons, Jesse Lee discoursed on Luke x. 2. After encountering many difficulties, I was able to set- tle the plan of stations, and to take in two new circuits. Monday, 6. I desired Jesse Lee, as my assistant, to take my horse and his own, and visit, between this and the 7th of February, Coosawhatchie, Savannah, and St. Mary's (a ride of about four hundred miles), and to take John Garvin to his station; the time has been when this journey would have been my delight, but now I must lounge in Charleston. Sunday, 12. Preached in Cumberland, on 1 Peter i. 17-19. In South Carolina. 303 Sunday, 19. Subject, 1 Peter i. 6, 7. At intervals Nicholas Snethen read to me those excellent sermons of Mr. James Saurin, a French Protestant minister at the Hague; they are long, elaborate, learned, doc- trinal, practical, historical, and explanatory. Thursday night, 23. Departed this life, Edward Rutledge, Governor of South Carolina. He was one of the tried patriots of 1775 and 1776. The Africans gave him a good character for his humanity. On Saturday, 25th, his dust is to be committed to dust. " I have said ye are God's, but ye shall all die like men, and fall like one of the princes." Sunday, 26. Preached on Rom. xii. 9-11. Wednesday, February 5. Dined with Jesse Vaugh and visited Mr. Wamack's family at the Orphan House. There is no institution in America equal to this; two or three hundred orphans are taught, fed and clothed, and then put apprentices to good trades. Friday, 7. Jesse Lee and George Dougherty came to town. The former has been a route of about six hundred miles, and my poor gray has suffered for it. Sunday, 9. Gave my last charge at Cumberland Street Church from Rom. xii. 14-18. We went north by way of Monk's Corner, Nelson's Ferry, Gibson's, Rembert's, Camden, Horton's,. and Jackson's. Friday, 21. Attended meeting at Anson Court- house (Wadesboro). We had no small congregation at Mr. Cash's new house. I was kindly entertained by his fathers, when in Virginia and Tennessee, and now by him. They offered us money, food, lodging, or whatever we wanted. At Threadgill's meeting- house Nicholas Snethen preached. We then hasted to Mr. Atkin's. Sunday, 23. At Handle's Church (in Montgomery 304 History of Methodism county) I gave a discourse, after Brother Snethen, on 1 Sam. xii. 23. Monday, 24. Came to Ledbetter's. Friday, November 14, 1800. We took our leave of the French Broad; the lands flat and good, but rather cold. This river rises in the south-west, and winds along in many meanders fifty miles north-east, receiv- ing a number of tributary streams in its course; it then inclines westward, passing through Buncombe, in North Carolina, and Green and Dandridge counties, in Tennessee, in which last it is augmented by the waters of Nolachucky; four miles above Knoxville it forms a junction with the Holston, and their united waters flow along under the name of Tennessee, giv- ing name to the State. We had no small labor in getting down Saluda Mountain. Arriving at Father Douthet's, on the south branch of Saluda, I found myself quite at home. On the 16th of September we set out from Botetourt, in Virginia, and on the 14th of November we were at the foot of the grand mount- ain division of South Carolina. Sunday, 16. Brother Whatcoat preached at Father John Douthet's on Matt. iii. 10; the next day I gave a sermon founded on Psalm cxlvi. 8, 9. Tuesday, 18. Came fifteen miles to Sam'l Burdine's, in Pendleton county. Brother Whatcoat preached ; we administered the Lord's supper. Sister Burdine pro- fesses to have known the Lord twenty years; in her you see meekness, gentleness, patience, pure love — and cleanliness. Wednesday, 19. Preached at John Wilson's on Acts ii. 17, 18. Benjamin Blanton met me; he is now a married man, and talks of locating. Thursday, 20. Brother Whatcoat discoursed at the In South Carolina. 305 Grove with light and life, on Col. i. 21-23; came twelve miles to Thomas Terry's. Saturday, 22. Eode twenty miles to James Powell's, on Walnut Creek, in Laurens county. Sunday, 23. At King's Chapel, named after James King, who died a martyr to the yellow fever in Charles- ton. I occupied the pulpit one hour and twenty min- utes, Brother Whatcoat fifty minutes, and Brother Blanton succeeded him. Then followed the sacra- ment, making the public exercises of about four hours' continuance. Next day we crossed Main Saluda at Pension's Ford, and rode twelve miles to George Con- nor's, upon Silvador's Purchase. Brother Whatcoat preached at night. Tuesday, 25. At Nathaniel Burdine's — ancient Meth- odists, who have a son in the ministry. Wednesday, 26. At Hugh Porter's, at the New De- sign. I spoke after Brother Whatcoat. Friday, 28. At Butler's meeting-house, fifteen miles — no notice; we therefore pushed on to Captain Car- ter's. Brother Whatcoat preached on Ezek. xxxiii. 2. Saturday, 29. Came twelve miles through deep sands to Augusta, Georgia. We have a foundation and a frame prepared for erecting, in a day or two, a house for public worship, two stories high, sixty by forty feet; for this we are indebted to the favor of Heaven and the agency of Stith Mead; and what is better, here is a small society. Augusta is decidedly one of the most level and beautiful spots for a town I have yet seen; it is of ample extent in its plan, well began, and when their intention shall be fulfilled, of building a court-house, a college, episcopal churches for the Methodists and others, it will do credit to its founders and inhabitants. 306 History of Methodism Monday, 15. We got over Savannah River at Rob- ert Martin's Ferry, a few miles above Petersburg. We came onward into Abbeville county, and hastened to John Brannon's, near the court-house; making a ride of thirty miles for the day. Tuesday, 16. We proceeded to Silvador's Purchase, twelve miles, to hold quarterly-meeting for Bush Riv- er Circuit, at a meeting-house near George Connor's. Wednesday, 17. I attended quarterly-meeting. My subject was Phil. i. 27. We spent four hours in the private and public meeting; a number of white and black children were to be baptized, and probably there were persons who thought it would he Letter done by a bisliop. After meeting, we had a fifteen miles' ride, part of it in the night, crossing Saluda at Child's Ferry, wishing to get to John Meek's, in Laurens coun- ty. Abbeville is a large county, stretching from river to river, and holds better lands than any other in the State. Although Bush River Circuit extends through it, there are few Methodists, the most populous settle- ments being composed of Presbyterians. Thursday, 18. At John Week's, Brother Whatcoat sermonized upon Gal. vi. 15. Friday, 19. We rode thirty miles to Benjamin Hern- don's, upon the waters of Enoree. Saturday, 20, and Sunday, 21. Held quarterly-meet- ing. Brother Whatcoat spoke from 1 Thess. iii. 8; a very profitable improvement. On Sunday, my choice was Acts iii. 22, 23. We continued about six hours at Bethel. I saw one of the members of the General Assembly of South Carolina, who informed me that our address from the General Conference had been read and reprobated; and, furthermore, that it had been the occasion of producing a law which prohibited In South Carolina. 307 a minister's attempting to instruct any number of blacks with the doors shut; and authorizing a peace- officer ,to break open the door in such cases, and dis- perse or whip the offenders. Monday, 22. We rode to Thomas Hardy's, in the forks of Enoree and Tiger rivers — nine miles. Tuesday, 23. At Bluford's meeting-house, Broth- er Whatcoat performed upon Phil. iii. 14. We went forward twelve miles to Mr. Glenn's, at Broad River. I have had heart-felt sorrow for the Church of God in Philadelphia. No city upon our continent has been more oppressed by divisions in Christian societies: witness the Episcopalians, Presbyterians, German and English, Quakers, Baptists, Scotch - Presbyterians, Roman Catholics — and now the Methodists: I have written on this subject to three official characters. Wednesday, 24 I gave a sermon upon 2 Peter i. 4, at Glenn's chapel, near Broad River: we had an open season and many hearers. At Glenn's Flat, Chester county, Sealey's meeting-house, we kept our Christ- mas. Brother Whatcoat preached on " The Son of God was manifested to destroy the works of the devil." My subject was, " Glory to God in the highest, and on earth peace, good- will toward men." We lodged at Robert Walker's, eighty years of age, awakened un- der Mr. Whiteneld in Fogg's Manor — reawakened at Pipe Creek, and a member of the first Methodist So- ciety in Maryland : he is now living upon Sandy River, South Carolina. Friday, 26. We traveled a barren path, and came to Alexander Carter's, upon Fishing Creek — a journey of about thirty miles, without food for man or beast, and the weather warm to great excess : after our arri- val we had a night-meeting. 308 History of Methodism Saturday, 27. After waiting the leisure of the boat- man, we crossed Catawba at Wade's Ferry, and came three miles to a meeting-house at Camp Creek, to at- tend quarterly-meeting for Santee and Catawba cir- cuits. We lodged at John Grymast's, a Methodist, and originally from Ireland. Sunday, 28. Damp morning. I gave a discourse on Eph. vi. 10. Our lodging was at Johnson's. Monday, 29. We stopped at Georgetown, at Mar- ler's. Brother Whatcoat preached upon " Thou wilt keep him in perfect peace whose mind is staid on thee, because he trusteth in thee." We made eight- een miles' progress this day, and put up with John Horton upon Hanging Rock River. Tuesday, 30. Came to Camden. Thursday, January 1, 1801. We began our Confer- ence with the new year. Sat from nine to twelve o'clock in the forenoon, and two hours in the afternoon; the band meeting was held between the hours of seven and eight. A clerk for the minutes was appointed, and another (Jeremiah Norman) to keep the journal. We admitted four probationers; readmitted two dea- cons to their standing in the traveling connection, who had left to locate; then located, to wit, Blanton, Cole, and Evans ; and re-stationed Gains, Wiley, and West, who had located themselves in the course of the last year. We had great union. It is true, some talked loud; but I dare not say there was any improper heat. Our sitting continued five days, and we rested one Sabbath. We were richly accommodated at Smith's and Carpenter's, and two other houses. We only failed forty-eight dollars in paying all the preachers their demand. After Conference, they traveled through Lancaster, In South Carolina. 309 Chesterfield, Anson, and Richmond, in North Carolina ; Marlborough, Marion, Horry, in South Carolina; and went north through Brunswick and Wilmington, in North Carolina. Friday, August 28, 1801. Formed a plan, at Fred- ericktown, Maryland, for our future journeys and la- bors. Bishop Whatcoat and Sylvester Hutchinson to visit Maryland by way of Baltimore and Annapolis, and thence on to Richmond and the towns on the route to Camden, South Carolina; I in company with Nich- olas Snethen to go to the Western Conference on Nola- chucky, afterward cross over to the south, and meet them at Camden. Saturday, December 12. We came to Augusta, and arrived whilst N. Snethen was preaching. Sabbath, 13. Ordaining Brothers Joshua Moore and Gilmore to the office of deacons, and assisting at the sacrament, made all my labors for this day. We had an excellent discourse from N. Snethen, on Rev. ii. 4, 5. The Lord hath made windows in heaven, and he can do it again, and souls may be converted in Augusta. Here I leave the State of Georgia. South Carolina — -Monday, 14. I found Weatherly meeting-house much neater than I expected : my sub- ject here was 2 Cor. iv. 14, " For the love of Christ constraineth us." I know not what beside should move a Christian minister to travel and labor in this country. Tuesday, 15. Through the rain to Chester's. Next day to Trotter's, where we had damp weather, an open house, and few people. I lodged at Mr. Trotter's. Thursday, 17. At Jacob Barr's, upon Edisto, I spoke from 2 Tim. iv. 1, 8 — few people. In Georgia, "I groaned, being burdened;" but my congregations were 310 History of Methodism considerably larger, my rides shorter, and the people abundantly more feeling and fervent than they are here. I have ridden eighty sand-hill miles : the weath- er is very changeable; I feel my old age and infirm- ities; my eyes and feet are feeble; but, glory to God! I have strong faith for myself and for the prosperity of Zion. Saturday, 19. At Cattle Creek my text was Heb. vi. 11, 12. After speaking I read the letters narrative of the work of God. I lodged at Sebastian Fanchesse's, and was entertained like a president. Sabbath, 20. I attended love-feast and sacrament, and preached on Matt. xi. 28-30: the people were very still; a few tears were the only signs of feeling which we saw. I lodged with Thomas Simpson. Monday, 21. At the Indian Fields, I spoke from Heb. x. 38: the preachers attended with me, and bore their parts in the religious exercises of the meeting. Tuesday, 22. We rode in a damp morning to the Cypress, within thirty miles of Charleston: I spoke here on 2 Cor. vi. 1, 2. I felt some opening. Next day I returned to John Moore's, and gave a discourse on Heb. ii. 3. Thursday, 24. The Four Holes is a name given to a river because there are four sinks or holes upon the banks: here, at the White meeting-house, 1 preached on 2 Pet. iii. 18, " But grow in grace." (1) We should have grace planted or sown in our souls; (2) grow in the habits and exercises of grace ; (3) rules by which we should grow in grace; (4) by Avhat rules we may judge of our growth in grace. I lodged at Jacob Dantzler's. The Four Holes and Wasmassaw are about eighty miles long; the former the north, the latter the cen- In South Carolina. 311 tral brancli of the Eclisto River: this settlement was originally peopled by the Dutch Presbyterians; they have declined in language and in religion; the last is reviving in the present rising generation, many of whom have joined the Methodists. Saturday, 26. We came to Westone's meeting-house to hold our quarterly-meeting: many people attended at noon and at night. I have made a proper visit through Edisto, which I had not before done. Sabbath, 27. Sylvester Hutchinson preached; 1 only exhorted. As we had seven preachers present, who were on their way to Conference, we employed the day and the night in the work. On Monday, we crossed the Congaree at Hart's Ferry, and came to Pickering's; and next day continued on to Camden, crossing Wateree at English's Ferry. Parts of our route led over deep sands, and all through was barren. Friday, January 1, 1802. We opened Conference. I gave a discourse upon Isa. Ixvi. 1-3. We conducted our business in great peace, and upon the Sabbath-day were ready for the ordination of seven elders and sev- en deacons. The members of our Conference, with a few others, made up our congregations, to whom we preached at noon and at night each day. N. Snethen spoke on " Many shall run to and fro, and knowledge shall be increased;" and also on the hidden leaven. Our finances were low: the married and ,the single preachers were paid up; but there was no surplus for the children. On Tuesday, the 5th, we concluded our labors in the greatest harmony. It was thought best to divide South Carolina into two districts; one called Saluda, the other Camden: they were placed under the president eldership of two natives of the State— James Jenkins and Greorge Dougherty. 312 History of Methodism After Conference, a visit was made to Georgetown, Kingston, and Wilmington, in North Carolina. On Tuesday, November 9, 1802, I dined at Benja- min Davidson's, a house I had lodged and preached at two years ago. We labored along eighteen mountain miles; eight ascent on the west side, and as many on the east side of the mountain. The descent of Saluda exceeds all I know, from the Province of Main to Ken- tucky and Cumberland: I had dreaded it, fearing I should not be able to walk or ride such steeps; nev- ertheless, with time, patience, labor, two sticks, and, above all, a good Providence, I came in about five o'clock, to ancient father John Douthet's, Greenville county, South Carolina. Here I found myself at home amongst kind and attentive friends. On the Sabbath- day I preached at my lodgings, upon Joshua xxiv. 15. I have heard of successful meetings which have been held by encampments upon the Catawba, at Morgan- ton, Swannano, Pendleton, Greenville— in North and South Carolina: ministers of the different denomina- tions had attended. More circumstantial accounts I have not been able to obtain. Mr. Newton, a Pres- byterian minister, in Buncombe county, appears to be greatly engaged in the spirit of the work. South Carolina — Tuesday, 16. After resting a day, I lectured in the family, upon Luke xi. 13, and on Wednesday left this affectionate household, directing my course to Solomon James's, in the neighborhood of George's Creek, Pendleton county. I preached the funeral-sermon of Polly James, the daughter of my host. Here I met with Major James Tarrant, a local preacher, riding the circuit. We went on to Samuel Bnrdine's and lodged. I had vainly questioned in my mind the probable cause of the name of Ninety-six— In South Carolina. 313 it was this, it seems: During an Indian war, in which there was an expedition against the Kewee towns, it was found by measurement that it was ninety-six miles from that spot to Twelve-mile Creek. Friday, 19. I preached at Samuel Burdine's, on Heb. vi. 12, and pretty fully explained the doctrine of Christian baptism, and Christian perfection. Saturday, 20. I gave a sermon at John Wilson's, in which I treated largely on the right of persons who were awakened to receive baptism ; and also upon the claim of infants to this holy rite of the Church. Sunday, 21. At Salem, on the Saluda, I preached upon Matt, xxviii. 19, 20. I went home with James Tarrant, a local preacher; my friend has, for two quar- ters, filled a traveling preacher's place, and a very ac- ceptable servant he has proved to be. Monday, 22. I rode to Thomas Terry^s, upon the forks of Eeedy_Ei,ver. Wednesday, 24. I gave an exhortation in the even- ing, on 1 Cor. xv. 58. Next day I went to Nathan Bramlett's. I called to see Mrs. Price, eldest daugh- ter of my once dear old friend, Alexander Leith, for- merly of Baltimore. Sunday, 28. At Bramlett's Chapel I spoke on Acts ii. 37-39. Monday, 29. We had a cold, hungry ride of thirty miles to Henry Culvor Davis's, a native of Maryland, and now of Newberry District, South Carolina. The first society we formed at this place declined, and so many removed few were left; this year they repaired the meeting-house; and the Lord poured out his Spirit, ctnd nearly one hundred have been added. I found the labors of L. Myers and B. Wheeler had been greatly blessed in Broad River Circuit, South Carolina. 314 History of Methodism On Wednesday I preached at Odell's meeting-house on 2 Cor. xiii. 9. I rode home with Benjamin Hern- don. On Thursday, at Bethel, I heard Lewis Myers preach on John xvii. 15. Friday, December 3. At Edward Finch's, George Douthet and myself were engaged to put Mount Bethel school in operation: I advised to finish the house for teaching below, and lodging above. Sunday, 5. At Bethel I spoke on Heb. vi. 1, 2. On Monday I rested, and on Tuesday passed the day with George Clark, and preached there on 2 Tim. ii. 10-12. Thursday, 9. I crossed Tiger River, and came to M.ajor Bird Beauford's. I improved upon 2 Tim. iv. 7, 8. I rode down to Nathan Glenn's, at Broad River. Sunday, 12. I wTas called upon by recommendation to ordain Stephen Shell, John Wallis, and David Owen to the office of deacons. There were seven of ns present who minister in holy things. My subject was 2 Tim. iv. 1, 2. Monday, 13. We crossed Broad Biver at James Glenn's flat: we called upon the aged people, prayed, and came to Benjamin Rowell's, Chester District. Tuesday, 14. I preached at Robert Walker's, upon Phil. ii. 12, 13. Wednesday, 15. We rode until evening, and lodged at Mr. Washington's, near the Wateree Creek, which gives the name to the river. Thursday, 16. Crossed at Chestnut's Ferry, and came into Camden. It is but a trifle to ride in this country thirty miles without food for man or beast. On Friday, Saturday, and Sunday, we had excess- ively cold weather, and sleet and snow. We held our meeting in Isaac Smith's house, and I preached twice. In South Cabolixa. 315 Monday, 20. I rode down to James Rerubert's, upon the head of Black River. Saturday, 25. Christmas-day. I preached at Rem- bert's Chapel, and on Sunday James Patterson spoke on " Enoch walked with God." There is a great change in this settlement; many attend with seriousness and tears. Letters from the North announce very pleasing intelligence of a great work of God in Maryland, and in parts of Virginia. Tuesday, 28. Yesterday and to-day I have been busy writing letters. My general experience is close communion with God, holy fellowship with the Father and his Son Jesus Christ, a will resigned, frequent addresses to a throne of grace, a constant, serious care for the prosperity of Zion, forethought in the arrange- ments and appointments of the preachers, a soul drawn out in ardent prayer for the universal Church and the complete triumph of Christ over the whole earth. Amen, amen, so be it! I have finished my letters, and adjusted some plans. For my amusement and edifi- cation, I was curious to read the first volume of my journals. I compared my former with my latter self. It was little I could do thirty years ago; and I do less now. Thursday, 30. Rode to Camden. On Friday I read in public some letters narrative of the work of God. Thursday, January 6, 1803. From Saturday until Wednesday, the time was spent in Conference, and in public exercises: we had preaching every noon and evening; seven elders and four deacons were ordained. Of preachers, two were admitted, one had located, none were dead, and none were expelled. We had great peace and union in our labors, two days of which were directed to the explanation and recommen- 316 History of Methodism dation of discipline, as it respects the order of the Church. We have added, in this Conference, three thousand three hundred and seventy-one to our num- ber. Friday, 7. A cold day. We came to Mr. Evans's, on Congaree, thirty miles. Saturday, 8. We crossed Congaree at Howell's Ferry — almost abandoned. The flat was so small that our horses, had they not been quiet, might have en- dangered us. We reached John Whetstones's at the end of thirty-three miles, in good time, and were most kindly and comfortably entertained. At the meeting- house, on the Sabbath-day, N. Snethen spoke on 1 Thess. v. 9, 10; my subject was 2 Cor. xiii. 9. I. Smith exhorted, George Dougherty prayed, and so we con- cluded. The cold weather prevented many, yet the house was full, and on the sunny side, without, there were numbers. Monday, 10. We rode twelve miles to Dantzler's. On Tuesday, I spoke at the white meeting-house on 2 Cor. vii. 1. We lodged at Mr. Winningham's. Next day, N. Snethen preached at Cattle Creek. We lodged at Mr. Simpson's. On Thursday, at the Indian Fields, I spoke on 1 John iv. 16, 17. We lodged at Moore's. On Friday, at the Cypress, I only exhorted. On Sat- urday we rode into Charleston. On the Sabbath-day I preached on Romans v. 20. I was blessed in the administration of the word and ordinances. Tuesday, 18, and Wednesday, 19, were days made glorious by tne visits of the poor Africans who came to visit me: we frequently prayed together. Thursday, 20. We came to Hadrell's Point; dined at Mr. Pritchard's, rode up to Wappetaw, and lodged at Mi*. Jones's, where we were well entertained. Next In South Carolina. 317 day, it being very stormy and cold, we were compelled to stop at Santee Lower Ferry. Saturday, 22. "We came to Georgetown — still cold. Sabbath-day, 23. I preached at Georgetown from 1 Tim. iv. 10. N. Snethen preached in the afternoon, and James Mellard in the evening- Monday, 24. At Black River Chapel, I spoke on Matt. vi. 31-33. We crossed the river at Evans's Fer- ry, and lodged at the widow McCantry's. Next day I preached at Jenkins's Chapel, and after meeting rode up to JPort's Ferry. We lodged at Thos. Humphrey's. Wednesday, 26. I preached at the Bare Ponds, upon Heb. viii. 10, 11. We dined at Mr. Shackleford's, and thence went on to Gaspero Sweet's. Thursday, 27. N. Snethen preached at Rowell's meeting-house; I added a few words on St. Paul's tri- umphant words in 2 Tim. iv. 7. We lodged at the wid- ow Davis's, a daughter of Mr. Dunham, at whose house I had lodged some years back. I have lived to serve three generations in South Carolina. Friday, 28. At Wood's meeting-house, N. Snethen preached; I only glossed a little upon 2 Cor. iv. 3. We lodged at old Mr. Wood's, Marion District. Saturday, 29. We rode to George Shank's, Marl- borough District, upon Great Pedee. I have ridden two hundred and sixty miles toward the seventh thou- sand. My mind hath been very calm; but we have had it so severely cold, and the meeting-houses are so open between this and Charleston, that I fear the con- gregations have profited little by the word. Sabbath, 30. At Harris's Chapel, at the head of Catfish, I preached upon Eph. ii. 8. We lodged with Captain Nevell; he and his wife appear to be seeking the Lord. 338 History oi Methodism Monday, 31. We rocle a muddy path to Gibson's Chapel — pole chapel, open as a sieve, and the weather very cold. N. Snethen, preached upon Phil. iv. 8. I only added a few pointed, scattering shot in exhor- tation. I came off with a very slim breakfast, and then, after meetings had to ride on to (North) Britain, Drake's, Robinson county, North Carolina. Returning by the route of the two preceding years from the Western Conference, and passing through Greenville, Spartanburg, Newberry, and Lexington, Bishop Asbury came to Columbia. Tuesday, November 15, 1803. John Harper came to meet us and welcome us to his house, where, al- though the weather was stormy, we held a family meet- ing, and the rooms were filled with respectable hear- ers; my choice of a text was singular; it was our Lord's most affectionate words to his broken-hearted disciples when giving notice of his departure from them — John xiv. 18. Saturday, 19. Reached Charleston. Sunday, 20. WTent once more to Cumberland Street House, and had gracious feelings whilst expounding 1 Peter v. 10; in the afternoon spoke upon David's repentance, as recorded in Psalm li. 9-11; this also was a seasonable time, and all were attentive. Brother Kendrick spoke in the New Church in the afternoon, and Brother Dougherty in the Old Church at night, whilst the New Church was occupied by Brother Dar- ley; all this labor was, Ave hope, not in vain; some ap- peared to be in distress; who knows what God will yet do for wicked Charleston? I continued a week, lodging in our own house at Bethel, receiving visitors, ministers and people, white, black, and yellow; it was a paradise to me and to some others. In South Carolina. 319 Sunday, 27. I preached an ordination-sermon upon Gal. i. 15, 1G, after which we set apart Bennet Ken- drick to the elder's office, to which he had been elected at the Virginia Conference. In the afternoon I gave them my farewell discourse in Cumberland Street Meeting-house; my subject was Eph. iv. 1, 2. Monday, 28. Began our journey to Augusta; dined at Mr. Carr's, in Dorchester, and stopped for the night with Mr. Isaac Perry, upon Cypress Swamp, by whom we were most affectionately received, and most comfortably accommodated. Tuesday, 29. Stopped to dine with Captain Koger, and came to S.'s; next day to Trotter's. On Thurs- day, December 1, came to Pierce's, Tinker's Creek. Friday, 2. Reached our place of destination. My lodging in Augusta is with Peter Cantalou, a friend from France. Sunday, 4. Preached on Col. vi. 2, 3, in the morning; in the afternoon on 2 Cor. vi. 2. We have a house here sixty feet by forty, an attentive and large congregation, and seventy members in fellowship. I hope this Conference will give us one hundred souls converted. January 4, 1804. "We met for Conference. Bishop Coke preached in the morning and in the afternoon at John's (the old house), Augusta. On Monday we opened our Conference in Mr. Cantaiou's house. We conducted our business in great harmony, and did it hastily. There was preaching every evening, and the bishops bore their share of ministerial labors. Elders and deacons were ordained. I found little difficulty in stationing the preachers. The Conference rose at eleven o'clock on Thursday, and I took the road and reached Columbia on Saturday, and rode to Camden 320 II is toiiy of Methodism on Monday. On Monday, 16, 1 rode as far as Mr. Rem- bert's, on Black River; here I retire to read and write. Sunday, 22. I preached at Rembert's, from Luke xx. 21. Friday, 27. Reached Georgetown. Sunday, 29. Preached in Hamniett's house, now fallen into our hands. We have about twenty whites, and between three and four hundred blacks in society here. My mind has been deeply tried by my friends, who wished me to derange appointments made in two circuits, that one station might be supplied. I do not sport with preachers or people; I judge for the Lord and his Church. I stand in the order of God as well as the appointments of men. Monday, 30. We crossed Black River at Evans's Ferry, and lodged at Henry Britton's, where we were most kindly entertained. Tuesday, 31. I preached at Jenkins's Chapel on Heb. ii. 3. We dined and came on to Port's Ferry an hour after the setting of the sun. Thursday, February 2. We crossed Great and Lit- tle Pedee; over the Latter I crossed in a canoe. At Potato Ferry, a forlorn place, we were detained three hours. At Kingston Brother McCaine gave us a ser- mon, and I also gave an exhortation; we lodged at Richard Green's. Saturday, 4. We came to Hullum's; a curious, fear- ful road we had — we hardly escaped miring sev- eral times. The simple-hearted poor people have built a house since I was here last. I gave them a sermon from 2 Tim. iv. 7, 8. After meeting we pushed on to Father Hullum's; dined and lodged with Will- iam Norton. Brother Benjamin Jones, who had come on Bladen Circuit about ten days back, died upon the In South Carolina. 321 road, whether by fits, to which he was subject, or by drowning, we have yet to learn. He was a native of South Carolina, near to Georgetown; a pious, good young man of unblemished life; he had traveled five years, and has now gone to rest. Wednesday, 8. We rode to* Smithville, so called from General Smith; we rode thirty-three miles through the rain. We lodged at the Widow Douyer's, and were plagued with our horses breaking away. Thursday, 9. Our horses were taken and brought to us. I preached at Smithville, and Brother McCaine also in a house in the town. This is the old Fort Johnson, at the mouth of Cape Fear River; it is par- tially rebuilt. Friday, 10. We came to Brunswick, an old town; demolished houses, and the noble walls of a brick church; there remain but four houses entire. I preached at Miss Grimshaw's, on 2 Cor. iv. 5, and or- dained Nathaniel Bell to the office of deacon. At Ed- Avard Sullivan's I found that the cold weather and hard labor of riding and preaching began to press me down. Saturday, 11. At Rork's, at Town Creek, Brother McCaine preached; I also spoke, enforcing "Be thou faithful unto death, and I will give thee a crown of life." A late camp-meeting upon Town Creek has given a revival to religion amongst both whites and blacks. I thought I perceived intimations of this in my last visits. About the going down of the sun we came into Wilmington, faint and feeble. Sunday, 12. We had nearly one thousand souls, to whom I spoke upon Heb. xii. 25. Tuesday, 14. I preached on 2 Peter ii. 10-12. Wednesday, 15. We set out and made Nixon's, at Top-sail. 21 322 History of Methodism Returning through Montgomery and Anson* coun- ties, in North Carolina, and Chesterfield, Kershaw, and Sumter, in South Carolina, Bishops Asbnry and Whatcoat reached Charleston on Friday, the 28th of December, 1804. Tuesday, January 1, 1805. We opened our Con- ference. I preached the ordination-sermon of four elders: James Crowder, Henry M. Gaines, James H. Mellard, and Hugh Porter. We had a sacrament and some singing and tears, but for want of more and closer exhortations there was nothing special done. The intendant of the city has forbidden our prayer- meetings with the blacks before the rising sun; nor must the evening meetings be held later than nine o'clock. The preachers are seriously occupied with the work of Conference, and they are countrymen, and do not speak boldly as they ought to speak; neverthe- less I hope and believe real good has been and will be consequent upon the sitting of this Conference. Tuesday, 3. We came off early and in haste, but have fallen short in our calculations of reaching Lum- berton on the Sabbath-day. Monday, 14. Lodged at Lumberton. Tuesday, 15. We had a cold ride to Fayetteville. At the African meeting-house, I preached on Heb. x. 38, 39. I was invited to preach in the State-house, but it did not suit my mind at all. The object of our visit was a Methodist congregation and society. Home is home; ours is plain, to be sure, but it is our duty to condescend to men of low estate, and therefore I felt justified in declining the polite invitation of the Rev. Mr. Flinn to officiate in his meeting-house. I must take the road again. O what sweetness I feel as I steal along through the solitary woods! I am In South Carolina. 323 sometimes ready to shout aloud, and make all vocal with the praises of His grace, who died, and lives, and intercedes for me. Brother Whatcoat preached at night; I added a few words, a sort of gossiping exhor- tation. On Saturday morning, 19th, we crossed North- east before sunrise, and to our own house to break- fast. Our chapel in Wilmington is elegant; sixty-six by thirty-six feet. Brother Whatcoat preached this morning. Sabbath, 20. I preached on Titus xi. 14. Brother Whatcoat spoke in the afternoon. Our enlarged house was filled with both colors. Monday, 21. Many attended our meeting, though the weather was severe. Tuesday, 22. We came on to Top-sail. CHAPTER XIII. For us is prepared the angelical guard ; The convoy attends — A minist'ring host of invisible friends — Heady-winged for their flight to the regions of light, The horses are come, The chariots of Israel to carry us home. (Charles Wesley.) /^\ EOEGE DOUGHERTY was reared in New- \J7~ berry District, near the Lexington line, in South Carolina, and the year of his birth, from the best data that can be obtained, was 1772. His parents were in moderate circumstances, and his early educational advantages, though better than those of many of his associates, were far from being what would now be called liberal. He began life as a teacher, and board- ing with Mr. Eeamy, opened a school in the Fork of Saluda and Broad rivers. In company with George Clark, who was in charge of Saluda Circuit in 1797, he attended the session of the South Carolina Confer- ence held in Charleston January 1, 1798, as an appli- cant for admission into the traveling connection. He was received on trial by the Conference, and appointed to Santee Circuit; in 1799, to Oconee: and the two following years to Charleston. From 1802 to 1804 he was presiding elder of the Saluda District, and the two following years of the Camden District. Whilst on this last district his health declined rapidly, and at the Conference held in Sparta, Georgia, in 1807, he (324) History of Methodism. 325 took a superannuated relation. After Conference, he returned on a visit to his early friends in the Fork, and was warmly greeted and kindly cared for by them. While spending a few days with Mr. T. Kails, the wife of the latter suddenly died, and Mr. Dougherty at- tended the funeral, and, as the last public act of his life, addressed the congregation. It was resolved, as a last resort, that Mr. Dougherty should try the effect of a voyage to the West Indies. He accordingly set out for Wilmington, in North Carolina, whence the ship was expected to sail, and on his arrival at that place, finding that the ship was likely to be detained for several days, he went to stay with a family, who regarded it a privilege to do every thing they could to minister to his relief and comfort. Captain Bingley, who had kindly offered him a free passage, called frequently to see him, fully intending to make the proposed voyage as comfortable to him as possible. But it soon became manifest that his disease (con- sumption) had made such rapid progress as to render it unsafe even to attempt to remove him to the vessel. He spoke of death and eternity with an engaging feel- ing and sweet composure, and manifested an inde- scribable union of confidence, love, and hope, while he said, " The goodness and love of God to me are great and marvelous as I go down the dreadful declivity of death." He died on the 23d of March, 1807, and was buried in the African Church in Wilmington, by the side of William Meredith, by whom the church had been founded. Mr. Dougherty carried with him into the South Car- olina Conference an unquenchable thirst for knowl- edge. To learn all that could be learned that would subserve his work as a minister of Jesus Christ Ava? 326 History of Methodism his practical motto, and so intensely interested was lie in particular in the study of the Hebrew language, and so successful withal, that the powerful workings of his mind, as his eye remained fastened to the page of the original, glassed themselves in his bright and transparent features. Many supposed that he short- ened his days by intensity of thought and study. His mind, in its relation to the tabernacle which it inhab- ited, seemed like some mighty engine that makes the timbers of the vessel it is propelling tremble. He was far in advance of the period in which he lived in his estimation and advocacy of education, and the impulse which he gave to learning in the South Carolina Con- ference is felt to this day. There was nothing in his personal appearance that indicated the wonderful powers of this extraordinary man. He was about six feet in stature, his shoulders a little stooping, his knees bending slightly forward, his walk tottering, and in his whole appearance the very personification of frailty. He had lost one eye, after he reached man- hood, by small-pox, and the natural beauty of a fair face had been otherwise dreadfully marred by the same disease. His costume was a straight coat, long vest, and knee-breeches, with stockings and shoes; sometimes long, fair -topped boots, fastened by a modest strap to one of the knee-buttons to keep the boots gently up; but in these little accomplishments Mr. Dougherty was sadly deficient. His intellect, however, was an orb of light upon which no percepti- ble shadow ever fell. His conceptions were perfectly clear, and his language always appropriate. If one listened to him long enough to apprehend his course of thought, his attention was sure to be enchained for the remainder of his discourse. His memory was In South Carolina. 327 wonderfully prompt and retentive; everything lie had read or heard that could be made available in his holy calling was safely garnered for future use. His dis- courses, though delivered extempore, were well elab- orated in his own mind, and his words seemed to now forth as the effect of a constantly kindling inspiration. His voice was shrill and penetrating, and its tones were somewhat of a feminine type. His articulation was so distinct and perfect as to render it easy for the most distant hearer, in such large assemblies as were common at our early camp-meetings, to understand perfectly every sentence that he uttered. His ser- mons were admirably divided between the argument- ative and the hortatory, and he was equally at home in the one as in the other. His supremacy as a preacher in his day was never disputed by any com- petent witness. The following incident was related by the Kev. Dr. Elinn, of Charleston, himself one of the most eloquent men in the Presbyterian Church: The Doctor, in the early part of his ministry, was carrying forward, in a country church, an interesting protracted-meeting without help and quite exhausted. Mr. Dougherty passed through the neighborhood, and hearing that Mr. Flinn was in need of help, called upon him and tendered his services for a short time. Ministerial comity demanded that he should accept the proffered aid, but he did so regretting the necessity that seemed to be laid upon him. When the hour of service came, the Doctor conducted him to the pulpit and took his seat in a distant part of the church, fearing and rather expecting that his Methodist brother would make a grievous failure. Mr. Dougherty began the service by reading a hymn in a style of great impressiveness 328 History of Methodism Then followed a prayer rich in evangelical thought, and altogether pertinent to the occasion. But the sermon was yet to come, and he was not relieved alto- gether of his anxiety, especially as the text that was announced required the skill of a master- workman. The Doctor said he actually turned his eyes downward to the floor that he might not see the ungainly form that rose up in the pulpit before him. The preacher, however, launched forth fearlessly into his great sub- ject, "and in fifteen minutes," said the Doctor, "I found myself straightened into an erect posture, but absolutely enchained by a burst of eloquence, a mel- low blaze of rich thought as rare as it was overwhelm- ing; and to this day my recollection of that discourse places George Dougherty in the very front rank of American preachers. He filled my ideal of an able minister of the New Testament." A similar incident occurred at the General Confer- ence in Baltimore in 1804. It was announced that the Bev. Mr. Dougherty was to preach at a certain church that night, but who was Mr. Dougherty? Nobody knew him; it was only known that he was a delegate from South Carolina. The hour of service came at last, and with it a very large congregation. The members of the General Conference were out in great force. "I was there early," said an old preacher, giving his experience of that night's work, " and took my seat convenient to the pulpit. The congregation was waiting for the preacher, and all eyes were di- rected to the door through which he was to enter. Now I saw a fine-looking man enter and advance toward the pulpit. That's the preacher; but no, the stranger took his seat in the congregation; and several times I was thus disappointed. At length I saw a In South Carolina. 329 tall, gaunt, one-eyed man, in rather shabby dress, enter and walk up toward the pulpit, and to my aston- ishment the awkward stranger entered it and went through all the motions preparatory to preaching. Mortification succeeded to astonishment. Is it possi- ble that this fine congregation is to be bored and mor- tified by this awkward, blundering backwoodsman? At length the preacher arose. The whole congrega- tion seemed disappointed, and there was an almost universal hanging of heads. The preacher proceeded to read his hymn, and there was something hopeful in that part of the performance. He prayed, and I felt that there was more in the preacher than I had sup- , posed. He proceeded to his text and the»sermon, and a few minutes sufficed to raise every head and fix every eye. Meanwhile the preacher advanced in his discourse, rising higher and higher, till he carried the congregation, as it were, by storm." Mr. Dougherty lived at a time when the Carolina and the Charleston public especially was easily excited by any public reference to the subject of slavery, and Methodist preachers were objects of suspicion and dislike. This arose from the insane zeal of some of the early preachers on that subject. The course of Dr. Coke had been particularly influential in produc- ing this state of feeling. It is not strange, therefore, that a few injudicious remarks made in one of the Charleston churches by a transient Methodist preach- er, probably misrepresented or misunderstood, should have produced some excitement. A company of wild and reckless young men went to the Methodist meet- ing-house, determined to give the offending preacher a taste of mob law, but, mistaking their man, they seized Mr. Dougherty, and dragged him to the pump, 330 History of Methodism whentliey turned a continuous currei^of water upon hini till lie was well-nigh drowned; and probably but for the resolute interference of a heroic woman, Mrs. Kugley, his death would have been soon accomplished. But this noble woman rushed into the midst of the mob, and gathering up the folds of her gown with both hands, stuffed it into the spout of the pump and stopped the flow of water. The cool daring of this act seems to have completely astounded the mob, who let Mr. Dougherty go; and the good woman, to whom he owed his deliverance, had him taken to a place of safety and properly cared for. But although his per- secutors did not succeed in making an end of him that night, yet it ts probable that the treatment then re- ceived resulted in fastening upon him a disease of the lungs which ultimately carried him off. His remarkable skill as an impromptu preacher is strikingly illustrated by the following incidents: At one of the early camp-meetings, held some distance below where Anderson Court-house now stands, the congregation was immense — Baptists, Presbyterians, and Methodists being encamped on the ground, and all three of these denominations being represented in the pulpit. Messrs. Bennett and Dougherty were ap- pointed to occupy the stand on Sabbath, and to follow each other without intermission. Mr. Bennett opened with a discourse on Bom. viii. 29, 30, and from, the text advanced the peculiar doctrines of Calvinism. Mr. Dougherty followed with a discourse on the same text. After a clear exegesis in correction of the er- roneous interpretation and misapplication of the pas- sago, he advanced in thunder-peals the doctrine of a free and full atonement, and urged, with prodigious energy, an immediate compliance with the conditions In South Carolina. 331 of salvation. The power of God came clown, and one universal cry for mercy was heard all through the vast concourse of people. Some fell prostrate on the ground; others, rising to fly from the scene, fell by the way. Hundreds were crying for mercy all over the en- campment, while the rejoicings of heaven-born souls and the shouts of victory over the powers of darkness were heard all through the crowd and surrounding grove. At the close of the sermon Mr. Dougherty turned to Mr. Bennett, and, with uplifted hands and streaming eyes, begged him, in God's name, always to preach a free and full salvation by grace through faith. The scene, said George Clark, who was an eye-witness, was overwhelming, and beggared all description. At a camp-meeting held in Darlington District, in 1805, the assembled rowdies perpetrated enormities over which it is necessary, even at this distant day, to draw a veil. On Sunday, when fully reenforced and roving about in a large pine-forest which surrounded the tents, it came to pass, under the preaching of the Rev. James Jenkins, famous through all the country for having a stir and a shout, that a lady in the con- gregation began to praise God aloud. From every point of the compass they came thundering into camp with the tramp of a herd of buffaloes, thus producing a scene of the utmost tumult and confusion. The lady had by this time become quiet, and every thing seemed to indicate that the time had come for Mr. Dougherty to launch a thunderbolt. He accordingly arose and said: "I desire very much to engage your' attention for a short time; and as I am aware of your impatience, I propose, as a sort of compromise with you, to waive all the usual introductory services and proceed directly to my discourse." He then an- 332 History of Methodism nounced for his text Mark v. 13: aAncl the herd ran xv. ilently down a steep place into the sea, and were choked." He commenced with'some striking remarks upon the general policy of Satan, showing that he cared not what means he used for the accomplishment of an object if they might only prove successful. Thus, when he was dislodged from a man, he was well satisfied to enter swine, if by so doing he could prej- udice men against Christ. In this maneuver he was in the instance here Tecorded very successful. But, said the preacher, let us consider the text in the order of the thoughts which it suggests : First, we will notice the herd into which the devils enter; secondly, the drivers employed; and thirdly, the market to which they are going. Never, perhaps, was effort made un- der similar circumstances that equaled this. It was pertinent, awful, loving, scathing, and unique. It was the attack of a master-mind in a last resort, and was entirely successful. He swTept along his pathway like a blazing comet, drawing such life-like pictures of vice and diabolical intrigue that the miserable creatures before him seemed spell-bound; though they were all standing, scarcely a man among them broke ranks. When he reached his imaginary market with them, the end of an abandoned life, of a dark and soul-destroying course of wickedness, the picture took on such an appalling hue that an involuntary shudder came manifestly over the vast audience ; they seemed actually to see them, in successive columns, disappearing from mortal view and sinking into the everlasting abyss. The most stout-hearted sinners present seemed overwhelmed with amazement, and when the preacher closed they left in wild confusion, and were soon en route for home. In South Carolina. 333 In 1807 George Dougherty attended the last Annual Conference in which his voice was ever heard on earth. At this Conference he brought forward, and by his earnest advocacy triumphantly carried, the resolution which fixed the sentiment of the South Carolina Con- ference true to obligation and duty for all time to come : " If any preacher shall desert his station through fear in time of sickness or danger, the Conference shall never employ that man again." George Dough- erty had no equal in his day among his own brethren, and it is questionable whether he had any superior anywhere whose career as a preacher extended only through nine years. But God, who endowed him with such noble faculties, saw best that he should pass over only a brief segment of the sphere of human life, and then sink into his last slumber amidst the soft and mellow light which meets a good man on the verge of life. James Russell. James Russell was born in Mecklenburg county, North Carolina, as nearly as can be ascertained, in 1786. He was admitted on trial in the South Carolina Con- ference in 1805, when he was about eighteen or nine- teen years of age, and appointed to Bladen Circuit; in 1806, to Great Pedee and Georgetown; in 1807, to Sparta; in 1808, to Appalachee; the two following years to Little River; in 1811, to Louisville; and the three following years to Savannah. In 1815 he located on account of impaired health, and engaged in mer- chandising at Vienna, in Abbeville District, and thus involved himself in financial embarrassments from which he was extricated only by death. He died at >l Dr. Meredith Moon's, in Newberry District, on the 16th January , 1825. A few days before his departure his 334 History of Methodism friends thought that he was much better, and expressed the hope that he might be able to preach on the next Sunday. "Before next Sabbath," said Russell, "I shall be in paradise." In person, Mr. Russell was of ordinary stature, and perfectly symmetrical form; had a well - developed head, keen blue eyes, dark hair, prominent cheek- bones, a nose slightly aquiline, and a rather large but handsome mouth. His voice was highly musical, and admirably adapted to effective speaking. In original powers of mind he had no superior. His perceptions were clear as the light; his imagination glowing and fertile even to exuberance, and his power of reasoning such that it was a rare thing that he left it to the choice of his hearers whether or not to receive his conclusions. His temperament was unusually san- guine, making him confident where others would doubt, and resolute where others would falter. As a minister, his zeal seemed to have no limit; the con- version of the world was the great object upon which his thoughts, his desires, his exertions, were concen- trated. He began to preach without the semblance of an education — scarcely able to read or spell — trusting entirely to his native powers and the grace of God, and his circumstances after this were by no means favorable to a high degree of intellectual culture. But his desire for knowledge of every kind was so intense as to render it impossible for him to lose any oppor- tunity for attaining it; he made himself a well-in- formed man, and there was nothing in his appearance to indicate his entire lack of early advantages. The secret of Mr. Russell's power in the pulpit, said one of his brethren in the ministry v was this: " He copied no man — he was a perfect original — and he was pre- Ix South Carolina. 335 eminently a Holy Ghost preacher." He not only in- terested the common and lower classes, but persons of the highest culture and refinement; all seemed alike captivated and entranced by his well-nigh matchless proclamation of the gospel. No one of his contempo- raries, and perhaps no one who has succeeded him, did more than he for the promotion of Methodism in the South Carolina Conference. Like the Apostle Paul, he was never without auxiliaries. From ten to twenty of his brethren would not unfrequently ac- company him; some for five, some for eight, and some for ten days on his circuit, and as one set would retire and go home, another set would fall in and take their places. These were persons distinguished for their naming zeal, and were denominated by Mr. Russell his "regular soldiers." It was a rare thing that he ever had to experience the depressing effects of preach- ing to a small congregation. It was not uncommon for people to come ten, fifteen, and even twenty miles to hear him; and when thus he preached to an im- mense multitude — perhaps in a strain of terror that seemed almost to make the world of despair visible; perhaps in a strain of melting tenderness or thrilling rapture that placed his hearers beside the cross or at the gate of heaven — hundreds have been seen, almost as if by an electric shock, to be thrown into a state of violent agitation and crying to God for mercy. Thou- sands were converted under his ministry, and living witnesses rose up on every side to testify, by an ex- alted Christian character, the genuineness of the work in which he was so prominent an actor and leader. " It was only eighteen months before his dissolution," says Dr. Olin, "that I became acquainted with him, and occasionally had the happiness to hear him preach, 330 His roRY of Methodism He was already the prey of fatal disease, and a weight of misfortune, such as rarely falls to the lot of mortals, had bowed down his spirit. Whenever I expressed what I always felt, the highest admiration of his orig- inal genius and irresistibly powerful preaching, I could perceive sadness gathering upon the brow of the old Methodists, as they exclaimed, "Ah, poor Brother Russell! he preaches well, very well, and it is long since I heard such a sermon before. But he is no longer what he used to be. You should have heard him fifteen years ago." It is certain that the preaching of Russell, fallen as he was from the strength of his manhood, made an impression upon me such as has seldom been produced by another. Perhaps he had lost something from the vigor of his action and the pathos of his exhortation. The vividness and luxuriance of his imagination might have been with- ered in the furnace of suffering; but the strong dis- tinguishing features of his original mind, his shrewd- ness of perception, his urgency of argument, his inimitable aptness of illustration, his powers of rapid and novel combination, were unimpaired. A leading excellency in his preaching consisted in his peculiar felicity of expression. His style was always adapted to the genius of his congregation. Not that he was such a master of language as to be able to rise and fall with the ever-varying intellectual standard of his auditory, but whilst his choice of words and construc- tion of sentences were seldom displeasing to a culti- vated ear, they were always level to the capacities of plain, unlettered men. His rhetoric as well as his logic was that of common life. For both he was much indebted to books. Reading had disciplined his mind and purified his taste; but it had left no other vestiges In South Cabolixa. 