mtfjrCttpcfltogtfrk THE LIBRARIES •KM Bequest of Frederic Bancroft 1860-1945 AM,b EARLY METHODISM CAROLINAS. BY REV. A. M. OHREITZBERG, D.D. Prepared at the Request of the South Carolina Conference. Nashville, Tenn.: Publishing House of the Methodist Episcopal Church, South. Barbee & Smith, Agents. 1897. C/6 Entered, according to Act ol" Congress, in the year Js<»7. By A. M. Chreitzberg, In the office of t lie Librarian of Congress, at Washington. CO en i 3S Z3 TO THE /iDembers of tbe Soutb Carolina Conference, OF THE METHODIST EPISCOPAL CHURCH, SOUTH, IN GRATEFUL REMEMBRANCE OF THEIR KINDNESS SHOWN HIM IN ALL HIS MINISTERIAL LIFE OF FIFTY-FOUR EFFECTIVE YEARS, AND NEARLY FIVE OF RETIRED SERVICE, THIS RECORD OF THE EARLY STRUGGLES OF OUR BELOVED CHURCH is affectionately inscribed by The Author. $, AUTHORITIES CONSULTED. Froude's Worthies. Ledener's Narrative (unpublished). Knight's Popular History, 8 volumes. Ramsey's South Carolina. Howe's History of the Presbyterians. Summers's Biographical Sketches. Strickland's Life of Asbury. General Minutes of the Methodist Episcopal Church. Asbury's Journal. South Carolina Conference Journals. Old Quarterly Conference Journals. Deems's Annals, 3 volumes. Sprague's Annals of the American Pulpit. Bennett's Virginia. Shipp's History of Methodism in South Carolina. Simms's South Carolina. Abel Stevens's History of Methodism. Charleston Yearbook. F. A. Mood's Charleston Methodism. Autobiography of Bishop Capers. Autobiography of James Jenkins. Autobiography of Joseph Travis. Stray Leaves. By Lucius Bellinger. Southern Christian Advocate. Dr. George G. Smith's History of Methodism in Georgia and Florida. Annual Minutes of the South Carolina Conference. R v. Samuel Leard's MS. Lectures. Commuuications from Dr. Lovick Pierce, etc. CONTENTS. CHAPTER I. PAGE America and Protestantism — Romanism and Heretics — Spanish Cruel- ties to Indians — Raleigh's Protest — Norse Sea Kings — Banner of En- gland — De Allyon — Coligny — Royal Grants — Royal Proprietors — Ledener's Narrative— Indian Tradition— Sullivan's Island — Past and Present Surroundings 1 CHAPTER II. Asylums in the Wilderness — Settlement on the Ashley— Original Coun- ties — Emigration — John Miltonls Lament — Huguenot-Acadian High- landers — Flora McDonald— Church Building — The Established Reli- gion — City Manners — Country Amu-ements — Long Sermons — Clerical Reproof 13 CHAPTER III. Contemporary Events — Church and State — Persecution of Sectaries — Patrick Henry's Speech — Clerical Immoralities — State of the Coun- try — Need of a Revival — John Newton's Oratory — Character and Work of Methodism — Historian Ramsey's Testimony — Its Origin and Spirit— Visits of Wesley — His Conversion and Mission — Wesley in Savannah — Marriage in England 21 CHAPTER IV. Whiterield — Commissary Garden — Pilmoor — Waccamaw Beach — Hard Travel — Charleston — Purisburg — A Drunken Funeral — In the Thea- ter — Joins the Protestant Episcopal Church — Extemporaneous Preach- ing — Asbury and His Helpers — Precedence of Methodism — Wight- man's Defense of Our Episcopacy 31 CHAPTER V. Pioneers, 1875 — The Point d'appui — Earliest Preachers — Asbury's Itin- erary — Entrance into Charleston — Good Generalship — Hogarth's "Credulity, Superstition, and Fanaticism" — Asbury and the Durants — Picket Guard — Success — Pioneer Pen Portraits — Lee's Education — Encounter with Lawyers — The Test Sermon — Physical Avoirdupois — His Strategic Power — His Happy Death 39 CHAPTER VI. Appointments for 1786 — Asbury's Second Itinerary — Foster — Hum- phries — Major — Beverly Allen — Richard Swift — First Conference in Charleston, 1787— No Journal Extant — Mead's Synopsis — Appoint- ments — Formation of Circuits — Second, Third, and Fourth Sessions — Asbury's Intinerary 48 X CONTENTS. CHAPTER VII. PA(iI ,. The Fifth Session — Elation and Depression — Religious Swearing — Harn- met's Arrival — Sixth Session — Mathews Withdraws — Cherokee Cir- cuit — Hard Work, Small Salary — Seventh Session — Eighth Session at Finch's — McKendree — Enoch George— Spiritual Declension — Tabu- lated Matter in Conference Minutes — Mt. Bethel Academy — Jenkins's Disappointment — Simon Carlisle 57 CHAPTER VIII. The Ninth Session — Rapid Interchange of Preachers — Broad River Cir- cuit — Incidents — Cowles and Darley — Ivy's Boldness — Philip Bruce — The Tenth Session — Street Preaching — Bethel Church — Jenkins De- nied Orders — Reuben Ellis — Dark Days — Large Decrease in Member- ship — Necrological — Lorenzo Dow 64 CHAPTER IX. The Eleventh Session — Money No Object — Poor William Hammet — Mr. Wells's Burial — Twelfth Session — No Bishop — Too Much Fire- George Dougherty — Bethel Dedicated— Jenkins's Far-reaching Min- istry — His Sleeveless Coat — Weatherley's Calvinism — Conversion of the Pierces — Thirteenth and Fourteenth Sessions — Asbury's Itinera- ry — Charleston Orphan House — General C inference — 111 Effect of Addresses — Persecution of Dougherty 71 CHAPTER X. Asbury's Itinerary — Fifteenth Session — First Parsonage Elected — The Bishop's Occupancy — Opening Bethel Academy — The Old Huguenots — Letter from Dougherty— Sixteenth, Seventeenth, and Eighteenth Sessions — Nineteenth and Twentieth Sessions — Church Contest Anent a Steeple — Pen Portraits — Hope Hull, Daniel Asbury, William Gas- saway, Jonathan Jackson, Benjamin Blanton 79 CHAPTER XL Twenty -first Session, Sparta, 1806 — Dougherty and Kendrick— Asbury's Itinerary — Twenty-second Session, 1807 — The Old Brunswick Circuit — The Jerks and Dancing Exercise — Everett's Courage — Answer to Prayer — Brunswick's Worthies — Wilmington, N. C. — James Jenkins —Mob Violence in Charleston — William Owens Threatened— Outrage from the City Guard 90 CHAPTER XII. Old Journal?- — Sessions of Quarterly Conference — Old Enoree (Union) — William Gassaway— John Collinsworth — Old Bethel Academy — Local Preachers — Anthony Senter — Origin of Camp Meetings — Collins- worth's Embryo Bishop 98 CHAPTER XIII. Parsonages— Conferences Contrasted — Benjamin Wofford — Preachers Sent from Enoree— Coleman Carlisle — Support of Ministers— Quarter- CONTEXTS. xi Paue age and Family Expenses — Meager Estimates — Improper Appropria- tions — Old District Conferences— Centenary of Methodism in 1839. . . 110 CHAPTER XIV. Song of Deborah — Zebulun and Naphtali — Wiley Warwick — Great Re- vival — A Moving Witness — Parson's Saddlebags — James H. Mellard — The Ascetic Nelson — George Dougherty 123 CHAPTER XV. Twenty-third and Twenty-fourth Sessions — General Conference of 1808 — Jenkins at Winnsboro — Asbury's Itinerary — Wateree and William Capers — Riot at Carter's — Capers at Lancaster Courthouse — George- town — Joseph Travis — Mills and Kennedy in Charleston — Capers on Great Pee Dee — The Gully Incident of the Gallowses — Travis in Co- lumbia 129 CHAPTER XVI. Twenty-fifth Session — The Bishop's Itinerary — Santee Circuit — Old Manchester — William Capers and Charleston — Joseph Travis — Ob- jection in Examination of Character — Twenty-sixth Session — Lewis Myers versus Matrimony — Travis at Wilmington — Orangeburg Circuit -William Capers — Depression and Triumph 138 CHAPTER XVII. The Twenty-seventh Session — Brandy and the Bible — Christmas on Bread and Water — James Jenkins Again Locates — Travis in George- town — Charleston — Wilmington, N. C. — William Capers — A Shanty Parsonage — Asbury's Mount Zion — Doctrines Preached — Effects Pro- duced — A Meager Exchequer — Divine Wealth and Economy — Jesse Jennett — The Twenty-eighth, Twenty-ninth, and Thirtieth Sessions. 146 CHAPTER XVIII. The Hammet Schism — Its Success and Early Decline — Dr. Brazier — Rev. Israel Munds — Bennett Kendrick — Sale of the Church — Its Re- covery — Holding the Fort — Henry Muckenfuss — The African Schism — Great Loss of Members — Sole Memorial — African Disintegration — Old Bethel — Crowded Houses — Literal Interpretation of Scriptural Figures— Wings of Silver— The Great Schism of 1834 153 CHAPTER XIX. The Santee Circuit — Old Quarterly Conference Journal from 1816 to 1831 — Names of Churches — Names of Official Members — Financial Returns — Sumter Station, 1851 — Rembert's Church— Manning Station. 161 CHAPTER XX. Santee Circuit Continued— Rev. Samuel Leard's Narrations— Names of Celebrities — Rembert's, Deschamp's, Green's — Camp Meeting at Lodi- bar in 1850 — Necrological — Memorial Reminiscences of Dr. William Capers — The Capers Family 171 Xll CONTENTS. CHAPTER XXI. PACE Chesterfield Circuit — Official Names — Society Hill Finances — Camden Station — Early Methodism in Charlotte, N. C— The AVaxhaws— The Indians — The Presbyterians — Superstition —Michael Burdge — Ashley Hewett 180 CHAPTER XXII. The Great Pee Dee Circuit — Flowers Church, near Marion Courthouse — Shouting Methodists — Britton's Neck, Darlington — The Old Gully Camp Meeting — Dougherty's Sermon — Marion Courthouse and Joseph Travis — Old Local Preachers — Bishopville Cross Roads — Pee Dee Cir- cuit, 1840 192 CHAPTER XXIII. The Congaree Circuit — Broad River Circuit — Edisto Circuit — Jacob Barr's Conversion — Saluda Circuit — Bush River Circuit — Cherokee Circuit — Catawba Circuit — The Old Keowee (Anderson) Circuit: Its Quarterly Conference Journal; Names of Officials; Churches; Fi- nances — The Old Bush River (Newberry) Circuit and Station 199 CHAPTER XXIY. Winnsboro Circuit: Preachers in 1835; Rev. Samuel Leard; Full De- scription of the Circuit Then — Changes of Conference Boundaries- Loss of Thousands of Members in Ours — Divide, but to Increase — Brief Notices of Pioneers: Joseph Moore, George Clark, John Harper, and Lewis Myers 210 CHAPTER XXV . Pen Pictures — Bishop Roberts : His Incognito — Amusing Mistakes Engen- dered — The Young Preacher — The Class Leader— The Young Lawyer — John Gamewell — Reddick Pierce — James Russell — William M. Kennedy — Samuel Dunwody — Hilliard Judge— Joseph Travis 219 CHAPTER XXYI. The Abbeville Circuit — Mount Ariel— Stephen Olin — James E. Glenn — Joseph Travis — Mrs. Ann Moore — Cokesbury School — Sketch of Preachers — William Capers — Henry Bass — N. Talley — J. L. Belin — J. 0. Andrew— H. Spain — C. Betts — James Dannelly — Bond English — M. McPherson — William Crook — George W. Moore — Jacky M. Brad- ley—David Derrick — William M. Wightman — S. W. Capers— William Martin— John R. Coburn— James Stacy , 228 CHAPTER XXVII. Old Journals— Older Boundaries — A Quarterly Conference of 1819 — Names of Officials — Estimates for Living — Quarterage Collected — Con- ference of 1841 — Names of Churches — Finances Meager — Confederate Money — Declension After the War — Rapid Advance Since — Compara- tive Review of Operations— Contrast in Favor of an Itinerant Ministry. 244 CONTENTS. xiii CHAPTER XXVIII. Vu . y Black Swamp Circuit— Walter boro — Churches Named — Early Metho- dist Missions to Slaves — Absurdity of Northern Sentiment — Their Self-complacency — Some Old Colored Saints — Dr. F. A. Mood's Testi- mony 25;; CHAPTER XXIX. Necrology from 1830 to 1850: H. A. C. Walker, A. B. McGilvray, White- foord Smith, R, I. Boyd, W. A. Gamewell, H. A. Durant, Samuel Leard, J. R. Pickett, W. A. McKibben, William C. Kirkland, William P. Mou- zon, William A. McSwain, L. M. Little, C. H. Pritchard, A. M. Shipp, D. I. Simmons, William A. Fleming, R. P. Franks, John W. Kelly, William T. Capers, H. C. Parsons, A. H. Harmon, William Hutto — Be- nevolent Organizations in Connection with the Conference — Same in Charleston, S. C 260 CHAPTER XXX. Methodism in York County — Peculiarities of the Country — Calvinism Soothing Methodism, its Opposite — Its First Preachers — Preachers and Elders -The Latest Concerning William Gassaway — List of Churches, and Church Finance — Donors of Church Lands — The New Church at Yorkville; a Full Description of the Same 268 CHAPTER XXXI. Early Reminiscences — Old Cumberland — Ancient Worthies — Mrs. Ma- tilda Wightman — Preachers of the Period — Worship — Devotional, Often Demonstratively Emotional — A Successful Period Followed by Declension — Early Religious Impressions — Old-time Love Feasts — Names of Early Members — Personal Experience — Examination of Character as Seen in the Forty-eighth Session — Fifty- fourth Session —Chief Ministers — Some Retired — Protest Against Religious Formal- ism 280 CHAPTER XXXII. A Summing Up — First Period— The O'Kelly Schism — Second Period- Third Period — Cokesbury, Pee Dee, Orangeburg, and Barnwell Cir- cuits — Methodist Journalism — Sunday Schools — Education — William Capers — Fourth Period — Fifth and Last Period 293 APPENDIX. I. Preachers Connected with the South Carolina Annual Conference from 1776 to 1896 323 II. South Carolina General Conference Delegations, from the First Del- egated General Conference to the Present Time 334 III. Exhibit of Numbers, Conference Collections for Superannuates, Widows and Orphans, Missions, and Average Paid per Member, from 1831 to 1896, a Period of Sixty-five Years 338 XIV CONTENTS. Page IV. Chronological Roll of the Clerical Members of the South Carolina Conference, from 1836 to 1896 340 V. Conference Register and Directory for 1896 342 VI. South Carolina Conference Brotherhood — ISet Proceeds of Assess- ments 348 VII. Sessions of the South Carolina Conference , . 351 VIII. Necrological Record: The Dead of the South Carolina Conference, 1788 to 1896 353 IX. List of Stationed Preachers in the Charleston Methodist Episcopal Churches 356 Presiding Elders of Charleston District for One Hundred and Ten Years 361 X. Preachers and Presiding Elders Connected with Columbia, S. C, from 1805 to 1896 362 ILLUSTRATIONS. A. M. Chreitzberg. ( Frontispiece.) i South Carolina Conference, Charleston, S. C, 1870 xvi Edwin Welling 7 St. James Church, Goose Creek, S. C 10 James Jenkins, William Capers, N. Talley, C. Betts, Henry Bass 23 David Derrick, James Dannelly, W. A. Gamewell, H. A. C. Walker, A. M. Shipp 35 H. M. Mood, F. Milton Kennedy, J. T. Wightman, John R. Pickett, D. J. Simmons 53 Washington Street Church, Columbia, S. C > 83 James H. Carlisle, LL.D 117 Wofford College, Spartanburg, S. C; James H. Carlisle, LL.D., President. 121 Columbia Female College, Columbia, S. C 135 Henry D. Moore, D.D., Mrs. Jackson, Dr. A. E. Williams, William Bird, Rev. James Moore, Mrs. Margaret Just, Mrs. Ann Moore 143 Bethel Church, Charleston, S. C 157 Buncombe Street Church, Greenville, S. C 1 77 Littleton Street Methodist Church, Camden, S. C 189 Abbeville Methodist Church ; Rev. J. A. Clifton, D.D., Pastor 235 Officers of the South Carolina Conference W. F. M. S 267 Trinity Church, Yorkville, S. C 279 Rev. Bond English 291 St. John's Church, Rock Hill, S. C; H. B. Browne, Pastor 297 Greenwood Methodist Church ; Rev. Marion Dargan, Pastor 307 Methodist Episcopal Church, South, Marion, S. C 319 Bishop Galloway and Cabinet 349 Methodist Church, Anderson, S. C; Rev. G. P. Watson, Pastor 359 ERRATA. Page xiii. In contents of Chapter xxix., R. I. Boyd should be R. J. Boyd. D. I. Simmons should be D. J. Simmons. William A. Fleming should be William H. Fleming. Page 260. Same corrections as above. Page xvi. In second paragraph of names under engraving, Sidi H. Brown should be Sidi H. Browne. Tage 12. In poem, "The rock dissembles," should b3 "The rack dissemhles." Page 13. Eighth line from bottom, Prisleaus should be Prioleaus. Page 18. Sixteenth line from bottom, Gov. Archibald should be Gov. Archdale. Page 47. Fourth line from bottom, "courtly Kentuckian" should be "courtly Carolinian," referring to Bishop Capers. Page 241. Fifteenth line, William Cook should be William Crook. Page 252. Fifth line from bottom, Anderson should be Andrew. Page 283. Second line from bottom, Charles Bell should be Charles Betts. Page 333. T. J. White * Class 1893. Strike out the D. XIV CO STENTS. Page IV. Chronological Roll of the Clerical Members of the South Carolina Conference, from 1836 to 1896 340 V. Conference Register and Directory for 1896 342 VI. South Carolina Confeience Brotherhood — Net Proceeds of Assess- ments , 34S VII. Sessions of the South Carolina Conference 351 VIII. Necrological Record: The Dead of the South Carolina Confeience, 1788 to 1896 353 IX. List of St'it.inTiPfl Proooiua-fl in +1^ n^oT-l^c.*™ tvt„+v.„j:~i. xn— :— - .-i Churches Presiding I Years . . . X. Preachers from 1805 tc A. M. Chreitzl South Carolini Edwin Wellin St. James Chu James Jenkins David Derricl M. Shipp... H. M. Mood, 1 J. Simmons. Washington S James H. Carl Wofford Collej Columbia Fen Henry D. Moo Rev. James Bethel Church Buncombe Str< Littleton Stree Abbeville Met Officers of the Trinity Churcl Rev. Bond En; St. John's Chu Greenwood M< ^ Methodist Episcopal Church, South, Marion, S. C 319 Bishop Galloway and Cabinet 349 Methodist Church, Anderson, S. C; Rev. G. P. Watson, Pastor 359 EARLY METHODISM IN THE CAROLINAS. CHAPTER I. America and Protestantism — Romanism and Heretics — Spanish Cruelties to Indians — Raleigh's Protest — Norse Sea Kings — Banner of England — De Allyon — Coligny — Royal Grants — Royal Proprietors — Ledener's Narra- tive — Indian Tradition — Sullivan's Island — Past and Present Surround- ings. IN no decrees of Almighty God is his hand more clearly seen than in the reservation of North America for Protestantism. Over much of the continent, under France and Spain, Roman- ism ouce held sway; but the great Husbandman, not receiving the fruits of his vineyard, let it out to others. The eighth Henry, styled "Defender of the Faith," had somewhat to do with mak- ing Britain Protestant, but the greater Elizabeth, his daughter, did more in holding her country wisely and firmly to its mighty principles. Rome, with her pomp and penances, made many automatically religious: simply parasites, with life only in a fal- lible Church. So He who is the light and life of the world gave the continent to any who could believe and speak in His name. And yet to-day Romish priests teach that America was given by the pope to the Catholics, as if indeed he had any such right. The dominion of the world was once offered to Christ by the devil and rejected. Antichrist seized upon it with avidity, and long has enjoyed it, and "sitteth in the temple of God, showing him- self that he is God, . . . whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." The time has come when feudalism should cease, and the people with free thought should rule, and mighty commerce should revolutionize the globe. In its colonization Romanism was first — the cross, her emblem, fearfully illustrative of her power; not, indeed, in the crucifixion of self, but of others. If she could be drunk with the blood of the saints, it was no great matter for her sons to revel in the blood of savages. The (1) Z EARLY METHODISM IN THE CAROLIXAS. greed for gold brought the Spaniards over the seas, and their wrongs to the Indians cried to heaven for vengeance. How fearful Raleigh's words in urging the colonization of Guiana: "Who will not be persuaded that now at length the great Judge of the world hath heard the sighs, groans, and lamentations, hath seen the tears and blood of so many in- nocent men, millions of innocent women and children, afflicted, robbed, reviled, burned with hot irons, roasted, dismembered, mangled, stabbed, whipped, racked, scalded with hot oil, put to the strapado, ripped alive, beheaded in sport, drowned, dashed against the rocks, famished, devoured by mastiffs, burned, and by infamous cruelties consumed, and purposeth to scourge and plague that cursed nation, and to take the yoke of servitude from that distressed people as free by nature as any Christian?" Grant that all this was only to favor his own selfish projects, yet the grand fact of Spanish cruelties to the Indians is clearly in all records. But not to savages alone was this cruelty shown. Home's original hate to heretics found exemplification in Coligny's colony under Ribault in Florida, where the colonists were slain and hanged upon the trees, with the inscription, " Not as French- men, but as heretics"; retaliated soon by De Gorges hanging the murderers, with the legend, "Not as Spaniards, but as mur- derers." Cruelty is diabolical; to destroy is demoniacal — is never of God, but as punitive, who proclaimed his Son as the Prince of Peace; and that the hate of Rome is held in check in this west- ern world, is undoubtedly of God. This rich inheritance we enjoy to-day was the fruit of toil and peril. The old Norse sea kings in the eighth and ninth centuries visited these shores. Fierce and cruel, their only wealth in ships and force in swords, they swarmed the seas and plundered everywhere. Worshipers of Thor and Woden, they were like their deities, ruthlessly cruel. They were not to inherit this fair land; but later sea kings — Raleigh, Drake, Blake, and Hawkins — led the way of discovery and settlement. These may have been thought as piratical as the former, but it must be remembered that popery and Protestantism were at deep, deadly, irreconcilable war; the one trusting in the idola- trous mass, the virgin mother, and the saints; the other, in EARLY METHODISM IX THE CABOLINAS. O Christ alone. The purer faith gave a purer life, and with the failing common to humanity they worshiped God and rever- enced his law. History declares that " wherever found, in the courts of Japan or China, fighting Spaniards on the seas, or prisoners among the Algerines, founding colonies to grow into enormous transatlantic republics, or in the fiercer polar seas, they are the same indomitable, God-fearing men whose life was one great liturgy." It was men of this caste that crossed the seas and founded on this beautiful coast the empire we inherit. In 1521 De Allyon sought to found a capital for Chi- cora, as Carolina was originally called, but owing to his perfidy in selling some natives into slavery, failed. Admiral Coligny attempted the same in 1562 near the same site, building Fort Charles, so called after Charles IX. of France. Both failed; if successful, all may have been under the shadowing banners of France and Spain, but " the banner of England blew," and the country rejoiced under the red cross of St. George, to give place eventually and forever to the starry banner of the states. History declares that Sir John Yeamans falling into disfavor because of his failure at Cape Fear, the command was trans- ferred to Sale, who is described as an octogenarian in feeble health, and said to be a nonconformist and a bigot, terms easily used in accordance with the high prelatical views of the period; yet his letter to Lord Ashley, dated Albemarle Point, June 25, 1670, calls for a minister of religion at that early day; but five hundred acres of land and £40 per annum failed to obtain one. Sale dying in less than a year, the rule devolved on Sir John Yeamans; and Port Koyal being too near the Spaniards, Charleston became the seat of permanent settlement, a little over two hundred and twenty years ago. History records that the first royal grant in Carolina to any lord proprietor was the Heath Patent, August, 1631, under Charles I., some twenty-four years after the settlement at Jamestown and eleven years after the Plymouth landing. The troublous times after in England made it of little effect. Crom- well, some short time after becoming prominent, defeated a candidate for parliament by one vote, who bitterly remarked: " That single vote has ruined both Church and kingdom." It gave to England, however, in the judgment of this latter day, the most kingly man that ever ruled in Britain. 4 EARLY METHODISM IN THE VAROLINAS. Ill 1663 Edward Clarendon and others obtained from Charles II. a charter conveying all lands between the thirty-first and thirty-sixth degrees of north latitude. It states: "Excited by a laudable and pious zeal for the propagation of the gospel, we beg a certain country in the parts of North America not yet cultivated and planted, and only inhabited by a barbarous peo- ple, having no knowledge of God." These men, as set forth in history, were: Clarendon, mean and covetous; Albemarle, good as a soldier but selfish as a man; Craven, no Christian; Ashley Cooper, afterwards Shaftesbury, the Achitophel of Dryden, highly endowed but an intriguer without principle; Colleton, but little known; the two Berkeleys, wrong-headed and obsti- nate; and Carteret, neither wise nor honest. In the Charleston Yearbook for 1883 is given an engraving of the great seal of these lords proprietors. With interest any may view the heavy chirography of the sign manual of each. Nearly all were degenerate cavaliers once mourning defeat under Cromwell, but under the second Charles rewarded for their loyalty with an empire by a dash of the pen. They all have enduring monuments in the soil and rivers of Caroli- na. Alas! the beautiful Indian Kiahwa and Etiwan changed into the less euphonious Cooper and Ashley. These are monu- mental. Their memorial before God must be left to the divine mercy. The grant of territory was enormous, running, as at one time thought, to the Pacific Ocean. They were invested with all the rights, royalties, and privileges within these boundaries. By the " fundamental constitution " a nobility of landgraves, caziques, and barons was created, but failed of recognition early. One cannot look at the first maps of Carolina without be- ing impressed by the barbaric loneliness as contrasted with its high civilization now. True, most of the magnificent forest growth is gone, but it is replaced by broad acres of cultivation and by a better race than the Indian. One of these maps is without date, but is unquestionably early, for, save along the coast and on each side of the Ashley and Cooper rivers, there are no settlements. It extends some distance above Cape Hat- teras and runs down the coast to the gulf. In the northwest is the Appalachian range of mountains, and the interior is dotted over with pictures of the deer, wild hog, beavers, catamounts, EARLY METHODISM IX THE CAROLINAS. 5 and the like, one representing a bowman shooting at an ostrich: a traveler's tale surely, such not being indigenous to the coun- try; like the story Ledener (an unpublished authority) tells of a sand crab's travels, walking in so straight a line, and be- cause of that climbing the tallest pines, and so progressing but a few feet a day. This reminds us of the student's description of a crab: "A fish, red in color, and walks backward." " Good," said the professor "only a crab is not a fish, not red in color, and doesn't walk backward." The narrative of Ledener, although printed, is not yet published. By the courtesy of Dr. Herman Baer, of Charleston, we have been privileged to see it. The date is 1669-70. Had the traveler come down to Albemarle Point, he would have met the founders of old Charleston there and then. The dedication of Ledener's travels is to Lord Ashley, and is disgustingly fulsome. In it the discovery of the Indian Sea — the Pacific — is apprehended, and the mountains are represented as stooping to his lordship's dominion, rejoicing more in his lordship's deep wisdom and providence than in any advantage of soil or climate. The map accompanying Ledener's narrative is unintelligible; only the streams in Virginia and North Carolina notable, the Indian names not indicating present places, and the only guess as to localities being the ascent of a mountain to which he gives the royal title. Can this be the King's Mountain in York county? There is no other royal designation of which we are aware. Anyway, upper Carolina is the point visited, and the manners and customs of the Indians as related at the very time when Charleston was settled are certainly of interest. Ledener states that they were not removed from Virginia by the English, but that they were driven from the northwest by their enemies, and were invited by an oracle to settle where they were some four hundred years before. The then inhabitants were accus- tomed to feed on raw flesh and fish, and were taught by the newcomers to plant corn and shown how to use it. Their knowledge was conveyed not by letters, but by rude hiero- glyphics and tradition; accounts were kept by pebbles and straws and rude leather thongs tied in knots of several colors. For emblems, a stag denoted swiftness; a serpent, wrath; 6 EARLY METHODISM IX THE CAROLINAS. a dog, fidelity; and by a swan the English were known, be- cause of their complexion and flight over the sea. They worshiped one God, Creator of all things, believing he had but little regard for sublunary affairs, committing them to good and evil spirits. From four women — Pash, Sepoy, Aska- rin, and Maraskarin — they derive the race of mankind. They religiously observe the degrees of marriage, limited to differ- ences in tribes; the matching of two in the same tribe is regard- ed as incestuous, and is punished. Places of burial are tribal ; to mingle their dust is regarded as ominous and wicked. Corpses are wrapped in skins, and provision for use in the other world is interred with the dead. Elysium they place beyond the mountains and the Indian Ocean. Their councils and debates were occasions of much judgment and eloquence. This glance at the past sufficeth for the present; a look at present surroundings is in order. From our cottage by the sea on Sullivan's Island, in which this is written, you look out on the broad Atlantic and the harbor and bar of Charleston. The jetties seeking deeper water for entrance lie just before you, with the white sails of commerce in the distance, and the roar of the surf within hearing. How wonderful the changes of two centuries, since a feeble band entered this harbor and found- ed old Charleston at Albemarle Point! This is Sullivan's Is- land, a delightful summer retreat fully appreciated by all who like the balmy breezes from the sea. In the early days it was covered with the sand dunes, but now cottages abound, and dur- ing four months of the year a goodly number reside here. All religious sects are here represented. A number of Methodist families make it their summer retreat; among them the suc- cessful bankers, George W. Williams and William M. Connor, Dr. H. Baer, Dr. Cleckly, the Muckenfusses, and Mr. Edwin Welling. The last named was foremost in establishing the Central Church, where all save the Romanists and Episcopa- lians harmoniously worship. This is classic ground. The site of the old Revolutionary palmetto fort is swallowed up by the sea. But here is the brick structure named Fort Moultrie; in its front is the grave of Os- ceola, the Florida brave who ended his life within its walls. Yonder is Morris Island, noted in the civil war, the light- house conspicuous on its sea front. Here the Star of tlie EDWIN WELLING EARLY METHODISM IN THE CAROLINAS. 9 West, seeking to relieve Fort Sumter, was fired into; and Bat- tery Wagner, stormed at with shot and shell, once there, has been swallowed up by the sea. Higher up the coast is Long Island, where Clinton's forces bivouacked, not daring to cross to aid the British fleet driven from Fort Moultrie. Tradition tells of buried treasure hidden in its sands by Blackbeard, the pirate: mythical, doubtless, as none has ever been found by earnest treasure-seekers. James Island and Fort Johnson are in sight, as also is Fort Sumter, frowning in its ruins. Outside that, out- stretching beyond the bar, extending southwardly down the coast, is the harbor royally named Port Royal. Its entrance was recently guarded by Forts Walker and Beauregard, knocked to pieces by the Federal navy. Not far away, nearer Beaufort, are the ruins of De Allyon's Fort Charles. The writer more than fifty years ago, when a missionary to the blacks, often from its ruined ramparts looked out upon the beautiful waters of the bay. Wealth then abounded there and on the neighboring islands, and religiously did many of the in- habitants seek the amelioration of the slave; all is now gone as a dream, and over all are the lines of desolation. Unless fresh life enters these islands, the contented negro in his potato patch will soon equalize them with Hayti and San Domingo. Calm, bright, and beautiful as is this day in June, 1893, with the overarching blue so typical of peace, and the breezes from the sea, the outspreading waters of this beautiful harbor have often been tossed with tempests, witnessing the hurricane's wild wreck as well as the exercise of man's more baleful pas- sions. Just off the bar yonder in the hurricane of 1740 foun- dered the good ship Rising Sun, Gibson, master; all perishing save a few who had left the ship a day before on a visit to the town. The Rev. Archibald Stobo was among those thus saved, and lived long after, proclaiming the gospel of the blessed God. On the memorable 28th of June, 1776, Britain's proud navy was humbled before the little palmetto structure contemptu- ously called a slaughter pen; and in the memory of many now living Federal valor for weeks and months and years vain- ly strove to break down an endurance equally brave. When Greek meets Greek, all know the issue. But not only was so- called legal warfare famous in these waters, but in that beau- tiful offing cruised piratical craft, and along that coast sailed 10 EARLY METHODISM IN THE CABOLINAS. Blackbeard, Bonnett, and Kidd under the black flag. In the eighteenth century some thirty pirates were hanged at Oyster Point and buried at high-water mark; the locality said to be at the junction of Water with Meeting street in Charleston. The beautiful Theodora Alston, daughter of Aaron Burr, sail- ing from Georgetown, S. C, was captured by them and com- pelled to walk the plank, finding a grave in the broad Atlantic. Deeds of violence and blood have been common in all ages; dia- bolical misrule will never end until He comes whose right it is to reign. Just off the wharves of Charleston in colonial times ST. JAMES CHURCH, GOOSE CREEK, S. C. a most atrocious massacre of a dozen Indians was perpetrated under order of a chief magistrate. The captain of a sloop was ordered to take them to Barbadoes to be sold into slavery. De- clining so to do, he asked the governor where he should send them. The governor with an oath declared, "I will send them" and ordered some Indians to cleave their skulls with hatchets and throw them overboard. This was no representative of the southern slaveholder, of whom Mrs. Harriet Beecher Stowe makes Le Gree the type, and as northern sentiment to this day EARLY METHODISM IX THE CAROLINAS. 11 believes, but one of the same Adamic race that, unless divine grace restrains, will make them all as devilish as was this royal governor. On the surrounding islands are many points of interest. The glamour of romance hangs around many of the old baronial es- tates. On one of them, and within sound of St. Michael's sil- very chimes, is an old mansion with its marble and mahogany adornments still intact, having its covered way leading to the river as the way of escape from the Indians. Tradition has it that in the early days its lordly proprietor, outraged by the attempt of his groom to elope with his daughter, pursued the couple, and overtaking them, without judge or jury hanged the culprit on a tree adjacent. Not far away, near Otranto, is the old English church of St. James, Goose Creek. This parish was established by an act of assembly, November 30, 1706. The first church here was built in 1707; the present structure was erected in 1713. Over the doorway was in stucco a pelican feeding her young, and the royal arms over the pulpit saved the church from destruction during the Revolution. The present year, 1896, a memorial tablet was erected and unveiled by two young ladies, direct de- scendants of the Rev. Francis Le Jau, the very first rector of St. James. The tablet is of white mai'bie, and bears the follow- ing inscription, in gold letters: St. James's Parish, Goose Creek. Established by Act of Assembly November 30, 1706. Organized April 14, 1707. First Church built about 1707. Present Church built about 1713. Church consecrated April 17, 1845. Rectors. Rev. Francis Le Jau, D.D., 1707-1717. Rev. Richard Ludlam, A.M., 1723-1728. Rev. Timothy Millechamp, A.M., 1732-1748. Rev. Robert Stone, A.M., 1749-1751. Rev. James Harrison, A.M., 1752-1774. Rev. Edward Ellington, A.M., 1775-179:]. Rev. Milward Pogson, 1796-1806. Rev. John Thompson, 1806-1808. The rectory of this church was the scene of the exploit of mad Archie Campbell, who with pistol presented compelled Rector 12 EARLY METHODISM IN THE CAROLINAS. Ellington to marry him to a lady he abducted; tradition stat- ing that the couple lived happily together ever after. The old road, the rectory, the oaks overshadowing, are all intact; the actors in that drama long since dust. Above the church are the Oaks, a fine entrance to one of the old baronial halls, fig- uring so largely in the Revolutionary story by W. Gilmore Simms. On toward the west is Suinmerville, and near by once existed Dorchester, named from old Dorchester, Mass. A colony led by Dr. Joseph Lord settled it in 1696. A rare thing in America are the ruins of the old English church, the shell fort, Bethany Church — the lines of desolation over all. Not far away is Middleton Place, with the tomb of Arthur Middleton, one of the signers of the Declaration of Independence; Drayton Hall, headquarters of Cornwallis in 1780, the property having been in the hands of the present owners since 1671; together with other provincial baronial estates. These are some of the surroundings near the good city of Charleston, S. C. Cyclone-swept and earthquake-shaken, and under a baptism of fire in two wars, she still abides as the queen city of our balmy southland. As it was here in South Carolina that Methodism first built her altars, the city will necessarily occupy a large space in these annals. Looking out into cloud- land above us, so typical of human life, we may say with Shakes- peare's Antony: Pometiaies we fee a cloud that's drasionish, A vapor sometimes like a bear or lion, A tower's citadel, a pendant rock — The rock dissembles, and makes it indistinct As water is in water. Such always are the mutations in this changing world. The things seen are temporal, only the unseen is eternal. CHAPTEK II. Asylums in the Wilderness — Settlement on the Ashley — Original Counties — Emigration — John Milton's Lament — Huguenot-Acadian Highland- ers — Flora McDonald — Church Building — The Established Religion — City Manners — Country Amusements — Long Sermons — Clerical Reproof. THE whole North American Continent, then an unbroken wilderness, offered an asylum to the forlorn, and was em- braced by many fleeing from religious persecution. The Puri- tan, escaping royal and hierarchical tyranny, found in New En- gland, a refuge; the Cavalier, worn out by Roundhead ascend- ency, found safety in Maryland and Virginia; and many a Hu- guenot found an asylum in Carolina. As we have seen the first English settlement failing at Port Royal in 1670, the site was changed to the banks of the Ashley in 1671. The only trace of it now is a small hollow running across the front, once a wide ditch used as a protection from the Indians. In 1679 a removal was made to Oyster Point, the site of the present city; and that year thirty houses were built. In 1700 the portions of the province occupied were within the limits of the Santee and Edisto rivers. Shortly after its settle- ment, the province was divided into four counties: Berkeley, Colleton, Craven, and Carteret or Granville. A rapid increase of population was desired, so that every inducement to immigra- tion was offered. The revocation of the Edict of Nantes in 1685 influenced this largely. Soon after the change from proprietary to royal rule in 1729, vigorous measures were adopted, bounties offered, lands as- signed, and other inducements to allure settlers. Protestants of all nations were invited to come, the Huguenots establishing themselves on the Santee River and country adjacent; and there are still found the descendants — Prisleaus, Guerrys, Palmers, Hugers, Porchers, Mazycks, and others. In the early days, from the difficulty of obtaining ministers of their own faith, they became incorporated with the English Church. After awhile parish privileges failed, and many of their descendants are numbered with the Methodism of to-day, among them the Bonneaus, Douxsaints, Bineaus, Du Prees, Du Tarts, Lessenes, Postells, Remberts, and others. ' (13) 14 EARLY METHODISM IN THE CAROLINAS. Many of the poor and unfortunate of Great Britain, Ger- many, Switzerland, and Holland accepted these offers between 1730 and 1750, settling in Orangeburg, Congaree, and Wateree. Williamsburg was the rendezvous of the Irish, the Swiss set- tling on Savannah River and founding old Purisburg. This mi- gratory flight of nationalities was by many in the old countries greatly lamented. John Milton represents the genius of Great Britain as a mother "in mourning weeds, with ashes upon her head, and tears abundantly flowing from her eyes, to behold so many of her children exposed at once and thrust from things of dearest necessity because their conscience could not assent to things which the bishops thought indifferent. I shall be- lieve there cannot be a more ill-boding sign to a nation than when the inhabitants, to avoid insufferable grievances at hdme, are enforced by heaps to forsake their native country." And yet where would have been this great western civilization without it? xlnd where and what would Methodism have been to-day had Anglican bishops nourished it? Of old, God's pur- pose toward Pharaoh was declared, and his power seen, in the history of Israel. The roll of centuries plainly shows that he makes the wrath of man to praise him in setting up the na- tions. One declares: Oh, many a. mighty foeman would try a fall with Him — Persepolis and Babylon and Rome, Assyria and Sardis, they see their fame grow dim, As He tumbles in the dust every dome. After the rebellion in 1715 and 1745, many of the vanquished highlanders sought refuge in North Carolina, Flora McDon- ald, the rescuer of Prince Charlie, for awhile among them. In South Carolina, up to 1750, the settlements were confined to within eighty miles of the coast; but on the extinction of the Indian claims, and cession of the territory to the king, the upper country began to be settled. Acadia falling into the hands of the English led to the removal of some fifteen hun- dred French to Charleston, and in 1764 a large number of poor Palatines arrived at the same place. Some two hundred and twelve settlers came from France under their pastor, the Rev. Mr Gibert, settling at Long Cane, in Abbeville county, and calling their abodes Bordeaux and New Rochelle. The white population in the Revolution amounted to forty EARLY METHODISM IN THE CAROLINAS. 15 thousand. After the peace in 1783, many from Europe and the more northern parts of America poured into the state. In 1800 Pendleton and Greenville counties contained thirty thou- sand souls. The last foreign emigration was in the closing years of the eighteenth century, the occasion the insurrection in San Domingo. Returning to the earlier date, 1670, it is very certain that no houses for religions worship were built previous to 1680; and for some years after, divine service was but irregularly held anywhere outside of Charleston; and for long years after, as shall be seen presently, many sections were destitute of the gospel until the Methodist itinerant carried it wherever souls breathed in all this broad land. 107*2 the redistribution of lots in old Charleston shows the names of several pious Huguenots, and in 1679 a petition from Rene Petit was before the council at Whitehall for the trans- portation of French Protestants to Charleston; but it was not until the opening of the eighteenth century that the Society for the Propagation of the Gospel in Foreign Parts did much in founding parishes and building churches. In 1672 a lot was reserved in Oyster Point Town, under Governor Yeamans, on which the present St. Michael's stands. The first minister of the Church of England was the Rev. A. Williamson, in 1680, to whom was executed a deed of gift of four acres for a church and rectory. The first church was erected in 1682. Mrs. Afra dimming, in 1694, gave some sev- enteen acres adjoining the town, then comparatively of small value, but now constituting the magnificent glebe of St. Philip's and St. Michael's, near Gumming and Wentworth streets in Charleston. The first communion of any Christian Church outside of Charleston was at Dorchester, February 2, 1696, in the midst of an unbroken forest, surrounded by beasts of prey and savage men, twenty miles from the dwelling of any whites, under an oak, 'now fallen, and in 1859 fast decaying. This was a colony from old Dorchester, Mass., removing some fifty years after to Georgia. One of the pastors, Rev. Mr. Osgood, being highly esteemed by John Andrew, had his name bestowed upon the infant afterwards Bishop James Osgood Andrew. The lines of confusion now rest on Dorchester, the sole monuments of for- 16 EARLY METHODISM IN THE CAROLINAS. mer habitation being the ruins of an old fort, an ancient church tower, and the graves of the departed. In the Pine Grove Echo of June, 1892, are two engravings, one of the " Old White Church/' built in 1G96, and the ruined tower of the more pretentious old English St. George's Church, built in 1719. In the year 1700 five religious denominations were in the province: Episcopalian, French Huguenot, Presbyterian, Bap- tist, and Quakers. As early as 1670 the want of religious in- struction was felt. A letter from Governor Sayle to Lord Ashley dated Albemarle Point, June 25, 1670, shows this. The govern- or laments the lack of provisions, but insists that " there is one thing which lies very heavy upon us, the want of a godly and orthodox minister, which I and many others of us have ever lived under, as the greatest of our mercies." He suggests the employment of a Mr. Sampson Bond, of Oxford. But though the lords proprietors offered eight hundred acres of land and =£40 per annum to Mr. Bond, he did not come, the northern colonies securing his services; the more to be regretted as the governor, so solicitous for religious privileges, died March 4, 1671, aged about eighty years. The "fundamental constitution," by Locke, provided that the Church of England should be the established religion of the colony; but liberty of conscience in religion being se- cured, population nocked in, and, enjoying a common asylum, the various sects lived in harmony. But in 1698 the Church- of-England adherents obtained the passage of an act settling a maintenance on a minister of that Church. Owing to his worthiness, but little notice was taken of it at the time; but it gave a legal supremacy to the establishment unbroken un- til the Revolution. Religious supremacy led to political, and the legislative body being mostly Church-of-England men, this soon led to the exclusion of dissenters by a majority of one vote. This led to the usual animosity, and although their pe- tition to the English Parliament was favorably received, but little relief was obtained for nearly seventy years. Early in the century a law against profanity was passed, as if only in the interests of religion, but evidently leveled at dis- senters. Landgrave Smith testified of these legislators " as some of the profanest in the colony themselves." And Mr. EARLY METHODISM IN THE CAROLINAS. 