337 upon his public performances. The rich treasures which he gathered from various quarters were all sub- jected to the crucible. He gave them no currency until they were recoined and acknowledged the im- press of his own intellectual sovereignty. I have often heard the example of Russell alleged in support of the opinion that extensive learning is not only unnec- essary to a Christian minister, but is really a draw- back upon his usefulness. This doctrine, taken in the gross, is eminently false. It is a heresy in religious metaphysics which has blighted the fair prospects of many young preachers. But if the assertion means only that learned words and puzzling criticisms are egregiously out of place in the pulpit, its correctness is established by a multitude of examples, living and dead, which prove clearly that a man may be at once a very great theologian and a very worthless preacher. What business have any except scholars with classical allusions and well-balanced antitheses ? The common mind is keen-sighted to discern the truth, and mighty to digest the matter of an argument. But its reason- ing processes are short, abrupt, and inartificial, and it has neither patience nor skill to comprehend the elaborate niceties with which many divines continue to fetter the energies of the gospel and to veil its sim- ple luster. What has been said of Mr. Russell's lan- guage is equally applicable to his illustrations. He abounded in metaphors, and no man made a better use of them. His object was always to illustrate and enforce his sentiments, never to bedizzen them with finery. Nothing could exceed the efficiency or the simplicity of his rhetorical machinery. His manner was to conduct his hearers into the midst of scenes with which they were daily conversant, and then to 338 History of Methodism point out the analogy which existed between the point he would establish and the objects before them. His comparisons were derived not only from rural and pastoral scenes, whence the poets gather their flowers, but from all the common arts of life, from the proc- esses and utensils of the kitchen, and the employments of housewifery and husbandry. The aptness and force of his metaphors always atoned for their occasional meanness, and it was apparent to all that they were dictated by a shrewd acquaintance with the human heart. Their effect upon the congregation was often like that of successive shocks of electricity. I once heard him preach upon the opening of the books at the final judgment, when he presented the record of human iniquity in a light so clear and overwhelming that the thousands who were listening to him started back and turned pale, as if the appalling vision had burst actually upon their view. Russell's whole char- acter was one of scriptural efficiency, and he valued no qualification of mind or body any further than it tended to the salvation of souls. His eye seemed to be fixed upon the examples and successes of the first preachers of the gospel, upon the events of the day of Pentecost, upon Peter's sermon to the centurion and his family, upon the conversion of the eunuch and the jailer. He looked for a renewal of these scenes under his own ministry, and whenever he preached the cross he expected the Holy Ghost to give efficiency to the word. If this spiritual assistance was sometimes withheld, he seemed disappointed and humbled, as if he had not only failed in success, but in duty. To a deep sense of the weakness of human exertions, and their utter dependence on God for all success, he united the strongest confidence in the strenuous and skillful In South Carolina. 339 use of means. They led him to cultivate the knowl- edge of the heart as more valuable than any other. He observed carefully the phenomena it is wont to exhibit under the diversified operations of divine grace, and long experience had rendered him so thoroughly master of the important science that he often determined, by the expression of the counte- nance, with most astonishing precision, what were the internal exercises of the soul. The eye of the hearer was his guide, and whenever he perceived that the time was come to strike home to the conscience, or to pour dismay upon the stubborn heart, or to address the penitent in words of consolation, he did not hesi- tate to leave his proposition half discussed and press on to the issue. He would carry on the mind in the train of his masterly and original reasoning, or over- awe it by the high authority of the Scriptures, which he linked together text to text into an argument of ir- refragable strength, and then, just at the moment when unbelief is vanquished, and before the powers of darkness have rallied to the conflict, would he rive the heart with the loud and thrilling accents of his voice, and direct its wandering destinies to the cross of Christ. If he was powerful as a preacher, he was mighty as an intercessor. Indeed, it was in the closet that the holy flame of his devotion was kindled. There his heart learned to glow with the conquering zeal which blazed forth in the pulpit, and there he wrestled with the angel of the covenant and obtained the power which he wielded so successfully over the human heart. And when he kneeled in the midst of weeping peni- tents, to order their cause before the Lord, he indeed ceased to be like other men. He asked, nothing doubt- ing, and he received. The trophies of pardoning love 340 History of Methodism were multiplied around him. Hope seemed to be lost in assurance, and faith in certainty. In the nearness of his communion with God he discovered a compas- sion so ready and earnest to save that he asked for the exercise of it with an assurance which often seemed presumptuous to ordinary Christians. But his sacri- fices were well-pleasing in the sight of God, who gave to his prayers and his preaching a degree of success seldom witnessed since the time of the apostles. Sev- eral thousand souls were given to him within the South Carolina Conference as the seals of his ministry and the crown of his eternal rejoicing. Lewis Myers. Lewis Myers was born at Indian Fields, in Colleton District, South Carolina, on the 7th of May, 1775. He heard Henry Willis preach in 1786; also Isaac Smith and others, who in succession traveled the Edisto Circuit, and was often much affected under the word. In 1795 he became private teacher in the fam- ily of Jacob Humph, and at the end of five months opened a school near Judah's Meeting-house, where he regularly attended on preaching days, taking his pupils with him. He was received into the member- ship of the Church by Tobias Gibson, then in charge of the Edisto Circuit, on the 7th of May, 1796, and on the 10th of August, in class-meeting, after Enoch George had preached, and while Mr. Gibson was ex- amining the class, he felt such manifest influence of divine grace upon his heart as to Assure his conscience of her part In the Redeemer's blood. He resolved to devote himself to the ministry of the gospel, and received from Mr. Gibson a license to In South Carolina. 341 exhort, which he used sparingly. Feeling the need of a higher degree of intellectual culture in order to the more successful prosecution of his work, he be- came a student in Succoth Academy, near Washin.g- ton, in Georgia, then under the superintendence of Hope Hull. Having gone through a course of study in that institution, he was admitted on trial in the South Carolina Conference in 1799, and appointed to the Little Pedee and Anson Circuit; in 1800, to Orange- burg; in 1801, to Bush Eiver and Cherokee; in 1802, to Broad River; in 1803, to Little River; in 1801, to Ogeechee; in 1805, to Bladen; in 1806, to Charleston. The three following years he was presiding elder of the Saluda District; from 1810 to 1814, of the Ogee- chee District; from 1814 to 1818, of the Oconee Dis- trict. The two following years he was stationed in Charleston. From 1820 to 1824 he was presiding elder of the Edisto District; in 1824, stationed in Georgetown; from 1825 to 1829, was supernumerary, after which he took a superannuated relation and set- tled, and opened a school at. Goshen^ in Effingham county, Georgia. In March, 1847, he became para- lyzed, and his naturally vigorous intellect suffered an almost total eclipse. Even after his body and mind both became thus a wreck, his heart evidently still clung with all the tenacity of which it was capable to that dear and blessed cause to which the energies of his life had been given. He died on the 16th of No- vember, J851. Mr. Myers was not specially attractive in his personal appearance. He was not very tall, but was what is commonly called chunky. His head was rather large, and his whole appearance and manner indicated what he really was— a plain, straightfor- ward, earnest Christian man. As a preacher, he took 342 History of Methodism high rank among the more useful laborers of his day. He was not a highly popular preacher ; his discourses were not constructed according to set rules, but were rather a collection of wise, pithy, practical, and pious remarks, flowing naturally, but without much respect to order, from his text. His gestures were not abun- dant, but they were forcible, striking, and highly ap- propriate, and whoever failed to pay due regard to these motions of head and hand was sure to lose the full force of his energetic and earnest words. He was not what is called a revival preacher, but he was wise to build up and confirm the Church in the doctrines of the gospel, and in the practice of Christian godli- ness. There was sometimes a degree of quaintness in his style of address that could hardly fail to provoke a smile. On one occasion, at camp-meeting, it devolved on him to make the usual collection for the support of the gospel on the circuit, and a portion of his address was on this wise: "You ought, every one of you, to give to this collection. These traveling preachers go all over the country trying to reform the people and make them good citizens; therefore, every patriot, every lover of the peace and good order of society, ought to give. The Baptists and Presbyterians ought to give because they are largely indebted to the labors of these same preachers for the building up of their churches. And, finally, you all ought to give, unless it is the man who prays, ' God bless me and my wife, my son and his wife — us four and no more.' " At the Conference held in Camden, January 21, 1811, a question arose on the election to deacon's orders and admission into full connection of a young preacher who had traveled for two years as helper to In South Carolina. 343 William Gassaway, and against whom there was not the shadow of an objection but that he had married a wife who was in all respects a suitable person and of an excellent family. Mr. Gassaway warmly espoused the cause of the young brother, and urged with great force in his behalf the authority of 1 Timothy iii. 12 ; but Mr. Myers carried the Conference against him with the following characteristic speech: "A young man comes to us and says he is called to preach. We answer, 'I don't know.' He comes a second time, perhaps a third time, even a fourth time, saying, 'A dispensation of the gospel is committed unto me, and woe be to me if I preach not the gospel.' Then we say to him, ' Go and try.' He goes and tries and can hardly do it. We bear with him a little while and he does better. And just as we begin to hope he may make a preacher, lo! he comes again to us and says 'I must marry.' We say to him, 'If you marry, you will soon locate; go and preach.' 'No, I must marry, I must marry.' We say to him, 'A dispensation of the gospel is committed to you, and woe be unto you if you preach not the gospel.' 'But no,' he says, 'I must marry.' And he marries. It is enough to make an angel weep." Mr. Myers was a great economist in respect to both time and money. He rose at four o'clock in the morn- ing, and was busily and usefully employed the whole day. His pecuniary expenditures also were regulated by the strictest regard to economy. He never spent a dime unnecessarily; and though it was not possible to make large accumulations from the salary which Meth- odist preachers then received, yet by rigid economy he had acquired enough to settle himself snugly on a little farm when he was compelled to retire from active 344 History of Methodism service. Still he was far from being penurious, and never hesitated to respond liberally, according to his ability, to the claims of any good object that might present itself. During his latter years he used to at- tend the annual sessions of the Conference to which he belonged, and deliver an address to his brethren designed to quicken their zeal in the great work to which they were devoted, and especially to guard them against any departure from the ancient landmarks as identified with the faith of their fathers. There was no sort of drudgery which promised good to the cause of Christ to which he was not ready cheerfully to sub- mit. When he was presiding elder of the district which included the city of Savannah, where the Meth- odists then had no church-edifice, Mr. Myers resolved to make a vigorous effort to build one and succeeded. He passed through the rural portion of his district begging in aid of the enterprise from door to door. On one of these begging trips which were performed mostly on foot, he came toward night-fall to the house of a gentleman whose name was a synonym for the most generous hospitality. He knew the house and family well, for they had often made him welcome, and he consequently felt himself at home. The trav- eler was dismissed to his room at an early hour, but the next morning the servant reported that the bed had not been occupied during the night, unless Mr. Myers had made it up before he left his chamber. When he was called upon to explain the mystery, " 0," said he, " I must confess my faults — I knelt down to say my prayers, and I was there in the morning." In the latter years of his active itinerancy he used an old sulky — the seat resting -on the shafts, with no springs to break the severity of the jolts of which In South Carolina, 345 rough roads would always afford a plentiful experience. He drove a sorrel horse that generally moved as de- liberately and steadily as his master was wont to do. One day as he was jogging along over a certain cause- way in South Carolina — the road being perfectly- straight and level for a mile or more — a friend of his, with whom he often lodged, spied him at a considerable distance, and resolved to have some amusement at the old gentleman's expense. So taking his position by the road-side, he waited till Mr. Myers was just about to pass, when, stepping out and seizing his horse's bridle, he said in a stern voice, " Deliver your money! " The good man waked up as from a profound reverie, began to beg the robber to let him pass, as he had ap- pointments ahead, and time was precious; but the robber seemed inexorable and the only response to all his pleading was, "Deliver your money!" So he be- gan reluctantly to pull out his pocket-book, where- upon the robber exclaimed, " Why, friend Myers, do n't you know me?" And then for the first time he dis- covered that it was his friend Solomons, at whose house he had often lodged. On the whole Lewis Myers may well be regarded as one of the leading pioneers of Methodism in the South Carolina Conference, and has left behind him a name that deserves to be kept in enduring remembrance. Eeddick Pierce. "My venerable brother," says Dr. Lovick Pierce, "was born in Halifax county, North Carolina, Sep- tember 26, 1782, and died in Barnwell District, South Carolina, July 24, 1860, at the residence of Jacob Stro- mal!, Esq., not many miles from the place on which we were reared. My father removed from North Caro- 346 History of Methodism lina about 1786, I think, and settled on a section of land lying on Tinker's Creek, located by himself, after pitching his tent on it only as a new-comer. On this lot of land my brother and myself were raised up. The family moved to Georgia in 1804, but we remained in South Carolina. My brother devoted his time pretty much to preaching; I mine to a small school as teacher ; both of us looking to the itinerancy with anx- ious solicitude. And in December, 1804, in Charles- ton, we were admitted on trial in the Conference, both of us on the same day and hour. And of this class I am the only survivor. "Of our early days, a few things must be said. There was no open religion in my father's house, but religion was reverently recognized by our parents ; so that although we grew up without the benefit of re- ligious example, we did have the benefit of religious indoctrinations of mind. There was very little preach- ing in our region, and what there was was badly suit- ed to the condition of sinners, until 1799. That year our portion of the district was included in the old Edisto Circuit, and in those days a circuit was a cir- cuit. James Jenkins and Moses Matthews, were the pioneers of Methodism in that portion of Barnwell then known as the Three Runs. As a great favor, they were allowed to preach at my uncle Lewis Weath- ersby's house, about a mile from my father's. My aunt Weathersby had imbibed a love of Methodism in North Carolina, before her removal, and hailed their coming among us as a blessing. My father despised the race with bitterness. My mother, I think, like her sister, had a liking to Methodism. But not one of our family ever attended a Methodist service until August. Then my brother and myself obtained leave In South Carolina. 347 to go and hear a Methodist preacher. We went, and James Jenkins was the preacher. His text was, ' Hap- py is that people that is in such a case; yea, happy is that people whose God is the Lord.' This was the first time we ever heard the gospel preached, with the Holy Ghost sent down from heaven. Its truth entered both of our hearts, and that very day we both resolved on leading a new life. But the purpose, as far as it affiliated with Methodism, was unavowecl. But then and there commenced our life of prayer. AVe did not join the Church until the summer of 1801, under the care of John Campbell and Thomas Darley. Then, within three weeks, all theiamily who were old enough united with the little church. " In 1802 we had for our preachers Hanover Don- nan, Thomas Darley, and Hugh Porter. This year we had built a meeting-house very near my father's resi- dence. Brother and myself professed religion. He commenced exhorting sinners to repentance right away. During this year we were both appointed leaders, and licensed to exhort. Here commences the useful ministerial career of my honored brother. No one knew him as well as myself. And I now say of him that a purer Christian never lived. His whole religious life was a rich development of the most guile- less devotion to God and his cause and kingdom. "His entrance upon calling sinners to repentance was in conjunction with the first appearance of the marvelous signs that ushered in the great revival in the early part of this century. My brother's voice was melodious. His heart was warm with the love of Christ, and of sinners for Christ's sake. His faijli in God and his word was simple and assuring. In those days, in all that country around us in which my broth 348 History op Methodism er had done all his frolicking, I never knew him to make an ineffectual effort. I myself saw on one oc- casion, under one of his exhortations, eleven sinners fall from their seat — from one seat— on the ground, crying for mercy. And this was but a remarkable in- stance of a common occurrence, esx3ecially under his overwhelming appeals. " 1 will mention one remarkable evidence of the Di- vine design and presence in these supernatural influ- ences. As these religious phenomena were coincident with Methodism in that region, and as Methodism was a foredoomed heresy, this business of falling, of get- ting converted in a few hours, and rising up with the assurance of pardon, and shouting, were all pleaded against us as proof good enough that we were false apostles — deceitful workers, transforming ourselves into the apostles of Christ. There was a small Bap- tist church about three miles from ours. Some of its members had become rabid in feeling against the new religion; regarded it as a devilish necromancy; called it wild-fire; but the most familiar figure was fox-fire. AYe Methodists, indifferent to such abuse, determined to omit our next class-meeting, and attend the monthly Baptist meeting. So we did, all of us, on Saturday. The good old pastor preached, and, as his wont was, opened the way to receive experiences by asking if there was any one in the house that had any thing to say for the Lord. My brother, always -having some- thing to say, and not being well posted on the order of the meeting, arose and commenced one of his soul- stirring exhortations, and in half an hour the floor was almost covered with the fallen, and during the after- noon many found peace in believing, and such a shout was never before heard in any meeting among us. The In South Carolina. 349 old pastor stood in the midst and wept and praised, and said lie felt as if the ' big end of his heart was uppermost.' We never doubted but that God did this to set his mistaken people right. We heard no more of wild-fire, nor of fox-fire. " Our Parallel Race. My first circuit, in 1805, was Pedee and Lynch's Creek, South Carolina; my broth- er's, Little River, Georgia. My second was Appa- lachee, Georgia; my brother's, Sparta, Georgia. My third year was in Augusta, G-eorgia; my brother's, in Montgomery, North Carolina. My fourth year was in Columbia, South Carolina; my brother's, in Augusta. My fifth year, was presiding elder of Oconee District; my brother's, in Columbia, South Carolina. This year we were both married — I in Greene county, Georgia, on Thursday evening, and he on the Sunday following — without any knowledge of each other's de- sign; for in those days no one left his work on errands of mere friendship. In 1810 my brother was presid- ing elder on the Saluda District. This year his health so far failed him that he took a superannuated relation, and in 1812 he located, settled a farm in Fairfield Dis- trict, where, with great odds against him, but God with him, he did much to plant and build up Methodism. " His next removal was to Mt. Ariel, to educate his children. In these years his deafness increased to such a degree that he became unable to do any thing as a regular pastor, and he was used ouly as a helper, or as a supply. He was always ready to labor up to the full measure of his ability. I do not know the time of his readmission into the South Carolina Confer- ence, but am happy in knowing that he died an hon- ored member of that body. " My brother was more utterly deaf than any one I 350 History of Methodism ever knew. For many years lie never heard any thing that was said in preaching; hut he always attended. Many years ago, at a camp-meeting near Charleston, seeing him in great weakness go to the stand, at every honr, I said to him, ' Brother, why do you weary your- self to go every time to the stand, seeing you cannot hear a word?' To which he replied, in his own em- phatic way, ' I go to fill my place, as every good man ought.' " My brother by nature was a great man. In his mind could be seen, projecting out, the evidence of a clear, logical philosophy. Even without the benefit of early education, and aided only by original genius, and such assistance as a self-sustained mind could command, I doubt whether any one ever heard him argue a point in polemic theology confusedly. He was in his own way a great and a powerful preacher. " My brother had many trials and troubles, priva- tions and sufferings. But all these he bore, for a little over sixty years, with a Christian heroism unsurpassed by that of any fellow-pilgrim of his day. His faith entered into God with a firm hold at first, and never faltered in all his long life. He was uncompromising in his views of right and duty. He was incorruptible. " I claim nothing for him above what constitutes a good man, but simply all that does. He had infirmi- ties, of course. But I never knew him to mar the symmetry of his godliness by an invasion of it in all my days of intimacy with him. After the death of his wife and the dispersion of his children by mar- riage, he became a lone traveler, a very pilgrim, to Zion bound. He made annual visits to his children; visiting by the way many old friends, and preaching as he was able. But he made' his home for the last In South Carolina. 351 twelve years with liis hospitable friend Stroman. In this good brother's ample mansion, and ampler heart, he found all that life needed, and all that kindness could bestow. Here he spent his last days, as the hon- ored guest of a noble and generous family. Upon Brother Stroman and his family I devoutly ask Heaven's richest benedictions. They did more than give a cup of cold water in the name of a disciple. They will not lose their reward. " I' forbear to write. The record of my brother is all good. South Carolina owes his memory much. He did her good all the days of his life. He loved her soil, and her citizens. Let him sleep sweetly in her earth. My brother was really a worn-out vessel. He did not die so much of disease as of the wear of life's tired wheels. Some of his passage over life's stormy ocean was rough and billowy; but he entered his final port on a calm and lovely evening, without a cloud over his setting sun, or a pang in his bosom. All I wish is to be as well fitted to die as I believe he was, and to leave a name as free from discount as he has. Of my father's sons, I only am left, and am pass- ing away." CHAPTER XIV. I collected the small remains of strength I had to read and hear read my manuscript journals; I could send them to England ;md get a price for them, but money is not my object. (Francis Asbury.) WE came into South Carolina on Friday, Octo- ber 25, 1805, and lodged with Captain Ed- wards; and on Saturday, at Staunton's (Staunton's Ferry), on Saluda River, Greenville District, we were at home. Sabbath, 27. At Salem I preached upon Hos. x. 12. Monday, 28. We proceeded on our way to Georgia, winding along some crooked paths through Pendleton District to Eliab Moore's, upon Rocky River : night came on, and we missed our way into the plantation; I walked up a hill, and called for help, and was re- lieved. We crossed Rocky River four times on Tues- day, and came to Mr. Dunlap's. Wednesday morning we rode twenty miles for our breakfast, at Peters- burg. We lodged with John Oliver. Joseph Crawford preached two evenings. Sunday, November 24. I preached in Augusta. Monday, 25. I bore up for South Carolina, and came to Barnwell Court-house: I was kindly enter- tained by Mr. Powers. Tuesday, 26. We reached Jacob Barr's. Wednesday, 27. YvTe reached Mr. Perry's; and next day came into Charleston. From Augusta one hun- dred and fifty miles— heavy rides, and weary men and (352) History of Methodism. 353 horses. I was under some dejection of spirits. I have lately read the Life of David Brainard — a man of my make, such a constitution, and of great labors; his religion was all gold, the purest gold. My eyes fail; I must keep them for the Bible and the Con- ferences. South Carolina — Friday, 29. Engaged in closet ex- ercises. I do not find matters as I wish: one preach- er has deserted his station; and there are contentions amongst the Africans. Saturday, 30. My soul is deeply oppressed with a heavy sea of troubles. Sunday, December 1. " Still heavy is my heart; still sink my spirits down." At Cumberland Street Church I spoke upon Rev. vii. 13-17. My two general heads of discourse were, (1) The gracious although afflicted state of God's people in this world; (2) The glorious and happy state of the righteous in heaven. Our lower floor was nearly rilled with communicants, white and black. Do they all indeed "discern the Lord's body?" It will never do for me to record all I fear, hear, and think. At Bethel Church 1 took for my text Rom. xii. 9-12. I observed that the text con- tained evangelical Christian duties, privileges, prom- ises, and marks, by which we might judge of ourselves as Christians. That if these marks, and this experi- ence, were not upon us and in us, we could not be Christians. Within twenty years I have visited this place, going and returning, at least thirty times. Saturday, 7. Since Monday, amongst other occu- pations, I have been employed in reading one thou • sand pages of Mr. Atmore's Memorial, and Mr. Wes- ley's Journal: these books suit me best — I see there the rise and progress of Methodism. I met the mem- 23 354 History of Methodism bers of society, white and black, in small companies in our own house. I gave my advice as to temporals. I recommended the painting of the new, and the en- largement of the old church to eighty feet by forty; to enlarge the preacher's house, and to buy another buiy- ing-ground. Besides praying regularly after every meal in our own house, I am obliged to go through this exercise many times, daily, with the poor negroes. I feel that I want to go hence, but not until my God and Guide gives me liberty. I wait to know his will about going to Georgetown, two hundred and thirty miles, before the Camden Conference. I wrote a letter to Mr. Atmore, advising of affairs of the society and of my own; and counseled him to pursue the good work he is engaged in, and bend all his strength to the Memorial. Sunday, 8. I was in great heaviness through mani- fold temptations; yet I preached in Cumberland Street in the morning, and at Bethel in the afternoon. I was happy, and had great openings. I fear, some- times, that my commission will wear out amongst one description of people here. Religion of a certain kind must be very valuable, since we spend so much to sup- port it. There must be a prodigious revival in the Independent Society — a building of theirs will cost fifty, or perhaps one hundred thousand dollars : there is a holy strife between its members and the Episco- palians, who shall have the highest steeple; but I be- lieve there is no contention about who shall have the most souls converted to God. Monday, 9. Beading and receiving all visitors who came to our house, with counsel and prayer, from room to room, with white and black. Tuesday, 10. We have goodly weather. God, by In South Carolina. 355 liis Spirit and his providences, tells us we must set out to-morrow for Georgetown. I doubt if in Charles- ton we have joined more than one hundred and sev- enty-eight members of the fair skin in twenty years ■ and seldom are there more than fifty or sixty annually returned: death, desertion, backsliding: poor, fickle souls, unstable as water, light as air, bodies and minds ! Wednesday, 11. We rode to Monk's Corner, and lodged at Mi\ Hatchett's. Thursday, 12. We pursued a blind road to the fer- ry. We came on to Murray's, and continued along to Mr. Coleman's, a German. Next day we reached Eembert Hall. We had hot weather— man and beast felt the burden. Saturday, 14. I committed the remains of Abijah Eembert to the dust. He was sixty-two years of age, | the last sixteen years of which he had been a member of society. He was visited by and greatly blessed under the word at camp-meeting: in his last illness he was patient, happy, and confident: he died in the ^ Lord. On the Sabbath-day I preached a funeral-sermon X for Abijah Eembert. There is a revival in the society ^here; so much for" camp-meetings. I am now in the fortieth year of my labors in the ministry: thirty-four years of this time have been spent in America, count- ing from October 28, 1771, to October 28, 1805. On Christmas-clay I preached at Eembert's Chap- el; my subject, from 1 Tim. iii. 16, "Without contro- versy, great is the mystery of godliness," etc. 1. I gave a pastoral introduction; 2. A brief explanation of godliness — the knowledge of God in Christ Jesus: confidence in God; love to him; fear of offending him. To this were added a few thoughts on the six 356 History of Methodism cases in the text. It was not a pleasant season: Christ- mas-day is the worst in the whole year on which to preach Christ; at least to me. George Dougherty informs me that the wife of John Handle, upon Pedee, (known by the name of Dumb John), died in great peace and joy, after a thirty years' profession of religion amongst the Baptists and Meth- odists : safe anchorage ; clear gains ! But I have simi- lar accounts from various parts; my soul triumphs in the triumphant deaths of these saints. Glory be to God! Thursday, 26, I rested and read; and on Friday rode into Camden. I was favored with a number of letters giving accounts of revivals of religion. Satur- day, employed my pen. Sabbath-day I preached. Monday, 30. We opened our Conference. January 4, 1806. We closed our Conference in great peace and order: no murmurs about the stations from preachers or people. Since we came here we have had twenty-six sermons; one of which I preached upon 1 Tim. iv. 12: "Let no man despise thy youth." Brother Whatcoat ordained the deacons. We see no immediate fruit of our labors; but doubtless we shall hear of it, following our many prayers night and day. Monday, 6. Seven of us came away, in company to Mr. Evans's, Lynch's Creek; and next day I parted from Brother McKendree, bending my course to Jern- ingham's, in Anson county, North Carolina. On Wednesday we crossed Well's Ferry, after wait- ing an hour : a snow-storm kept with us from Pedee to Rockingham; here the people would have assem- bled, but there was a wedding afoot. This is a mat- ter of moment, as some men have but one during life, and some find that one to have' been one too many. In South Carolina. 357 On Thursday a cold, cold ride of twenty miles with- out stopping was as much as we could well bear; after warming, we took the road again, and came to Smith's, twelve miles. This week we have had heat for the first of June, and cold and snow for January. On Friday we reached Fayetteville, putting up with John Lumsden, near the African Church. I felt that I had taken a deep cold. I was busy on Satur- day in answering letters. Joseph Crawford, that he might not be idle, preached to the Africans in the evenings. Sabbath-day, 12. Unwell; nevertheless, I took the pulpit. Monday morning we made a start for Wilmington, and came to the widow Anderson's, forty-six miles. Next day we took the roundabout way by the bridges, and made forty- five miles: to ride ninety-one miles within daylight, in two days, kept us busy ; but we are safe in Wilmington. My affliction upon my breast was great. Wednesday, 15. We rest. It is very cold; ice in the tubs and pails. Sabbath-day, 19. I preached on that great subject, Col. i. 27, 28. We had about fifteen hundred hear- ers in our house of worship, sixty-six by thirty-three feet, galleried all around. There may be five thou- sand souls in Wilmington; one-fourth of which num- ber, it may be, were present. Jos. Crawford preached in the afternoon and at night. I gave order for the completion of the tabernacle and dwelling-house, ac- cording to the charge left me by William Meredith. Saturday, October 4, 1806. Crossed Green and Broad rivers, to attend a meeting in the woods in Rutherford county. I preached on the Sabbath, on 358 History of Methodism. Psalm li. S-ll; and on Monday, at eight o'clock in the morning, on 1 John i. 6, 7 — it was a moving season. I made my lodging with Brother Driskell on Sunday- night, and on Monday at Major George Moore's, twen- ty miles from the ground. On Tuesday we came rap- idly through a part of Lincoln, to South Carolina, about thirty miles, and lodged at Alexander Hill's; and next day staid with Mr. Fulton. My mind is in constant peace under great bodily exertions. I preached at my host's, upon Matt. xxiv. 12, 13. Thursday, 9. At the Waxhaws. We crossed Ca- tawba at McLenahan's Ferry, and came to Robert Hancock's to lodge. We have had a blessed rain. On the Sabbath I preached at the Hanging Hock — few people; but a good season. On Tuesday I went over to Thompson's Creek, Anson county, to see George Dougherty; but his friends had conveyed him away on a bed. I spent Wednesday in reading, medi- tation, prayer, and Christian conversation in the fam- ily of Thomas Shaw. Thursday, 16. Rode back to the Hanging Rock: I felt the effects of the ride, as the exercise was some- what new. Saturday, 18. Rode to Camden. Sunday, 19. I preached upon 1 Cor. xi. 28: "Let a man examine himself." In the afternoon, I heard the Rev. Mr. Flinn, and was pleased with him as a Presbyterian minister. Mr. Smilie, a Presbyterian, preached for us in the tabernacle. Monday, 20. I rode to Rembert Hall. Sunday, 26. At Rembert's Chapel I preached on 1 John iii. 1-3. Monday, 27. I am bound for the city of Charles- ton. We sought lodging at Wo houses at Bruton's In South Carolina. 359 Lake: we found it at Mr. Martin's. On Tuesday we made twenty-five miles to Murray's Ferry, instead of fifteen: at Long Ferry, to which we were obliged to steer, we were detained five hours through the swam}); heat, mosquitoes, gallmippers — plenty. We rode twen- ty miles after sundown to get to Mr. Hatchett's, at Monk's Corner; the family being sick, we went to Mr. Jones's, who kindly entertained us. We made jS.£ty miles to-day, and came to lodgings about ten o'clock at night. On Wednesday we came through heat and heavy roads to Charleston, where Ave found all things well, and in good order: Lewis Myers is an econo- mist. Sunday, November 2. At Cumberland Street Church I preached in the morning; and at Bethel in the aft- ernoon. Monday, 3. Neither unemployed, nor trifiingly. If we call for social prayer seven times a day, there are none to complain; the house is our own, and pro- fane people board not with us. My time is spent in reading, writing, and receiving all who come, whites and Africans: I am sometimes called away in the midst of a letter. God the Lord is here. I am happy that we have finished our new church, and bought an acre of ground; should I live long,- 1 shall see a house in the Northern Liberties of Cooper Eiver. On Tues- day I wrote a letter to Dr. Coke, giving a general statement of the late work of God upon our continent. Sunday, 9. I preached again in Cumberland Church, on 2 Cor. iv. 17, 18. In the afternoon I gave them a discourse at the Bethel Church, upon Phil. i. 27-30. Monday, 10. It appears that there is a work amongst white and black— some have found the blessing. 360 History of Methodism On Tuesday I left my prison, and got as far as Cap- tain Perry's, thirty miles ; and next day, by riding two hours in the night, reached Barr's. On Thursday we rode up Edisto to Benjamin Tarrant's, twenty-two miles: next day we reached Weathersby's, twenty-five miles. Georgia — Saturday brought us to Augusta: we have made a journey of about six days in five, through the deep sands. On Friday, December 26, 1 came on to Sparta. Sabbath, 28. Prayer-meeting at six o'clock. John McVean preached at eight o'clock. At twelve o'clock I read the letters narrative of the great work, and preached upon Col. iv. 7, 8. Brother Kendrick occu- pied the pulpit at three o'clock; and Brother Mead at night. Monday, 29. We began our Conference. The sub- ject of the delegated Conference was adopted, with only two dissenting voices: these members, however, cheerfully submitted, and one of the dissentients was elected a member. All was peace respecting the sta- tions. We had prayer-meeting at six o'clock; at eleven, at three, and at seven o'clock at night, we had preach- ing. I was called upon to deliver a funeral discourse for Bishop Whatcoat. On the Sabbath morning we had a band-meeting in the Conference, and I preached in the open air at eleven o'clock; my subject, Mark xvi. 19, 20. From Philadelphia to Augusta I count it one thousand eight hundred and twenty-miles, the route we have made. We have fifty traveling preach- ers in this Conference this year, and an increase of one thousand members. South Carolina — -On Thursday, January 1, 1807, we set out for Columbia, dining in the woods on our In South Carolina. 361 route: it was excessively cold. I preached in Mr. Harrison's house in the evening. Next day we came to Camden. Saturday brought us to Bembert Hall. We have been redeeming time by riding two hundred and twenty miles in five days. Sabbath, 11. We attended, as was meet, at Bexn- bert's Chapel. I gave them a sermon on 1 Chron. xxviii. 9. Wednesday, 14. We came away to McCollum's Ferry. On our way we dined at Woodham, and lodged with Jeremiah Heath. On Thursday we crossed Pedee, and came to Colonel Bethea's. Friday brought us through Lumber ton, in North Carolina, lodging with Peter Gautier. We found our- selves obliged to ride on the Lord's-day, through the cold, to Wilmington, crossing two rivers in a snow and hail storm. I have ridden four hundred and twenty miles in ten days and a half— cold, sick, and faint: it was as much as I could well bear up under. Monday, 19. Busy making extracts from letters, and planning for Conferences. Tuesday, occupied as yesterday; in the evening I preached. I feel that God is here. On Wednesday, Brother Kendrick preached. Thursday, reading and writing: Joshua Wells preached. Friday, 23. I preached in the tabernacle, upon Matt. xi. 28-30. It was a time of some quickening. Sabbath, 25. A high day on Mount Zion. At the rising of the sun, John Charles began the worship of the day; he chose for his subject Bom. viii. 1. At eleven o'clock I held forth on Heb. iii. 12-15. I spoke again at three o'clock on Isaiah lv. 6, 7. Stith Mead preached at six o'clock in the evening. O that by any means we may save some! On Monday and Tuesday, 362 History of Methodism still reading Wesley's Sermons: I have completed thirty, nearly. On Tuesday evening I preached, and it was a serious time. Wednesday, 28. We took our flight from Wilming- ton. What I felt and suffered there, from preachers and people, is known to God. Sabbath, November 25, 1807. For three days past 1 have been busy in seeking appropriate portions of Scripture for the new hymns designed to enlarge our common hymn-book. Our journey hither, Saluda Fer- ry, from Chilicothe, has brought us through five States Report says there is an awful affliction in Charleston — the mortal fever! I preached to-day at Salem, on 2 Chron. vi. 29-31; we had a serious time. My mind is kept in great peace: surely, God is love! At Elijah Moore's on Monday, I preached on Luke xi. 9, 10: my labor, I think, is not entirely in vain. On Tuesday, at Jeremiah Robinson's, we had but twelve souls to hear us; the people are too busy with their fine crops of corn. My body fails, but I have great peace of mind. On Wednesday, Daniel Hitt preached at John Ol- iver's: our host has a son-in-law converted at camp- meeting. Our preachers have passed by this town, but the Lord will not pass by Petersburg, but will visit precious souls here. Tuesday, December 1. We came into Augusta. Thursday, 3. We reached Spann's. I judge Ave have traveled nine hundred miles since the Western Conference. The weather and indisposition hold me at Spann's. My soul is happy in God in sickness and in health. Sabbath, 6. I preached. Monday, 7. We started away to Fridge's, thirty-six In South Carolina. 363 miles. As it was a day of general parade on Tuesday at Columbia, I returned to General Hutchinson's. Next day we reached Camden. Thursday, I preached in Camden. I spent Friday at Eembert Hall, read- ing and writing. Sabbath, 13. I preached at Reinbert's Chapel. Mr. Remhert was thrown out of his sulky, but there was no mischief done, except that some old bruises were wakened up. My subject to-day was Matt. xxiv. 45. Sabbath, 20. At Rembert's Chapel, I spoke on Deut. v. 29. O that God would visit these people! Last week I have occasionally ridden out for exercise, but I am pretty busy with writing, family duty, and reading. My mind is wholly devoted to God and his work. On Tuesday, 22, we went to Bradford's. Wednes- day evening we lodged at Simpson's tavern. On Thursday, at Monk's Corner. Friday, Christmas-day, brought us to Charleston. Sabbath, 27. I preached at the Old Church, on Matt. vii. 21. At Bethel, on Deut. x. 12. Friday, January 1, 1808. Our Conference began. We sat six hours a day, had great harmony, and little or no trouble in stationing the preachers. Preaching every noon to the Conference and others. In my ser- mon on Sabbath-day, at the Old Church, I took some notice of the life and labors of Bennett Kendrick and George Dougherty. The increase of members in the bounds of this and the Western Conference, for this year, is three thousand seven hundred members; preachers twenty-three. Wednesday, 6. We rode back to Rembert Hall. Busy writing letters. In the midst of restless days and nights of pain, my mind enjoys great peace. On Saturday I rode to Camden. 364 History of Methodism Sabbath, 10. I preached from 1 Cor. i. 30. I had some openings of mind, but there was little unction in preaching or sacrament. Busy writing letters. On Monday, after the rain, we went up to John Horton's, at the Hanging Rock. We reached Pressley's, by chance, on Tuesday. North Carolina — Wednesday, 13. We reached Mecklenburg, and staid with our friend Mecham Wil- son, a Presbyterian minister, where we were comf ort- aby and kindly accommodated. On Thursday Ave found the main branch of Rocky River unfordable. We stopped at Squire McCurdy's. Friday brought us through Concord to Savage's. Yesterday wras very damp and cold; to-day there is ice, probably an inch thick. On Saturday we set out over the frozen roads, and stopped at the end of ten miles to breakfast with the Rev. John Brown, a Presbyterian minister in Sal- isbury; thence we came away to John Hitt's. I have preached to his father and mother, who have now fallen asleep. On Friday, November 4, 1808, we descended the heights of Cooper's Gap, to our friend David Dickey's; fasting and the labor of lowering ourselves down from the mountain-top have made us feeble. Bishop Mc- Kendree preached upon " Cast not away your confi- dence." On the Sabbath, Brother Boehm spoke in the morning at eight o'clock; I preached from Matt. xvii. 5; exhortations followed, and Brother Boehm ended our Sabbath labors by preaching at night, when there was a considerable move. We came away on Monday, by Rutherford Court-house, to G. Moore's. At Moore's Chapel, on Tuesday, I preached from Col. ii. 6. Henry Boehm spoke at night: verily we had a shout! Bishop McKendree preached at Lucas's t Jx South Carolina. 365 Chapel upon Little Broad, and we lodged at Lucas's. A noble ride of forty miles brought us next day to Williams's, in Lincoln. I preached on Friday. My mind, hath great peace, but my body is weak. The prospects are reviving and cheering in the South Caro- ] ina Conference, and they will grow better every year. On Saturday I preached. I ordained Samuel Smith and Enoch Spinks. The Sabbath-day was windy and cold. On Wednesday, 23, I went to the encampment. Bishop McKendree preached. It was very unpleasant weather. I took cold sitting in the stand. Thursday, dwelling under curtains: I took an emetic: wrote two letters to elders Soule and Beale, Province of Maine. I am still at Bembert Hall. I visited and preached upon the camp-ground; we had an exceeding strong wind, but the people were very attentive. The super- intendency had a hut with a chimney in it: there were forty tents and cabins: Bishop McKendree was three days and nights on the ground, and there was a pow- erful work amongst white saints and sinners, and the poor, oppressed, neglected Africans. Sabbath, 27. At Bembert Chapel my subject was Kev. vii. 14-17. Brothers Smith and Boehm followed with energetic exhortations. I felt dejected in mind, and my soul was humbled. I suffer much from ill health, too close application to business, and from hav- ing preached in the open air. I filled an appointment made for Bishop McKendree at Bembert's. On Monday I rode forty-five miles to Mr. Keel's; we crossed Murray's next day, and stopped in the evening at the widow Kennedy's. Wednesday, we had a heavy ride, and I felt it from top to bottom. Great news! Baltimore taken fire — Bohemia has a great 36G History of Methodism work — camp-meetings have done this. Glory to the great I AM! Sunday, December 4. At Cumberland Church we had a sacramental clay. I preached at Bethel in the afternoon. We have a great change and a glorious prospect here in Charleston, and in the neighborhood among both descriptions of people: by our colored missionaries the Lord is doing wonders among the Africans. Monday, 5. I am closely employed in reading and writing letters, and receiving company: our house, is a house of prayer, ten or twelve times a day. I read Mr. Wesley's Journal. Ah! how little it makes me feel — the faithfulness — the diligence of this great man of God! I cannot meet the classes like him, but I have a daily throng of white and black who apply for spiritual instruction. Sabbath, 11. I preached in Cumberland Street: it was a serious parting time. At Bethel, I also gave them a talk in the afternoon : this was a heavy day — I felt the weight of souls. Some may think it no great matter to build two churches, buy three lots, pay fif- teen hundred dollars of bank debt, and raise a grow- ing society: this has been done in this Sodom in less than twenty-four years. O Lord, take thou the glory! We dined in the woods on Monday, and made it thirty- two miles to Perry's. On Tuesday we crossed Eclis- to, dining at Roger's, and came into Benjamin Eisn- er's. Next day, at the Green Ponds Chapel, Bishop McKendree, Brother Boehm, and myself, all spoke. We lodged at Lewis's, niece to one who had first re- ceived the Methodist preachers. Next day we called on B. McLellan, a preacher, and lodged with Benja- min Tarrant. O that it was' with him as in years In South Carolina. 367 past! — once, how holy and innocent! We reached Benjamin Weathersby's on Friday evening. Cold, very cold weather. We came into Augusta on Saturday evening. We dined in the woods. Sabbath, 18. I preached in Augusta Chapel. My flesh sinks under labor. We are riding in a poor thir- ty-dollar chaise, in partnership, two bishops of us, but it must be confessed it tallies well with the weight of our purses: what bishops! well; but we hear great news, and we have great times, and each Western, Southern, and the Virginia Conference will have one thousand souls truly converted to God; and is not this an equivalent for a light purse? and are we not well paid for starving and toil ? Yes ; glory be to God ! We came away to Wysing's on Monday, and next day toiled through a very heavy rain to the widow Fount- ain's. We remained Thursday and Friday in Sparta, and went on Saturday to Brother Bush's. Sabbath, 25. Christmas-day. I preached at Lib- erty Chapel, on John iii. 17. We opened our Confer- ence on Monday, at Liberty Chapel. We had great labor which we went through in great peace. Between sixty and seventy men were present, all of one spirit. We appointed three missionaries — one for Tombigbee, one to Ashley and Savannah, and the country between, and one to labor between Santee and Cooper rivers. Increase within the bounds of this Conference, three thousand and eighty-eight! Preaching and exhorta- tions and singing and prayer — we had all these with- out intermission on the camp-ground, and we have reasons to believe that many souls will be converted. The number of traveling and local preachers present is about three hundred. There are people here with their tents who have come one hundred and fifty 368 History of Methodism miles. The prospects of doing good are glorious. We have already added two new circuits, and gained six preachers. There may have been from two to three thousand persons assembled. I preached once : we had finished our Conference concerns the evening before. January 1, 1809. We came away on Monday morn- ing in haste. On Tuesday we reached Augusta about six o'clock. A cold rain and freezing ride brought us on Wednesday to Speir's; next clay, Arthur's, near Granby: there was an appointment here for a local preacher, and I filled it for him. I ought to record that the good old folks where I lodged gave up their rooms to me. A hard ride on Friday, between the hours of eight and five, brought us into Camden. I scarcely have time to make these few brief journal- izing remarks. Sabbath, 8. I preached in our enlarged meeting- house in Camden: it was a feeling season — in antici- pation of great things here. We came away on Mon- day morning through clouds and a cold rain, twenty- six miles, to Brother Woodham's, on Lynch's Creek. I ordained Stephen Thompson a deacon. In crossing Cashaway Ferry on Tuesday, it was a mercy we were not thrown into the water, like poor Hilliard Judge. We were kindly and comfortably lodged by Esquire Nevil: my mind most deeply felt for the salvation of tnis amiable family. Wednesday, 11, was cloudy and very cold; but we took horse and made it thirty-three miles to Lumber- ton, and stopped at the widow Thompson's; I am most at home when I am housed with the widow and the orphan. We reached Fayetteviile on Thursday. My limbs, my patience, and my faith, have been put to severe trial. In South Carolina. 369 I preached in the morning on the Sabbath, and Bishop McKendree and Brother Boehm after. Since Friday morning I have been occupied in writing, forming plans, and occasionally reading. I baptized a daughter for Mr. Newby. Eli Perry came fifty-six miles for deacon's orders. We set out on Monday the solitary path on the north side of Cape Fear, to the widow Andrew's, forty-five miles. Tuesday brought us to "Wilmington, forty-five miles, again in the night, and my pain extreme. I was compelled to preach on Wednesday at eleven o'clock. I gave them a sermon also on Thursday. My body is in better health, and my mind enjoys great sweetness and peace. We had morning preaching on Friday at five o'clock, to about two hundred souls. We came away afterward, and a ride of twenty miles brought us to the widow Nixon's; the dear old man, her husband, died in Georgia — died in prayer. Wednesday, November 1, 1809. We are at Father Staunton's, on the Saluda. Our host is an Israelite indeed, and the wife worthy of such a husband. Here is a society of sixteen souls. I gave a discourse at Salem Chapel. It is a cloudy day, well fitted for re- treat. I wrote a very long letter to Dr. Coke. We have a quarterly-meeting on Friday. On Saturday I preached on Luke xviii. 1. Sabbath, 5. I preached in the open air, because our cabin meeting-house was small and open. We had a sacramental feast. On Monday we came away, and attended to the mending of our traveling gear. There are no small numbers of the preachers about here married this last year. O Beedy Biver Circuit — ■ spiritually and temporally poor! Tuesday, Powell's, I preached. My friend has taken a new wife, and 24 370 History of Methodism built a new house. His former wife was kind to me; I saw where her remains and those of her daughter lay — they fell asleep in Jesus. We rode into Abbe- ville, and stopped at George Conner's. Great news — great times in Georgia — rich and poor coming to Christ. At Conner's Chapel I spoke, on Thursday, on Born, xii. 1, 2. After sermon I ordained John Stone a local deacon. Friday, covenant day. In Edge- field the Baptists are carrying all before them; they are indebted to Methodist camp-meetings for this. I preached on opening the new chapel, on Luke xix. 9; we had an open time. The Methodists have great suc- cess in Camden District; surely there must be some good done — all are on fire, and I feel the flame. God is with preachers and people. Sunday, 12. I preached to about one thousand peo- ple, on Titus ii. 1. The quarterly-meeting engaged our attention six hours every day. Our route on Mon- day lay over Bush Creek. This is, or was, a Quaker settlement; the Friends have gone to rich lands, un- polluted by slavery — they have formed a settlement in Ohio. I preached in Tranquil Chapel on Tuesday. God has blessed Stephen Shell's family. Grand- mother, who was waiting in great peace for her sum- mons, was called away in August last. I must needs preach at Major's Chapel. My subject was the great salvation. Lodged with Colonel H. Herndon. O how kind! Thursday, rode to Jeremiah Lucas's. I was in heaviness of mind, and suffered in the flesh. Brother Boehm preached in the chapel. Sunday, 19. I preached to about one thousand souls, standing in the chapel-door. The house could not contain the people on any day: some came to see. some to hear, and some felt.' We have labored for In South Carolina. 371 three days about six hours a day on our private bus- iness. We crossed Pacolet, Thicketty, and Broad rivers, on our way to Josiah Smith's on Monday. On Tuesday I preached for them, and Boelim and Hill exhorted: it was a gracious season. Wednesday we came through York to William Gassaway's. There was heavy snow for about twelve hours. Brothei Boehm preached at the dwelling-house, and I gave them a sermon in the chapel. On Friday we took the road to Waxhaws, and with some difficulty kept the path, and the horses their feet. In about nine hours we made our way, crossed Lenham's Ferry, and came in to Robert Hancock's, stiff and chilled. O for pa tience and courage! On Saturday we attended a small congregation of thirty souls. Sunday, 26. At the Waxhaws Chapel I preached to four hundred souls. An exhortation followed, and the sacrament. Monday, a cold ride to William Heath's, on Fishing Creek. I met a congregation on Tuesday, in a log-cabin, scarcely fit for a stable. To my surprise, a number of United States' officers came up; I invited them in. These gentlemen are attached to an establishment at Rocky Mount; they behaved with all the propriety I expected of them. Wednes- day brought us where a sermon was expected, and I gave them one. I made an acquaintance with a ven- erable pair — Mr. Buchanan and wife, Presbyterians, and happy in the experience of religion. A brick chapel is building at Winnsborough for the Meth- odists. We lodged at William Lewis's, but late emerg- ing into light. On Thursday we had a chilly ride of twenty-five miles to Mr. Watson's. It rained excess- ively on Friday, yet I visited James Jenkins, and I 372 History of Methodism baptized his child, Elizabeth Asbury Jenkins. We reached Camden on Saturday. Sunday, December 3. I preached in the tabernacle to about five hundred people, and as we had two dis- tinct congregations in the house, I dropped a word of advice to the poor Africans in presence of the whites. Brother Boehm preached in the evening. On Mon- day I was seriously afflicted in body. In much weak- ness of flesh, and solemnity of mind, I set out on Tuesday for Black River. There are great changes in the house where I stopped — my dear old Mary is dead, and there is another wife. On Wednesday I saw the third house on Black River — fifty by thirty-six feet. I spoke in an especial manner to Henry Young's ne- groes, who were called together for that purpose. At Samuel Kembert's on Thursday. My host proposes shortly to remove to Georgia. We preached to a small meeting on Friday. Henry Boehm preached on Saturday at James Capers's. Sunday, 10. We had a five hours' meeting. Tarp- ley and Hobbs prayed after I had preached: some had come to be prayed for. We made a cold, heavy ride of forty-five miles on Monday. We reached Kell's tavern in the night. The road was dreadfully plowed up with wagons; the ferry was wide, and we had the swamp to pass, and dip, and dive, and go — we labored through it; this was our Tuesday's task. Wednesday evening brought us rest in Charleston. Where does the cotton go that arrives in such quantities? To England and France, in spite of the non-intercourse. I am mainly ignorant of these things, and have no wish to be wiser. Our Old Church is enlarged, and our parsonage completely fitted up. I am busy writing, or occupied with my Bible and Ramsay's History. In South Carolina. 373 Sunday, 17, I preached in Cumberland Chapel: I concluded with a close application. Bishop McKen- dree came in on Tuesday. We have prayed especially and earnestly for our Conference: surely God will hear! It is all peace with preachers and people. On Saturday Conference set to work in earnest, and in great order. Sunday, 24. We had a gracious feast of love. 1 preached at Cumberland in the morning, and at Bethel in the evening. We labored straight onward Monday, Tuesday, Wednesday, and Thursday. Friday was set apart for ordination; it was desired that I should preach; it was a season of tears. We came out of Charleston on Saturday, and lodged for the night at Mrs. Brian's quarter, with Thomas McKendree, who fed us richly. A Sabbath's journey brought us to a sick man's house. I prayed with our host, and ad- ministered some medicine which procured him ease. Monday, January 1. The first day of the year 1810, we crossed Potato Ferry. Missing our way, we dropped upon Mr. John Graham; he was a Presbyterian, and showed us much kindness. On Tuesday we crossed Porter's Ferry. I have been unspeakably happy in God to-day. The people of Charleston have been faithfully warned, and it will be seen not many days hence, how God was with the Conference. We were kindly entertained on Wednesday by Moses Smith. What do the rich do for us but spoil us? Ashpole was deep enough on Thursday; we got over in safety, and stopped at Joseph Lee's. We have had a drop of rain now and then; but there has fallen much all around us. At Fayetteville on Friday I was very un- well, but I labored through five letters. Sabbath, 7. I preached in our enlarged house in 374 History of Methodism the morning, and Bishop McKendree in the evening. We came rapidly next day forty-five miles to the widow Anderson's. At Wilmington I spoke in the new chapel on Wednesday. I find the work of God is going on here. We are well in temporals, and a most cor- rect account has been furnished us of all expenditures. I met the African elders, and gave command concern- ing the parsonage, the painting of the new fences, and the alteration and increase of the benches in the chapel. I recommended the purchase of a grave-yard, and gave a special charge concerning the poor. O let me ever remember these! A general fast-day for the African Churches was appointed. North Carolina — Sabbath, December 2. Bishop McKendree and John McGee rose at five o'clock, and left us to fill an appointment about twenty-five miles off. Myself and Henry Boehm went to Newton's Academy, where I preached. Brother Boehm spoke after me; and Mr. Newton, in exhortation, confirmed what was said. Had I known and studied my con- gregation for a year, I could not have spoken more apx^ropriately to their particular cases; this I learn from those who know them well. We dined with Mr. Newton; he is almost a Methodist, and reminds me of dear Whatcoat — the same placidity and solemnity. We visited James Patton; this is, perhaps, the last visit to Buncombe. Tuesday, came thirty-three miles to Murray's, at Green Biver. Wednesday, rode thirty miles to the Rev. James Gilliard's. I found him sick, and prescribed for him. On inquiry into the state of his soul, he expressed his confidence in God. He is alone, with a growing family, and the charge of a hundred and fflrty families. Thursday, discovered that my horse was lame, and felt discouragement. In South Carolina. 375 "We breakfasted with kind and attentive Anthony Fos- ter; and continued on to Robert Hailes's, Friday. Beached the Fish-dam in the evening. Our Sister Glenn went to glory about twelve months ago; her exit was made in the full triumph of faith. Saturday, crossed Broad Biver at Clark's Ferry, and pressed forward to Mr. Mean's. Here, and it seldom happens that I seek such a shelter, we were under the roof of a rich man; we were treated with much politeness and kindness. We are not, nor have we been lately, much amongst our own people; but it has made little difference in the article of expense — the generous Carolinians are polite and kind, and will not take our money. Sabbath, at Winnsborough, I preached to a few people. We have a pretty chapel here; John Buchanan and Jesse Harris are chiefs in this work. On Monday we came to J. Jenkin's; after six years' rest and local usefulness, he means to travel again. Tuesday, at Camden. Close application in reading and writing letters. Saint Clair Capers, one of our first disciples at Whappetaw, died in great triumph; the impression occasioned by witnessing this was the cause of conversion to some persons present. I hope his son James will be a great and holy preacher. I am under the necessity of taking emetics. Wednes- day, reading. Thursday, I preached in the evening. Friday, had a cold ride to Black Biver, where I was compelled to take to my bed again. Saturday, en- gaged in reading, meditation, and prayer. Sabbath, 16. I knew not if I could get to the new house; I went and was helped of the Lord: the house was filled, and I spoke plainly. On Monday I visited Thomas Boon; his father was the first to entertaii) me at the Lower Santee Ferry. We found our dinner 376 History of Methodism at Henry Young's; I was very ill. Tuesday, though ill able«o ride, I set out for Camden. Wednesday, reading, writing, and praying with those who visit me. Thursday came to Columbia. Taylor, of the Senate of the United States, lent his house for the session of our Conference. Our fund here for special relief amounts to more than we had expected. Satur- day, our Conference began in great order, peace, and love. Sabbath, 23. I preached, and the truth exhibited its own divine authority. Bishop McKendree spoke in the afternoon. We sat seven hours to business in the day, and had preaching at noon and night. Fri- day I was called upon to preach at the ordination of elders; my subject was Heb. iii. 12-14, and was appli- cable to at least one of them. Conference adjourned this evening: we have stationed about eighty preach- ers. Saturday, came away to General Kumph's. God has repaid this family for its kindness to the poor followers of the Lord Jesus; there are four sons and three daughters, gracious souls; two of the sons, Jacob and Christian, are preachers of the gospel. Sabbath, 30. I must consult prudence, and stay at home to-day. On Monday we ventured away through rain and hail storms. We made about twenty miles to Brother Sarley's. Tuesday, January 1, 1811. On the first day of the new year we rode thirty-five miles to the widow Davis's; I failed greatly in my ride. Wednesday, came by the new road, crossing the new bridge, forty- five miles, to Charleston. Sabbath, 6. Preached in Cumberland and Bethel chapels. Monday, busy in writing letters; sent away fifteen. I preached on Wednesday. Thursday, came In South Carolina. 377 away, and made thirty-five miles to Mr. Gale's; I was weary, hungry, and sleepy. Friday, we crossed Lemid's Ferry, and made a ride of twenty-five miles. Saturday, reached Georgetown. I am always in fet- ters in this place; and were they to offer me twenty such towns as a bribe, I would not visit it again; but I must do my duty without a bribe. Sabbath, 13. I preached for the people of George- town twice. Monday, S. Dunwody and Thomas Ma- son set out with us; crossing Black River, we came to worthy Samuel Green's — in pleasing manners and sincere friendship an evergreen. Yvre visited his brother Francis, and prayed in the family, exhorting the Africans. Tuesday, reached Port's Fprry1 ^.nd j 0 found Mother Port keeping house at eighty-seven. ' ' Rafts and boats in quantities passing down the Pe- dee. Wednesday, made thirty miles to Mr. Mesome's, where we were kindly received and politely enter- tained. Thursday, came early in the day to Priest's, and tarried with him two hours, and then mounted and continued forward to the widow Holland's. Fri- day, came to John Martin's, Lumberton, and here I was willing to stay awhile, for the rain and cold had chilled me to the heart. Saturday, I am very unwell. Sabbath, 20. I preached here, possibly for the last time; I spoke in great weakness of body; and having offered my service and sacrifice, I must change my course, and go to Wilmington. Sometimes I am ready to cry out, "Lord, take me home to rest!" Courage, my soul! Monday, 21. We began our march, and my suffer- ing from pain in the foot was sore indeed. Came in to Amos Richardson's in the evening. The parents of this man died in peace. Tuesday, a ride of tlrh fcy 378 History of Methodism miles brought us on to Alexander King's. I baptized this family, of whom the greater part are in society. The old people gave satisfactory evidence of a peace- ful qwCi. Wednesday, we brought a storm into town with us. Wilmington is alive with commerce, and there is no small stir in religion. Thursday, Brother Boehm preached. Friday — it was my duty to preach to-day. I am applied to for the plan of a new meet- ing-house: this is a business of small difficulty; but who is to execute ? Sabbath, 27. I preached in the morning and after- noon. The congregations were large, and I felt my heart greatly enlarged toward them. Monday, rose at five o'clock, and moved off pretty soon; we cau- tioned the ferryman, who had placed his flat so as to be upset; he was obstinate, and would not alter her position; in jumped the horses, over went the skiff; our lives were endangered; the horses reached the opposite shore by swimming, and plunging through the mud got on dry land; our clothes and some of our books and papers were wet, but not spoiled. "We mounted and rode forward to Mount Misery, stopping to dry at Alexander King's; here we dined, and baptized some children. The evening shades closed upon us as we entered under the hospitable roof of pious Mother Turner, who lodged and fed me at the Wackamaw Lake twenty-six years ago. Tues- day, we pushed oh to Amos Richardson's, and thence after dinner to James Purdie's; I preached in the evening. I have been deeply afflicted with an influ- enza; but God is with me, and supports me. Wednes- day, we had a cold ride to Newberry's; preached to a few people. Friday, February 1. *Yfe reached this place this In South Carolina. 379 morning, Fayetteville ; preaching at night. Saturday, I preached. Sabbath, 3. Preached; our house is too small; preached in the afternoon; we must enlarge our house. I had a rude fall to-day, and it was a mercy that my back was not broken. Monday, we came over Cape Fear, lodging at Morgan's, on a solitary road. Saturday, November 2, 1811. Savannah. Sunday, 3. I preached in the Lutheran Church. We are about building on a city lot. I hope the time will come to favor us. Saturday, 9, reached Augusta. Sunday, 10. I preached in the forenoon and after- noon, and we had a serious night-lecture. Monday, 11. We rode to Johnson's house of enter- tainment. Tuesday, to Spann's. Wednesday, to the widow Hannon's. Thursday, to Colonel Hutchinson's. Tuesday, 19. Hilliard Judge is chosen chaplain to the Legislature of South Carolina; and O great Sne- then is chaplain to Congress! So; we begin to partake of the honor that cometh from man: now is our time of danger. O Lord, keep us pure, keep us correct, keep us holy! Monday, 25. We had a serious shock of an earth- quake this morning — a sad presage of future sorrows, perhaps. Lord, make us ready! Thursday, 28. We took to horse, and rode forty miles. It is bitter cold, and we have felt it the more sensibly after being so long housed. Friday, at Camden, to preside in Conference. Wednesday, December 4 I preached before the Conference. Friday, 6. Our Conference rose this day. Scarce- 380 History of Methodism ly have I seen such harmony and love. There are eighty-five preachers stationed. The increase, within its bounds, is three thousand three hundred and eighty. We had a great deal of faithful preaching, and there were many ordinations. I received letters from the extremities and the center of our vast continent, all pleasing, all encouraging. Saturday, rode to Brother Young's, on Black Biver. Sunday, 29. I preached at Bembert's Chapel, and gave an exhortation to the Africans. The society was staid after meeting, and I exhorted the members. Our labors this day shall not be wholly lost. Monday, 30. We came away early for Charleston, and made thirty-five miles to Mr. Pendergrass's, where we were well entertained. Tuesday, 31. Murray's Ferry detained us an hour.^ Down poured the rain. We were glad to stop at Mrs. Kennedy's, and it was no small comfort to be enter- tained so well. Wednesday, January 1, 1812. A steady ride of thirty-eight miles brought us into Charleston. The highways were little occupied by travelers of any kind, which was the more providential for me, for my lame- ness and my light fly-cart would have made a shock of the slightest kind disagreeable. I was anxious also to pass this first day of the new year in undisturbed prayer. Thursday, Friday, Saturday, in reading, meditation, writing, and prayer. I do not reject visitors. Sunday, 5. I preached at Cumberland Chapel, and met the societies of both colors. I visited the father- less, and some widows; my mind enjoys peace. In the evening I preached in Bethel Chapel. We made our exodus from Charleston at ehjdit in the morning. In South Carolina. 381 No passage at Clemnions's Ferry. We found a lodg- ing with Mr. Brindley; our host has buried one Meth- odist wife, and is now happy with another. I am con- soled to know that our dear departed sister, ever kind to me, died in the Lord. Tuesday evening, lodged at the widow Boone's: this family have received Meth- odist preachers for the last six and twenty years. Wednesday, 8. We reached Georgetown. I preached in our enlarged chapel, on 1 Cor. vii. 29. Thursday, 9. We came away to James Green's, where I preached, and then rode over to Francis Green's; here William Capers preached on "Blessed art thou, Simon Barjona," etc. We took the road on Friday in a driving snow, but missing our path, we got back to James Green's, and there, upon entreaty, consented to stay. We were told on Saturday morn- ing that we could not travel; we tried it, nevertheless, and made thirty-five miles in nine hours. The cold was piercing. Sabbath, 12. No rest for us. We toiled over Pedee swamp toward Mary Port's; she had gone to rest. The snow was about a foot deep, and I could not see where they had laid her. We came to Mr. Newson's five hours after my time, so I delivered a message to the family — thirty-one miles to-day. On Monday, at General Benjamin Lee's, I spoke to a few people. Tuesday we dined at Lumberton, and went forward to Mark Russell's, where I spoke to a few people. Wed- nesday, came to Fayetteville. We have had a rude ride of great bodily suffering from Georgetown, but my mind has enjoyed perfect peace, and constant prayer. Thursday, 16. We made this a sacramental day. What will not perseverance and management do? Here we have built a neat little chapel, costing but 382 IIis toby of Methodism twelve hundred dollars, one thousand and fifty. of which is paid. Sabbath, December 6, 1812. Preached at Mill's Chapel; after meeting we went home with John Mills, White Oak Creek. Ah, John, thy pious, pray- ing mother! think often of her. Monday, a bitter, cold ride of forty miles, brought us to Father Francis ^Watters's. O warm room, and kind old Virginians! Our host has twelve children of eighteen once living. Tuesday, 8. Came to Broad Eiver. "We found Smith's ford deep enough, but Fox turned his fearless breast up the stream, and brought me swiftly and safely through the swell of waters; he is a noble beast. We dined in the woods, and stopped at Esquire Leech's; brandy and the Bible were both handed me; one was enough — I took but one. Wednesday, 9. Came to Winnsborough late at night; I cannot easily describe the pain under which I shrink and writhe; the weather is cold, and I have constant pleuritic twinges in the side. In cold, in "X* hunger, and in want of clothing— mine are apostolic sufferings. Jacob Humph is dead, and so are elder Capers and James Eembert; these were all early friends to the Methodists in South Carolina, and left the world in the triumph of faith. We are in Camden. Thursday, 10. We stay at Father Buchanan's; peo- ple here give little encouragement to Methodism, but the walls of opposition will fall, and an abundant entrance will yet be ministered to us — the craft of learning, and the craft of interested religion will be driven away. Friday, 11. A cold ride brought us to Dunkin's. Is not this man a brand plucked from the burning? a reclaimed drunkard! Camp-meetings have done In South Carolina. 383 this — they do great good, and prosper in the sand- hills. Saturday, 12. We lodged in Columbia with Col- onel Hutchison. Sabbath, 13. I preached in the legislative chamber, and had the members for a part of my congregation. Monday, at the house of the widow of General Jacob Eumph; the father and son both died in the Lord. This house has been open to the Methodists for about twenty-seven years, whether in peace or persecution; Jacob traveled nearly four years; so meek, so mild, diligent and simple-hearted, so sincerely good. On Tuesday we came to Father Carr's, a Swiss; here are pious, kind souls. Wednesday, came to Stephen Swithen's, within twenty-three miles of Charleston. It remains intensely cold. Thursday, my lingers gave out; then the axle-tree gave a crack, seventeen miles from the city. We loaded another. Whilst I rode in J. B. Glenn's sulky, he and Boehm, with the aid of cushions and bear-skins, rode horseback into the city. These are trifles. Ah ! we feel — we fear the locations of this Conference will be sixteen in number. Satur- day, our Conference began its session in good order. Sabbath, 20. I preached at Cumberland Chapel in the morning, and at Bethel in the afternoon. The presiding eldership and the episcopacy saw eye to eye in the business of the stations; there were no mur- murings from the eighty-four employed. Christmas- day was a day of fasting, and we dined one hundred at our house, on bread and water, and a little tea or coffee in the evening. Our funds are low; but our Church is inured to poverty, and the preachers may indeed be called the* poor of this world, as well as their flocks. 384 History of Methodism Sabbath, 27. I had an opportunity of meeting the society, of both colors, and my exhortations were pointed, and in season. We have, with the increase, about eighteen thousand. What is coming? days of vengeance, or of gospel glory? We have lost, by locations and other causes, fourteen of the itinerancy. Monday, 28. We send two missionaries to Missis- sippi— E. Nolly and John Shrock. Religion is not fashionable in Charleston. Tuesday, receiving vis- itors. Our house is a house of prayer. Wednesday, we came to Readhammer's. Thursday, 31. Came to Georgetown; I am now at home here after twenty-nine years of labor. Many letters call my attention; I am happy in God. We hear of a blessed work in James River District — camp-meetings the great instrument. Sunday, January 3, 1813. I preached morning and evening. It was a small time — cold, or burning the dead. We have about one thousand blacks, and about one hundred white members; most of them women; the men kill themselves with strong drink before we can get at them. My home in Georgetown is not quite so comfortable ; possibly I shall hereafter leave it to better men. Monday, it is so cold I have a small fire to write my letters by. Tuesday, we took the path to Coachman's, Black River. My evening talk to them was, "Take earnest heed." Wednesday, 6. I was so lame I stopped at Richard Woodbury's. We held a meeting at two o'clock, and at night. Friday, we had a meeting at Collins Wood- bury's ; I preached in the evening — it was excessively cold, and I was lame. Sabbath, 10. I preached at'Rousome's, on Little Pedee. Monday, a bleak ride brought us to General In South Carolina. 385 Lee's. Tuesday, I was glad to stay at McNeil's, in Lumberton. Henry Boehni preached. Thursday, came on to Fayetteville through a cold, heavy rain. The Lord blesses me with patience. Sabbath, 17. They carried me into the church. I ordained two deacons and one elder. I failed in strength after preaching, and Kev. Mr. Turner, a Presbyterian, concluded our meeting by prayer. Thursday, 21. A bitter cold ride of thirty miles brought us to Purdie's. Friday, a heavy ride of thirty-six miles brought us to King's. Saturday, to Wilmington : there is little trade here, and fewer peo- ple; of course there is less sin. Sabbath, 24. I was carried into the church, preached, and met the society. I preached again in the evening. A bread-poultice has procured me a mitigation of pain. Lord, be merciful to me in tem- porals and spirituals! William Capers is married — he twenty-three, his wife eighteen. Friday, October 29, 1813. On the peaceful banks of the Saluda, I write my valedictory address to the presiding elders. At Staunton Bridge we rest five days; my horse and his master both disabled. I preached but twice. James, the son of John Douthet, gave me an interesting account of his father. John Douthet was born in Maryland; left his native place and settled on the Yadkin; became a member of the Methodist society, and was honored as a class-leader, making his house a house of God for the assemblies of his brethren. He departed from his brethren and from God. Some years after this, the family removed to the Table Mountain, Pendleton District; the preach- ers came to the house, the father was reclaimed, and his two sons, James and Samuel, joined the Methodists. 25 X 386 History of Methodism and were useful and respectable traveling preachers; the former laboring twelve, the latter seven year's in the ministry. But the elder Douthet had a failing — he was fond of liquor, and indulged himself, and backslid a second time; retaining, nevertheless, his character for strict integrity and his habit of private prayer, occasionally hearing the gospel. Last sum- * mer he fell ill, and came to lie down and die at his son James's; here he became a true penitent, was blessed with justifying and sanctifying grace, and slept in peace in the seventy-third year of his age. Tuesday, November 2. We visited Taliaferro's, and went forward to B. Lyon's. Thursday, 4. Called a meeting at Edward McCraw's ; I spoke with enlargement of mind on Heb. x. 38, 39. We saw Henry Gains, a disciple since 1777; now feeble, but wishing to be faithful unto death. Came forward to Conner's, Abbeville District. Sabbath, 7. I preached in the tabernacle, on 2 Cor. v. 11. If the people say it was like thunder and lightning, I shall not be surprised. I spoke in poAver from God, and there was a general and deep feeling in the congregation: thine, O Lord, be all the glory! Came home with James Cox. Monday, 8. I gave an alarming lecture at John Branan's. There is a serious mortality on the mid- dle and lowlands of South Carolina and Georgia. Tuesday, 9. We rode through the heat, crossing the Little Biver to Mr. Shield's, twenty miles. Georgia— Wednesday, 20. We continued on to Petersburg, into Georgia. I preached at Sparta, and ordained two deacons. A journey of six days from Sparta brought us to Savannah; we were careful to leave our testimony and pray with every family where Iy South Carolina. 387 we stopped. Kind widow Bonnell sent her chaise after me. I must change my mode of traveling, 1 suppose. I preached twice in the Wesley Chapel. This is a good, neat house, sixty feet by forty. I en- joyed great peace. Our chapel cost five thousand dollars; others would have made it cost twice as much, perhaps. We are indebted to Myers and Russell for much of this saving. The Presbyterian Church hath changed its form to Independent — Doctor Kollock must be the same. Monday, 22. Rode to Mr. Thibeau's plantation: sweet retreat! Tuesday, we rode forty-six miles to Wainer's. I am again in a chaise; James Russell in- sisted upon giving me an old gig worth forty-five dol- lars. We are safe in Charleston, visiting Black Swamp and some families as we came along. We have had cold, hungry traveling. My mind is holiness to the Lord. We found our family here in health. Sunday, December 12. I preached in Trinity Church; we have it now in quiet possession. I also officiated in Cumberland and Bethel churches. The society is not so lively as formerly. In visiting six families I found but two that acknowledged God in his word and worship. Ah, woe is me! Thursday, 16. We attended the funeral of Dr. Keith, suddenly called away, and greatly lamented by all, es- pecially by the people of color; he had been twenty- six years a minister of the Independent Church. Most of the clergy of the city were present, and there was great solemnity observed. We lecture morning and evening. We labor to live in and for God; we desire to receive rich and poor, people and ministers: and to consecrate, in the order of faith and prayer, every room and every heart in the house, to God. 388 II is ron y of Methodism Sunday, 19. I preached in Cumberland Chapel, in Trinity, and in Bethel. How much good will my ten days' visit do here? I preach, lecture, and pray. I invited the stewards of Bethel, and the trustees of Trinity came to see me on Tuesday; we dined and prayed together, and parted in love and peace. Wednesday, 22. In a cold day we left Charleston, and came thirty miles to preach to preachers at Nichols's. We lodged with Eccles. Friday, my mind is in peace in bodily affliction. Weather, roads, swamps — we heed them not. On our way to Black River, we visited many families: 0 let me do some good whilst I may! time is short. Thursday, 30. At Kembert's settlement. How my friends remove or waste away! yet I live; let me live every moment to God! On the first day of the new year, 1814, I preached at Rembert's Chapel. Sunday, January 2, 1814. I preached in the chapel. On Monday we came away, in company with Myers and Norton, to Fayetteville, one hundred and forty miles, visiting many families in our route. Friday, 7. I received seven letters: the contents of some of them make me feel serious. We learn that Bishop Coke and seven young preachers have sailed for the East Indies. The British Society is poor as well as ourselves, it would appear: this is a good sign. In less than one hundred years, Methodism has spread over three-quarters of the globe ; and it is now about to carry the gospel of salvation into Asia. Amen ! Sunday, 9. We had rain. Bishop McKendree preached. I preached on Isaiah lxiv. 7. We had a spiritual, heavenly, and united Conference. There were twenty deacons ordained, eighty-five preachers In South Carolina. 389 stationed: twelve have located, and one has died, sud- denly; and fifteen are added. Sunday, 16. I preached. Thursday, we came away. On our way we called on Hodges, Shaw, and Saunderson, exhorting and praying with their fami- lies. I enjoy great peace of mind. Sunday, 23. I preached in our chapel, fifty by sixty feet, to a small congregation. Am I not a child, to have been looking for summer? William Glenden- ning and I met, and embraced each other in peace. I visited Sister Perry, the former wife of^John King^ Diieof the first Methodist preachers. After all rea- sonable allowances for drawbacks, we cannot yet tell all the good that was done by our Conference in Raleigh, in 1811. We started away northward. North Carolina — Wednesday, October 19, 1814. Rode to Boling's. Behold! Richard Bird came one hundred miles to hasten us to camp-meeting away on the bleak hills of Haywood. I was forced by misery to retire to my room and bed at Boling's, but son John held a meeting and preached. We came on the camp- ground, in Haywood county, North Carolina, Friday, 21. Saturday I preached, and ordained W. Spann and J. Evans deacons. Sabbath, 23. Ordained two elders, Thomas Bird and Samuel Edney, after preaching. In our tent we contrived a hearth and had a fire. Monday we visited the house of Richard Bird. Tuesday, 25. I preached in the house of the father, Benjamin Bird; there was much feeling manifested. We collected liberally on the mite subscription to help the suffering ministry. I had for twenty years past wished to vist the Cove; it is done, and I have seen my old, tried friends, dear Richard and Jonah Bird, 390 History of Methodism and William Fulwood, who sheltered and protected me when, during the War of Independence, I was compelled to retire to the swamps and thickets for safety. Wednesday, 26. Our ride brought us to Ruther- ford's. I paid them as well as I could for their kind- ness and attentions by exhortation and prayer. Thursday, 27. To McHathing's, forty-one miles. Daniel Asbury wished me to take Catawba, above Ladies' Ford, and cross at the Horse Ford, where a former journal will show my life to have been in danger some years ago. I preached in the evening at Daniel Asbury's, Lincoln county, near Sherill's Ford. These are kind spirits, who say, " You make your rides too long; " yet they will scarcely be denied when in- vited to their houses, making my rides longer still; here am I, ten miles out of my way, to see these dear people. And now that limbs, lungs, strength, and teeth fail, I must still go my rounds of six thousand miles within the year. Sabbath, 30. I passed a restless, feverish night, yet as I was expected to preach on the camp-ground, I discoursed to a large, simple-hearted congregation, on Acts xxx. 32. I sat in the end of my little Jersey- wagon, screened by the drawn curtain behind me. It was no common time to either speaker or hearers. We retired, after meeting, to Jonathan Jackson's. What a rich table was provided! not for me — I retired to bed with a high fever. My spiritual consolations flow from God in rich abundance; my soul rejoices exceedingly in God. Monday, 31. To Robey's, near Catawba Springs. Tuesday, November 1. I preached to a very attentive people ; surely the speaker and hearers felt the power In South Carolina. 391 of the word of God. x^fter a hasty dinner, we rode on to Nathan Sadler's, steward of the Lincoln Circuit. Wednesday, 2. I spoke with very unpleasant feel- ings, on Luke xi. 13. We hasted to Featherston Wells's. Here were all comforts for a sick man; good food, beds, and nursing. This family is blessed. Sister Wells is the granddaughter of my ancient friend, Father May, of Amelia, and her children are in the way to heaven. Here is the fruit of my labors. What a comfort is it to see the fourth generation growing up under our eyes, living in the fear of God, and following in the same path those who are gone to glory! Thursday, 3. Crossed the south fork of Catawba to Bethesda Chapel ; the day was damp, and there was a damp upon preacher and people. We went forward to John Dameron's, where I was expected to preach, and I did try, but the people were so wonderfully taken up with the novel sight of the little carriage, and still more of the strange-looking old man who was addressing them, that the speaker made little impres- sion on his hearers. Who neglects me? Not the kind, loving Damerons. We came to John Watson's, Allison's Creek, on Friday. Sabbath, 6. At Sardis Chapel. The weather was unpleasant. My congregation might have tried my patience. Monday we came to Henry Smith's, an Israelite; he is a native of East Jersey. Tuesday to Winnsborough. Sabbath, 13. I preached at Winnsborough a long discourse, on 1 Peter xiv. 17. Monday to widow Means's. We shall ride about two hundred and twenty miles out of the way to Georgia, but in the way of our duty. Tuesday I preached at Bethel; we hope good 392 History of Methodism vas done. Edward Finch, a son of affliction, is still on crutches. Wednesday, 16. Dined with Elder Stephen Shell. Lodged with Frederick Foster. Thursday we had a crowded house at Hopewell Chapel; the speaker stood in weakness, but truth came in power to the hearts of the people. Ordained John Molineaux a deacon. Lodged at John Leek's ; the master, a local laborer, is gone to his rest and reward. Friday, 18. Rain. We got bewildered, and were glad to stop with Mr. Morrow, a Presbyterian, who kindly received and entertained us. Saturday we came to Staunton Bridge. Sabbath, 20. Bishop McKendree and J. W. Bond preached. I spoke a few words from my carriage ; we all hope the testimony of three men will be believed. God is with me in all my feebleness. We have visited North Carolina to Catawba; and in South Carolina, Fairfield, Newberry, Laurens, and Greenville districts. Monday and Tuesday, we are at rest at Father Staun- ton's, an active and holy man, an Israelite indeed of seventy-seven years. Wednesday, 23. We gave an evening lecture at Taliafero's; the night was damp, and few people at- tended. Nights of suffering are appointed to me, but God is with us. Thursday, rested. Friday, 25. Rode twenty-five miles to widow King's, Pendleton District. I am reading Saurin's fifth vol- ume; he is great in his way, but it is not Wesley's way, which I take to be the more excellent way. Satur- day, damp, rainy day. I enjoy my private devotions. Sabbath, 27. It broke away clear for awhile, and I took a stand outside of the -door, and spoke to the people on Galatians v. 6. Monday, to John Power's; Ix South Carolina. 393 liere are new disciples, and they are all love. Tues- day, to Benjamin Glover's. Georgia, Wednesday, 30. I preached at Samuel Eembert's, in Georgia; I was feeble and could not speak with much energy. Wednesday, December 21. Our Conference began at Milledgevilie, Georgia, and continued until the 27th. There were nearly one hundred characters ex- amined and six admitted on trial. Twelve are located. Ten elders have been ordained, and twenty-two dea- cons; eighty-two preachers have been stationed; none are dead, and none have been expelled. I preached at the ordinations, but with so feeble a voice that many did not hear; I had coughed much, and expec- torated blood. We had great peace, union, and love in our session. Wednesday we rode to Sparta in the afternoon. Thursday we had crowded lodging, and I passed a painful night. Friday, to Sweetwater. Sat- urday, to Augusta. Sunday, January 1, 1815. I preached at Saterman's house. Monday, dined at McCleary's, and came on to Ubank's. Tuesday, to Button's. O that God may bless my last labors in this family! Wednesday, to Roger's. Thursday, to Captain Perry's. Friday we had a cold, hungry ride of thirty-six miles, Satur- day, busy writing. Sabbath, 8. I spoke in much feebleness upon part of Psalm xxx vii., and gave a charge to the society. My labors were followed with much coughing and a restless night. Monday I bled in the arm to relieve the spitting of blood. This place calls for great labor, and I am not fit for it; I must go hence. Tuesday I filled an appointment made for me in Bethel Chapel; I was divinely assisted. The care of the societies 394 History of Methodism comes with weight upon my mind. Here are liberal souls at home and abroad; we have added near- ly two hundred dollars to our mite subscription. Thursday came to Strawberry Ferry. Grand accom- modations at Mr. Lesesne's. Friday, to Hale's; we had an appointment here which we knew not of; the peo- ple assembled, and I spoke to them. Saturday came to Santee and crossed the Long Ferry in fifty minutes. As soon as the poor Africans see me, they spring with life to the boat, and make a heavy flat skim along like a light canoe; poor starved souls — God will judge! Sabbath, 15. A sacramental day; I preached and gave a word of exhortation to the society. I cannot preach more than once a day. Tuesday, 17. We started away in company with W. M. Kennedy and I. Norton, with the last of whom we parted at the ferry over Black River. Lodged with Mr. Rogers — his father has gone to rest. On our route we visited Bethel Durant, and saw his brothers, John and Henry; their simple-hearted, kind father entertained me thirty years ago on my returning from my visit to Charleston. Wednesday, 18. Crossed the lakes and Wackamaw, and got in after eight o'clock to Brother Frink's. At William Gause's I saw my kind mothers in Israel, Gause and Rogers. I continue to expectorate blood. Is it possible that the children of the French Protest- ant martyrs to the tyranny of Louis XIY. and his bloody priesthood can ever forget the God of their fathers? Noble, holy men, may God gather in your children to the latest generations! Friday, 20. A dash of rain stopped us awhile, but we went forward thirty miles to Wilmington. I feel the effect of the damps- In South Carolina. 395 North Carolina — Sabbath, 22. I preached in the chapel. O wretched appearance of broken windows! It was a sacramental day. Were I a young man, I should not wish to be stationed in Wilmington. Our funds are low here, and our house a wreck. Sabbath, November 12, 1815. I attended the quar- terly-meeting at Samuel Edney's, and bore a feeble but a faithful testimony to the truth. I have read, with dim eyes, Joseph Moore's dialogue; it is not elegant, but argumentative: it seems to have silenced the Baptists. Sabbath, 19. I preached upon Acts xxvi. 17, 18. I die daily — am made perfect by labor and suffering, and fill up still what is behind. Monday, 20. At Benjamin Glover's. At Allen Glover's on Tuesday. Wednesday, my children will not let me go out. Thursday, 23. Came to Thomas Child's, near Cam- bridge, twenty miles. Friday, to Dr. William Moon's. Saturday, the Doctor urges, and I have consented to take digitalis. Sabbath, 26. I preached, and we had a time of great feeling. Monday, heavy rain. WTe came away to Hezekiah Arlington's; a cold, damp ride. Tues- day, to the widow Means's; the lady was not at home, but the servants were attentive. John Wesley Bond preached in the kitchen. We try to do good. Wednes- day, to Sterling Williamson's, thirty miles in eight hours. A damp, rainy day, by no means pleasant to me. Thursday, rested. Friday, at Columbia. Saturday, December 2. A melancholy and awful scene has been witnessed here. Dr. Ivey Finch, about thirty years of age, in driving a violent horse out of Columbia in his chair, was dashed between the 396 History of Methodism. shaft and wheel, and his skull fractured. The un- happy man was the only son of my dear friend Ed- ward Finch. I preached on the Sabbath. I have passed three nights at B. Arthur's, two at friend Alex- ander McDowell's, and one night at Colonel Hutch- inson's. My consolations are great. I live in God from moment to moment. The poor Colonel is like myself — broken to pieces. I feel deeply upon my mind the consequence of this charge (Columbia). Thursday, 7. We met a storm, and stopped at William Baker's, Granby. CHAPTER XV. W Give me the faith which can remove And sink the mountain to a plain ; Give me the child-like, praying love That longs to build thy house again — The love which once my heart o'erpowered, And all my simple soul devoured. (Charles Wesley.) ILLIAM CAPERS was descended from a f am- ily of iLuguenots, who emigrated from France and settled in South Carolina. He w^as a son of Will- iam and Sarah (Singletary) Capers, and wras born in St. Thomas Parish, in South Carolina, on the 26th of January, 1790. His father served as a captain in the Revolution under General Marion; wras one of the defenders of Charleston in the battle of Fort Sullivan; was in the battle of EutawT, and at the siege of Savan- nah, where Pulaski fell, and was always distinguished for his patriotism and bravery. His father became a member of the Methodist Episcopal Church in 1786, and his own mother wras a lady of the finest natural and Christian qualities, but died when he was two years old; but in 1793 his father gave him another mother, who well supplied the place of the departed one, and w^atched over him with uniform and tender solicitude. In the spring of 1801 he wTas sent to school on the Pedee, some thirty miles from Georgetown, where his (397) A 398 History of Methodism father then lived, but, in consequence of the teacher suddenly leaving his charge, he returned home after a month or two. In September following he was sent to Dr. Roberta's Academy, near Statesburg, in Sum- ter District, where he continued till 1805, when he was admitted as a student in the South Carolina Col- lege, then under the Presidency of Dr. Maxcy. In the summer of 1806 he attended a camp-meeting in Rembert's settlement, of which he gives the follow- ing account: " The number of people occupying tents was much greater than it had been at two previous meetings of the same kind in 1802 and 1803, in that neighborhood, both of which I had attended with my uncle's family, and at which wagons and awnings made of coverlets and blankets were mostly relied on in place of tents. The tents too (of this meeting in 1806), though much smaller and less commodious than in later years, were larger and better than at the former meetings. But still, at the tents as well as at the wagons of the camp, there was very little cooking done, but every one fed on cold provisions, or at least cold meats. Compared to those first two camp-meetings, this one differed also in the more important respects of management and the phases of the work of God. At the first one (1802), particularly (which was held on McGirt's Branch, be- low the point where the Statesburg and Darlington road crosses it), I recollected little that looked like management. There were two stands for preaching, at a distance of about two hundred yards apart; and sometimes there was preaching at one, sometimes at the other, and sometimes at both simultaneously. This was evidently a bad arrangement, for I remem- ber seeing the people running hastily from one place In South Carolina. 399 to the other as some sudden gush of feeling venting itself aloud, and perhaps with strange bodily exercises, called their attention off. As to the times of preach- ing, I think there were not any stated hours, but it was left to circumstances; sometimes oftener, some- times more seldom. The whole camp was called up by blowing a horn at the break of day ; before sunrise it was blown again, and I doubt if after that there were any regular hours for the services of the meet- ing. But what was most remarkable both at this camp-meeting and the following one, a year after- ward (1803), as distinguishing them from the present meeting of 1806, and much more from later camp- meetings, was the strange and unaccountable bodily exercises which prevailed there. In some instances, persons who were not before known to be at all relig- ious, or under any particular concern about it, would suddenly fall to the ground and become strangely con- vulsed witli what was called the jerks; the head and neck, and sometimes the body also, moving backward and forward with spasmodic violence, and so rapidly that the plaited hair of a woman's head might be heard to crack. This exercise was not peculiar to feeble persons, nor to either sex, but, on the contrary, was most frequent to the strong and athletic, whether man or woman. I never knew it among children, nor very old persons. In other cases, persons falling down would ajupear senseless, and almost lifeless, for hours together; lying motionless at full length on the ground, and almost as pale as corpses. And then there was the jumping exercise, which sometimes ap- proximated dancing, in which several persons might be seen standing perfectly erect, and springing up- ward without seeming to bend a joint of their bodies. 400 History of Methodism Sucli exercises were scarcely, if at all, present among the same people at the camp-meeting of 1806. And yet this camp-meeting was not less remarkable than the former ones, and very much more so than any I have attended in later years, for the suddenness with which sinners of every description were awakened, and the overwhelming force of their convictions, bear- ing them instantly down to their knees, if not to the ground, crying for mercy. At this meeting I became clearly convinced that there was an actual, veritable power of God's grace in persons then before me, and who were known to me, by which they were brought to repentance and a new life; and that with respect to the latter (a state of regeneration and grace), the evidence of their possessing it was as full and sat- isfactory as it was that they had been brought to feel the guilt and condemnation of their sins. I did not fall at any time, as I saw others do, but with the con- viction clear to my apprehension as to what was the true character of the work before me, that it was of God, while I feared greatly, I could not but desire that I might become a partaker of the benefit. Still I kept myself aloof, I knew not why." After his return to college, as there was much of infidelity and vice prevailing among the students, his situation, on the whole, became so trying that he re- solved, if he could obtain his father's consent, to dis- solve his connection with the institution; and accord- ingly, early in the year 1808, he withdrew from college and became a student of law under John S. Richard- son, an eminent jurist, and afterward a distinguished judge, in South Carolina. Shortly after this, his father, whose spirituality had for some years greatly waned, received a fresh baptism of the Holy Ghost, In South Carolina. 401 and, in the presence of his family, made a renewed dedication of himself to God. The son, who was present, was deeply affected by the scene, and, though he could not feel any confidence that his state of mind was indicative of a genuine conversion, he resolved to carry out a purpose, which he had formed some time before, to unite himself with the Methodist Episcopal Church. This he did in the early part of August, 180*8. Immediately after performing this solemn act, he fell in with the Kev. William Gassaway, who proposed to him to meet him at Camden some three weeks from that time and accompany him around on his circuit. Mr. Capers cheerfully consented to the proposal with- out knowing how much was involved in the arrange- ment; but what was his surprise wThen, at the first appointment, at Smith's Meeting-house (now Mar- shall's), September 12, Mr. Gassaway, after a sermon by the Rev. "William M. Kennedy, beckoned to him to come forward to the pulpit, and then directed him to " exhort." He obeyed the command, but not without great embarrassment, not merely because it was his first attempt at any such service, but because he had serious doubts whether a principle of life had ever been imparted to him. At a quarterly-meeting, how- ever, beginning Friday, September 15, which was con- ducted as a camp-meeting, at Knight's Meeting-house, on Fork Creek, he found that unspeakable blessing which he had been so earnestly seeking — "the spirit of adoption, whereby we cry, Abba, Father; " the Spirit itself bearing witness with his spirit that he was a child of God. He says: "A love-feast was held on Sunday morning at 9 o'clock. I had never attended one, and happening never to have made any inquiries about them, so that 26 402 History of Methodism going into this one I knew not how it was to be con- ducted, nor of what the service should consist. I first found myself strongly affected on seeing one and an- other refused admission by the preacher at the door, a vivid representation being made to my mind of the character of the meeting, in which, as I supposed, none but approved persons could be present, and others were rejected. At first I felt as if I, too, had no right to be there. It was a meeting for Christians only, and without the witness of adoption I could not claim that title. Was it partiality, or lack of information, which had let me in while others were excluded? I might not hope to be admitted into heaven thus, for God himself would be the Judge. And what should it avail me to be in the Church, and gathered in com- munion with its members in holy services, if at last the door of heaven should be shut against me? But I was not suffered to pursue this train of thought, but my mind was suddenly and intensely taken up with an opposite one. Was there any thing lacking to me which Christ could not give ? Had he not bought me with the price of his own blood, which had pledged his willingness with his power to save? And why was I so long without the witness of adoption, except only for my unbelief? Faith that should trust him to bestow his grace would honor him more than the unbelief that doubted of his doing so much. All this and much more was presented to my mind in an in- stant, and I felt an indescribable yearning after faith. Yes, I felt much more; there came with it such a pre- vailing apprehension (or should I not call it manifesta- tion ?) of Christ as a present Saviour, my present Saviour, that to believe seemed to imply no effort. I could not but believe* I saw it, as it were, and I felt it, and knew In South Caeoltxa. 403 it, that Christ was mine, that I had received of the Spirit through him, and was become a child of God. " This gracious change was attended with new views as to my calling in life. I could no longer say nor think that I was never to be a preacher, but, on the contrary, it appeared to me, and the conviction grew stronger and stronger, that I was called to preach." Up to this time, notwithstanding Mr. Capers had seemed to take one step toward the ministry, he had really never abandoned the purpose of entering the pro- fession of law. But now his aspirations were all for the sacred office, and his father having given his con- sent that he should make the change, it was deter- mined at once that he should enter the ministry. He therefore continued to accompany Mr. Gassaway in his rounds, and delivered his exhortations to the peo- ple with constantly increasing freedom and effect. " The Santee Circuit at that time extended from a meeting-house called Ganey's, some four miles above Chesterfield, which was its highest appointment, to Tawcaw, near Santee River, which was the lowest. And it was on this, my second round with Brother Gassaway (October, 1808), that we attended a camp- meeting at Tawcaw, where it pleased God to give me the encouragement of making my very imperfect ex- hortations instrumental of good among the people. In particular, that estimable and engaging young man, Joseph Galluchat, afterward for many years so well known and much beloved in Charleston for his abili- ties and spotless character as a preacher, acknowledged so humble an instrumentality as this the means of his awakening and conversion. And this circumstance tended no little to confirm me in the purpose I had formed (I trusted, under the influence of the Holy 404 History of Methodism Spirit) to devote myself to the work of preaching the gospel of Christ." As late in the season as past the middle of November a camp-meeting was held at Eembert's (the second one at the same place that year), becanse the people were in the spirit of it; and for the special reason that the bishops, Asbnry and McKendree, had appointed to meet on official business which would occupy them several days, at that time, at the house of their old friend (the Gaius of those days) James Rembert, im- mediately in the neighborhood, and they would attend the meeting. And this being also the occasion of the last quarterly-meeting for the Santee Circuit, at the advice of Mr. Gassaway (Bishop Asbury also approv- ing) Mr. Capers was licensed to preach, and was rec- ommended to the Annual Conference to be admitted on trial in the itenerancy. Accordingly, at the next Conference, which was held at Liberty Chapel, in Greene county, Georgia, December 26, 1808, he was duly admitted, and was appointed to the Wateree Circuit. The next year he was sent to the Pedee Circuit, but at the second quarterly-meeting, which was held in June, 1810, he was transferred from this to the town of Fayetteville, in North Carolina, where he found himself in the midst of excellent society, and many efficient auxiliaries to both his comfort and use- fulness. Of the origin of Methodism in this place he gives the following interesting account: " The most remarkable man in Fayetteville when I went there, and who died during my stay, was a negro by the name of Henry Evans. I say the most remark- able in view of his class, and I call him negro with un- feigned respect. He was a negro; that is, he was of that race, without any admixture of another. The In South Carolina. 405 name simply designates the race, and it is vulgar to regard it with opprobrium. I have known and loved and honored not a few negroes in my life, who were probably as pure of heart as Evans, or anybody else. Such were my old friends Castile Selby and John Boquet, of Charleston, Will Campbell and Harry Myrick, of Wilmington, York Cohen, of Savannah, and others I might name. These I might call re- markable for their goodness. But I use the word in a broader sense for Henry Evans, who was confessed- ly the father of the Methodist Church, white and black, in Fayetteville, and the best preacher of his time in that quarter, and who was so remarkable as to have become the greatest curiosity of the town, inso- much that distinguished visitors hardly felt that they might pass a Sunday in Fayetteville without hearing him preach. Evans was from Virginia ; a shoe-maker by trade, and, I think, was born free. He became a Christian and a Methodist quite young, and was licensed to preach in Virginia. While yet a young man, he determined to remove to Charleston, S. C, thinking he might succeed best there at his trade. But having reached Fayetteville on his way to Charles- ton, and something detaining him for a few days, his spirit was stirred at perceiving that the people of his race in that town were wholly given to profanity and lewdness, never hearing preaching of any denomina- tion, and living emphatically without hope and with- out God in the world. This determined him to stop in Fayetteville, and he began to preach to the negroes with great effect. The town council interfered, and nothing in his power could prevail with them to per- mit him to preach. He then withdrew to the sand- hills, out of town, and held meetings in the woods. 406 History of Methodism changing liis appointments from place to place. No law was violated, while the council was effectually eluded, and so the opposition passed into the hands of the mob. These he worried out by changing his appointments, so that when they went to work their will upon him, he was preaching somewhere else. Meanwhile, whatever the most honest purpose of a simple heart could do to reconcile his enemies was employed by him for that end. He eluded no one in private, but sought opportunities to explain himself, avowed the purity of his intentions, and even begged to be subjected to the scrutiny of any surveillance that might be thought proper to prove his inoffensive- ness; any thing, so that he might be allowed to preach. Happily for him and the cause of religion, his honest countenance and earnest pleadings were soon power- fully seconded by the fruits of his labors. One after another began to suspect their servants of attending his preaching, not because they were made worse, but Avonderfully better. The effect on the public morals of the negroes, too, began to be seen, particularly as regarded their habits on Sunday, and drunkenness. And it was not long before the mob was called off by a change in the current of opinion, and Evans was al- lowed to preach in town. At that time there was not a single church-edifice in town, and but one congre- gation (Presbyterian), who worshiped in what was called the State-house, under which was the market; and it was plainly Evans or nobody to preach to the negroes. Now, too, of the mistresses there were not a few, and some masters, who were brought to think that the preaching which had proved so beneficial to their servants might be good for them also, and the famous negro preacher had some whites as well as In South Carolina. 