17 Marshall, rector of St. Philip's, affirmed "that many of the members of the commons house passing the law were constant absentees from divine worship, and eleven of them were never known to receive the Lord's Supper at all." Thus the Church, by law. together with the aid given by England's Society for the Propagation of the Gospel in Foreign Parts, possessed immense advantages over all others. Parishes were formed, and govern- mental aid was given in the erection of churches. This, with the provision made for society to rest on the aristocratic forms of Britain, gave a coloring to Highchurch claims not yet abated in these later years. But by the advance of knowledge the his- toric episcopacy languished, and has been long since outstripped in the race for dominion by the once despised sectaries. The other colonies to the south of Carolina — Georgia, for instance — were saved from much of this pretentiousness; and we are not surprised at their republican simplicity, and that in Georgia Methodism ranks all other religionists. Yet Dr. Hewett, in his history of these times, speaks of the success of the Church, their mild government, with their able, virtuous, and prudent teachers, abating men's prejudices against the hierarchy and giving them superiority over all sectaries. The Presbyterians, however, were a considerable party in the province, and kept up their form of worship in it, erecting churches at Charleston, Willtown, the Islands, Jacksonboro, Indian Town, Port Roy- al, and Williamsburg. Their ministers, mostly from Europe, were educated, orderly, and zealous. The Independents were formed into a church in Charleston in 1682; the Baptists, in 1685; the French Protestants, in 1700; the German Protestants about 1750; the Methodists, in 1785; the Eoman Catholics, in 1791. From the first decade in the seventeenth century a let- ter dated Charleston, June 1, 1710, gives the following compara- tive statement: All the whites ) 12 ) Indian subjects I to the whole as 66 I in 100. Negro slaves } 22 \ The proportion which the several parties in religion bore to the whole and to each other was as follows: Presbyterians ~) 4J Episcopalians ^l Anabaptists r to the whole as 1^ [ h Quakers 18 EARLY METHODISM IN THE CABOLINAS. The increase in population from the first settlement in 1670 to 1800 is as follows: 1670, total 150; 1701, 7,000; 1724, 14,000 whites, 18,000 colored, total 32,000. Forty years after, in 1764, 38,000 whites, 85,000 colored, total 123,000. In 1800, by United States census, 196,255 whites, 3,185 free blacks, 146,151 slaves, total 345,591. A glance at the manners and customs of the earlier settlers shows how great changes a century makes. Now roads and bridges and ferries abound where then only the In- dian trail existed; and now when railroads speed the traveler, he must then use his own powers of locomotion or be aided by the rude canoe. Beasts of burden were few, and goods and chattels had to be conveyed as best they might. The swamps and branches and the blazes on the trees were the only guide to the traveler. Dirt houses were not uncommon, and excavations in the hillside often gave shelter until a rude cabin could be built. Outside Charleston in the early days the dwellings were all primitive, and even in the city itself there was nothing palatial until long years after. Between 1730 and 1740 the town con- sisted of from five to six hundred houses mostly of wood, some covered with clapboards. An earlier date, 1704, shows by Ed- ward Crip's map that but little of the present peninsula was built upon, the western and northern boundaries being the present Meeting and Queen streets. Governor Archibald is profuse in praise of the noble forest growth of the early day, extending out of the city — " that no princes in Europe, by all their art, can make so pleasant a sight." As to the manners and customs then, Landgrave Smith's ac- count states that the young girls received their beaux at three o'clock p.m., having dined at 12 m., expecting them to withdraw about 6 p.m. Their fathers, obeying the curfew's toll in old England, retired at seven in the winter, and seldom beyond eight in summer. An old history of the Legare family states: " The white inhabitants lived frugally, as luxury had not yet crept in among them; and except a little rum and sugar, tea and coffee, were content with what their plantations afforded. It was cus- tomary for families to dine at 12 M. and take tea at sunset, after which the old folks sat around their street doors, or, like good old-fashioned neighbors, exchanged kind greetings with each other from house to house, while the young people assembled in EARLY METHODISM IN THE CAROLINAS. 19 groups to walk or play about the streets. On moonlight even- ings the grown girls and young men amused themselves in playing trays ace, blindman's buff, etc. Early hours were much regarded, it being considered a great breach of family discipline for a child to stay out after nine at night." About 1760 James Duncan, the son of the first settler in New- berry, gives the following description of the maimers and cus- toms in the upper country: "The amusements with the first settlers were running foot races, jumping, fiddling, dancing, shooting, blindman's buff, snaffle the brogue, selling of pawns, rimming the thimble, crib and taylor, grinding the bottle, black bear, dropping the glove, swimming and diving, and the like. The dress consisted of hunting shirts, leggings, mocca- sins with buckles and beads upon them. The men clubbed their hair, and tied it up in a little deer-skin or silk bag, or cued and tied it with a ribbon, sometimes shaving off their hair and wearing white linen caps with ruffles on them. The dress of the women: long-eared caps, Virginia bonnets, short and long gowns, stays, stomachers, quilted petticoats, and high, wooden- heeled shoes." Of the matter and manner of religious service of those early days only here and there are glimpses of it. Of one thing are we assured, namely, the length of the service — or more proper- ly, the sermon; the canonical twenty minutes of some contrast- ing vividly with the four to six hours of the others. The old Puritan seemed to consider that the more gloomy the religion the better the type, on the principle, possibly, that bitter medi- cine is the most curative; and if Sunday could only be made a sorry day, it was all the more acceptable to a sternly juridical deity, and he that could not swallow the "horrible decree," and endure the nineteenth! y y or the ninety-ninth head of a discourse, only gave signs of his graeelessness. True, once Paul preach- ing long, "until midnight," Eutychus fell down dead; but to one advocating long preaching it might be said that all the difference lay in St. Paul being the preacher. A "new light" of the present time in our own bounds insists that from six to seven hours is a moderate length for a sermon. Sir John Dalrymple, in his history of the Darien settlement, says: "The preachers exhausted the spirit of the people by re- quiring their attendance at sermons four or five hours long, re- 20 EARLY METHODISM IN THE CAROLINAS. lieving each other by preaching alternately, but allowing no relief to their hearers. One of the days for religious service was Wednesday, and was divided into thanksgiving, humilia- tion, supplication, in which three ministers followed each other. As the service of the Church of Scotland consisted of a lecture with a comment, a sermon, two prayers, three psalms, and a blessing, the service could not take up less than twelve hours, during which time the colony was kept close together in the guard room, used as a church. This in a tropical climate and at a sickly season. They dampened the courage of the people by continually presenting hell to them as the termination of life to most men. The doctrine of predestination carried to extremes stopped all exertion by showing that consequences depended not upon exertion at all, but upon election." An old history in the Legare family tells of an incident between Solomon Legare and Mr. Stobo, the minister. " Mr. Legare was strict in the observance of regular hours, and to his great annoyance the Rev. Mr. Stobo preached sermons of such un- usual length that they often interfered with the dinner hour. Once Mr. Legare got up with his family in the midst of the discourse, about to leave the church, whereat the preacher called out, 'Aye, aye, a little pitcher is soon filled' ; upon which irreverent address, the Huguenot's French blood becoming ex- cited, he retorted, 'And you are an old fool!' He went home, ate his dinner, and returning, listened to the rest of the dis- course as if nothing had occurred." A very great and certainly agreeable change has come over Christendom in these later times, and the representation of the divine Father as only sternly juridical, and from eternity de- creeing eternal death to the race, is more happily and scriptu- rally set forth as the embodiment of love without the slightest abatement of the necessity for righteousness; and with this Methodism has had much to do. CHAPTER III. Contemporary Events-Church and State-Persecution of Sectaries-Pat- rick Henry's Speech-Clerical Immoralities-State of the Country-Need of a Revival-John Newton's Oratory-Character and Work of Methodism -Historian Ramsey's Testimony-Its Origin and Spirit-Visits of ^ esley -His Conversion and Mission-Wesley in Savannah-Marriage in En- gland. AT the time of the settlement of Carolina, Charles II.— his "Sacred Majesty," as flatterers called him, but really the Sardanapalus of the age-with others like him, was reveling at Whitehall; but soon all was to be in the dust. The great Louis XIV. was to sign the edict making France all of one faith, but scattering the noblest of the nation. The second James, the Romish bigot, was to be driven out of the kingdom, and Wil- liam of Orange to rule; Anne, the nurturing mother of the Eng- lish Church, was to succeed him, and to deny to Swift the American bishopric. Swift, Harley, and Bolingbroke were to play their parts in Parliament; and Marlborough, after splen- did victories, was to become " a driveler and show/' Addison and Steele were soon to delight the world with their essays; and soon the humble rectory at Epworth was to have in train- ing under an incomparable mother, spirits who, though light- ly esteemed on earth, should shine as stars in heaven. The Holy Club at Oxford, jeered at by the age, was destined to shake the globe. The rebound from the strictness of puntanism to the laxity ot the Restoration was immense. The secret wickedness of the one, if existent, seemed preferable to the open profligacy of the other. The benefit of the union of Church and State is small to the government, and will always be resisted by many of the governed. As shown by the historian Macaulay, "the training of the High Church under Laud ended in the reign of the Puri- tans, and the training under the Puritans in the reign of the har- lots." The evil was seen and felt even in America, when in Vir- ginia sectaries were whipped, imprisoned, driven from the colony under the Established Church— everything but burned; then the stipends of the clergy, by law enforced, sixteen thousand 22 EARLY METHODISM IN THE CABOLINAS. pounds of tobacco, required the labor of twelve slaves to pro- duce it. Patrick Heury's defense of Walter, Craig, and Childs, secta- ries at Fredricksburg, Va., was an overwhelming appeal in be- half of religious freedom. He rose sublimely in the greatness of his theme. "These men," said he, "are charged with — with — what?" Then in low, measured tones he continued: "Preach- ing the gospel of the Son of God." He paused, and waved the indictment around his head: the silence was painful. Then, lifting his hands and eyes to heaven, he exclaimed, "Great God!" The audience responded by a burst of feeling. The great orator went on with irresistible eloquence, ever and anon waving the indictment round his head, and piercing the con- science of the court with dagger-like questions, till at length he exclaimed in tones of thunder, his eagle eye fixed upon the court, "What laws have they violated?" The excitement had reached the flood. The king's attorney shook with agitation; the court was deeply moved; the presiding justice exclaimed, "Sheriff, discharge those men!" It is always bad when the fleece is regarded more than the flock — too common among all Church establishments. The clergy of the times rarely sought to reach the hearts of their hear- ers. Hogarth's " Sleeping Congregation," published in 1736, represents the bewigged preacher droning through his tedious hour, with no attempt to touch the vicious or to rouse the pro- fane. Knight affirms- "From the Kevolution to the Rebellion in 1745, the orthodox clergyman had a decided tendeucy to Jacobitism. After that period he gradually became less ear- nest in politics, and resolutely applied himself to uphold gov- ernments and oppose innovation. He had his own peculiar business in life to perform, which was chiefly to make him- self as comfortable as possible. The indecorum, if not the profligacy, of a large number of the English clergy, for a period of half a century, is exhibited by too many contem- porary witnesses." In England, the doors of the Established Church being closed against the few adhering to Wesley, the sole alternative was to preach out of the church; and in church- yards, on commons, in fields and parks, in market places and private houses, they smote the very foundation of irreligion and vice in the land. Such preaching, from the day of Pentecost 1. JAMES .JENKINS. 2. WILLIAM CAPERS. 3. N. TALLEY. ■J. C. LETTS. :,. HENRY BASS. EABLY METHODISM IN THE CAROLINAS. 25 until now, has never been in vain. Few of the regular clergy encouraged or assisted them, yet, impatronized by power and often unprotected in their civil rights by the magistrates, the society spread. Assistance in preaching was proffered by one and another who, truly converted, felt moved to this work by the Holy Ghost and a love for perishing souls. This was cau- tiously accepted. Mr. Wesley's testimony concerning these is delivered in the following terms: "It has been loudly affirmed that most of these persons now in connection with me, who be- lieve it their duty to call sinners to repentance, having been taken immediately from jow trades — tailors, shoemakers, and the like — are a set of poor, stupid, illiterate men that scarce know their right hand from their left; yet I cannot but say that I would sooner cut off my right hand than suffer one of them to speak a word in any of our chapels, if I had not rea- sonable proof that he had more knowledge in the Holy Scrip- tures, more knowledge of himself, more knowledge of God, and of the things of God, than nine in ten of the clergymen I have conversed with either in the universities or elsewhere." In America an early statute of the neighboring colony of Virginia reads: "Ministers shall not give themselves to riot, spending their time idelie by day or by night, playing at dice, cards, and other unlawful games, but at all times conven- ient, they shall hear or read somewhat of the Scriptures, or shall occupy themselves with some other honest studies or ex- ercise, always doing the things that shall appertayne to hon- estee, and endeavor to profit the Church of God, having always in mynd that they ought to excell all others in purity of life, and should be examples to the people to live well and Chris- tianlie." Which nobody can deny. The stream, however, cannot rise higher than the fountain, and " like priest like people." Intemperance prevailed fearful- ly ; even burials of the dead contaminated the living, not suffi- ciently sober to inter the dead, and ministers were often disci- plined for drunkenness. About 1730 began that series of events which led to the "great awakening." The time had fully come for a genuine revival of religion, which began under Wes- ley and Whitefield in Europe, and by the Blairs and Tennents in America, and in the closing years of the eighteenth century, by the influence of Methodism, was spread over this continent, 26 EARLY METHODISM IN THE CAROLINAS. and is still spreading over the world. One little fact few know, that the forests once existing where the city of Charleston now stands was the oratory of John Newton — Cowper's Newton — the Olney hymnist, then an officer on a slave ship lying in Charleston harbor. In a letter dated in 1740 he speaks of "pouring out strong cries and tears amid that shrubbery." Returning to England, it will be remembered, he became famous as a preacher of righteousness. Well, what is remarkable? Only this: the Spirit, moving then over Europe and America, found this poor sinner on a slave ship, as he did Candace's minister in the desert, and sent him with poor, demented Cowper to sing- God's praise and power everywhere and in all generations. The Spirit's work! Better that than all the mummeries of Rome, the glitter of the historic episcopacy, or the soothings of the decrees; and wherever found, either amid the reputed fanaticism of Meth- odism or the rodomontade of the Salvation Army, if it turns men to God, it is by nothing less than the Holy Ghost. Coming near to its advent in Carolina, a glance at the then condition of the country is proper. The Revolution had wrought great changes in the country, and the long war had doubtless interfered seriously even with the form of godliness then prevalent. When the Revolution began, all the parish churches were closed, and most of the clergy, originally from Britain, tied the state. The churches were used as storehouses, even stables, and some of them burned by the British. At the peace, religion had sadly declined; the churches were again opened, but, because of the lax morality of some of the clergy, closed again. An idea of the religious destitution, even in the lower parishes, may be formed from Mr. Du Bose's statement, in his " Reminiscences of St. Stephen's," that after his bap- tism in 1786, by a minister accidentally present and living fifty miles away, he never saw another until twelve years after; as also the fact of his surprise at seeing a Presbyterian minister on his travel of forty miles to a communion, not wondering at his zeal or fidelity, but "because I thought he must be a fool." With many of the parish churches closed, and only here and there throughout the state a Presbyterian or Baptist congre- gation, and the usual declension following a long and wasteful war, the time and place were favorable for the introduction of Methodism. Methodism itself met with no favor, even from its EARLY METHODISM IN THE CABOLINAS. 27 coreligionists, but under God had to win its triumphs by stal- wart use of bow and spear. Like Joseph, "the archers shot at him and grieved him; but the arms of his hands were made strong by the hands of the mighty God of Jacob." It sent out no pioneers seeking goodly places, ran no lines of circumvalla- tion around rich spots, built no fortresses on rich, alluvial sites, but felt called anywhere and everywhere, and went where any soul breathed. It hung not around commercial centers, waiting for mammon worship to compromise with the God of heaven, but in the city full and wilderness raised the cry, ''Eepent, for the kingdom of God is at hand." The old cry of their "turning the world upside down" never moved them. Ill names they heeded not, mountain barriers towered in vain, and flowing rivers stopped not their travel. Bishops and preachers "wrestled with the floods" of swamps and rivers, but neither the floods of waters nor the "floods of ungodly men" made them afraid. They slept by campfires, with saddles for pillows and the heavens for covering; explored forests, trav- ersed sand hills, dined on the most homely fare at the foot of forest pines, and preached Jesus and the resurrection every- where. And, thank God, bishops and other clergy — not in lawn and crape, it is true, the virtue not in vestments, but in the Holy Ghost — do it still. True, at first some of the old Church forms affected them. Even Asbury for awhile essayed a surplice, gown, and bands; but all this frippery soon fell off — crape and lawn, poor symbols of saintship anyhow, were rather in the way in the holes and corners, dens and caves of the earth they sought out. But when was Satan ever quiet when God's work was being done? Slanderous tongues were busy. Reports crossed the Atlantic concerning " Caesarism, bishops strutting, soaring," etc. Poor, dear Mr. Wesley, dazed by the glare and splendor of mitered priests, palaces, and mighty revenues of Home and the English Church, had his wrath greatly excited, and he exclaimed: "Men may call me a knave, a fool, or a rascal, but never, with my con- sent, a bishop! " Asbury replied that "he did soar, but it was over the tops of mountains"; and we know that his episcopal pal- ace was often some hut through which the stars shone, his gar- dens and pleasant walks the grand old forests, his couch of ease often the roots of the oak and pine, and a bit of fat bacon 28 EARLY METHODISM IX THE CAROLINAS. and coarse bread his dainty fare; his annual revenue, six tJiOH- sand cents. As will be seen in these annals, many dear breth- ren of the old South Carolina Conference have often been along that same route, happy in the love of God. They did soar, but it was in thought to heaven, the palace of the King. Asbury says himself in his journal: "Two bishops in a thirty- dollar chaise, a few dollars between them in partnership. What bishops!" But he adds: "Prospects of doing good are glori- ous." Ha! any knowing the joy of that experience know it to be more moving than the gold of Ophir. And although we may seem a little in advance of our story ; there may as well be put on record here the testimony of Dr. Ramsey, the historian of South Carolina, to the efficiency of their work. He says: " That great good has resulted from the labors of the Methodists, is evident to all who are acquainted with the state of the country before and since they commenced their evangelism in Carolina. Drunkards have become sober and orderly; bruisers, bullies, and blackguards meek, inoffensive, and peaceable; and profane swearers decent in their conversation." Proof enough that their work was from God, and he might have added Christ's own seal to its divinity — " The poor have the gospel preached unto them." Great was the transformation through the gospel of the Son of God, not only in England, but in America and throughout the world. To know its origin, we must look to the old Ep- wortli rectory in England. It stands intact to-day, ghost room and all, as when the Wesleys inhabited it; the very study where Samuel "Wesley was busy with his commentary on the book of Job is existent. Could the old walls speak, what might they not tell of pious ejaculations, and of the patience learned from his prototype? But this writing did little for him. His ode to Queen Mary obtained the Epworth living. Doubtless the good man thought his writings immortal, with no thought what- ever of John and Charles save as they annoyed his studies, yet their writings belt the globe, influencing millions. Within those old walls matters usually considered trivial were oc- curring under an incomparable mother: children were being reared and taught letters and the fear of God. Christ Church, Oxford, came next, with its methodical Fellow and his associ- ates, and their rigid Christian living, so little enlightened then by that "joy of the Lord," the believer's strength. EARLY METHODISM IN THE CAROLINAS. 29 The year 1736 found the young rector in Savannah, sad, gloomy, and peculiar; bound in the fetters of ecclesiasticism, holding so rigidly to ritual and rubric that nothing less than God's love should unloose, and learning that he who had dared the seas to convert others was not cou verted himself. Here, when a little over thirty — young, handsome, accomplished, with the best worldly prospects — occurred the Hopkey episode. No scandal accrued, and only the usual nine-days' gossip. Owing to the influence of others, the marriage was not consummated. The Grace Murray affair in England came near proving a tragedy. Wesley was wounded in the house of his friends, and they must have grieved for their fault. The final unhappy marriage was doubtless disciplinary. So if Providence shapes our ends, why quarrel with the mode? But why dwell on these oft-repeated incidents? We note rather the visits of the Wes- leys to Charleston as more germane to matters in hand. •John and Charles Wesley visited Charleston for the first time July 31, 1736. Charles was on his way to England. Both were attendants on divine service in old St. Philip's Church. John was invited to preach, but declined. The church was an imposing structure, founded in 1711, and divine service held in it in 1723. It was in the form of a cross, the dim religious light of the interior aiding devotion. Within were many monu- ments to departed worth. Often has the writer looked rever- ently on the tall pulpit from which Wesley preached. He witnessed its destruction by fire in 1838. A splendid counter- part, at least in exterior, stands upon its site, lacking, of course, the wealth of marble and glorious memories of the original structure. John's second visit was in April, 1737, and on the 17th he preached from the text, " Whatsoever is born of God overcometh the world"; apparently the spiritual victory as little understood as Christ's teaching to Nicodemus. There were about three hundred hearers present, and but fifty at the com- munion. Several negroes were present, with one of whom Mr. Wesley conversed. Her replies to his questions showed how little she knew of the Christian religion, leading to his remark: "O God, where are thy tender mercies? Are they not over all thy works? When shall the Sun of righteousness arise on these outcasts of men with healing in his wings?" It was coming, and he was to be one of the agents in the mighty work; 30 EARLY METHODISM IS THE CA.ROLINAS. and though fifty years were to pass up to 1787, yet at last should Methodism come aud remain. The third and last visit to Charleston was in December, 1737, when, after long and wearisome travel, mostly on foot, he took shipping, and after a stormy passage arrived at Deal, February, 1738 — never setting foot again on the American Continent. Wesley himself was yet in the shadow, and long and bitter was to be the struggle ere he saw the light. "The Holy Club" was formed at Oxford in 1729, for the sanctification of its mem- bers. Purification was sought by prayers, watchings, fastings, alms, aud labors among the poor. The ascetic struggle was in- effectual. Ten years after, in sight of Land's End, he writes in his journal: "I went to America to convert Indians, but oh, who shall convert me? Who is he that will deliver me from this evil heart of unbelief?" Shortly after, he writes: "This, then, have I learned in the ends of the earth, that I am 'fallen short of the glory of God.' I have no hope but that, if I seek, I shall find Christ. If it be said that I have faith, for many things have I heard from many such miserable comforters, I answer, so have the devils a sort of faith, but still they are strangers to the covenant of promise. The faith I want is a sure trust and confidence in God, that through the merits of Christ my sins are forgiven, and I reconciled to the favor of God." He was not far from the kingdom. In many after conversations with Peter Bohler, the Mora- vian, who explained the way of the Lord more perfectly, he was led to the hour of the uprising of the Sun of righteousness on his soul as never before. " I felt," he writes, " my heart strangely warmed; I felt I did trust in Christ alone for salva- tion, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." This personal experience and life from the dead is essen- tially Methodism. In answer to the question, " What was the rise of Methodism?" in his Conference of 1765, he answered: "In 1729 my brother and I read the Bible; saw inward and outward holiness therein; followed after it, and incited others so to do. In 1737 we saw this holiness comes by faith. In 1738 we saw we must he justified before we are sanctified. But still holiness was our point; inward and outward holiness. God then thrust us out to raise a hohj people.' CHAPTER IV. Whitefield — Commissary Garden — Pilmoor — Waccamaw Beach — Hard Travel — Charleston — Purisburg — A Drunken Funeral — In the Theater — Joins the Protestant Episcopal Church — Extemporaneous Preaching — As- bury and His Helpers — Precedence of Methodism — Wightman's Defense of Our Episcopacy. THE next appearance of germinal Methodism in Carolina was in the person of George Whitefield, in 1738; the vessels bearing Wesley out and Whitefield in passing each other in the Downs. On arriving in Charleston his interview with Garden, the Bishop of London's commissary, was exceed- ingly kind; but subsecpiently he had Whitefield arrested for some canonical irregularities. The commissary was honored by Linnaeus in giving his name to the beautiful flower Gar- denia, of which an old French physician of the city, having a pique against Mr. Garden, said: "That was nothing, for he had called a flower Lucia, after his cook Lucy." His next visit was iu 1740. Coming into the state from North Carolina, he writes of the beautiful Waccamaw section, the magnificent sea beach, and the porpoises playing in the ocean. The travelers missing their way, and seeing negroes dancing, there being much talk of insurrection among the slaves, in great fear they made a hur- ried journey of sixty miles and crossed the ferry from Mt. Pleasant into the city. On Sunday he attended service at St. Philip's, and in the afternoon preached at the white meet- inghouse, Congregationalist, just opposite St. Philip's. He doubted if the court end of London could exceed the worship- ers in affected finery, gayety, and ill deportment, especially after such judgments, storms, and conflagrations as had lately befall- en. He reminded them of this, but seemed as one that mocked. Shortly after he came again, waited on the commissary, meet- ing with a cool reception. No preaching in St. Philip's now, but to large audiences at the white meetinghouse and in the Baptist and old Scotch churches, preaching at the un canonical hour of 8 a.m.; at eleven he attended St. Philip's and heard him- self berated as a Pharisee, Mr. Garden pouring forth many bitter words against Methodists in general and himself in particular. (31) 32 EARLY METHODISM IN THE CAROLINAS. At 5 p.m. lie preached in the white meetinghouse yard, the house not large enough to hold the audience. The effect of his preaching could not be otherwise than good, but there was no organization of any sort, and much of his labor was as seed by the wayside. The next visit to Carolina by any Methodist was some thirty- three years after by one of Wesley's missionaries, Joseph Pil- moor. He had been converted in his sixteenth year, educated at Kingswood School, and traveled four years before coming to America. He was of commanding presence, fine executive ability, and ready discourse. Arriving in America in 1769, after abundant labors in Philadelphia and New York he itinerated extensively, finding his way to Charleston, S. C, in 1773, some thirty-three years after Whitefield. He entered the state at about the same point Whitefield did, in that beautiful Wacca- maw section, traveling that same Atlantic beach road opening on the broad ocean through Georgetown, crossing the two San- tees, and on to Charleston. There was no other line of travel from the north along the coast; it was the same that Asbury and his pioneers used. One reason why Methodism in the Pee Dee Valley is so strong is because it was favored with the min- istry of these early evangelists. Charles Betts, a modern presiding elder, known to many liv- ing, used to be delighted with that ocean-beach travel of more than twenty miles, as he drew rein over his splendid roadsters between his Waccamaw home and Wilmington. And none can travel it to-day without high enthusiasm; but then, like Melrose, it must be Viewed aright Under the beams of the sweet moonlight. True, Walter Scott on his own testimony declares he never so viewed Melrose; no matter, it only proves the power of imagi- nation, a mighty faculty in developing anything. But Pilmoor did not find his travel one hundred and twenty years ago of the exhilarating sort. He writes: "The woods were dreary, and I did not see anything but trees for miles together." He got a few blades of Indian corn for his horse, and having a lunch along, man and beast were provided for. After reaching the state boundary he crossed, finding a heavy, sandy road. The tide was in and the beach covered, or this may have been EARLY METHODISM IN THE CAROLINAS. 33 avoided. With but little accommodation for man or horse, and after breaking a wheel and borrowing another, he reached Georgetown. He states: "I have traveled many thousands of miles in England and Wales, and now have seen much of North America, but this day's journey has been the most distressing of all ever met with before; but it is now over, and will never afflict me again." Good, easy man; he had no thought of the pioneers and others who should wrestle with the swamps and swollen rivers, not only once but over and over again, in culti- vating Immanuel's lands. He was not accustomed to the cor- duroy roads of America, and was fearful of that mile between the two Santees, that his horse would break his legs among the trees laid across the mud for a road; he durst not ride at all in the chaise, and reached the inn " covered with dirt." Dear, dear! what tales the missionaries to the slaves could tell of those causeways and rice-field banks in their daily travel, now in the past, but long after Pilmoor's day. Sunday, January 17, 1773, he called at a church by the way- side, and heard a useful sermon on the necessity of prayer. Monday, 18th, he had a sight of Charleston, but did not get over until late in the evening. An utter stranger, he found his w r ay to a Mr. Crosse's, a publican. Being heartily sick among sons of Belial, he sought private lodgings with Mr. Swinton, "but because family prayer was so uncommon in the cities, and be- cause of the mixed multitude, retired without it." He preached several times in the Baptist and white meetinghouses, afraid of preaching at night because of the mob, but finds his fears, as Asbury and others did not, groundless. He goes to Savan- nah, and visits Whitefield's Orphan House. On his return he visits Purisburg, and attends a funeral : " Some pretty merry with grog, and talking as if at a frolic, rather than a funeral." These were the times, not much changed yet, of " Rum," " Romanism " not yet blatant, and " Rebellion " not far away. After the funeral they went into the church, when Mr. Zubey gave a sermon — quite appropriate, undoubtedly — o.n drunkenness. He was in- vited to remain and settle as a parish minister, but states: " How- ever valuable as to earthly things, parishes have no weight with me, my call is to run to and fro." An opinion much modified, as will hereafter be seen. While in the city of Charleston, preach- ing in the theater, the sons of Zeruiah were too hard for him, 3 .'» I EABLY METHODISM IN THE CAR0LINA8. table, book, and preacher disappearing through a trapdoor used Cor the ghost in Hamlet} I > 1 1 1 they made no ghost of him, for springing thence, be adjourned to the yard, exclaiming pleas- antly, "Come on, Eriends, we will by the grace of God defeat the devil Linn time!" and there finished his discourse Mis ministry wis wdl received, IhiI left no permanent fruit- for Methodism. He afterwards united with the Protestant Epis- copal Church. I>r. Welch, in "Sprague's Annals," says: "In person he was of portly and noble bearing, and he moved with an air of uncommon dignity. 1 1 is countenance was a1 once highly intellectual and highly benignant, and Ids appearance altogether was unusually prepossessing. The chief characteris- tics of Ids ministry were evangelical fervor and simplicity." lie states further his attempts at reading from a manuscript; "but he Would gradually was warm, his eye kindle, the mus- cles of his Eace begin t<> move, his soul on lire, he would be rush- ing on extemporaneously with the fury of a cataract; and the only i iso made of Ids manuscript was to roll it, up in his hand, and Literally shake it at Ids audience." The very best use, pos- sibly, lo make of such an article in the pulpit. Think of the early apostles reading from a manuscript with their hearts aflame with love of souls! Our staid, historic Church folk e.innol abide enthusiasm; and this with the difficulty in their church service of Learning to "rise am/ sot" as a plain back- w Ismail phrases it interfering with their success among plain people, notwithstanding their absurd claim of being the only Church. Dr. Pilmoordied in L825, in the ninety-first year of his age. The Eourth visit of Methodism to Carolina, and now with the determination to remain, was some twelve years after Pilmoor, by Aslmry and his coadjutors in L785. As to the organiza- tion of Churches under the American government, if at all of any importance, a Eew dates will fully settle that matter. The Methodist Episcopal Church was organize *d hecemher 25, 1784. In the sarnie year overtures were made to hYanklin, in Paris, by the pope's nuncio, on the subject of appointing a vicar apos- tolic for the United States; to which congress replied that they had nothing to do with a subject purely ecclesiastical. In 17 the pope appointed John Carroll, <»f Maryland, vicar apostolic, who was subsequently appointed JJishop of l>al- DAVID DERRICK. JAMES DANNELLY. W. A. GAMEWELL. II. A. C. WALKER. A. M. SHIPP. EARLY METHODISM IN THE CAROLINAS. 37 timore. In 1789 a general convention of Episcopalians was held, at which the constitution of the new Protestant Episcopal Church, which had been discussed at two previous conventions, was ratified aud completed; Bishops White and Provost hav- ing been previously ordained by the English bishops. In 1788 the Presbyterians arranged their Church government on a national basis, the Synod of 2s ew York and Pennsylvania hav- ing been divided into four synods, delegates from which an- nually met in a General Assembly. So, as far as dates can go, Methodism has the precedence. Dr. William M. Wightman, in his defense of our episcopacy, states: The time was come for the organization of a CHURCH. There were un- der Asbury's oversight eighty-three preachers and fifteen thousand mem- bers. Methodism began with religion in the heart. Its grand appeal was to the individual conscience. It delivered the testimony of the gospel with all possible stress: " Repentance toward God, and faith toward our Lord Je--us Christ." It sought to bring men from darkness to light, from sin to holiness. This was its first business; and this it did without ordained ministers, without ordinances save the " glorious gospel of the blessed God," without churches, and starting from a "rigging loft" as its point of de- parture. The only aid it received in money was a donation of £50 from the English Conference. For the first eighteen years it had not among its lay preachers a single man of profound learning or extraordinary mental accomplishments. It was encountered at its outset by the commotions of a Revolution; its cradle was rocked by civil storm and tempest. Who can fail to see that its strength stood in ils religion? This was its differentia, its essential characteristic. Beginning with the religion of the heart, it began from within and worked outward— as genuine Christianity always does. The central functions, the vital forces of the system, being in healthful play, it threw itself, not by mechanical force from without, but by spontaneous enemies from within, into those forms of organized life which were the visible extension and manifestation of Church life, in polity, discipline, and sacraments. This is the philosophy of Methodist orders. Asbury's consecration to the episcopal office proceeded on the ground that episcopacy is not a ministerial order jure divino— by divine prescription, of immutable obligation, and clothed with powers emanating directly from God, the channel of Christ's covenanted grace, and therefore indispensable to a Church ; but an order jure ecclesiastico, originating in the necessities of a connectional body of ministers and members, and holding the exclusive right of ordaining by commission from the Church. For this jure ecclesias- tico claim, the precedent and practice of Christianity may be adduced; for the jure divino right, no solitary passage of Scripture can be pleaded. The papal theory alone is consistent on this point: the visible Church is a mediator between man and God, the impersonation of Christ, and a deposi- tory of grace, sacramental union with which alone gives us access to salva- 38 EARLY METHODISM IN THE CAROLINAS. tion; the ministry is a priesthood, its powers having come down by perpet- ual derivation from the apostles; the instrument of transmission is the " sacrament of orders," which is intrusted exclusively to the hands of a bishop. This sacrament of orders impresses an indelible character upon the recipient, and confers sacerdotal grace for the performance of sacerdotal offices. Apart from the virtue of this " sacrament of orders " there can be no true sacraments, nor is there any absolution in the absence of a priest. There is no legitimate priest, therefore, without a bishop, and consequently no valid Christianity outside of this apostolico-succession. This is a theory which one can understand. It is consistent as well as plain. It lacks but one thing: it is not true. To this theory, premises and conclusion, Methodism gives a distinct, un- mistakable, utter refutation. It furnishes the demonstration that the spirit ami life of Christianity, the birthright and blessing of true inward religion, are to be found outside of this pseudo-sacerdotal system of men and sacra- ments. It has a priest, " the great High Priest," no more to be exclusively appropriated by a single class of religionists than the light and warmth of the sun. It has a sacrifice — that "once offered" — a sacrifice partaking of divine perfection, wanting nothing to supplement its efficacy; unlimited in its power to save, and undiminished in the fullness of its merit through all generations of the world, and down to the end of time. Any other priest, any other sacrifice, is a grand impertinence. What need have we of other sacerdotal offices when our High Priest is able to save them to the utter- most that come unto God by him, "seeing he ever liveth to make interces- sion for them"? But the sacerdotal character eliminated, then it is matter of not the slightest consequence whether the minister of Christ can trace his genealogy to Linus, Anacletus, or Peter. His call to the ministry is made by the Holy Ghost. The office of the existing ministry is merely to verify that call and countersign his title. This is as fair a statement as human language can give of the apology Methodism makes for being in the world: and we proceed further to illustrate its toils and triumphs. CHAPTER V. Pioneers, 1785-The Point d'a^mi-Earliest Preachers-Asbury's Itinerary -Entrance into Charleston-Good Generalship-Hogarth's "Credulity, Superstition, and Fanaticism "-Asbury and the Durants-Picket Guard -Success-Pioneer Pen Portraits-Lee's Education-Encounter with Lawye rs-The Test Sermon-Physical Avoirdupois-His Strategic Power —His Happy Death. AT the close of the Christmas Conference and the organi- zation of the Methodist Episcopal Church at Baltimore, Md., in 17S4, Bishop Asbury with Jesse Lee and Henry Willis turned their faces southward, hastening on to Charleston. At a Conference "begun at Ellis's Preaching House, Virginia, April 30, 1784, and ended at Baltimore May 28th following," Henry Willis had been sent to Holstou, Philip Bruce to Yad- kin, Jesse Lee and Isaac Smith to Salisbury, Thomas Hum- ph ries to Guilford, and Beverly Allen .to Wilmington, N. C. Of the Christmas Conference, the following is on record in the Gen- eral Minutes: \t this Conference we formed ourselves into an independent Church; and following the counsel of Mr. John Wesley, who recommended the epis- copal mode of Church government, we thought it best to become an Episco- pal Church, making the episcopal office elective, and the elected superin- tendent or bishop amenable to the body of ministers and preachers. At this Conference the appointments were, for 1785: Georgia, Beverly Allen; Charleston, John Tunnell; Georgetown, W r ool- mau Hickson. Charleston was the point d'appui for the grand work under- taken Bangs and Andrew state that Henry Willis was the first laborer in the city, induced, possibly, by his greater prom- inence thereafter; but facts show that John Tunnell was the first So say the Minutes, and so say the stewards' books, wherein, under date of January, 1786, he received as quarter- age £11 Us 9d for the past year's labor. These labors were not confined to the city, but the surrounding country shared in them; and, as will be seen hereafter, the principal rivers gave names to the various circuits formed. While Tunnell was the first in Charleston, James Foster was somewhat in advance of 40 EARLY METHODISM IN THE CAROLINAS. liiin in the state. Locating on account of bodily infirmity, lie formed a circuit among some Virginia Methodist families in Carolina. Reentering the itinerancy in 1786, he is placed as elder over the Georgia and Carolina work that year, locating in 1787. For some years he was mentally prostrate, wandering among Methodist families and conducting their domestic devo- tions. There is no record of the time and place of his death. John Tunnell was said to be " truly an apostolic man. His heavenly-mindedness seemed to shine on his face, and made him appear more like an inhabitant of heaven than of earth." His gifts as a preacher were great. He was sent as a pioneer to the West. He died in 1790 at Sweet Spring, Tenn. Returning to Asbury's, Willis's, and Lee's first visit to Car- olina, their entrance into the state was not that pursued by ei- ther Whitefield or Pilmoor, but through Marlborough to Cheraw. Old St. David's, a Protestant Episcopal church, is named as a place in which they had prayer. It is still intact, over a cen- tury and a half old. They were entertained in Cheraw by a merchant who had been a Methodist in Virginia. One of his clerks gave them a statement of the religious condition in New England that determined Mr. Lee to seek a further acquaint- anceship with that land of steady habits. Their route was via Lynch's Creek, Black Mingo, and Black River to Georgetown, where they arrived February 23, 1785. Georgetown has always been esteemed one of the best soils for Methodism. Two of the happiest years in the life of the writer (1849 and 1850) were spent in its pastorate. He recollects writing up the loose class books, extending from the very be- ginning, into one solid journal. Were access had to it now, much concerning the early membership could be written. Bishop Asbury preached on the " Natural Man " and " Spir- itual Discernment," very likely regarded as foolishness by those hearing him. But fruit followed in Mr. Wayne opening his house to the preaching, and in his children becoming attached to the Church. On their resuming travel he conducted them to the river, paid their ferriage, and sent them on their way to Charleston with letters to Mr. Wells. Asbury writes of the "barren country in all respects" through which they passed. It had not improved much in 1850; and now, since emancipa- tion, it is more barren than ever. They encountered the two EARLY METHODISM IN THE CAROLINAS. 