407 blacks to hear him. Among others, and who were the first-fruits, were my old friends, Mr. and Mrs. Lums- den, Mrs. Bowen (for many years preceptress of the Female Academy), Mrs. Malsby, and, I think, Mr. and Mrs. Blake. From these the gracious influence spread to others, and a meeting-house was built. It was a frame of wood, weatherboarded only on the outside, without plastering, about fifty feet long by thirty feet wide. Seats, distinctly separated, were at first ap- propriated to the whites, near the pulpit. But Evans had already become famous, and these seats were in- sufficient. Indeed, the negroes seemed likely to lose their preacher, negro though he was, while the whites, crowded out of their appropriate seats, took possession of those in the rear. Meanwhile Evans had repre- sented to the preacher of Bladen Circuit how things were going, and induced him to take his meeting-house into the circuit, and constitute a Church there. And now, there was no longer room for the negroes in the house when Evans preached, and for the accommoda- tion of both classes the weatherboards were knocked off and sheds were added to the house on either side, the whites occupying the whole of the original build- ing, and the negroes those sheds as a part of the same house. Evans's dwelling was a shed at the pnlpit end of the church. And that was the identical state of the case when I was pastor. Often was I in that shed, and much to my edification. I have known not many preachers who appeared more conversant with Script- ure than Evans, or whose conversation wras more in- structive as to things of God. He seemed always deeply impressed with the responsibility of his posi- tion, and not even our old friend Castile was more re- markable for his humble and deferential deportment 408 History of Methodism toward the whites than Evans was. Nor would he allow any partiality of his friends to induce him to vary in the least degree the line of conduct or the bearing which he had prescribed to himself in this respect, never speaking to a white man but with his hat under his arm ; never allowing himself to be seated in their houses, and even confining himself to the kind and manner of dress proper for negroes in general, except his plain black coat for the pulpit. 'The whites are kind to me, and come to hear me preach,' he would say, ' but I belong to my own sort, and must not spoil them.' And yet Henry Evans was a Boan- erges, and in his duty feared not the face of man. " I have said that he died during my stay in Fay- etteville this year (1810). The death of such a man could not but be triumphant, and his was distinguish- ingly so. I did not witness it, but was with him just before he died, and, as he appeared to me, triumph should express but partially the character of his feel- ings, as the Avord imports exultation at a victory, or at most the victory and exultation together. It seemed to me as if the victory he had won was no longer an object, but rather as if his spirit, past the contempla- tion of triumphs on earth, were already in communion with heaven. Yet his last breath was drawn in the act of pronouncing 1 Cor. xv. 57 : ' Thanks be to God, which giveth us the victory through our Lord Jesus Christ.' It was my practice to hold a meeting with the blacks in the church directly after morning preach- ing every Sunday. And on the Sunday before his .death, during this meeting, the little door between his humble shed and the chancel where I stood was opened, and the dying man entered for a last farewell to his people. He was almost too feeble to stand at all, but Ix South Carolina, 409 supporting himself by the railing of the chancel, he said: ' I have come to say my last word to you. It is this: None but Christ. Three times I have had my life in jeopardy for preaching the gospel to you. Three times I have broken the ice on the edge of the water and swam across the Cape Fear to preach the gospel to you. And now, if in my last hour I could trust to that, or to any thing else but Christ crucified, for my salvation, all should be lost, and my soul per- ish forever.' A noble testimony! Worthy, not of Evans only, but St. Paul. His funeral at the church was attended by a greater concourse of persons than had been seen on any funeral occasion before. The whole community appeared to mourn his death, and the universal feeling seemed to be that in honoring the memory of Henry Evans we were paying a tribute to virtue and religion. He was buried under the chancel of the church of which he had been in so re- markable a manner the founder." At the close of the year (December 22, 1810) Mr. Capers attended Conference at Columbia, South Car- olina ; was ordained deacon, and appointed, contrary to all his expectations, to the city of Charleston. Here he passed the year pleasantly and usefully, and, with his colleagues, was instrumental in introducing stated preaching at the poor-house. He also opened the way to the formation of a new circuit. "In September I attended a call to the country, which, by God's blessing, produced the nucleus of Cooper River Circuit. A Mr. Hale, living on the main road between Clemens's Ferry (five miles above Charleston) and Lenud's Ferry, on Santee, ten miles from the latter place, had represented the destitution of preaching in his neighborhood and that part of 410 History of Methodism Santee, and requested that one of the preachers should visit them. The lot fell on me, and I found work for a week. The appointment was made for preaching at the house of the applicant on Sunday, at eleven o'clock in the morning. There was a large congregation for a thinly peopled country, who had not heard preach- ing of any denomination for many years before. After preaching I baptized a number of children, and the people still hanging on, as if reluctant to go away, I preached a second time. The text was Luke xix. 9: ' This day is salvation come to this house.' And al- though the people had been kept so long in attendance, and the men generally stood up for want of room or seats for sitting, their attention never flagged, so novel was the occasion, and so truly was there a gracious influence with them. In the midst of the second serv- ice a daughter of Mr. Hale cried out and sank to the floor. It produced but a momentary pause, and she being taken into the next room, I proceeded with my discourse, after remarking that it was not so surprising that one who had suddenly come to the knowledge of her condition as a sinner should be overpowered by it, as that so many who could not believe themselves to be in a safe state should be unconcerned about it. I took it to be an instance of the literal fulfillment of the text in the case of the young lady, who, I did not doubt, would be enabled to confirm what I said when I should visit them again. At the close of the service I aj^pointed to preach on the following Friday even- ing at the same place, and made an appointment for Tuesday at a Mr. Compton's, near Lenud's Ferry. At Compton's, too, there was a full attendance, and an encouraging prospect. Returning to Hale's, I found the new convert exceeding happy in the love of God, In South Carolina. 411 and the rest of the family anxiously inquiring what they must do to be saved. Nor was the work confined to them only, but their neighbors hearing that the preacher's prophecy had come to pass (which was no prophecy at all, but spoken on the evidence of numer- ous examples), they were flocking to see for them- selves what had taken place. A class was formed, and the next year my brother John wTas sent to form the Cooper Biver Circuit." At the next Conference, held at Camden, December 21, 1811, he was appointed to Orangeburg Circuit, but, in September, 1812, he was called off from his labors to minister at the death-bed of his father. About mid- summer of this same year he attended a camp-meeting on Four Holes, just above the bridge on the old Orange- burg road, deeply impressed with his want of holiness and earnestly seeking a deeper work of grace, both for his own happiness and that his ministry might be profitable to the people. The result he thus describes: " The meeting closed, and left me to return to my circuit, lacking in faith, in love, in the assurance of the Holy Spirit, and not, as I had hoped, strong and exultant. I had never since my conversion felt more dissatisfied with myself than I did as, riding pensive- ly along the road to my circuit, I reviewed the history, both of the meeting and of my purposes and feelings in going to it and during its continuance; how much I had needed, how little I had obtained; with what strong desire I had anticipated it as a time of extraor- dinary blessing, and to what little purpose it had been improved. Should I return to the labors of my circuit still unrefreshed, like Gideon's fleece, dry in the midst of the dew of heaven? TVhy was it so? Had I made an idol of the camp-meeting, trusting to 412 History of Methodism means of any sort in place of the all-quickening Spirit ? And I turned aside into a thick wood, saying to myself, * There is none here but God only, and I cannot thus uncomfortable go back to my circuit; I will even go to Him alone who has all power in heaven and earth, and who has called the heavy-laden unto him that they may find rest. Jesus, Master, heal my blindness! Give me faith and love ! ' I still remember how, as I hitched my horse, I felt to pity him for the long fast he should have to keep before he might be unloosed. But it was not so. I had scarcely fallen on my knees, with my face to the ground, before Heb. xii. 18, 19, 22-24, was applied with power to my mind: Tor ye aie not come unto the mount that might be touched, and that burned with fire, nor unto blackness and darkness, and tempest, and the sound of a trumpet, and the voice of words. . . . But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the General Assembly and Church of the first-born which are written in heaven, and to God, the Judge of all, and to the spirits of just men made perfect, and to Jesus, the Mediator of the New Cove- nant, and to the blood of sprinkling, that speaketh better things than that of Abel.' In that moment how spiritual seemed religion, how intimate the connection between earth and heaven, grace and glory, the Church militant and the Church triumphant! And it seemed to challenge my consent to leave the one for the other; as if it had been proposed to me, ' Would you give up all who are below for those who are above, and count it now a high privilege to have come literally and ab- solutely to mingle with the innumerable company of angels, and spirits of just men made perfect, in the In South Carolina. 413 tlio heavenly Jerusalem, the city of the living God? And instinct said no, and all the loved ones on earth seemed to say no ; but the words sounded to my heart above the voice of earth and instinct, lYe are come!' and my spirit caught the transport and echoed back to heaven, 'Ye are come!' In that moment I felt, as can only be felt, ' the exceeding riches of his grace in his kindness toward us through Christ Jesus.' I re- turned to my circuit with my strength renewed as the eagle's, full of faith and comfort." The Conference met in Charleston, in December, 1812, when he was ordained elder by Bishop McKen- dree, and was appointed to Wilmington, in North Carolina. He was married Thursday, January 13, 1813, to Miss Anna White, a young lady of great per- sonal attractions as well as moral and Christian ex- cellence, in Georgetown District, and reached Wil- mington on Friday of the following week. He writes : " We had been there but a week or two when we had the honor of entertaining Bishop Asbury and his excellent attendant, Brother Boehm, who passed a Sabbath in Wilmington*. These were our first guests in our first dwelling-place, the parsonage, which I might call either a two-story dwelling-house or a shanty, according to my humor. It was a two-story house, actually erected in that form, and no mistake, with its first story eight feet high, and the second be- tween six and seven; quite high enough for a man to stand in it with his hat off, as men always ought to stand when in a house. The stories, to be sure were not excessive as to length and breadth any more than height, each story constituting a room of some eight- een feet by twelve or fourteen, and the upper one having the benefit of a sort of step-ladder on the out- 414 History of Methodism side of the edifice, to render it accessible when it might not rain too hard, or with an umbrella when it did rain, if the wind did not blow too hard. And be- sides this, there was a room constructed by a shed at one side of the main building, which, as madam might not relish going out-of-doors and up a step-ladder on her way to bed, especially in rainy weather, was ap- propriated to her use as a bed-chamber. But we were content. A palace might scarcely have been appre- ciated by us, who, by the grace of God, had in our- selves and each other a sufficiency for happiness. This house, the church (a coarse wooden structure, of some sixty feet by forty), the lots they stood on, and several adjoining lots rented to free negroes, had be- longed to Mr. Meredith, an(f had been procured, for the most part, by means of penny collections among the negroes, who almost exclusively had composed his congregation. He had been a Wesleyan missionary to the negroes of one of the West India Islands, I think Jamaica or St. Kit's. And after Mr. Hammett came over to Charleston, and had got under way in his en- terprise of establishing a pure Wesleyan Church, in opposition to the Asburyan, as he called it, he induced Mr. Meredith to come over also and join him. But he was not long satisfied with Mr. Hammett, whose influence over him was sufficient to prevent him from joining the Methodist Episcopal Church, but could not retain him among the ' Primitive Methodists,' as Mr. Hammett called his followers. And so, parting with Mr. Hammett, he came to Wilmington, and be- gan preaching to the negroes. Here his history was very like that of the colored man, Henry Evans, at Fayetteville. He was subjected to all manner of an- noyances, and even injuries, which he bore with un- In South Carolina. 415 resisting meekness till he had worn his persecutors out. At one time he was put in jail, and he obliged them to let him out by preaching through the grates of his window to whoever might be in the street be- low. And when, after several years, things becoming more quiet, he ventured to build a meeting-house, it was burned to the ground. At last, however, Mr. Meredith gained the public confidence, and at his death willed in fee simple to Bishop Asbury a second meeting-house, built on the site of the first, the par- sonage-house above described, and the lands belong- ing to them, all which, of course, the Bishop turned over to the Church, which, along with the property, acquired also the congregation and communicant members. " The negro church, or meeting-house, was a com- mon appellative for this Methodist church long after it had been occupied by whites on the lower floor, with the negroes in the galleries. And it was so in my day. But notwithstanding all this, gentlemen and ladies, of high position in society, were to be found from Sabbath to Sabbath attending our preaching. Could it have been that they wanted to participate in the Methodist religion of passion without principle ? Or was it that their superior sort of religion having taught them to condescend to men of low estate, they were only practicing the principle of humility? How- ever it may have been with them, the sermons they heard for the whole year from my pulpit were taken up in stating, proving, and urging justification by faith, and its cognate doctrines of original depravity, regeneration, and the witness of the Spirit. These themes appeared inexhaustible to the preacher, and this portion of his hearers never grew less for his 416 History of Methodism dwelling on them, though they wondered how such things could possibly be true. " For support, as far as any was to ■ be had, I was dependent mainly on my colored charge, whose class- collections, added to the collection which was made in the congregation weekly, may have produced six or seven dollars a week for all purposes. I had not ex- pected such a deficiency, and was not provided against it; and before I could command means from home, my very last penny was expended. What small things may prove important to us, and incidents of little moment in themselves interest us deeply by their connections. Here was one. It happened that I had carried to market and expended for a fish (because it was the cheapest food) the last penny I possessed. And this was on the morning of the day when I should expect the presiding elder on his first quarterly round; and that presiding elder was Daniel Asbury, who had sustained the same relation to. me during my first two years, and was beloved and honored next to Brother Gassaway. And there was no place for him but the parsonage; or if there was for himself, there was not for his horse. In such circumstances nothing might seem easier than to meet the emergency by borrowing. But should I go to a bank to borrow so little as a dol- lar or two ? And of my flock I feared to ask a loan of so much, lest it should be more than my brother could spare, and for the pain it should give him should he not be able to oblige me in so small a matter and so great a need; and as the least of the evils before me, I concluded to await my friend's coming, and borrow from himself what might be needed during his stay. He came in time for a share of the fish at dinner, but before it had been produced, paid me two In South Carolina. 417 hundred dollars which had been sent, very unexpect- edly, by him for my use. If it had been but two dol- lars, I cannot tell the value I should have put upon it; but to receive two hundred dollars just at that junct- ure made me rich indeed. " I had great satisfaction in my labors among this class of my people (the negroes). The Church plant- ed among them by Mr. Meredith in troublous times had been well disciplined, and furnished our leaders and principal members at present, who exerted a salu- tary influence on the younger, both by their good ex- ample in all things and their zealous exhortations. The preacher they regarded as their best friend, whose counsel they should follow as from God. Trials were rare; and there was a constant increase of numbers. And I say, in sincerity, that I believe I have never served a more Christian-hearted people, unless those were so with whom I was associated at the same time among the whites. Among these (the whites) I have no recollection of a single trial, nor cause for one, during the year. And whilst offenses were avoided, our seasons of Christian fellowship, in the prayer- meetings, the class-meetings, the love-feast, were ap- preciated as they should be by the whole society, and were very refreshing. Of the people of the communi- ty I received nothing Avorse than marks of respect. Detraction had lost its tongue. The negro meeting- house was become the Methodist Church, and the stories about what the Methodists believed, and how they managed their secret meetings, seemed to be for- gotten. But what was more interesting to me, my earnest reasonings from Scripture began to be followed with fruit among the upper circle, of whom several were fully convinced of the truth, and were seeking 27 418 History of Methodism to be justified by faith without the works of the law. The way was thus prepared for my successor (the Kev. Samuel K. Hodges), who reaped more than a golden harvest." His appointment for 1814 was the Santee Circuit. He labored through the year, struggling with mani- fold hardships for the want of the necessary means of support for his family; and lie finally thought it his duty to relieve himself by asking for a location in De- cember, 1814. He removed now to a farm which had been given him by his father, and set himself industri- ously to work to cultivate and to improve it. Though he preached regularly every Sabbath, he was conscious that his secular engagements were working evil to his spiritual interests ; and had begun to feel that he was out of his proper element. Thus it was with him, when, on the 30th of December, 1815, " the idol of his heart" expired. He saw Bishop Asbury in January, ]816, as he passed through Rembert's neighborhood, aiming for Baltimore, with but little hope of eking out life till the session of the General Conference in that city; and with bleeding heart asked him for a cir- cuit. "I am a dying man," replied the Bishop, "or I would give you one. I shall never see another Con- ference in Carolina. You had better wait for your Quarterly Conference to recommend you to a presid- ing elder." During the year 1815 he had the charge of two of the sons of his friend William Johnson, Esq., of Santee, who treated him with the most considerate generosity; and in June, 1816, he entered into a simi- lar engagement with a brother-in-law of Mr. Johnson, Robert F. Withers, Esq., and until October following devoted a considerable part -of the time to the in- struction of his daughters. At the expiration of his In South Carolina. 419 engagement with Mr. Withers, on the 31st of October, In- was married to Miss Susan McGill, in Kershaw District, and at the commencement of the year 1817 opened a school in Georgetown. His school was well attended, and yielded him an income adequate to the support of his family. He preached every Sabbath in his own " hired house, and had reason to believe that his" labors were not in vain: and yet he was not happy, for he was constantly impressed with the con- viction that it was his duty to reenter the itinerancy. Accordingly, he applied for the privilege of reitdmis- sion into the Conference, and was again at his work as a traveling preacher in January, 1818, being ap- pointed to Columbia, South Carolina. He says: " My friends in Columbia will excuse the liberty I take in what I here say of the accommodations fur- nished the preacher in 1818, and may even take a pleasure in contrasting the present with the past in that respect. They will hardly dream of any reflection on them by a statement of facts, any more than that pattern society of Methodists in Wilmington might at the present time by the facts of the time of my service in that place. The cases were different, to be sure, for in 1818, in Columbia, we had some five or six brethren, any one of whom was worth more than an equivalent of all the property of all the Methodists of Wilmington in 1813 put together. And it is also true that these richer brethren were the stewards. I men- tion it to show what was the general state of things among us at that time as regarded the support of the preachers; and shall be faithful, without the slightest feeling of any possible unkindness. " The parsonage-honse was of one story, about forty feet long, eighteen or twenty wide, and consisted of 420 History of Methodism three rooms, of which one, at the west end of the house, had the breadth of the house for its length, by some seventeen feet for its breadth. It had a fire- place and a first coat of rough plastering, to make it comfortable in winter. Across the middle of the house was a passage, communicating with this principal room on one side, and two small rooms which took up the remainder of the house on the other side of it. These two small rooms also were made comfortable, as the principal one was, by a first coat of rough plastering, but without any fire-place. There was no shed nor piazza to the house, and the story was low, so that in summer it was very hot. There was in one of the small rooms a bed, a comfortable one, but I think there was neither bureau nor table, and I have for- gotten whether there was a chair appropriated to it, besides the four belonging to the parlor, or not. Per- haps, as four chairs were enough for our use at any one time, it was thought as well to have them taken from parlor to chamber and back again. The parlor (as I call the room which was appropriated to all pur- poses except sleeping) was furnished with a table of pine-wood, which, for having been some time in a school-house, was variously hacked and marked with deep and broad notches, heads of men, and the like, which, however, could not be seen after we got a cloth t( > cover them ; a slab, of a broad piece of pine plank, painted Spanish-brown, on which were a pitcher, five cups and saucers, and three tumblers; a well-made bench, for sitting, nine feet long, of pine also, and three Windsor chairs. I am not sure whether we found a pair of andirons in the parlor or not, so that I cannot add such a convenience to the list with cer- tainty. With this doubtful addition, the above fur- In South Carolina. 421 Irishes an entire list of the furniture. In the yard was a small shanty of one room for a kitchen, and another still smaller for a store-room, or meat-house, or I know not what. We used it, small as it was, for an omnium gather um. And I repeat, so far was I from complain- ing, that I even exulted in this poverty. For a man to be inferior to his circumstances, I thought, might be a humiliation indeed, but I could see no reason to be mortified at what others had imposed on a pure conscience. And I have a vivid recollection of receiv- ing company and seating them on that long bench with as perfect ease of manner as I might have done if they had called on me at a tent at a camp-meeting, where nothing better was to be expected. In particu- lar, I remember to have felt something more than bare self-possession when, being waited on by a joint committee of the two houses of the Legislature, with a request to preach to that honorable body, and per- ceiving that my bench might hold their honors, I in- vited them to be seated on it, while I took a chair be- fore that presence, feeling to look as if I did not lack good-breeding. And I had a feeling, too, as if not a man of them need be mortified by a seat so humble as was that pine bench. What was the bench to them ? and what was the bench to me? They could occupy it with dignity, and so might I, either that or my half- backed chair. " The general position of the Methodists as a denomi- nation was exceedingly humble. They were the poorei of the people. The preachers had been raised up from among that people, and, in worldly respects, were still as they were. Every thing about the denomination partook somewhat, perhaps much, of the cast of pov- erty. The preachers generally wore very common 422 History of Methodism clothing, mostly of homespun, cut in the style of a clown of a century past. The meeting-houses, even in the towns, were inferior wooden buildings. The as- pects of poverty, if not poverty itself, seemed to be Methodistic, if not saintly; and Methodism in rags might be none the worse, since its homespun was es- teemed better than the broadcloth of other sects. And there had been an everlasting preaching, too, against preaching for money: that is, against the preachers being supported by the people. It had been reiter- ated from the beginning that we were eighty-dollar men (not money-lovers, as some others were suspect- ed of being), till it got to be considered that for Methodist preachers to be made comfortable would deprive them of their glorying, and tarnish the luster of their Methodistic reputation. It was all nonsense, perfect nonsense, but it was not then so considered. A strong case it was of the force of association, ap- propriating to immaterial and indifferent circum- stances a value wholly independent of them, and be- longing to a very different thing, which, by chance, had been found in connection with such circumstances. But who did not know that it was not the preacher's coat that made him preach with power, and that fur- nished him with strength for the battles of the Lord ? But that power, in that preacher, reflected honor on his homespun coat, and caused the coat itself to be admired. Could broadcloth do more? It had never done as much for the persons concerned, and they were hearty for the homespun, homespun forever. And then, who would experiment a change when things were well enough? 'Let well enough alone.' The preacher was just as he ought to be, and the preaching just as it ought to be, and why interfere? " The best In South Carolina. 423 of men were but men at the best,' and who could vouch that to change his circumstances might not change the man, so that the same man in a better coat should not preach a worse sermon ? And then when such points were not presented as for an equal discus- sion of both sides of the question, but with the full tide and current of opinion setting one way, what might it avail for this or that individual, or even this or that society, to oppose it? Might they not expose themselves to the imputation of being unmethodistical and worldly-minded, lowering the standard of Method- ism to suit their own carnal tastes? " I remember that not long ago, when the present Trinity Church in Charleston had just been completed, happening to step into it with two or three gentlemen of friendly feelings, who were not Methodists, one of them said, as in tones of regret, shaking his head as he spoke: 'Ah, this does not look like Methodism. Too fine, too fine! Give me the old Cumberland Street blue-meeting.' And this was a gentleman of the Protestant Episcopal Church, and a pretty decided Churchman besides. He seemed to think that even a High-churchman coming to a Methodist meeting might hardly get the good of it unless he found there low, dusky walls and seats with open backs, and such like assistances of godly worship. "But to return to my brethren of the board of stewards. It could not have been without a struggle that such men as they were, as to worldly position and circumstances, had identified themselves with the Methodists in that community at the time when they had done so. In doing this, they must have felt strongly the poverty of the world without the riches of grace, and the riches of poverty ennobled by 424 History of Methodism this heavenly bestowment. They had come into the Church, therefore, to take it as it was, and not to re- form it; the rich thus consenting, perhaps rejoicing, to be made low, as the most desirable form of exalta- tion. And they, finding the Church to be pleased with its poverty, as if that poverty might be indis- pensable to its spirituality, adopted the prevailing sentiment, and were content with the poverty for the sake of the spirituality. They had not turned Meth- odists to spoil Methodism, but only for a share of its spiritual power. They were probably in fault, and as far as they may have been so, I too was to blame, for why did I not complain? Or if not, why did I not, for myself, put away that table and that bench, and those ungainly chairs? But the whole economy of 1818 was of a piece with this, so that the entire cost to the Church of keeping the parsonage that year was but a fraction over two hundred dollars. I might ex- plain how it was so, if it were worth the trouble, but it is not. Of this, however, I am satisfied, that I have since occupied a parsonage in Columbia, when the table was mahogony, and the bench belonged to the piazza, and the parlor, and the dining-room, and two bed-rooms were suitably furnished for decency and comfort; and neither was I more useful, nor did I love the people nor did they love me more, than in that year of 1818. Changes of this sort require time; and woe to the man who should be so inconsiderate of the force of prejudice and the weaknesses of men as to attempt them by main strength! He shall find his end accomplished, if at all, at a fearful cost. "Methodism was never poverty and rags, nor a clown's coat and blundering sj)eech, nor an unfur- nished, half -provisioned house, nor no house at all, In South Carolina. 425 for the preacher; but it was the gospel simply be- lieved, and faithfully followed, and earnestly (even vehemently) insisted on. It was powerful, not be- cause it was poor, but because it was the living, breath- ing, active, urgent testimony of the gospel of the Son of God. It apprehended Christ's presence, and took hold on his authority to perform its work. Its every utterance was a ' Thus saith the Lord.' The Bible, the Bible was ever on its lips. Nothing but the Bible, and just as the Bible holds it, was its testimony of truth. It was all spiritual, experimental, practical, not speculative, abstracted, or metaphysical. When it preached, it was to testify of 'repentance toward God, and faith toward our Lord Jesus Christ;' and to both, and to every degree of both, for the time then present. When it exhorted, it was to enforce its preaching, as it ever saw sinners sporting on the brink of a precipice, and believers in clanger of being seduced from their safety. And preaching or exhort- ing, its inexhaustible argument was, eternity — eter- nity at hand: — an eternity of heaven or hell for every soul of man. Its great element was spirituality — a spirituality not to be reached by a sublimating mental process, but by a hearty entertaining of the truths of the gospel as they challenged the conscience and appealed to the heart for credence in the name of Christ cruci- fied, whenever and wherever the gospel was preached. And this, together Avith a moral discipline answering to it, I understand to be Methodism still, and God forbid there should come any other in its name. "We had a prosperous year, on the whole, with crowded congregations; and meetings for 'the fellow- ship of saints,' whether in class or the love-feast, were well attended." 426 History of Methodism The year following (1819) he was stationed at Sa- vannah, Georgia. He made no objections to the ap- pointment, but went to it not without serious appre- hension on account of the sickliness of the climate. His apprehension, however, quite subsided as the sickly season approached, and he found himself in a field of labor in many respects congenial with his tastes and feelings. He very soon formed an intimate friend- ship with the Kev: Dr. Kollock, of the Presbyterian Church, which was continued until it was terminated by the death of the latter. He writes: " From the beginning, my congregations in Savan- nah were very large; and after a short time, the church might have been filled had it been half again as large as it was. Strikingly in contrast with the church in Wilmington in 1813, there were very few negroes who attended Methodist preaching; the pol- icy of the place allowing them separate churches, and the economy and doctrines of the Baptist Church pleasing them better than ours. There was but one side of the gallery appropriated to their use, and it was always the most thinly seated part of the church; while there were two respectably large colored churches in the city, with their pastors, and deacons, and sacraments, and discipline, all of their own. I had, therefore, little access to this portion of the peoj)le, and could do but little for them. Nevertheless, our few members were zealous for their Church, and often had controversies with their Baptist brethren in the neighborhood. Fine specimens of controversy, to be sure, they must have been; and I am tempted to give a sample for the benefit of controversialists in general. "I was holding a love -feast for them, and Caesar, an elderly African, spoke with great animation of a In South Carolina. 427 good meeting he had had across the river, at which somebody had agreed to join the Church, and was now present for that purpose. And when he had sat down, it being time to conclude the service, I asked him if I had understood him rightly, as saying that he had brought some one to join the Church. " ' Yes, sir,' answered he, briskly, ' dat da him.' " ' But did you not say, old man, that she was a Baptist?' " ' Yes, sir, e Bapty.' " 'But why does n't she stay with her own people? ' " Here he arose, and putting himself in an oratori- cal posture, he proceeded thus : "'You see, sir, ober we side de riber (river), some Bapty and some Metody. An' de Bapty, dem say de ting tan (stand) so (motioning to the left), and the Metody, we say e tan so (motioning to the right). An' so me and Brother Tom, we bin hab meetin'; and one Bapty broder bin da, and dis sister bin da. An' me talk pon um, and de Bapty broder talk pon um; and him talk and me talk long time. An' arter (after) dis sister set down da long time, an' yeddy (hear) we good fasin (fashion), e tell me say, Brother Caesar, me tink you right. Me say, Ki, sister, you say you tink me right? Me know me right. So, sir, you see me bring um to you fuh (for) join Church. An' you know, sir, de Scripter say, de strongis dog, let um hole (hold) fas.' "And who might have been the weaker dog where Csesar was the stronger one? Homely work must they have made of it, but I dare say they were honest, which is more than I would say for some better-bred controvertists, who, with a fair show of speech and becoming figures, make their controversies like a dog- d28 History of Methodism fight, with a bone (or a book) for the prize, and all under warrant of Scripture, as they hold it. "We had scarcely been made comfortable in our new quarters before I found that our infant Church was heavily in debt. And as I thought it better to clear away the rubbish at first, I immediately under- took a journey by the way of our liberal friends on Black Swamp, in Beaufort District, to Charleston, for the purpose of removing this incubus. I was gone about three weeks, when I returned with eighteen hundred dollars, which, together with an arrangement for renting part of the parsonage-house for a few years (which had been constructed with a view to something of the sort), canceled the debt, and set us at .liberty. The class and public collections were ample for all our wants, and, as regarded temporal things, there was no lack. I might not say that we ' fared sumptuously every day,' but we had a cornf ort- able sufficiency of all good things. And this was that 'forlorn-hope' which had been considered so very trying that my good Bishop would not send me to it till he had first got my consent to go. "With respect to the more important matters of ministerial success, it was manifest that in neither of the towns where I had been was there so fair a pros- pect of establishing our Church as here. Dr. Kol- lock was right in judging that there was a large and respectable portion of the community for whom the Methodist ministry promised the most likely means of conversion. And it was this judgment of that noble-minded man which induced him to befriend us. As time passed on, it was seen that we had gained a permanent congregation, who worshiped nowhere else, but morning, afternoon, and evening were to be found In South C audi an a. 429 at the Methodist Church. And a more decorous con- gregation I have never preached to. "An affectionate people, a kind and respectful com- munity, crowded congregations, and our meetings for Christian fellowship well attended and profitable, made this year one to be remembered. What was thought to be the hardest appointment I could have received proved the best I ever had had. And a bet- ter no one need desire, of my pretensions and with my aims in view. Every thing went well." He was returned to Savannah for the year 1820, and was also chosen a delegate to the General Con- ference to be held in Baltimore in May of that year. He attended the General Conference, and introduced the resolution, which was carried with very little op- position, instituting District Conferences for the local preachers — a measure which he subsequently re- gretted. In 1821 he was appointed missionary in the South Carolina Conference, and to the Indians; and during the three following years he served as superintendent of the mission to the Creek Indians, and in addition did the work of a stationed preacher at Milledgeville, Georgia, in 1823 and 1824. In 1825 he was removed to Charleston, where, in addition to his manifold other labors, he undertook the editing of a paper called the Wesleyan Journal, which was, however, at the close of the next year, merged in the Christian Advocate, pub- lished in New York. The four succeeding years he spent on the Charleston District, in the office of pre- siding elder. In May, 1828, he was chosen by the General Conference held at Pittsburg as a represent- ative of the Methodist Episcopal Church in America to that of Great Britain. In due time he met the 430 History of Methodism British Conference, and was received by them with the most marked expressions of respect and good-will. After his return from England, he immediately re- sumed his duties as presiding elder, and was soon strongly solicited to enter the Baltimore Conference; but believing that both his happiness *and usefulness would be greater in South Carolina than in Maryland, he declined the proposal. In 1829 three missions to the plantation slaves were originated in the South Carolina Conference; and Mr. Capers was appointed superintendent of them— an office which devolved upon him no small amount of labor, in addition to the duties of presiding elder. He had always felt a deep interest in the welfare of these people, and until the close of his life he was ever on the alert to improve and elevate their condi- tion. In 1831 he was stationed in Columbia, where his eloquent preaching soon created the necessity for a larger church. The two following years he spent in Charleston, The degree of Master of Arts was conferred upon him in 1818 by the South Carolina College; and the degree of Doctor of Divinity, in 1829, by Augusta Col- lege, Kentucky. In November, 1829, he was elected Professor of Moral Philosophy and Belles-lettres in Franklin College, Georgia. In September, 1832, he was urged to accept the presidency of La Grange Col- lege, Alabama; and subsequently that of the Uni- versity of Louisiana, and also of Randolph-Macon College, Virginia; but he felt constrained to decline them all, from a conviction that his literary and scien- tific attainments were not adeqiiate to such a position. At the close of the year 1833, a serious difficulty arose in the Church at Charleston, of which Dr. In South Carolina. 431 Capers had the pastoral charge, which brought the members into such fierce antagonism with each other that no efforts for an adjustment which he could put forth proved successful. Being more than willing to escape from this painful agitation, he was transferred, early in the year 1834, to the Georgia Conference, and stationed in Savannah; and in connection with this appointment he was made superintendent of the missions to the colored people, near Savannah, and on the neighboring islands. After remaining here a year, he was transferred to the South Carolina Con- ference, and connected with the station at Columbia, with a view especially to his taking a post in the State College, the fortunes of which had greatly waned under the administration of Dr. Cooper; but after his removal there circumstances occurred which led him to decline the professorship to which he had been appointed — namely, that of the Evidences of Christianity and Sacred Literature. In May, 1836, resolutions were passed by the General Conference held at Cincinnati authorizing the publication of a weekly religious journal at Charleston called the So/it ii- ern Christian Advocate, and Dr. Capers was elected editor. He accepted the place, and the first number of the paper was published in June, 1837. The fol- lowing paper relates to this subject: Prospectus of the Southern Christian Advocate. At the late General Conference of the Methodist Espiscopal Church, resolutions were passed authorizing the publication of weekly religious papers on the same footing with the Christian Ad- vocate and Journal (of New York) and the Western Christian Advocate (Cincinnati), at Richmond, Nashville, and Charleston. At Nash- ville, the paper thus authorized has already been issued. The one intended for Richmond will, we doubt not, soon be put forth. And 432 History of Methodism the Georgia and South Carolina Annual Conferences, for whose dis- tricts the paper at Charleston is especially intended, have each taken measures for its early publication. The act of the General Conference authorizing these publications was called for by the Southern delegates, on the ground of its being necessary to an equal distribution of the benefits of the Church's press to all parts of her communion, and especially in view of the peculiar political aspects of the times. Within the range contemplated for the paper at Charleston, leaving equal scope for those at Richmond and Nashville, there are about fifty thousand whites in the membership of the Church. Here, then, ai*e probably ten thousand Methodist families, and a much greater number at- tached to the Methodists, who have no weekly paper published among them. This, under any circumstances, might be held a suffi- cient reason for the publication we propose ; but considered in con- nection with the feeling which is known to pervade all classes of men on the subject of our domestic institutions, it not only justifies our undertaking as one that is expedient, but strongly urges it as necessary to the Church. We propose, therefore, to publish at the city of Charleston, as soon as the subscription-lists Avill warrant, a weekly religious paper, to be entitled the Southern Christian Advocate, which shall be zeal- ously devoted to the promotion of good morals and religion — to give expression to the views and feelings of our people, kindly but firmly, on all subjects bearing on the Church — and, in particular, to set forward the cause of Christian benevolence as embodied in the Bible, Missionary, Sunday-school, Tract, and Temperance Societies. This paper shall be printed on an imperial sheet, of the same size and quality with that of the Christian Advocate, of New York, with new type (long primer), and the typography, in all respects, shall closely resemble the New York paper. The price will be three dollars, to be paid in advance. Subscrip- tions paid within one month after receiving the first number, either to the publishers or an authorized agent, will be considered as in advance. In any case of discontinuance during the year, the subscription for the year must be paid, and postage of the order to discontinue. All communications, whether of business or matter for publica- tion, unless remitting money or subscriptions to the amount of ten dollars, must be post-paid. Cdmmunications involving facts or respecting persons — as, ac- In South Carolina. 433 counts of revivals or religious meetings, obituary notices, biogra- phies, etc. — must be accompanied with the writer's name. Communications may be addressed to the Rev. William Capers, Charleston, or to either of the pastoral ministers of the Methodist Episcopal Church in this city, who are members of the Publishing Committee. The itinerant ministers and preachers of the Methodist Episcopal Church are all authorized agents of the Southern Christian Advocate, to whom payments may be made. The proceeds of this paper, as a part of the general Book Con- cern, will be equally divided among all the Annual Conferences, to be applied in spreading the gospel, and aiding distressed and super- annuated ministers, and the widows and orphans of those who have died in the work. William Capers, Editor. Nicholas Talley, George F. Pierce, Bond English. Whitefoord Smith, Jr., James Sewell, John N. Davis, James W. Welborn, Publishing Committee. In April, 1838, a very disastrous fire occurred at Charleston, which destroyed several churches, 'and among them one large Methodist church, and another that was in process of building. Dr. Capers, having temporarily resigned his editorial chair, set off on a mission through the middle and upper districts of South Carolina, to solicit aid in rebuilding the two churches; and returned in about three months with the noble sum of upward of thirteen thousand dollars. In 1840 the territory of the Church was divided by the General Conference held at Baltimore into three missionary departments; and Dr. Capers was ap- pointed secretary to the Southern division. The gen- eral interests of the missionary work within this dis- trict were intrusted to his oversight; and the duties 28 434 History of Methodism now devolved upon hirn were exceedingly arduous, re- quiring his presence at a great number of meetings, protracted absences from home, and fatiguing routes of travel. In this work he continued unremittingly for four years. In May, 1844, the great anti-slavery agitation in the Methodist Episcopal Church came to its crisis, in the division of that body. Dr. Capers, who had taken a deep interest in the controversy from the be- ginning, made a speech before the General Confer- ence, in vindication of the Southern view of the ques- tion, which showed a degree of tact and power rarely evinced in a deliberative body. From this time till the close of his life, he is identified with the Meth- odist Episcopal Church, South. At the close of the year 1845, Dr. Capers was sta- tioned at Columbia; and while here, by request of the South Carolina Conference, he revised a Cate- chism for the use of the negro missions which he had prepared some years before. In the spring of 1846 he attended the session of the first General Conference of the Methodist Episcopal Church, South, and on the 7th of May he and the Eev. Dr. Robert Paine were elected bishox^s, and on the 14th were conse- crated to their office. Bishop Capers was indefatigable in the discharge of the various duties pertaining to the episcopal office. He performed eight successive tours of visitation, traversing, in different directions, most of the South- ern and South-western States, and leaving every- where an impression that he was eminently qualified for the office to which he had been elevated. On the 24th of January, 1855, he reached his home in Anderson, South Carolina, 'after a journey to Flor- In South Carolina. 435 ida, to attend the Florida Conference. On the 25th, he completed his sixty-fifth year; and at midnight the final attack came. Seeing alarm depicted in the countenances of those around him, he said: "I am already cold; and now, my precious children, give me up to God. O that more of you were here! but I bless God that I have so lately seen you all." Then turning to one of his daughters, he said, "I want you to finish my minutes (of Conference) to-morrow, and send them off." After another paroxysm of pain, he asked the hour; and when the answer was given, he said: "What, only three hours since I have been suf- fering such torture! Only three hours! What, then, must be the voice of the bird that cries, 'Eternity! eternity! ' Three hours have taken away all but my religion." The next day he suffered much, but on Sunday seemed better, and sat up nearly the whole day. Monday morning, at daylight, he said, " I feel decidedly better." Some medicine was then admin- istered to him, and as Mrs. Capers turned away from his bed to put aside the tumbler from which he had taken a swallow of water, he breathed his last. Thus quickly had disease of the heart done its work. He died on the 29th of January, 1855. (Autobiography of Bishop Capers and Sprague's Annals.) CHAPTER XVI. The servile progeny of Ham Seize as the purchase of thy blood ; Let all the heathen know thy name : From idols to the living God The wand'ring Indian tribes convert, And shine in every pagan heart. (Charles Wesley.) ON the second day of September, in 1784, Thomas Coke, doctor of civil law, was ordained by Mr. Wesley as a missionary bishop for the work in Amer- ica. At the Christmas Conference of the same year, when the Methodist Episcopal Church was organized, three of the thirteen preachers elected and ordained to the order of elders were set apart for mission- ary labors, viz.: Freeborn Garrettson and James O. Cromwell for the work in Nova Scotia, and Jeremiah Lambert for the work in Antigua. When the inde- pendence of the United States was established by the peace of 1783, the loyalists who had borne arms in the American war, being proscribed, took refuge in Nova Scotia and other parts of British America, and received lands at the head of the coves on the coasts. During Dr. Coke's first visit to America, he was in- troduced to several of those who were about to emi- grate to Nova Scotia, and he then made a public col- lection for their benefit in Baltimore; the American friends contributing fifty pounds currency, or about thirty pounds sterling, besides sixty pounds currency (436) History of Methodism. 437 for missionary purposes. On his return to England, in September, 1785, he warmly interested himself in making further collections for this and other mission- ary fields. After the Conference of 1786, he sailed from Gravesend in company with Messrs. Hammett and Clarke, who were sent out to cooperate with Messrs. Garrettson and Cromwell, at Halifax, in Nova Scotia, and Mr. Warrener, who was appointed by Mr. Wesley, to the work in Antigua. It was his in- tention first to take Messrs. Hammett and Clarke to their station, and afterward to proceed to the Balti- more Conference, and send forward Mr. Warrener to Antigua; but adverse winds drove the vessel to Antigua, where the whole party landed and were most cordially received by Mr. Baxter and other friends. About the year 1762, Nathaniel Gilbert, Speaker of the House of Assembly, in Antigua, and possessor of two sugar plantations, went to England and attended the ministry of Mr. Wesley. The first time he heard him preach was on Kensington Common, and the sermon was made instrumental of his conviction and sound conversion. On his return from England, he relinquished his position as Speaker of the House of Assembly, and immediately fitting up a large upper room in the building where his plantation stores were kept, began to preach to the blacks. His brother, Francis Gilbert, was soon made partaker of the grace of God. He, too, began to preach, and was a work- man that needed not to be ashamed. The two broth- ers rented a house in St. Johns, and there freely and faithfully published the glad tidings of salvation to both blacks and whites. The Lord owned his serv- ants and greatly blessed their labors. They were not, however, long permitted to exercise their talents 438 History of Methodism in the ministry, for^ soon both were taken from labor to reward. The little society which they had raised W6re now as sheep scattered in the wilderness, bnt the great Shepherd and Bishop of souls did not long leave unprotected the lambs • of his fold. Among a number of carpenters from Chatham dock-yards, sent out by the British Government to English Harbor, in Antigua, Mr. John Baxter, an acceptable local preach- er in the London District, consented to go. On the first Sunday after his arrival, he went to St. Johns, a distance of twelve miles, and in the open air, under the shade of a large tree, he preached to the few de- spised disciples of Christ and to a mixed multitude of blacks and whites. Finding the work of God extend- ing on all sides, he left his situation under the king and gave himself up wholly to the service of the sanctuary. It was not long before he required another laborer in the vineyard, and Jeremiah Lam- bert entered from America. " In the year 1785," says Mr. Warrener, " I told Mr. Wesley that I was at his and the Lord's disposal, to go to America or wherever I might be wanted. At the Conference held in Bristol, the following year, I was appointed to go to Antigua, as an assistant to Mr. Baxter. ' My appointment was the first that had been made by the Methodist Conference to the West Indies." Dr. Coke was intrusted by Mr. Wesley, during his life, with the chief management of the missions, in the establishment of which he had been the principal agent. After the death of Mr. Wesley, the Confer- ence appointed him the general superintendent of their missions, and in the year 1793 for the first time permitted a general collection to be made through the In South Carolina. 