41 Santees as usual, of which many missionaries to the slaves of old have vivid recollections. They came on to Scott's. "The people were merry; their presence made them mute." Next day they met Willis, who had procured a deserted house from the Baptists (probably the old Seaman's Bethel), and gave them Mr. Wells's invitation to his home. Arriving in the city and sending the two on Sunday to preach, Asbury, with good generalship, reconnoitered the field. He attended St. Philip's Church, of which service he says nothing. In the afternoon he attended the Independent meeting, where he "heard a good discourse." Willis and Lee preached to few in the morning, but to crowds at night. The dearth of religion is mourned over, the Calvin- is ts alone seeming to have any sense thereof. Theaters, balls, and the races absorbed all thought, and the more hidden vices abounded. What degree of religious life existed is unknown; it is very evident that there was but little stirring, awakening- preaching in all the town. Ministers looked with suspicion on the newcomers, and even opposed them. Wesley, Whitefield, and Pilmoor had been heard with delight by many, but these men had come to stay, and the old order of things might be disturbed. Many, no doubt, hoped that their wild fanaticism would destroy them; and so, for awhile, the mob was quiet. The bishop's subjects of discourse were: ( 1 ) " Now then as am- bassadors," 2 Corinthians v. 20; (2) "Rejoice, O young man," Ecclesiastes xi. 9; (3) "He shall reprove the world," John xvi. 8; (4) " The times of this ignorance," Actsxxii. 30; (5) "Ask, and it shall be given," Matthew vii. 7; (6) " Be ready always to give," 1 Peter iii. 15. Here was (1) the commission, (2) retribution, (3) reproof, (4) repentance, (5) prayer, (6) assurance; the series undoubtedly well selected for opening his great commission, and good followed. These men felt all the dignity and responsi- bility of God's ambassadors. The trumpet gave no uncertain sound. The truth is never powerless, and it is not surprising that opposition was awakened, as at the beginning. But it cannot be suppressed. Backs and gibbets, the stocks and whipping- post, bitter mockery and cruel scorn have been alike unavailing. Knight, in his popular history of England, on Hogarth's "Credulity, Superstition, and Fanaticism, a medley of 1762," remarks: 42 EARLY METHODISM IN THE CAROLINAS. A new power has arisen. The chief object is the ridicule of Methodism. Whitefield's journal and Wesley's sermons figure by name among the acces- sories of the piece, where the ranting preacher is holding forth to the howl- ing congregation. Pope had described the "harmonic twang" of the don- key's bray : Then, AVebster, pealed thy voice; and, Whitefield, thine. Bishop Lovington had written "The Enthusiasm of Methodist and Papist Compared"; and Hogarth followed the precedent in all ages of despising reformers. The followers of Whitefield and Wesley might be ignorant, su- perstitious, fanatical. They themselves may have indirectly encouraged the delusions of a few of their discijfies; but they eventually changed the face of English society. Every word true; and Methodism, through Christ's gospel, is to-day engaged in changing not only the face of English so- ciety, but of that of the entire world. This first visit was not without visible fruit. Mr. Wells was converted. " Now we know," says Asbury, " 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." At the end of the first year (1785) there were thirty-five whites and twenty-three colored in Charleston, and from the stewards' books for that year we gather that $425 was paid to the preach- ers. Asbury, this 10th of March, 1785, feeling much love and pity for the people, prepared to leave Charleston, knowing that some were under serious impressions. Crossing at Haddret's Point, he baptized two children, refusing any fee therefor, and has- tened on to Georgetown, where he found Mrs. Wayne under deep distress of soul. His objective point was Wilmington, and he deflected from the direct route to go to Kingstree. " Got to Durant's," a name afterwards famous in Methodist annals; "found him a disciple of Mr. Harvey's, but not in the enjoyment of religion. After faithful admonition, left him doubtless a disciple of Christ's." Why this deflection to Kings- tree, does not appear, but it may have been to seal to the Church this fruit; and all who know of the Du rants, especially the Rev. Henry H. Durant of our day, know the gathering of that har- vest was mighty. The good bishop sped on his way, while Willis and Lee re- mained in the city. Worship was continued for awhile in the old Baptist meetinghouse. For a time they used it, but one Sunday they found their seats flung out into the streets, and EARLY METHODISM IN THE CAROLINA^. 43 doors and windows barred against them. This they regarded as a mild intimation that they were not wanted there any longer. Bnt this was but as the summer's breeze compared to the wild tornado of persecution following. Turned out into the cold, a kind lady, Mrs. Stoll, opened her house for worship. This proving too small for the increasing congregations, another removal was made to an unfinished house in Wentworth street, and in 1787 the church in Cumberland street was erected. Pausing for awhile in our narrative, we put on record here the pen portaits of these pioneers — Asbury, Willis, and Lee. The Rev. Thomas Scott about 1790 gives this picture of Francis Asbury. " He was now forty-four years of age, and about five feet eight inches in height. His bones were large, but not his muscles. His voice was deep-toned, sonorous, and clear. His articula- tion and emphasis were very distinct, and his words were al- ways appropriate. His features were distinctly marked, and his intellectual organs were well balanced and finely developed. His hair and complexion, when he was young, were light, and his eyelashes uncommonly long. His general appearance was that of one born to rule. He was an excellent judge of the character, talents, and qualifications of men for particular sta- tions. When presiding in Conferences, unless when compelled to speak, he sat with his eyes apparently closed; but the eyes were not closely shut, but in constant motion, inspecting coun- tenances." Joshua Marsden calls him "a dignified, eloquent, and im- pressive preacher." But his forte was declared by judges to be administration. It is said of him that he would sometimes playfully tease his companion, Bishop Whatcoat. Why not? The gravest may sometimes unbend, if only careful to do so away from a fool. A companion portrait to the above shows how he appeared in old age to the youthful Wightman, afterwards bishop. He states: "Among my earliest recollec- tions is the tolerably vivid impression of a venerable old man, shrunk and wrinkled, wearing knee breeches and shoe buckles, dressed in dark drab, whose face to a child's eye would have seemed stern but for the gentleness of his voice and manner toward the little people. It was the custom of 44 EARLY METHODISM IN THE CAROLINAS. my honored and sainted mother, no doubt at the instance of the bishop himself, to send her children to pay him a visit whenever he came to the city. The last one Avas made in company with my two younger brothers. The bishop had some apples on the mantelpiece of the chamber when the little group of youngsters, the eldest only some seven years old, were introduced. After a little talk suitable to our years and capacity, the venerable man put his hands on our heads, one after another, with a solemn prayer and blessing, and dis- missed us, giving the largest apple to the smallest child, in a manner that left upon me a lifelong impression. I remember, too, how he was carried into Trinity Church and placed upon a high stool, and with trembling voice delivered his last testi- mony there. An incident trifling in itself may powerfully illustrate character; and the foregoing shows the attention which a chief of a Church extending from Canada to Georgia, with cares innumerable occupying his thoughts, in age and extreme feebleness, was accustomed to pay to children — little children." Henry Willis was the first preacher ordained by Asbury after his own con- secration as bishop, and was ever held by him in the highest esteem, and was selected as one of the pioneers to Carolina. The General Minutes represent him as manly and intelligent, pos- sessing great gifts — natural, spiritual, and acquired. His promi- nent feature w r as an open, pleasant countenance. He was of great fortitude; cheerful, without levity; of great sobriety, without sullenness or melancholy; of slender habit of body and feeble- ness in chest and lungs, but of great energy of address and fervor of mind. Carrying on a large business, he received but little support from the Church, and accumulated a fortune. He continued effective several years, then local, then supernu- merary, as the necessities of livelihood demanded, holding on to his grand commission that could not be dispensed with but by unfaithfulness, debility, or death. After thirty years of connection with Methodism, he died in Maryland in 1808, with unshaken trust in God and faith in Christ. Asbury, on visiting his grave, is said to have exclaimed: "Henry Willis! Ah, when shall I look upon thy like again? Rest, man of God." early methodism in the caeolixas. 45 Jesse Lee. This other pioneer was one of the giants of the olden time. He became the apostle of Methodism in New England, and once tied Whatcoat in an election to the episcopacy. At this time he was but twenty-seven years of age, and some six years a preacher. He is represented as very large, almost un- wieldy, with a fine, intelligent face, impressing one with the idea that he was no common man; of great energy of mind and purpose, with deep insight into the springs of human action; with a voice well-nigh making the house jar when he preached; of excellent humor, often indulged in to the amuse- ment of his friends, but withal of fervent devotion to Christ, his Master. He died triumphantly in his fifty-ninth year and thirty-sixth of his itinerant ministry. His entrance into New England and continued ministry was not without difficulty; those in power regarded it as an intrusion, and predestination, election, reprobation, decrees, and final perseverance met him at every point. The generous hospitality of the South was not there existent. Invited to a house once, the folks left home to avoid him; at another, no one offered him a seat; at another, the whole family slept against time, and he had to leave fast- ing. Alighting at an inn once and saying he was a preacher and wished to preach in the village, it was asked: "Have you a liberal education, sir?" "Tolerably liberal, madam," said he; "enough, I think, to carry me through the country." To the se- lectmen he replied that "he did not like to boast of his learn- ing, but hoped he had enough to get on with among them." On one occasion a plan was laid to expose his ignorance be- fore a congregation, when a pedantic lawyer addressed him in Latin. Lee, suspecting a stratagem, replied in Dutch. The lawyer, concluding it was Hebrew, and fearing he had caught a Tartar, retreated. A minister and a lawyer attacking him on doctrinal points, Lee poured hot shot into them. In anger the lawyer said: "Sir, are you a knave or a fool?" "Neither one nor the other," said Lee, "but at present happen to be just be- tween tJie two." This quieted them. Two lawyers, referring to his extemporaneous preaching, asked if he did not make mistakes, and if he corrected them. " That depends," said Lee. "If only a slip of the tongue and near the truth, I let it go. For instance, once saying 'the devil was a 46 EARLY METHODISM IN THE CAB0L1NAS. liar, and the father of lies,' I said 'lawyers? It was so nearly correct, I passed right on." The test sermon, to see if he could preach without premeditation, the text given as soon as prelim- inary services were over, on the subject "And Balaam rose up in the morning and saddled his ass," resulted in the entire dis- comfiture of the officious parson; Lee showing the rider as the clergyman, the saddle as the salary, and the poor burdened ass as the congregation. As to his size, the exact avoirdupois is not given, but tradi- tion has it that once in Richmond, crossing a miry street, be was kindly borne over by a colored brother. " Oh, wretched man that I am!" sighed the negro. "You do groan being bur- dened," was Lee's reply. Eight of the best years of his life were spent in New England, and in that time twenty-five preachers and thirteen hundred members had been gathered. His stratagem at a camp meeting near Richmond, to put men to sleep rather than to keep them awake, may be noted. At midnight a number of drunken sailors disturbed the camp. Mr. Lee, arising from bed and going into the pulpit, said that they would have a sermon. A burst of noisy merriment fol- lowed, but in they came. When all was still, Mr. Lee directed one of the preachers to preach them a sermon. He took for his text, "At midnight Paul and Silas prayed," etc. He had not been preaching long before the stupefying effects of their pota- tions told on the inward and outward man. Mr. Lee called to the preacher, "Stop." Finding none of them stirring, he picked up his hat and said: "Softly! let's go to bed." The next morn- ing, on awakening chilled and around the fires, the sailors re- gretted being fooled into hearing a midnight sermon. Whatever may have been the veneration held for Bishop As- bury, the preachers in debate were " not afraid with any amaze- ment " of him or other bishops, for after all bishops are but men. At a General Conference the repugnance of Asbury to a certain measure was shown in his turning his back to the speaker. Mr. Lee, in replying to a speaker who had said, "No man of com- mon sense would use such argument as he had presented," in his rejoinder said: "Mr. President, Brother has so said, and I am compelled to believe that the brother thinks me a man of uncommon sense." "Yes, yes," said the bishop, turn- ing half round in his chair; "yes, yes, Brother Lee, you are a EARLY METHODISM IN THE CAR0L1NAS. 47 man of uncommon sense." " Then, sir," said Lee, very quick- ly and pleasantly, "I beg that uncommon attention may be paid to what I am about to say." It had its effect. Another instance may occur to many anent H. H. Kavanaugh in the Kentucky Conference at a later date. " Take your seat, brother," said the bishop; "you have talked long enough." "Am I in order, bishop?" was the reply. "Certainly," said the bishop. " Then I shall speak as loug as I think fit." And the courtly Kentuckian subsided. The close of earthly life with Jesse Lee was triumphant; about his last words were: "Glory, glory, glory! Halleluiah! Jesus reigns! " CHAPTER YI. Appointments for 1786 — Asbury's Second Itinerary — Foster — Humphries — Major — Beverly Allen— Richard Swift — First Conference in Charleston, 1787 — No Journal Extant — Mead's Synopsis — Appointments — Formation of Circuits — Second, Third, and Fourth Sessions — Asbury's Intinerary. THE General Minutes give for the next year, 1786, the following appointments: James Foster, elder; Georgia, Thomas Humphries, John Major; Broad River, Stephen John- son; Charleston, Henry Willis, Isaac Smith. Beverly Allen, elder; Santee, Richard (Smith) Swift; Pee Dee, Jeremiah Mastin, Hope Hull. These were made at Salisbury, N. C, February, 1786. The bishop had reached Charleston in Janu- ary, and the incidents of his travel to Salisbury are of interest. It is a pity that they are so meager. What are given in his journal, however, if they do no more, mark the routes pursued by the pioneers. They crossed Great Pee Dee and Lynch's Creek, on to Black Mingo; lodging at a tavern, they were well used. Preached at Georgetown, "a poor place for religion." Here, they were met by Willis. Came to Wappetaw, and preached at St. Clair Ca- pers's. Thence to Cainhoy by water, and on to Charleston. Sun- day, January 15, "had a solemn time in the day and a full house in the evening." All encouraged in the hope of building a meet- inghouse this year. Friday, 20th, leaves for Wasmasaw; water- bound, "take to the wild woods." Then on to the Congaree. Lodged where there were a set of gamblers; doubtless re- membering the young prophet, betrayed by the elder one, who disobeying the divine injunction, perished (1 Kings xiii. 30): "I neither ate bread nor drank water with them." He left early, riding nine miles; came to a fire, stopped, and "broil- ing our bacon, had a high breakfast." At Weaver's Ferry they crossed the Saluda. Here once lived a poor lunatic who pro- claimed himself God, his wife the Virgin Mary, and his son Je- sus Christ. He was hanged for murder at Charleston, promis- ing to rise the third day. "A judicial murder, undoubtedly." At Parrot's log church near Broad River they had some four hundred hearers. Sunday, 29th, preached on Sandy River. The (48) EARLY METHODISM IN THE CABOLINAS. 49 floods were out; difficulty iu fordiug streams. Monday ou to Terry's; but the old trouble, high waters, made them "go up higher." Coming to Great Sandy Eiver, crossed at Walker's Mill; in danger of losing their horses. Came to Father Sea- ley's; " stayed to refit, and had everything comfortable." And thus on to John's River and Salisbury, whence he sent the men to the appointments above given. And how gladly would their itinerary, with what they thought, said, and did, be given! But very little is upon record. James Foster, the first named, retired the next year. All rela- tive to Thomas Humphries, in Georgia, was his welcome from Thomas Haynes, on Uchee Creek, as given by Dr. G. G. Smith. These annals shall have more to say of him. John Major, his colleague — "the weeping prophet" — was remarkable for his pathos and power. Ware says: "He was armed with the irre- sistible eloquence of tears; was so beloved by the people that they would have risked life to rescue him from insult or in- jury." He tells of seeing an audience unmoved under a mas- terly discourse, but melted to tears under a five-minutes' exhor- tation by Major. Once preaching from the text, " Unto you who believe, he is precious," his voice was lost in the cries of the people. After ten years of itinerant labor, he died in 1788. Stephen Johnston was only one year in Carolina, but had much success here, doubling the membership. He returned to Virginia, and disappears from the Minutes in 1790. Of Henry Willis, already named, and of Isaac Smith, more to say. Bev- erly Allen was of gentlemanly bearing, really fine-looking, and at this time of great popularity and usefulness. He has the unenviable notoriety of being the first apostate presbyter in American Methodism. He says in letters to Mr. Wesley at this time: "I was appointed to travel at large through South Carolina, visiting North Carolina and Georgia. ... At one meeting held in Santee Circuit fifteen or twenty professed conversion. Many called for prayer. Solemn seasons, both in Edisto, Broad River, and Pee Dee circuits. The voices of the people were like the sound of many waters. Great numbers added in the course of this season." Richard (Smith) Swift ("Smith" is a misprint in the Minutes, no such name before nor after 1786) labored success- fully on Santee Circuit, returning a membership of one hun- 4 50 EARLY METHODISM IN THE CAHOLINAS. dred and seventy -eight whites and twelve colored. He returned to Virginia, locating in 1793. Jeremiah Mastin and Hope Hull had a most successful year, 1786; an ingathering of over six hundred members and the erection of twenty-two meeting- houses. Of Humphries and Hope Hull more hereafter. This, it will be remembered, all occurred in 1786, and meas- ures were taken for the erection of a church on Cumberland street in Charleston, sixty feet long by forty wide. It was completed in about eighteen months, costing Xl,300. Of it we will have more to say hereafter. The first session of the South Carolina Conference was held in Charleston, S. C, March 22, 1787. Where they met is left to conjecture; it may have been in a private house or in Cum- berland Church lately built. It was the beginning of a series of assemblies of which we now see the one hundred and tenth. Its presiding officers were Dr. Thomas Coke and Francis As- bury, both introduced into the episcopacy by as genuine a fa- ther in God as ever existed since the apostles' days. The one in clerical attire, short in stature, of ample rotundity, looking every inch a bishop, and though chimed out of his English parish, with great rejoicing had become the first Protestant bishop in America, and was destined to cross the Atlantic eighteen times at his own charges, to expend his entire fortune for Christian missions, and when near seventy to rest his mor- tal remains amid the coral groves of the Indian Ocean. The other, as Stevens says, "not yet fifty years old, in the matu- rity of his physical and intellectual strength, his person slight but yet vigorous and erect, his eye stern but bright, his brow wrinkled through extraordinary care and fatigue, his counte- nance expressive of decision, sagacity, and benignity — shaded at times by an aspect of deep anxiety, if not dejection; his atti- tude dignified, if not graceful; his voice sonorous and com- manding." Of the members present, number and names, there is no rec- ord. By looking at the appointments for 1787 we can only con- jecture. There is no journal extant, and none of the Confer- ence in our archives until 1799, and that but a sheet of fools- cap, blotted and blurred and of most horrible chirography, nothing to be compared with the splendid records now existing. Indeed, it may be doubted if any journalistic records, save in EARLY METHODISM JX THE CAROLINAS. 51 the bishop's notebook, obtained in any of these early sessions. It is not until 1801 that Asbury notes in his journal the appoint- ment of " a clerk for the minutes, and another, Jeremiah Nor- man, to keep the journal." It may be doubted further if very much of parliamentary order prevailed. At a later period " rules of order " were adopted, with which Asbury found fault, and asking how they came into being, McKendree replied: "Yon are our father, and do not need them; we, your sons, do." Fully mollified, the bishop sat down smiling. Of course we cannot put on record all the business trans- acted. We gather from the General Minutes somewhat as to (1) the instruction of the colored people— all are earnest- ly entreated to care for them, unite them with the society, and to exercise the whole Methodist discipline among them; (2) directions as to books of registry; (3) formation of the children into proper classes, and the truly awakened taken into society; (4) allowance for the married preachers considered too large, and £48 provincial currency allowed them. Stith Mead, at a later date of 1792, gives the following synop- sis of proceedings: Members present twelve; one received into full connection, two elected to deacon's orders, one located, two admitted on trial, and two called on to relate their Christian experience. Adjournment until next day. Second Day. Three preachers examined by the bishop before the Confer- ence: first, as to debt; second, faith in Christ; third, their pursuit after ho- liness. The bishop preached. Hope Hull preached, and Mead called on to relate his experience to the Conference. In the evening the appointments were read. Third Day. All were examined by the bishop as to their confession of faith and orthodoxy of doctrine; two were found to be tending to Unita- rianism. All were requested to give as much Scripture as they could recol- lect as to the personality of the Trinity, especially of the Holy Ghost. Two preachers recanted errors in doctrine and were continued in fellowship. Asbury and Hull preached again. Deep feeling prevailed; the sacrament administered, the services continuing until near sundown. Many sinners were awakened, and ten souls converted. Fourth Day. Three were ordained elders and two deacons. Conference adjourned about ten o'clock. The appointments made at this first session in 1787 were: Rich- ard Ivy, elder; Burke, John Major, Matthew Harris; Augusta, Thomas Humphries, Moses Park; Broad River, John Mason, Thomas Davis. Beverly Allen, elder; Edisto, Edward West; Charleston, Lemuel Green. Reuben Ellis, elder; Santee, 52 EARLY METHODISM IN THE CAROLINJTS. Isaac Smith; Pee Dee, H. Bingham, L. Andrews, H. Ledbet- ter; Yadkin, W. Partridge, B. McHenry, J. Connor; Salisbury, Mark Moore. A brief reference to each of the above preachers, not already mentioned, is in place. Richard Ivy was a man of quick and solid parts, seeking not himself, his great concern and busi- ness to be rich in grace and usefulness; a holy, self-deny- ing Christian; he died in 1795. Of Matthew Harris little is known; he disappears from the Minutes in 1791. Moses Park disappears from the Minutes in 1790. John Mason and Thomas Davis retired in 1788. H. Bingham died the next year, and was buried at Cattle Creek Camp Ground; a plain tablet marks the spot. Edward West located after 1790. Lemuel Green located in 1800. Reuben Ellis was of large body but slender constitution, of slow but sure and solid parts, an excellent counselor and guide; died in 179G. L. Andrews died in 1790. H. Ledbetter, after several years, located, living in upper Car< >- lina, and died in the faith. W. Partridge traveled several years, located some twenty, then reentered the Conference, traveling a year or two, and died in 1817, exclaiming, " For me to die is gain! " B. McHenry became one of the giants of the West, dy- ing there in 1833. James Connor died in 1789. Mark Moore located in 1799. Travis states concerning him: "He was not a regular itinerant; too unsettled, except in piety and devotion." He lived to a good old age, still a faithful and holy minister. In 1786 the Broad River, Santee, and Pee Dee circuits are for the first time named. South Carolina in territory is triangular, the Savannah River its base; its apex, the Atlantic. There being few towns, villages, hamlets, the broad streams coursing through its length properly map the territory, giving metes and bounds, and names as well, to the circuits. A glance at the map shows the Savannah River its western boundary; next the Edisto, running half through the state; then the two San tees, soon becoming the Congaree and then branching out into the Sa- luda, Broad, and Wateree rivers — the Wateree becoming the Catawba, and running up into North Carolina; then next Lynch's River and the two Pee Dees, with innumerable lesser streams all over the state. It is the purpose of these annals to follow as minutely as possible the footprints of the pioneers, and in as chronological order as may be. II. M. MOOD. F. MILTON KENNEDY. JOHN R. PICKETT. .1. T. WTGHTMAN. J). J. SIMMONS. EARLY METHODISM IN THE CAROLINAS. 55 All the Conferences from the first to the fourteenth were held in Charleston, except the eighth session, held at Finch's, which soon after became the site of Bethel Academy. The crowded condition of entertainment in the country induced ever after the selection of cities as the seats of meeting. All these Conferences were presided over by Coke and Asbury jointly, oftener by the last alone, except the twelfth, held by Jonathan Jackson at Asbury's appointment. Of course it is impossible to note the sessions of Conferences seriatim. In the first place, but little is known of the business transacted; and to give the appointments and preachers would overrun our limits to little profit, so we notice only a few of both. The second session was held March 14, 1788. On his way to it Asbury preached at Beauty Spot, in Marlborough county. Why so called we know not, save that the whole country is lovely. Nothing is said of the building in which service was held, but we remember the huge, barn-like structure once existent at a later day, possibly giving place now to one of more architectural beauty in keeping with the wealth and intelligence of that com- munity. The bishop preached on " The wilderness and soli- tary place," etc., and on "They weighed for me thirty pieces of silver." They had a gracious, moving time. Then en route, resting at Rembert's, Monday found them in their saddles, con- tending with the swamps of Santee, passing ruined Dorchester, and so on to the city. Of the business done nothing is known. Asbury, in his journal, notes the riot at the church, causing even the ladies to leap from the windows; Henry Bingham reported dead; and two circuits, Saluda and Waxhaws, added to the appointments. Of the Saluda Circuit there is no definite information. Allied with Bush River in Newberry county, possibly it began in Laurens, taking in Greenville and Anderson. As in 1800 it was united with Cherokee, its boundary presently to be given, this conjecture may not be wrong. The Conference of 1788 (the second) over, Asbury takes up his restless travel, presses on to Cattle Creek, in Edisto Circuit, Gassaway with him ; com- plains that the people are "insensible," "more in love with Christ's messengers than with Christ." Doubtless they had been troubling him about some favorite preachers. Then on to 56 EARLY METHODISM IN THE CAROLINA*. Broad River, Isaac Smith with him at Finch's. Travels two hundred miles, doubling often for some out-of-the-way appoint- ment, and up often until twelve o'clock at night meetings. The third session began March ]6, 1789. Good reports had; nine hundred increase in membership recorded. No riotous ex- cesses this time, but the city press bitter in its invectives; no wonder, considering the indiscreet action anent slavery. Four- teen preachers stationed in Carolina, among them John Andrew (father of the bishop) on Cherokee Circuit, Humphries, Isaac- Smith, and Gassaway. Charleston strangely left blank; Pee Dee Circuit divided into Great and Little Pee Dee, and Chero- kee and Bush River first named. On Bush River was William Gassaway. Under that name the record is continuous until changed in 1820 to Newberry Circuit. Farther on in these an- nals more will be said of that famous charge. The fourth session, February 15, 1790, was one "of peace and love." Increase, six hundred and thirty members. City Meth- odists considered "too mute and fearful"; the outside people, "violent and wicked." Asbury, resuming his travel, preaches at Linder's, has "a dry time"; at Cattle Creek, "better"; then on to Chester. He laments the spiritual death wrought by An- tinomian leaven; complains of "the leaning to Calvinism," and "the love of strong drink." Whatcoat and himself appoint a night meeting; only "two men came, and they were drunk." Complains of the roads, and the people who "pass for Chris- tians." Thinks a prophet of strong drink might suit them well. And there were some of that sort, if history be a faith- ful chronicler. In this very year of 1790, Dr. Howe states, " ministers were disciplined for drunkenness, and at funerals often the living were not sufficiently sober properly to bury the dead." Tradition asserts that once hereabout a minister was so far gone in the pulpit as to fall asleep during the singing of the hymns; being aroused by the precentor telling him " it was out," he drowsily replied, "Fill her up ay' in." At this session nine- teen preachers were stationed. CHAPTER VII. The Fifth Session — Elation and Depression— Religious Swearing — Ham- met's Arrival — Sixth Session — Mathews Withdraws— Cherokee Circuit — Hard Work, Small Salary— Seventh Session— Eighth Session at Finch's — McKendree— Enoch George — Spiritual Declension— Tabulated Matter in Conference Minutes — Mt. Bethel Academy — Jenkins's Disappointment — Simon Carlisle. THE fifth session began February 23, 1791. Concerning it but little data exist. On his way to the city Asbury ex- ults in the success of the gospel, rejoices to find "this desert country has gracious souls in it." "How great the change in six years! " " Under Gassaway, on Little Pee Dee, an increase of over eight hundred; the aggregate increase in the Confer- ence, over twelve hundred." And yet he was shortly after much cast down. At Georgetown he preached "a plain, search- ing sermon; but it's a day of small things." The wicked youths were playing without, and there was inattention within. But great changes require time. Travis relates of one at Georgetown swearing religiously at a later period. Alas! there are fears that many Church members do it irreligiously. " Brother Roquie, are you happy? " inquired a good woman of one shouting. "Yes, yes; I is happy." She looking him in the face, not incredulously yet without reply, he added: "I swear I is happy." A case for Sterne's recording angel. After all, the good old Frenchman died in the faith, conquering what was long a bad habit. Bishop Coke attended this Conference, having been ship- wrecked off Edisto. He brought Mr. Hammet over from the West Indies. Hammet was disappointed in not receiving the city appointment. James Parks being sent, Hammet pursued the bishop, seeking it for himself. Asbury writes, under date of Charleston, 1791: "I went to church under awful distress of heart. . . . The people claim the right to choose their own preachers, a thing quite new among Methodists. None but Mr. Hammet will do for them. We shall see how it will end." And it was soon seen, culminating in schism shaking the Church in that city to its foundations, resulting in a loss of (57) 58 EARLY METHODISM IN THE CAROLINA*. membership of 27.27 per cent. Mr. Haminet set up for him- self, calling his church Trinity, and his people Primitive Methodists. Succeeding for a time, at his death came disin- tegration, some returning to the old fold, some to other Churches, others to the world. Mr. Brazier, falling heir, sold the church to the Protestant Episcopalians. It was recovered by the trustees, and eventually, with other property, came into our possession. Mr. Hammet died in 1803, and his dust lies in the rear of Trinity Church. The sixth session began February 14, 1792. It was unusual- ly close in the examination of character, doctrine, and experi- ence. The bishop explained publicly our Church polity, giving reasons for not committing the society in Charleston to Mr. Hammet, who was unknown, a foreigner, and not uniting with the American Church. Philip Mathews withdrew from the con- nection, his character passing in examination, though Asbury thought " it had been better to subject it to scrutiny." Seven- teen years after, in 1809, Travis reports him as feeling the pulses of some converts in Georgetown who were apparently lifeless, and his saying: "Mr. Travis, I want you to pray for me." " Well," said Travis, " kneel down here." " Oh ! " was the reply; "I want you to do it privately." There was no rejoinder on the part of Mr. Travis. At this Conference James Jenkins was admitted. He came near rejection; but it being found that Mathews would with- draw, Jenkins was sent in his place to the Cherokee Circuit. And here for the first time we have accurately stated its bound- aries and much relating to the labors of the first preachers. This circuit was formed in 1789 by John Andrew (father of Bishop Andrew) and Philip Mathews. It began near Camp- bellton, near Hamburg, then up the Savannah River to old Cherokee Town, thence in a line along the Blue Badge across to Saluda, following the river down, then to the present site of Cokesbury and on to Edgefield, embracing that district together with Abbeville and Pendleton. The last, it will be remembered* has been since divided into two or more counties. It was a six- weeks' circuit, three hundred miles in circumference. Metho- dism was little known, and that little unfavorably. Here Allen fell ; the society he founded, and where he sinned, was entirely bro- ken up, but one man holding fast his integrity. The opposition EARLY METHODISM IN THE CAROLINAS. 59 met with was light compared with other matters demanding en- durance. The previous winter had been severe; the large grain crop had to be fed away to the cattle, depending on the wheat crop for sustenance; this failed through the rust; then came drought, in which there was no yield of corn. Famine threat- ening, the preachers feared they would have to leave — no food scarcely for themselves and horses. For the last there were but three places where corn could be had, musty wheat and grass their only food. The people got through the year by par- tial supplies from abroad and the abundance of fruit existing. In addition their lives were in danger from the Indians, their chief town being but a few miles from one of the appointments. Attending service once, they indulged in laughter; the chief apologized, saying: "They do not know to whom you were talk- ing; but I know: it was to the Great Spirit." In an attack on the town this chief was killed, causing all families to flee save two, and to these the preachers ministered. There were a few log churches, but in private dwellings, for the most part, religious services were held. Amid it all, souls were converted. The presiding elder, Reuben Ellis, so extensive was his district (the entire state), visited the circuit only twice. On settlement by the stewards, Mr. Jenkins received twenty-two dollars, including presents. Souls, however, were converted. At Gribble's a man ran up and requested prayer. All were deeply affected, five join- ing the Church. An awful circumstance occurred: a youth under awakening hanged himself. Brought up under the teaching of Calvinism, he was driven to despair. Did all this toil and labor pay? One has but to compare the returns of this sixth session with the one hundred and eighth, as set forth in the Minutes, to see, notwithstanding thousands safe in heaven, that thousands more are on the way; the 3,665 members in all Carolina and Geor- gia, compared with the 72,000 in Carolina alone, giving a good percentage of increase in less than a century. The seventh session began December 24, 1792. A singular anomaly — two Conferences in one year. The appointments, it will be understood, are for 1793. It was the overlooking the fact of two Conferences in one year that led to the differences of opinion between members of the body in enumerating the ses- sions of the Conference at a later date. This session was longer than usual. The preaching was so exciting that "the blacks 60 EARLY METHODISM IX THE CAROL1NAS. were hardly restrained from crying aloud." Seventeen preach- ers were stationed. It was the first Conference Jaihes Jenkins attended. He says: " It was a source of joy to meet the preach- ers. Peace and harmony reigned, and their spiritual strength was greatly renewed." James Douthet was received on trial. He had been found by Jenkins the year before, greatly afflicted with rheumatism, trying to flee the call. He labored for thir- teen years, located in 1806, and was long a local preacher of great pulpit force; often mentioned by Asbury as "good Father Douthet"; dying in the faith. It was determined to unite the Georgia and South Carolina Conferences, and the eighth session was accordingly appointed for Finch's, in Newberry county. This Conference was greatly straitened for room: " twelve feet square in which to confer, sleep, and accommodate the sick." The Bethel Academy buildings were not completed, and not dedicated until the next year, 1795. It was a remarkable Conference, not only on account of the union with Georgia, but it was the seat of the first educational enterprise undertaken by the Church in Carolina; and here were gathered some of the mighty men to be developed in after years. McKeudree came with Asbury. George was already there. Reuben Ellis, Philip Bruce — Ellis to go back to Virginia, and Bruce to lead the entire sacramental host for the year — Tobias Gibson, N. Watters, Isaac Smith, Joseph Moore, Jonathan Jackson, and James Jenkins were there. William Gassaway had located, but soon after reentered, doing yeoman service to the cause. Under a great display of divine power, Reuben Ellis preached and Hope Hull exhorted. Here Asbury was in much affliction, but attended to all his duties. Every attention was paid the Conference, the Presby- terians offering their house of worship. James Jenkins was ordained deacon, the bishop remarking, " You feel the hands of the bishop very heavy, but the devil's hands will be heavier still." McKendree was sent for one quarter to Union Circuit, and removed to Virginia the next year. He had traveled under O' Kelly, and had become prejudiced against Asbury; a closer acquaintanceship satisfied him that Asbury had been misrepre- sented. He was near six feet in height, robust, weighed a hun- dred and sixty pounds, strong and active, fair complexion, black hair, blue eyes; his intellect quick, keen, but calm and observant. EARLY METHODISM IN THE CAR0L1NAS. 61 His garb was almost Quakerish in its simplicity; a man for the times, leading in triumph the Church in the wilderness. He died in 1835, his last words being, "All is well "; and his dust reposes beside Bishop Soule's, in the Vanderbilt grounds, near Nashville. Enoch George, like McKendree, was near six feet in height; stout, almost corpulent; energetic, and of military bearing. His form was imposing, face broad, forehead prominent, nose large, eyes blue and deeply set, eyebrows dark and projecting, hair black, tinged with gray; his complexion, from the malaria of the South, sallow. His whole person was stamped with character; his piety profound and tender; one of the most effective preachers of his day. In 1794 he was on the Great Pee Dee Circuit, and this year was sent to Edisto. He himself says: My labors were of a most painful kind; in a desert land, amongst almost impassable swamps, and under bilious diseases of almost every class, which unfitted me lor duty in Charleston or amongst the hospitable inhabitants of the " Pine Barrens." In the midst of all this my mind was stayed on God,, and kept in perfect peace. Prospects in general were very discouraging. At my second year in this region, Bishop Asbury inquired if we knew of the conversion of any souls within the bounds of the Conference the past year, and to the best of my recollection the whole of us together could not re- member one. At this session of the Conference [1795] nearly all the men of age, experience, and talent located [among them Humphries, Hope Hull, Parks, Ledbetter, McHenry, Coleman Carlisle, and Lipsey]. I was appoint- ed presiding elder and besought the preachers and people to unite as one man, and to seek by fasting and prayer a revival of the work of the Lord in the midst of these years of declension and spiritual death. The Lord heard, and the displays of his power were so manifest that near two thousand mem- bers were added to the district in a few months. Mr. George anxiously sought a change to a more northerly climate, but was denied and sent to Georgia; another trial, as his own district was in peace, but the other full of contention and strife. But that year ended his labor in the South. In 1816 he was elected and ordained bishop, closing his earthly existence in holy triumph in 1828. From Enoch George's record and from the General Minutes, notwithstanding the unusual strength of laborers in Carolina and Georgia, the returns show a heavy decrease in membership. And here, once for all, with reference to increase and decrease and statistical details in general, these annals need not be en- cumbered. Tabulated statements will be found in the Appendix giving all information necessary. A study of these will show 62 EARLY METHODISM IN THE CAROLINAS. a singular fluctuation in the membership, arising possibly from persecution, schisms, or rigid discipline. From that review it will be seen that it was not until the eighteenth session in 1804 the numbers were more than ten thousand whites and three thousand colored. After that, the increase was more steady un- til 1830, falling off more than one-half the next year — 40,335 whites and 21,554 colored; and in 1831 in Carolina 20,813 whites and 19,144 colored. Setting off the Georgia Conference explains it. There were no great changes for nearly forty years, when the sixty-fifth session shows a decrease of three thousand whites and nearly four thousand colored, caused by transfer to the North Carolina Conference in 1850; then, some time after, a de- pletion of ten thousand members, but still the advance was on- ward. The depletion in colored membership in 1864 was 47,460; in 1865 it was 26,283, gradually growing less until in 1878, when they ceased to be reported. This tabulated statement, with the mortuary record, list of members of the Conference, as also dele- gates to the General Conference, and other tabulated matter, was the work of the author of these annals when editor of the Annual Minutes from 1870 to 1880; of which he would have said nothing at all if some of them had not been appropriated in another volume without any credit given whatever. Returning to this eighth session at Finch's, an article from the Southern Christian Advocate of 1852, and copied into Deems's Annals for 1856, states: This section of Newberry was peopled by emigrants from Virginia, among them the Finches, the Crenshaws, the Malones. They were Methodists, and when the subject of a high school was agitated, they entered heartily, and with liberal subscriptions, into the project. Edward Finch gave thirty acres of land and a site for the institution. During 1794 the building was completed, and formally dedicated by Bishop Asbury March 20, 1795, and named Mount Bethel. The Rev. Mark Moore, eminently qualified, was for six years rector, aided by Messrs. Smith and Hammond. The latter, the father of ex-Governor Hammond, took charge after Mr. Moore's retirement, teach- ing with signal ability for many years. It was largely patronized, even from Georgia and North Carolina. Leading men from Carolina — among them the Cal dwells of Newberry, Judge Earle, the first ex-Governor Manning, and William and Wesley Harper — were here academically instructed. The main building was twenty by forty feet, divided by a partition, with chimneys at each end constructed of rough, unhewn stone. The upstairs was used as lodgings for the students. Several comfortable cabins were also built, as residences for the teachers and as boarding houses. About one hundred yards off, at the foot of a hill, ran a bold spring of pure water. Of EARLY METHODISM IX THE CAROLINA!*. 63 this monument of Asbury's zeal in the cause of education nothing scarcely remains except the three chimneys of Father Finch's house, which still stand as solitary sentinels over this classic. ground. Near by is a large graveyard, in which many of the original settlers and some of the students sleep in death. Here, too, in modest seclusion, lie the remains of the Rev. John Harper. A rude stone, some six or eight inches above the ground, bearing the initials "J. H.," marks this grave. After years of usefulness the academy began to decline, and ceased to ex- ist about 1820, superseded by Mount Ariel and Cokesbury schools. Of the Rev. John Harper more hereafter. How strange that such entire desolation marks the spot once so noted! In 1851 the Eev. Colin Murchison attempted to establish and build a church, but none now exists. While James Jenkins was on his way to Finch's from Oconee, Ga., with $40 out of $G4 allowed him, he fancied that Santee, because Isaac Smith had been there, would be an admirable work. And to it he was appointed; but he had great trouble there, as may hereafter be seen. This year the second expulsion from the Conference occurred: Beverly Allen in 1792, and Simon Carlisle in 1794. This was a terrible wrong inflicted on an innocent man. Coleman Carlisle, his brother, gives a thrilling relation of the circumstances. Simon reproving a wicked young man, incurred his wrath. Placing a pistol in the preacher's saddlebags, he accused him of theft. Next day, procuring a search warrant, and making oath that he believed Parson Carlisle had stolen his pistol, an officer started in pursuit. Overtaking Mr. Carlisle and making known his business, Mr. C. readily consented to be searched, and, conscious of his innocence, was eager for the examination of his saddlebags. But, alas! out comes the pistol. Carlisle, thun- derstruck, knew not what to do, but calmly gave himself up to the officer. He was found guilty; even the Church expelled him. The Minutes ask, " Who have been dismissed for im- proper conduct?" and his name appears with three others of other Conferences. Now mark the sequel. Two long years he suffered the reproach, and then a wretched young man on his deathbed frantically cried: "I cannot die until I reveal one thing! Parson Carlisle never stole that pistol; I myself put it in his saddlebags." Brother Carlisle was restored to the Church and ministry, dying in peace, a member of the Tennessee Con- ference, in 1838. It is useless to conjecture why this was per- mitted concerning an innocent man, while it is written, "All things work together for good to them that love God." CHAPTER VIII. The Ninth Session — Rapid Interchange of Preachers — Broad River Circuit — Incidents — Cowles and Darley— Ivy's Boldness — Philip Bruce — The Tenth Session — Street Preaching — Bethel Church — Jenkins Denied Orders — Reuben Ellis — Dark Days— Large Decrease in Membership — Necrological — Lorenzo Dow. THE ninth session began January 1, 1795. Little is said of it anywhere. It was at that time of general depression when Enoch George says that not a preacher could show one soul converted. The Minutes tell of short terms of service by the preachers — three and six months; good generalship in the bishop, looking not only to celerity of movement, but to a rapid interchange of place and talent as well. With a celibate ministry this was easily effected, but not otherwise. Hence such men as McKendree, George, and others were quartered without mercy. Quarter enters largely into Methodist nomenclature. Asbury, la- menting to Jenkins his not getting round his district (the whole state) but three times, regrets that "he did not get round quar- terly" "I told him," said Mr. Jenkins, "that if I had been quartern!, and each part made to travel, I might have done it," To this session Asbury brought Samuel Cowles and James Borers. Cowles and Jenkins were sent to Broad Biver Circuit, formed in 1785 by Stephen Johnson. It began in the Dutch Fork above Columbia, on both sides of Broad Biver to Pacolet Springs, parts of Fairfield, Newberry, Chester, and Union coun- ties in it. Within these bounds were Grissom and Partridge, local preachers. The first Quarterly Conference was at Finch's, where, in March, Asbury dedicated Mount Bethel Academy. Preaching with convincing power from " Bejoice evermore," a young man was converted, and moving West, became a preacher. At Fish Dam they had a gracious revival, " sweeping the neigh- borhood." In the interchange of preachers, Enoch George came up from Charleston, persuading Cowles to take his place there. His reason for leaving was that " the people there have more sense than he had." Jenkins, by order of the elder, exchanged with James Douthet from Saluda, one quarter. Fruit being plentiful, much brandy led to much wickedness. This he could (64) EARLY METHODISM IX THE CAROLINAS. 65 not bear. The wicked called whisky "Jenkins's devil," and in- vited their friends to partake of it under that name. His oppo- sition to its manufacture and use awakened enmity, and the money value of three months' labor was compensated with eight dollars, half of which he gave to Douthet, gladly escaping to his own circuit again. The last Quarterly Conference was at Sea- ley's Meetinghouse, once on the road between Richburg and Rock Hill, in Chester county, now no more. Here he heard old Brother Walker, often Asbury's kind host, say " he had been fifty years serving God, and that even yet he was often severely tempted." This greatly encouraged the preacher. This year Mr. Jenkins considered one of the best in his ministry, so far as money was concerned; he received $52 out of §64 No wonder locations were rife; but these men, while working with their own hands for bread, still were freely breaking the bread of life to thousands. Of Samuel Cowles, Dr. G. G. Smith tells of his being a trooper in the Washington Light Horse at the Cowpens, Avhen, sweeping- down upon a dragoon and about to cut him down, the Masonic signal of distress was given and his life was spared. Years after he met his old foe in Thomas Darley, a brother preacher in this Conference. Cowles and Darley both located in 1806. Richard Ivy died this year. He was admitted in 1777, and was among the first elders, serving several years, mostly in Georgia. In 1793 he was appointed traveling book steward; then his name disappears from the Minutes until the record of his death in 1795. The obituary record states: "Eighteen years in the work, trav- eling extensively; a man of quick and solid parts; a man of af- fliction, spending his all, with his life, in the work." In Stevens's History the following is seen: During the Revolution a file of soldiers surrounded the house where he was preaching, and the officers entered, drew their swords, and crossed them on the table. Ivy was not alarmed, but continued on his subject, " Fear not, little flock," remarking: " Some Christians fear when there is no cause for fear. So it might be now. These men, engaged in defense of their country's rights, meant them no harm." He spoke forcibly on the cause of freedom from foreign and domestic tyranny, glancing from the swords to the officers, as if he would remind them that this looked too much like domestic oppres- sion. In conclusion, bowing to the officers and opening his shirt hosom, he said: "Sirs, I would fain show you my heart; if it beats not high fork'gitimat^ liberty, may it forever cease to beat." This he said with voice and look thrill- ing the whole audience. Many sobbed aloud, some cried "Amen," while the 5 66 EAttLY METHODISM IN THE CAliOLINAS. soldiers without swung their hats and shouted, " Huzza for the Methodist parson!" The officers shook his hand at parting, and said "they would share with him their last shilling." Philip Bruce, leading the entire Conference the past year, 1794, was this year stationed in Charleston, with the oversight of Georgetown and Edisto. He was a Virginian, of Huguenot descent, of fine personal appearance, expressive, calm, dignified, and determined; a bachelor, as were most of the early preach- ers. It is said that he was once near being married, but on consultation with Asbury he was prevailed on to remain single. The dear old bachelor bishop occasionally feared that "the devil and the women would get all his preachers." Mr. Bruce was but two years in this Conference, returning to Virginia, and dying in Tennessee in 1826. The locations, as seen, were heavy. Hardy Herbert died. He was a youth of genius, pleasing as a speaker, of easy and natural elocution. He died in the faith. The tenth session began January 1, 1796, and was held in the Cumberland Church, undoubtedly. Members present, twenty preachers and seven graduates, among them Enoch George, Samuel Cowles, J. Humphries, James Jenkins, Jonathan Jack- son, Joseph Moore, and Benjamin Blanton. They "began, contin- ued, and parted in peace." The bishop remained in the city some little time. At noon on Sunday an attempt was made to preach in the streets, opposite St. Michael's Church, but it w 7 as prevent- ed by the city guard. The bishop held a religious service in the kitchen, while Blanton held a sacramental love feast in the parlor of Brother Wells's house. The city appeared " running mad for races, balls, and plays." He laments the superficial state of religion among the whites; preaches on Sunday from " God is my record," etc., and at night on " Wolves in sheep's clothing." "Some laughed, some wept, and some were vexed." During this visit lie preached eighteen sermons, met fifteen classes, wrote about eighty letters, read some hundred pages, visited thirty families again and again, and asks, "But who are made subjects of grace?" Cumberland Church had now been used several years; the ne- cessity for Church extension was fully felt, and so another church structure is designed, and a lot for burial purposes sought out. Subscriptions were started, but moved slowly. A wealthy gen- EARLY METHODISM IX THE CASOLINAS. 67 tlemaii, Mr. Bennett, on being approached as to the sale of a lot, generously gave the trustees the lot on which Bethel Church now stands. There was room enough for a parsonage and a grave- yard, in which the bodies of many of the saints now sleep. Some still live who remember the long, low, dingy building, then deemed quite palatial, where the bachelor preachers dwelt, and for a long time after occupied by families also. At this Conference James Jenkins was entitled to elder's or- ders, but failed to get them. His proclivity for reproof, his zeal to do right himself and to see that others did so too, did not smooth his path to heaven, and hence he magnified his office at a heavy per cent of discount on his popularity. We shall have much to say of him farther on. Reuben Ellis died this year. "A man large in body but of slender constitution, of slow but solid parts as counselor and guide. The people of South Carolina well knew his excellent worth as a Christian and a minister of Christ. It is doubtful whether there be one left in all the connection higher, if equal, in standing, piety, and usefulness," say the Minutes. This ends the first decade of Methodism in South Carolina as an Annual Conference. The growth seemed slow (see table in Appendix). The first Conference numbers were whites, 2,075; colored, 141; and now only 3,862 whites and 826 colored, and yet in 1794 there were as many as 5,192 whites and 1,220 colored. Thus, in not having increase there was absolute loss. This was about the darkest period in our annals. It will be remembered that but a year or two before not a preacher could call up a solitary soul converted to God during the year. The same in Georgia. Dr. Smith accounts for it there in the lack of laborers. Many things adverse to religion: emigration, po- litical strife, leading men infidels and duelists, the Yazoo fraud, a wide domain, now comprising Alabama and Mississippi, sold by a bribed legislature for a song; the people too busy to at- tend week-day preaching and class meeting; the entire mem- bership in Georgia only 1,028, when five years before they were double that number. As far as Carolina was concerned, the depletion may be traced to the unwise action on slavery, Al- len's fall, the Hammet schism, and the usual opposition of all evil to Christ's kingdom. But amid it all the cry was " On- ward!" and in a few years five instead of four figures (see Ap- 68 EARLY METHODISM IN THE CAROLINAS. pendix) were used to report the numbers — proving the truth of a state jurist's observation that the Methodists were like the calves in Ezekiel's vision, "tliey never go backward." Closing the first decade of our Conference, there well may be a pause in the chronological order of the narrative to briefly no- tice the death of laborers not already named. The necrological record (see Appendix) for the decade is eleven. In addition to those already named, are the following: AVoolman Hickson, the first stationed preacher in George- town, S. C. ; in 1785, with John Tunnell in Charleston. He was but one year in Carolina. "A man of splendid talents and brilliant genius, whose whole public life w r as oppressed by phys- ical weakness and suffering." He died and was buried in New York. James Connor, an undergraduate, in feeble health, dying shortly after in Virginia. "A pious, solid, understanding man, blessed with confidence in his last moments." Wyatt Andrews, serving but two years, dying in 1790. "As long as he could ride he traveled, and while he had breath he praised God." John Tunnell, admitted in 1777, dying in 1790; thirteen years in the work — a man of solid piety, great simplicity, and godly sincerity. He was selected as one of the pioneers by Asbury, and stationed at Charleston in 1785. Soon after, he became one of the founders of Methodism in the West. It is said that such was his pathos that a sailor, stopping to listen to his preaching, said to his comrades on rejoining them: "I have been listening to a man who has been dead and in heaven; but he has re- turned, and is telling the people all about that world." Lemuel Andrews, "four years in the work; died without any expressions of the fear of death." Benjamin Carter, "six years in the ministry; a pointed, zeal- ous preacher, and a strict disciplinarian." He was wounded in the war of the Revolution, and died in Georgia in 1792, " blessed with frequent consolations in his last hours." Hardy Herbert, " a native of North Carolina, but brought up in South Carolina on the banks of the Broad River; a youth of genius, pleasing as a speaker, of an easy, natural elo- cution." He died in the fear, favor, and love of God. Ira Ellis was a Virginian; came from Kent Circuit, was sta- EARLY METHODISM IN THE CAR0L1NAS. 69 tioned in Charleston in 1788, and the next year jointly on the district with Reuben Ellis. We are not advised as to any blood relationship between them. He was said to be much in con- trast to Reuben Ellis; of quick and solid parts, undissembled sincerity, great modesty, and with uncommon powers of reason- ing. Asbury thought that " with the advantages of education he would have displayed abilities not inferior to Jefferson or Madison." He labored only two years in Carolina, returning to Virginia in 1790, and locating in 1795. There is no account of his death as a local preacher. Another famous local preacher, and long connected with the Conference, was Thomas Humphries (1783-1820). Of his par- entage, birthplace, and early surroundings nothing is on rec- ord, and only here and there brief notice of his labors. He was honored in inducting James Jenkins into the Church and ministry; was among the first missionaries to Georgia, and for twenty years labored at his own charges in building up our Zion. In 1783 he was admitted into the connection with Major, Bruce, Ira Ellis, and Lee. For three years he was in Virginia and North Carolina. In 1786 he was sent to Georgia with Ma- jor as junior; in 1787, Augusta; in 1788 and 1789, Pee Dee; in 1790, Georgetown. For three or four years his name, though among the elders, does not show among the appointments. In L795 he is returned as located. In 1796 he was on Great Pee Dee, and continued traveling until finally locating in 1799. Probably possessing wealth and laboring at his own charges, he was not under the usual restrictions of a traveling preacher. Travis states: " He was a good preacher, one of the greatest nat- ural orators of his day; fine-looking, with an exceedingly bright eye, which sparkled and flashed when he was excited. He preached with earnestness and power, and was remarkable for na- tive wit and fearlessness." It was in Georgetown he more than intimated that without repentance the rich and noble would fare as badly as the poor. Lovick Pierce, when on Pee Dee, says: " He lived palatially, was rich as a rice planter, quite popular among the aristocratic, with no discount on his ministry there- fore. Faithful in his warnings, a terror to evil-doers, and a praise to all doing well." William Capers, later on, writes of him as "his venerable friend of Jeffers Creek, Darlington, whence having removed to Lodibar, Sumter, he felicitated him- 70 EARLY METHODISM IN THE CAROLINAS. self much upon his companionship. In an old Quarterly Con- ference Journal of the Santee Circuit from 1815, now before us, is a record of the local preachers, twenty-nine in number; the name of Thomas Humphries heads the list, and opposite it is written: "Ob. in the faith, October 20, 1820." Early in the nineteenth century appeared hereabout the eccentric Lorenzo Dow, a free lance in gospel warfare; the forerunner of latter-day evangelists, with this difference, he received but little encouragement from Church authorities, accorded now to many free from connectional rule, and so promising of disorder and disintegration. Dow could not come under itinerant locality, and so was allowed to rove at his own will. He had been converted under Hope Hull's preach- ing in New England. Visiting him in Georgia, he found him at his corncrib and saluted him with, "How are you, father?" The hopeful son did not receive much encouragement all the same, being advised to " stick to his work." Although eccen- tric, Dow was a great polemic, doing valiant battle for the truth. Many anecdotes linger in connection with this singu- lar man. His dropping a coal of fire into the boot of an ideal- ist, who held that all happening was simply imaginary, con- vinced the learned doctor that that at least was beyond the force of imagination. The stolen ax recovered by his threat- ening to throw a stone at the offender resulted in its restora- tion. The thief detected by the expedient of touching the pot uuder which was placed a rooster, sure to crow upon the guilty hand touching it: all were comfortably at peace when chanticleer made no noise, but guilt was discovered all the same when one hand was not soiled. There is but one me- morial of Dow existent in Carolina: at White House Church, Orange Circuit, is a tree with a board in it, used for the Bible when he preached there, now far above a man's head, carried up by the growth of the tree. CHAPTER IX. The Eleventh Session - Money No Object-Poor William Hammet-Mr. Wells's Burial-Twelfth Session-No Bishop-Too Much Fire-George Dou-herty -Bethel Dedicated - Jenkins's Far-reaching Ministry -His Sleeveless Coat- Weatherley's Calvinism -Conversion of the Pierces - Thirteenth and Fourteenth Sessions - Asbury's Itinerary - Charleston Orphan House-General Conference-Ill Effect of Addresses-Persecu- tion of Dougherty. EESUMING the narrative chronologically, we reach the year 1797 The eleventh session began January 5, Coke and Asbury presiding. On his way to it Dr. Coke passed through Camden, lodging with Isaac Smith, "formerly an eminent and successful " itinerant preacher. The doctor regrets exceedingly the location of so many able married preachers, "for want ot support for their families." He thinks the people " not near so much to blame as the preachers, from a false and most unfor- tunate delicacy in not impressing it on the consciences of the people" This witness is true; they gloried m not preaching for money, and took the trouble to state it over and over again No wonder the people were agreeable to the arrangement, and it has taken years to undo the mischief; the tide did not turn until years after, under Capers and Andrew. In the meantime, the loss to the Church was irreparable. Some records from early Quarterly Conference journals will hereafter show upon how low a plane support moved; it will certainly be monumen- tal as to the unselfishness and devotion of our earlier ministry The doctor tells of the severe fires in this city and Savannah; mentions "poor William Hammet, now come to nothing "has congregations dwindled to "about thirty whites ; tells of Mrs. Hopeton, "an aged lady of large fortune," who, having been honored with John Wesley's acquaintance, and learning of Ham- met sent for him. The interview " so sickened her of the gospel, he doubted if she would ever attend another gospel meeting He reioices in Mr. McFarlain's becoming a pillar ot the Church in place of his deceased partner, Mr. Wells. He rather doubts if religion had gained much on this continent since his last visit. ATsburv states that they continued in session six days, sometimes six or seven hours a day; has pleasing accounts of the growth 72 EARLY METHODISM IN THE CAROLINAS. of religion; rejoices in the accession of some young men for the ministry, namely, Alexander McCain, William West, R. Gaines, the Floyds — Laomi Floyd withdrawing soon, and the others, save McCain, traveling but a few years. He writes feelingly of the death of Mr. Wells and his burial. Often has the writer, when a child, looked at his tomb in that contracted graveyard, scarce- ly more than four feet wide, running the length of the church. Old Cumberland gave place to a large brick structure, burned during the civil war. The dust of Wells lies now under the foundation of the large warehouse in Cumberland street. Measures were taken for the erection of a new church ( Beth- el). The bishop writes: If materials fall in their price, and we secure £400, shall we begin? "0 we of little faith! " It is a doubt if we had fifty in society when we laid the foundation in Cumberland street, which cost, 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 for £150, and the Africans will collect £100. The building committee were Francis Sutherland, G. H. Myers, William Smith, and Alexander McFarlain. The church was dedicated the next year. From this Conference Jenkins was sent to Georgia; Enoch George, presiding elder. One of his homes was at Bishop An- drew's father's. There were powerful displays of saving grace; souls were converted around the family altars. Here Blanton found a wife in a Miss Huett. Here, at Liberty Chapel, near Greensboro, Enoch George preached so moving a sermon that none of the preachers would open their mouths after him. Jenkins, all in a tremor, exhorted. A man in a uniform fell at his feet, entreating prayer. The mourners often invited them- selves to the seekers' bench, the preachers afterwards earnestly inviting them to come; and so that custom began. The twelfth session began January 1, 1798. A room in the house of Mr. Myers held the body. Judging from the thirty preachers stationed, they must have been crowded if all were present. Among them were Blanton, Gibson, Jackson, Hum- phries, Jenkins, McCain. Bishop Asbury, detained by sick- ness, appointed Jonathan Jackson to preside and to station the preachers. Jackson and Blanton were presiding elders. Mr. Jenkins tells: "It was the custom to relate experiences in the EARLY METHODISM IN THE CABOLINAS. 73 Conference room." While Tobias Gibson was speaking the whole Conference was greatly moved, so impossible was it to resist the spirit with which he spoke. Jenkins preached, and did it as he would have done it in the backwoods. Some said "it had too much fire in it" — not fox-fire, or of the sheet light- ning sort, you may be assured, but akin to the tongues of fire on the day of Pentecost. Five were admitted on trial, among them a young man about twenty-six years old, who had been a rafts- man on the Edisto, and whose educational advantages were bet- ter than most at that time, but far from liberal. He had been teaching school at Finch's, hailing from Newberry, and coming with George Clark, preacher in charge on Saluda Circuit. He was ungainly, had lost an eye, his face pockmarked, shoulders stooping, knees bending forward, his walk tottering; his costume a straight coat, knee breeches, stockings, shoes, sometimes fair topped boots with straps at top buttoned to the knee. He was to live but ten years longer, but in that time was to leave an undying record of worth; to become "South Carolina's great Methodist preacher," and to give the first inspiration of educa- tion to the Conference. It was George Dougherty, of whom much remains to be written. Hanover Donnan, admitted at the same time, 1798, located in 1808. Of deep piety, preaching abilities " not splendid," his de- livery against him, he studied plainness of speech, and was al- ways deeply solemn and earnest. The others admitted traveled but a short time. This year Bethel Church was dedicated. As yet there was no pulpit. Blanton, standing on a platform, held the service. The walls were unplastered, and not finished until eleven years later. What memories cluster around this old building! Could the old sounding-board over the pulpit speak, what could it not tell of words of wondrous power! Old Bethel was rolled across Calhoun street, was purchased from us, and is now the property of the Northern Church. James King and George N. Jones died this year. The first was a victim to the fatal yellow fever. " He gave his life, labors, and fortune to the Church of Christ and his brethren." The latter died triumphantly, "rapt in the vision of God." Both were interred in Bethel graveyard. From this Conference James Jenkins was sent to Bladen Cir- 7-1 EARLY METHODISM IN THE CAROLIKAS. cuit; Jonathan Jackson, presiding elder. It lay partly in South Carolina and North Carolina, extending from Long Bay to Cape Fear, including Conwayboro, Luinberton, Elizabeth, Smithville, and Old Brunswick Courthouse. There had been a small soci- ety in Cape Fear during the Revolution, formed by Philip Bruce and O'Kelly ; but the preachers had to leave, and the society was broken up, leaving only three women, who, though without church privileges, were faithful. The preachers had to battle with swollen waters; they raised four new societies. Before leaving this circuit, Jenkins visited Wilmington and talked with Mr. Meredith, who said, speaking of his own tlock, that he found these " sheep without a shepherd," and served them. Mr. Meredith was persecuted, even to prison; he preached from the windows to all who would hear him. They had burned his little church. Soon a fearful fire devastated Wilmington. Mr. Mere- dith gathered his feeble flock in the market place, and told the people that " as they loved fire so well, God had given them enough of it." Five fires occurred later, and no leading man in the work of persecution ever prospered afterwards. In 1800, Mr. Meredith's church and parsonage fell to the Methodist Episcopal Church. Some of the early ministry of Mr. Jenkins was far-reaching in its influences on Methodism to-day, as witness the following in- cident. At Conwayboro there were many young people, the children of Methodist parents, so clannish that a breach seemed difficult. Young Henry Durant, our Henry's father, was a cap- tain among them. While Mr. Jenkins preached, the heart of the young man was melted. Opportunity was given to join the Church, and up came Durant, with streaming eyes; young Wil- son followed, and all the young men were gained except two. In after years, as is well known, a son of the captain, " our Hen- ry," swept through Carolina, instrumental in good to thou- sands. Young Gillespie, at old Brunswick Courthouse, also be- came a convert. Mr. Jenkins labored to influence him, all with- out seeming effect; but one sentence he could not shake off— "Remember, you have souls to save"; it entered his heart, and kept ringing in his ears. Boarding with a Mr. Balloon, he asked permission to pray in his family. Mr. Balloon, " astonished above measure," consented; the power of God was manifest, he was converted, and a gracious revival followed. EARLY METHODISM IX THE CABOLINJS. 75 This year the preacher was taken with fever, and had to stop one day to take medicine. His appointment was tilled, however, by proxy. His homespun coat, given him by his mother, so badly worn, had lost one sleeve from the elbow down. He still traveled one round, "sleeveless in one arm," until a brother exchanged with him, as he says, "giving me the best of the bargain." The bishop's itinerary on his way to the next session has items of interest; only a few are given on his return journey. The thirteenth session began January 1, 1799, Asbury presid- ing; Jesse Lee, secretary." This is the first journalistic rec- ord in our archives. The Conference held four days; thirty preachers present. Eight were admitted, among them Bennett Kendrick, Lewis Myers, and Britton Capel. There were six locations, among them Thomas Humphries and Mark Moore. The bishop says: "We had great harmony and good humor." Three elders and seven deacons were ordained. On the 20th he preached at Bethel, and in the old church at the last. "A group of sinners at the door; 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." February 3, he preached at Georgetown; Friday, the 10th, at William Gause's; paid a visit to the seashore; saw the breakers— "awfully tremendous sight and sound"; sees the seagulls carrying clams in the air, drop- ping and breaking them to eat; then on to Old Brunswick, re- joicing in the advancement of the Church there. This year James Jenkins was sent to Edisto Circuit. This circuit had been enlarged, and extended from Savannah River to within thirty miles of Charleston, and from Coosawhatchie Swamp to Santee River. Mr. Jenkins thought it in a worse con- dition than any he had ever traveled; "few class papers, and scarcely any class meetings at all." He told them he intended to have order. Some believed he was going to ruin the Church; but he did not. The circuit was formed by Willis. He first preached in a Lutheran church, on Cattle Creek. Jacob Barr, once a Continental officer, heard him. Half atheist as he was, he said: " He must be a god himself, or else a servant of God." He was converted, became a local preacher, and was known more than forty years after as good old Father Barr. His de- scendants to the fourth generation are attached to Methodism. At one appointment this year the church was burned. There 70 EARLY METHODISM IN THE CAROLINAS. were only twenty-six members, thirteen of wliom Mr. Jenkins expelled. An incident is worthy of note. Some children near Saltketcher met at the house of a local preacher named Chitty, and engaged in play. The talk turned on religion; from talk- ing they went to praying, and there were several conversions. One appointment was at Mr. Weatherley's. "A Calvinistic sin- ner," much prejudiced, he barely suffered preaching in his house, closely watching the preachers. He was induced to read Fletch- er's, "Checks." Maddened by the perusal, "he would dash the book down in a rage"; but persisting, and finding that he had no foundation he could safely trust, he embraced the truth in Jesus, and himself and wife joined the Church. This was in Barnwell county, near the Three Runs. Mr. Weatherley was the uncle of Reddick and Lovick Pierce. They obtained permission from their father to hear Mr. Jenkins, and Los r ick Pierce re- cords it as the first pure sermon he had ever heard. The text was, " Happy is that people . . . whose God is the Lord." The preaching was in a manner, tone, power, and spirit perfectly new to all. Conviction and conversions followed; and as to re- sults of that one sermon, count up the good done by the Pierces, their children, and their children's children, and on down to the judgment trump. This was a prosperous year: revivals at near- ly all appointments, five new societies raised, and membership nearly doubled. James H. Mellard was a convert this year. January 1, 1800, opened the fourteenth session. Asbury's journal, as kept while on his way to this Conference, is of inter- est, if for no more, as marking the routes of travel and recording names of saints at the opening of this nineteenth century. The bishop crossed the south fork of the Catawba, near the state line, into York county. Wandering in the hickory barrens, they got lost, making it thirty miles to Alexander Hill's. No- vember 1, held a meeting at Josiah Smith's, on Broad River; came to Woods's Ferry, on Broad River, near the mouth of Paco- let River, at Pinckneyville; then over Tiger, and on to Enoree; then on to Colonel B. Herndon's, there meeting Blanton, Black, Norman, and Smith; then, on the 5th, to O'Dell's Chapel, Lau- rens county, lodging with Henry Davis; next day, to Zoar Chapel, lodging at William Holland's; Thursday, sixteen miles in haste to the funeral of Nehemiah Franks; Saturday and Sunday, Quar- terly Conference at Bramlett's. " B. Blanton came; had lost his EARLY METHODISM IN THE CABOLINAS. 77 famous horse; reported $260, and had himself received in four years but $250." " If we do not beneht the people, we have but little of their money. Such is the ecclesiastical revenue of all our order." Then on to Tumbling Shoals and King's Chapel, and to Golden Grove at Cox's Meetinghouse. " It is agreed that this is the best society we have in South Carolina; the land here is rich."' Lodged at Deacon Tarrent's; then to Willingham's, on the Indian lands; on to Nash's, Pendleton county, and, on to Georgia; and then, by way of Augusta, arrived at Charleston, December 28. On Wednesday, January 1, 1800, the fourteenth session began; twenty-three members present. The business of the Conference each evening was simply experience meetings. The bishop says : "Slow moved the northern post on the eve of new year's day, bringing intelligence of George Washington's death, December 14, 1799!" Think of it! more than two weeks' delay, when now in two seconds tne news would flash around the globe. Edward Rutledge, Governor of South Carolina, died January 23. A cloud was over Charleston; pulpits were clothed in black; bells tolling, a paraded soldiery; an oration was delivered, and a mar- ble statue decreed (not erected yet). On the 5th the bishop dined with Jesse Vaughn, and visited Mr. W^arnock, steward at the Orphan House, giving high praise to that institution: "No institution in America equal" to it. It is so still, after more than a century's existence. At this Conference the bishop states: "After encountering many difficulties, I was able to settle the plan for the stations, and to take in two new circuits." These were Natchez and Orange- burg, to which Tobias Gibson and Lewis Myers, respectively, weresent. James Jenkins had been reappointed to Edisto, and was much pleased when Asbury told him that, as Floyd had gone to the Presbyterians, "you must gotoSantee in Floyd's place." He obeyed without murmuring. Santee and Catawba had been united some years, extending from St. Paul's, near Nelson's Ferry on Santee, to Providence, within ten miles of Charlotte, N. 0.; the river crossed five times every six weeks. Meeting the bishop at Monk's Corner, to conduct him through his work, his horse bruised his leg against a stump; and Asbury, seeing the wound, said: "I wish you were at home." The bishop preached at St. Paul's; then on to Gibson's, Rembert's, Cam- den, and Horton's. On leaving, the bishop told him he ought to 78 EARLY METHODISM IN THE CAR0L1NAS. go to the General Conference on the 5th of May, 1800. Mr. Jen- kins says: " We talked much and did little — the salary increased to $80, I thinking t64 quite enough for a single man." He urged the rescinding of the rule about marriage with unawak- ened persons; lost, but modified by putting them back on trial. They had a long controversy on the use of ardent spirits, " but did nothing on the subject." Addresses were sent to the south- ern states anent manumission, which, as we shall see, aroused dreadful persecution of the Methodists in Charleston. At Man- chester, one of his appointments on his return, he had trouble. Garrison, his colleague, escaped, " taking to the bushes," but he faced the mob. The bread for the sacrament was stolen, and the negro worshipers ordered out of the house; but he stood like a lion at bay. Poor Manchester! the lines of desolation are over it, not a house remaining. He visited Old Neck, in Marion coun- ty. Greaves, Ellison, and Richardson, famous members of the body, came out of that society. Spending the night at Woodber- ry's, his son William upset the canoe. Often have we heard the boy, then an old man, talk of that accident, done on purpose. The Gauses, Woodberrys, and many others were prominent in later years; the Doziers, Stephenson s, and others survive. In Charleston "the address caused trembling." Mr. Harper, the station preacher, receiving the papers, full of abolitionism, carefully stored them away, and afterwards, being called upon by the intendant of the city, burned them in his presence. He left satisfied with the preacher's loyalty. But there was no es- cape for Methodist preachers. Mr. Harper was seized by the mob, carried down Meeting street, until, confronted by the city guard, he escaped. On the next night George Dougherty led the prayer meeting, and though in winter and he feeble in health, they thrust him under a spout, and pumped until he was almost drowned. A Mrs. Kugley, more courageous than the miscreants assailing him, tore off her apron and thrust it into the spout, while a gentleman, sword in hand, rescued him. The spirit of the man is seen in his reply to his housekeep- er's terrified inquiry: " Why, Mr. Dougherty, what have they been doing to you? " Making no triumph of his martyrdom, he simply replied: "Oh, nothing! only pumping me a little." But Heaven was not silent, though seemingly so, at this outrage: a Nemesis followed these men to the bitter end. CHAPTER X. Asbury's Itinerary— Fifteenth Session— First Parsonage Erected— The Bish- op's Occupancy— Opening Bethel Academy— The Old Huguenots— Letter from Dougherty— Sixteenth, Seventeenth, and Eighteenth Sessions- Nineteenth and Twentieth Sessions -Church Contest Anent a Steeple- Pen Portraits— Hope Hull, Daniel Asbury, William Gassaway, Jonathan Jackson, Benjamin Blanton. ASBURY, pursuing his tireless travel, reaches the beauti- ful French Broad country, en route to Camden, S. C, the seat of an annual Conference for the first time. He set out from Botetourt, Va., on September 16, and on November 14 was " at the foot of the grand mountain division of South Carolina." Two days' travel brings him to John Douthet's, fifteen miles more to Samuel Burdine's in Pendleton Circuit. The bishop says: "Sister Burdine professes to have known the Lord twen- ty years; in her you see meekness, gentleness, patience, pure love, and cleanliness." Tiie 19th of November found him at John Wilson's. Here is a sorrowful record from the bache- lor bishop: "Benjamin Blanton met me; he is now a married man, and talks of locating." The 22d of November finds him at James Powell's, on Walnut Creek, in Laurens county; then on to King's Chapel, named after the martyr to yellow fever in Charleston; then en route to Augiista, Ga. Here "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 soci- ety." What would he say now of Augusta, Ga. ? Crossing the Savannah again, he went on to " Silvador's Purchase," to hold a meeting at a church in Bush River Circuit, near George Connor's. At Abbeville he stopped at John Brumier's, near the court- house. He says: "Abbeville is a large county, stretching from river to river, and holds better lands than any in the state. Although Bush River Circuit extends through it, there are few Methodists, the most populous settlements being composed of Presbyterians." What would the good man say of Abbeville now — indeed, of all that upper Carolina where Methodism is now most flourishing? Divine love outdoes the "horrible decree" most (70) 80 EARLY METHODISM IX THE CABOLINAS. wonderfully. Then on to Enoree, Tiger, and Broad at Glenn's Chapel, near Broad River: " bad an open season and many hear- ers." "At Glenn's Flat, Chester county, Sealey's Meetinghouse, we kept our Christmas." They lodged at Robert Walker's, eighty years of age, awakened under Whitefield in Fogg's Manor, then living on Sandy River — one of the patriarchs whose name will likely appear farther on. Then, December 26, to Alex. Carter's, on Fishing Creek, crossing the Catawba at "Wade's Ferry to old Camp Creek, stopping at John Grymast's, originally from Ire- land; then on to John Horton's, on Hanging Rock River. On the 30th they reached Camden. To go forward a little, this Sealey's Meetinghouse was some- where in Chester county. Just think of it — two bishops there, and scarcely a ripple on the surface! Now, if only one could get there, what a stir! The writer once besought Bishop Mc- Tyeire to attend his Chester District Conference, in that neigh- hood, and trace the footprints of Asbury, Whatcoat, and others. His reply was flattering, really unctuous: "You are bishop enough." We confess to liking a little oil occasionally, but that was too unctuous; it would have ruined some men; there was too much of it, like that running down Aaron's beard, " even to the skirts of his garment." This fifteenth session, and the first held in Camden — January 1, 1801 — was presided over by Asbury and Whatcoat; Jeremiah Norman, secretary. They sat three hours in the morning and two in the afternoon. Four were received on trial, James H. Mellard and Thomas Darley among them. Of Mellard more hereafter. Darley was once one of Tarleton's troopers. Dan- wody called him "a powerful awakening preacher." The Conference had "great union"; some "talked loud, but no im- proper heat." They were well accommodated at Isaac Smith's, Carpenter's, and two other houses. Mr. Jenkins says: "We dealt closely and faithfully with each other, and the more we talked the better we loved." Mr. Jenkins was appointed pre- siding elder over the whole state. He was told this would be done at the camp meeting at Camp Creek, on their journey to this Conference. This year measures were taken, in Charleston, to erect a parsonage, of which more hereafter. On his way to the next session — the sixteenth — in Camden, January 1, 1802, Asbury preached at Cattle Creek. "I lodged EARLY METHODISM IX THE CAR0L1NAS. 81 with Sebastian Fanches, and was entertained like a president." Dear, dear, the types! this was no less than Funches. Who in all that White House country did not know "Jake," a descend- ant of the old patriarch? The bishop writes of the Four Holes and Wasmasaw, "originally peopled by the Dutch Presbyteri- ans — they have declined in language and religion, the last reviv- ing in the present generation — many of whom have joined the Methodists." The same county is now full of them. At this Conference two districts were formed in the state — Saluda, George Dougherty, presiding elder; and Camden, James Jenkins, presiding elder. About this time camp meetings began to be held, and though now gone into desuetude, will be hereafter noticed. On his attending the next session — the seventeenth — again at Camden, he writes of coming to Henry Culver Davis's, of Newber- ry District, South Carolina, and states: " The first society formed at this place declined, and so many removed few were left; this year they repaired the meetinghouse, and the Lord poured out his Spirit, and nearly one hundred have been added. I found that the labors of L. Myers and B. Wheeler had been greatly blessed in the Broad Kiver Circuit." December 3, at Finch's, measures were taken to operate Mt. Bethel Academy. "I ad- vised to finish the house for teaching below and lodging above." Then on to Tiger River to Major Bird Buford's; then to Nathan Glenn's, on Broad River; then, crossing Broad at Glenn's Flat, called on the aged W T alkers; then on to Chesnut's Ferry, and into Camden. "It is a trifle to ride in this country thirty miles without food for man or beast." They held their session — Jan- uary 1, 1803 — in Isaac Smith's house. James Crowder and John McVean were admitted, and John Harper located. Ben- nett Kendrick and Thomas Darley were in Charleston this year. During this year Mr. Jenkins gives some incidents worthy of note. The "amiable Gillespie," of whom he had written, still held on to "the one thing needful." At James Guerry's, near Murray's Ferry, the Guerrys, Muchats, Remberts, and several other Huguenot families had fled from persecution, and found a safe retreat on the Santee, called the French settlement. At first fervent in religion, they declined, the talk about indigo be- ing more common than about religion when they met at church. John Guerry's father lamented this, and was satisfied that the Methodists had the life and power of godliness. Nearly all the 82 EAULY METHODISM IN THE CAROLINAS. descendants of the above named persons became Methodists. From Guerry's Mr. Jenkins went to Charleston, but "oh the change for the worse!" "the galleries bare," the product of the address from the General Conference. Then on to Edisto, preaching at Weatlierley's where Lovick Pierce was awakened; then on to Cherokee Circuit; then to Saluda at King's Chapel, nearly opposite where Cokesbury now is; next to Fish Dam on Brown Biver Circuit; on to Union Circuit, then mostly in North Carolina, formed in 1791 by Benjamin Tarrant. In June he again visited Charleston, coming with Brother Dougherty. In a letter from Dougherty to the bishop, after writing of his attention to the negro children, he adds: "The epithet of negro schoolmaster added to that of Methodist preacher makes a black compound sure enough; yet, wonderful to think, the congregations are as large and as serious as they have been at anytime since I came to Charleston. The number of blacks that attend on the Sabbath is truly pleasing; yet, alas! I cannot say there is any revival; but I humbly hope the storms in Charleston have taught me some useful lessons. Out- ward persecution seems to abate, and I am again cheered at the sight of some black faces in the galleries at night." The eighteenth session was held in Augusta, Ga., January 2, 1804 ; Coke and Asbury presiding ; N. Snethen, secretary. Beach- ing Columbia, John Harper welcomed Asbury to his house, where they had religious services; then on to Charleston, with sermons by the bishop, Kendrick, Dougherty, and Darley. "I continued a week, lodging in our own house at Bethel, receiv- ing visitors, ministers and people — white, black, and yellow. It was a paradise to me and some others." The bishop's first oc- cupancy of this parsonage is graphically related by Dr. Mood. Bishop Asbury, upon paying a brief visit to the city, toward the end of the year (1803), was permitted, among the first, to occupy the new parsonage. The building had been completed some time, but no steps had been taken to supply it with furni- ture. Asbury had heard of its erection and completion, and reaching the city, he passed by all of his old stopping places, and went directly to the parsonage, where he hitched his horse, took his saddlebags, and putting them in one of the rooms, sat gravely down upon the doorstep, no one knowing of his arri- val. A negro man passing observed him sitting there, and WASHINGTON STIiKLT (IIUIK'II, COLI'MUIA, In 1787 the Rev. Isaac Smith, then on Santee Circuit, on passing near the site of the city, occasionally preached at the house of Colonel Thomas Taylor. This was while Columbia was scarcelya hamlet. In 1802 the Rev. John Dun- lap, of the Presbyterian Church, and the Rev. John Harper, of the Methodist Episcopal Church, alternately preached in the statehouse. The last named was the first to get a foothold in Columbia. He gave the lot on which the present structure stands. In 1803 the first Christian house of worship was erected in Columbia, and a church consisting of six members organized. In 1807 it was made a station, with G. Daniel Hall pastor. It soon proved too small, and an addition of thirty feet was built. This also becoming unequal to the demand for room, a brick building was projected, under the minis- try of AVilliam Capers, and dedicated by Bishop Andrew in 1832. Still the cry was for room, and the Rev. AVilliam Martin projected and labored for the erection of the Marion Street Charge, which was dedicated by Bishop Capers in 1848. In the fatal year of 1865 the Washington Street Church was destroyed, with a large portion of the city. At that time the membership comprised four hundred white and seven hundred colored people. Ut- terly impoverished as was the entire South, it became a huge task to re- build, but under the persevering efforts of the Rev. William Martin the present noble structure was erected; the foundation being laid in 1871, and the edifice dedicated in 1875 by Bishop Wightman. In the shadow of its walls rests the dust of the Rev. AVilliam M. Kennedy, N. Talley, AVilliam Martin, and ether sainted itinerant preachers. Just under the pulpit Bishop Capers, " the founder of missions to the slaves," was interred. The Rev. AV. W. Daniel is pastor in 1897. EARLY METHODISM IS THE CAROLIXAS. 