430 whole connection for their support. Before this the difficult task of supplying money for their use had been performed principally by his own personal and unaided endeavors. A second collection was granted by the Conference in 1796, and was afterward annu- ally appointed till the regular organization of " The General Wesley an Methodist Missionary Society," in 1818, of which Messrs. Bunting, Taylor, and Watson w^ere the first secretaries. In emulation of the exam- ple of the British brethren, the preachers stationed in New York and the book agents held a meeting and resolved to form a Bible and Missionary Society of the Methodist Episcopal Church in America. In pursuance of a call made by them, a public meeting of all the members and friends of the Church who might choose to attend was held in the Forsyth Street Church, on the evening of April 5, 1819, when a constitution was adopted and officers and managers were elected. The Domestic Missionary Society of Columbia, in South Carolina, was formed the same year, and was one of the first that became auxiliary to this original society in New York. At the forma- tion of this society, it was intended to print and circu- late Bibles and Testaments gratuitously in connection with spreading the gospel by means of missionary labors, and hence its name was called the " Mission- ary and Bible Society of the Methodist Episcopal Church;" but being convinced, upon more mature re- flection, that the American Bible Society, which was in successful operation, was fully adequate to the task of supplying the community with the sacred Scriptures, the board of managers recommended to the General Conference of 1820, whose cooperation was contemplated from the beginning, to strike the 440 History of Methodism word Bible from the title, that it might confine itself exclusively to missionary labors; and also gave au- thority in the constitution itself to establish the soci- ety wherever the Book Concern might be located. The subject was duly considered by the General Con- ference, and their action was embodied in the follow- ing resolutions: 1. Resolved, That this Conference do highly approve of the insti- tution of the Missionary Society of the Methodist Episcopal Church in the city of New York, and, on the recommendation of the mana- gers thereof, do agree to and adopt its constitution. 2. Resolved, That it be, and hereby is, earnestly recommended to all the Annual Conferences to take such measures as they may deem most advisable for the establishment of branch societies auxiliary to the parent Methodist Missionary Society at New York, in all convenient and practicable places within their bounds ; and that it be the duty of the general superintendents to communicate this recommendation to said Conferences, and to use their best endeav- ors and influence to have it carried into speedy and general effect. 3. Resolved, That this Conference do fully approve of education for the civilization of the Indians, required by a circular, in conformity with an act of Congress, issued from the Department of War by the Honorable John C. Calhoun, on the 3d of September, 1819, and by a supplement thereto, issued from the same department on the 29th of February last, and that they do hereby authorize the general superintendents of the Methodist Episcopal Church, and any others who, under their direction, may be engaged in establishing, organ- izing, or conducting such school or schools, to act in conformity therewith. 4. Resolved, That the superintendents be, and hereby are, re- quested to keep in view the selection of a suitable missionary sta- tion— westwardly or southwardly, where a person may be appointed as soon as they may deem it expedient, to have charge of the mis- sions which are or may be in that direction, in the absence of the general superintendents. 5. Resolved, That a more particular and regular attention ought to be paid to the instruction of the destitute souls in our cities, towns, and country-places ; and that the same be, and is hereby, earnestly urged on all our preachers wlio may be appointed to such In South Carolina. 441 places respectively ; and more especially in stations where such in- structions may be given with the greatest regularity and effect ; in which good cause the said preachers are advised and requested by all prudent and affectionate means to engage, as far as possible, the aid of our brethren, the local preachers. In pursuance of the second resolution above recited, the South Carolina Conference at its next session, held in Columbia, January 11, 1821, formed the Mis- sionary Society of the South Carolina Conference, auxiliary to the Missionary Society of the Methodist Episcopal Church, and at an early period gave in- formation of the fact, through the Rev. William Capers, the Corresponding Secretary, to the parent society at New York. The following is the original constitution adopted, the names of the officers elected at the organization of the society, and the annual report made at the first anniversary-meeting, held in Augusta, Georgia, February 20, 1822: The Constitution of the Missionary Society of the South Carolina Con ference, Auxiliary to the Missionary Society of the Methodist Episcopal Church. Article 1. This Society shall be denominated "The Missionary Society of the South Carolina Conference, auxiliary to the Mission- ary Society of the Methodist Episcopal Church." Art. 2. The object of this Society is to assist the several Annual Conferences more effectually to extend their missionary labors throughout the United States and elsewhere. Art. 3. The business of this Society shall be conducted by a President, two Vice-presidents, a Kecording Secretary, a Corre- ponding Secretary, Treasurer, and nine Managers, who shallbe annually elected by the Society — all of whom shall be members of the Methodist Episcopal Church. Art. 4. At all meetings of the Board of Managers it shall re- quire five members to form a quorum. Art. 5. The Board shall have authority to make by-laws fo« 442 History of Methodism regulating its own proceedings; and shall annually submit a report of its transactions and funds to the Society; and inform the Con- ference of the state of its funds. Abt. 6. The funds of this Society, after deducting the necessary incidental expenses, shall be transmitted to the Treasurer of the parent institution, for the purpose expressed in the second article of this Constitution. Art. 7. Each subscriber, paying one dollar yearly, shall be a member of this Society, and the payment of ten dollars shall con- stitute a member for life. Art. 8. The annual meeting of the Society shall be held on the day preceding the sitting of Conference, at the place appointed by the Conference. Art. 9. The President, Vice-president, Secretaries, and Treas- urer, shall be ex officio members of the Board of Managers. Art. 10. At all meetings of the Society, the President, or in his absence one of the Vice-presidents, or in the absence of both Vice- presidents such member as shall be appointed by the meeting, shall preside. Art. 11. The minutes of each meeting of the Society shall be signed by the President and the Recording Secretary. Art. 12. This Constitution shall not be altered but by the vote ol two-thirds of the Annual Conference, at the recommendation of the Board of Managers. Officers. — Eev. Lewis Myers, President ; W. M. Kennedy, First Vice-president; James Norton, Second Vice-president; William Capers, Corresponding Secretary ; John Howard, Recording Secre- tary ; W. C. Hill, Treasurer. Managers. — Rev. Isaac Smith, James O. Andrew, Joseph Travis, Samuel K. Hodges, Henry Bass, Thomas Darley, Tilman Sneed. The South Carolina Conference Missionary Society, Auxiliary to the Missionary Society of the Methodist Episcopal Church, in account with Whitman C. Hill, Treasurer: Total receipts from Life and Annual Subscribers $458 73} Expenditures for printing the Constitution 15 00 $443 73} Ix South Carolina. 443 First Annual Report of the South Carolina Missionary Society, Auxil- iary to the Missionary Society of the Methodist Episcopal Church. In conformity to a requisition in the Constitution of the Mission- ary Society of the South Carolina Conference, Auxiliary to the Mis>ionary Society of the Methodist Episcopal Church, the Board of Managers beg leave to present their first Annual Report. In making this report, however, they have much cause to regret that so little has been done within the bounds of our Conference, during the past year, in aid of the Society's funds; yet they are not discouraged, but that the Society will meet with such patronage as will give it a distinguished rank among other missionary societies of our country; especially when we consider the glorious cause in which we have embarked. Several branch societies have been formed in different parts of our Conference, viz. : 1. The Waynesborough Branch Society. 2. The Saluda Branch Society. 3. The Augusta Branch Society. 4. The Broad River, at Pope's Chapel, Branch Society. 5. The Abbeville Branch Society. 6. The Charleston Branch Society. 7. The Edisto District Branch Society. "When we look through the vale of years, our hopes are bright- ened with the cheering prospect of seeing many more, whose benev- olent purpose shall coalesce with ours, in providing means to send the gospel to the destitute parts of our widely extended continent. To effect purposes thus noble, let no heart be cold or indifferent, but, with united efforts, use our best exertions to bring about the salvation of immortal souls, who without our aid may possibly de- scend to the grave unprepared for future happiness. And by way of stimulating our zeal, let us look around and see the multitudes of children which are growing up in vice, whilst their parents fail to give them necessary instruction. From these, let us turn our eyes to the savage tribes that roam the desert, and while we look, let us remember that we may be instrumental in converting their habitations of cruelty into the abodes of peace and security. It is with no small pleasure that we have noticed the prosperity of the mission which has been established by the Ohio Conference, among the Wyandottes and other adjoining tribes ; as also the infant establishment made by this Conference among the Creek Nation 444 History of Methodism In these two establishments, we have no doubt but the Methodist Church will realize her fondest hopes. And here the Board cannot forbear expressing their highest approbation of the conduct of our worthy brother, the Kev. William Capers, who has acted as our Conference Missionary. But, brethren, whilst we are viewing with anxious concern the aborigines of our country, let us not for- get the thousands of colored people who live among us and are without the means of religious instruction. To this class of people we should look with the tenderest sympathies, and not pass them by on account of their peculiar situation. Here the Board will take leave of those remarks which go to re- mind us of our duty, and proceed to give a brief statement of their proceedings. In May last, they met in the city of Charleston, and adopted such by-laws as were deemed necessary for their government ; which by- laws, with the constitution, were published, and are now before the public. Our Corresponding Secretary, at an early period, gave information to the parent society, at New York, of the formation of this society as one of her auxiliaries, and from its second annual report we perceive ourselves acknowledged as such. On the 19th instant, the Board held its second meeting in A ugusta, when the Treasurer made his annual report, to which we refer you. They then proceeded to examine the condition of the society, and are persuaded that some amendments are expedient, which were proposed and adopted. The Board, in recommending these alterations, have had a view to that of moving in unison with the system originally organized by the General Conference. And we are also persuaded that the good intended will thereby be as effectually promoted. We likewise suggest to all the branch socie- ties the importance of conforming their constitutions to the plan laid down by the parent institution. We can but hail with emo- tions of joy and gratitude the establishment of the parent society. This was an hour of mercy perhaps to thousands of the benighted inhabitants of this Western World. A ray of hope now beams upon the regions of want and misery, where no gospel was heard, and where men were sunk in ignorance and carried away by the extremes of moral degradation. Happy are we to unite with our fathers in missionary exertions; exertions on which Heaven smiles with pleasure and delight. Among the distinguished friends of the missionary cause, we gratefully remember the venerable Asbury, whose ardent and pious zeal in the missionary cause should endear In South Carolina. 445 liim to every lover of Jesus. He now rests in silent slumbers from those toils which we, his sons, are called upon to endure. May we, like him, pass on from conquering to conquer; and like him, in death, leave the field triumphant. The measures earnestly recommended by the Gen- eral Conference in the remaining resolutions were adopted without delay by the South Carolina Con- ference, and at its session next following, in 1821, the Rev. William Capers was appointed missionary in the South Carolina Conference, and to the Indians, and Zachariah Williams and Barnabas Pipkin missionaries in the Mississippi Conference. Mr. Capers visited and preached in the most populous towns and villages in South Carolina and Georgia, and made collections for the establishment of the contemplated mission among the Creek Indians, who inhabited a tract of country lying within the limits of the States of Geor- gia and Alabama. He was received with favor by the people generally, and the proposed mission was viewed everywhere with a friendly eye. Accordingly, Mr. Capers was appointed by Bishop McKendree, in 1822, Superintendent of Indian Missions, with the charge of the collections, and Isaac Smith and Andrew Ham- mill were sent to Asbury and McKendree, the name given to the chosen missionary station. At the same time, Coleman Carlisle was appointed missionary to Laurens District, in South Carolina; Gideon Mason missionary to the upper counties in Georgia; and John I. Triggs missionary to Early county and the adjoin- ing settlements. In the month o£ August of this year, Mr. Capers, in company with Colonel Richard Blount, a pious and intelligent member of the Methodist Episcopal Church, arrived at the Creek Agency, on Flint River. After 44G History of Methodism witnessing some debasing scenes of amusement among the females and one of those Indian plays, which was conducted with a rude exhibition of (Indian) dexterity, he obtained an introduction to General Mcintosh, the celebrated half-breed warrior, and principal man of the nation. This chief prided himself on having fought the battles of his country, as an officer in the ranks of the Indian allies, under the command of General Jackson, at New Orleans, and assuming all the etiquette of a stately prince in the reception of an embassador, refused to converse with Mr. Capers, al- though he perfectly understood the English language, except through the medium of an interpreter. The interview, however, resulted in an agreement between the parties for the establishment of the mission, with liberty to use so much land as should be found nec- essary to raise provision for the mission family, and for building the needful houses. But, notwithstand- ing this favorable beginning, difficulties of a formida- ble character soon made their appearance. Some of the chiefs, who were not present at the council when the above agreement was ratified, raised objections, and created so many jarring sentiments in the nation that the enterprise for a time was seriously imperiled. The school was allowed to be opened, but the mis- sionary was forbidden, through the influence of the opposing chiefs, to preach the gospel to the adult Indians. It was strongly suspected that the United States agent lent the weight of his influence against the mission, though an investigation of his conduct resulted in his justification by the government. The officers generally took a lively interest in the objects of the mission. The Secretary of War, the Honorable John C. Calhoun, in letters of - instruction to Colonel Ix South Carolina. 4A1 Crowell, the Indian agent, says: " The President takes a deep interest in the success of every effort the object of which is to improve the condition of the Indians, and desires that every aid be furnished by the Indian agents in advancing so important an object; and he trusts your conduct will be such as to avoid the pos- sibility of complaint on the part of those who are engaged in this benevolent work. You will give a decided countenance and support to the Methodist mission as well as to any other society that may choose to direct its efforts to improve the condition of the Creek Indians. It is not conceived that they can have any just cause of apprehension against the privilege of preaching the gospel among them, and you will use a decided influence with them to reconcile them to its exercise on the part of the mission. The department feels confident that, by proper efforts on your part, you may secure the mission the right of preaching among the Indians, which is deemed to be so essen- tially connected with the objects of the society." In addition to the barriers thrown in the way of the missionaries by the hostile chiefs and their partisans, new troubles arose out of the treaty made by Mcin- tosh and his party, by which the lands included in the chartered limits of Georgia were ceded to the United States for the benefit of Georgia, for the consideration of the sum of four hundred thousand dollars. This gave great offense to the majority of the nation, and they rose against him with violence and massacred him and some others under circumstances of great barbarity. This threw the nation into great confusion, and exerted a most deleterious influence upon the in- terests of the mission. The school, however, was continued under all these discouragements, and by 448 History of Methodism judicious management acquired the confidence and respect of all who made it an object of inquiry. And the restraints against preaching being removed in 1826, chiefly through the intervention of the United States Government, the mission presented a more flattering prospect, so that in 1829 there were reported seventy-one members at the Asbury station, and the school consisted of fifty scholars. Under this state of things the friends of the cause began to grow hopeful, but such were the increasing difficulties thrown in the way, and so earnest was the call for help in other fields, that, in 1830, it was thought best to discontinue the mission. The labor in this field, however, was not lost, since many of the Indians, who, after their removal beyond the Mississippi River, were gathered into the fold of Christ, traced their religious impres- sions to the faithful instructions of Father Smith and his pious associates and successors, Messrs. Andrew Hammill, Daniel G. McDaniel, Matthew Raiford, Whitman C. Hill, Nathaniel A. Rhodes, and Robert Rogers. In 1820 the territory of Florida was ceded to the United States as an indemnity for the spoliations committed by Spanish cruisers, and in 1823 Joshua N. Glenn was sent as a missionary to St. Augustine, the oldest town in North America, and raised in one year, amidst the opposing influence of the Spanish Catholics, a society of twelve whites and forty colored. The Chattahoochee mission, in the bounds of the Florida territory, was served the same year by John I. Triggs and John Slade, who, by zealous and per- severing labor, notwithstanding the newness of the country and the scattered state of the population, were able to report a membership of two hundred and Ix South Carolina. 465 the " trial of affliction" and "the deep poverty" of the Southern Methodist Church be the opportunity in which the highest com- mendation for liberality may be secured for us and our children ? In reviewing the efforts of the year, who feels that he has done his duty fully? Has the flock of Christ been faithfully taught to fol- low his example of love to man ? or have we allowed the financial depression of the country to seal our lips and cool our ardor for souls? Let a faithful answer be given, and if delinquency be noted by conscience, let honest repentance stand up with its confession, and say, "Lord, what wilt thou have me to do?" While the list of missions in our Conference is small, there is an increasing demand for effort in this department of our work. Two new missions have been recommended by the Board, while we fear there will not be means at our own command to establish either one or the other. Here in the territory of the South Carolina Conference are fields now white to the harvest. Shall we pray the Lord of the harvest to send forth more laborers into the harvest, and not prepare to sustain them in toil ? Let every member of the Conference take these facts to the people of his charge; repeat this from the mount- ain to the sea-board; teach its meaning to the children at home and in the Sunday-school ; let it swell above the din of the work-shop and noise of the mill ; shout it to the plowman in the field and student in the library; sound it along the highway of trade, until child, and artisan, and plowman, and student, and merchant, shall make their later profits and hoarded treasures yield a full supply for holy work. Can the Church pause in this work any longer? Will the fields be let alone by licentiousness and infidelity? Will not the storms waste the harvest if not early gathered? The corn is breast-high, and waits the reaper's sickle. A crown is at stake, and the victor only shall wear it. In the Christian's field of battle, In the bivouac of life, Be not like dumb, driven cattle; Be a hero in the strife. Then be ready, up and doing, With a heart for any fate, Still achieving, still pursuing, Learn to labor and to wait. The Conference the same year adopted the follow- ing resolutions on the religious interests of the col- ored people: 30 466 History of Methodism. 1. Resolved, That we will continue to serve, as heretofore, the col- ored people who have remained under our care, and those who may return to their former Church relations. 2. That where they so desire, and the numbers justify it, we will serve them separately in place or time. 3. That in accordance with the regulations of the last General Conference, we will license suitable colored persons to preach and serve colored charges by appointing preachers, white or colored, as may be judged proper by the appointing power. 4. That we are ready to render them any service, even in their new Church relations, which may be desired, and which may con- sist with other claims upon us. CHAPTER XVII. We are defrauded of great numbers by tbe pains that are taken to keep the blacks from us; their masters are afraid of the influence of our principles. Would not an amelioration in the condition and treatment of slaves have produced more practical good to the poor Africans than any attempt at their emancipation f The state of society, unhappily, does not admit of this; besides, the blacks are deprived of the means of instruction ; who will take the pains to lead them into the way of salvation, and watch over them that they may not stray, but the Methodists ? Well, now their masters will not let them come to hear us. What is the personal liberty of the African, which he may abuse, to the salvation of his soul ; how may it be compared ? (Francis Asbury.) TT1HE beginning of slavery may be dated from the 1 remotest period of which we have any account in history. It prevailed particularly among the Jews, the Greeks, the Romans, and the ancient Germans, and was transmitted by them to the various kingdoms and states which arose out of the Eoman Empire. African slavery took its rise from the Portuguese, who, to supply the Spaniards with men to cultivate their new possessions in America, procured negroes from Africa whom they sold for slaves to the Ameri- can Spaniards. This began in the year 1508, when they imported the first negroes into Hispaniola. It was about 1551 that the English began trading to Guinea; at first for gold and elephants' teeth, but (467) 468 History of Methodism soon after for men. In 1556 Sir John Hawkins sailed with two ships to Africa, and having captured a suffi- cient number of negroes, proceeded to the West Indies and sold them. From Barbadoes, Sir John Yeamans, in 1671, introduced African slaves into South Caro- lina. Thus the institution of negro slavery is coeval with the first plantations on Ashley River, and so rapidly was the race multiplied by importations that in a few years the blacks were to the whites in the proportion of twenty-two to twelve. Every one of the colonies received slaves from Africa within its borders, but South Carolina alone was from its cradle essen- tially a planting State with slave labor. The Ameri- can Methodists, as early as 1780, began to legislate on the subject of negro slavery by the adoption of the following minute : Question 16. Ought this Conference to require those traveling preachers who hold slaves to give promises to set them free? Answer. Yes. Ques. 17. Does this Conference acknowledge that slavery is con- trary to the laws of God, man, and nature, and hurtful to society; contrary to the dictates of conscience and pure religion, and doing that which we would not others should do to us and ours? Do we pass our disapprobation on all our friends who keep slaves and advise their freedom? Ans. Yes. Ques. 25. Ought not the assistant to meet the colored people him- self, and appoint as helpers in his absence proper white persons, and not suffer them to stay late and meet by themselves? Ans. Yes. In 1783 the following: Ques. 10. What shall be done with our local preachers who hold slaves contrary to the laws which authorize their freedom in any of the United States? Ans. We will try them another year. In the mean time let every assistant deal faithfully and plainly with every one and report to the next Conference. It may then be necessary to suspend them. In South Carolina. 469 In 1784 the following: Ques. 12. What shall we do with our friends that will buy and sell slaves ? Ans. If they buy with no other design than to hold them as slaves, and have been previously warned, they shall be expelled and permitted to sell on no consideration. Ques. 13. What shall we do with our local preachers who av i 1 1 not emancipate their slaves in the States where the laws admit it? Ans. Try those in Virginia another year, and suspend the preachers in Maryland, Delaware, Pennsylvania, and New Jersey. The following rules were adopted at the Christmas Conference in 1784: Ques. 41. Are there any directions to be given concerning the negroes ? Ans. Let every preacher, as often as possible, meet them in class. And let the assistant always appoint a proper white person as their leader. Let the assistants also make a regular return to the Con- ference of the number of negroes in society in their respective circuits. Ques. 42. What methods can we take to extirpate slavery? Ans. We are deeply conscious of the impropriety of making new terms of communion for a religious society already established, ex- cepting on the most pressing occasion; and such we esteem the practice of holding our fellow-creatures in slavery. We view it as contrary to the golden law of God on which hang all the law and the prophets, and the unalienable rights of mankind, as well as every principle of the revolution, to hold in the deepest debase- ment, in a more abject slavery than is perhaps to be found in any part of the world except America, so many souls that are all capa- ble of the image of God. We therefore think it our most bounden duty to take immediate- ly some effectual method to extirpate this abomination from among us, and for that purpose we add the following to the rules of our society, viz.: 1. Every member of our society who has slaves in his possession, shall, within twelve months after notice given to him by the assist- ant (which notice the assistants are required immediately, and with- out any delay, to give in their respective circuits), legally execute and record an instrument, whereby he emancipates and sets free 470 History of Methodism every slave in his possession who is between the ages of forty and forty-rive immediately, or at farthest when they arrive at the age of forty-five. And every slave who is between the ages of twenty-five and forty immediately, or at farthest at the expiration of live years from the date of the said instrument. And every slave who is between the ages of twenty and twenty- five immediately, or at farthest when they arrive at the age of thirty. And every slave under the age of twenty, as soon as they arrive at the age of twenty-five at farthest. And every infant born in slavery after the above-mentioned rules are complied with, immediately on its birth. 2. Every assistant shall keep a journal, in which he shall regu- larly minute down the names and ages of all the slaves belonging to all the masters in his respective circuit, and also the date of every instrument executed and recorded for the manumission of the slaves, with the name of the court, book, and folio, in which the said instruments respectively shall have been recorded; which journal shall be handed down in each circuit to the succeeding assistants. 3. In consideration that these rules form a new term of commun- ion, every person concerned, who will not comply with them, shall have liberty quietly to withdraw himself from our society within the twelve months succeeding the notice given as aforesaid ; other- wise the assistant shall exclude him from the society. 4. No person so voluntarily withdrawn, or so excluded, shall ever partake of the Supper of the Lord with the Methodists, till he complies with the above requisitions. 5. No person holding slaves shall, in future, be admitted into society, or to the Lord's Supper, till he previously complies with these rules concerning slavery. N. B. — These rules are to affect the members of our society no farther than as they are consistent with the laws of the States in which they reside. And respecting our brethren in Virginia that are concerned, and after due consideration of their peculiar circumstances, we allow them two years from the notice given, to consider the expedience of compliance or non-compliance with these rules. Ques. 43. What shall be done with those who buy or sell slaves, or give them away ? In South Carolina. 471 Ans. They are immediately to be expelled — unless they buy them on purpose to free them. Not more than six months had elapsed after the adoption of these last rules before it was thought nec- essary to suspend them. Accordingly, in the Annual Minutes for 1785, the following notice was inserted: It is recommended to all our brethren to suspend the execution of the minute on slavery till the deliberation of a future Conference, and that an equal space of time be allowed all our members for con- sideration, when the minute shall be put in force. N. B. — We do hold in the deepest abhorrence the practice of slavery, and shall not cease to seek its destruction by all wise and prudent means. This note does not seem to refer to Question 43 (1784), as it, with the same answer, was retained in the Discipline of 1786. In the Annual Minutes for 1787 we find the following: Ques. 17. What directions shall we give for the promotion of the spiritual welfare of the colored people? Ans. We conjure all our ministers and preachers by the lovTe of God and the salvation of souls, and do require them by all the au- thority that is invested in us to leave nothing undone for the spiritual benefit and salvation of them within their respective circuits and districts, and for this purpose to embrace every opportunity of inquir- ing into the state of their souls, and to unite in society those who appear to have a real desire of fleeing from the wrath to come; to meet such in class, and to exercise the whole Methodist discipline among them. From this till 1796 no mention was made of the subject except in the General Rules. There is noth- ing on the subject of slavery in the General Rules of Mr. Wesley, but we find the following in 1789: The buying or selling the bodies and souls of men, women, or children, with an intention to enslave them. In 1792 it reads: The buying or selling of men, women, or children, with an inten- tion to enslave them. 472 History of Methodism In 1808 it takes this final form: The buying and selling of men, women, and children, with an in- tention to enslave them. "Articles of Agreement amongst the preachers" were signed at the several Conferences held for 1795, of which no account was published in the Minutes, since the action was not regarded as Conference busi- ness, and was only binding on those who signed, but of which Bishop Asbury makes the following record: The preachers almost unanimously entered into an agreement and resolution not to hold slaves in any State where the law will allow them to manumit them, on pain of forfeiture of their honor and their place in the itinerant connection, and in any State where the law will not admit of manumission they agreed to pay them the worth of their labor, and when they die to leave them to some per- son or persons, or the society in trust, to bring about their liberty. 1796. The following section was introduced on the subject: Ques. What regulations shall be made for the extirpation of the crying evil of African slavery ? Ans. 1. We declare that we are more than ever convinced of the great evil of the African slavery which still exists in these United States, and do most earnestly recommend to the yearly Conferences, quarterly-meetings, and to those who have the oversight of districts and circuits, to be exceedingly cautious what persons they admit to official stations in our Church, and in the case of future admission to official stations to require such security of those who hold slaves, for the emancipation of them, immediately or gradually, as the laws of the States respectively and the circumstances of the ease will admit; and Ave do fully authorize all the yearly Conferences to make whatever regulations they judge proper, in the present case, respecting the admission of persons to official stations in our Church. 2. No slave-holder shall be received into society till the preacher who has the oversight of the circuit has spoken to him freely and faithfully on the subject of slavery. 3. Every member of the society who sells a slave shall imme- diately, after full proof, be excluded the society. And if any mem- ber of our society purchase a slave, the ensuing quarterly-meeting shall determine on the number of years in which the slave so pur- In South Carolina. 473 chased would work out the price of his purchase. And the person so purchasing shall, immediately after such determination, execute a legal instrument for the manumission of such slave, at the expira- tion of the term determined by the quarterly-meeting. And in default of his executing such instrument of manumission, or on his refusal to submit his case to the judgment of the quarterly-meeting, such member shall be excluded the society. Provided, also, that in the case of a female slave, it shall be inserted in the aforesaid in- strument of manumission that all her children who shall be born during the years of her servitude shall be free at the following times, namely: Every female child at the age of twenty-one. and every male child at the age of twenty-five. Nevertheless, if the member of our society, executing the said instrument of manumis- sion, judge it proper, he may fix the times of manumission of the children of the female slaves before mentioned at an earlier age than that which is prescribed above. 4. The preachers and other members of our society are requested to consider the subject of negro slavery with deep attention till the ensuing General Conference, and that they impart to the General ^Conference, through the medium of the yearly Conferences, or oth- erwise, any important thoughts upon the subject, that the Conference may have full light in order to take further steps toward the eradi- cating this enormous evil from that part of the Church of God to which they are united. [It may be worthy of remark that this is almost the only section upon which the bishops make no notes.] 1800. The following new paragraphs were inserted: 2. When any traveling preacher becomes an owner of a slave or slaves, by any means, he shall forfeit his ministerial character in our Church, unless he execute, if it be practicable, a legal emancipation of such slaves, conformably to the lawrs of the State in which he lives. 6. The Annual Conferences are directed to draw up addresses for the gradual emancipation of the slaves to the Legislatures of those States in which no general laws have been passed for that purpose. These addresses shall urge, in the most respectful but pointed man- ner, the necessity of a law for the gradual emancipation of the slaves; proper committees shall be appointed by the Annual Con- ferences, out of the most respectable of our friends, for the con- ducting of the business; and the presiding elders, elders, deacons, and traveling preachers, shall procure as many proper signatures as possible to the addresses, and »ive all the assistance in their power 474 History of Methodism in every respect to aid the committees, and to further this blessed undertaking. Let this be continued from year to year, till the desired end be accomplished. 1804. The following alterations were made : The question reads : "What shall be done for the extirpation of the evil of slavery ? In paragraph 1 (1796) instead of "more than ever convinced," we have, " as much as ever convinced ; " and instead of "the African slavery which still exists in these United States," we have " slavery." In paragraph 4 (3 of 1796), respecting the selling of a slave, be- fore the words "shall immediately," the following clause is inserted: " except at the request of the slave, in cases of mercy and humanity, agreeably to the judgment of a committee of the male members of the. society, appointed by the preacher who has the charge of the circuit." The following new proviso was inserted in this paragraph: "Pro- vided, also, that if a member of our society shall buy a slave with a certificate of future emancipation, the terms of emancipation shall, notwithstanding, be subject to the decision of the quarterly-meeting Conference." All after "nevertheless" was struck out and the follow- 1 ing substituted : " The members of our societies in the States of North Carolina, South Carolina, Georgia, and Tennessee, shall be exempted from the operation of the above rules." The paragraphs about considering the subject of slavery and petitions to Legisla- tures (namely, No. 4 of 1796, and No. 6 of 1800), were struck out, and the following added : " 5. Let our preacher?, from time to time, as occasion serves, ad- monish and exhort all slaves to render due respect and obedience to the commands and interests of their respective masters." 1808. All that related to slave-holding among private members (see 2 and 3 of 1796) struck out, and the following substituted : " 3. The General Conference authorizes each Annual Conference to form their own regulations relative to buying and selling slaves." Paragraph 5 of 1804 was also struck out. Moved from the chair (Bishop Asbury or Bishop McKe.ndree) that there be one thousand forms of Discipline prepared for the use of the South Carolina Conference in which the section and rule on slavery be left out. Carried. 1812. Paragraph 3 of 1808 was altered so as to read : "3. Whereas the laws of some of the States do not admit of rmancipating of slaves without a special act of the Legislature, the In South Carolina. 475 General Conference authorizes each Annual Conference to form their own regulations relative to buying and selling slaves." 1816. Paragraph 1 (see 179G) was altered so as to read: "1. "We declare that we are as much as ever convinced of the great evil of slavery ; therefore, no slave-holder shall be eligible to any official station in our Church hereafter, where the laws of the State in which he lives will admit of emancipation, and permit the liberated slave to enjoy freedom." 1820. Paragraph 3 (see 1812), leaving it to the Annual Confer- ences "to form their own regulations about buying and selling slaves," was struck out. 1824. The following paragraphs added : "3. All our preachers shall prudently enforce upon our members the necessity of teaching their slaves to read the word of God, and to allow them time to attend upon the public worship of God on our regular days of divine service. "4. Our colored preachers and official members shall have all the privileges which are usual to others in the District and Quarterly Conferences, where the usages of the country do not forbid it. And the presiding elder may hold for them a separate District Confer- ence, where the number of colored local preachers will justify it. " 5. The Annual Conferences may employ colored preachers to travel and preach where their services are judged necessary, pro- vided that no one shall be so employed without having been rec- ommended according to the form of Discipline." In 1836 the following preamble and resolutions on the subject of Abolitionism were adopted: Whereas great excitement has prevailed in this country on the subject of modern Abolitionism, which is reported to have been in- creased in this city (Cincinnati) recently by the unjustifiable conduct of two members of the General Conference, in lecturing upon and in favor of that agitating topic; and whereas such a course on the part of any of its members is calculated to bring upon this body the sus- picions and distrust of the community, and misrepresent its senti- ments in regard to the point at issue ; and Avhereas in this aspect of the case, a due regard for its own character, as well as a just concern for the interests of the Church confided to its care, demand a full, decided, and unequivocal expression of the views of the General Conference in the premises. Therefore, 1. Resolved, by the delegates of the Annual Conferences in General 47G History of Methodism Conference assembled, That they disapprove in the most unqualified sense the conduct of two members of the General Conference whe are reported to have lectured in this city recently upon and in favoi of modern Abolitionism. 2. Resolved, That they are decidedly opposed to modern Abo- litionism, and wholly disclaim any right, wish, or intention to inter- fere in the civil and political relation between master and slave a.s it exists in the slave-holding States of thi3 Union. o. Resolved, That the foregoing preamble and resolutions be pub- lished in our periodicals. The same General Conference (1836) adopted the report o£ the Committee on Slavery as follows : The committee to whom were referred sundry memorials from the North, praying that certain rules on the subject of slavery which formerly existed in our book of Discipline should be restored, and that the General Conference take such measures as they may deem proper to free the Church from the evil of slavery, beg leave to report that they have had the subject under serious consideration, and are of opinion that the prayers of the memorialists cannot be granted, believing that it would be highly improper for the General Conference to take any action that would alter or change our rules on the subject of slavery. Your committee, therefore, respectfully submit the following resolution: Resolved, by the delegates of the Annual Conferences in General Con- ference assembled, That it is inexpedient to make any change in our book of Discipline respecting slavery, and that Ave deem it improper further to agitate the subject in the General Conference at present. All which is respectfully submitted. Accordingly, at the end of a tortuous and incon- sistent legislation, we find in 1840 in the book of Dis- cipline, Part II., Section X. : Of Slavery. Question. What shall be done for the extirpation of the evil of slavery ? Answer 1 . We declare that we are as much as ever convinced of the great evil of slavery ; therefore, no slave-holder shall be eligible to any official station in our Church hereafter, where the laws of the In South Carolina. 4H1 State in which he lives will admit of emancipation, and permit the liberated slave to enjoy freedom. 2. When any traveling preacher becomes an owner of a slave or slaves, by any means, he shall forfeit his ministerial character in our Church, unless he execute, if it be practicable, a legal emanci- pation of such slaves, conformably to the laws of the State in which he lives. 3. All our preachers shall prudently enforce upon our members the necessity of teaching their slaves to read the word of God, and to allow them time to attend upon the public worship of God on our regular days of divine service. 4. Our colored preachers and official members shall have all the privileges which are usual to others in the District and Quarterly Conferences, where the usages of the country do not forbid it. And the presiding elder may hold for them a separate District Confer- ence, where the number of colored local preachers will justify it. 5. The Annual Conferences may employ colored preachers to travel and preach where their services are judged necessary ; pro- vided that no one shall be so employed without having been rec- ommended according to the form of Discipline. In formal interpretation of this section the same General Conference (1840) adopted the following reso- lution, viz.: Resolved, by the delegates of the several Annual Conferences in Gen- eral Conference assembled, That under the provisional exception of the general rule of the Church on the subject of slavery, the simple holding of slaves, or mere ownership of slave property, in States or Territories where the laws do not admit of emancipation and permit the liberated slave to enjoy freedom, constitutes no legal barrier to the election or ordination of ministers to the various grades of of- fice known in the ministry of the Methodist Episcopal Church, and cannot, therefore, be considered as operating any forfeiture of right in view of such election and ordination. The address of this same General Conference (1840) in response to the address of the British Conference says: Of these United States (to the government and laws of which, 478 History of Methodism according to the division of power made to them by the Constitution of the Union and the constitutions of the several States, we owe and delight to render a sincere and patriotic loyalty) there are several which do not allow of slavery. There are others in which it is al- lowed, and there are slaves; but the tendency of the laws and the minds of the majority of the people are in favor of emancipation. But there are others in which slavery exists so universally, and is so closely interwoven with their civil institutions, that both do the laws disallow of emancipation and the great body of the people (the source of law with us) hold it to be treasonable to set forth any thing, by word or deed, tending that way. Each one of all these States is independent of the rest, and sovereign with respect to its internal government (as much so as if there existed no confeder- ation among them for ends of common interest), and therefore it is impossible to frame a rule on slavery proper for our people in all the States alike. But our Church is extended through all the States, and as it would be wrong and unscriptural to enact a rule of discipline in opposition to the constitution and laws of the State, so also would it not be equitable or scriptural to confound the positions of our ministers and people (so different as they are in different States) with respect to the moral question which slavery involves. Under the administration of the venerable Dr. Coke, this plain dis- tinction was once overlooked, and it was attempted to urge emanci- pation in all the States; but the attempt proved almost ruinous, and was soon abandoned by the Doctor himself. While therefore the Church has encouraged emancipation in those States where the laws permit it, and allowed the freedman to enjoy freedom, we have re- frained, for conscience' sake, from all intermeddling with the subject in those other States where the laws make it criminal. And such a course we think agreeable to the Scriptures, and indicated by St. Paul's inspired instructions to servants in his First Epistle to the Corinthians, chapter vii., verses 20, 21. For if servants were not to care for their servitude when they might not be free, though if they might be free they should use it rather; so neither should masters be con- demned for not setting them free when they might not do so, though if they might they should do so rather. The question of the evil of slavery, abstractly considered, you will readily perceive, brethren, is a very different matter from a principle or rule of Church disci- pline, to be executed contrary to, and in defiance of, the law of the land. Methodism has always been (except perhaps in the single instance above) eminently loyal and promotive of good order; and In South Carolina, 479 so we desire it may ever continue to be, both in Europe and America. With this sentiment we conclude the subject, adding the corrobo- rating language of your noble Missionary Society, by the revered and lamented Watson, in their inductions to missionaries, published in the report of 1833 as follows : As in the Colonies in which you are called to labor a great proportion of the inhabitants are in a state of slavery, the committee most strongly call to your remem- brance what was so fully stated to you when you were accepted as a missionary to the West Indies, that your only business is to promote the moral and religious improvement of the slaves to whom you may have access, without in the least degree, in public or private, interfering with their civil condition. Iii the General Conference of 1844 the following preamble and resolution were offered: Whereas the Discipline of our Church forbids the doing any thing calculated to destroy our itinerant general superintendency, and whereas Bishop Andrew has become connected with slavery by marriage and otherwise, and this act having drawn after it circum- stances which in the estimation of the General Conference will greatly embarrass the exercise of his office as an itinerant general superintendent, if not in some places entirely prevent it; therefore, Resolved, That it is the sense of this General Conference that he desist from the exercise of this office so long as this impediment remains. On this resolution Dr. Capers made the following speech : Mr. President : At no previous General Conference have the con- flicting opinions of the North and South in relation to slavery and abolition been soiully and strongly set before us and the community as at present. I wish it may prove for the better ; though I can hardly hope it will not for the worse. In what I have now on my mind to utter, I wish to call attention first to the unity of the Church, as it seems to me it ought to affect this question, inde- pendently of all sectional views in any quarter. Perhaps it has always been felt since the Church has been ex- tended over the whole country, North and South, that brethren who have occupied positions far North and South have been opposed to each other in their views of this subject. Possibly they have been 480 History of Methodism too far apart, in local position, to understand well each other's prin- ciples ; and the action lias been as if a medical man should bestow all his care on a particular limb to cure a disease of the general system. Now, sir, if I know my heart, I approach this subject with an ardent and sincere desire to contribute something — if ever so little — to the conservation of the whole Church. However wide a difference there may be — and I apprehend there is indeed a wide difference — between my views of slavery, as it exists among the Methodists in South Carolina, and the views of brethren of the North and East, I thank God to know and to feel that this difference of our views has never awakened in me, for one moment, a dispo- sition to inflict the slightest injury on any brother. If I have ever said aught against any one's good name, as a Christian or Christian minister, on account of this difference of opinion, or have cherished in my heart any other than Christian feelings toward any one for a cause which I deem so foreign from the true ground of faith and fellowship, I am not conscious of it. I have considered, sir, that our Church is one, and our ministry one, in spite of these opinions. My honored brother (Dr. Durbin) deprecates involving the North in a connection with slavery; and assumes that such must be the result, if Bishop Andrew is continued in the general superintenden- cy. But I hold, that if the North might be involved in the evil they so much deprecate, for the cause alleged, they are already in- volved by another cause. They are involved by the unity of the Church and the unity of our ministry. I thank God for this unity; a unity Avhich stands not in the episcopacy only, but pervades the entire of our ecclesiastical constitution. We have not one episco- pacy only, but one ministry, one doctrine, one Discipline — every usage and every principle one for the North and the South. And in this view of the matter, I cannot but express my surprise that it should be said (and it has been said by more than one brother on this floor) that if the present measure should not pass it will ex- tend the evil of slavery over the North. It has been declared (and I thank brethren for the declaration) that it is not the purpose of any to oppress the South; but they insist much and gravely on their duty to protect the North. It is easy to err in the application of abstract principles to practice ; and I must confess that in the pres- ent instance the application appears to my mind to be not only erroneous, but preposterous. What, sir, extend the evil of slavery over the North by a failure to carry the resolution on your table! What is slavery? What new slave would such a failure make? In South Carolina. 465 the "trial of affliction" and "the deep poverty" of the Southern Methodist Church be the opportunity in which the highest com- mendation for liberality may be secured for us and our children? In reviewing the efforts of the year, who feels that he has done his duty fully ? Has the flock of Christ been faithfully taught to fol- low his example of love to man? or have we allowed the financial depression of the country to seal our lips and cool our ardor for souls? Let a faithful answer be given, and if delinquency be noted by conscience, let honest repentance stand up with its confession, and say, "Lord, what Avilt thou have me to do?" While the list of missions in our Conference is small, there is an increasing demand for effort in this department of our work. Two new missions have been recommended by the Board, while we fear there will not be means at our own command to establish either one or the other. Here in the territory of the South Carolina Conference are fields now white to the harvest. Shall we pray the Lord of the harvest to send forth more laborers into the harvest, and not prepare to sustain them in toil ? Let every member of the Conference take these facts to the people of his charge; repeat this from the mount- ain to the sea-board; teach its meaning to the children at home and in the Sunday-school ; let it swell above the din of the work-shop and noise of the mill ; shout it to the plowman in the field and student in the library; sound it along the highway of trade, until child, and artisan, and plowman, and student, and merchant, shall make their later profits and hoarded treasures yield a full supply for holy work. Can the Church pause in this work any longer? Will the fields be let alone by licentiousness and infidelity? Will not the storms waste the harvest if not early gathered? The corn is breast-high, and waits the reaper's sickle. A crown is at stake, and the victor only shall wear it. In the Christian's field of battle, In the bivouac of life, Be not like dumb, driven cattle; Be a hero in the strife. Then be ready, up and doing, With a heart for any fate, Still achieving, still pursuing, Learn to labor and to wait. The Conference the same year adopted the follow- ing resolutions on the religious interests of the col- ored people: 466 History of Methodism. 1. Resolved, That Ave will continue to serve, as heretofore, the col- ored people who have remained under our care, and those who may return to their former Church relations. 2. That where they so desire, and the numbers justify it, we will serve them separately in place or time. 3. That in accordance with the regulations of the last General Conference, we will license suitable colored persons to preach and serve colored charges by appointing preachers, white or colored, as may be judged proper by the appointing power. 