85 knowing him, stopped and told liim no one lived there. "I know that," said the bishop. "Where do you want to go, sir? I will show you the way." "I want to go nowhere," was the reply. "I will spend the night here." The negro gave infor- mation, and soon a number of his friends waited on him; found him still sitting and reading his Bible. "Come, bishop," said one and another; "come, go home with us." 'I cannot," said he; "this is the parsonage, and I desire to stay here." "But there is nothing in the house; you cannot stay here," they said. "I do not need much," he replied. " Well," said they, "if you will stay, we must try to make you comfortable." Soon two rooms and the kitchen were comfortably furnished. The idea of saying to this worthy prelate just finding a house of his own, ''Come to ours"! What would Asbury say to the palatial man- sions (many of them) now occupied by his preachers? The Conference met in Mr. Cantalou's house. The usual busi- ness was transacted, but nothing remarkable to note. Metho- dism during this year (1804) was introduced into Columbia, S. C. J. Harper, a Wesleyan from the W T est Indies, had been received into the Conference and stationed in Charleston three years, 1799 to 1802. He removed to Columbia, 8. C, began a church, and Bennett Kendrick was the preacher in 1805. The nineteenth session was held in Charleston, January 1, 1805; Asbury and W 7 hatcoat presiding; John McVean, secreta- ry. But little worthy of note was recorded. Benjamin Jones and Tobias Gibson died this year. James Jenkins was super- annuated at this Conference. The twentieth session was held in Camden, December 30, 1805, the same bishops presiding; James Hill, secretary. The two Pierces and James Russell were admitted, and four located. The bishop did not find matters as he wished. "One preacher has deserted his station, and there are contentions among the Africans." He recommended the painting of the new and the enlargement of the old church to eighty feet by forty; en- larging the parsonage and buying a new burying ground. He says: "Religion of a certain kind must be very valuable, since we spend so much to support 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 Episcopalians as to who 86 EARLY METHODISM IN THE CAROLINA*. shall have the highest steeple; but I believe there is no conten- tion about who shall have the most souls converted to God." A half century after this was written that steeple had got no higher. When this writer was a child the children used to sing: Charleston is a Christian place And full of Christian people; They built a church in Meeting street, But couldn't raise a steeple. It never was finished, and all perished in the burning during the civil war. A handsome structure now occupies its site. The members reported at this session were 12,665 whites and 4,389 colored. As this closes the second decade of the Conference, dropping for a time the chronological order of the narrative, we sketch briefly some of the heroic workers not already noticed. Hope Hull, 1785-1818. He was born in Maryland, March 13, 1763, and died in 1818, being but fifty-five years old. He was admitted into the connec- tion with a class of twenty-two, several of whom labored in Car- olina. He was sent to Salisbury, N. C, in 1785, and to Pee Dee Circuit in 1786. Here doubtless he obtained the sobriquet of " The Broadax," for from the first he dealt iu stalwart blows, hewing always to the line. His success with Mastin on Pee Dee challenged Coke's admiration, who feared " the sword was too keen for the scabbard." He was a pioneer in Georgia, where he finally made his home, in Burke county in 1788 and Savan- nah in 1790. The mob was stirred, and he came out of the fire declaring, " My soul has been among lions." Verge and room were requisite for such a man, and it was like binding Samson with cords to confine him to a town; so in 1791 he swept like a cyclone through Georgia, and was afterwards sent to New En- gland. But his heart was in the South, and back to Georgia he came in 1793. In 1794 he traveled with Asbury, and in 1795 located. It was not until after his marriage that Hull located. He had to do it. No man of sensibility could ask a woman to share his lot on $64, or even twice as much, per annum. He became connected with one of the most numerous and respect- able families in the state, and his own hands ministered to his necessities. He was not idle in his work for the Church and the education of youth. Franklin College was his debtor for his love, labor, and supervision. His life as a minister was ir- EARLY METHODISM IN THE CABOLINAS. reDroachable. His zeal for God and Methodist doctrine and lepioacnauie. repartee. A young to turn to oe thftt ui a team of Slii-nificant lOOkS, lepiieu. J->^ » Tvw.niHncr horses it is necessary for one of them to hold hark. Incoming answered: 1 am strain J. a _ „ o-nnrl evil is present with me. les, lepueu n> , U x'oah too von set drunk sometimes." He was of large body : fd medinm s a're, large head, curling hair, heavy eyebrows, teen small eyes, and fine face. He was a natural orator, a fine Sei of tlg'voioe and fine delivery. His ^scnpive power 11 * W Viia maiestic gift was in prayer. In his last So him in his characteristic style. "God has laid me under marching orders, and I am ready to obey. Daniel Asbuky, 1786-1825. Born in Virginia, February 18, 1762, and dying April 15, ISffihe was a little over sixty-three years old. He was truly one f be heroes of early Methodism. He traveled several years ?! i«U7uXn cam/the inevitable location and he actt e in on districts, twelve on ^£.« ££!££ tffiZXSZZLZZZZ pronunciation with a lace th n and £u„owed, but its expression always kind y, and eyes r Yof humor With an intellect above the common :r"s oPpoZks \or early culture limited-he says he never heard of a grammar book-yet he was well informed m The Bible s doctrines, and theology in general; be was by no means unacceptable to persons of ^J"**^™^ ml ,h sterling ^J^^^^£Sl toen- by the Indians, a planer tojlhe Brit sh .^ | _ iTSeTi' and cornbread were dainties com- 88 EABLT METHODISM IN THE CAIiOLINAS. pared with cold bread and a cucumber among the Indians. Ar- rest for preaching and being brought before magistrates never intimidated him, for in that hour it was given him to say and do the right. From absolute necessity he vras some time located; but get- ting a settled home, by the labor of his wife and children they were supported and he left free to travel, and recompensed by the meagerest pay he gladly broke the bread of life to thousands. As to money, little or much or none, he never slackened his labor for God and souls for one hour. At last came superan- nuation. He had learned to commit and to submit, surrendering all to the divine will. On Sunday morning, April 15, 1825, came the last of earth. Apparently more vigorous and cheerful than usual, walking through his yard, suddenly he paused and looking upward as if hearing "the last clear call," fell dead, or rather entered into life. Sudden death in reality is sudden glory. William Gassaway, 1788-1823. The time and place of his birth are unknown, but his connec- tion with the Conference forty-five years, he being converted in early manhood, would bring him to near seventy at his death. Wild and reckless in youth, like the immortal dreamer his con- science was tender as to what many esteemed little sins. Un- der conviction of sin he would deny himself a draught of water, letting his horse drink, inasmuch "as he was no sinner." His soul athirst for the "living water" found no rest until it sprang up in his soul "into eternal life." A Presbyterian elder led him to the Saviour, as he did many another during his long ministry, William Capers among them ; as he said, " that most godly man and best of ministers, William Gassaway," bringing him to Christ. And who that ever read can easily forget that long, dreary sand-hill road from Chesterfield to Sumter, and the high debate between them, of more import than any in philo- sophic grove or academy, resulting in a lifelong devotion to the Christian ministry? Entering the connection in 1788, local awhile, then reentering, he finally located in 1813. A gentleman owning a large tract of land in York county gave him some acres, and here for twenty years toiling for his own living, by the gospel of the Son of God he gave spiritual life to many. Here is his grave, the last vestige almost removed. This man EARLY METHODISM IN THE CAROLIXAS. 89 an apostle of Methodism, yet bis dust will be presently under the plowshare. "And he died.'" Nay, he lives forever. More of him farther on. Jonathan Jackson, 1789-1815. No time of his birth or place of his death is on record. He was one of the strong men of the Conference, presiding over it in 1798. He was six years on circuits, two on stations, two as super- numerary, and sixteen on districts. He was a real Boanerges, dealing much in the terrors of the law, so that affrighted sinners would sometimes rush away from his preaching. While a presid- ing elder he was held in high esteem, as one who could bear ac- quaintanceship. His preaching ability was not great, but his talent for organization was fine. When located he was the same untiring, persevering servant of God. It is on record that for- getting or not recognizing any, even his wife, he knew his Sav- iour to the end. "And this is life eternal, to know God, and Jesus Christ whom he hath sent." Benjamin Blanton, 1790-1845. He was a man of mark, though but eleven years active in the itinerant ministry, and located thirty-one; reentering, he was superannuated thirteen years, fifty-five in all. In 1796 he was stationed in Charleston; in 1797 presiding elder, dedicating Bethel Church, and was highly esteemed by Asbury. In him were blended the true gentleman and humble Christian. Trav- is's estimate was: "Cheerful, but never frothy; magnanimous, but not supercilious; fixed, but not bigoted; positive, but not dogmatic; flexible, but not pusillanimous. His house was the itin- erant's home, and his library free of access." In love feast he once said that " he thought when he had been forty years in the wilderness he would have been called to cross the Jordan, but now over forty in it, and he was still browsing on the banks of the river." But the call came at last, and praying with unusual power, the next day he slept in death. CHAPTER XI. Twenty-first Session, Sparta, 1806 — Dougherty and Kendrick — Asbury's Itin- erary — Twenty-second Session, 1807 — The Old Brunswick Circuit — The Jerks and Dancing Exercise — Everett's Courage — Answer to Prayer — Brunswick's Worthies — Wilmington, N. C. — James Jenkins — Mob Vio- lence in Charleston — William Owens Threatened — Outrage from the City Guard. RESUMING the chronological order of narrative, we reach the twenty- first session, at Sparta, Ga., December 29, 1806; Asbury presiding; Lewis Myers, secretary. In reaching this Sparta Conference, Bishop Asbury traveled via Charleston; crossed Murray's Ferry; was detained five hours in the swamp; "heat, mosquitoes, gallinippers, plenty"; reaches the city; finds all things in good order. "Lewis Myers is an economist." He is happy that Bethel is finished, and declares, " Should I live long, I shall set a house in the Northern Liberties of Cooper River." He did not see it, but new Cumberland is there, nevertheless. December 26, he reached Sparta. The subject of a delegated General Conference carried; only two dissenting. Peace was had respecting the stations; Bishop Whatcoat's funeral discourse delivered; sixteen admitted on trial, Joseph Travis and John Collinsworth among them; six located, among them Samuel Cowles, Thomas Nelson, Hugh Porter, and Levi Garrison. The last named had left Charleston the year before, on account o£ yellow fever. This was an important session, and it is a privilege to give Dr. Lovick Pierce's description of affairs. It was sent the writer when he edited the Minutes of the Conference, on his request- ing the doctor to give some sketches of the early preachers. Concerning George Dougherty he writes: Of him it is only possible to say too much. If no one will flinch from it, I will say lie was South Carolina's great Methodist preacher; at that time the only member of the Conference that had anything like a classical edu- cation, and he only an academic beginning. He was mainly a woods student, self-built. The extent of his lingual attainments I know not; I only know that in 1805, he being my first presiding elder, he used to get me to read from my English Bible for him, while he pored on his Hebrew in the Book of Genesis. I know also that as far back as I knew him he was incessantly (90) EARLY METHODISM IN THE CAB0L1NAS. 91 engaged to get the Church awake to denominational education, talking on it, hegging for it, and aftertwo or three years got his Bethel Academy under way. And now, when the South Carolina Conference it-; justly proud of her schools and colleges, I bear this testimony fearlessly, that to George 1 )ough- erty you owe the first inspiration of educational ambition. The last Conference he was at [mark, this Sparta Conference] was in the winter of 1806-7. Here he introduced his resolution [and it is recorded on the journals of our Conference] to dismiss forever from the rolls of the Conference any member of it that should run off from his charge for fear of an epidemic. It produced the only high excitement I ever saw in our old Conference. It was debated two days, Dougherty defending it from his seat, too far gone in consumption to stand up. It prevailed by one vote — yeas, fifteen; nays, fourteen. All his glory was in his great mind and heart; he had no personal attractions. He made his way from this Sparta Conference to Wilmington, N. C, and died in March, 1807. At this same Conference Dr. Pierce writes concerning Ben- nett Kendrick: He was in all respects a prince among Methodist preachers; one beauti- fully symmetrical in person, attractive in address, pure in style, liberal in thought, easy in delivery; indeed, there seemed to be a harmonious sympa- thy between his mind and his nerves in their influence on his muscles. His whole body seemed to preach, and every motion was a grace. He was at the Sparta Conference, 1806-7, and when his name was called and his char- acter passed, and he, in the prime of life and vigorous health, asked for a location, it came upon us as a sudden shock. He gave his reasons, and as marriage in those days led to location, and as he supposed it would be set down to that cause, he assured us he had no such arrangement on hand or in view, which confounded us but the more. But as a location cannot be denied when the applicant is blameless, he was located. For three morn- ings he had his horse and sulky ready to leave, and then put up again. The third day, in the morning, he came into the Conference deeply affected, and asked if he might speak. Bishop Asbury, anticipating what was coming, eagerly replied: "Yes, Brother Kendrick, we are always glad to hear you." He stated: "I ask to return to the Conference my location, and to be put back as I was before. I have been ready to leave three mornings, but God forbids my departure; I cannot leave as I am." Then it was that tears of joy flowed freely. Kendrick was restored, and grand provision made for some vacancy. He was appointed presiding elder for Camden District, and went joyfully off, fully jiersuaded that he had humbly accepted the will of God, concerning himself, at the sacrifice of his own. But in April he died, in the midst of great promise, in our eyes, for years to come. But all flesh is grass, and such men fall as the flower of the grass. So passed away Ben- nett Kendrick, the brightest star then in our Conference constellation. This might all have been easily condensed in statement; but what a loss, when so little is on record in our annals from Dr. Pierce's pen! 92 EARLY METHODISM IN THE CAROLIXAS. James Jenkins located this year, with a dozen more. William M. Kennedy, Hilliard Judge, Samuel Dunwody, and James E. Glenn were admitted. A short while before, the bishop had written in Charleston: " Engaged in closet exercises. I do not find matters as I wish; one preacher has deserted his station, and there are contentions among the Africans." In 180G the preachers in Charleston were Lewis Myers and Levi Garrison. We may be sure the deserter was not Lewis Myers. The yellow fever was enough to frighten anyone. Two preachers had recently died with it, yet this is about the first instance of desertion, and it led to Dougherty's resolution concerning it. The trouble among the Africans, as will be hereafter seen, culminated in 1815. The bishop had a poor opinion of Charleston Methodism: "Poor, tickle souls! death, desertion, backsliding; unstable as water; light as air, bodies and minds!" He turns his travel north- ward; buries Abijah Rembert; then on to Rockingham, N. C. ; he says: "Here the people would have assembled, but there was a wedding afoot. This is a matter of moment, as some men have but one during life, and some find that one to have been one too many." He was evidently incorrigible in his bachelor proclivities. The Church undoubtedly was his bride, and in her sometimes waywardness he felt that he had as much as he could do to manage matters. Undoubtedly he was so for "the kingdom of heaven's sake"; and his reward, doubtless, will be proportionately great in heaven. Returning from his northern travel, he came on to the Wax- haws and to Hanging Rock; crossed over Thompson's Creek, near Anson county, N. C, to see George Dougherty, slowly dy- ing, but "his friends had conveyed him away on a bed." Short- ly after, Dougherty died in Wilmington, N. C. The twenty-second session was held in Charleston, January 1, 1807. It sat six hours a day; it was one of great harmony, and there was no trouble in stationing the preachers. "At this Con- ference," the journal states, "Matthew P. Sturdevant volun- teered his services as a missionary to Bigbee [the first of Meth- odism, save L. Dow's visit in 1803 in Alabama]; was received and elected to the eldership." He was ordained in Bethel Church, and the General Minutes show "Tombecbee, Matthew P. Stur- devant." This charge was connected with Oconee District; but EARLY METHODISM IN THE CABOLINAS. 93 being on the other side of a perilous wilderness, only crossed in thirteen days, it is certain the presiding elder's visits were few and far between. Dr. Lovick Pierce was the elder in 1809, and he states that "he was never there." Sturdevaut w r as admitted on trial into the Virginia Conference in 1805. In 1807 he was junior preacher on Enoree; for two years on Tombecbee; then, in 1810, Fayetteville, N. C. ; locating in 1812. Dr. Anson West, in his " History of Methodism in Alabama," gives a graphic picture of him and his mission. In 1812 Tombecbee was put in the Mississippi District; Samuel Dunwody, presiding elder — his only year on a district; the next year, 1813, he was on St. Mary's, and in the year 1814 he was stationed in Charleston, S. C. From this Conference Joseph Travis and John Collinsworth were sent to Brunswick Circuit; this had been a part of the old Bladen Circuit. The two preachers were of the same class, both young and inexperienced, the first named mild and loving, the second rather ascetic, but both were zealous and faithful. They had no presiding elder, Kendrick having died, and Jonathan Jackson, appointed in his place, did not reach the circuit until the close of the year. This old circuit lay partly in North and South Carolina, and in the latter state embraced that Waccamaw section so devoted to Methodism. At one of his appointments, the very first, Travis for the first time met with that strange exhibition called the "jerks" and " dancing exercise " — a vagary not confined to the so-called fa- natical Methodists, inasmuch as staid Presbyterians indulged in it. Lorenzo Dow was told that some stakes shown him at a Waxhaw camp meeting were planted for folks taken with the mal- ady to hold on by. No matter if Dow was " taken in " on its turn- ing out that the stakes were used to hitch horses to. It is evi- dent that the sad affliction, or superstition, was known thereabout. Mr. Travis states: "To see persons tumbling down, and jerking hard enough to dislocate their joints, women's combs flying in every direction, and their hair popping almost as loud as wagon whips," was surprising. The conclusion he reached was "that religious people might have the jerks, but that there was no re- ligion in the jerks." He soon had ocular demonstration of their power, leading him almost to conclude that if they were from above, the Lord designed that he should not preach that day; 94 EARLY METHODISM IN THE CAItOLINAS. a more reasonable conclusion, for his maltreatment by the jerks would have been that another power was concerned there- in. But to the incident. He was standing on the floor to preach. "Brother Christie, a pious and upright man, the class leader, was standing close by me; and while we were singing the first hymn, Christie looking on the same book, he was sud- denly taken with the jerks." The consequence was, the hymn book flew out of the preacher's hand, and the preacher's unfor- tunate nose was painfully rapped. Mr. Travis was a very pa- cific man, and felt no sense of reprisal, and, getting over his unjust thoughts of Heaven's design, proceeded with the usual exercises. In his narrative, just before this relation, he tells of Josiah Everett, of Virginia, who, though no " fighting parson," was a man of pronounced eccentricity. Once, preaching in his shirt sleeves, he reproved a son of Belial, who, becoming en- raged, made at the preacher in the pulpit; upon which Mr. Ev- erett wheeled round to him hastily, rolling up his shirt sleeves, and exclaiming at the top of his voice, " Do you think that God ever made this arm to be whipped by a sinner? No! no!" at the same time stamping heavily with his foot. The enemy fled, and the sermon was finished as if nothing had happened. At another time at an appointment where the people seemed rather hardened, while giving out the hymn a thundercloud came up, becoming more and more severe. In time of prayer it was alarmingly so. Mr. Everett prayed for it to come nearer. It came, and he cried out, " O Lord, send the thunder still High- er!" The house appeared to be in a blaze of lightning; then soon came a cry for mercy! mercy! and the results were glorious. Some one went to a magistrate, saying he believed that if Par- son Everett had called the third time they would all have been struck dead, and that such a man ought to be legally stopped from traveling at large. The squire asked "if he really thought the parson had power with God," and he answered, " I really do." The reply was: "I can then have nothing to do with such a man. You will have to let him go." James Russell and John Porter — what boy at Cokesbury in the early days does not remember Porter, the " weeping prophet"? — these were the preachers on Brunswick in 1806. They were both very zealous; of Russell more hereafter. It was a year of reviv- al, and Mr. Travis was afraid that if there were no noise and EARLY METHODISM IS THE CAB0L1NAS. 95 shouting "no good was done"; hence he became vociferous in preaching, to his great injury, until the Rev. Julias I. Gause kind- ly whispered that "more faith and less noise" would do equally as well as yelling like a Comanche Indian, if not better. The circuit bordering on Wilmington, N. 0., Mr. Travis visited it, and received most excellent counsel from Joshua Wells as to books and study. There were on Brunswick Circuit in 1807 a number of local preachers: Richard Green, a good preacher and much beloved; Julius I. Gause, of high standing in Church and State; James King, of great pulpit eloquence; Edward Sullivan, an humble, fervent Christian; Dennis Hankins, sincere, devout, and hum- ble, a good preacher. There were many pious, praiseworthy lay members — Brother Gibbs; Peter Gause, a good man, useful and honorable; Mrs. Jane Wilkers, his daughter, an accom- plished, thoroughgoing, steadfast Methodist; there were the Durants — Bethel, John, and Thomas; Thomas Frink, Richard Holmes, Robert Howe, and Benjamin Gause, the father, no doubt, of the Marion senator who was such in 1840 when the author traveled the Marion Circuit a man Falstafhan in pro- portions, and of as generous a heart as ever beat in human bosom. Long since have they all joined the Church above. This year, 1807, the bishop passed through Wilmington. He writes: "A high day on Mount Zion." Now what was that Mount Zion? A poor little church, a tumble-down parsonage, and some negro hovels scattered around. It had been willed to him by William Meredith, who finding these sheep had folded them, and going soon after to heaven had given them to Asbury, who had seen the baronial castles and cathedrals and minsters of England — how did they compare with his Mount Zion? As Hyperion to a satyr, or fertile mountain to a barren moor; and yet in his eyes this Mount Zion was superior to all. He felt as David did in carrying the ark to its dwelling place upon Zion, as he sang, "The hill of God is as the hill of Bashan; a high hill as the hill of Bashan." Bashan towered in its glory, look- ing down upon Zion, in eastern hyperbole, leaping because of its advantage. But David asked: " Why leap ye, ye high hills? this is the hill which God desireth to dwell m; yea, the Lord will dwell in it forever." James Jenkins located in 180G. He would not have done so 96 EARLY METHODISM IN THE CAROLINAS. then but for some remarks from Asbury, implying that it was not altogether agreeable for him to occupy a seat in the Confer- ence while not engaged in the regular work. Sure enough; but he was a superannuated preacher, and fully entitled to his seat. There being no provision for supernumeraries yet, and the bishop, jealous for moving cohorts, perhaps thought that this was best. No bishop would likely make auy such ruling now. He resided in the lower part of Catawba Circuit, the place not exactly defined, but it was on Sawney's Creek, eleven miles from Camden. Here he wrought on a farm for bread, freely preaching the gospel he loved so well. This year ( 1807) he attended a camp meeting near Columbia, S. C. The meeting was excellent, not- withstanding great opposition and riot, finally abated by Myers's (the presiding elder's) determination publicly to read out names. In the fall he visited Charleston and preached at Bethel on " He staggered not at the promise." The word was with power, and it was the beginning of a gracious revival. Some one not liking so much noise had some of the negroes put in the workhouse. Some time before (1807) Cumberland Church had been length- ened twenty feet, and Bethel painted, the parsonage enlarged, another burial ground purchased, and the one on Pitt street divided and the southern half appropriated to the blacks. The official board were obliged to take measures to abate the riots so frequently occurring. By enlisting outsiders in this good work, greater peace was secured. A Mr. Cranmer, though no member, and thoughtless concerning piety, took great pleasure in the religious services. A man of powerful frame and no coward, a certain Mr. Brady, a leader in the riots, to his amaze- ment found himself collared, led out of doors, and nicely drubbed by Cranmer. Thus " the earth helped the woman." This year (1807) Jonathan Jackson and William Owens were the preachers. At a prayer meeting Monday night at Cumber- land Church there was a crowd of worshipers. A couple of young men behaved improperly. Owens mildly reproved them, and they became highly angered. Cranmer must have been absent. They seized Owens in the aisle, with the cry, " Pump him!" It seems that the crowd became divided, some saying, " Let him apologize." They were at once in conflict, and Owens, making his escape, safely reached his home. The rioters were lodged in safe quarters by the city guard. EARLY METHODISM IX THE CAROLIXAS. 97 The preaching seemed to need the upholding of an arm of flesh sometimes. Jesse Lee tells the following. " When in New England a man threatened to whip him as soon as he was done. There was present a large athletic man, a recent convert. On dismissal of the congregation he went to the door and cried out, ' Where is the man who wanted to whip the preacher? ' A man stepped forth; with one sure and certain blow the young Meth- odist prostrated him. He called again, 'Any more who wish to whip the preacher? ' A second individual stepped up, and down he went. He cried out the third time, 'Any more ready to whip the preacher? ' A bully presented himself. After a little tussle he cried, ' Enough ! ' He called the fourth time, but no response was made." Another outrage this very year occurred at Bethel Church. While Jonathan Jackson was preaching, to the amazement of the assembly, a large body of the city guard, in full uniform and armed with muskets, surrounded the building. The blacks pre- ferred attending this church as more free from the persecution endured at Cumberland Church. The galleries were crowded. The captain, in full uniform, sword in hand, walked in and com- manded the dispersion of the congregation. This was unneces- sary, as the clatter of the arms was heard, and the blacks, alarmed, went, and stood not on the order of their going, rush- ing downstairs, tumbling out of the windows, only to find them- selves surrounded by these civic warriors; and they were escort- ed to the "sugar house," the last possible synonym of sweetness, no explanation ever being given for this extraordinary proced- ure. Such an assault would not likely be attempted now. Bennett Kendrick had been appointed (1807) to Camden Dis- trict, but died early in the year. Jonathan Jackson, then in Charleston, was put in his place, but did not reach the district until in the fall. 7 CHAPTER XII. Old Journals — Sessions of Quarterly Conference — Old Enoree (Union) — Wil- liam Gassaway — John Collinsworth — Old Bethel Academy — Local Preach- ers — Anthony Senter — Origin of Camp Meetings — Collinsworth's Embryo Bishop. T HBO UGH the kindness of the Kev. A. H. Lester, and his official board at Union Station, I have before me a relic of the past, in the shape of a Quarterly Conference Journal of the old Enoree Circuit, possibly the only one of the kind as old, extant. This runs back to March 23, 1805, nearly ninety-three years ago. The last record in this book bears date January 7, 1843. I bespeak the favorable action of the board in present- ing it to the Historical Society of our Conference, to be held among its archives. The Church of the future may look upon it with delight, in discovering how Methodism won its early tri- umphs, and how, "not by might nor by power," but by the di- vine Spirit, it has achieved such glorious results. I would set forth some of its contents, if for no other purpose, to show some of the " metes and bounds " of the early circuits of the South Carolina Conference. One cause of its exactness and consecu- tiveness may lie in the fact that from 1805 to 1818 Coleman Carlisle was secretary of the Quarterly Conference; another reason is that in 1832 the following resolution carried: Resolved, That the Recording Steward be requested to purchase a book for the circuit, and that he be requested to record in that book all the minutes in the several old books handed over to him as Recording Steward. I have tried to trace out the boundaries of these two circuits, but cannot be exact; but who can give correctly the boundaries of the old Saluda District? The first mention of it in the Gen- eral Minutes is in 1802; George Dougherty, presiding elder. The following appointments were embraced in it: Broad Kiver, Saluda, Bush River and Keowee, Edisto and Orangeburg, and Charleston. The only other district in the state was Camden — James Jenkins, presiding elder — embracing Union, Santee, Catawba, Little Pee Dee, Great Pee Dee, Georgetown, and Bla- den; but two presiding elder's districts in all of South Caro- (98^ EABLY METHODISM IN THE CABOLIXAS. 99 lina. A line running from Charleston, or more properly from the mouths of the ISantees to Columbia, thence upward to Union, and between Union and Spartanburg to the state line, may have been the line of division. In 1803 there was no change save in the increase of appointments. In 1806 Union was left out of Camden District — transferred to Swanauoah. In 1802, 1803, and 1804 the eldership was the same. In 1804 the two circuits, Enoree and Sandy River, and Bush River and Keowee, took in all the country above Columbia from the Catawba to the Savannah River. This boundary of course embraced the pres- ent counties of Oconee, Pickens, Greenville, Spartanburg, Union, York, Chester, Fairfield, Newberry, Abbeville, Ander- son, and Laurens, with parts, doubtless, of Edgefield, Lex- ington, and Richland. These two respectable circuits were quite compassed in six weeks each; the first by William Gassa- way, Hanover Donnan, and Daniel As bury; and the second by Buddy W. Wheeler, William McKenny, and David Dannelly. The membership in Enoree and Sandy River was 1,186 whites and 131 colored; in Bush River and Keowee, 810 whites and 06 colored. In 1805 Britton Capel was presiding elder on Saluda District, and Enoree Circuit had for its preachers James Hill and W. W. Shepard. James Hill traveled but three years. He was said to possess superior preaching talents; his person man- ly, manner dignified, and address interesting. He remained pious to the last; but how much did the Church lose in his early location! The first session of the Quarterly Conference for 1805 was held at Salem Church, March 2 and 3. " Coleman Carlisle chosen clerk." Members present: James Hill, and W. W. Shepard, traveling preachers; George Clarke, Coleman Carlisle, Stephen Shell, David Owen, Nathan Boyd, and William Scott, local preachers; John Glymph, B. Smith, William Seym ore, David Croomer, and Lemon Shell, stewards and leaders. The second session was held at "Horrell's Church House," June 22 and 23. Present, the presiding elder and eleven preach- ers — John Wallace, Jeremiah Lewis, William Horrell, John Palmer, Coleman Fowler, James Dillard, William Whitby, Wil- liam Scott, Thomas Humphries, John Briggs, and Nathan Boyd. The usual business was transacted. " The preacher in charge was censured by Brother P., for wearing suspenders." We are 10 ) EARLY METHODISM IN THE CAROL1NAS. greatly relieved by finding that " he was cleared of immoral conduct." Before noticing further the old Enoree Conference Journal, I would note somewhat of the preacher in charge in 1804, William Gassaway. He entered the connection in 1788, and located in 1814. He is represented as being rescued by Methodism from vice and obscurity, and made a prince in Israel. " Wild and profligate," "a hard drinker," "a famous fiddler," in his youth, and afterwards an ardent saint and apostle. Awakened at a Methodist meeting, he went forward for prayer. The dancing people said, " What shall we do for a fiddler now? " Much was said concerning him; some thought he would not hold out long, others who knew him better said: "He is gone; the Methodists have got him; he will never play the fiddle or drink or fight any more." His convictions were pungent; but, ignorant of the plan of salvation, he hoped to be saved in the use of pen- ance. " Passing a stream once, he allowed his horse to drink, saying, 'You may drink, you are no sinner; but I am, I will not drink.'" Earnestly seeking deliverance, he knew not to whom to go for help but to an elder in the Presbyterian Church, but thought from him to receive no favor, inasmuch as he had asked the Methodists to pray for him. "Think of my surprise," he adds, "when he took me in his open arms, saying to me: 'The Spirit of the Lord is with yon. See that you grieve not that Spirit. Make my house your home. I will give you all the help I can.'" This good Presbyterian elder was Joseph Mc- Junkin, of Union District, S. C, a man of genuine piety, who kept him at his house some weeks under Christian instructi< n. He gave him Baxter's " Saints' Piest." Gassaway took the book, and wandering in the woods, weeping over and confessing his sins to God, sat down to read. He says he had not read long before "the Lord, the King of glory, baptized him with the Holy Ghost and fire from heaven," and that he was fully satisfied of his conversion. He joined the Methodists; had license first to exhort, then to preach, and for more than twenty years labored successfully in Georgia and North and South Carolina. His large family and poor pay induced loca- tion, but he continued to labor energetically and successfully. His childlike and absolute faith in prayer led him to commit his way to God. In Camden, S. C, which once formed a part EARLY METHODISM IN THE CAROLIXAS. 101 of his circuit, a great revival occurred, and many were converted; among them, a lady whose husband, then absent, was noted for his violent hostility to religion. Returning, he was furious; or- dered the withdrawal of his wife, and swore be would cowhide the preacher. But Gassaway was not to be deterred from duty. At the time appointed his enemy sat before him exhibiting wrathfulness, cowhide in hand, prepared to execute his threat. Gassaway prayed, then gave out his text. God being with him, ere he concluded he saw that his persecutor was yield- ing, and at the close the angry man with streaming eyes knelt and cried out for the prayers of the people as if his last hour were come. Travis, in his autobiography, states: "When but a youth I was accustomed to hear him preach at my uncle's in Chester District, S. C. He was a sound, orthodox preacher, and on suitable occasions argumentative and polemical; a great lover and skillful defender of Methodist doctrines and usages. He was a pleasant and sociable companion, always cheerful. I never saw him gloomy." One chief honor of this good man lay in his inducting William Capers, of precious memory, into the itinerant ministry. I never pass the spot where old Marshall's Church once stood without recalling the circumstances, and thinking on what seemingly trivial events mighty issues hang; and along that road "that is desert," from Chesterfield Court- house to Sumter, where he urged the argument for his conse- cration to the work of the ministry, and prevailed. Little did the good man think that he was giving a bishop to the Church, and one of the saintliest spirits to Methodism. Travis states further: "I frequently heard of him after his location; he was the same laborious, zealous, and holy minister of the gospel. He lived to mature old age; ' and he died,' no doubt, as he had lived, 'full of faith and the Holy Ghost.' But where is the pe- riodical, religious or secular, that has recorded his exit?" Gassaw^ay was the preacher in charge (then called assistant) of the old Enoree Circuit in 1801. The Conference Journal, as I have said, begins in 1805. Two sessions have been noticed; the others for that year are not particularly marked, save in the recommendation of Benjamin Wofford as a traveling preacher to the South Carolina Conference. The first session for 1806 was held at Lucas's Meetinghouse, 102 EARLY METHODISM IN THE CABOLINAS. April 5 and 6; B. Capel, presiding elder; Epps Tucker and George Philips, traveling preachers. The following members were present: M. Smith, J. Lucas, John Wallace, James Crow- der, Ricketson Lipsey, N. Boyd, T. Humphries, W. Scott, John Wood, John Palmer, Coleman Fowler, W. Horrell, R. Whit- by, H. Smith, James McCord, and Moses Morgan. A. L. P., charged with distilling and selling spirituous liquors, was ex- pelled. This Conference is remarkable for giving license to exhort to John Collinsworth, and licensing Joseph Travis to preach — both becoming men of mark in their day. It is to be regretted that so little is known of the earlier preach- ers, men who hazarded their lives for the Lord Jesus. Would it not be well for all to put on record any items of interest concerning them? John Collinsworth was licensed to exhort April 5, 1806; January 24, to preach; and in September em- ployed on the Enuree Circuit. In 1807 he and Joseph Travis were admitted on trial in the South Carolina Conference. In 1814 he w T as the presiding elder on Edisto District; in 1830 transferred to Georgia. Whether he located or died in con- nection with that Conference, I am unable to state. He was said to be gifted in prayer, and of mighty faith. "F. A. M." relates the incident happening in Virginia, where a fearful hail- storm desolated the crops, seemingly in answer to his prayer. An old planter, riding up to him, demanded: "Are you, sir, the Methodist preacher who prayed the Lord to destroy my crop of tobacco?" He replied: "My name is Collinsworth; I preached yesterday, and prayed the Lord to show his displeasure of rais- ing tobacco." " Well, sir, you are just the man I am after. I am ruined for this season, and I have come to take my revenge out of you, sir," at the same time brandishing a frightful-look- ing wagon whip. Beginning to dismount, Collinsworth replied: "Well, if I must be whipped for it, I suppose I must submit; but take care before you have done that I do not pray the Lord to overtake you with something worse than overtook your crop." This he had not thought of, and putting spurs to his horse, galloped off speedily. But returning to the old journal — the General Minutes of 1807 place Lewis Myers on the Saluda District, and William M. Kennedy and M. P. Sturdevant preachers on the Enoree Cir- cuit; yet in all journals of the sessions for that year the last is EARLY METHODISM IN THE CAROLINAS. 103 represented as the assistant, or presiding elder. M. P. Si urde- vant was senior by one year. The first session of the Quarterly Conference was held at Hindman's Meetinghouse, April 4, 1807. "Through grace no charge against any of the members." The second session was held at Sealey's Meetinghouse, June 13, 1807. A local preacher was censured for performing the marriage ceremony, he being unordained. The third session was held at Rogers's Meetinghouse, Septem- ber 20, 1807. As this record contains the full list of official mem- bers in the circuit, we give it entire: L. Myers, presiding elder; M. P. Sturdevant, William M. Kennedy, circuit preachers; George Clarke, George Philips, James Dillard, John Watch, John Wallace, W. Young, W. Rowel, Joel Whitten, John Palmer, H. Smith, Thomas Humphries, George Linane, Jerry Lucas, Samuel Harris, Peter Tucker, James Danner, Lemon Shell, Cole- man Carlisle, James Gassaway, Jonas Briggs, Coleman Fowler, Richard Whitby, James Crowder, M. Sherbert, Benjamin Wof- ford, James Mullonax, Andrew Shaw, A. Kennedy, Hugh O'Neal, David Owens, Nathan Boyd, Caleb Davis, Thomas Stokes, Thomas Cunningham, John Terry, and Moses Morgan. " The Conference decrees that the preachers and leaders cate- chise the children whenever they can." The fourth session was held December 5, 1807; noted for the mention of Mount Bethel Academy, Lewis Myers, Thomas Dugan, Archy Crenshaw, Dr. Joseph Davis, and Dr. Moore be- ing appointed trustees. This was the first high school among the Methodists in Carolina. The section of Newberry District in which it was situated was settled by emigrants from Virginia. It may be, though I cannot assert positively, the very section of country in which Methodism was first established by James Forster, a local preacher, anterior to its introduction into Charleston. It was evidently a strong point in the interior, for the Conference in 1794 was here held at " Finch's in Fork Sa- luda and Broad rivers." Thirty preachers were present. They were straitened for room, "having only twelve feet square to confer, sleep, and for the accommodation of those who were sick." Bishop Asbury writes of " resting at dear old Father Yer- gin's." The Finches, Crenshaws, Malones, and others had been Methodists in Virginia. Edward Finch gave thirty acres of 104 EAELY METHODISM IK THE CAROLINAS. land as a site for the institution. The work began in 1794, and on the visit of Bishop Asbury, March 17. 1795, he prepared subscription papers to be sent abroad, " to raise £100 to fin- ish Bethel School." It ceased to exist in 1820, superseded by Mount Ariel Academy, afterwards the Cokesbury School. After its decline, the settlement, once the garden spot of Methodism in the upcountry, surprising as it may seem, remained for nearly forty years without any regular Methodist preaching. In 1852 the Rev. C. Murchison "took it into" the Newberry Circuit, and organized a society of ten whites and sixteen colored persons. Returning to the old journal, the first session of the Quar- terly Conference for 1808 was held at Fish Dam Meetinghouse, March 12; Lewis Myers, presiding elder; Amos Curtis and John Conon, stationed preachers. A word as to that last name. The secretary's chirography is something "peculiar." Would you believe that the Minutes say the name ought to be John "W. Kennon? Alas for "fame"! One "dies for his country" under the cognomen of James Smith, and somebody makes it John Smith. At this session there was nothing of special in- terest. The second session was to have been held at Zion, Sandy River, but " the presiding elder being absent, there was no Quarterly Conference, and consequently no business done." The Church improved upon this in after years. The third Quarterly Conference was held at Rogers's Meet- inghouse, October 1, 1808. "Characters examined; through favors, no charges of any consequence against any." Oh, these Methodists! Old Father Jenkins once, "shouted aloud" — so happy — when charges were preferred against himself. He re- garded it as an evidence of "the love of the brethren"; and pray how far was he wrong? At this Conference two impor- tant resolutions were carried: 1. No license to be renewed until applicant had been heard and approved of by the assistant or some experienced preacher. 2. No local preacher to have license renewed unless his gifts are improv- able and profitable to the Church. Ah, if this had been observed everywhere and sacredly, what an arm of strength would our ministry have been, both local and traveling! Is it too late to enforce it now? Threescore years from to-day might not its profit appear? EARLY METHODISM IN THE CAROLINAS. 105 The fourth session was held December 3, 1808, at Salein Meetinghouse. "A. Center, proposed to travel, and recom- mended by a majority." The orthography of the name attracts no attention; but write it Anthony Senter, and lo! the change— another name of mark from the old Enoree Circuit: Anthony Senter was born in Lincoln county, North Carolina, January 28 1785, and died in Georgetown, S. C, December 23, 1817. Little is known of' his early convictions or religious feelings until after his establishment in life The pious life of one of his neighbors first led him with restless concern to examine the nature of vital religion. In 1806, at a meeting in the Enoree Circuit, he was brought under overwhelming conviction of sin. He went away weeping and praying. On his way home (so overwhelmed was he with the sense of his lost state) he either alighted or fell from his horse and was found late in the evening lying by the roadside in the ut- most agony, pleading with God for mercy. He joined the Church, and soon after entered on the work of the ministry. From 1809 to 1817 he was a traveling preacher. The last two years he presided over the Broad River District. "A strong mind and a benevolent heart; a single eye and a steady purpose to glorify God; an unwavering faith, fervent love, and burning zeal— these were the exalted attributes of this good man." While able to preach he was indefatigable in the work, and even when so impaired by the fatal consumption as to be pre- vented from preaching he still traveled from circuit to circuit, assembling the official members, instructing and encouraging them in their work. At last even this was denied him. As the veteran soldier retires from the field faint and exhausted, only retiring because he could do no more, so he reluctantly gave up the toil to die. Reduced to a living skeleton, feeble as a child, and just falling into the grave, his heart could not be separated from the work of God; he still charged himself with its interest and felt its cares. Indeed, with death before him, and the awful glories of the invisible world just ready to be unfolded, like Jacob, gathering up his feet composedly and without dismay, he fell asleep. Nothing but the usual business of a Quarterly Conference is discoverable in all the records of this old circuit up to March 21, 1813. Then this item is written: " Camp meetings appoint- ed' at Salem, at Wofford's, and Fish Dam." A word or two as to their origin and usefulness. Methodism owes its power, next to the divine Spirit, to its aggressiveness. It never waited 106 EARLY METHODISM IN THE CAROLINAS. for the people to call the preachers, but quite the reverse — for the preacher to call the people. Let every candid mind decide if this is not most in accordance with the command, "Go ye into all the world, and preach the gospel to every creature." The usual and ordinary means of grace might satisfy all the demands of formalism, but they could not satisfy the spirit re- solved to storm the very gates of hell to rescue souls from perdition. No wonder that the early Methodists believed in, and that their true successors still persist in holding, camp meetings. The decent world and the respectable Church are fully agreed as to all the proprieties that ought to be observed by fashionable people. These might raise an outcry against them, but this did not deter the men who had the love of souls at heart. It might be uncanonical to save a soul out- side the Church; but uncanonical or not, if there was any hope of success, or even without it, it was attempted; and they did not care a single straw for the opinion of that decent world concerning their ignorance or learning. Some timid souls are much alarmed for the ark, as was Uzzah when the oxen stum- bled; but God is able to take care of his own, ever has done so, and ever will to the end of the world. Suffer me to put on record something as to the origin of these meetings. The first notice concerning them in South Carolina is found in James Jenkins's memoirs, about 1802. He says: It will be seen that thus far I have said nothing about camp meetings; in- deed, until now we had none in this state. They were becoming quite com- mon in Kentucky and Tennessee, where they commenced about the year 1800, under the labors of William and John McGee — the one a Presbyterian and the other a Methodist minister. They united on their sacramental oc- casions, at which the work of the Lord broke out; and such were the gra- cious results of these meetings that in a very short time multitudes came from every direction ; some prepared to remain only a day at a time, others in wagons to stay all night, and soon others again put up small tents and camped during the meeting. It was not long before other ministers and communities, seeing the good effect of these meetings, were induced to hold similar ones for their own benefit; so that in two years their example was followed by nearly all our Conferences. Here may be introduced a letter from John McGee, the Methodist, dated October 27, 1800: Last June, at a sacramental meeting of the Presbyterians at Red River Meetinghouse, the preachers present were Messrs. McCready, Rankin, Hodge, AVilliam McGee, and myself; four or five hundred people attended EABLY METHODISM IN THE CAROLINAS. 107 with great seriousness. The Lord's servants preached with much light and liberty, and the people felt the truth and power of the word each day ; but the last, which was Monday, was truly a great day. One sermon was preached with the Holy Ghost sent down from heaven. The cry of dis- tressed sinners for mercy was great, while the Lord's people were filled with unspeakable joy. And thus he continues with details of several other meetings of the same kind. A year or two afterwards, Mr. Hodge, a Pres- byterian minister, wrote as follows: "At the time that our Pres- bytery sat, a vote was carried by a majority of the members for licensing three unlearned men to preach the gospel. The Lord has graciously owned these licentiates, by making them instrumental in the conversion of many." The ignorant and unlearned men of this day were no less a matter of astonishment than in the days of Peter and John. Their power is accounted for by the fact " that they had been with Jesus." But to continue from James Jenkins's memoirs: "The Pres- byterians held a general meeting, as it was then called, at the Waxhaws, on the last of May." He writes to Bishop Asbury from Camden, S. C, June 30, 1802: Hell is trembling, and Satan's kingdom falling. Through Georgia, South and North Carolina, the sacred flame and holy fire of God, amidst all the oppo- sition, is extending far and wide. The general meeting held at the Waxhaws was on the last of May. Five Methodist, five Baptist, and twelve Presby- terian ministers officiated. The Lord was present, and wrought for his own glory. Sinners were converted on all sides, and numbers found the Lord. One among many remarkable cases I wdll relate, of a professed atheist who fell to the earth, and sent for Brother Gassaway to pray for him. After la- boring in the pangs of the new birth for some time, the Lord gave him de- liverance. He then confessed before hundreds that for some years he had not believed there was a God, but now found him gracious to his soul. The Methodists had a general meeting a few days past at the Hanging Rock. There were fifteen ministers — Methodist, Baptist, and Presbyterian — with about three thousand people present. This is enough, and settles the question as to the first camp meeting held in South Carolina. For many years past they have been kept up at this old Hanging Bock, where they first began, and all over the South the good resulting wall not be fully known until the general judgment. Before resuming the old journal, we give this sketch of the Bev. John Collinsworth by Dr. G. G. Smith, of the North Georgia Conference: 10S EARLY METHODISM IN THE CAROLINAS. No man was perhaps known more widely among Georgia Methodists thirty years ago. He was in many ways a character. Bishop Andrew fur- nished to Dr. Sprague for his Annals a graphic portraiture of him; and from the old Methodists of Georgia many anecdotes of his peculiar views may be gathered. He was a Virginian by birth, was licensed to preach in South Car- olina, and joined the South Carolina Conference in 1807. In 1809, when Au- gusta, Louisville, and Savannah were in one circuit, he was in charge, with John Rye as his junior. During this year John H. Mann united with the Church in Augusta. He continued to travel for several years, then located from feeble health. His home was in Putnam county, near to that of his life- long friend, Josiah Flournoy. When his health was restored, he returned to the work, and in it he died on the 4th of September, 1834. While he was local he cultivated a small farm, and was remarkable for the energy, system, and skill with which he tended it. He was a Meth- odist of the old type, was very plain in his apparel, and demanded from all the same regard to simplicity. Broadcloth, rings, and ruffles were his abom- ination. He was a stern Elijah in the pulpit, and in the most solemn and earnest way denounced the terrors of the law upon the guilty sinners who sat under his ministry. Under this appearance of severity of spirit Bishop Andrew, who knew him well, says he carried a gentle, tender heart. Once he acknowledged that he erred. The story of how that was is sub- stantially as we tell it. He was stationed at Greensboro in 18.30. George Foster Pierce, the eldest son of Lovick Pierce, had just graduated, and was in the law office of his uncle, Thomas Foster, studying law. A conversation with James O. Andrew led the young law student to resolve to let the dead bury their dead, while he followed his Master. Application was made by Bishop Andrew to Brother Collinsworth to secure from the Church a rec- ommendation to the Quarterly Conference for license for George Pierce to preach. Uncle Collinsworth did not favor the idea. The young man was too " airy." His hair grew too straight from his forehead. He wore as a Sunday suit blue broadcloth with brass buttons, and cut fashionably at that. He, however, brought the matter before the Church, and was not slow in expressing his disapproval of the request. The Church differed from the preacher, and recommended the applicant. Uncle Collinsworth met him at the door of the church : " Well, George," he said, " these brethren, against my will, have consented to recommend you; but now I tell you, this coat must come off." " But," said the young man, " Uncle Collinsworth, it is al- most new, and it is the only nice one I have." " Can't help it; it must come off; a man can't be licensed to preach with such a coat as this on." " But, Uncle Collinsworth, it would not be right to put father to the expense of buying me a new suit." The old preacher was unconvinced ; the young ap- plicant was equally decided. " George," said he again, " why don't you brush your hair down on your forehead as I do? It stands up in a most worldly way." " Why, Uncle Collinsworth, if the Lord had wanted my hair to lie down he would not have made it to stand up." The stern old man went to the Quarterly Conference, decided that George Pierce might do for a worldly lawyer, but he was too "airish " for a preach- er — so he told the Conference. They, too, differed with him, and licensed EARLY METHODISM IN THE CAR0L1XAS. 109 and recommended the future bishop, despite the blue broadcloth. At the Conference in Macon the old gentleman held his peace, though he was de- cided enough in his opinion. George went on the Alcovi Circuit, his old pastor to the Sugar Creek Mis- sion. The camp meeting at old Hastings Camp Ground came on, and Uncle Collins worth was there. It rained, and rained, and rained; the creeks were up, the river almost impassable. One evening, as he entered Sister Pierce's tent, he found George mud-bespattered, just from his circuit, without blue broadcloth or brass buttons. " Why, George, you here? " " You see that I am, Uncle Collinsworth." " Why, how did you get here? " " Partly by land ; mainly by water." " Did you swim any creeks? " " Yes, sir; I swam three." " Well, George," he said, kindly laying his hand on his head, " you'll do yet." He lived long enough to be glad that he had been mistaken one time, but not long enough to see how badly. No man doubted the sincere piety of Father Collinsworth. He made no demand of anyone which he did not exact of himself. He lived in a day when stern stuff was needed to keep men at the front, and if he erred it was in the right line. He left quite a family, and his excellent widow passed away only a few years since. In 1834 the preachers in Charleston were William M. Kennedy, William Martin, and George F. Pierce. The latter supplied the place of William Capers, transferred to the Geor- gia Conference and stationed in Savannah, Ga. The name in the General Minutes is George W. F. Pierce. He was admitted into the Georgia Conference in 1831; ordained elder in the South Carolina Conference in 1835, and stationed at Augusta. The author, then a youth of fourteen, heard the young preacher in old Trinity (the Hammet building). The text was the first Psalm. The sermon was impressive. There is no telling how much of the young life of the city was affected by it. Doubt- less several ministers of the South Carolina Conference were the fruit of that single effort. All but one are now in heaven, and he is looking hopefully to that end. CHAPTER XIII. Parsonages — Conferences Contrasted — Benjamin Wofford — Preachers Sent from Enoree — Coleman Carlisle — Support of Ministers — Quarterage and Family Expenses — Meager Estimates — Improper Appropriations — Old District Conferences — Centenary of Methodism in 1839. EETUENING to the old journal: at the first session held at Mount Tabor, February 16, 181G — Thomas Mason, presid- ing elder; Reuben Tucker, assistant; Wiley Warwick, circuit preacher — "a plan was proposed to build a glebe or parsonage in the circuit for the traveling preachers"; the glebe, of course, to be procured. This was an earl}- day for such arrangements, yet not early enough by far to prevent the locations so frequent. The parsonage question may well be said to underlie the itinerant system. How much of strength may have been gained to Meth- odism by an earlier enforcement, can scarcely be computed. One thing is certain : the local itinerancy, so prevalent in some Confer- ences, would not have obtained had each charge had its preach- er's home. Subject an itinerant to the necessity of furnishing such himself, and, as a consequence, he can only travel the length of the tether binding him to his home. Do Methodists glory, and justly too, in the itinerant system? Let them not do it at the expense of extra pressure upon men that are homeless, or induce the necessity of crippling its force. I have heard bishops remark that the South Carolina Conference is more free than some others from this evil. May it not be traceable to the fact of the prominence given this matter? I have before me the Minutes of the Virginia, South Georgia, and South Carolina Conferences for 1875. The number of par- sonages belonging to each is as follows: Virginia, 51; South Georgia, 36^; South Carolina, 74 The one-third of a parson- age has no note of explanation, so it cannot be said certainly what that is. South Carolina has twenty-three more than Vir- ginia, and thirty-eight more than South Georgia. The deficiency in per cent, leaving out the missions in the calculation, is as fol- lows: Virginia Conference, 151 charges, 51 parsonages; defi- ciency per cent, 66. South Georgia, 95 charges, 36 parsonages; deficiency per cent, 62. South Carolina, 117 charges, 74 par- (110) EARLY METHODISM IN THE CAROLIXAS. Ill sonages; deficiency per cent, 36. May the review be stimu- lating to all concerned, and the day be not far distant when every charge shall have its itinerant's home in all our Confer- ences! x Returning to the old journal, we find that this parsonage mat- ter bad its opponents. At the third session, held at Bethel, Ave find this record: "G. P. censured per the assistant preacher for objecting to the building a parsonage for the married preach- er; reproved by the Conference, and admonished." " November 8, 1816. Benjamin Wofford recommended to the South Carolina Conference as a traveling preacher." "March 22, 1817. First session at Zoar: Anthony Senter, P. E.; John B. Glenn and Benjamin Wofford, C. P.'s." The sec- ond, third, and fourth, no presiding elder, he dying that year. At the second, in the examination of character the record is: "All blameless, except , who was found guilty of retailing spiritu- ous liquors. He promised to put away the evil from the Church of God, as directed by the Conference." Mark, this was long- before the great temperance reformation. At the fourth session, held at Wofford's Chapel, December 20, 1817, " Benjamin Rhodes was recommended to the Annual Con- ference to travel as an itinerant." He continued to travel until 1826, when, stationed in Georgetown, he died. Through some- body's neglect there is no memoir in the General Minutes. Isaac Hartley, a young preacher, was transferred from Rock- ingham, N. G, to that malarious region at the most unpropi- tious season of the year to supply the vacant post. He fell like- wise. Both Rhodes and Hartley sleep in the Georgetown grave- yard. I have heard the presiding elder lament his connection with the transfer, as Hartley was " the only son of his mother, and she a widow." The Conference, for her life, included her in the distribution of its funds. "January 22, 1818. Ordered, the committee appointed to pur- chase a parsonage do proceed in collecting money and bring the same into effect." Building a parsonage was not so easy a mat- ter after all. And what good thing in this crooked world is easy? " February 14, 1818. The following persons were appointed trustees for the parsonage: Coleman Carlisle, Benjamin Hern- twenty years later there was a noble advance all around. In 1895 the South Carolina Conference numbered 154 parsonages, valued at $218,870. 112 EARLY METHODISM IN THE CAROLINAS. don, Spilsby Glenn, John Hill, John Odle Hill, and John Mul- liuax. " Coleman Carlisle was proposed and employed as a mission- ary in Laurens District." " November 6, 1818. Coleman Carlisle was recommended for readmission into the South Carolina Conference. Nathaniel Rhodes and John Mullinax were recommended for admission." " May 14, 1819. The persons chosen to purchase a parson- age were dismissed, and John Hill, James Mayham, Thomas Hutchins, Z. McDaniel, and Augustus Shands chosen in their place." "August 14, 1819. Wiley Warwick accused of profane swear- ing. The Conference judge the said accusation to be a mali- cious slander." " November 26, 1819. Wiley Warwick was recommended to the Annual Conference as a preacher of usefulness." The names of the preachers recommended to the South Caro- lina Conference from Enoree Circuit, from 1805 to 1820, are as follows: December 7, 1805, Robert Porter, located 1816; April 5, 1806, John Collinsworth, transferred to Georgia 1830; April 5, 1806, Joseph Travis, located 1825; December 4, 1808, Anthony Senter, died 1817; November 7, 1809, John B. Glenn, located 1819; November 30, 1813, Travis Owens, located 1825; Decem- ber 4, 1815, Benjamin Rhodes, died 1826; November 30, 1817, Benjamin Wofford, located 1820; November 6, 1818, Coleman Carlisle, located 1823; November 26, 1819, N. H. Rhodes, trans- ferred to Georgia 1830; November 26, 1819, Wiley Warwick, transferred to Georgia 1830. Coleman Carlisle and Wiley War- wick were recommended for readmission. The Rev. Coleman Carlisle passed the greater part of his local life within the bounds of this circuit. The old journal gives evi- dence of his zeal and usefulness. Three times he entered the traveling ministry, and as often was driven from it by the sheer necessity of making provision for a helpless family. Local or traveling, the word of the Lord was in his bones, and he could not but labor for the cause he loved. Returning from his ap- pointments, with the same horse (hard on the creature, both man and beast) he would plow by moonlight until near mid- night, to eke out the scanty disciplinary pittance allowed him, which, small as it was, was still subject to a heavy discount in EAULY METHODISM IN THE CAROLINAS. 113 the payment. He entered the Conference in 1792, traveled three years, and located; entering again in 1801, he traveled three years, and located; and the last time, 1819, traveled four years, and finally retired. He was popular, being sent for from far and near to preach funeral sermons, and receiving for all his long rides and sermons nothing. And he was not alone in this, as tbe long list of locations amply testifies. God was in the move- ment, or Methodism could never have survived such pressure. Its basal fact was "free grace," and that was confounded with a " free gospel " ; so that the idea of cost to any scarcely entered into the calculation. Human nature can endure much, but not everything, and hundreds were forced to provide for those dear to them by location. The Church was long in waking up to the fact that it was God's ordination that they who preach the gos- pel should live by it; and alas! to-day thousands of her adher- ents are oblivious of the same fact. At the time of which I write no provision was made for "fam- ily expenses," and at a later day, as those records prove, it was meager at best. The wholo machinery for ministerial support was out of shape, as witness the following item, and all tbe suc- ceeding records. " February 26, 1820. At a meeting of the trustees of the Methodist parsonage, present Spilsby Glenn, John Hill, John B. Glenn, appropriated to Brother B. L. Edwards two hundred dollars for table or family expenses." " February 10, 1823. The committee, W. Holland, William Holland, and Benjamin Wofford, estimate the table expenses of Brother Tilman Sneed at one hundred dollars for the present year." " May 2, 1824. We, the stewards, do agree to give Brother Allan Turner eighty dollars for family expenses, and should he request more, to give it. Benj. Wofford, Sec." From 1825 to 1830 committees were appointed, but no record of amounts estimated put on record. June 3, 1831, there is this report: "We, the undersigned, to whom was referred to ascertain what shall be allowed Brother James Stockdale for his family expenses, do report as follows, to wit: That James Stockdale be, and is hereby, entitled to re- ceive the sum of forty dollars, and that said appropriation shall be raised agreeable to Methodist discipline." 114 EARLY METHODISM IN THE CAROLINAS. There is no other record on this subject until July 26, 1836; then this: "The committee report that Brother Crowell be en- titled to receive eighty-four dollars, and if his family expenses should be more, the same to be paid if it can be raised." "July 1, 1838. The committee appointed to estimate Brother Watts's family expenses agree that he be allowed two and a half dollars a week, or one hundred dollars for the year." Now when it is remembered that what was called the quar- terage allowance rarely reached three hundred dollars, the ad- dition for family expenses, as above, made the entire claim ex- ceedingly moderate ; yet, moderate as it was, it was seldom met. There are no records of collections and expenditures, as in most journals, or this fact could be put beyond dispute. This raising- supplies was a sore subject all these years, as the following rec- ords show. "April 8, 1828. This Conference, in concurrence with the order of the South Carolina Conference, resolved that Enoree Circuit be divided among the stewards thereof; and that they attend personally at every society with subscription papers, for the purpose of making collections for the support of the gospel on the circuit; and that they press upon the congregation, and more particularly upon members of the society, the necessity of their subscribing; and that the same be perpetuated from year to year, unless those who subscribe make known to the stewards their wish to discontinue their subscriptions, or until this reso- lution is repealed." " December 27, 1828. Moved by B. B. Gaines, seconded by J. Jennings, that the money which the parsonage sold for be placed in the hands of the stewards, to make up the deficiency of quarterage on the circuit. The motion was carried." Com- ment is unnecessary. " May 1, 1829. On motion, resolved that the plan of collect- ing quarterage be by subscription, and that the names of every member of each society be placed on a paper, and that said paper be presented to each individual; and when this cannot be done by the steward, the preacher in charge be authorized to do the same. And be it further resolved that all the said papers be brought to the third Quarterly Conference." In this matter of ministerial support I have made a rough estimate of Conference expenditure for the year 1831, the first EARLY METHODISM IN THE CAEOLINAS. 115 year after the Georgia Conference was set off. For the support of sixty-four preachers it amounts to $17,100. Call it in round numbers $20,000, which I am satisfied largely exceeds the actual receipts; this would give an average of $312.50. Did ever a re- ligious body of the same respectability, numbers, and wealth get its ministerial service cheaper? The average, per white member, is ninety-seven cents; and including the colored mem- bership, only forty-seven cents. The first session of the Quarterly Conference for 1820 was held at Ebenezer Meetinghouse, March 2; Daniel Asbury, pre- siding elder; Griffin Christopher and J. B. Chappel, circuit preachers. " George Clarke, complained of for putting a school into Eb- enezer Meetinghouse," was not censured; but at the second ses- sion it was resolved " that no schools, reading or singing, shall be kept in our meetinghouses in future." "A. S. applied for a dismission as trustee of the parsonage; but in consequence of some embarrassment about the establish- ment, and as he had taken an active part in getting the house, it was thought not best to grant his request." I pass over some seven years, nothing unusual appearing. The third session for 1827 was held at Antioch. Eobert Adams, presiding elder; John Mood and William H. Ellison, circuit preachers; John Jennings and Benjamin Wofford, local elders; Wiley F. Holliman, A. Shands, and Benjamin Gaines, licentiates; Z. McDaniel, John Comer, J. C. Mahew, B. Casey, Oliver Kirby, A. Powers, S. Hardy, C. Bogan, and Thomas Humphries, leaders. The parsonage all these years was a troublesome matter. On motion it was resolved " that the contract between the trustees of the parsonage and Brother B. Wofford with regard to its sale be confirmed." On the question, " Shall the trustees seek out and purchase another parsonage?" it was answered, "They shall." November 27, 1830, William Whitby was recommended to the South Carolina Conference. June 30, 1832— Malcolm McPherson, presiding elder; M. C. Turrentine and James Stacy, circuit preachers — the following resolution was adopted: Whereas this circuit deems it expedient and right that there should be a 116 EARLY METHODISM IN THE CAROLINAS. house provided for the presiding elder's family; and whereas a house is pur- chased at Mount Ariel (Cokesbury) for that purpose: Resolved, That this circuit's part be paid out of the avails of furniture of the old Enoree Circuit parsonage. This was the easiest w T ay of doing it, and likely to carry, no- body being hurt by the operation, but certainly not the best. Such a mixing of interests would not obtain in our day. One's readiness "to sacrifice all his wife's relations for the good of the country" finds its counterpart in this readiness to pay quarterage and buy other property with other people's money. How selfishness will steal into the very sanctuary under reli- gious disguises! The wonder is that even good men often lack the nerve to rebuke it. " The preacher in charge was complained of for not attending to class meeting strictly enough at Antioch." "Whereas the Laurens Circuit has passed a resolution to re- vive the District Conference for Saluda District, and whereas said resolution is offered to this circuit for concurrence, it was moved and seconded that this Conference concur. Motion lost." What failed to carry then obtains now over all the Southern Church. The class meeting, the Church Conference, the Quar- terly, the Annual, and the General Conference seemed to meet all demands; but the present year in the bounds of the Sumter District, in the Santee Circuit — Rev. J. L. Shuford, pastor — a new Conference has originated called the Circuit Conference. Every fifth Sunday such is held, with its delegates, preachers, and stewards, at some point selected. The advantage promised seems to be in bringing about greater unity of action in the churches composing the circuit. May it not be made to supply the place of the " Leaders' Meeting," so hard to be made effect- ive in the country, and now gone into desuetude in the cities? In union is strength, and Methodism loses much of its force just here. The wisdom of Wesley has never been questioned in the institution of the class meeting; its virtual abandonment has been damaging, both spiritually and temporally, the only compensation being in making us like other Churches. When I say class meeting, I do not mean the thing into which it de- generated — of one's getting up, reading a chapter, commenting on it, then prayer and dismissal — biit the earnest watch-care of a shepherd over the trust committed to him, and the faithful review by pastors and leaders of the life of each individual. JAMES 11. CARLISLE, LL.t>. EARLY METHODISM IS THE C AROLIN AS. 119 In 1833 the name of the circuit was changed to Union. At the second session for this year, " stewards were complained of for not making any collections of consequence to defray the ex- penses of the circuit." April 29, 1833, two members were put back on trial six months, and debarred the privilege of taking the sacrament and staying in love feast. Curious penalty for offenses. January 16, 1836, for the first and only time, there is a record of the churches composing the circuit, namely : Trinity, Chap- pel, Tabernacle, Fish Dam, Hebron, Bethel, Antioch, Zion, Flat Rock, Wesley Chapel, Sardis, Ebenezer, Mount Tabor, Quaker, Dry Pond, Rogers's, Odle's, Shiloh, Unionville, Fairfield, Reho- both, and Nob's — twenty-two in all. The report for Sunday schools for 1835 is full: Angus Mc- Pherson, preacher in charge; 480 scholars, 74 teachers, and 32 superintendents — these last quite numerous, some schools hav- ing no less than five each. The children forty years ago- — how many were gathered into the Church! August 10, 1839, the centenary of Methodism was observed; William M. Kennedy and William M. Wightman to preach the preparatory sermons at the Flat Rock and Maybinton camp meetings. We close our extracts from the old journal with a full list of the members of the third session of the Quarterly Confer- ence, held at Bogan's Camp Ground, October 21, 1842 — fifty- five years ago. How many now survive? N. Talley, presiding elder; A. McCorquodale and J. R. Pickett, circuit preachers; B. S. Ogletree and J. Jennings, local elders; A. Shands, T. A. Glenn, W. F. Holliman, and J. F. Glenn, local deacons; Miles Puckett, William May, and C. S. Beard, licentiates; Thomas Fowler, exhorter; John W. Kelly and S. L. Malony, examined and licensed; William Hunt, exhorter; J. H. Dogan, steward; T. A. Carlisle, steward and leader; James Epps, B. Dehay, and Caswell Bogan, stewards and leaders; M. Hames, James Gantt, E. Gossett, Sr., Oliver Kirby, W. Foster, E. Gossett, Jr., H. Murph, Henry Wofford, William Farr, Wiley Yarboro, - Sexton, W. Farrow, Miles, R. Gillian, Hendricks, A. Shell, Hipp, John Sims, Thomas Kumer, W. Clark, P. Tucker, G. Tucker, Thomas Ison, Gillian, W. Jennings, Thomas, Joshua Bishop, William Mitchell, William Be- 120 EARLY METHODISM IN THE CAROLINAS. vis, James Beckwell, E. Lipsey, C. Hames, John Galinon, Perry Stribling, M. Hill, Thomas Young, Lewis Bobo, Wiley Miles, class leaders. A strong Quarterly Conference — nearly sixty members. January 6, 1844, John W. Kelly and Miles Puckett were recommended to the South Carolina Conference. This was the old Enoree or Union Circuit, a fruitful nursery of Methodism. Broad River divided "Union and Spartanburg counties from Fairfield, Chester, and York, the strongholds of Calvinism; but the care and culture of the early days held this field, and its influence has extended across the river. In Spartanburg Bishop Duncan has his home. James H. Carlisle holds the presidency of Wofford College. Central Church is a gem, and the noble laity exert a gracious influence. Union more than holds its own; in fact, manufacturing enterprises promise a great advance in all this upper country. Well may we rejoice in the early religious culture. CHAPTER XIY. Song of Deborah— Zebulun and Naphtali— Wiley Warwick— Great Revival —A Moving Witness — Parson's Saddlebags — James H. Mel lard— The Ascetic Nelson — George Dougherty. THE religious condition of America, before, during, and after the Eevolution, was not far from that of the Israel- itish commonwealth in Deborah's day. "The inhabitants of the villages ceased," "the highways were unoccupied," and "travelers walked through byways." New gods were chosen; there "was war in the gates," and "not a shield or spear," of heavenly temper keen, "was seen among forty thousand in Israel." Reuben clung to his sheepfolds, Gideon dwelt beyond Jordan, Asher was on the seashore, and Dan abode in ships; and all the while Sisera was at hand. Deborah (see Barbara Heck snatching the cards from the hands of a renegade) "arose, a mother in Israel"; she called to Barak, and bade him take ten thousand of Zebulun and Naphtali and fight; even then, if help came not from heaven, all was lost; but " the stars in their courses fought against Sisera. The river Kishon swept them away." Then sang Deborah: "O my soul, thou hast trodden down strength. Then were the horsehoofs broken by the means of the prancings, the prancings of their mighty ones." No won- der the universal cry was: "Awake, awake, Deborah; awake, awake, utter a song; arise, Barak, and lead thy captivity cap- tive, thou son of Abinoam!" We of this day, who rejoice in the victories won by our fathers, should never forget that " Zeb- ulun and Naphtali jeoparded their lives unto the death in the high places of the field." We call attention to these veterans who, though little known on earth, have abundant record on high. The very first we no- tice is the man, as you read back awhile, who was wrongly and maliciously accused of false swearing. From George Bright, in the Southern Christian Advocate, we learn that Wiley Warwick was born in Virginia in 1771. He was a moral though irreli- gious youth, remaining unregenerate until his twenty-sixth year. His marriage at twenty-one to a pious girl brought him under Methodistic influence. In 1796 he was powerfully converted in (123) 124 EARLY METHODISM IN THE CAROLINAS. Anson county, North Carolina, where he then resided. He was licensed to preach in 1799, and labored as a local preacher until 1801. By persuasion of Bishop Asbury and other preachers he was admitted into the connection. While a local preacher he attended a camp meeting, the first ever held in that section. It was a union meeting, under direction of Dr. Brown, afterwards president of Franklin College, Georgia. Mr. Warwick walked the entire distance, arriving at the three o'clock service. When the sermon was finished, anyone was invited to exhort. Mr. Warwick arose, and under the inspiration of the Holy Ghost, exhorted. The power of God was manifest; people fell in all directions, crying aloud for mercy. From then until Monday morning the good work went on, and eternity will reveal great results. January 1, 1804, he was admitted into the Conference, held that year in Augusta, Ga. He traveled thirteen years, and fail- ing health induced location. His last year on the Enoree Cir- cuit was nominal, as supernumerary. He remained local until 1821, when he was employed by Bishop George to supply the Union Circuit. At the thirty-sixth session, held in Augusta, Ga., he was readmitted, traveling several years. In 1826 he suffered greatly from a pine splinter in one of the muscles of the thigh; medical skill declined its removal. Having a pad for his saddle, to relieve the pressure, he traveled for years in pain. In 1822, having removed to Habersham county, Georgia, during the journey he got his little finger mashed, forcing amputation. Suffering greatly, he lost two rounds of appointments. At the Conference the presiding elder complained that he had neglected his work. He simply arose and drew forth his inflamed and mutilated hand. It was enough. While on the Bladen Circuit, in 1806, he was much annoyed by an immersionist named Lindsey. He was very bigoted, and a great enemy to Methodist "circuit riders." Once Mr. War- wick, passing through a low or swampy place, fished out of the mud and water a pair of saddlebags. They were marked with Mr. Lindsey's name in full, and a junk bottle well filled with liquor was first drawn out. At the next house he call for lodg- ings, but was told that circuit riders could not stay there. He delivered the saddlebags, asking the landlady to inform the par- son that they were safe. She began to excuse her preacher, say- EARLY METHODISM IN THE CAROLINAS. 125 ing he had happened to pass a store that day, and fasting, had taken a little too much liquor, and had thus lost his saddle- bags — begging Mr. Warwick not to tell of the little accident. The rides on this circuit were long. On one stretch there was no house, and necessity compelled him to sleep in the woods, supperless, the earth for a bed, his saddle for a pillow, and the heavens for a covering. During the thirty years of his efficiency he traveled near 70,000 miles, preached 5,938 sermons, exhorting numberless times, and received $6,392 all told— an average of $110 per an- num; rearing a family of five children, and giving them a mod- erate education. The last years of his life were spent in Dah- lonega, Georgia, in a state of sad decrepitude. He was made perfect through suffering. His agony was often so excessive that even morphine gave no aid. No murmur escaped his lips. He died in the eighty-sixth year of his age, the fifty-seventh of his ministry, and the fifty-third of his connection with the itinerancy. James H. Mellard (1801-1855) was admitted on trial in the South Carolina Conference in 1801, and located in 1810. We are not advised as to his reentrance into any Conference, but are assured that whether local or traveling he was ever the same zealous, devoted minister of Jesus. Dr. Mood's brief notice in his Charleston Methodism is fully confirmed by T. A. W. (Wayne), of Marion, S. C, in the Southern Christian Advo- cate, with additional particulars incorporated here. James H. Mellard was sent in 1801 to Union Circuit; 1802, Ogeechee, Ga.; 1803-4 to Georgetown, S. C; 1805, Charleston, S. C; 1806, Sparta, Ga.; 1807, Cypress; 1808, Savannah; 1809, missionary from Santee to Cooper River. In 1810 he became local. He was in person slim, pale, yet healthy-looking, with an open, live- ly, pleasant countenance; inviting, cheerful, and familiar, and of most friendly disposition ; proving him to be without guile, of great tenderness of soul, and of a noble courage. Georgetown at that time may have been said to be " Satan's seat." Asbury complains of the men as carried off by in- temperance before they could be got hold of. Goodness was at a discount, and depravity at a premium. Few were ever found at religious worship, and Mellard determined to go after them. Mr. Wayne, when a youth, found him on Crosby's platform, 126 EARLY METHODISM IN THE CAROLINAS. near the market, without a herald drawing the crowd. Some in military costume by the aid of drum and bugle were en- deavoring to put him down by drowning his voice, but its sonorous notes rose above their din; and they threatened to drown him in Sampit River, but he quailed not, finishing to an orderly dismission. That was enough; the crowds were drawn to the church. A great revival followed, and, quite unusual in our polity then, he was returned the second year. But from the lack of the exercise of discipline there came a falling aw T ay; to prevent this he strove, persuaded, entreated even to tears, his tenderness of feeling forbidding the use of the pruning knife. Even before the close of the year he was superseded by Thomas Nelson, a stern disciplinarian. They both domiciled with Mr. Wayne's father. Thomas Nelson, he says, was in stature respect- able, with a grave, stable countenance, seldom altered by a smile; inflexible, stern, rigid, of unbending integrity. He taught the little folks to stand in proper attitude at the table before grace was said, and every impropriety of speech or action received correction. Like the ancient Hebrew, he eschewed pork; even the juicy crispness of roast pig, immortalized by Lamb, he could not relish, boiled, roasted, baked, fried, or stewed — he abominat- ed the entire animal. But oh, the power of woman! His mar- rying a farmer's daughter brought him round, and he even wrote afterwards that "good bacon tasted well." If he had only added "collards," that were a dish to set before a king. The dear, good, ascetic old prophet located in 1803, having been admitted in 1797. The loving disciple, Mellard, was the most popular, and whether traveling or local magnified his office even to the end. Dying triumphantly in 1855, his dust lies near Fort Browder, Alabama, awaiting the resurrection of the just. George Dougherty (1798-1807), already alluded to, but as one of the sons of "Zebulun and Naphtali, who jeoparded their lives unto the death in the high places of the field," is deserving of more extended notice. He was, by Lovick Pierce's indorse- ment, South Carolina's great Methodist preacher and first no- ble martyr. No towering monument marks his grave, and never can: his sacred dust, long sheltered under the porch of the Front Street Church in Wilmington, N. C, was scattered to the winds in the burning of that building years ago. Bishop An- drew gives this portraiture: EARLY METHODISM IN THE CAROLINAS. 127 None among the men of that day, whose character looms grandly up from the misty past, filled a larger space in the Church. He was born in South Carolina, reared in Newberry District, near the Lexington line, and used to cut ranging timber on the Edisto. He was ungainly in his person, tall, slight, with but one eye; and negligent in dress; but his intellect was of lofty tone, his logical power remarkable, his eloquence at times absolutely irresistible. An example is recorded, when he had to follow without inter- mission a preacher of another sect, who dealt out lustily opinions which, according to Methodism, were dangerous heresies. Dougherty, on rising, struck directly at these errors; his argumentation became ignited with his feelings; his voice rose till it echoed in thunder peals over the throng and through the forest; dropping polemics, he applied his reasoning in over- whelming exhortation, urging compliance with the conditions of salvation. The power of God came down, and one universal cry was heard through all that vast crowd. Some fell prostrate on the ground ; others, rising to flee from the scene, "fell by the way." Dougherty, turning round on the stand to the heretical preacher, dropped on his knees before him, and in the most solemn manner, with uplifted hands and streaming eyes, begged him, in God's name, never again to preach the doctrines he had advanced that day. The scene was overwhelming, and beggars all description. From a long and admirable paper in Sprague's Annals, from Dr. Lovick Pierce's pen, much could be gathered, but very nearly the whole of it is in Shipp"s " Methodism in South Car- olina." Dr. Pierce's portraiture of our subject's personality is as follows: Mr. Dougherty was about six feet in stature, his shoulders a little stoop- ing, his knees bending slightly forward, his walk tottering, and in his gen- eral appearance a very personification of frailty. He had lost one eye after he had reached manhood, by small pox, and the natural beauty of a fair face had been dreadfully marred by the ravages of the same malady. His hair was very thin and he wore it rather long, as was the custom of itinerant preach- ers in his day. His costume, like that of his brethren generally, was a straight coat, long vest, and knee breeches, with stockings and shoes; some- times long fair topped boots fastened by a modest strap to one of the knee buttons, to keep the boots genteelly up. The General Minutes give his appointments as follows: Ad- mitted in 1798, and sent to Santee; 1799, Oconee; 1800 and 1801, Charleston; the next three years, presiding elder on Saluda Dis- trict, in 1805 and 1806, on Camden District. In 1807 he was superannuated, and essaying to reach the West Indies, was stayed at Wilmington, where he died. In the General Minutes a witness of his death states: When he spoke of Deity, of providence, or of religion, reverence, grati- tude, solemnity, joy, etc., were evidently all alive in his soul. He spoke what 128 EARLY METHODISM IN THE CAROLINAS. he knew, and his knowledge of God, his Redeemer and Saviour, inspired his heart with a confidence which was neither shaken by the pressure of his af- flictions nor the ravages of death. Of his submission and resignation too much could not be easily said. He appeared to be jealous of his own will, and to embrace the will of the Lord, not only without murmuring, but with pleasure; yea, with joy. He spoke of death and eternity with an engaging feeling and sweet composure, and manifested an indescribable assemblage 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." His understanding was unimpaired in death, and so perfect was his tran- quillity that his true greatness was probably never seen or known until that trying period. He died without a straggle, or scarcely a sigh. He was twen- ty-six years old on entering the Conference, and only thirty-five at the time of his death. CHAPTER XT. Twenty-third and Twenty-fourth Sessions — General Conference of 1808 — Jenkins at Winnsboro— Asbury's Itinerary — Wateree and William Capers — Riot at Carter's — Capers at Lancaster Courthouse — Georgetown — Jo- seph Travis— Mills and Kennedy in Charleston— Capers on Great Pee Dee — The Gully Incident of the Gallowses— Travis in Columbia. RESUMING the chronological order of narrative brings the twenty-third session of the Conference to Liberty Chapel, Ga., December 26, 1808. The Conference, about sixty or seventy members present, was held in Mr. Bush's house, and religious services were carried on at tke camp ground near. Three missionaries Avere appointed: James H. Mellard, from Ashley to Savannah River; James E. Glenn, from Santee to Cooper River; and M. P. Sturdevant, returned second year, with M. Burge preacher in charge, to Tombecbee. About three hun- dred traveling and local preachers were present. Between two and three thousand persons attended the meeting, many of them coming one hundred and fifty miles. This was the first visit of Bishop McKendreo to a Carolina Conference, Bishop Asbury and himself presiding. It was at this Conference, says Dr. West, that Matthew Stur- devant made his report of the missionary work at Tombecbee. He was not of robust but rather feeble person, and his travel- worn attire attested elocpiently of the uncleared wilderness. He told how he had crossed floods, swum rivers and creeks, slept on the ground, endured hunger and thirst, and heard the howl of the wolf, the growl of the bear, the scream of the panther, and the more dreaded whooi3 of the Indian; the carousals of savage tribes, and of the no less wicked white settlers, to whom he ten- dered the gospel message. In the rejoicing and glory of the noble Alabama Conference we also rejoice that in her then wilderness that message was borne by a missionary of the old South Carolina Conference. The "Committee on Charity" — Heaven save the mark! — accord- ing to the South Carolina Journal, appropriated to Sturdevant §74.14. Nor was he the only volunteer to Tombigbee from Car- olina. Ashley Hewett volunteered, and was appointed to Tom- becbee, as will be seen farther on, in the year 1815. 