4. That Ave are ready to render them any service, even in their new Church relations, which may be desired, and which may con- sist with other claims upon us. CHAPTER XVII. We are defrauded of great numbers by the pains that are taken to keep the blacks from us; their masters are afraid of the influence of our principles. Would not an amelioration in the condition and treatment of slaves have produced more practical good to the poor Africans than any attempt at their emancipation t The state of society, unhappily, does not admit of this; besides, the blacks are deprived of the means of instruction ; who will take the pains to lead them into the way of salvation, and watch over them that they may not stray, but the Methodists? Well, now their masters will not let them come to hear us. What is the personal liberty of the African, which he may abuse, to the salvation of his soul ; how may it be compared ? (Francis Asbury.) THE beginning of slavery may be dated from the remotest period of which we have any account in history. It prevailed particularly among the Jews, the Greeks, the Romans, and the ancient Germans, and was transmitted by them to the various kingdoms and states which arose out of the Roman Empire. African slavery took its rise from the Portuguese, who, to supply the Spaniards with men to cultivate their new possessions in America, procured negroes from Africa whom they sold for slaves to the Ameri- can Spaniards. This began in the year 1508, when they imported the first negroes into Hispaniola. It was about 1551 that the English began trading to Guinea; at first for gold and elephants' teeth, but (467) 468 History of Methodism soon after for men. In 1556 Sir John Hawkins sailed with two ships to Africa, and having captured a suffi- cient number of negroes, proceeded to the West Indies and sold them. From Barbadoes, Sir John Yeamans, in 1671, introduced African slaves into South Caro- lina. Thus the institution of negro slavery is coeval with the first plantations on Ashley River, and so rapidly was the race multiplied by importations that in a few years the blacks were to the whites in the proportion of twenty-two to twelve. Every one of the colonies received slaves from Africa within its borders, but South Carolina alone was from its cradle essen- tially a planting State with slave labor. The Ameri- can Methodists, as early as 1780, began to legislate on the subject of negro slavery by the adoption of the following minute : Question 16. Ought this Conference to require those traveling preachers who hold slaves to give promises to set them free? Answer. Yes. Ques. 17. Does this Conference acknowledge that slavery is con- trary to the laws of God, man, and nature, and hurtful to society; contrary to the dictates of conscience and pure religion, and doing that which we would not others should do to us and ours? Do we pass our disapprobation on all our friends who keep slaves and advise their freedom? Ans. Yes. Ques. 25. Ought not the assistant to meet the colored people him- self, and appoint as helpers in his absence proper white persons, and not suffer them Jo stay late and meet by themselves? Ans. Yes. In 1783 the following: Ques. 10. What shall be done with our local preachers who hold slaves contrary to the laws which authorize their freedom in any of the United States? Ans. We will try them another year. In the mean time let every assistant deal faithfully and plainly with every one and report to the next Conference. It may then be necessary to suspend them. In South Carolina. 469 In 1784 the following: Ques. 12. What shell we do with our friends that will buy and sell slaves ? Ans. If they buy with no other design than to hold them as slaves, and have been previously warned, they shall be expelled and permitted to sell on no consideration. Ques. 13. What shall we do with our local preachers who will not emancipate their slaves in the States where the laws admit it? Ans. Try those in Virginia another year, and suspend the preachers in Maryland, Delaware, Pennsylvania, and New Jersey. The following rules were adopted at the Christmas Conference in 1784: Ques. 41. Are there any directions to be given concerning the negroes ? Ans. Let every preacher, as often as possible, meet them in class. And let the assistant always appoint a proper white person as their leader. Let the assistants also make a regular return to the Con- ference of the number of negroes in society in their respective circuits. Ques. 42. What methods can we take to extirpate slavery ? Ans. We are deeply conscious of the impropriety of making new terms of communion for a religious society already established, ex- cepting on the most pressing occasion; and such we esteem the practice of holding our fellow-creatures in slavery. We view it as contrary to the golden law of God on which hang all the law and the prophets, and the unalienable rights of mankind, as well as every principle of the revolution, to hold in the deepest debase- ment, in a more abject slavery than is perhaps to be found in any part of the world except America, so many souls that are all capa- ble of the image of God. We therefore think it our most bounden duty to take immediate- ly some effectual method to extirpate this abomination from among us, and for that purpose we add the following to the rules of our society, viz.: • 1. Every member of our society who has slaves in his possession, shall, within twelve months after notice given to him by the assist- ant (which notice the assistants are required immediately, and with- out any delay, to give in 'their respective circuits), legally execute and record an instrument, whereby he emancipates and sets free 470 History of Methodism every slave in his possession who is between the ages of forty and forty-live immediately, or at farthest when they arrive at the age of forty-five. And every slave who is between the ages of twenty-five and forty immediately, or at farthest at the expiration of five years from the date of the said instrument. And every slave who is between the ages of twenty and twenty- five immediately, or at farthest when they arrive at the age of thirty. And every slave under the age of twenty, as soon as they arrive at the age of twenty-five at farthest. And every infant born in slavery after the above-mentioned rules are complied with, immediately on its birth. 2. Every assistant shall keep a journal, in which he shall regu- larly minute down the names and ages of all the slaves belonging to all the masters in his respective circuit, and also the date of every instrument executed and recorded for the manumission of the slaves, with the name of the court, book, and folio, in which the said instruments respectively shall have been recorded; which journal shall be handed down in each circuit to the succeeding assistants. 3. In consideration that these rules form a new term of commun- ion, every person concerned, who will not comply with them, shall have liberty quietly to withdraw himself from our society within the twelve months succeeding the notice given as aforesaid ; other- wise the assistant shall exclude him from the society. 4. No person so voluntarily withdrawn, or so excluded, shall ever partake of the Supper of the Lord with the Methodists, till he complies with the above requisitions. 5. No person holding slaves shall, in future, be admitted into society, or to the Lord's Supper, till he previously complies with these rules concerning slavery. N. B. — These rules are to affect the members of our society no farther than as they are consistent with the laws of the States in which they reside. And respecting our brethren in Virginia that are concerned, and after due consideration of their peculiar circumstances, we allow them two years from the notice given, to consider the expedience of compliance or non-compliance with these rules. Ques. 43. What shall be done with those who buy or sell slaves, or give them away ? In South Carolina. 471 Ans. They are immediately to be expelled — unless they buy them on purpose to free them. Not more than six months had elapsed after the adoption of these last rules before it was thought nec- essary to suspend them. Accordingly, in the Annual Minutes for 1785, the following notice was inserted: It is recommended to all our brethren to suspend the execution of the minute on slavery till the deliberation of a future Conference, and that an equal space of time be allowed all our members for con- sideration, when the minute shall be put in force. N. B. — We do hold in the deepest abhorrence the practice of slavery, and shall not cease to seek its destruction by all wise and prudent means. This note does not seem to refer to Question 43 (1784), as it, with the same answer, was retained in the Discipline of 1786. In the Annual Minutes for 1787 we find the following: Ques. 17. What directions shall we give for the promotion of the spiritual welfare of the colored people? Ans. We conjure all our ministers and preachers by the love of God and the salvation of souls, and do require them by all the au- thority that is invested in us to leave nothing undone for the spiritual benefit and salvation of them within their respective circuits and districts, and for this purpose to embrace every opportunity of inquir- ing into the state of their souls, and to unite in society those who appear to have a real desire of fleeing from the wrath to come; to meet such in class, and to exercise the whole Methodist discipline among them. % From this till 1796 no mention was made of the subject except in the General Kules. There is noth- ing on the subject of slavery in the General Kules of Mr. Wesley, but we find the following in 1789: The buying or selling the bodies and souls of men, women, or children, with an intention to enslave them. In 1792 it reads: The buying or selling of men, women, or children, with an inten- tion to enslave them. 472 History of Methodism In 1808 it takes this final form: The buying and selling of men, women, and children, with an in- tention to enslave them. "Articles of Agreement amongst the preachers" were signed at the several Conferences held for 1795, of which no account was published in the Minutes, since the action was not regarded as Conference busi- ness, and was only binding on those who signed, but of which Bishop Asbury makes the following record: The preachers almost unanimously entered into an agreement and resolution not to hold slaves in any State where the law will allow them to manumit them, on pain of forfeiture of their honor and their place in the itinerant connection, and in any State where the law will not admit of manumission they agreed to pay them the worth of their labor, and when they die to leave them to some per- son or persons, or the society in trust, to bring about their liberty. 1796. The following section was introduced on the subject: Ques. What regulations shall be made for the extirpation of the crying evil of African slavery? Ans. 1. We declare that we are more than ever convinced of the great evil of the African slavery which still exists in these United States, and do most earnestly recommend to the yearly Conferences, quarterly-meetings, and to those who have the oversight of districts and circuits, to be exceedingly cautious what persons they admit to official stations in our Church, and in the case of future admission to official stations to require such security of those who hold slaves, for the emancipation of them, immediately or gradually, as the laws of the States respectively and the circumstances of the case will admit; and Ave do fully authorize all the yearly Conferences to make whatever regulations they judge proper, in the present case, respecting the admission of persons to official stations in our Church. 2. No slave-holder shall be received into society till the preacher who has the oversight of the circuit has spoken to him freely and faithfully on the subject of slavery. 3. Every member of the society who sells a slave shall imme- diately, after full proof, be excluded the society. And if any mem- ber of our society purchase a slave, the ensuing quarterly-meeting shall determine on the number of years in which the slave so pur- In South Carolina. 473 chased would work out the price of his purchase. And the person so purchasing shall, immediately after such determination, execute a legal instrument for the manumission of such slave, at the expira- tion of the term determined by the quarterly-meeting. And in default of his executing'such instrument of manumission, or on his refusal to submit his case to the judgment of the quarterly-meeting, such member shall be excluded the society. Provided, also, that in . the case of a female slave, it shall be inserted in the aforesaid in- strument of manumission that all her children who shall be born during the years of her servitude shall be free at the following times, namely: Every female child at the age of twenty-one, and every male child at the age of twenty-five. Nevertheless, if t lie member of our society, executing the said instrument of manumis- sion, judge it proper, he may fix the times of manumission of the children of the female slaves before mentioned at an earlier age than that which is prescribed above. 4. The preachers and other members of our society are requested to consider the subject of negro slavery with deep attention till the ensuing General Conference, and that they impart to the General Conference, through the medium of the yearly Conferences, or oth- erwise, any important thoughts upon the subject, that the Conference may have full light in order to take further steps toward the eradi- cating this enormous evil from that part of the Church of God to which they are united. [It may be worthy of remark that this is almost the only section upon which the bishops make no notes.] 1800. The following new paragraphs were inserted: 2. When any traveling preacher becomes an owner of a slave or slaves, by any means, he shall forfeit his ministerial character in our Church, unless he execute, if it be practicable, a legal emancipation of such slaves, conformably to the laws of the State in which he lives. 6. The Annual Conferences are directed to draw up addresses for the gradual emancipation of the slaves to the Legislatures of those States in which no general laws have been passed for that purpose. These addresses shall urge, in the most respectful but pointed man- ner, the necessity of a law for the gradual emancipation of the slaves; proper committees shall be appointed by the Annual Con- ferences, out of the most respectable of our friends, for the con- ducting of the business; and the presiding elders, elders, deacons, and traveling preachers, shall procure as many proper signatures as possible to the addresses, and give all the assistance in their power 474 History of Methodism in every respect to aid the committees, and to farther this blessed undertaking. Let this Le continued from year to year, till the desired end be accomplished. 1804. The following alterations were made : The question reads : "What shall be done for the extirpation of the evil of slavery ? In paragraph 1 (1796) instead of "more than ever convinced," we have, " as much as ever convinced ; " and instead of "the African slavery which still exists in these United States," we have " slavery." In paragraph 4 (3 of 1796), respecting the selling of a slave, be- fore the words "shall immediately," the following clause is inserted: " except at the request of the slave, in cases of mercy and humanity, agreeably to the judgment of a committee of the male members of the society, appointed by the preacher who has the charge of the circuit." The following new proviso was inserted in this paragraph : "Pro- vided, also, that if a member of our society shall buy a slave with a certificate of future emancipation, the terms of emancipation shall, notwithstanding, be subject to the decision of the quarterly-meeting Conference." All after " nevertheless" was struck out and the follow- ing substituted : " The members of our societies in the States of North Carolina, South Carolina, Georgia, and Tennessee, shall be exempted from the operation of the above rules." The paragraphs about considering the subject of slavery and petitions to Legisla- tures (namely, No. 4 of 1796, and No. 6 of 1800), were struck out, and the following added: " 5. Let our preachers, from time to time, as occasion serves, ad- monish and exhort all slaves to render due respect and obedience to the commands and interests of their respective masters." 1808. All that related to slave-holding among private members (see 2 and 3 of 1796) struck out, and the following substituted : " 3. The General Conference authorizes each Annual Conference to form their own "regulations relative to buying and selling slaves." Paragraph 5 of 1804 was also struck out. Moved from the chair (Bishop Asbury or Bishop McKejidree) that there be one thousand forms of Discipline prepared for the use of the South Carolina Conference in which the section and rule on slavery be left out. Carried. 1812. Paragraph 3 of 1808 was altered so as to read: "3. Whereas the laws of some of the States do not admit of emancipating of slaves without a special act of the Legislature, the In South Carolina. 475 General Conference authorizes each Annual Conference to form their own regulations relative to buying and selling slaves." 1816. Paragraph 1 (see 1796) Avas altered so as to read: "1. We declare that we are as much as ever convinced of the great evil of slavery ; therefore, no slave-holder shall be eligible to any official station in our Church hereafter, where the laws of the ^tate in which he lives will admit of emancipation, and permit the liberated slave to enjoy freedom." 1820. Paragraph 3 (see 1812), leaving it to the Annual Confer- ences "to form their own regulations about buying and selling slaves," was struck out. 1824. The following paragraphs added : • "3. All our preachers shall prudently enforce upon our members the necessity of teaching their slaves to read the word of God, and to allow them time to attend upon the public worship of God on our regular days of divine service. "4. Our colored preachers and official members shall have all the privileges which are usual to others in the District and Quarterly Conferences, where the usages of the country do not forbid it. And the presiding elder may hold for them a separate District Confer- ence, where the number of colored local preachers will justify it. " 5. The Annual Conferences may employ colored preachers to travel and preach where their services are judged necessary, pro- vided that no one shall be so employed without having been rec- ommended according to the form of Discipline." In 1836 the following preamble and resolutions on the subject of Abolitionism were adopted: Whereas great excitement has prevailed in this country on the subject of modern Abolitionism, which is reported to have been in- creased in this city (Cincinnati) recently by the unjustifiable conduct of two members of the General Conference, in lecturing upon and in favor of that agitating topic; and Avhereas such a course on the part of any of its members is calculated to bring upon this body the sus- picions and distrust of the community, and misrepresent its senti- ments in regard to the point at issue ; and whereas in this aspect of the case, a due regard for its own character, as well as a just concern for the interests of the Church confided to its care, demand a full, decided, and unequivocal expression of the views of the General Conference in the premises. Therefore, 1. Resolved, by the delegates of the Annual Conferences in General 47G History of Methodism Conference assembled, That they disapprove in the most unqualified sense the conduct of two members of the General Conference whc are reported to have lectured in this city recently upon and in favoi of modern Abolitionism. 2. Resolved, That they are decidedly opposed to modern Abo- litionism, and wholly disclaim any right, wish, or intention to inter- fere in the civil and political- relation between master and slave as it exists in the slave-holding States of this Union. o. Resolved, That the foregoing preamble and resolutions be pub- lished in our periodicals. The same General Conference (1836) adopted the report of the Committee on Slavery as follows: The committee to whom were referred sundry memorials from the North, praying that certain rules on the subject of slavery which formerly existed in our book of Discipline should be restored, and that the General Conference take such measures as they may deem proper to free the Church from the evil of slavery, beg leave to report that they have had the subject under serious consideration, and are of opinion that the prayers of the memorialists cannot be granted, believing that it would be highly improper for the General Conference to take any action that would alter or change our rules on the subject of slavery. Your committee, therefore, respectfully submit the following resolution: Resolved, by the delegates of the Annual Conferences in General Con- ference assembled, That it is inexpedient to make any change in our book of Discipline respecting slavery, and that we deem it improper further to agitate the subject in the General Conference at present. All which is respectfully submitted. Accordingly, at the end of a tortuous and incon- sistent legislation, we find in 18-10 in the book of Dis- cipline, Part II., Section X. : Of Slavery. Question. What shall be done for the extirpation of the evil of slavery ? Answer 1 . We declare that we are as much as ever convinced of the great evil of slavery; therefore, no slave-holder shall be eligible to any official station in our Church hereafter, where the laws of the In South Carolina. 4H1 State in which he lives will admit of emancipation, and permit the liberated slave to enjoy freedom. 2. When any traveling preacher becomes an owner of a slave or slaves, by any means, he shall forfeit his ministerial character in our Church, unless he execute, if it be practicable, a legal emanci- pation of such slaves, conformably to the laws of the State in which he lives. 3. All our preachers shall prudently enforce upon our members the necessity of teaching their slaves to read the word of God. and to allow them time to attend upon the public worship of God on our regular days of divine service. 4. Our colored preachers and official members shall have all the privileges which are usual to others in the District and Quarterly Conferences, where the usages of the country do not forbid it. And the presiding telder may hold for them a separate District Confer- ence, where the number of colored local preachers will justify it. 5. The Annual Conferences may employ colored preachers to travel and preach where their services are judged necessary ; pro- vided that no one shall be so employed without having been rec- ommended according to the form of Discipline. In formal interpretation of this section the same General Conference (1840) adopted the following reso- lution, viz.: Resolved, by the delegates of the severed Annual Conferences in Gen- ercd Conference assembled, That under the provisional exception of the general rule of the Church on the subject of slavery, the simple holding of slaves, or mere ownership of slave property, in States or Territories where the laws do not admit of emancipation and permit the liberated slave to enjoy freedom, constitutes no legal barrier to the election or ordination of ministers to the various grades of of- fice known in the ministry of the Methodist Episcopal Church, and cannot, therefore, be considered as operating any forfeiture of right in view of such election and ordination. The address of this same General Conference (1840) in response to the address of the British Conference says: Of these United States (to the government and laws of which. 478 History of Methodism according to the division of power made to them by the Constitution of the Union and the constitutions of the several States, we owe and delight to render a sincere and patriotic loyalty) there are several which do not allow of slavery. There are others in which it is al- lowed, and there are slaves ; but the tendency of the laws and the minds of the majority of the people are in favor of emancipation. But there are others in which slavery exists so universally, and is so closely interwoven with their civil institutions, that both do the laws disallow of emancipation and the great body of the people (the source of law with us) hold it to be treasonable to set forth any thing, by Avord or deed, tending that way. Each one of all these States is independent of the rest, and sovereign with respect to its internal government (as much so as if there existed no confeder- ation among them for ends of common interest^, and therefore it is impossible to frame a rule on slavery proper for*our people in all the States alike. But our Church is extended through all the States, and as it would be wrong and unscriptural to enact a rule of discipline in opposition to the constitution and laws of the State, so also would it not be equitable or scriptural to confound the positions of our ministers and people (so different as they are in different States) with respect to the moral question which slavery involves. Under the administration of the venerable Dr. Coke, this plain dis- tinction was once overlooked, and it was attempted to urge emanci- pation in all the States; but the attempt proved almost ruinous, and was soon abandoned by the Doctor himself. While therefore the Church has encouraged emancipation in those States where the laws permit it, and allowed the freedman to enjoy freedom, we have re- frained, for conscience' sake, from all intermeddling with the subject in those other States where the laws make it criminal. And such a course we think agreeable to the Scriptures, and indicated by St. Paul's inspired instructions to servants in his First Epistle to the Corinthians, chapter vii., verses 20, 21. For if servants were not to care for their servitude when they might not be free, though if they might be free they should use it rather; so neither should masters be con- demned for not setting them free when they might not do so, though if they might they should do so rather. The question of the evil of slavery, abstractly cousidered, you will readily perceive, brethren, is a very different matter from a principle or rule of Church disci- pline, to be executed contrary to, and in defiance of, the law of the land. Methodism has always been (except perhaps in the single instance above) eminently loyal and promotive of good order; and In South Carolina, 479 so we desire it may ever continue to be, both in Europe and America. With this sentiment we conclude the subject, adding the corrobo- rating language of your noble Missionary Society, by the revered and lamented Watson, in their intructions to missionaries, published in the report of 1833 as follows : As in the Colonies in which you are called to labor a great proportion of the inhabitants are in a state of slavery, the committee most strongly call to your remem- brance what was so fully stated to you when you were accepted as a missionary to the West Indies, that your only business is to promote the moral and religious improvement of the slaves to whom you may have access, without in the least degree, in public or private, interfering with their civil condition. Iii the General Conference of 1844 the following preamble and resolution were offered: Whereas the Discipline of our Church forbids the doing any thing calculated to destroy our itinerant general superin tendency, and whereas Bishop Andrew has become connected with slavery by marriage and otherwise, and this act having drawn after it circum- stances which in the estimation of the General Conference will greatly embarrass the exercise of his office as an itinerant general superintendent, if not in some places entirely prevent it; therefore, Resolved, That it is the sense of this General Conference that lie desist from the exercise of this office so long as this impediment remains. On this resolution Dr. Capers made the following speech: Mr. President: At no previous General Conference have the con- flicting opinions of the North and South in relation to slavery and abolition been so fully and strongly set before us and the community as at present. I wish it may prove for the better ; though I can hardly hope it will not for the worse. In what I have now on my mind to utter, I wish to call attention first to the unity of the Church, as it seems to me it ought to affect this question, inde- pendently of all sectional views in any quarter. Perhaps it has always been felt since the Church has been ex- tended over the whole country, North and South, that brethren who have occupied positions far North and South have been opposed to each other in their views of this subject. Possibly they have been 480 History of Methodism too fur apart, in local position, to understand well each other's prin- ciples ; and the action has been as if a medical man should bestow all his care on a particular limb to cure a disease of the general system. Now, sir, if I know my heart, I approach this subject with an ardent and sincere desire to contribute something — if ever so little — to the conservation of the whole Church. Plowever wide a difference there may be — and I apprehend there is indeed a wide difference — between my views of slavery, as it exists among the Methodists in South Carolina, and the views of brethren of the North and East, I thank God to know and to feel that this difference of our views has never awakened in me, for one moment, a dispo- sition to inflict the slightest injury on any brother. If I have ever said aught against any one's good name, as a Christian or Christian minister, on account of this difference of opinion, or have cherished in my heart any other than Christian feelings toward any one for a cause which I deem so foreign from the true ground of faith and fellowship, I am not conscious of it. I have considered, sir, that our Church is one, and our ministry one, in spite of these opinions. My honored brother (Dr. Durbin) deprecates involving the North in a connection with slavery; and assumes that such must be the result, if Bishop Andrew is continued in the general superintenden- cy. But I hold, that if the North might be involved in the evil they so much deprecate, for the cause alleged, they are already in- volved by another cause. They are involved by the unity of the Church and the unity of our ministry. I thank God for this unity; a unity which stands not in the episcopacy only, but pervades the entire of our ecclesiastical constitution. We have not one episco- pacy only, but one ministry, one doctrine, one Discipline — every usage and every principle one for the North and the South. And in this view of the matter, I cannot but express my surprise that it should be said (and it has been said by more than one brother on this floor) that if the present measure should not pass it will ex- tend the evil of slavery over the North. It has been declared (and I thank brethren for the declaration) that it is not the purpose of any to oppress the South ; but they insist much and gravely on their duty to protect the North. It is easy to err in the application of abstract principles to practice ; and I must confess that in the pres- ent instance the application appears to my mind to be not only erroneous, but preposterous. What, sir, extend the evil of slavery over the North by a failure to carry the resolution on your table! What is slavery? What new slave would such a failure make? Lv South Carolina. 481 What slave, now a slave, would it make more a bondman? Or who that is not now a slave-holder might be made a slave-holder? Not one more slave, nor one more slave-holder, can be made by the failure of the measure ; and yet brethren are bound to carry it, not that they may oppress the South, but merely that they may prevent an exten- sion of slavery over the North. It is, they say, a mere matter of self-preservation. As if for the cause that Bishop Andrew was made a slave-holder without his consent, by the will of the old lady who died in Augusta some years ago, all these brethren, and all they rep- resent, were about to be involved, or were already involved, in the same predicament with the bishop, whether they will or no. The phrase "connected with slavery" has been complained of as extremely indefinite; but I could not have thought that it was so indefinite as this hypothesis proceeds to make it. Bishop Andrew's "connection with slavery," brethren assure us, will carry the defilement to hun- dreds of thousands who are now clean, unless they prevent it by the passage of that resolution! I cannot trace this line of connection; I cannot fix its figure ; I cannot conceive of it as an actual verity. Mesmerism itself should not be more impalpable. But I am free to declare, sir, that I have no desire for the extension of slavery. I could wish no freeman to be made a slave. I could rather wish that slaves were freemen. I certainly could not wish my brethren who are served by freemen to be taxed with such incumbrances as some of us are who have slaves to serve us. Sir, I consider our circumstances in this debate quite too serious for extreme speculations on either side; but if brethren will indulge that way, they will allow me the benefit of inferences fairly deduci- ble from their own mode of reasoning. And I claim the inferences as fair from their argument on this point, that if they are involved, or likely to be involved, in the evil of slavery by their relation to Bishop Andrew, they are already involved, inextricably involved, unless they break up the Church, by the fact that they are akin to me. Yes, sir, they and I are brethren, whether they will or no. The same holy hands have been laid upon their heads and upon my head. The same vows which they have taken I ha\e taken. At the same altar where they minister do I minister; and with the same words mutually on our tongues. We are the same ministry, of the same Church. Not like, but identical. Are they elders? So am I. Spell the word. There is not a letter in it which they dare deny me. Take their measure. I am just as high as they are, and they as low as I am. We are not one ministry for the North, anil 31 482 History of Methodism another ministry for the South; but one, and one only, for the whole Church. And I cannot pass from this point without thanking Brother Green for his remarks, so fitly made with respect to this matter; the force of which, I am persuaded, cannot possibly be thrown off from this great question. Is the episcopacy for the whole Church? So is the ministry. And if the fact that a bishop is connected with slavery in the South, requires him to be suspended because he cannot, while so connected, exercise his functions accepta- bly at the North, the sarne must be concluded of the ministry ; which, as one for the whole Church, and having equal constitutional competency for the North or the South indifferently, must, in the same involvement as the bishop, become subject to like disability. Nor does the interference stop here, but it extends to the privileges of the membership of the Church, as well as the ministry. The wound inflicted by this thrust at the bishop goes through the entire Church. We are everywhere one Church — one communion. And may you refuse the sacrament of the Lord's Supper, or admission to a love-feast, to a member of the Church in Charleston, whose busi- ness may carry him to Boston, because in Boston you will have no connection with slavery? Admit, then, the principle assun»ed on the other side, and to what confusion will it not lead you? First, the bishop must surcease his functions. He may not be allowed to exercise them even in the slave-holding States ! Next, the ministry in the South must be declared incompetent to go North. Next, they miy not be allowed to minister at all, for fear of contaminating the immaculate North by their ministry as Methodists among the defile- ments of the South. And next (and by the easiest gradation), our people may be told that communicants at the South may not be com- municants at the North, and cannot be received as such. It has been said that the course of aggression from the beginning has been from the South toward the North, and not from the North toward the South. (Dr. Durbin interposed: "Dr. Capers misapprehends me. I said the course of concession, not aggression, had been from the North to the Southland not from the South to the North.") Dr. C. I understood the idea to be, that in the conflict on the subject of slavery, the North has been giving up to the South, and the South encroaching on the North. (Dr. D. "My words were, that the history of the legislation was a constant concession from the North to the South. That was all I said, and all I wished to say.") Ix South Carolina. 483 Dr. C. I am glad to take the expression in the mildest form. And in what I have to answer, I must beg indulgence with respect to dates. I will thank any brother to supply the date for any fact that I may mention. This being a question, then, of North and South, we must first settle what the terms mean. What is North and what is South in this controversy? I now understand my brother to have said that the course of concession has been from the North to the South ; and I think he also said that these concessions have been made while the power in the Church was passing from the slave-holding to the non-slave-holding States. He carried his dates back to the beginning, and gave us North and South as far back as 1784. But what region was North, and what South, at that time? Our brother says the majority was South ; and where was the South in which that ma- jority dwelt? AVas it in the States of Louisiana, Mississippi, Ar- kansas, Alabama, Georgia or South Carolina? Where was the South of which the brother speaks, at the date he gives? A few years later, we find two or three missionaries sent into South Caro- lina and Georgia, but the very name of Methodism had not reached there in 1784. Our first missionary was sent into Mississippi from South Carolina in 1802, and into Alabama in 1808. But we had Maryland and Virginia for the South. Maryland and Virginia! What, the very center of the system South? And if Maryland and Virginia were the South, where was the North? AVas New York the North? What, a slave State North? As for New England, the bright morning of her birth had not yet dawned. There were no Methodists there. Is it not plain then that our brother found the power of the majority of the Church to have been in the South be- fore there was any South? and the North to have conceded to the South before there was either North or South ? Wrhat concessions had one slave-holding State to make to another slave-holding State? Did ever Virginia ask concessions of Carolina, or Carolina of Vir- ginia? It is contrary to the nature of the case that they should. And until New York became a free State, what concessions had she to make to Maryland or Virginia? No, sir, this question of North and South belonged not to those days; and the " legislation" (as my brother calls it) of those times, and times still later (whether wise or unwise), is to be accounted for on very different grounds from what he has supposed. In those times, slavery existed by general consent, and even the atrocious slave-trade Mas carried on both by men of old England and New England, There was no jealousy in 484 History of Methodism the State Legislatures of any interference of a hurtful or insur- rectionary tendency; and it was not deemed necessary to enact laws to limit the right or privilege of the master to manumit his slaves at will. In these circumstances our rules about slavery were com- menced. Rules, of the character or tendency of which it is not my purpose to speak; but which, whether good or bad, lax or severe, were not begun, or for many years continued in a struggle between South and North, slave States and free, but out of a common benevo- lence, in States similarly circumstanced, and without contravention of the laws. I cannot give date for the rise of our question of North and South, but I will say again, that it must date later than the time when the Northern slave-holding States were gradually and profit- ably disposing of their slaves; and the Southern slave-holding States, not yet apprehensive of the antagonistic interests that were to arise between Northern free States and Southern slave States, were comparatively indifferent about the course of things. The action of the Church was not a Southern or a Northern action, but such as was deemed admissible in the state of the laws where the Church existed. It has been urged that Mr. Wesley was an Abolitionist. (Dr. Durbin : " I take the liberty to say that I never said that of Mr. Wesley.") Dr. Capers: I presume you would not; and I do not think any one could, on mature reflection. Mr. Wesley wrote strong things against slavery. But he wrote equally strong things against repub- licanism and the revolution. And yet, when these United States had achieved their independence, who acted more kindly, or taught more loyal lessons toward our government than Mr. Wesley ? And I must say here that I am in possession of a piece of information about his anti-slavery principles which perhaps other brethren do not possess. The gentleman mentioned yesterday by Dr. Durbin (I mean Mr. Hammett) was for some time my school-master. My fa- ther was one of his first and firmest firiends and patrons, and a lead- ing member of his society, first in Charleston, and afterward in Georgetown, where for awhile I was his pupil. Owing to this, I suppose, at the death of his only son, not many years ago, I was given his correspondence with Mr. Wesley, during his residence as a Wesleyan missionary in the West Indies, and afterward in Charles- ton, till Mr. Wesley's death. The handwriting of Mr. Wesley is unquestionable, and I state on the authority of this correspondence that Mr. Wesley gave Mr. Hammett his decided countenance and In South Carolina. 485 blessing while he was in Charleston, no less than when he was at St. Kitts. Here in South Carolina, then, Mr. Hammett formed a religious society in the South proper, and in the South exclusively, with Mr. Wesley's sanction, and for the avowed purpose of being more Wesleyan than what was called Mr. Asbury's Connection was thought to be ; and what rule did he adopt on slavery ? Why, no rule at all. My information is completely satisfactory to my own mind on this point; and I say, on the authority of that correspond- ence, and the testimony of my honored father, who lived till after I was myself a minister, that when Mr. Hammett, with Mr. Wesley's sanction, raised societies in South Carolina, neither did Mr. Ham- mett enjoin on those societies any rule respecting slavery, neither did Mr. Wesley direct or advise any such rule. And why not ? Can any one be at a loss to account for it? The reason plainly was the same which prevented Mr. Wesley, and after him the Wesleyan English Conference, from ever enjoining any rule respecting slavery for the missions in the West Indies, except that the missionaries should wholly refrain from intermeddling with the subject. The reason is found in the loyalty of Methodism and religion ; a princi- ple which no man knew better how to appreciate than Mr. Wesley. He knew not how to make rules against the law of the land ; and no example can be adduced in the history of British Methodism of disciplinary rules, on the subject of slavery, for any country, in ad- vance of the civil law. This is the ground on which the South now stands; and will the North take opposite ground? If they do, they may neither plead the authority of Mr. Wesley, the British Connec- tion, or Mr. Asbury for it. For myself, I must utterly abjure all right or pretension on the part of the Church to interfere with the State. Neither can I put myself, neither can I suffer myself to be put, in contact with the law of the land. I wras glad to hear my brother say for the North that they have no intention to contravene the laws in our Southern States. I thank him for saying so, and I adjure them not to attempt to do that thing. I was glad to hear him say also that in the case of the ap- peal of Harding there was not a brother who voted to sustain the, action of the Baltimore Conference who did not do so under a full persuasion that he could have emancipated the slaves lawfully if he would. (Though I confess I cannot but fear that popular opin- ion was too much honored in that matter.) But this question of North and South, as it presents itself in the case before us, appears to m* to involve the Church in a peculiar way. In a case like that 486 History of Methodism of Harding, lie and his triers, for all I know, may have belonged to the State of Maryland, whose laws were concerned, and may all have been reached by the officers of the law if they were deemed to be offenders. But in the case of Bishop Andrew, a citizen of the State of Georgia, whose laws are displeasing, say, to the people of New Hampshire or the North, is arrested by a General Conference composed (for two-thirds of it) of Northern men on an allegation that he (the citizen of Georgia) conforms himself to the laws and institutions of Georgia against the prejudices of the Northern peo- ple; and for this it is proposed to suspend him. It is as though you had reached forth a long arm from New Hampshire to Georgia to bring a citizen of the latter State to be punished by the preju- dices of the former for his loyalty to the State to which he be- longs. Such a proceeding cannot be right; and yet, I repeat, it appears to me that the present is very like such a proceeding. If our ecclesiastical jurisdiction extends to citizens of all the States, it must respect the laws of all alike, and oppose itself to none. What should it avail to admit the obligation of inferior officers and judicatures of the Church — such as deacons and elders, and Quar- terly and Annual Conferences — to respect the laws of their several States, while your highest officers and supreme judicature— your bishops and General Conference — should be withheld from their control, or even be allowed to censure or oppose them according to your prejudices? Patriotism and religion both require that we should bow to the supremacy of the laws, and to the supremacy of the laws of all the States alike. Those of the North, acting in this General Conference for the whole Church in all the States, have no more right to run counter to the constitution and laws of the State of Georgia than Ave of the South should have to oppose the laws of any of the Northern States. And can it have to come to such a pass with us that one is of the South because he respects the laws and constitutions of Southern States, and another is of the North be- cause he respects them not? South or North, the authority of the laws is the same, and the obligations of the Christian citizen to ob- serve the laws must be acknowledged the same. It has been urged that a bishop is only an officer of the General Conference, and that his election, and not his consecration, gives him his authority as bishop. And to prove this position, my re- spected brother (Dr. Durbin) referred for testimony to Dr. Coke, Mr. Asbury, and Mr. Dickens. But I could not but think there was one small particular wanting in the testimonv, the lack of which In South Carolina. 487 spoiled it altogether for the use intended. The references of my brother were full enough, and to the point, if he had only meant to prove that a bishop is amenable to the General Conference, and that the General Conference has full power to put him out of office. But to reduce a bishop to a mere General Conference officer it was nec- essary to prove that that body had a right to displace him at will, with or without some crime alleged. And for this his authorities were lacking. No authority of Mr. Asbury, Dr. Coke, Mr. Dickens, or anybody else — before this case of Bishop Andrew caused it to be asserted on this floor — can be adduced for any such doctrine. If a bishop is no more than an officer of the General Conference, where- fore is he consecrated? Shall we be told also that elders and dea- cons are only officers of the Annual Conferences? What would be thought of a bishop by election, who, without consecration, should assume the functions of the episcopacy as if he had been ordained? Who could consent to such a usurpation? A bishop an officer of the General Conference only! And is it in such a capacity that he ordains and stations the preachers at the Annual Conferences? An officer of the General Conference only! Then were it both untrue and blasphemous to invest him with the office, with those holy words of the consecration service, "Receive the Holy Ghost for the office and work of a bishop in the Church of God, now committed to thee by the imposition of our hands, in the name of the Father, and of the Son, and of the Holy Ghost." But we are assured that a bishop must be considered as no more than an officer of the Gen- eral Conference, or else we shall incur the imputation of Puseyisni. And in a desperate effort to fulfill our purposes on Bishop Andrew, shall we strip the Church of every thing sacred, and reduce it to the level of a mere human association? Is there no position for the Church above that of a Free-mason's lodge, unless we hoist it on the stilts of the High-church conceit, to the pitch of Puseyism? Much has been said in this debate about the constitution as au- thorizing the measure which brethren propose to take with respect to Bishop Andrew, and I must beg to call attention to what appears to me the true ground with respect to that question. I am opposed to this measure in every aspect of it, and for many reasons, but its unconstitutionality forms, to my mind, its chief objection. But what is the constitution? and how should we interpret it? It is either the supreme disciplinary law of the whole Church, or it is that law of the Church by which the governing power is lim- ited. In the first sense, it is the embodiment of those principles 488 History of Methodism which are deemed fundamental to the great object for which the Church, as a Christian community, was constituted. And in the second sense, it is that application of these principles to the govern- ing power (the General Conference in the present instance) which confines its action within the limits necessary to promote, and not hinder, the attainment of that same great object. And the inter- pretation of the constitution in either respect should always be such as conforms to the grand object of the Church's organization. This object is declared to be " the spreading of scriptural holiness over these lands,-' and whatever militates against this object must, therefore, be contrary to the constitution. As it respects the Church at large the constitution is contained in the Articles of Religion, and the Gen- eral Rules; as it applies to the General Conference, the Restrictive Rules are technically the constitution. Now, whatever else may be said about this constitution, it will not be denied that, It must be Christian — agreeing with the principles of the Old and New Testament. It must be Protestant — maintaining the Holy Scriptures as the only rule of faith and practice. And it must be consistent with the great object for which we have all along steadfastly held it to be our belief that God has raised us up. It must consist with our calling of God " to spread scriptural holiness over these lands." But in all these respects I must call in question the constitution- ality of the measure before us. Bishop Andrew is to be required to emancipate certain negroes, and to remove them from Georgia to some free State that he may be enabled to do so. This is not affirmed in so many Avords in the resolution on your table, but it is the deed which that resolution seeks to effect, the only contingency known in the resolution being the emancipation of the negroes, which can be effected in no other way but by their removal. No question is asked, or care taken, as to the age and infirmities of any of these negroes whom he is thus to take into a strange land and climate for emancipation, nor what may be the wants of childhood among them, nor what ties of kindred are to be sundered, but the deed must be done, and he must make haste to do it, for nothing else can restore him to his functions as a bishop. Now, this is unconstitution- al, for it is unchristian. Whatever odium may attach to slavery, many a slave would curse you for freedom thus procured, and Bishop Andrew, as a Christian man, not to say a Christian bishop, might not dare to sin against the law of love in the way you would require. In South Carolina. 489 And it is unconstitutional because it is not Protestant. Our fifth article says: "The Holy Scriptures contain all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salva- tion." And the twenty-third article says: "The president, the con- gress, the general assemblies, the governors, and the councils of state, as the delegates of the people are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States, and by the constitutions of their respective States." , Now, there is no injunction of the Holy Scriptures more positive than that which respects submission to the civil power; this power is recognized in our twenty-third article as existing in the general assemblies, etc., according to the constitutions of the respective States, and yet the resolution before us sets aside the injunction of the Scriptures, and the authority of the constitution and laws of Georgia, and makes your ipse dixit, uttered by the force of Northern prejudices, the supreme rule for the bishop's conduct — a rule which he must observe with or without his conscience, and for or against humanity and religion, or be laid aside from the holy duties of his sacred office because you arbitra- ril f demand it from your chair of ecclesiastical supremacy. I say this is not Protestant, and that it is unconstitutional because it is contrary to Protestantism. And it is unconstitutional, yet again, because it is inconsistent with the great object for which the Church has been constituted, as it must impede and hinder the course of our ministry in many of the States, and debar our access altogether to large portions of the colored population. I beseech brethren to allow clue weight to the considerations which have been so kindly and ably urged by others on this branch of the subject. I contemplate it, I confess, with a bleeding heart. Never, never have I suffered as in view of the evil which this measure threatens against the South. The agitation has already begun there, and I tell you that though our hearts were to be torn out of our bodies it could avail nothing when once you have awakened the feeling that we cannot be trusted among the slaves. Once you have done this thing, you have effectually destroyed us. I could wish to die sooner than live to see such a day. As sure as you live, brethren, there are tens of thousands, nay, hundreds of thousands, whose destiny may be periled by your decision on this 490 History of Methodism Cease. When we tell you that we preach to a hundred thousand slaves in our missionary field, we only announce the beginning of our work — the beginning openings of the door of access to the most numerous masses of slaves in the South. When we add that there are two hundred thousand now within our reach who have no gospel unless we give it to them, it is still but the same announcement of the beginnings of the opening of that wide and effectual door which was so long closed and so lately has begun to be opened for the preaching of the gospel by our ministry to a numerous and destitute portion of the people. O close not this door ! Shut us not out from this great work, to which we have been so signally called of God. Consider our position. I pray you, I beseech you, by every sacred consideration, pause in this matter. Do not talk about concessions to the South. We ask for no concessions — no compromises. Do with us as you please, but spare the souls for whom Jesus died. If you deem our toils too light, and that after all there is more of rhetoric than cross-bearing in our labors, come down and take a part with us. Let this be the compromise if we have any. I could almost promise my vote to make the elder a bishop who should give such a proof as this of his devotion to — I will not say the emanci- pation of the negro race, but what is better — what is more constitu- tional and more Christian — the salvation of the souls of the negroes on our great Southern plantations. Concessions! We ask for none. So far from it, we are ready to make any in our power to you. We come to you not for ourselves, but for perishing souls, and we entreat you, for Christ's sake, not to take away from them the bread of life which we are just now beginning to carry them. We beg for this — I must repeat it — with bleeding hearts. Yes, I feel intensely on this subject. The stone of stumbling and rock of offense of former times, when George Dougherty, a Southern man and a Southern minister, and one of the wisest and best that ever graced our min- istry, was dragged to the pump in Charleston, and his life rescued by a sword in a Avoman's hand — the offense of the anti-slavery measures of that day has but lately begun to subside. I cannot, I say, forget past times, and the evil of them, when in those parts of my own State of South Carolina, where slaves are most numerous, there was little more charity for Methodist preachers than if they had been Mormons, and their access to the negroes was looked upon as dangerous to the public peace. Bring not back upon us the evil of those bitter days. I cannot forget how I felt when, thirty-three years ago, Riddlespurger, who kept a shop and sold rum and calico I^v South Carolina. 491 on the Dorchester road, some twelve miles from Charleston, asked us to preach at his house, and told us of hundreds of negroes in the neighborhood who had never heard preaching, who would come to hear. And though he was a rum-seller, and I suspected his object — and hateful as it seemed to be associated with one whose business was a nuisance to the neighborhood — the man of rum — to Riddle- spurger's I went, and preached to the negroes at the risk of the duck-pond, where it was threatened to bate my zeal, till, finding that the preaching sold no more grog, or possibly being scared, the poor man begged us to desist from coming to preach — when my venerable colleague on this floor (Mr. Dunwody) left the city in the afternoon to go a distance in another direction to meet an assembly of negroes late at night by the light of the moon on the side of a swamp, to preach and administer the sacraments in the wild woods as if it had been a thing the daylight might not look upon, or Christian people countenance at their dwellings. Yes, sir, and I think lie was at it all night there in the woods, in the season and region of pestilence, and baptized and administered the holy eu- charist to some three hundred persons. Am I not correct (turning to Mr. Dunwody) — did you not bap- tize three hundred? (Mr. Dunwody: "I don't remember how many, but there were a great many.") I said, sir, that we ask for no concessions. We ask nothing for ourselves. We fear nothing for ourselves. But we ask, and we de- mand, that you embarrass not the gospel by the measure now pro- posed. Throw us back, if you will, to those evil times. But we demand that when you shall have caused us to be esteemed a sort of land pirates, and we have to preach again at such places as Rid- dlespurger's and Bantoule Swamp, you see to it that we find there the souls who are now confided to our care as pastors of the flock of Christ. Yes, throw us back again to those evil times, but see that you make them evil to none but ourselves. Throw us back, but make it possible for us to fulfill our calling, and by the grace of God we will endure and overcome, and still ask no concessions of you. . But if you cannot do this, if you cannot vex us without scattering the sheep and making them a prey to the wolf of hell, then do we sternly forbid the deed. You may not, and you dare not do it. I say again, if by this measure the evil to be done were only to in- volve the ministry, without harm or peril to the souls we serve, we might bow to the stroke without despair, if not in submissive 492 History of Methodism silence We know the work as a cross-bearing service, and as such Ave love to accomplish it. It pleased God to take the life of the first missionary sent to the negroes, but his successor was instantly at hand. And in the name of the men who are now in the work, or ready to enter it, I pledge for a brave and unflinching persever- ance. This is not braggardism. No, it is an honest expression of a most honest feeling. Life or death, Ave will never desert that Christian Avork to which Ave knoAV that God has called us. We ask to be spared no trial, but that the Avay of trials may be kept open for us. We ask to be spared no labor, but that Ave may be permitted to labor on, and still more abundantly. Add, if you please, to the amount of our toils. Pile labor on labor more and more. Demand of us still more brick, or even the full tale of brick Avithout straAV or stubble, but cut us not off from the clay also. Cut us not off from access to the slaves of the South Avhen (to say nothing of "concessions to the South") you shall have finished the measure of your demands for the North. The resolution was adopted by yeas 111, nays 69. Dr. Capers then introduced the following resolutions, which opened the way to the plan of separation which was finally adopted: Be it resolved, by the delegates of all the Annual Conferences in Gen- eral Conference assembled, That Ave recommend to the Annual Con- ferences to suspend the constitutional restrictions Avhich limit the poAvers of the General Conference so far, and so far only, as to alloAv of the folloAving alterations in the government cf the Church, viz. : 1. That the Methodist Episcopal Church in these United States and Territories, and the republic of Texas, shall constitute tAvo Gen- eral Conferences, to meet quadrennially, the one at some place South and the other North of the line Avhich noAv divides betAveen the States commonly designated as free States and those in Avhich slavery exists. 2. That each one of the tAvo General Conferences thus constituted shall have full poAvers, under the limitations and restrictions Avhich are iioav of force and binding on the General Conference, to make rules and regulations for the Church Avithin their territorial limits, respectively, and to elect bishops for the same. 3. That the tAvo General Conferences aforesaid shall severally In South Carolina. 493 have jurisdiction as follows: The Southern General Conference shall comprehend the States of Virginia, Kentucky, and Missouri, and the States and territories lying southerly thereto, and also the republic of Texas, to be known and designated by the title of the "Southern General Conference of the Methodist Episcopal Church in the United States." And the Northern General Conference to comprehend all those States lying North of the States of Virginia, Kentucky, and Missouri, as above, to be known and designated by the title of the " Northern General Conference of the Methodist Episcopal Church in the United States." 4. And, be it further resolved, That as soon as three-fourths of all the members of all the Annual Conferences shall have voted on these resolutions, and shall approve the same, the said Southern and Northern General Conferences shall be deemed as having been con- stituted by such approval, and it shall be competent for the Southern Annual Conferences to elect delegates to said Southern General Conference, to meet in the city of Nashville, Tennessee, on the first of May, 1848, or sooner if a majority of two-thirds of the members of the Annual Conferences comprising that General Conference shall desire the same. 5. And be it further resolved, as aforesaid, That the book concerns at New York and Cincinnati shall be held and conducted as the property and for the benefit of all the Annual Conferences as here- tofore— the editors and agents to be elected once in four years at the time of the session of the Northern General Conference, and the votes of the Southern General Conference to be cast by delegates of that Conference attending the Northern for that purpose. 6. And be it further resolved, That our Church organization for foreign missions shall be maintained and conducted jointly between the two General Conferences as one Church, in such manner as shall be agreed upon from time to time between the two great " branches of the Church as represented in the said two Confer- ences. In December, 1844, the Committee on Division re- ported to the South Carolina Conference as follows : The committee to whom was referred the general subject of the difficulties growing out of the action of the late General Conference on the cases of Bishop Andrew and Brother Harding, and, in par- ticular, the report of the select committee on the declaration of the Southern and South-western delegates of the General Conference, as 494 History of Methodism adopted by the Conference, and the proceedings of numerous Quar- terly Conferences and other meetings in all parts of our Annual Conference district, respectfully offer the following report: It appears to your committee, on the evidence of numerous docu- ments, and the testimony of the preachers in open Conference, that in all the circuits and stations of this Conference district the people have expressed their minds with respect to the action of the Gen- eral Conference, and the measures proper to be adopted in conse- quence of that action. Resolutions to that effect have been adopted by the Quarterly Conferences of all the circuits and stations with- out any exception, and in many, perhaps in most of them, by other meetings also, which have been called expressly for the purpose, and in some of them by meetings held at every preaching-place where there was a society. And on all these occasions there has been but one voice uttered — one opinion expressed — from the sea-board to the mountains, as to the unconstitutionality and injurious character of the action in the cases above-named ; the necessity which that action imposes for a separation of the Southern from the Northern Conferences, and the expediency and propriety of holding a conven- tion at Louisville, Ky., and of your sending delegates to it, agree- ably to the proposition of the Southern and Southwestern delegates of the late General Conference. Your committee also have made diligent inquiry both out of Conference and by calling openly in Conference for information from the preachers as to the number, if any, of local preachers or other official members, or members of some standing among us, who should have expressed, in the meetings or in private, a different opinion from that which the meetings have proclaimed. And the result of this inquiry has been that, in the whole field of our Con- ference district, one individual only has been heard to express him- self doubtfully as to the expediency of a separate jurisdiction for the Southern and South-western Conferences ; not even one as to the character of the General Conference action. Nor does it appear that this unanimity of the people has been brought about by popu- lar harangues, or any schismatic efforts of any of the preachers or other influential persons, but that it has been as spontaneous as uni- versal, and from the time that the final action of the General Conference became known at every place. Your committee state this fact thus formally that it may correct certain libelous imputa tions which have been cast on some of our senior ministers in the Christian Advocate and Journal, as well as for the evidence which it In South Carolina. 495 furnishes of the necessity of the measures which are in progress for the relief of the Church in the South and South-west. Your committee also consider it due to state that it does not ap- pear that the action of the General Conference in the cases of the bishop and of Brother Harding proceeded of ill-will, as of purpose to oppress us, nor of any intended disregard of the authority of the Scriptures or of the Discipline, as if to effect the designs of a politico-religious faction, without warrant of the Scriptures, and against the Discipline and the peace of the Church. But they con- sider that action as having been produced out of causes which had their origin in the financial abolitionism of Garrison and others, and which being suffered to enter and agitate the Church, first in New England and afterward generally at the North, worked up such a revival of the anti-slavery spirit as had grown too strong for the restraints of either Scripture or Discipline, and too general through the Eastern, Northern, and North-western Conferences to be resisted any longer by the easy, good-natured prudence of the brethren representing those Conferences in the late General Con- ference. Pressed beyond their strength, whether little or much, they had to give way, and reduced (by the force of principles which, whether by their own fault or not, had obtained a controll- ing power) to the alternative of breaking up the Churches of their own Conference districts, or of adopting measures which they might hardly persuade themselves could be endured by the South and South-west, they determined on the latter. The best of men may have their judgments perverted, and it is not wonderful that under such stress of circumstances the majority should have adopted a new construction of both Scripture and Discipline, and persuaded themselves that in pacifying the abolitionists they were not unjust to their Southern brethren. Such, however, is unquestionably the character of the measures they adopted, and which the Southern Churches cannot possibly submit to, unless the majority who enacted them could also have brought us to a conviction that we ought to be bound by their judgment against our consciences, and calling of God, and the warrant of Scripture, and the provisions of the Dis- cipline. But while we believe that our paramount duty in our calling of God positively forbids our yielding the gospel in the Southern States to the pacification of abolitionism in the Northern, and the conviction is strong and clear in our own minds that we have both the warrant of Scripture and the plain provisions of the Discipline to sustain us, we see no room to entertain any pr< position for coin 496 History of Methodism promise under the late action in the cases of Bishop Andrew and Brother Harding, and the principles avowed for the maintenance of that action short of what has been shadowed forth in the report of the select committee which we have had under consideration, and the measures recommended by the Southern and South-western del- egates at their meeting after the General Conference had closed its session. Your committee do therefore recommend the adoption of the following resolutions: 1. Resolved, That it is necessary for the Annual Conferences in the slave-holding States and territories, and in Texas, to unite in a distinct ecclesiastical connection, agreeably to the provisions of the report of the select committee of nine of the late General Confer- ence, adopted on the 8th day of June last. 2. Resolved, That we consider and esteem the adoption of the report of the aforesaid committee of nine by the General Confer- ence (and the more for the unanimity with which it was adopted) as involving the most solemn pledge which could have been given by the majority to the minority and the Churches represented by them, for the full and faithful execution of all the particulars speci- fied and intended in that report. 3. Resolved, That we approve of the recommendation of the Southern delegates to hold a convention in Louisville on the 1st day of May next, and will elect delegates to the same on the ratio recommended in the address of the delegates to their constituents. 4. Resolved, That we earnestly request the bishops, one and all, to attend the said convention. 5. Resolved, That while we do not consider the proposed conven- tion competent to make any change or changes in the rules of dis- cipline, they may, nevertheless, indicate what changes, if any, are deemed necessary under a separate jurisdiction of the Southern and South-western Conferences. And that it is necessary for the conven- tion to resolve on and provide for a separate organization of these Conferences under a General Conference to be constituted and empow- ered in all respects for the government of these Conferences, as the General Conference hitherto has been with respect to all the Annual Con- ferences— according to the provisions and intention of the late Gen- eral Conference. 6. Resolved, That as, in common with all our brethren of this Conference district, we have deeply sympathized with Bishop An- drew in his afflictions, an i believe him to have been blameless in In South Carolina. 497 the matter for which he has suffered, so, with them, we affectionate- ly assure him of our approbation of his course, and receive him as not the less worthy, or less to be honored in his episcopal character for the action which has been had in his case. 7. Resolved, That we recognize in the wisdom and prudence, the firmness and discretion exhibited in the course of Bishop Soule, during the General Conference — as well as in former instances wherein he has proved his devotion to the great principles of consti- tutional right in our Church — nothing more than was to be expected from the bosom friend of Asbury and McKendree. 8. Resolved, That, in common with the whole body of our people, we approve of the conduct of our delegates, both during the Gen- eral Conference and subsequently. 9. Resolved, That we concur in the recommendation of the late General Conference for the change of the sixth article of the Re- strictive Rules in the book of Discipline so as to allow an equitable pro rata division of the Book Concern. W. Capers, N. Talley, S. DlJNWODY, W. Smith, C. Betts, H. A. C. Walker, H. Bass, S. W. Capers, R. J. Boyd. As early as February, 1836, in view of the general aspect of the times and the excitement which had sprung up, threatening alike the public peace and the successful prosecution of the spiritual work of their faithful and laborious missionaries, the South Caro- lina Conference felt called upon to declare frankly and without reserve its opinions on the subject of Abolitionism : 1. We regard the question of the abolition of slavery as a civil one, belonging to the State, and not at all a religious one, or appro- priate to tbe Church. Though we do hold that abuses, which may sometimes happen, such as excessive labor, extreme punishment, withholding necessary food and clothing, neglect in sickness or old 32 498 History of Methodism age, and the like, are immoralities to be prevented or punished by all proper means, both of Church discipline and the civil law — each in its sphere. 2. We denounce the principles and opinions of the abolitionists in toto, and dp solemnly declare our conviction and belief that, whether they were originated, as some business men have thought, as a money speculation, or, as some politicians think, for party elec- tioneering purposes, or, as we are inclined to believe, in a false phi- losophy, overreaching or setting aside the Scriptures through a vain con- ceit of a higher moral refinement, they are utterly erroneous, and altogether hurtful. 3. We consider and believe that the Holy Scriptures, so far from giving any countenance to this delusion, do unequivocally authorize the relation of master and slave: (1) By holding masters and their slaves alike as believers, brethren, and beloved; (2) by enjoining on each the duties proper toward the other; (3) by grounding their obligations for the fulfillment of these duties, as of all others, on their relation to God. Masters could never have had their duty enforced by the consideration, "Your MASTER also is in heaven" if barely the being a master involved in itself any thing immoral. Our missionaries inculcate the duties of servants to their masters as we find those duties stated in the Scriptures. They inculcate the performance of them as indispensably important. We hold that a Christian slave must be submissive, faithful, and obedient, for rea- sons of the same authority with those which oblige husbands, wives, fathers, mothers, brothers, sisters, to fulfill the duties of these rela- tions. We would employ no one in the work who might hesitate to teach thus, nor can such a one be found in the whole number of the preachers of this Conference. In November, 1865, the last deliverance on this subject was made in the Pastoral Letter of the South Carolina Conference: Dearly Beloved Brethren: — Cherishing at all times a ten- der solicitude for the welfare of the flock over which the Holy Ghost has made us overseers, we find special reasons, as a body of Chris- tian ministers, to avail ourselves of the occasion of our coming to- gether in Annual Conference, to address to you a few words of salu- tary counsel and admonition. The close of the war, which during the last four years convulsed our entire country, and spread wasting and destruction within our In South Carolina. 499 borders uncqnaled in the history of civilized nations, has left you not only politically and socially in greatly altered circumstances, but also, as members of the Methodist Episcopal Church, South, in several new and untried relations, out of which must grow corre- sponding obligations and duties of the gravest import. It is proper, first, to remind you, although the fact is too obvious to be readily overlooked, that for the adjudication of all questions relating to faith and morals, you are to look solely to the revealed will of God as contained in the canonical books of the Old and New Testament Scriptures. Hence, it is contained in the fifth article of our religion that "the Holy Scriptures contain all things nec- essary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or neces- sary for salvation." Notwithstanding this recognized standard of doctrine and of duty, there is a strange proclivity in the human mind to judge of the soundness of religious faith and practice, not by viewing them in the light of God's word, but in relation to his providences. Thus, in patriarchal times, Job was adjudged by his condoling friends to be guilty of enormous crimes, because extraordinary calamities were permitted to befall him. But God rebuked the presumption and corrected the error of this Arabian theology. " The Lord said to Eliphaz the Temanite, My wrath is kindled against thee and against thy two friends ; for ye have not spoken of me the thing that is right as my servant Job hath." Thus, when the blessed Saviour sojourned upon earth, and went about doing good, his disciples, on the occasion of his imparting sight to a man who was blind from his birth, "asked him, saying, Master, who did sin, this man or his par- ents, that he was born blind?" Detecting the false causes to which men are apt to refer the judgments of God, and repudiating the opin- ion on which the inquiry of his disciples was obviously founded, viz., that God's love and hatred are written upon his providential dealings, "Jesus answered, Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him." Thus, also, in the Middle Ages whole nations sought the judgment of God through an appeal to the ordeal of fire and water, the trial by single combat, or walking blindfold over red-hot shovels or bars of iron. But the innocent were found to suffer equally with the guilty, and men were confounded and began at length to abandon their folly. Now the appeal to Heaven is taken by nations upon 500 His toe y of Methodism some great principle, and multitudes suppose that the question at issue is divinely settled by the events of war. They who arrogate to themselves an apostolic spirit, and claim the right to dictate in religion, and think they see through the intrica- cies of Divine Providence, but who nevertheless have the same in- firmities and weakness of understanding with other men, and are blessed with no greater supernatural helps and revelations, should beware, lest joining confidence with weakness they pervert God's dealings with man, and distribute blessings and curses at random — often blessing whom God curses, and cursing whom he blesses, thus repeating the error of the barbarians mentioned in the Acts of the Apostles, who, when they saw the venomous beast hang on Paul's hand after he had escaped shipwreck, said among themselves, with the air of men who looked upon themselves as no ordinary persons in judging of such things, " No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live." Howbeit, when he shook oft* the beast into the fire and felt no harm, they changed their minds, and said he was a god. if prosperity or adversity, if success or failure in enterprise, constitute the rule by which you are to decide what is true or erroneous in faith, and right or wrong in practice, then you are lost in an endless labyrinth of perplexity and confusion, since there is no shade of religious be- lief, and no variety of human conduct which has not been accredited by some success, and discredited also by some reverse in the his- tory of God's permissive providence. Non eventu rerum, sed fide verborum stamus — " You are to stand to the truth of God's word, not to the event of things" — is therefore a wise theological maxim. The history of every age and nation has furnished an example of an af- flicted truth, or a prevailing sin. To be innocent and to be op- pressed are the body and soul of Christianity. For, although in the law of Moses, God made with his people a covenant of temporal prosperity , and "his saints did bind the kings of the Amorites and the Philistines in chains, and their nobles with links of iron, and then that was the honor which all his saints had;" yet in Christ Jesus he has made a covenant of suffering. All his doctrines and precepts expressly and by consequence enjoin and support sufferings. His very promises are sufferings; his beatitudes are sufferings; his rewards and his arguments to invite men to follow him are only taken from sufferings in this life, and the rewards of sufferings in the life to come. So that if you will serve, the King of sufferings, whose crown was of thorns, whose scepter was a reed of scorn, whose im- In South Carolina. 501 perial robe was a scarlet of mockery, and whose throne was the cross, you must serve him in sufferings, in poverty of spirit, in hu-. mility and mortification, and for your reward have persecution and all its blessed consequences. Of all his apostles not one died a natural death but St. John only, and he escaped by a miracle the caldron of scalding lead and oil before the Port Latin, in Rome, only to live long in banishment, and to die at length an exile in Patmos, full of days and full of suffering. When St. Paul was taken into the apostolate, his com- mission was signed in these words of suffering : "I will show unto him how great things he must suffer for my name;" and ''I die daily," was the motto of his ever-afflicted life. For three hundred years together the Church was nourished by the blood of her own children. Thirty-three bishops of Rome in succession were put to violent and unnatural deaths, and all the Churches in the East and West were "baptized into the death of Christ." Their very pro- fession and institution was to live like him, and when he required it to die for him — this was the very formality and essence of Chris- tianity, insomuch that when Ignatius was newly tied in a chain to be led forth to his martyrdom he cried out, Nunc incipio esse Chris- tianus — "Now I begin to be a Christian." Of prosperous vice, on the other hand, the record is voluminous. The thirty-seventh and the seventy-third Psalms give a large description of the success and pride of bad men, many of whom spend their lives and end their days prosperously. "The prosperity of bad men, and the miseries and afflictions of the good were in those days a great difficulty in providence, and were so to the psalmist himself, and therefore it is certain that whatever he says of the righteousness of God, and his care of righteous men, and his abhorrence of all wickedness and injustice, cannot signify that God will always defend men in their just rights — that he will always prosper a righteous cause and righteous men — for this was against plain matter of fact, and we cannot suppose the psalmist so inconsistent with himself as in the same breath to complain that wicked men were prosperous and good men afflicted, and to affirm that the just and righteous Judge of the world would always punish unjust oppressors and protect the inno- cent. Nay, indeed, the very nature of the thing proves the con- trary, for there can be no unjust oppressors if nobody can be oppressed in their just rights; and therefore it is certain the Divine Providence docs, at least for a time, suffer some men to be very prosperous in their oppressions, and does not always defend a just 502 History of Methodism and innocent cause, for if he did there could be no innocent op- pressed man to be relieved, nor any oppressor to be punished. And if it be consistent with the justice and righteousness of Providence to permit such things for some time, we must conclude that it is at the discretion of Providence how long good men shall be oppressed and the oppressor go unpunished." And there are very many cases of war, concerning which God may declare nothing; and although in such cases they that yield and quit their title, rather than their charity and the care of so many lives, are the wisest and best men, yet if neither party will do this, let none decree judgments from Heaven and thunder from their tribunals where no voice from God has declared the sentence. But in cases of evident tyranny and injustice do like the good Samaritan, who dressed the wounded man but never pursued the thief; do works of charity to the afflicted, and bear your wrongs with nobleness of soul, looking up to Jesus, who endured the cross, despising the shame; and never take upon you the office of God, who will judge the nations righteously, and when he has delivered up your bodies will rescue your souls from the hands of unrighteous oppressors. If he raises up the Assyrians to punish the Israelites, and the Egyptians to destroy the Assyrians, and the Ethiopians to scourge the Egyptians — at the last his own hand shall sever the good from the bad in the day when he makes up his jewels. Let no Christian man, therefore, make any judgment concerning his condition or his cause by the external event of things, but by the word of God. Let none distrust the Almighty or charge God foolishly because in the on-goings of his plan for the government of the world results are often evolved which fail to harmonize with the suggestions of finite wisdom: rather let all render a loving obedience to the will of Him who is just, and wise, and holy, and good, and cheerfully acquiesce in every dispensation of His provi- dence as constituting a part of that great disciplinary process by which the just are taught to live by faith and not by sight, and by which they are purified and strengthened for final victory. "Look not back upon him that strikes thee, but upward to God who sup- ports thee; and then consider if the loss of thy estate hath taught thee to despise the world ; whether thy poor fortune hath made thee poor in spirit, and if thy uneasy prison sets thy soul at liberty and knocks off the fetters of a worse captivity. For then the rod of suffering turns into crowns and scepters, when every suffering is a precept, and every change of condition produces a holy resolution; In South Carolina. 503 and the state of sorrows makes the resolution actual and habitual, permanent and persevering. For as the silk-worm eateth itself out of a seed to become a little worm, and then feeding on the leaves of mulberries, it grows till its coat be off, and then works itself into a house of silk, then casting its pearly seeds for the young to breed, it leaveth its silk for man, and dies all white and winged in the shape of a flying creature — so is the progress of souls. When they are regenerated and have cast off their first stains and the skein of worldly vanities by feeding on the leaves of Scripture and the fruits of the vine and the joys of the sacrament, they encircle themselves in the rich garments of holy and virtuous habits, then by leaving their blood, which is the Church's seed to raise up a new generation to God, they leave a blessed memory and fair example, and are themselves turned into angels, whose felicity is to do the will of God, as their employment was in this world to suffer." But while the fifth article of our religion fixes for you an infal- lible standard of Christian doctrine and morals, the twenty-third article defines with great accuracy the political duties which you owe to the government which under the providence of God has been established over you. "The President, the Congress, the Gen- eral Assemblies, the Governors, and the Councils of State, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States and by the constitutions of their re- spective States. And the said States are a sovereign and independ- ent nation, and ought not to be subject to any foreign jurisdiction. "As far as it respects civil affairs, we believe it the duty of Chris- tians, and especially of all Christian ministers, to be subject to the supreme authority of the country where they may reside, and to use all laudable means to enjoin obedience to the powers that be, and therefore it is expected that all our preachers and people who may be under the British or any other government will behave themselves as peaceable and orderly subjects." Nowhere do we learn the qualifications of civil rulers or the du- ties of subjects as we learn them from the Bible; nor should we find these instructions there embodied if civil government were not ordained of God. The doctrine of the New Testament is, that "there is no power but of God;" that "the powers that be are or- dained of God." God announces in his word: "By me kings reign, and princes decree justice." All government in all the varied social relations rests upon the same basis. It is of divine right, 504 History of Methodism Nor is it difficult to perceive that the only safe principle for a con- scientious man to adopt in order to acknowledge the supremacy of the laws is that they are the laws of the existing government. The perplexity would be endless if, in order to secure his allegiance, he must institute and decide the inquiry, Who possesses de jure the civil power? The fact is that almost all the governments that now exist, or of which there remains any record in history, were origi- nally founded in usurpation or conquest. There never was in any one family any long, regular succession in the Roman Empire. Their line of princes was continually broken, either by private assassi- nations or public rebellions. John the Baptist recognized the au- thority of a usurper when he said to the soldiers of Augustus : " Do violence to no man, neither accuse any falsely, and be content with your wages." The Saviour recognized the authority of a usurper when he said of the tribute-money of Tiberius: " Render unto Caesar the things that are Caesar's, and unto God the things that are God's." The Apostle Paul, in writing to the Christians at Rome, and then under the government of one of the most arbitrary and cruel tyrants, uses such language as the following : " Let every soul be subject to the higher powers; whoso resisteth the power, resisteth the ordinance of God. Therefore, ye must needs be subject, not only for truth, but for conscience' sake." The lan- guage of the Bible to Christians everywhere is, "Submit your- selves to every ordinance of man for the Lord's sake, whether it be to the king as supreme or unto governors." The Bible, however, nowhere advocates the doctrine of " passive obedience and non- resistance" to such an extent as to forbid all hope of relief from a wicked and tyrannical government, or to condemn the efforts of an intelligent and oppressed people in rising in their majesty to shake off a tyrannical yoke. The fact that the Bible establishes the au- thority of a government when thus revolutionized recognizes the right of revolution. There are rights of the people which are superior to the rights of their rulers, and which, when abused, jus- tify the people in throwing themselves back upon those principles of self-preservation which underlie all human laws, which are writ- ten deep and indelibly on the fleshly tables of the human heart, and are inseparably intertwined with the bone and sinew of an oppressed and injured community. Yet this unquestionable right of the peo- ple ought to be exercised with great prudence and discretion. It was a weighty remark of Fox, then the first nobleman of the British Empire, that "the doctrine of resistance is a principle which we In South Carolina. 505 should wish kings never to forget, and their subjects seldom to re- member." The gratuitous charge that the division of the Meth- odist Episcopal Church in 1844 was designed by the Southern mem- bers to impair the integrity of the American Union by inviting to a corresponding political division, fabricated by designing persons" to render the Methodist Episcopal Church, South, an object of dis- trust to the General Government, never obtained credit propor- tionate to the zeal with which it was circulated, and signally failed of accomplishing its object. The Methodist Episcopal Church, South, was from the beginning, and is now, loyal to the existing government, in conformity with her twenty-third article of religion. The solemn declaration of the Louisville Convention at the organi- zation of the Church must be taken as an honest statement of polit- ical sentiment and motive as far as they had influence in that im- portant movement. After pointing out the way in which such effect had been produced, it is declared that " the assumed conser- vative power of the Methodist Episcopal Church with regard to the civil union of the States is, to a great extent, destroyed, and we are compelled to believe that it is to the interest and becomes the duty of the Church in the South to seek to exert such conservative influence in some other form; and after the most mature deliber- ation and careful examination of the Avhole subject, Ave know of nothing so likely to effect the object as the jurisdictional separation of the great Church parties unfortunately involved in a religious and ecclesiastical controversy about an affair of State, a question of civil policy over which the Church has no control, and with which it is believed she has no right to interfere. Among the nearly five hundred thousand ministers and members of the Conferences repre- sented in this convention, we do not know one not deeply and in- tensely interested in the safety and perpetuity of the National Union, nor can we for a moment hesitate to pledge them all against any course of action or policy not calculated, in their judgment, to render that Union as immortal as the hopes of patriotism would have it to be. The question of a reunion of the Southern and Northern Method- ist Churches, which has been obtruded on your notice since the close of the war, can be most readily and satisfactorily determined, in the light of a history, of course, of the prominent facts relating to the separation, abridged from the records of the Church, and taken in connection at the same time with the spirit that has declared the policy regularly pursued by the Methodist Episcopal Church, North, 506 History of Methodism against the Methodist Episcopal Church, South, since the period of division. The struggle that led to the separation was brought on by Southern defense against Northern invasion of the Discipline. By a law of the Church, made in 1840, it was 'declared that "the simple holding of slaves or mere ownership of slave property in States or Territories where the laws do not admit of emancipation and permit the liberated slave to enjoy freedom, constitutes no legal barrier to the election or ordination of ministers to the various grades of office known in the ministry of the Methodist Episcopal Church, and cannot, therefore, be considered as operating any for- feiture of right in view of such election and ordination." Although under the direct protection of this law, which in substance has been in existence in the Discipline of the Church since 1816, Bishop Andrew, of unimpeachable name, was deposed from the episcopacy, and the Rev. F. A. Harding, of unblemished character, was divested of his credentials by a majority of the General Conference of 1844. In review of this extraordinary transaction, it was remarked by- one of the ablest jurists of our country that "in the whole history of jurisprudence, in its actual administration throughout the civil- ized world, where duty is inculcated by law and rights are pro- tected by law, this is as clear and palpable an infraction of law as is to be found disgracing any of the pages of the books which illustrate the utter regardlessness of law in the early and dark and tyrannous ages of English jurisprudence." This palpable violation of the Discipline and consequent invasion of the rights of the min- istry guaranteed to them by the law of the Church Avas a prom- inent cause which impelled the Southern Conferences to the sepa- ration. The institution of slavery was the occasion, not the cause, of this unfortunate event, by developing a dangerous principle of action on the part of the majority of the General Conference of 1844, which might as well have manifested itself in connection witli some other affair of State about which the Church essayed to legis- late in opposition to the law of the land, but which, as carried out in the case actually occurring, did, in fact, place the Southern Con- ferences of the Methodist Episcopal Church in a position directly antagonistic, on a question of civil policy, to the authorities of State in contravention of the twenty-third article of religion, and of the New Testament Scriptures. Among the many weighty reasons, also, which influenced the Southern Conferences in seeking to be released from the jurisdiction of the General Conference of the Methodist Episcopal Church, as In South Carolina. 507 then constituted, were the novel and dangerous doctrines practically avowed and indorsed by that body, and the Northern portion of the Church generally, with regard to the Constitution of the Church, and the constitutional rights and powers respectively of the episco- pacy and the General Conference. In relation to the first, it was confidently, although most unaccountably, maintained that the six short restrictive rules which were adopted in 1808, and first became obligatory as an amendment to the Constitution in 1812, were in fact the true and only Constitution of the Church. This theory assumes the self-refuted absurdity that the General Conference is, in fact, the government of the Church, if not the Church itself. With no other constitution than these mere restrictions upon the powers and rights of the General Conference, the government and discipline of the Methodist Episcopal Church, as a system of organized laws and well- adjusted instrumentalities for the spread of the gospel and the dif- fusion of piety, and whose strong principles of energy and action have so long commanded the admiration of the world, would soon cease even to exist. The startling assumption that a bishop of the Methodist Episcopal Church, instead of holding office under the constitution and by tenure of law, and the faithful performance of duty, is nothing in his character of bishop, but a mere officer at will of the General Conference, and may accordingly be deposed at any time with or without cause, accusation, proof, or form of trial, as a dominant majority may capriciously elect, or party interest suggest, and that the General Conference may do by right whatever is not prohibited by the restrictive rules, and with this single exception possess power supreme and all-controlling; and this in all possible forms of its manifestation, legislative, judicial, and executive, the same men claiming to be at the same time both the fountain and functionaries of all the powers of government, which powers, thus merged and concentrated into a common force, may at any time be employed at the prompting of their own interest, caprice, or ambi- tion. Such wild and revolutionary assumptions, so unlike the faith and discipline of Methodism, as they had been taught them, the Southern Conferences were compelled to regard as fraught with mischief and ruin to the best interests of the Church, and as fur- nishing a strong additional reason why they should avail them- selves of the warrant they then had, but might never again obtain from the General Conference, to establish an ecclesiastical connec- tion, embracing only the Annual Conferences in the slave-holding States. The whole constitutional argument, and indeed all the rea- 508 History of Methodism sons impelling to the separation, are equally potent against the re- union of the Church. No possible advantages to be gained by a jurisdictional union in one General Conference can compensate for the evils that must necessarily result to the Southern Conferences from the action of a Northern majority clothed with the extraor- dinary powers still claimed for that body on questions in which the vital interests of the Southern Church are still directly involved. The spirit, moreover, that dictated the policy regularly pursued by the Northern Church against the Methodist Episcopal Church, South, since the period of separation, is not such as irresistibly to invite the Southern Conferences to return to the arms of an eccle siastical body with which, twenty years ago, they so anxiously strug- gled to make terms, and from which they at length obtained, under Providence, an honorable and happy release. When the struggle: came, in 1844, the Southern delegates, as they had often done before, manifested a most earnest desire, and did all in their power, to maintain jurisdictional union with the North, without sacrificing the interests of the South ; when this was found impracticable, a connectional union was proposed, and the rejection of this by the North led to the projection and adoption of the General Conference plan of separation. Every overture of compromise, every plan of reconciliation and adjustment regarded as at all eligible or likely to succeed, was offered by the South, and rejected by the North. All subsequent attempts at compromise failed in like manner, and when thus compelled to take their position upon the ground assigned them by the General Conference of 1844, as a distinct ecclesiastical con- nection, the Annual Conferences in the South, in view of still ad- justing the difficulties of this controversy upon terms and princi- ples that might be safe and satisfactory to both parties, passed, in convention, this parting resolution : Resolved, That while we cannot abandon or compromise the prin- ciples of action upon which we proceed to a separate organization in the South, nevertheless, cherishing a sincere desire to maintain Christian union and fraternal intercourse with the Church, North, Ave shall always be ready kindly and respectfully to entertain, and duly and carefully consider, any proposition or plan having for its object the union of the two great bodies in the North and South, whether such proposed union be jurisdictional or connectional. This valedictory overture of adjustment was met by an abrogation of the plan of separation, and writing us down in their books as schismatics. This parting invitation to open up fraternal intercourse In South Carolina, 509 with us was met by a rejection of our messenger, and proclaiming us heretics. This last call to look upon us at least as Christians, and the subsequent request to deal with us in commutative justice, and to restore to us our own, was met by a more tenacious grasp of our property, and treating us as outlaws. They have waged an unceas- ing ecclesiastical war against us, all the more relentless as they have wronged us so deeply. They have followed in the rear of military expeditions and taken possession of our churches. They have made haste and delayed not to organize Annual Conferences within the limits of our jurisdiction. But the authorized judicatories of our country have erased from the records the charge of schism and heresy against us ; recognized us as under the protection of law, and restored to us our property. And now, after a twenty years eccle- siastical war upon us, the suggestion of reunion with the Methodist Episcopal Church, North, urged by assurances of advantage to the Methodist Episcopal Church, South, coevil with her, and in all respects coequal, falls on cautious ears. TLmeo Danao.% et dona fe- rentes — "We fear the Greeks, even when they offer presents." As a distinct and separate organization, the Methodist Episcopal Church, South, has a great mission to fulfill, and if faithful to her trust under God is secure for all time to come. Like one of those rocking stones reared by the Druids, which the finger of a child might vibrate to its center, yet the might of an army could not move from its place, our system is so nicely poised and balanced that it seems to sway with every breath of opinion, yet so firmly rooted in the heart and affections of our people that the wildest storms of opposing fanaticism must break over it in vain. The peculiar circumstances of the times render it necessary to urge upon your attention the claims of the ministry upon your sympathy and support. The results of the late war have deprived many of them of the means which they formerly possessed, and which they cheerfully employed in the great and godly work to which they had devoted themselves. Some of those who for many years have labored in your service, and helped you greatly in your heavenward pilgrimage, are now left utterly destitute and wholly dependent upon God and the sympathies of the Church, while the widows and orphans of those who have lived and died in the Master's vineyard turn their eyes to you in this hour of their sorest need. The present affords, perhaps, the noblest opportunity you have ever had of illustrating the Christian law of love and benevo- lence, and laying up for yourselves treasure in heaven. The provi 510 History of Methodism dence of God has recently shown yon how insecure and uncertain are all earthly riches, and admonished you to use the goods intrusted to you as stewards of our Lord, making "to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations." It is in seasons of trial like the present, and when our own necessities seem to demand all our efforts and our care, that Faith enacts its brightest deeds and records its sublimest triumphs. So was it with the widow of Sarepta when she used her last handful of meal to make the prophet's bread. So was it when another widow cast her mites into the treasury of the Lord and gave all the living which she had. So was it with the disciples at Antioch dur- ing the famine in the days of Claudius Csesar, when every man, ac- cording to his ability, sent relief to the brethren which dwelt in Judea. So was it with the Churches of Macedonia, of whom St. Paul bore witness " how that in a great trial of affliction the abun- dance of their joy and their deep poverty abounded unto the riches of their liberality." So was it with the Philippians, whose generous remembrance of St. Paul prompted them to send to the relief of his necessities once and again at Thessaloniea, and afterward to Pome, by the hands of Epaphroditus. Surely if they have sown unto you spiritual things, you should gladly minister to them your carnal things. We should not fully perform our duty in this Address, beloved brethren, if we did not exhort you to maintain with all diligence the integrity and purity of your Christian character in the midst of the severe ordeal through which the providence of God is calling yoa to pass, and so to use the afflictions of these times "that they may work out for you a far more exceeding and eternal weight of glory." " We have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy." "Let patience have her perfect work, that ye may be perfect and entire, Avanting nothing." It is the old lesson of our Christianity, that through much tribulation we must enter into the kingdom of God. Poverty and sufferings have been the lot of the faithful in all ages, and these have developed the stern and manly virtues of th» Christian character. The shaking of kingdoms, the confusion of human plans, and the turbulent agitation of human passions, are only preparatory to the establishment of that kingdom which shall never be shaken — to the order and harmony of that system which shall never be changed — and to the' introduction of that perfect Ix South Carolina. 511 spiritual tranquillity which shall never be disturbed. So far from being unsettled in our faith by all these things, we should rather feel that the word of God is made more sure, for the Scriptures have taught us that these things must needs be before the end come. And surely these earthly disorders and losses should excite in us the more ardent desire for those immutable and everlasting joys which await us in the life to come. "Set then your affections on tilings above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is your life, shall appear, then shall ye also appear with him in glory." Happy are they whose earthly losses are thus made to turn to their heavenly gain. It is in times of darkness like the present, when the ways of Providence are intricate and mysterious, and his designs are to hu- man minds utterly unaccountable, when Reason is baffled in all her efforts to comprehend the plans and ends of Infinite Wisdom, that Faith reposes in sublime composure upon tiie eternal word of truth, and awaits with patience the solution of the problem, under the firm and unalterable conviction that "the Lord God omnipotent reign- eth." Soon shall the elemental storm subside, and our ark, which has been tossed upon the waves of this deluge, shall rest in calm se- curity upon the celestial Ararat, and we shall walk out amid the glories of the new heaven and the new earth, delivered from all fears of future convulsion or revolution, beholding the beautiful en- sign of our safety in the "rainbow round about the throne." The duties growing out of the new relation which you are called to sustain to the negroes of the South, in so far as they affect their religious condition and spiritual welfare, are not essentially different from those which have always commended themselves heretofore to your Christian judgment, and which have received at your hands a faithful and zealous performance. While under your provident management and kind treatment, this portion of our population was made to surpass in the enjoyment of all the physical comforts of life the corresponding classes of society in every nation of the globe, at the same time, through the active instrumentalities which your Christian liberality cherished and employed for their religious rescue, thousands have been brought from "darkness to light," and transferred from the kingdom of Satan to the kingdom of God. It can hardly be supposed that within the limits of a Conference whose Church-members have furnished, in their annual contribu- tions, more than thirty thousand dollars to extend the privileges of 512 History of Methodism. the gospel to the negroes, any Christian man can be found willing to forego the laudable effort to elevate the race in the scale of in- tellectual, moral, and religious improvement. The same system of instrumentalities, with slight changes to adapt it to the new circum- stances in which they are placed, may be employed for their spirit- ual welfare, and we bespeak your continued and active cooperation to render it effective. Continue, as heretofore, your arrangements for their accommodation in all the churches, that, frecuienting the schools of catechetical instruction, and occupying their accustomed places in the house of God, they may receive from the lips of a pure and spiritual ministry the messages of the gospel, and rejoice with you in the participation of the benefits of a common salvation. Wherefore, beloved brethren, dwelling in the communion of a Church enjoying, as at present constituted, great unity and peace, looking to the word of God as an infallible standard of Christian and political ethics, in conformity with the articles of our holy relig- ion, with a firm trust and confidence in Almighty God, and a cheer- ful acquiescence in all the dispensations of his providence, address yourselves with renewed ardor and zeal to every private, domestic, and public duty as Christian men and Christian patriots. Cherish an ardent affection for the Church of your fathers, and strive to make yourselves worthy members of the same by diligently reading God's holy word, reverently keeping all his commandments, and punctually attending on all the ordinances of his house, that there- by all our people, becoming holy in their lives and godly in their conversations, may be an ornament to their profession, and make the Methodist Episcopal Church, South, a praise in the land. "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." The Lord bless you, and keep you. The Lord make his face shine upon you, and be gracious unto ycu. The Lord lift up his countenance upon you, and give you peace. CHAPTER XVIII. But for such proof as the nature of the thing allows, I appeal to ray manner of life which hath been from the beginning. Ye who have seen it (and not with a friendly eye), have ye ever seen any thing like the love of gain therein ? Ye of Savannah and Frederica, among whom God afterward proved me, and showed me what was in my heart, what gain did I seek among you ? Of whom did I take any thing? Or whose food or apparel did I covet (for silver or gold had ye none, no more than I myself for many months), even when I was in hunger and nakedness? Ye yourselves and the God and Father of our Lord Jesus Christ know that I lie not. But sup- pose the balance on the other side — let me ask you one plain ques- tion : For what gain (setting conscience aside) will you be obliged to act thus? to live exactly as I do? For what price will you preach (and that with all your might — not in an easy, indolent, fash- ionable way) eighteen or nineteen times every week ; and this throughout the year? What shall I give you to travel seven or eight hundred miles, in all weathers, every two or three months? For what salary will you abstain from all other diversions than the doing good and the praising God ? I am mistaken if you would not prefer strangling to such a life, even with thousands of gold and Silver? (John Wesley.) THE second American Conference, in 1774, agreed to the following particulars : 1. Every preacher who is received into full connection is to have the use and property of his horse, which any of the circuits may furnish him with. 2. Every preacher to be allowed six pounds Pennsylvania cur- rency (sixteen dollars) per quarter, and his traveling charges be- sides (sixty-four dollars per year). 