9 (129) 130 EARLY METHODISM IN THE CABOLINAS. The preachers in Charleston during this year were William Phoebus, and John McYean. The first named, of handsome personal appearance and fine pulpit talents, soon afterwards transferred to New York, dying there in 1831, aged seventy- seven years. The second was regarded as eccentric, later giv- ing evidence of mental derangement. They had been favored with a gracious revival, reporting a gain of forty-two whites and three hundred and ninety-six colored over the preceding year — a goodly number remaining faithful and influential members. The bishop exults over the great and glorious prospects in Charleston and neighborhood. Total increase in the bounds of the Conference, 3,088. The record in the Conference Journal for 1808 is as follows: "The following brethren purpose to attend the ensuing General Conference, namely: Lewis Myers, BrittonCapel, Josias Randall, Wiley Warwick, John McYean, Daniel Asbury, James H. Mel- lard, William Gassaway, John Gamewell, Samuel Mills, Joseph Tarpley, and Moses Mathews." Afterwards, it will be remem- bered, delegates were elected. Sixteen were received on trial, among them William Capers and Urban Cooper. Mr. Jenkins, as local this year (1808), preached at the Wolf Pit, and formed a society, merged now into Smyrna, not far from Ridgeway. He also received an invi- tation to Winnsboro, from the wife of Captain Buchanan, who had been an officer in the Revolutionary army, and was very highly esteemed by all. There was no organized church here; the courthouse was used for religious services. A minister of another sect using it felt aggrieved that any other should do so, remarking, on Mr. Jenkins's occupancy of it, " that it was like taking the bread out of his mouth." Mr. Jenkins supposed that " if bread was all he was after, it was no matter how soon he lost it." Captain Buchanan doubted if a society could be raised, not dreaming that he should join himself; but at a camp meet- ing near Camden, in 1809, both himself and wife and Captain Harris and Major Moore were converted and joined the Church; and before the close of 1810 the brick church was erected, giv- ing place in later years to the present house of worship. The twenty-fourth session was held in Charleston, December 23, 1809. On his way to it the bishop crossed Bush River in Newberry, passing the Quaker settlement. The Friends had EARLY METHODISM IN THE CAEOLIXAS. 131 already left for the rich lauds on the Ohio, and also to be rid of slavery. Iu Judge O'Neal's Annals of Newberry there is an in- teresting chapter concerning- this sect. Now all is a desolation. He crossed Pacolet, Thickety, and Broad rivers on his way to Josias Smith's, coming through York to William Gassaway's near Tirzah Church, en route to the Waxhaws. At the Waxhaws he preached to about four hundred souls; then on Monday had a cold ride to William Heath's, on Fishing Creek. He preached in "a log cabin scarcely fit for a stable," some United States offi- cers attending from Eocky Mount. Not a vestige of that humble temple remains, but a new church was about to be erected near it in the East Chester Circuit. It may not be generally known that Eocky Mount came within one vote of being chosen for a large military establishment long ago. The admirable water power thereabout may yet be utilized for large factory purposes. On this visit the bishop was made acquainted with the venera- ble Mr. Buchanan and wife, then Presbyterians and happy in re- ligion. As noted above, they afterwards became connected with our Winnsboro Church; indeed, becoming the founders thereof. As seen, William Capers was admitted in 1809, and was appoint- ed to Wateree Circuit. Objection had been made to his reception because he had been but five months on trial; but it was over- ruled, and he was received. Wateree Circuit then extended from Twenty-five-mile Creek on the west side of Wateree River to Land's Ford on the Catawba, and on the east side from near Camden to within twelve miles of Charlotte, N. C. Twenty-four preaching places were compassed in four weeks, a distance of about three hundred miles; membership, 498 whites and 124 colored. The present counties of Kershaw, Lancaster, parts of Fairfield, Chester, and York, were included iu it. Within its bounds James Jenkins resided, and met the young preacher and gave him a rather poor reception. All who have ever read William Capers' s autobiography remember well the encounter. Then came the granny's quarter episode, in his giving lessons on " cleanliness is next to godliness," and the Church trial at Carter's Meetinghouse in Chester county. Anyone sharing the hospitalities of Brother Eeeves at El Bethel, in Eichburg Cir- cuit, may have the site pointed out where stood the church. There is not a vestige of it remaining, and to look at surronnd- ings none would ever suppose that congregations gathered there, 132 EARLY METHODISM IN THE CAROLINAS. or that it was ever the scene of a famous Church trial and the first instance of the exercise of Church discipline by the boy preacher, William Capers. It was a crim. con. case, and the parties were violent as well as equally divided. A riot ensued, of great violence and profanely boisterous. A woman ex- claimed anent the preacher, " He had better go home and suck his mammy! " and the old prophet had spoken of the " eggshell not dropped off," and both aroused all the manhood in the youth, who finally proved the declaration of Bishop Asbury true: "Our boys are men." Ever after, during the year, his ministry was greatly favored at Carter's Meetinghouse. The present Camp Creek in Lancaster Circuit was one of the appointments that year, and a young lawyer from the courthouse came to the church, inviting Mr. Capers to that place. It hap- pened to be sale day, and the usual accompaniments of carts with cakes and cider, and undoubtedly something stronger, didn't pi-omise much for the sobriety of worship at night. The attempt to preach was made, but interrupted by one stepping forward and bidding the preacher "quit that gibberish and go to his text," and declaring he could preach better than that him- self. "Now, Mister, just give me them thar books, and you'll see." At the second appointment the sheriff of the county had a dancing party, and in earnest invited the preacher to attend it. It may be readily concluded that Lancaster Circuit in 1809 did not promise much religiously. This, however, was over eighty years ago, and the beautiful church and handsome parsonage and clever people now show a vast advance over that year. The Millers, Biddies, Mayers, Carters, Lemons, Heaths, Allisons, and Hunters have made it one of the most pleasant charges in the Conference. In 1809 Joseph Travis was sent to Georgetown, S. C. For four years there had been no preacher appointed, it being served from the adjoining circuits. Mellard had been the last. Mr. Travis was much discouraged; supposing the charge of no account and himself of no account, he might have given up. He found three males and a few females among the whites, but a goodly number of pious colored people. An aged local preach- er, William Wayne, gave him some encouragement. Congrega- tions were large but reckless, smoking cigars in church and pelting it with brickbats at night. Attempts were made to EARLY METHODISM IN THE CAROLINAS. 133 waylay him and put him in a pond near by. A gentleman of in- fluence, John Shackelford, met him at the dooi, saying, " Sir, take my arm, and I will protect you," conducting him safely home. He continued preaching to a crowded but thoughtless congre- gation until on a certain Sabbath a revival began. Many were converted, and a blessed change was wrought in Georgetown. An incident seemingly trivial, and by some perhaps deemed fa- natical in the dedication to God of a babe, occurred this year in Father Wayne's case. He had long lamented the lack of piety in his sons. He and his wife, with their youngest child, were present at a love feast. The aged father, quite happy, takes the little boy in his arms, and holding him as high as he could reach, exclaims, with streaming eyes: " Here, Lord, take Gabriel! O do take Gabriel! " Well, what of it? Oh, nothing, only that Gabriel became a true minister of Jesus, dying in the faith. Something like it occurred in the temple at Jerusalem once, and was thought worthy of record. The Waynes were of the first fruits of Methodism in Georgetown, it will be remembered. Oh, the pity of it, that so many of these are now forgotten! We rescue a few from oblivion, such as Mrs. Sarah Johnson, Mrs. Francis Shackelford, Mrs. Carr, and at a later date Mrs. Beaty, Mrs. Wilson, Mrs. Belin, Mrs. Waterman, as elect women in the Church. In 1809 Samuel Mills and William M. Kennedy were the preachers in Charleston. Mr. Mills was a thin, spare man, of consumptive appearance; Mr. Kennedy was stout in body, erect, fresh and healthy in appearance. The one was stern, of solemn countenance, always serious in bearing and intercourse; the oth- er of a lively, cheerful aspect, pleasing to all. Mr. Mills was a rigid disciplinarian, almost severe; the other mild, tender, and forbearing. He has a large and excellent record in our Church history. Both were faithful pastors and highly es- teemed. This twenty-fourth session, held late in December, 1809, car- ries our narrative into the following year, 1810. That year in Charleston three preachers labored — William M. Kennedy in charge; Thomas Mason and Richmond Nolley. Mr. Mason was admitted in 1808 and located in 1812, reentering, I think, the New York Conference. He was a strong preacher, much be- loved, commanding large audiences. Mr. Nolley was tall, thin, 134 EARLY METHODISM IN THE CAB0L1NAS. and of delicate health; he was remarkable for preaching with his eyes closed, from great timidity. His closing life as a mis- sionary is fully set forth by Bishop McTyeire. During this year the city churches were greatly revived. Samuel Dunwody was sent to Georgetown, Joseph Travis to Columbia, and William Capers to Orangeburg. Of Mr. Dun- wody's ministry at that time we have no knowledge, but of the others there are records by their own hands. In 1810 Mr. Ca- pers was sent as junior to Great Pee Dee Circuit, from which he was shortly removed to Fayetteville, N. C. Great Pee Dee, then comprehending the Black River and Darlington circuits, stretched from the neighborhood of Georgetown, up through Williamsburg and a part of Sumter District, near Lynch's Creek, opposite to Darlington Courthouse; thence across that creek to a short distance above another, called the Gully; and then downward, toward Jeffers Creek. Nothing remarkable oc- curred here, save the story of the witch and the loss of his sus- penders, when an eminently pious but weak brother exclaimed: " O, Brother Capers, how I love you! I love to hear you preach; I love to hear you meet class; I love you anyhow. But, oh, them gallowses! they make you look so worldly, and I know you ain't worldly neither. Do pull them off." And he did. Of his min- istry in Fayetteville, N. C, we say but little, as it more prop- erly belongs to North Carolina annals; but we cannot forbear giving the colored preacher Henry Evans's farewell to his peo- ple. Almost too feeble to stand, but 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 swum across the Cape Fear, to preach the gospel to you. And now, if in my last hour I could trust to that, or to anything else but Christ crucified, for my salvation, all would be lost and my soul perish forever." Could an apostle say more? Joseph Travis was in Columbia in 1810, and met a kind re- ception from the Bev. Claiborn Clifton, a wealthy and influen- tial citizen, good lawyer, and excellent local preacher. At the bar sometimes he would accidentally style the jury "dear breth- ren." Yet, as a lawyer, he stood eminently high, esteemed by all. The first Methodists on record here are Dr. Green, David EARLY METHODISM IN THE CABOLJXAS. 137 Faust, Esq., Benjamin Harrison, Andrew Wallace, Colonel Hutchinson, Robert Warren, John and Robert Brice. Long- since have they been removed to the Church triumphant, and their memory is very precious. It may not be out of place to state here that Columbia, the capital of South Carolina, is cherished in our annals. Many of the most saintly of God's people have been gathered hence into heaven. It is the seat of our female college, and the Washing- ton and Marion Street churches are flourishing. It is fast be- coming a center for cotton factory operations, and the promise of advance civilly and religiously is most nattering. As something more is to be said of Columbia, we close this chapter here; the next will open with the twenty-fifth session of the Conference, held in Columbia, December 22, 1810. The appointments are noted, and other matters occurring in 1811. CHAPTER XYI. Twenty-fifth Session — The Bishop's Itinerary — Santee Circuit — Old Man- chester — William Capers and Charleston — Joseph Travis — Objection in Examination of Character — Twenty-sixth Session— Lewis Myers versus Matrimony — Travis at Wilmington — Orangeburg Circuit — William Capers — Depression and Triumph. IN December, 1810, we find the bishop, on his round of trav- el, at Winnsboro. Having left Means's hospitable mansion, he remarks: "The generous Carolinians are polite and kind, and will not take our money." On Sabbath at Winnsboro he preached to a few people. Let it be known now that a bishop would preach, and the house would be crowded. On his route to Camden he spent a night with James Jenkins; speaks of his six years' rest and local usefulness, and of his intention of reen- tering the Conference; mentions Saint Clair Capers's trium- phant death; was some days at Henry Young's, sick. When able to travel he moved on to Columbia, where, in Senator Taylor's house, the Conference was held. Eighty preachers were sta- tioned. James Jenkins was sent to Santee Circuit. The Catawba Cir- cuit was now separate, but Chesterfield District being added made it quite large. It was a year of great grace among the- people. A camp meeting held near Chesterfield Courthouse was very profitable. At his next quarterly visitation, his old friends near Manchester — where the bread for the sacrament had been stolen — paid him another visit, brickbatting the church and discharging pistols while he preached. Mr. Ed- win J. Scott, of Columbia, in his "Random Recollections of a Long Life," tells us: Manchester was on the main road from Camden to Charleston. It was settled, for the sake of health and society, by the rich planters on the Wa- teree— the Ramseys, Ballards, and others. Besides their residences there were a tavern, a shoe shop, a tailor shop, a blacksmith shop, a school house, and two or three stores. The largest store was owned by Duke Goodman, who soon after removed to Charleston. He was a leading Methodist and exhorter, or local preacher, and as such was much engaged in mercantile mat- ters. The wicked would say of him that often in giving out the hymn, in- stead of " long meter" he would say " long staple." But this may be classed (138) EARLY METHODISM IN THE CAROLINAS. 139 with all jeering common to persecutors. Goodman held on his way notwith- standing, highly esteemed and useful to the end. The schoolhouse was used for worship. The village was at one time the terminus of the Wilmington and Manchester Railroad. The lines of desolation are over it now, not a building standing. We are uot surprised at the persecution prevailing in those early days, as drinking- and gambling were the everyday occu- pation of the inhabitants. William Capers was sent from this Conference to Charleston, and his eloquence, earnestness, and pious zeal produced pro- found impressions, continuing through a long life. Methodism, on its introduction into the low country of the state, was as fa- vorably received as anywhere else in the United States. Among its first membership in the city were the Stoneys, Westons, Ben- netts, and others of the best portions of the community; but before the time of Mr. Capers it had been reduced to a condi- tion of obscurity. The cause for this was not far to seek. Agita- tion on the slavery question induced suspicion, which came near imperiling any good that may have been done the negro. Un- der all the obloquy cast upon them, the services of the Church were well attended; but identifying themselves with Methodism was to many out of the question. Numbers who were convert- ed to God under our ministry joined other Churches. Had it been otherwise, the Methodist Church in Charleston might have ranked in worldly respects with the very first in any country. The nucleus of the Cooper River Circuit was formed this year by the preaching of Mr. Capers at Clemons's Ferry on the Cooper River, and Lenud's Ferry on the Santee River, and the Cooper River Circuit was formed the next year by John Capers. At this Conference Joseph Travis was appointed to Wilming- ton, N. C. When his name was called his presiding elder, Red- dick Pierce, said there was nothing against him. The bishop said he had somewhat, and that was, "he had been studying Greek the past year." Travis acknowledged his guilt, where- upon the bishop remarked upon the danger of preachers neg- lecting the more important of their work for the mere attain- ment of human science; the axiom of the day being, "Gaining knowledge is good, but saving souls is better." It is a pity that it had not been found out sooner, as both might very well be car- ried on together. The next day the good bishop begged Travis 140 EARLY METHODISM IK THE CAROLINAS. not to think hard of his remarks the day before, as he merely designed whipping others over his shoulders. The twenty-sixth session, its ministrations running into 1812, began December 21, 1811, in Camden. On his way to it the bish- op writes: "Hilliard Judge is chosen chaplain to the Legislature of South Carolina, and Snethen 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 earthquake this morning." We have had a much more serious one in our day. Conference held but three days, and was re- markable for harmony and love. It was at this Conference that Lewis Myers made his famous speech anent the marriage of young preachers. Andrew Gramblin had traveled two years with Gassaway, and was eligible to admission and election to deacon's orders — the lady was in all respects a suitable person and of an excellent family — but the speech carried it against him. The young preacher located in 1813, and we remember well his excellent widow long years after, and her house as the preachers' home in Orangeburg. Joseph Travis was sent to Wilmington, N. C, where upon his advent he met with a most unique reception. He arrived late on Saturday night, and but few knew he was a lame man. On entering the church his lameness induced a bowing mo- tion on his part, and the congregation, believing him to be the most polite preacher they had ever seen, rose en manse to return his greeting. Doubtless a broad smile illumined each face on discovering that his politeness was an act of necessity and not of choice. James Jenkins was appointed to the Wateree Circuit this year. Several new societies were formed, out of one of which came Noah and Sampson Laney, long connected with the Con- ference. Francis Ward and Jacob Humph were stationed in Charles- ton. The first was seized with fever, terminating in dropsy, from which he never recovered. Jacob Humph was also taken with fever, which proved fatal. The Minutes say: " He was ab- stemious, steady, studious, uniform; much in prayer and medi- tation. In discipline, strict and persevering." He was abundant in the instruction of children, and exceedingly useful. Wrestling EARLY METHODISM IN THE CAROLINAS. 141 earnestly during his illness for the full witness of sanctifica- tion, shortly before his death he exclaimed, "My soul is pure!" and his prayers were turned to praises. His dust rests in the Bethel Church cemetery. This year the presiding elders, leaving out Georgia, were: Edisto District, William M. Kennedy; Broad Biver, Hilliard Judge; Camden, Daniel Asbury; Catawba, Jonathan Jackson. The first had seven appointments; the second and last, six each; and Camden, nine. William Capers was sent to Orangeburg. This was the up- per part of the old Edisto Circuit, this year divided into Salka- hatchie and Orangeburg circuits. It then consisted of thirteen appointments, traveled in two weeks. It took in the fork of Edisto for twenty miles up, and the societies between the north of that river and Beaver Creek; thence downward to the old state road, opposite Orangeburg, and thence to that place. Mr. Capers was prevented from going at once to his appoint- ment, finding it necessary, as assistant secretary of the Con- ference, to pursue after a paper needed by the bishop. After a rapid journey of several days to and fro, he got partial returns and reached the bishop, who, an hour after he had left, found the paper in his own possession. Bather provoking, certainly. The first quarter of the year on the charge passed exceedingly well, but the Quarterly Conference brought an appeal from the administration of the previous year, the preacher in charge be- ing James E. Glenn. The difficulty involved two strong socie- ties, Ziegler's (now Prospect) and Tabernacle, some seven miles apart. Much feeling, as is usual, was manifested by both par- ties, all equally respectable. It seemed that the summing up of the appeal at the request of the presiding elder, William M. Ken- nedy, by Mr. Capers, had been ungenerously deemed partisan, although approved by the presiding elder as impartial; and offense was taken by the Tabernacle people, who declared that they would no longer hear him preach. The Bev. Osborn Bogers, of the Congaree Circuit, with no ecclesiastical right so to do, undertook to serve them, Mr. Capers not opposing. He met with a prompt rebuke from a pious old sister in class meet- ing. Upon his asking her how her soul prospered, he was an- swered that it never had been worse with her than it then was, and it was likely to be no better as long as he preached there; 142 EARLY METHODISM IN THE CAROLINAS. that in answer to her usual prayer, the Lord had sent her a preacher, Brother Capers, "but," said she, "not wishing to of- fend you, I don't know, brother, who sent yon." There had previously been earnest entreaty on the part of the people for Mr. Capers's continuance, the malcontents vying with the oth- ers to induce a change. He resumed his place. And "for the divisions of Reuben there had been great searchings of heart." Old Tabernacle was known by the writer when junior preach- er in 1841, known again as presiding elder in 1865, and visited once again when on St. Matthew's Circuit in 1887, and then found a desolation and a ruin. How memory ran back upon the past! and many were remembered not now on the earth. Pros- pect and St. Paul's, in the town of St. Matthews, have absorbed entirely the membership of this dear old church. The descend- ants of both — among those at Prospect, the Poosers, Laws, Rasts, and others — vigorously uphold the church of their fathers. During the year Mr. Capers as a young man, and as well when bent with age, found no truce in the immortal conflict all are called to endure. It is only at the end of the warfare that the Io triomphe is heard : "Thanks be unto God who giveth us the vic- tory!" The great question pressing on his conscience then was, "Am I not every moment pleasing or displeasing to God?" Upon earnest self-introspection he was dissatisfied as to his re- ligious attainments, and hoped to solve the trouble at a camp meeting — the old Indian fields, where the mighty athletes of the earlier day had struggled and triumphed. He proposed not to be active in it, but to give himself to retirement and prayer after hearing the sermons from time to time. Thus passed several days uncomfortably enough; instead of more light, his mind was more perplexed than ever. Seeing his error, he corrected it by going, to work more earnestly for others, and was much relieved, although still unsatisfied. The meeting closed, and he returned to his circuit lacking in faith, in love, and in the assurance of the Holy Spirit— by no means strong and exulting as he had hoped. Riding pensively along the road, musing upon all that had passed at the meeting, and how little it had been improved, his soul was still unrefreshed — like Gideon's fleece, dry in the midst of the dew of heaven. Why was it so? Had he made an idol of the means? Had he overlooked the might of the Sav- iour? Anyway, he resolved to turn aside into the thick wood. EARLY METHODISM IN THE CABOLINAS. 145 "There is none here but God; I will even go to him, who has all power in heaven and in earth, with the cry, 'Jesus, Master, heal my blindness; give me faith and love! ' " Hitching his horse, he felt pity for the long fast the poor creature should endure be- fore again being unloosed. But it was not so; he had scarcely fallen on his knees, with his face to the ground, before the words of Hebrews xii. 18-24 were applied with power to his mind: " For ye are 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 firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made per- fect, and to Jesus the mediator of the new covenant, 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." Could he do it? "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, 'Ye 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 exceed- ing riches of his grace in his kindness toward us through Christ Jesus." He returned to his circuit full of faith and comfort, never losing sight of the fact that it is "not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Because of his father's death he was not permitted to remain on this pleasant circuit to the end of the year; and another sore trial was his engagement of marriage, with the intention of locating at the ensuing Conference, the time fixed for the following January 13. But his father's death re- moving the reasons for his locating, he could not do so with a clear conscience; yet all difficulty was removed by the sweet smile of approval from his betrothed, in willingly accepting the trials then attendant on a traveling preacher's life. 10 CHAPTER XYII. The Twenty-seventh Session— Brandy and the Bible — Christmas on Bread and Water — James Jenkins Again Locates — Travis in Georgetown — Charleston— Wilmington, N. C. — William Capers — A Shanty Parsonage — Asbury's Mount Zion — Doctrines Preached — Effects Produced — A Meager Exchequer — Divine Wealth and Economy — Jesse Jennett — The Twenty- eighth, Twenty-ninth, and Thirtieth Sessions. THE twenty-seventh session was held in Charleston, Decem- ber 19, 1812; Bishops Asbury and McKendree presiding. On his way to it Bishop Asbury records his crossing Broad River at Smith's Ford, his faithful horse, Fox, breasting the swollen waters safely. Dining in the woods, they came after- wards to Squire Leech's, not far from the present Mount Ver- non Church, in Hickory Grove Circuit. The bishop says: "Brandy and the Bible were both handed to me; one was enough; I took but one." On to Winusboro, at Father Buchanan's. He remarks that "the people here give little encouragement to Methodism ; but the walls of opposition will fall, and an abundant entrance will yet be ministered unto us; the craft of learning and the craft of interested religion will be driven away" — a prophecy long since fulfilled. At Columbia he preached in the hall of the legislature, members attend- ing; then on to Charleston. The Conference was a good one; eighty preachers were stationed, w r ith no complaint from any. Christmas day was held as a fast, and one hundred dined on bread and water, with a little tea or coffee in the evening. He declares that funds are low, but rejoices that preachers and people are inured to poverty. James Jenkins located again this year. The reason was on account of a long move, seemingly very inconsistent with the spirit of an itinerant, and especially such a one as he had been. But circumstances alter cases. He could have traveled a charge nearer his home conveniently, but such could not be had, and it was made known to him that a more distant charge was to be given him. This, as he never missed an appointment, would subject him to long absences from home. His wife was in feeble health, and as he had to cut all the wood used, and to put (146) EARLY METHODISM IN THE CAROLINAS. 147 his little son on a horse and walk before him to mill, he was forced to take that action. He blamed his presiding elder, Hilliard Judge, but it is not at all unlikely that the presid- ing elder had his reasons. Bond English once remarked to a preacher: "Never ask why you are changed in appointments; be assured the presiding elder knows more than you do, why." The good man had as much land as he could cultivate on Lynch's Creek, with an outhouse to live in, given him by James C. Postell, and lived by the labor of his own hands, still preach- ing, without fee, for long, long years. How much Methodism owes to her local preachers is not known on earth, but will be in heaven. Joseph Travis was sent this year again to Georgetown, where he met with a kind reception, and occupied the parsonage then behind the church in the midst of the graveyard, which served the stationed preachers some thirty-seven years, when, in 1849 and 1850, the writer was the first occupant, as a preacher, of the more commodious house still used as a parsonage. In the five years' absence of Mr. Travis few of the membership had died or backslidden, but he did not find some as earnest in reli- gion as he had anticipated. He laments that the world and its fashions had quenched the ardor and zeal of some of the younger members; but for more than eighty years good old Georgetown has held on its way heavenward, meeting with de- clensions and revivals as has been the case elsewhere. N. Pow- ers, A. Talley, and James E. Glenn were stationed in Charleston this year. In many records the last name has a B. instead of an E., calculated to mislead. James B. Glenn was another preach- er among us, and singularly, if we are not misinformed, the E. in the first name stood for Elizabeth. Of Brother Glenn more will be said. N. Powers was admitted into the connection in 1809, and located in 1818. Alexander Talley was admitted in 1810, locating in 1820. Camden was made a station in 1811, and Henry D. Green was the preacher this year. "William Capers was this year (1813) in "Wilmington, N. C, and has left a graphic picture of the church and parsonage. The first was the house erected by Mr. Meredith, and having been paid for chiefly by the weekly collections from the negroes, could not boast of any architectural beauty. Mr. Capers had been or- dained elder by Bishop McKendree, December 26, 1812, married 148 EARLY METHODISM IN THE CAROLINAS. on the 13th of January, and by the 21st was in Wilmington, N. C. The parsonage to which he carried his bride was not palatial. It was rather on the shanty order, bnt of course in- finitely better than none. It was of two rooms eighteen by twelve, one above the other, with a sort of stepladder on the outside to get to the upper story, and a shed room attached to serve for a bedroom if necessary — the necessity in a celibate ministry not very pressing. It was quite a good arrangement for a bachelor priesthood, but lacking conveniences for a woman and children. The church was a coarse wooden structure some sixty by forty feet; and yet Bishop Asbury speaks of it as "Mount Zion," and having "high days" therein. Methodism at this time was regarded as low enough; its followers weak enthusiasts; deemed good enough for the lower orders — negroes especially, who needed to be held in check by the terrors of hell fire. There was but one other church in the place, of the historic episcopacy order, and even that had but one doubtful male communicant, the men being generally much tinctured with the French deistical philosophy; and yet gentlemen and ladies of high position in society were found frequenting the preaching in that humble sanctuary. That good was accomplished is beyond all question. Now what were the doctrines heard there? A master theologian had warned the ages, " Take heed unto thyself, and unto the doctrine." Was there anything of foolish questioning and genealogies, contentions and "strivings about the law," so vain and unprofitable? Any- thing of vain babbling and opposition of science so called? Anything of priestly functions (save of the one great High Priest); baptismal water, genuflections to east or west; can- dles lighted or unlit; aught of upholstering haberdashery? Not a whit! But justification by faith and its cognates, origi- nal depravity, regeneration, and the witnessing Spirit — these rang throughout this plain sanctuary, moving the white patri- cian and the negro plebeian to repentance. Instances are given two years before this time. Mr. Travis states that the Hon. Benjamin Smith, Governor of North Caro- lina, desired him to call and see his wife, supposed to be unbal- anced in her mind. Her head had been shaved and blistered, and after all her treatment by physicians she grew worse. The preacher diagnosed the case at once; instructed and prayed EARLY METHODISM IX THE CAR0L1XAS. 149 with her. In a few days a carriage drove up to that humble parsonage, and Mrs. Smith, with weeping eyes, entered it, ex- claiming: "O sir, you have done me more good than all the doctors put together! You directed me to Jesus. I went to him by faith and humble confidence and prayer. He has healed me, soul and body. I feel quite well and happy." Is there anything of hyperbole or eastern romance in that? Is it not entirely in accordance with the doctrine? Mr. Capers gives another instance. Mrs. C, of the first class of the upper sort, deeply interested by what she had heard in that humble house of God from the Methodist ministry, undercover of calling upon the preacher's wife, came to consult the preach- er. Thedoubt on her mind was as to the possibility since the apostles' day of common people knowing their sins forgiven. The preacher gave the scriptural proofs freely— received, how- ever, with the old "How can these things be?" Mrs. C. was accompanied by her sister, Mrs. W., who may have supposed herself more level-headed, or at least better established in the old creed, than her sister. And Mrs. W. 3 as a last resort, turn- ing to Mrs. Capers, said: " Well, Mrs. Capers, it must be a very high state of grace, this which your husband talks about, and I dare say some very saintly persons may have experienced it, but as for us it must be cpiite above our reach. I am sure you do not profess it, do you?" Mrs. Capers blushed deeply, and re- plied in a soft tone of voice: "Yes, ma'am; I experienced it at Eembert's camp meeting year before last, and by the grace of God I still have the witness of it." As to the preacher's exchequer. To see him " poor, yet mak- ing many rich"; "as having nothing, and yet possessing all things"; to see his seraphic smile, and hear his melting speech uncovering the glory, any earthworm witling might have thought him a "bondholder." Such indeed he was, engaged ever in suing the Almighty Father on his own bond. So do all the faithful until they come into possession of their vast estates in heaven. At this time his finances were at the lowest ebb; his presiding elder was on the way with supplies. A thrip could only buy a fish, and that was all the provision for his guest. How marked the economy and wealth of God! See the prophet at the brook Cherith and at the poor widow's home. And so God deals with his own unto the present hour. He could pour into 150 EARLY METHODISM IN THE CAROL1NAS. their lap the treasury consumed in the flame and sunk in the sea; but no, even though they fear bankruptcy, it is still the " drop of oil" and "handful of meal," that they may not have the shadow of independence beyond himself. As the little child remarked, " God hears when you scrape the bottom of the bar- rel." The revenue from all sources this year was a few dollars a week, an average of seven. The figures were enormous, 364,000 — mills. And much the greater part of this was the cent-a-week collection from the negroes. Long years after, the writer has seen the green-baize-covered table in the preacher's office here, and elsewhere, literally covered with greasy coppers. Fielding once remarked on his income as a magistrate, that his fees were in the dirtiest money of the British kingdoms. Not so here, if you please; every copper had on it heaven's impress and the benediction of Him who blessed the widow's mite and the box of ointment. It was the outcome of pure love to God and man; and mites show this, and sometimes more so, as well as millions. The Rev. Jesse Jennett, a loving, zealous local preacher, lived in Wilmington then, and for some time before and for long years after, in all over fifty years — known to everyone as the St. John of "Wilmington. To his life and labors the Church is greatly indebted. Such was his fine reputation that he was often so- licited to become the pastor of another church with a liberal salary, but always declined. Somewhere about 1850 he died in the faith. At this Conference (the twenty-ninth) Eichmond Nolley and John Shrock were transferred to Mississippi and appointed to Tombigbee. Dr. West, in his "History of Methodism in Ala- bama," gives a vivid description of the Indian troubles en- countered by these faithful men, as well as all relating to Nol- ley's death, as fully recorded by Bishop McTyeire. After this Conference Bishop Asbury made his way to George- town. January 3, 1813, he says: " I preached morning and even- ing. It was a small time — cold, or burning the dead (?). We have here 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." On to Wilmington. "There is little trade here and fewer people; of course there EARLY METHODISM IN THE CABOLINAS. 151 is less sin. I was carried into the church, preached and met the society. Lord, be merciful to me in temporals and spir- ituals! William Capers is married; he is twenty-three, his wife eighteen." It would almost seem as if the good bishop thought no one ought to marry until near seventy. Mr. Travis gives an item or two concerning the General Con- ference of 1812, the very first delegated General Conference in our Church. The delegates from the South Carolina Confer- ence were Lewis Myers, Daniel Asbury, Lovick Pierce, Joseph Tarpley, William M. Kennedy, James Russell, James E. Glenn, Joseph Travis, Hilliard Judge, and Samuel Dunwody. (For all after delegations see Appendix.) The election of local preachers to orders was before the Conference. Those in favor took the ground both of expediency and necessity. Jesse Lee was adverse, arguing that "the bishop could not, in good con- science, ordain to elder's orders unless the form of ordination was changed, it requiring each to devote himself to the minis- try. How could this be done when engaged in the usual avo- cations of life?" When he sat down, seemingly carrying the house with him, one Mr. Asa Shen arose in reply, declaring that " the same form required of one to be ordained that lie should rule well his own family. Mr. Lee had made this promise twenty years ago, and has not fulfilled it to this day." Mr. Lee shook his sides with laughter, and tiie vote was against his measure. Upon what curious matters do large privileges rest after all! The presiding elder question was up also — as to making the office elective— but was not carried, and likely never will be. This year nineteen were admitted on trial, among them James O. Andrew, afterwards bishop. The twenty-eighth session was held at Fayetteville, N. C, January 14, 1814; Bishops Asbury and McKendree presiding. "A spiritual, heavenly, and united Conference." Twenty dea- cons were ordained, eighty-five preachers stationed, fifteen ad- mitted, twenty located, and one, Lewis Hobbs, died. In 1811 he went to Mississippi as a missionary, in 1813 was stationed at New Orleans, and in 1814 returned to Georgia, dying tri- umphantly. The twenty-ninth session was held at Milledgeville, Ga., De- cember 21, 1814; Bishops Asbury and McKendree presiding. This was the last South Carolina Conference attended by As- 152 EARLY METHODISM IN THE CAEOLINAS. bury. He presided at all the rest except the twelfth session, which was presided over by Jonathan Jackson. At this session one hundred characters were examined; six admitted, twelve lo- cated, and ten elders and twenty-two deacons ordained. Bishop Asbury served under great feebleness. He remarked on the great peace, love, and union prevalent. On his northward journey he mentions the death of Dr. Ivy Finch, only thirty years of age, who was killed by his horse running away near Columbia, S. C. He was the son of one of the early Metho- dists, Edward Finch, the bishop's dear friend. The thirtieth session was held in Charleston, December 23, 1815 ; Bishop McKendree alone presiding. At this session Ash- ley Hewett responded to a call for volunteers for Mississippi, and made his perilous journey through the Indian territory. Farther on we record the singularity attending his death. From this onward we shall not attempt a minute record of the Conference sessions. The reader is referred to the Appen- dix, where all information as to time, place, officers, and num- bers is given. A complete record of every individual member as to admission and removal will there be found also. CHAPTER XVIII. The Hammet Schism— Its Success and Early Decline — Dr. Brazier— Rev. Israel Munds — Bennett Kendrick — Sale of the Church — Its Recovery — Holding the Fort— Henry Muckenfuss — The African Schism — Great Loss of Members — Sole Memorial — African Disintegration — Old Bethel — Crowded Houses— Literal Interpretation of Scriptural Figures — Wings of Silver— The Great Schism of 1834. CHARLESTON lias been the only place in the bounds of the Conference affected by schism. These, while embittering for awhile all Christian feeling, are now happily ended. The Hammet schism, seriously affecting the spread of Methodism for more than two decades, began early. It originated in an at- tachment of some to a preacher of no ordinary ability, the Rev. William Hammet, affecting and bringing under a severe strain one of the first principles of Methodist itinerancy — the surren- der on the part of preachers and people of the right of choice as to men or places. There was but one way to meet this — in steadily holding to our principles, even though there should be the loss of valuable members. The fifth session of the Confer- ence held over one day in compliment to Dr. Coke, shipwrecked off Edisto. On his arrival with Mr. Hammet, who preached to the great delight of all, an effort was made to retain him in the city. The appointments had all been arranged by Bishop As- bury, and the Rev. James Parks, who was afterwards made rector of Cokesbury School in Maryland, designated as the preacher. The clamor was great to have Mr. Hammet sup- plant him, On the bishop's departure he was pursued in order to get a change. Mr. Asbury was unyielding, and the trouble began. Mr. Hammet encouraged the disaffection, anathema- tized Asbury, complained of insult by the American preach- ers, and attempted to make out the whole of American Meth- odism a schism from Mr. Wesley. He began preaching in the market place for awhile to large numbers, setting up, as he called it, the Primitive Methodist Church, and eventually suc- ceeded in erecting the first Trinity Church, with parsonage and outbuildings on Hasell street, all deeded in fee simple to himself. In 1792 there was a loss reported in the membership of eighteen (153) 154 EARLY METHODISM IX THE CAROLINAS. whites and thirty-seven colored; and there was no large increase among the whites until 1807, some sixteen years afterwards, when eighty were reported. Matters ran on in the usual course, but little is left upon record. Mr. Hammet served his congregation until early in 1803, and his health failing he died on May 15. For a year or two his people had no minister. The deed by which he had held the property of Trinity Church provided that in case of his death Mr. Brazier should succeed him, he having a life in- terest therein, and afterwards to be at the disposal of the con- gregation. Mr. Brazier was written to and came, preaching a short time, but by no means with general acceptation. A rup- ture in the congregation of St. Philip's (Episcopal) Church led Mr. Frost to seek to secure Trinity for his adherents, and pro- posals were made for its purchase. In the meanwhile a num- ber of the congregation of Trinity were making arrangements to secure the services of Bennett Kendrick, then (in 1801) sta- tioned in the city, and who has left upon record some incidents connected therewith. It seems that while some were in favor of a transfer to the Conference others were opposed to it. Some desired him to leave Cumberland and to confine himself to Trin- ity; if he would do this, they would abandon the idea of employing another preacher. Dr. Brazier stated that " if he had any idea of renouncing the Methodist Episcopal Church, and would join them, all difficulty would be removed immediately." This Mr. Kendrick regarded as "a grand insult," and was about to reply warmly, when Mr. Pilsbury said " they would not require me to join them immediately, but they thought if I continued with them throughout the year, I should become so attached to them as never to leave them." This was no better than the first pro- posal, and Mr. Kendrick remarks: "I strove not to let a passion stir, and replied, ' I do not see why I may not be as useful to you by being a member of the old church as if I were to join yours.' Pilsbury answered that ' I might '; and there stands the business to-day." It is quite evident that Dr. Brazier was moving cautiously, making one proposal after another, only to change, keeping in view his ultimate sale of the property. Arrangements were sought to be made for Mr. Kendrick to confine his labors to Trinity. This he could not do, and he determined to get Dr. EARLY METHODISM IN THE CAROLINAS. 