3. For every assistant to make a general collection at Easter, in 33 (513) 514 History of Methodism the circuits where they labor, to be applied to the sinking of the debis on the houses, and relieving the preachers in want. 4. "Wherever Thomas Rankin (general assistant) spends his time, he is to be assisted by those circuits. In 1779: Question 7. Shall any preacher receive quarterage who is able to travel and does not? Answer. No. Question 8. In what light shall we view those preachers who re- ceive money by subscription ? Answer. As excluded from the Methodist Connection. Iii 1780: Question 14. What provision shall Ave make for the wives of mar- ried preachers ? Answer. They shall receive an equivalent with their husbands in quarterage, if they stand in need. [The allowance made abso- lute in 1796.] Iii 1782: Question 12. What shall be done to get a regular and impartial supply for the maintenance of the preachers ? Answer. Let every thing they receive, either in money or cloth- ing, be valued by the preachers and stewards at quarterly-meeting, and an account of the deficiency given in to the Conference, that they may be supplied by the profits arising from the books and the Conference collections. In 1784: Question 39. How is this (amount necessary for the salaries of preachers and their waves) to be provided ? Answer. By the circuits proportionally. Question 40. What shall be allowed the married preachers for the support of their children ? Answer. For each of their children under the age of six years let them be allowed six pounds Pennsylvania currency [sixteen dollars] ; and for each child of the age of six and under the age of eleven, eight pounds [twenty-one and one-third dollars]. In 1787: Question. Are not many of our' preachers and people dissatis- Lv South Carolina. 515 fied with the salaries allowed our married preachers who have children? Answer. They are. Therefore, for the future, no married preacher shall demand more than forty-eight pounds Pennsylvania currency. [One hundred and twenty-eight dollars.] In 1789 was added the following: Nota Bene: That no ministers or preachers, traveling or local, shall receive any support, either in money or other provision, for their services, without the knowledge of the stewards of the circuits, and its being properly entered quarterly on the books. In 1792: Question 3. What plan shall we pursue in appropriating the money received by our traveling ministers for marriage-fees ? Answer. In all the circuits where the preachers do not receive their full quarterage, let all such money be given into the hands of the stewards, and be equally divided between the traveling preach- ers of the circuit. In all other cases, the money shall be disposed of at the discretion of the District Conference. The Nota Bene (1789) was also modified so as to read: No minister or preacher whatsoever shall receive any money for deficiencies, or on any other account, out of any of our funds or col- lections, without first giving an exact account of all the money, clothes, and other presents of every kind, which he has received the preceding year. In 1800: 1. The annual salary of the traveling preachers shall be eighty dollars and their traveling expenses. 2. The annual allowance of the wives of traveling preachers shall be eighty dollars. 3. Each child of a traveling preacher shall be allowed sixteen dollars annually to the age of seven years, and twenty-four dollars annually from the age of seven to fourteen years; nevertheless, this rule shall not apply to the children of preachers whose families are provided for by other means in their circuits respectively. 4. The salary of the superannuated, worn-out, and supernumer- ary preachers shall be eighty dollars annually. 5. The annual allowance of the wives of superannuated, worn- out, and supernumerary preachers shall be eighty dollars. 516 History of Methodism G. The annual allowance of the widows of traveling, superannu- ated, worn-out, and supernumerary preachers shall be eighty dollars. 7. The orphans of traveling, superannuated, worn-out, and su- pernumerary preachers shall be allowed by the Annual Conferences, if possible, by such means as they can devise, sixteen dollars an- nually. In 1804 the following was inserted in clause 3 (1800) before nevertheless: And those preachers whose wives are dead shall be allowed for each child annually a sum sufficient to pay the board of such child or children during the above term of years. In 1816 the allowance of all preachers and their wives was raised to one hundred dollars. In 1824, under clause 2 (1800), it was added But this provision shall not apply to the wives of those preach- ers who were single when they were received on trial, and marry under four years, until the expiration of said four years. In 1828, clause 7 (1800) was altered so as to read as follows : The orphans of traveling, supernumerary, superannuated, and worn-out preachers shall be allowed by the Annual Conferences the same sums respectively which are allowed to the children of living preachers. And on the death of a preacher leaving a child or chil- dren without so much of worldly goods as should be necessary to his, her, or their support, the Annual Conference of which he was a member shall raise, in such manner as may be deemed best, a yearly sum for the subsistence and education of such orphan child or chil- dren, until he, she, or they shall have arrived at fourteen years of age ; the amount of which yearly sum shall be fixed by a committee of the Conference at each session in advance. In 1832 the following new clause was inserted: 8. The more effectually to raise the amount necessary to meet the above-mentioned allowances, let there be made weekly class collec- tions in all our societies where it is practicable ; and also for the support of missions and missionary schools under our care. In 1836 the regulation respecting " those who marry In South Caeolixa. 517 under four years " was stricken out, and the bishops mentioned by name as standing on the same footing with other traveling preachers. The clauses 1, 2, 4, and 5 (1800), were thrown into two, as follows: 1. The annual allowance of the married traveling, supernumer- ary, and superannuated preachers, and the bishops, shall be two hundred dollars and their traveling expenses. 2. The annual allowance of the unmarried traveling, supernu- merary, and superannuated preachers, and bishops, shall be one hundred dollars and their traveling expenses. South Carolina Conference Institutions. The Minutes of 1831 say: Much has been said of late respecting the support of the itiner- ant ministers. Some have seemed to be alarmed at their " Funds," and with as little information as brotherly kindness have labored to expose them to the world as a set of mercenary men. Others better informed, and whose feelings were as kind as their information was accurate, have both vindicated their character and proved that there was need of " Funds " to secure them, in many cases, from extreme distress. Without argument on the subject either way in the pres- ent place, we submit the constitutions of the several societies and trusts instituted by the South. Carolina Conference. On any subject facts form the best ground of appeal ; and by reference to these it may be seen that, for the support of itinerant ministers regularly in the work, we ask no more, and would have no more, than the amounts stipulated by the Discipline, viz.: To each preacher, one hundred dollars; to each wife of a preacher, one hundred dollars; to each child over seven and under fourteen years old, twenty-four dollars; to each child under seven years old, sixteen dollars. And where there is a family, such an additional allowance for table ex- penses and fuel as may be judged necessary by a committee of the Quarterly Conference (not ministers) of the circuit or station where the minister belongs. This last-mentioned allowance has not been extended to the su- perannuated or worn-out preachers and their families. And when it is considered that they have worn out their strength in the service of the Church, under circumstances utterlv forbidding of their la3r- 518 History of Methodism ing up money for their after support, who would forbid the little (alas, too little!) pains we take to procure them some assistance? And especially in the view of the notorious fact that, insufficient as the allowance of one hundred dollars must be to furnish them with such things as are absolutely needful, the moneys at the disposal of the Conference for this use, from year to year, have always fallen short of making up even that small amount. We reckon the widows and orphans of preachers who have died in the work as deserving a place in this first class of beneficiaries. And to support this claim we need only refer to that peculiarity of the Methodist economy which requires unconditionally of every preacher to go wherever he may be sent — whether among the healthy mountains or the sickly swamps. Let the reader pause and answer whether the Church ought not to provide at least a moiety toward the subsistence of the widows and orphans of those who have thus both lived and died for the work's sake. Beyond these objects there is a third, and no more (as far as the members of the Conference are concerned), for which we judge some provision ought to be made — namely, the education of the children of the preachers. The expense of this we are unable to meet by any means derived from the Church ; and few of us are able to meet it by other means. Judge ye, brethren, from what you know of us, whether a society for such a purpose formed within the Conference, ought not to receive your kind encouragement. Besides " the trust for the relief of the superannuated or worn- out preachers, and the widows and orphans of preachers," and " the society of the South Carolina Conference for the relief of the chil- dren of its members," there is under the control of the Conference a trust for the relief of cases of extraordinary distress of the widows and orphans of either traveling or local preachers ; and of preach- ers themselves, whether itinerant or local, who may be in pressing want from " long family sickness, loss of crops, burning of houses," etc. This is usually denominated " the fund of special relief," and was instituted, at the recommendation of Bishop Asbury, in the year 1807. The amount now vested in this fund, since the late divis- ion of the Conference district, is three thousand and six hundred dollars — the interest of which is annually applied to such objects as are contemplated by its constitution. The two former institutions are of late origin. Some steps were taken toward the formation of the society for the education of our children, at the Conference of 1823 ; and subsequently to that period the preachers have conti ib- In South Carolina. 519 uted among themselves to this object from year to year, but with little or no assistance from other persons. At our late Conference the society received its present organization. And at the same time the trust for the relief of the superannuated or worn-out preachers was instituted. The Trust for the relief of the superannuated or worn-out preachers and the widows and orphans of preachers. Constitution. Whereas there is no certain provision made for the support of the superannuated or worn-out preachers and their families, or for the widows and orphans of preachers who have died in the work, beyond the annual allowance of one hundred dollars to each super- annuated preacher, or wife or widow of a preacher, and sixteen or twenty-four dollars, as the case may be, to each one of their chil- dren— and this insufficient annuity is not usually made up to them — the South Carolina Conference deems it proper to constitute within itself a society for the purpose exclusively of raising moneys and applying them toward the relief of persons of the descriptions above mentioned, belonging to this Conference ; provided, that in all cases the sums appropriated to an individual or family shall not be more than so much as, in addition to the sum or sums received by him, her, or them from the Conference, shall raise his, her, or their whole allowance to the amount of a fair average of the whole allowance of the members of the Conference, and their families, on the circuits and stations generally. And in order to the accomplishment of these objects, the follow- ing regulations are adopted : 1. The Conference shall elect seven of its members, who, under the title of Trustees of the Superannuated Preachers' Fund, shall receive the contributions of the preachers and ot]ier benevolent per- sons aiding this interest; and shall have the management of all moneys and other effects given or bequeathed to the Conference for the relief of such persons as are herein contemplated ; provided, that no superannuated preacher shall be a trustee; and that as often as there shall be a vacancy in the board, by death or otherwise, the Conference shall fill such vacancy by election, as at first. 2. The Board of Trustees shall have regular meetings, either on a day shortly previous to the session of Conference, or early in the session; and shall report to Conference fully every year the amount of money or other means in its possession; how such moneys shali 520 History of Methodism have been employed, and on what security; and what appropria- tions, agreeably to the purport of this trust, shall have been made. 3. A part of all moneys given to this trust (not forbidden by the giver), and a part of the interest of all moneys at interest, shall be annually divided among the superannuated or worn-out preachers and their families, and the widows and orphans of deceased preach- ers. But the whole amount, either of moneys contributed or of the annual interest of the trust, shall not be so divided and applied unless, in the judgment of the Conference expressed by vote, the capital of the trust shall have been increased to a sufficient amount to secure to the persons intended to be served an allowance equal to that of the efficient members of the Conference generally, and their wives and children. Beyond which amount the Conference is pledged not to suffer it to be increased. The Society of the South Carolina Conference for the relief of the chil- dren of its members. Constitution. The sole objects of the institution of this society, the designation ol which shall be "The Society of the South Carolina Conference for the relief of the children of its members," are the education and comfortable subsistence of the children of living or deceased minis- ters of the South Carolina Conference of the Methodist Episcopal Church. Which objects the society hopes to accomplish, to some considerable extent, not only by the yearly or life subscriptions of its members, but also by the contributions of pious friends; there being provided in this society, as we trust, a suitable medium for the communication of their charities. And for the preservation inviolate of the design of the society, and the exact appropriation of all its means in conformity to this design as above expressed, the good faith of the members of the society and its Board of Managers stands solemnly pledged, by their individually signing this instrument, with the Articles following: Article 1. There shall be an annual meeting of the society, co- incident with the meeting of the Conference, and on a day not later than the fourth after its commencement (the particular day to be fixed previously, and made known by the Board of Managers), at which annual meeting the board shall present a minute account of its transactions, and especially the receipts and expenditures of the past year. Aiit. 2. The Board of Managers shall consist of the President, Lv South Carolina. 521 Vice-president, Secretary, Treasurer, and not fewer than three nor more than seven other members of the society, to be elected at each annual meeting. Which board shall be intrusted with the entire management of the affairs of the society during its recess, and be charged with making such regulations, subject to inspection and amendment by the society, as shall secure the faithful performance of the duties and trusts of its officers, particularly the Treasurer. Art. 3. Two-thirds of the yearly interest of the funds of the society, and a part of all donations or legacies in money, at the dis; cretion of the Board of Managers, shall be applied to the immediate relief of such children as shall be selected by the board, except as provided in Article 5. Art. 4. Any person subscribing the preamble and articles form- ing this instrument (which is intended and received as the Consti- tution of the society), and paying two dollars yearly, or twenty dol- lars at one time, shall be a member of the society. Art. 5. Any person making a donation or bequest to this society with the intention of benefiting some particular child or children of the description it proposes to serve, and designating such child or children, shall have the amount of such donation or bequest strictly appropriated to such child or children only. Art. 6. These Articles shall not be liable to alteration or change unless on the recommendation of the Board of Managers at an annual meeting of the society, and by a vote of two-thirds of the members composing such meeting. By-laws. 1. The President of the society (or in his absence the Vice-pres- ident) when present in the board shall act as its President. And in like manner the Secretary of the society shall be ex officio Secretary of the Board of Managers. 2. The Treasurer shall have the care of all moneys, papers, or other available effects of the society; shall be the organ of the board in putting out the moneys of the society on interest, and col- lecting the same ; and shall keep a regular account, in a book pro- vided for that purpose, of all contracts, receipts, and expenditures of the board. 3. The Board of Managers may meet at any time during the recess of the Conference, either at the call of the President or by previous adjournment; but the annual meeting of the board, pre- paratory to the annual meeting of the society, shall be on the even- h 522 History of Methodism ing of the first day of the session of Conference, and at the place of its session. 4. The board shall make an annual exhibit, both to the society and to the Conference, of the full amount of its funds; in what they are invested and on what securities; and of the amount of interest and of donations or legacies obtained during the year. 5. The board shall present annually to the society and to the Conference a list of the children who shall have been assisted, and the sums granted for each child during the year, and shall cause the same to be published previously to the adjournment of the Conference. The Fund of Special Relief. ( 'ONSTITUTIOX. Whereas there are a number of widows and orphans, both of itin- erant and local ministers, in very indigent circumstances ; and among both these classes of ministers there do also often occur cases of pressing pecuniary need ; and whereas there has been no provision made by the General Conference for the relief of such cases; now, therefore, it has seemed advisable to the South Carolina Conference, with the advice of the venerable Bishop Asbury, to institute, and it does hereby institute, a trust for that special purpose, under the reg- ulations following, to wit: 1. The Conference shall elect seven of its members for this trust, who shall be designated by the title of the Board of Trustees of the Fund of Special Belief ; and as often as there shall occur a vacancy in the board, by death, resignation, or otherwise, such vacancy shall be filled by the Conference, so as to keep up the number of seven trustees perpetually. 2. The Board of Trustees shall have authorityto receive contri- butions of any kind for this trust, and to invest, under full security, on interest whatever they receive. 3. The board shall not appropriate any thing from this fund till it shall have amounted to a sum yielding an interest of one hundred dollars or more annually. It shall then be its duty to call for infor- mation in the Conference yearly concerning the most necessitous widows and orphans of either traveling or local preachers within the Conference district; and such preachers, of either class, as shall have fallen into circumstances calling specially for relief, as by sick- ness, loss of crops, burning of houses, arrest for debt, and such like ; and according to the interest of the fund, excepting two per cent, to increase the caphal, smh cases shall be relieved. The board may In South Carolina. . 523 also extend relief to needy parents of preachers ; and, on the rec- ommendation of a bishop, may make a donation to the necessitous of other Conferences; provided, nevertheless, that no appropriation or gift by the board shall be made without the consent of the An- nual Conference. 4. The Board of Trustees shall report to the Conference, from year to year, the amounts received for this fund, the amount of the interest it affords, the amount appropriated, and the persons to whom appropriations shall have been made, and on what accounts they each have been assisted, all which shall be published under its di- rection. Report of the board to the Conference February 1, 1831 : The Board of Trustees of the Fund of Special Relief respectfully report that the whole amount of interest arising from the fund for the year past, after deducting two per cent, to be added to the capi- tal, is $153.80. This amount the board has concluded to distribute among the following persons, and in the proportion of the sums an- nexed. Here follow the names of five widows — three of traveling and two of local preachers — and of two superannuated and two local preachers. These constitutions were regularly published in the Minutes till 1838, when the following resolutions were adopted by the Conference without any dissent : Whereas it is manifest that unless the members of this Confer- ence do all take a deep interest in the establishment of the institu- tions of the Church within our bounds they must fail of support, and it is most desirable for us to act harmoniously, promptly, and zealously for their maintenance ; therefore, 1. Resolved, That by the publication of the constitutions and by- laws of the fund of special relief, the trust for the superannuated preachers, and the society of the South Carolina Conference for the education and subsistence of children of its members, in connection^ with the Minutes of Conference, it is not intended, and they ought not to be used, to make direct applications to our people for contri- butions to these objects; but the intention solely is to keep our friends informed of the "existence of these charities, their character and objects, that as they may deem good they may contribute for' their support. 524 History of Methodism 2. Resolved, That, at the present juncture, it is of the greatest consequence to procure a house and lot in Charleston by purchase for the use of the Southern Christian Advocate and the book-store to be established with it; and we pledge ourselves to use our best "en- deavors in our circuits and stations this year to raise money for the same, and particularly to speak favorably of the object in every society in our circuits, showing how important it is, and inviting subscriptions. 3. Resolved, That on being furnished with a circular by the pub- lishing committee, Ave will each use the same as a subscription paper, and offer it as extensively as we can. In 1849 a Joint Board of Finance was organized, and at the session of the Conference for 1850 a new finan- cial plan was adopted as follows: A Joint Board of Finance having been organized by the last An- nual Conference, they have, after due deliberation, agreed to present to this Conference the following Plan to raise the amount necessary to meet the current claims of the Conference : 1. It shall be the duty of the board, after ascertaining the whole amount of claim against them, annually to apportion the same to the several circuits and stations in the Conference district, and each preacher having charge of a circuit or station shall furnish his suc- cessor with the amount apportioned to his charge. 2. Each preacher shall make all necessary efforts to collect the amount apportioned to his charge by the board. 3. The preacher in charge of each circuit shall (at the close of the Conference-year) fix the first appointment for his successor at the church nearest the parsonage (or place of boarding), and shall allow him thereafter at least one week to arrange for the year, dur- ing which time (the day to be fixed the preceding year by the preacher and stewards) the stewards shall hold the first meeting at the parsonage or place of boarding, at which it shall be the duty of each steward to attend. 4. Each board of stewards, respectively, shall ascertain the whole claim against the circuit for the current year, both for quarterage and. traveling expenses, as definitely as possible; they shall then make an estimate of the family expenses of the preacher or preach- ers of the circuit, including servant's hire and house rent (if a house be rented), and the entire claim against the circuit for the cur- In South Carolina. 525 rent year shall be apportioned to the several congregations compos- ing the circuit fortlrwith — each congregation being notified imme- diately of the amount it is expected to collect. 5. The stewards shall divide the congregations composing the circuit among themselves, and shall make all necessary efibrts to collect the amounts apportioned to them. 6. It shall be the duty of the stewards to open subscription books in each congregation to meet the current claims — and shall also cause public collections to be taken up, if they deem it necessary, for the same purpose. 7. The stewards shall settle icith the preachers quarterly, and to this end the subscriptions shall be taken in quarterly installments. 8. The Conference collections for the support of our bishops and superannuated preachers, widows and orphans of preachers — and to meet deficiencies in quarterage claims — shall be taken up in each congregation as early in the year as practicable. 9. The board of district stewards shall be a standing board for four years ; provided, nevertheless, should any vacancy occur in the board, such vacancy shall be supplied by the Quarterly Conference, and the district steward shall be charged with collecting the amount apportioned to the circuit or station where he resides. 10. The board of district stewards shall be charged with the work of supplying the district parsonage with suitable furniture, and shall be authorized to take up collections in their respective charges for that object. 11. Each member of this joint board, and more especially the chairman thereof, shall feel it his duty to be active in endeavoring to improve the financial condition of the Church by written corre- spondence, or otherwise, with the stewards and other leading brethren of the several circuits and stations — and by public addresses to the Church at suitable times and occasions. 12. That the circuit stewards shall make arrangements early in the year, if they deem it necessary, to receive from the congrega- tions assigned to them respectively such provisions as they may be able to give for the support of the preacher's family, which shall be delivered at the parsonage, at market prices, and shall be placed to the credit of the circuit as family expenses. Iii 1869, by order of the Conference, this financial plan was subjected to revision, and the committee ap- pointed for that purpose made the following report: 526 History of Methodism The committee charged with the revision of the financial plan of the Conference have given the whole subject mature deliberation, feeling profoundly impressed with a sense of its vital, if not para- mount, importance to the sacred and immortal interests of the Church, for the time to come. With impressions such as these, entertained, it is hoped, in the fear of God, changes have been made to accommodate the plan, as far as possible, to the conflicting opinions which are found to exist in the body of the Conference. And these changes have been made in a spirit of Christian conciliation, with the fact abundantly de- monstrated by the practical results, as embodied in the returns of collections from about one-fourth of the charges, of the entire prac- ticability, we might say the easy practicability, of the plan. In some of the charges it has been executed to the letter — every claim having been fully met with comparative ease, and greatly to the relief and satisfaction of the stewardship and all members of the Church who feel an interest in the matter. These changes, then, having been thus made, and your committee being also impressed with a conception of the difficulty which is found in bringing any plan into general and harmonious operation, and feeling at the same time that this is essentially necessary to success, urgently and affectionately entreat unity of sentiment and concurrence of action upon the plan which shall be herewith agreed upon. Plan of Operations. 1. That as soon as the preacher arrives, it shall be the duty of the respective boards of stewards to meet and determine the whole amount to be raised for the support of the Church for the Confer- ence-year— the Conference collections excepted. That at the first Church-meeting, or convenient time thereafter, this matter shall be brought by the stewards, or steward (whether station or circuit), be- fore the membership, and provision made for raising the amount required, either by assessments upon all the members of the Church, previously agreed upon by the board, and reported and assented to at this first meeting, or by the assumption of entirely voluntary obligations on the part of the members, in response to the call of the stewards, to the full amount needed. 2. That on the stations collections be made by the stewards monthly. That these collections be reported to a monthly meeting of the stewards, which meeting shall aggregate and order the dis- bursement, through the secretary and treasurer of the board, to the In South Carolina. 527 pastor, presiding elder, etc. ; the financial result of each month's operations to be reported (the amount eacli member has paid being read out) to the monthly Church-meetings. o. That on the circuits collections shall be made by the stewards quarterly, the assessments or voluntary obligations having been made or taken to be thus paid, whether in provisions or money. That these collections shall be reported to quarterly-meetings of the boards of stewards, which meetings shall aggregate and disburse as provided for in section 2 in regard to stations, and in like manner report the result to quarterly-meetings of the members of each church . 4. That in order to further the interests of collections for the support of the preachers, presiding elders, etc., it shall be the duty of the stewards to bring the matter, if necessary, constantly before the membership, on all suitable occasions, both individually and in congregation assembled; and that the performance of this solemn and sacred duty is most earnestly and affectionately enjoined, its observance to be regarded a test of proper qualifications for the stewardship. . 5. That the collections ordered by the Conference be divided and presented to the Church, in congregation assembled or otherwise: so much for the superannuated preachers and the widows and or- phans of preachers, so much for the bishops, so much for educa- tional purposes, and so much for missions; and that these claims be presented by the preachers, assisted and supported by the stewards, beginning early in the year, and continued from time to time, if necessary, until the full amount called for shall have been realized. 6. That the aggregate collections ordered by the Conference be put down at twenty-six thousand dollars, to be apportioned as fol- lows: For bishops, one thousand five hundred dollars; superan- nuated preachers, etc., nine thousand five hundred dollars; for edu- cation, eight thousand dollars; and for missions, eight thousand dollars. 7. That the whole amount (twenty-six thousand dollars) be ap- portioned among the several presiding elder's districts of the Con ference, according to their respective ability, by the Joint Board ot Finance ; and the amount so apportioned to each district shall be dis- tributed for collection among the several charges thereof by the presiding elder. 8. That the presiding elder, having thus divided and appor- tioned, present these several claims at the first Quarterly Conference, 528 His Tonr of Methodism with the urgent injunction that they be not neglected, and that the full amount is expected. At the expiration of three years (1872), the Joint Board of Finance report progress as follows: The Joint Board of Finance respectfully present their report of the Conference collection appropriated to the superannuated preach- ers, the widows and orphans of the deceased members of the Confer- ence. The amount collected was four thousand seven hundred and fifty-two dollars and five cents, an advance on the last year of five hundred and two dollars and twenty-four cents. The amount re- quired this year to meet the full claim of sixty-three claimants is seven thousand two hundred and fifty dollars. The appropriation was made at sixty-five and one-half per cent., an advance on last year of six and one-half per cent. The assessment on the Conference of eight hundred and seventy- five dollars for the bishops was collected. The board report that seven thousand dollars will be required to meet the Conference claims for the ensuing year, with an assessment of eight hundred and seventy-five dollars for the support of the bishops. The Conference collection has slowly and steadily advanced dur- ing the past twenty years. In 1851 a membership of about thirty- five thousand contributed about two thousand six hundred dollars on an assessment of six thousand dollars, which allowed an appro- priation of forty-six per cent, In 1809 ten thousand members were transferred to the North Carolina Conference, thereby reducing the membership of the South Carolina Conference to what it was in 1851 ; yet the Conference collection of the year following was three thousand eight hundred dollars, an advance of two thousand dollars on the twenty years. During this period the average assessment was seven thousand dollars, and the average collection four thou- sand dollars, giving an average appropriation during the twenty years of sixty per cent. Covering this period the number of claim- ants rose from about thirty to seventy. In 1871 a Conference mem- bership of about thirty-five thousand was assessed seven thousand dollars to meet appropriations for seventy-one claimants. About four thousand dollars were collected, which allowed an appropria- tion last year of fifty-nine per cent. The board review these data with a profound sense of gratitude to the Giver of all good that, though during the last twenty years the Church has joassed through "fiery trials," yet her liberality has In South Carolina. 529 abounded more and more even in her deep poverty. The board call upon the members of the Conference still to encourage a more enlarged benevolence to meet the full claims of those committed to our care. There is no probability that the membership of the Church will so rapidly expand as to warrant the expectation that the Conference collection will suddenly swell to its due proportion. The Conference must continue to foster "the care of this ministry to the saints" by earnest and regular appeals year by year. The board feel a deep sense of gratification in making these ap- propriations to our beloved and venerable brethren, to the widows and orphans committed to the Church, and in behalf of the Confer- ence send to them an affectionate remembrance, committing them to the grace of our Lord Jesus Christ. The report and the accompanying appropriations are respectfully submitted. In 1850 " The South Carolina Annual Conference " became the trustee of the various institutions or trusts by obtaining from the Legislature of South Carolina the following "Act of Incorporation:" Be it enacted, by the Honorable the Senate and House of Represent- atives, now met and sitting in General Assembly, and by authority of the same, That W. M. Wightinan, Whitefoord Smith, H. A. C. Walker, J. H. Wheeler, J. Stacy, N. Talley, C. Betts, W. Martin, S. W. Ca- pers, W. A. Gamewell, K. J. Boyd, and D. Derrick, with such others as they may associate with themselves and their successors, be, and they are hereby declared to be, a body corporate, in deed and in law, by the name of the South Carolina Annual Conference, and by the said name shall have perpetual succession of officers and members, and a common seal, with power to purchase, have, hold, receive, and enjoy, in perpetuity, or for any term of years, any es- tate, lands, tenements, or hereditaments, not exceeding twenty thou- sand dollars in net annual produce, of what kind soever, and to sell, alien, remise, and change the same, or any part thereof, as it shall think proper; and by its said name to sue and be sued, plead and be impleaded, answer and be answered unto, in any court of law or equity in this State ; and to make such rules and by-laws (not repug- nant to the law of the land) for the regulation, benefit, and advan- tage of the said corporation ; and the same to change and alter, as shall from time to time be agreed upon by a majority of the mem bers of the said corporation. 34 530 History of Methodism The said corporation may take and hold to itself and its success- ors forever, any gifts, or devises, or bequests, or lands, personal and estate, and choses in action, and may appropriate the same for the benefit of the said corporation, in such manner as may be de- termined by a majority of the members thereof; and the said cor- poration may become trustee for any religious or charitable use. The said corporation shall, with the consent of a majority of the members of the unincorporated body now known as the "South Carolina Conference of the Methodist Episcopal Church, South," be vested with all the rights and property belonging to the unincor- porated body, heretofore known in South Carolina as the " South Carolina Annual Conference of the Methodist Episcopal Church," and the said corporation is hereby empowered to elect or appoint any one or more officers, and the same to change at pleasure, who shall have full authority to receive from any person the possession of any property or moneys belonging to either of the said unincor- porated bodies; or in which they, or either of them, have any use, right, or claim ; and the same to sue for and recover, and the re- lease of the said officer or officers of the corporation shall be a full and sufficient discharge to any person paying over or delivering up any such sum of money or property. That this Act shall be deemed and taken as a Public Act in all the courts of justice, and elsewhere, in this State, and shall be given in evidence without special pleading. By-laws. 1. The corporation shall meet annually at the place of holding the sessions of the unincorporated body known as the South Caro- lina Conference of the Methodist Episcopal Church, South, and during the sessions of that body, at such time as shall be designated by the President, or in his absence, one of the Vice-presidents. 2. The members of the unincorporated body known as the South Carolina Conference, now in connection with the Methodist Episcopal Church, South, shall be eligible to membership in this body, by a majority of the votes of this corporation ; provided, that whenever any such minister shall locate, or be transferred to an- other Annual Conference, or in any way cease to be a member of the unincorporated Conference, his membership in this corporation shall terminate. Five laymen may also, by a majority of votes, be elected members of this corporation, to serve as managers; but their membership shall terminate whenever they fail o be elected on In South Carolina. 531 the Board of Managers. From among these five laymen to be so elected, one shall be the Treasurer of this Conference. 3. At the death of any clerical member, his widow and children shall be allowed such appropriation from the funds of this corpo- ration from time to time as shall be declared by the Board of Man- agers, and approved by this body. 4. The officers of this Conference shall be a President, four Vice-presidents, a Secretary, and a Treasurer, and also a Board of Managers, consisting of the officers above named and the laymen who shall have been elected members of the corporation. These officers shall be elected at each annual meeting of the body, by a majority of the votes of the members present (except the Treasurer, for whose election provision is hereinafter made) ; provided, that in the event of an annual meeting not being held, or no election of officers taking place, then the officers last elected shall serve until the next election. 5. It shall be the duty of the President to preside at all meet- ings of this corporation, and to call meetings of the Board of Man- agers whenever, in his judgment, they are necessary. He shall be ex officio President of the Board of Managers. 6. The Vice-presidents shall also be ex officio members of the Board of Managers. In the absence, or in case of the death or removal from the Conference, of the President, the First Vice-presi- dent shall take his place, and fulfill all the duties of the President. In his absence, the Second Vice-president shall take the place. 7. The Secretary shall attend all meetings of this Board, and of the Board of Managers, of which he shall be also ex officio member, and shall keep a journal of all the proceedings, both of the Confer- ence and of the board, to be signed by the President, and counter- signed by himself. 8. The Treasurer of this Conference shall be elected by the Board of Managers from among the lay members of this corpora- tion. Before entering upon the discharge of his duties, he shall give security in the sum of ten thousand dollars, to be approved by the Board of Managers. It shall be his duty to take charge of all the funds and securities belonging to this corporation, and to hold the same for its use. He shall invest no money except under direc- tion of the Board of Managers. He shall be authorized to receive all income, dividends, or interest accruing to this corporation, and to give proper releases for the same. He shall be allowed a com- mission of three and one-half per cent, on all moneys received, and 532 History of Methodism two and one-half per cent, on all moneys expended by him ; but this commission is only intended to apply to the income, dividends, and interests accruing upon the capital. He shall make an annual report to this corporation of all its financial interests. The Board of Managers may at any time require of him an exhibit of the finances of the Conference. 9. The Board of Managers shall meet at the call of the Presi- dent, seven of whom shall constitute a quorum. They shall be authorized to manage and conduct all the financial concerns of the corporation, and to give direction for the receipt, disbursing, and investment of all its funds, to appoint proper agents for the receipt or recovery of any funds or property to which it may become en- titled, and to execute by the President, or any other agent or officer whom they may appoint, any deeds or instruments of writing which may become necessary in the conduct of the business of the corpo- ration. 10. The Board of Managers shall recommend from year to year such appropriations from the net annual income of the Conference, for charitable purposes, as they shall deem most advisable, in con- formity with the original intention of the various institutions or trusts for which this corporation shall be made the trustee; but such recommendations shall be submitted to the corporation, who shall approve, alter, or reject them; provided, nevertheless, that no appropriation shall be made, either by the recommendation of the board or the action of the Conference, which will diminish its capital. 11. These By-laws shall not be altered or amended except at the annual meeting of this corporation, and by a vote of two-thirds of the members present. The Tract Society of the South Carolina Conference ■was formed in 1854. The Constitution and Eeport of the Board of Managers for 1856 are as follows: Constitution. Article 1. This society shall be known as "The Tract Society of the South Carolina Conference." Art. 2. It shall be auxiliary to the Tract Society of the Meth- odist Episcopal Church, South, whose purposes it shall promote by aiding its funds, and by colportage or otherwise, circulating the publications which receive its sanction. Lv South Carolina. 533 Art. 3. Any person may become a member of this society by the payment of §1 per annum, or a member for life by the payment of $10 at any one time. Life-members shall be entitled to receive tracts at any one time to the amount of one-half the sum paid by them. Art. 4. The business of the society shall be conducted by a President, Vice-president, Secretary, Treasurer, and twelve Directors — ministers and laymen — who shall constitute a Board of Managers, any five of whom shall be a quorum. Art. 5. The board shall meet on a day not later than the second of the session of the Conference to fix the time and place, and to make other arrangements for the annual meeting. Art. 6. At the annual meeting of the society the annual report of the Board of Directors shall be submitted ; also that of the treas- urer or agent, duly certified. Annual subscriptions shall be renewed, and officers elected for the ensuing year. Art. 7. This Constitution shall not be altered but by a majority of the society present and voting on the proposed alteration. Report of the Board of Managers. The Board of Managers of the Tract Society greet you, brethren, on the occasion of your second anniversary. It is true we cannot invite you to rejoice over the triumphant achievements of the past year, nor present a glowing detail of its wonderful success. The cause of truth and righteousness is always slow in its advances, and its beginning is generally attended with much discouragement and trial of faith. But the history of the past assures us of its ultimate success. We are in the incipiency of a great and noble enterprise. This is the seed-time, and we may not yet expect to reap the rich and glorious harvest. We must wait until people have become ac- quainted with the nature and designs of our association before we can look for their cordial concurrence and support. During the past year there have been various circumstances to retard our oper- ations. The last winter, as we all well remember, was one of un- usual severity, rendering it almost impossible for our agent to accomplish any thing for several months. In many sections of the country the shortness of the crops and the high price of provisions operated, in addition to the stringency in monetary matters felt everywhere, very much against large contributions or heavy sales of tracts and books ; and when it is stated that our agent in the first year very naturally visited the more prominent and wealthy points 534 History of Methodism in the Conference district, and left to be visited in his rounds this year the more distant and less able sections, we see abundant reason why the collections this year have not been larger. Nevertheless, when we contrast the amount raised for this cause with those which have been realized for other enterprises during the early period of their existence, we have great reason to thank God and take courage. It behooves the society to consider well the importance of the work in which they are engaged, and the pressing necessities which demand our most vigorous exertions. Let it be remembered what efforts are making by the world to circulate cheap publications of the vilest and most demoralizing kind, exerting a baneful influence upon society. The circulation of these is not confined to the stores of our cities and towns. With an energy and industry worthy of a better cause, every means is employed for their diffusion at railroad depots and in public conveyances, until the public mind is deeply inoculated with the poisonous virus. What better mode of counter- acting their pernicious influence can be devised than the publica- tion and wide circulation of tracts and good books which shall elevate the public taste, refine the public manners, and purify the public morals? Shall we permit it to be said that we are less active in availing ourselves of those means which the progressive spirit of the age affords for the accomplishment of good than the enemies of truth and virtue are in employing them for evil? It should be borne in mind that the great want of the age is not large and labored works, folios, quartos, and octavos, but tracts and small volumes simple in style and cheap in price. We must re- member how much profound philosophy is embodied in that saying, " Let me make the songs of a nation, and I care not who makes the laws." The publications which are needed are those which are adapted to the popular mind, to the less informed, and especially to the young. It is impossible to estimate the influence which has been exerted on society by such books and tracts as Bunyan's Pil- grim's Progress, Baxter's Saint's Rest, the Dairyman's Daughter, and the Shepherd of Salisbury Plain. These are the kind of books which take hold upon the feelings of men, affect the hearts of women, and bring tears to the children's eyes. And it is books of this description which the people want, and which the people will read. The board would desire especially to bring to the view of our brethren, the members of this Conference, how excellent an oppor- tunity is afforded them by this organization for securing to them- In South Carolina. 535 selves valuable aid in their glorious work of diffusing Christian light and knowledge. If every preacher would avail himself of the facilities which this society offers, and act as a colporteur of our own publications, he would doubtless find them valuable auxiliaries to his ministry. The agent of our society reports that he has received during the past year $2,224.04— that he has distributed 800,000 pages of tracts, and given away upward of §1,000 worth of books and tracts. The board cannot conclude their report without urging upon the society increased efforts to make our organization effective and suc- cessful. With a humble dependence upon God, and with earnest prayers for his blessing upon our labors, let us, brethren, renew our exertions, and resolve to give to the good cause in which we are engaged an impulse worthy of its character and objects. All of which is respectfully submitted. The following resolution was adopted at the annual meeting of the society : Resolved, That all the preachers be earnestly requested to act as agents or colporteurs in selling books and tracts, and where it is out of their power to act themselves, they suggest proper persons to the agent, and that none be appointed but with their consent or recom- mendation. The title of this society was changed to " The Book and Tract Society of the South Carolina Conference," in 1858, under the following report on Book and Tract Depository and Southern Christian Advocate: The committee appointed in reference to a Book Depository and the Southern Christian Advocate, after giving to the subject referred to them the consideration which its importance demands and their time would allow, beg leave respectfully to report that they rec- ommend to the South Carolina Conference to originate a Book and Tract Society, to be formed and governed by the following Constitution. Article 1. This association shall be called and known by the name of " The Book and Tract Society of the South Carolina Con- ference." Art. 2. The objects of this society shall be: First, the estab- lishment in the city of Charleston of a Book and Tract Depositor}1 536 History of Methodism for said Conference (in accordance with the recommendation of the late General Conference of our Church), for the supply of the Church and people within the bounds of said Conference specially with moral and religious literature ; second, the augmentation of the capital of the Publishing House of our Church at Nashville; and third, the extension and propagation of Sunday-schools. Art. 3. The capital of the society shall be raised by shares of SI 00 each, one-half of which shall be employed in the business of the Depository in Charleston, and the other half to be paid over to the Publishing House at Nashville. Not less than one-fourth of each share shall be paid in cash, or a note at six months bearing interest from date, at the time of subscribing, and the remainder shall be paid in three equal annual installments from the time of subscribing, a note or notes being taken in each case; and each §100 subscribed shall entitle the subscriber to a share in the capital stock of the society. Art. 4. The benefits to share-holders shall be as follows, viz.: First, each share-holder shall, from the time of subscribing, be a member of this society, and his heirs or assigns owning said share shall enjoy all the privileges and advantages of the original share- holder ; second, when $50 of said share shall have been paid he shall receive a copy of the Genealogical Family Bible, to be fur- nished by the Publishing House at Nashville, free of cost to the society; third, when the whole amount shall have been paid he shall be entitled to receive for each share $5 premium in books and tracts of our publication at retail prices, annually, to be applied for within each year. Art. 5. Any corporate body connected with our Church or its institutions may become a share-holder in this society, the money of such corporation to be employed only in the business of the Depository in Charleston. Art. 6. There shall be a Board of Managers, consisting of twelve persons, for the direction of the business of the society, to be elected annually by the society, six of whom shall be members of the South Carolina Conference, and six shall be laymen of the Methodist Episcopal Church, South. The board shall elect its own officers, who shall be the officers of the society also, and shall have power to fill vacancies in its own body. Seven members shall be a quorum. Art. 7. The board shall have power to purchase from the gen- eral book agent the present stock of merchandise constituting the Depository in Charleston, with all property, real or personal, be- In South Carolina. 537 longing thereto, or any part thereof, and proceed to business on any part of the capital being subscribed and paid, at their discretion. Art. 8. The society shall meet annually at time and place of the meeting of the South Carolina Conference, and shall, besides the election of the Board of Managers, take into consideration the state of the Church and country in regard to the supply of moral and religious literature, and the condition and wants of Sunday-schools, and shall report to the Conference, and cooperate with the same in regard to these interests. Twenty-five members shall constitute a quorum. Art. 9. All voting in the society shall be by shares, whenever demanded by any member, each share entitling its holder to one vote. Art. 10. This Constitution may be altered or amended by the vote of the society at an annual meeting and the concurrent vote of the South Carolina Conference, except the fifth article, which shall require for its alteration the concurrent vote of each corporation holding stock relative to its own shares. Your committee further recommend for adoption by the Confer- ence the resolutions following, viz. : 1. Resolved, That the presiding elders be, and they hereby are, requested and authorized to present and explain the nature of the Book and Tract Society in their respective districts, and procure subscribers, receiving the cash and taking notes, as the Constitution prescribes; and further, that they shall give to the money and notes so received the direction which may be ordered by the Board of Managers of the society. 2. Resolved, That Ave do hereby adopt the Southern Christian Ad- vocate as the organ of the Methodist Episcopal Church, South, within the bounds of the South Carolina Conference. 3. Resolved, That we do hereby constitute and appoint H. A. C. AValker and Wm. Martin commissioners on behalf of this Confer- ence, to carry out, in conjunction with the general book agent, the provisions of the Discipline (pp. 299, 300) relative to the transfer of the Advocate aforesaid. 4. Resolved, That W. P. Mouzon and J. Stacy be, and hereby are, appointed the Publishing Committee of said Advocate. 5. Resolved, That we do hereby appoint and constitute H. A. C. Walker to be present, as our agent, at the approaching session of the Florida Conference, to ask that Conference to cooperate with us in the fore£oin "* 55 ?i 3 - £§ l-l <-i rH ci ~\ i'l Vl ii jl : -5^ -3 ~ T3 ~ B.3.2. 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