155 Brazier to say whether he would stand to his first agreement or not. In the interview he was informed by the doctor that he should make over the church to Mr. Munds and Mr. Mathews, and that he expected all the pious part of the society would leave Trinity and go to Cumberland, and he advised Mr. Kendrick to receive them. In the meanwhile Mr. Pilsbury was active in try- ing to secure a large part of the membership for Mr. Kendrick, and finally, as he says, "he (Mr. Mathews) takes the fold by paying its worth, and I the flock without money or price." Mr. Kendrick finally states that " if Brother Dougherty would have agreed to stay in town and attend to the Cumberland people, I would have kept the Trinity people together in the new church, even at the risk of my reputation and what evils I might have suffered. Some of our official members pressed me hard to do so, and promised me their assistance." This was the end of the matter, so far as Mr. Kendrick was concerned, it be- ing impossible for Mr. Dougherty, who was the presiding elder, to remain in the city. The property was finally sold for $2,000, pews erected, and the church formally dedicated according to the forms of the Episcopal Church. This aroused the membership, and they instituted proceedings at law for its recovery. While the suit was pending, their counsel informed them that if peaceable pos- session of the property could be obtained it would aid in its re- covery. So when service was held by Mr. Frost one of the Trinity members slipped the keys of the church into her gown pocket, and there was no small ado over their loss. Messengers were dispatched for reinforcements, and they entered, barring up the doors and windows, and there remained for several months, until the suit was decided. It is on record that one Charles- tonian was born within those sacred walls. Upon the decision of the court in their favor arrangements were made for the transfer of the property and membership to the Methodist Episcopal Church. Unfortunately no dates are accessible; but the Minutes show that it was not until 1810 that three ministers were stationed in Charleston, four stationed in 1811, two in 1812, and three in 1813, with this record in Bishop Asburv's journal: "Sunday, December 12, 1813. I preached in Trinity Church. We have it now in quiet possession." Of Dr. Brazier there are no records extant, and no person liv- 156 EARLY METHODISM IN THE CABOLINAS. ing who can give any information concerning him. 0£ the Mr. Munds mentioned, a few survive who knew him. He never con- nected himself with the Methodist Episcopal Church, although he was a steady worshiper therein, and held in high esteem by all. One of the first members of Trinity Church, whose birth antedated the Revolution, and who as a boy witnessed the de- feat of the British off Sullivan's Island, was Mr. Henry Muck- enfuss, born in 1766 and died in 1857, in his ninety-first year. He was the brother-in-law of "William Hammet, and was con- nected with Trinity Church from its very beginning. An Eng- lish queen declared that if her heart was examined after death Calais would be found inscribed upon it. So great was his love for Trinity, the same may have been said of Mr. Muckenfuss. According to Dr. J. T. Wightman, Mr. Muckenfuss had but three thoughts — the artillery, Trinity Church, and heaven. For near seventy years he was an official member of Trinity, and has left a number of descendants strongly devoted to Meth- odism, in Charleston, S. C. One examining the return of members in the General Min- utes cannot but be surprised at the rapid increase, and as sudden decrease, in so short a period in the colored member- ship. In 1812 there were 3,128 reported, and in 1817 the number was 5,699, giving an increase of 2,571 members in five years; and then in 1818 the entire colored membership was 1,323, showing the unprecedented decrease of 4,376 members in one year. Something uncommon must have occurred to produce such a change; and the more so, as there was, with but little fluctuation, an increase among the whites of seventy-two mem- bers. There could be no lack of care and zeal in the ministry, consisting of such men as Dunwody, Capers, Ward, Powers, Senter, Hodges, Andrew, Myers, and Bass. In 1815 Anthony Senter, a strict disciplinarian, being in charge, caused a careful revisal of the colored society. On a close examination of their financial matters much corruption was found to exist. Hitherto they had held their Quarterly Conferences separately, and their collections were disbursed by themselves. Restraints were placed on these, and offense was taken. Then began secret agitation, and much disaffection ex- isted, to so great an extent that two of their number had ob- tained ordination from the African Church in Philadelphia. EARLY METHODISM IN THE CABOLIXAS. 157 Attempts were made to secure Bethel Church for themselves, on the ground that the colored people had contributed largely to its erection. These movements of course were secret until their plans were fully matured. Then the erection of a hearse house by the trustees on their portion of the burial lot adjoin- ing Bethel Church being the pretext, and no attention being paid to their protest, at one fell swoop nearly every leader gave up his class paper, and four thousand three hundred and seventy-six members withdrew, only one thousand three hun- dred and twenty-three remaining. After great exertion they BETHEL CHURCH, CHARLESTON, S. C succeeded in erecting a neat church structure at the corner of Hudson and Calhoun streets, calling themselves the African Church. Such a large withdrawal affected greatly the congre- gations, and the loss of their responses and hearty songs of praise was largely felt. It was an unfortunate time for the movement. Kumors of insurrection were in the air, and the attempted revolt in 1822, when a large number of leaders of that movement were hanged, put an end for the time being to their separate existence. Not a vestiee of their church structure remains, and all that is mon- 158 EARLY METHODISM IN THE CAEOLINAS. u mental of this sad schism is the lone burial lot aforesaid. Numbers returned to the Methodist Episcopal Church, some to the Scotch Presbyterian, the rest nowhere. The African disintegration came at the end of the great civil war, and by it the Southern Methodist Episcopal Church was despoiled of the fruits of near a century's labor. In 1864 the return of colored members was 47,461, and in 1865 this was diminished to 26,283; a loss in one year of 21,178. There was a large declension yearly, and twelve years afterwards the colored members ceased to be reported at all. While the es- tablishment of the Colored Methodist Church in America saved a few to the influence of the Methodist Episcopal Church, South, far the larger number went into other Church establish- ments; the northern army chaplains aiding largely the disin- tegration. The author vividly recalls his pastorate at Bethel Church in 1862. There were near fourteen hundred colored communi- cants. Morning and afternoon of the Sabbath were devoted to the whites, with the usual monthly communion service to the colored in the afternoon, while every Sabbath night was given to them separately in old Bethel. This service was always thronged — galleries, lower floor, chancel, pulpit, steps and all, almost from floor to ceiling. The preacher could not complain of any deadly space between himself and congregation. He was positively breast up to his people, with no possible loss of the en rapport. Though ignorant of it at the time, he remembers now the cause of the enthusiasm under his deliverances anent the " law of lib- erty," and "freedom from Egyptian bondage." What was fig- urative they interpreted literally. He thought of but one end- ing of the war; they quite another. He remembers the sixty- eighth Psalm as affording numerous texts for their delectation, e. (j., " Let God arise, let his enemies be scattered " ; His "march through the wilderness"; "The chariots of God are twen- ty thousand"; "The hill of God is as the hill of Bashan"; and especially, " Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feath- ers with yellow gold." It is mortifying now to think that his comprehension was not equal to the African intellect. All he thought about was relief from the servitude of sin, and freedom from the bondage of the devil; and as to the wings of silver and EARLY METHODISM IN THE CAROLINAS. 159 feathers of yellow gold, that was only strong hyperbole for spir- itual good. But they interpreted it literally in the good time coining, which of course could not but make their ebony complex- ion attractive, very. He doubts if they realize it now any more than the "forty acres and a mule" promised them. But really these meetings were richly enjoyable, the more so as there was very little of a temporal nature to enjoy under the dreadful re- strictions of war. They showed their appreciation of their pas- tor by the presentation of a purse of value on his leaving them. But the war ended at last, and then came the army chaplains and disintegration. Their chief rulers hoped to absorb all, white and colored, folds and flocks, but they were hugely dis- appointed. Rich and powerful as they were, they were not able to purchase the humblest white member. They began parcel- ing out the chief stations and offering rich inducements to pre- sumed renegades. The Southern ministry, leaders and neo- phytes, sprang to the encounter as never before, and under God rescued the Church from ruin. The Southern Church, manger the affected doubt of the Northern Church, had done its fall duty to the slave. The record is with God, and the reward on high. The great loss in the colored membership in 1817 was after seventeen years, in 1834, largely recovered, to such an extent that the churches were straitened for room to accommodate them. An arrangement long in use, as under Bishop's Asbury's direc- tion, was to seat the aged and infirm negroes on the lower floors of the churches; and to some extent half of the seats along the walls had been appropriated to free persons of color. This be- came a source of annoyance, not only on account of racial pre- judices, but also because of the lack of room for the whites on crowded occasions. Favors to a few soon began to be supposed accorded to all, and the seating of the whites became so in- terfered with that complaints were common, and after awhile they clamored for a change. This culminated presently in the forcible ejection of some of the colored people. It was con- cluded that the slaves should all go into the galleries, and the boxes be so arranged as to seat the free colored people. But alas! when has Satan ever been absent from church quarrels? Dis- agreement was engendered; a contest between the young and the old white members ensued. There were criminations and recrim- 160 EARLY METHODISM IN THE CAROLINAS. inations, rejoinders and surrejoinders, with not much admix- ture of Christian charity, resulting at last in the expulsion of nine and the instant withdrawal of one hundred and sixty-five others. This was the heaviest blow Methodism ever received in Charleston, resulting in the formation of the Protestant Methodist Church, which was finally absorbed in the Wentworth Street Lutheran Church, in that city. It might be well to say that the Bethel Church of the engrav- ing on page 157 must not be confounded with old Bethel, which was the first structure erected on that site. That building was placed in the rear, and used for the Sunday school; afterwards it was moved across the street, and sold to the Northern Metho- dist Episcopal Church. The present handsome lecture room was the gift of one of our merchant princes, Francis J. Pelzer, a leading member of Methodism in Charleston. The present church structure has been lately remodeled in its interior. The heavy, unsightly galleries, made necessary once for the accom- modation of the colored people, have been removed, and the auditorium is one of the handsomest in the city. The Academy of Arts on west Broad street, once used as a church, was sold long ago. The old St. James Chapel on King street has long been merged in the handsome Spring Street Church of to-day. CHAPTER XIX. The Santee Circuit— Old Quarterly Conference Journal from 1816 to 1831 — Names of Churches— Names of Official Members— Financial Returns— Sumter Station, 1851 — Rembert's Church— Manning Station. AS already seeu, the circuits took the names of the rivers flowing through the state. The more methodical plan for these annals is to take the original circuits, with their changes, and c.z far as may be give all now known concerning Methodism, and this chronologically if possible. The old Santee Circuit is the first named, as early as 1786, in the General Minutes; and as it embraced the most frequented route of the pioneers, it must be first iu order. It was formed one year previous to the first Conference held in South Carolina. The appointment of Beverly Allen, elder, and Kichard Smith ( sic ) — evidently a misprint for Swift, there being no Richard Smith then in the Conference — was made at Salisbury, N. C, February 1, 1786. Messrs. Tunnell and Willis had been one or two years before in Charleston, and may have traversed its territory; but James Jenkins, who traveled it in 1794, says it was formed by Richard Swift. The river Santee divides the counties of Georgetown and Williamsburg from Berkeley, then skirting the lower part of Clarendon separates it from Orangeburg up to where the Con- garee enters it, known after that as the Wateree; dividing Rich- land from Clarendon and Sumter, and changing its name above Camden to Catawba; dividing Fairfield from Kershaw, Chester and York from Lancaster, and running through the famed Wax- haws beyond Charlotte into North Carolina. Thus it will be seen that it takes in very nearly the heart of the state. This was the original Santee Circuit of 1786. Six years later, in 1790, Ca- tawba Circuit was set off. In 1794 its boundaries were in the counties of Sumter, Kershaw, and a part of Richland. In 1795 it was called Santee and Catawba; in 1797, Santee, Catawba, and Camden, so remaining until 1803; it was then called Santee, Wateree, and Catawba until 1805; then Santee alone, and so re- mained until 1808, when William Capers "rode with Gassaway "; 11 (161) 162 EARLY METHODISM IN THE CAROLINAS. Chesterfield county in part was then added, its extent being from Gainey's Meetinghouse, four miles above the courthouse, its upper appointment, to Taw Caw, now St. Paul's, its lowest. In 1809 Wateree was set off, with William Capers preacher in charge. From an old Quarterly Conference Journal in our pos- session it seems that these boundaries were unchanged up to 1831. Churches known to be in Chesterfield county are men- tioned in the journal. It will be seen that within these bound- aries, where in 1797 there were but four hundred and fifty-three white and one hundred and thirteen colored members, there are now thousands of members, with a wealth of Sunday schools, churches, and parsonages having no existence then. In 1811 Camden was made a station, with Samuel Mills preacher in charge. It was in this circuit, in 1787, that Isaac Smith, on the banks of the Santee, consecrated himself afresh to God. The spot is unknown, but no matter; "neither in this mountain nor at Jerusalem," but everywhere may men worship the Father. Only here and there do we catch glimpses of the pioneers and their work; they were too busy making history to record it. In 1794 James Jenkins was the preacher in charge. On his way to the Conference at Finch's he tells how of all places most desirable was this Santee Circuit, and only because of Isaac Smith's having been there it " must be in a good condi- tion." But at Marshall's, some miles below Columbia (Camden more likely), his troubles began. An old, disorderly member, of influence, had not been expelled. Isaac Smith told him he must do it, and he, who like Knox feared not the face of man, "did it at once." The year was an exceedingly sickly one, many dying. In 1800 Santee and Catawba were reunited, and James Jen- kins was reappointed to it. It reached then from Nelson's Ferry on the Santee to within ten miles of Charlotte, N. C. The preachers crossed the Santee River five times on every round of six weeks. In 1808 Catawba was cut off and Chesterfield added. The preachers were Jonathan Jackson, William Gassaway, and Wil- liam M. Kennedy. William Capers was with Mr. Gassaway, and came to Smith's (afterwards Marshall's); here he was drawn on to exhort. Then they went across to Chesterfield, to Knight's (Fork Creek). Here William Capers first received EARLY METHODISM IN THE GABOLINAS. 163 the Spirit of adoption. Thence they rode along that dreary sand-hill road in Chesterfield leading to Sumter Courthouse. The high debate between them was more important in results than any in academic groves, fixing for all time, and eternity too, Capers's relation to God and the Church. Then came the Taw Caw camp meeting and the conversion of Joseph Galluchat under his ministry ; then his licensure and launching out on his career of usefulness. In 1811 the Catawba Circuit was taken off and Chesterfield added, making the circuit still larger. James Jenkins was again the preacher in charge. Here he met with much perse- cution; was publicly posted at Sumterville and Owens's Meet- inghouse, but God was "within the shadow" and watched over him. At Clark's, near Lodibar, there was a gracious revival. One poor sinner undertook to make sport of the whole, and was told by James C. Postell that if not careful God would kill him yet. Shortly after, his horse running away with him, he was instantly killed. Mr. Jenkins was called to a camp meet- ing, Samuel Mills, from Camden, supplying his place on the circuit. In the lower part of the circuit, from malaria he took the fever and died. Before his death he endeavored to tell of his work to Mr. Jenkins, and about some disorderly members. All that could be made out was, "There is dirt below"; ex- plained afterwards by a local preacher's arrest for drunkenness, who was expelled, lost his property and character, dying sud- denly. Mr. Mills was greatly lamented. The night before his death he was much engaged in prayer and preaching, rising to his feet and dismissing congregations. His last w T ords were Luke xxii. 28, 29. His body rests in the old Quaker burying ground at Camden, with other preachers of the Conference. In 1814 William Capers was preacher in charge on Santee, a most convenient appointment, as he himself declares. "All went on so uniformly as to furnish nothing for recollection"; yet it was the most eventful year in his life. The outlook for a living by his ministry was so dreary as to enforce location. Then came the loss of his beloved wife, and his after entrance on an itinerant life, never to locate again. The author knows of his declaration to a young wife whom he had just married to a preacher: " If you would not sip sorrow all your life, never do you let that man locate." And she never did. His experience 164 EARLY METHODISM IN THE CAROLINAS. was dearly purchased; the desire of his eyes was removed at a stroke, and though feeling exquisitely the blow, he never called in question the divine goodness. Pleasant as were the sur- roundings at Lodibar, and Rembert's not far distant, he tore himself away to fulfill the great work assigned him. The Quarterly Conference Journal for Santee Circuit is in hand. It contains the rules governing local preachers and ex- horters, adopted in 1814. The journal is a record from Decem- ber, 1816, to November 26, 1831, a period of fifteen years. It is valuable as one of the few official records surviving, and as giv- ing the names of the official members of the past. We put on record here as not likely to be recorded elsewhere a list of twen- ty-seven local preachers, namely: Elders — Thomas Humphries, James Jenkins, Aaron Knight, Thomas D. Glenn, Henry D. Green, John S. Capers, James Parsons, John Russell; Deacons — Thompson S. Glenn, John Bowman, Thomas Anderson, Henry Young, James C. Postell, Edward Skinner, Gabriel Capers, James Mangum, Nathan Grantham, John Marshall, Sherrod Owens, James Newberry, James Hudson, Richard Knight, Wil- liam Hudson, William Brockinton, Isaac Richburg, Henry H. Schrock, John Humphries. A number of these will be recog- nized as once members of the Conference, and as having done most excellent work for the Church either as itinerant or local preachers. The first Quarterly Conference recorded was held at Bradford's Meetinghouse, December 7, 1816; Anthony Senter, presiding eld- er; Nicholas Talley and William Harris, circuit preachers; lo- cal preachers present, Thomas D. Glenn, Alexius M. Forster, John S. Capers, John Bowman, Gabriel Capers; steward, Charles Williams; class leaders, William Brunson, Robert A. Sullivan, John Smith. Nothing but the usual business was transacted. The first record of the churches is in 1821, name- ly: Clark's, Green Swamp, Branch Meetinghouse, Taw Caw, Re- hoboth, Oak Grove, Owens' s, Marshall's, Bethel, Knight's, Zion, Stephens's, Bethany, Bethlehem, Russell's, Rembert's, Provi- dence — seventeen in all. In 1823 four more are added, namely : Mulberry, New Prospect, Robertson's, and Zoar. In 1830 Sum- terville takes the place of Green Swamp. From the record it would seem that hearing appeals, references, and licensures was the only business transacted. It was not until 1823 that the EARLY METHODISM IX THE CAROLINAS. 165 numbers received and expelled were reported. In 1827 — under the ministry of Robert Adams, presiding elder, George W. Moore and Sherrod Owens — at one Quarterly Conference 464 whites and 293 colored were received on trial. Santee Circuit has ever been regarded as a first-class appoint- ment, financially as well as otherwise, yet how moderate the ex- penditure ! The following are the full returns from each church for 1821: Renibert's, $70.25; Clark's Meetinghouse, $48.18; Green Swamp, $31.95; Knight's, $35.22; Bethel, $18.75; Bethle- hem, $14.06; Bethany, $4.36; Branch Meetinghouse, $2; Taw Caw (now St. Paul's), $9,121; Rehoboth, $6.87^; Oak Grove, $1.25; Owens's, $8.93f; Marshall's, $7.30; Zion, $3.12|; Stephens's, $5.68|; Providence, $15.25; Russell's, $24.50; Judith, $3.50; to- tal, $310.31, for the payment of Daniel Asbury, presiding elder, and Anderson Ray and Nathan Grantham, circuit preachers. In 1826 the amount collected for R. Adams and S. Dunwody was $343.06^. In 1827, the year of the great revival under George W. Moore, there is only one financial exhibit, amount- ing to $56.18f, with this note: "Deduct bad money, five cents, which the secretary has added and not deducted, making the return $56.23|." Rather bad bookkeeping, undoubtedly. If a trial balance sheet had been called for, there would have been difficulty. But there was improvement, as in 1828 the dignity of a surplus carried to the Annual Conference plainly shows. Here is the record in full. The stewards settled with the trav- eling preachers as follows: Whole amount collected *350 18| Robert Adams, presiding elder, quarterage $ 36 00 Traveling expenses 5 00 Family expenses 30 00 71 00 Jo P. Powell, quarterage 100 00 Traveling expenses 11 (18 111 (58 William Ellison, quarterage 100 00 Traveling expenses 1 1 00 1 1 1 00 293 681 Surplus sent by Brother Powell to Conference 56 50 $350 181 There are no quarterly exhibits, or we would give the amounts from each church, that each might share the honor of the sur- 166 EARLY METHODISM IN THE CAROLINAS. plus. But the noble Sautee Circuit did better than that the next year, 1829, inauger the surplus. Here are the returns under the secretary's signature: Whole amount collected $419 00 Disbursed as follows: Robert Adams, presiding elder $ 34 00 Samuel Dunwody, quarterage $240 00 Family expenses 45 00 =285 00 William Young, junior preacher 100 00=$419 00 But in 1831 there was still greater improvement in the finances, as the returns show: Collected , $483 24 Disbursements: William M. Kennedy, presiding elder $129 62 AVilliam M. Wightman 134 04 J. J. Allison 219 58=$483 24 Surplus carried to Conference $ 31 47£ It is very evident that these men could never be made rich in this world's goods at this rate of expenditure, and the supreme wonder is how men of any intelligence could suppose that such a rate of expenditure would give a man a living. Within these boundaries, from 1786 to 1831, for nearly half a century, it w r as difficult to raise a support, or what was considered such, of $500 for three preachers. Now, within the same boundaries, in 1893 $8,163.51 was collected, giving an average support of about $630 to each of thirteen preachers; but it took two generations to advance the Church thus far. Truly the labor of travel now is not near such as the fathers endured. Evidently these venera- ble men had everything of labor, with the poorest earthly rec- ompense, on a much larger scale than we have hearts for. "We here put on record some other names of official members. 1817: James C. Postell, Thompson S. Glenn, James Jenkins, James Hudson, local preachers; James Iiembert, Sherrod Ow r ens, F. L. Kennedy, Jesse Woodard, Sinclair Limebacker, Samuel W. Capers, John Marshall, George Laws, Samuel Bennett, Thomas Watson, class leaders. 1818: Nathan Grantham, James Mangum, Ed Skinner, Lewis Gainey, John Stephens, Charles Pigg, local preachers. 1820: John Houze, Matthew Meek, class leaders. 1823: Richard Spann, William L. Brunson, Isaac Richburg, EARLY METHODISM IN THE CAROLINAS. 167 Samuel Bennett, William Murphy, George Turner, Henry Shrock, Henry Stokes, class leaders; Hartwell Macon, steward. 1828: James E. Renibert, Thomas Jenkins, Willis Spann, class leaders. 1829: Caleb Rembert, steward; Thomas Commander, Henry Stokes, Richard Benbow, A. Alexander, William Fullerton, AVil- liam Bell, class leaders. 1831: Adam Benbow, James Tennant, class leaders; John H. Ragen, M. J. Blackmail, W. L. Brunson, stewards; Elias Du- rant, Robert McLeod, class leaders. From Dr. Burgess's "Chronicles of St. Mark's" we learn of some later local preachers. William Lewis, for many years or- dinary of Sumter District, often preached at Oak Grove. James Parsons was clerk of the court for many years, and often preached at Oak Grove. The "cities of refuge" was his favorite subject of discourse, and his choice hymn " Blow ye the trumpet, blow." He removed to Mississippi in 1859. The Rev. H. C. Parsons of precious memory was his son. John S. Richardson, a son of Judge Richardson, often preached at Oak Grove. Sherrod Owens, long a local preacher, lived on Taw Caw. He was for a short while connected with the Conference, and long used as a supply in mission work. He was indebted to his wife for a knowledge of the alphabet. He was quite earnest in pulpit la- bor and exceedingly popular with all. Preaching once on " Let brotherly love continue," pausing, he said with great force, " But it must exist first." J. Rufus Felder lived near Wright's Bluff. Dr. Burgess joined the Church under his ministry, at Oak Grove, in 1818. Blacksmith Billy, a colored preacher, is kindly remembered by Dr. Burgess. In 1833 Dr. Burgess notes the formation of the Sumterville Methodist Female Benevolent Working Society. It was one of the first women's aid societies in the Santee Circuit, and these names are worthy of record: Sarah Glenn, nee Capers, sister of William Capers (first Mrs. Guerry, afterwards Mrs. Glenn), Jane D. Moses, Martha A. Walsh, Elizabeth D. Glenn, Lucy K. Macon, Martha A. Du Bose, Elizabeth Ballard, Margaret A. Bostick, Maria M. Fluitt, Sarah W. Durant, Mary N. Durant, Sarah Mellett, Louisa Williams, Mary A. Bowen, Eliza A. Wil- liams, Theresa C. Wilder, Caroline M. Brunson, Sarah Daniels, Elizabeth Flowers, Mary Williams, Eugenia P. Poole. An elect 168 EARLY METHODISM IN THE CAROLINAS. lady, Mrs. Mary Ann Eliza Canty, deserves a memorial. For more than forty years her house was the preachers' home. Her departure from the Church militant was made with the declara- tion, "All bright, all bright." The financial report of the Santee Circuit for 1893, as given in the Annual Conference Minutes of that year, is as follows, the four charges named then constituting the circuit: Summerton, 94 members, paid for salaries $ 301 87 St. Paul's (old Taw Caw), 172 members, paid for salaries. . 256 45 Andrew Chapel, 144 members, paid for salaries 273 12 St. James, 83 members, paid for salaries 158 12 Total $ 989 56 And in 1895 a total of. $1,021 23 Sumter Station, 1823-1893. These dates are here placed, not that the Sumter Station was then first set off, nor that a church was then erected, for that was not done until 1827, and it was not made a station until 1851; but from an early day — 1785, perhaps — there had been Methodist preaching in or near it. It is on record that at a house of Mr. Maple's there had been preaching. Green Swamp was within two miles of Sumter, built probably about 1790. Richard Singleton and Richard Bradford were connected therewith. It is stated of the latter that previous to his conversion he entertained Hope Hull, and, so suspicious were the times concerning Methodist preachers, he watched him closely to see if he loved liquor. Bradford died in the faith in 1826. In 1823 James Jenkins began preaching in Sumterville. Green Swamp being inconveniently far away, and many without conveyances, the people gladly attended his ministry in the village. At length, at a Quarterly Conference held at Fork Creek, November, 1823, the following persons were appointed trustees of the intended church structure: Richard Bradford, Hartwell Macon, James Parsons, Wiley F. Holliman, William Lewis, William L. Brunson, Mason Reams, Henry Young, and Francis L. Kennedy. But the church was not ded- icated until July, 1827, by the preacher in charge, George W. Moore. The Green Swamp membership at once transferred, and that church no longer appeared on the journal. In 1831 a revival was held in Sumter Church by the Revs. William M. Wightman and Allison, assisted by the Rev. H. A. C. Walker. In 1844, thirteen years after, this structure was found EARLY METHODISM IN THE CAROLINAS. 169 too small. It had never been ceiled or plastered, and had become quite dilapidated. Two acres of land were obtained near the old site, and a building seating four or five hundred persons was erected, the galleries accommodating some two or three hundred more. The Revs. Samuel Townsend and J. H. Chand- ler were the preachers on the Sumterville Circuit. The new church was dedicated in 1847 by the Rev. H. Spain; text, Gen- esis xxviii. 17, "This is none other but the house of God." In 1851 a petition representing the male members, signed by W. L. Brunson, J. Hervey Dingle, and W. Lewis, was sent to the South Carolina Conference at Georgetown, and Sumter was made a station. The Rev. W. W. Mood writes that on May 18, 1885, under the pastorate of the Rev. H. F. Chreitzberg, ground was broken for the present brick structure, little Genevieve Hyatt moving the first soil. The church was dedicated by Bishop Duncan, May 27, 1888; text, Acts i. 8. William L. Brunson and James Hervey Dingle were for many years pillars of the church in Sumter, and are deservedly held in grateful re- membrance. Rembert Church was one of the oldest in Santee Circuit — in- deed, in the state; it was some twelve miles from Sumter, on the road to Camden and Statesburg. Bishop Asbury frequent- ly preached there; and in this neighborhood was his favorite resting place from the severe, labors of travel, the little rest he allowed himself to take in his tireless round of a continent. "Rembert Hall" and "Perry Hall" are often mentioned in his journal. Caleb Rembert and Abijah Rembert were the sons of Captain Caleb Rembert, of "Rembert Hall." Abijah was the father of Colonel James E. Rembert, a gentleman of the old school, and so favorably known in later years. His father, Abijah, died in 1805 at the age of sixty-two years. In Colonel Rembert' s house the author has seen the portraiture of five generations. The original chapel has long since vanished. A camp ground at one time surrounded the site, and here the fa- thers ministered often. Parley W. Clenny, who was sent to fill the vacancy caused by McNab's flight, died on the ground, Dr. Whitefoord Smith preaching his funeral sermon. The present church makes a goodly appearance from the road; repaired and repainted, and the undergrowth cut away, it makes a pretty sight. It is now in the Oswego Circuit. Bless the foreign 170 EABLY METHODISM IN THE CAROLINAS. nomenclature creeping into our country! Denmark, for in- stance. Manning Station is an offshoot from the Santee Circuit, and the circuit was formed in 1860. Oak Grove, not far from the village, was an appointment. St. Mark's Church was attached to it in 18G1. This neighborhood was formerly connected with the parish of the Protestant Episcopal Church. A singularity in connection with the original St. Mark's Church was that it was built on the dividing line between Prince Frederick and St. Mark's parishes, now Williamsburg and Clarendon counties, on the north side of the Santee public road. A new church was built for the Methodists. The Rev. John E. Pickett was about the first of the preachers serving this section. In 1889 Manning was made a station, and it was served for three years by the Pvev. Henry M. Mood, who in 1895 finished his second term of very acceptable service there. CHAPTER XX. Santee Circuit Continued-Rev. Samuel Leard's Narrations-Names of Ce- "tbritirRembert's, Deschamp's, Green's-Camp Meefcng £l^n 1850-Necrological-Memorial Reminiscences of Dr. William Capers The Capers Family. TN addition to what has been said of Renibertfs and Lodibar, 1 the two prominent places in the old Santee Circuit there is mneh more to be said of their earlier history; and through the kindness of the Rev. Samuel Leard, who, from his long resi- dence in that old, historic circuit, is well prepared to narrate events, we place on record much o£ interest. Reinbert s he !Ins classic because it was the residence of men and women who in point of descent, intelligence, and respectability were the neers of the most aristocratic in the land. He calls it M tholtic, in that it furnished some of the finest ^Uustra. tions of a pure life, conjoined with the mos fervent piety and devotion to God and to his cause. The "high hills of San- tee "situated just below, and on the borders of Wateree and Santee rivers, had been famous before and during ^o «- tion for the wealth, intelligence, and refinement of its inhab- its and exercised great influence over the social and^tel- lectual characteristics of the earlier settlers. Mr. Leard s acquaintance with the section began in the second quarter of he present century, while the history of Method^ > runs back into the last quarter of the eighteenth century. Asbury states, "January 6, 1802. I rode twenty miles to James Rembe.ts (Rembert kail). This was about a mile from the present church "December 20. I came here to enjoy a h tie lest, p 1 led at Remberf s Chapel. Great change in toseMe „ent; many attend preaching with seriousness and tea- And thus at various seasons in his long ministry. In 1812 he men i ms the death of the elder Capers, father of the first Bishop Caper! He was a patriotof the Revolution ; born in the parish of St Thomas, October 13, 1758; died in this neighborly! and was buried in the graveyard on D, Dick's place »o« - -d by Dr Henry Abbott. He was buried October 12 1812, and on Z tombstone is this legend: " My father, my father, the chariot 172 EARLY METHODISM IN THE CAEOLINAS. of Israel, and the horsemen thereof!" Another stone bears the following: "In memory of Mrs. Anna Capers, wife of Rev. William Capers, and the only daughter of Mr. John White, of Georgetown District, born February 20, 1795; born again Sep- tember 14, 1811; died December 30, 1815. Admired by all who knew her, and beloved as admired, and amiable as beloved, and pious as amiable"; concluding, as characteristic of her, with St, Paul's inimitable description of Christian charity. Another memorial stone is inscribed to the first wife of Samuel Wragg Capers: "Mrs. Elizabeth W. Capers, died March 29, 1818; aged 19 years, 2 months, and 9 days. Esto ft 'delis ad mortem, et dabo coronam vitce tibi." Another distinguished family was the Remberts. James Rembert was of Hnguenotic extraction. In addition there were the Messrs. Caleb, Samuel, James, Jr., and Abijah Rembert, all living in the first quarter of the present century, and contrib- uting by their energy and piety to the building up of Methodism. There was a Mr. John Rembert and his son, Captain James Rembert, near Bishopville; the widow of the elder becoming the wife of the Rev. Allan McCorquodale. James E. Rembert, son of Abijah Rembert, for many years a steward and liberal supporter of the Church, was born in 1800, and died March 20, 1883. He and his wife were received into the Church by Thom- as Mabry in 1822. The Young family was one of the oldest and most useful in the Rembert settlement. The Rev. Henry Young was for many years a Methodist, and for twenty years a local preacher. He died at the age of seventy years in 1835. The Rev. William M. Kennedy and his brother, Francis L., found excellent wives in this household. The last named spent the greater part of his life in this neighborhood, and exerted a noble influence. He was a man of property and of fine moral character. He died November 12, 1837, having been a member of the Church for twenty-seven years. Brother Francis Henry, his son, joined the Church under the Rev. A. McCorquodale's ministry. He died March, 1875. Nicholas Punch was an old and faithful member here. Among the local preachers remem- bered were the brothers John B. and James E. Glenn. Years afterwards they became citizens of Abbeville. The Rev. John B. Glenn, once an itinerant, was a Virginian by birth, and a black- smith by trade. He was a tall, bony, wiry man, of great bold- EARLY METHODISM IN THE CAR0L1NAS. 173 ness and determination of character; a tine, simple, earnest man of God. He married the widow of Le Grand Guerry, a sister of William Capers. James Elizabeth Glenn was, in physical development, entirely different from his brother— gigantic in person, with a full-rounded face, ample dimensions, florid com- plexion, a voice like a trumpet, and faculties naturally of the highest order. He was greatly polemic, set for the defense of the gospel, the chain Dion of Methodism in Abbeville and sur- rounding counties. He was the founder of Tabernacle Acade- my, afterwards Cokesbury School; the instrument in securing S. Olin for his school, and also in his conversion. He wrought at the handicraft of a carpenter, building churches literally as well as spiritually. He had the capabilities of a bishop, and the humility of a child; was a favorite with the young, hunting with the boys on Mulberry and Coronica creeks, and was their defender from all oppression. He emigrated to Alabama, founding the Glenville village and school. Our loss was the gain of that noble state. More is to be said of him in the se- quel. The Rev. Noah Laney, for a long time an itinerant, found a wife in this excellent community. The Rev. Elias Frasher, another local preacher, a descendant of Lord Lovat, the Jacobite, was a man of fine personal appearance, well ed- ucated, and a perfect gentleman in and out of the pulpit. He was possessed of considerable wealth, and exerted a good influ- ence during his life. The Rev. William Guerry, a nephew of Bishop Capers, lived between Rembert's and Lodibar. He resembled the bishop in style and manners, and became a member and minister in the Protestant Episcopal Church. Alexius M. Forster was long as- sociated with Lodibar as teacher and minister, and afterwards connected with the South Carolina Conference. Willis J. Spann w T as long identified with Rembert's. He was of slender form, of an active, nervous temperament, of fine conversational powers, and deeply religious. He was a strong pillar at Rem- bert's. Colonel Sinclair Deschamps, the founder of Mechanicsville, and long a resident at Sumter, was once a member at Rembert's. Of Huguenotic origin, he was tall and slender in person, of ar- dent temperament, and quick in mind and action; a gentleman in manners, a Methodist from principle, and a zealous support- 17-1 EAIiLY METHODISM IN THE CAR0L1KAS. er of the Church. Brother Thomas Boone was also a member. He has a son who is an esteemed minister of the North Carolina Conference. The McLeods were numerous, and noted for their fine Christian chai-acter. Daniel McLeod, near Lodibar, Moses, Oliver, Bobert L., N. B., and Boger D. McLeod were all devot- ed Methodists and firm supporters of the Church. The Bev. Henry D. Green is worthy of special notice. He was a native of Georgetown District, born in 1791. He entered the South Carolina Conference in 1810, and traveled five years. He mar- ried a Miss Mathews, of Camden, S. C, and settled not far from Bembert's Church, of which he was among the earliest organ- izers. From small beginnings he became wealthy, and his home was elegant and well furnished. He was a good planter, a kind master, and a devoted husband. His second marriage was to a Miss Abbott, of Camden. Their house was the preachers' home. He was a student with a fine library, and his profiting as a theologian was conspicuous. As a preacher he had the eloquence of thought, but his voice was not strong, and a cer- tain hesitancy of speech hindered fluency. He could preach a thoughtful sermon, full of good sense and instruction and of unbounded sympathy, and he has left behind him a reputation of exalted Christian worth. Mr. Leard describes the last visit paid him. He was alone, his wife not long dead, his children all married and gone. His servants had followed the prevail- ing example, and nearly all of them had left. He could not but speak of his great loss in the death of his wife, and the broken up condition of the country, and the ruined state of his neigh- bors and himself. He was asked his age, and replied that he was seventy-six, and added if it were possible to go back and live his life over, there were but five years he desired to repeat — when he was a poor traveling Methodist preacher. The last camp meeting at Lodibar attended by Mr. Leard was in 1850. It was then a splendid camping ground, with fine tents and preaching stand, and the elite of the country in attendance; the surroundings forming a great contrast with the simplicity, ease, and freedom of former days. What had been gained in elegance and refinement was overbalanced by loss in simplicity and power. Bishop Capers, with the Bev. Samuel W. Capers, the presiding elder, and some twenty preachers were present. A severe reproof had been given for some improper conduct, EARLY METHODISM IN THE CAROLINA*. 175 and the effect was electric and disastrous. An apology had been withheld until there was a ferment of passion. With great difficulty peace and harmony were restored to the demoral- ized congregation. The Rev. James Jenkins lived for several years in this com- munity. By eminence he was one of the most heroic founders of Methodism in the Santee country— indeed, in the entire state. He was then aged, and his tall, erect form, independent bearing, and cast-iron expression of features made an indelible impres- sion on all seeing him. He was at that time a superannuated preacher, almost blind, yet he moved about with an energy most surprising. Entering the Conference in 1792 and dying in 1847, he had for fifty-five years served in the ministry. Some called him " Thundering Jimmie," and others the " Conference Currycomb." He was always ready for the correction of any wrong in manners or morals, and yet all apprehension of re- buke was mingled with unqualified reverence and respect. His style of preaching was very plain and simple; he seemed ut- terly oblivious to all surroundings, and had but one purpose, and that was to rebuke sin unsparingly and to urge the neces- sity of vital godliness. He would often give utterance to an animated shout, sometimes displeasing to a modem congrega- tion. He was an Elijah or a John the Baptist of the early Church. His whole bearing in the pulpit was most impressive. His almost sightless eyes, his thin, long, white locks, and his fearlessness in proclaiming the truth, made you feel deeply. Bishop Capers in early life being identified with this Lodibar section, his residence here for a year may be recalled with pro- priety. The farm upon which he settled was here, he having lo- cated to provide for the comfort of his almost adored young wife. Her early death subverted all his plans, and as soon as he could he reentered the traveling connection, never to locate but in the grave. There were but few parsonages at that time for the ac- commodation of any. Of the one occupied in Columbia, S. C, soon after, he has left a graphic picture in his autobiography. He would in familiar intercourse give other items not therein published. One of these occurred with the Eev. Samuel Leard, to whom he related the manner of the stewards in the settle- ment of church dues. The meetings were once a week, when all collections were reported and weekly expenditures settled up. 176 EARLY METHODISM IX THE CAROLIXAS. And.it was in no mean city, and one also with several wealthy members, that this occurred. On one occasion, among other things, one-half bushel of corn was reported as bought. "Broth- er Capers," said a steward, "I see here a half bushel of corn; how is that? You do not keep a horse; what use did you have for corn?" Dr. Capers replied: "Well, brother, the presiding elder came, and he had a horse. I always make it a rule for him to stay at the parsonage, and hence I was obliged to have the corn." You see he "acknowledged the corn." What else was to be done under the circumstances? "But, Brother Capers," continued the steward, "why did you not send the presiding elder and his horse over to my house, and thus save the expense to the church?" "No, brother," replied the doctor, "I always claim the presiding elder, and must provide for his horse as well as for himself; but if not allowed, scratch it out." Again, in reviewing the account, a steward said: "Look here, Brother Capers, I see a half pound of tea is charged; would not coffee be cheaper?" "Perhaps so," said the doctor; "but my wife likes a cup of tea occasionally, and I cannot refuse to afford her that little luxury; but if you think it too expensive, scratch it out." All this may be thought only a burlesque on economy. But it is on record from another source that at least one of that board of stewards, and a wealthy man at that, was so econom- ical, according to his own son's testimony, that he " saved shoe leather by always seeking a soft place to put down his foot." Mr. Leard, on the bishop's relation of the above, becoming quite indignant, could stand it no longer, and springing to his feet, exclaimed, "How could you stand it, bishop?" "Softly, my brother, softly," said the bishop. "Ever since God took away my Anna, I could endure anything for the privilege of preaching the gospel of Christ." And the dust of that lovely woman, whose premature death changed the elegant, gifted, and eloquent William Capers into the self-denying, laboring martyr, rests in that lonely graveyard near Lodibar. The Capers family have long been distinguished for piety, fine personal presence, intelligence, and most of them as elo- quent preachers of the gospel. They were descendants of Major William Capers, of Revolutionary fame, who married Mary Sin- gletary, daughter of John Singletary, of St. Thomas's Parish, BUNCOMBE STREET CHURCH, GREENVILLE, S. C. Methodism was established in Greenville between 1833 and the end of 1835, by the Rev. Thomas Hutchins, who preached in the courthouse. In 1836 a church was built, which was served by the circuit preachers until 1841, when Greenville was made a station, with the Rev. W. P. Mouzon as preacher in charge. In February, 1873, the congregation moved from the old church, corner of Church and Coffee streets, into the handsome build- ing now used, fronting on Buncombe street, from which the church takes its name. It was dedicated by Bishop Doggett, the Rev. E. J. Meynardie being the preacher in charge. It has at present a membership of four hundred and thirty-five. St. Paul's Church, Greenville, and the Mission Church were Ixjth formed from the congregation of the Buncombe Street Church. The Rev. William A. Rogers is the pastor for 1897. 12 EARLY METHODISM IN THE CAEOLINAS. 179 S. C. ; another daughter, Anna, marrying Beverly Allen. The family make up a remarkable ministerial record: Hew William Capers, D.D., one of the bishops of the Methodist Episcopal Church, South; Rev. Gabriel Capers, Rev. John S. Capers, Rev. Samuel W. Capers, Rev. Benjamin H. Capers, Rev. Thomas Humphries Capers, Rev. James Capers, Rev. William Tertius Capers, Rev. John S. Capers, Rev. Richard Thornton Capers, and Rev. Ellison Capers, now bishop in the Protestant Episco- pal Church. The Chesterfield Circuit, as we have seen, was a part of the Santee Circuit, and its history may be noted in the next chapter. CHAPTER XXI. Chesterfield Circuit — Official Names — Society Hill Finances — Camden Sta- tion — Early Methodism in Charlotte, N. C. — The Waxhaws— The Indians — The Presbyterians — Superstition — Michael Burdge — Ashley Hewett. v TTTE may offend in noticing minutely some matters; the op- * ^ probrium engendered would not be risked for that alone. As to the motive, the writer is willing to leave it to the develop- ments of the judgment day, hoping that others, if much con- cerned about it, may afford to do likewise. Offending the sen- sitiveness of any would be avoided if possible; but must the truth be suppressed because painful? Besides, is there no sensitiveness on the part of others, often charged with base self-seeking, who, though giving the best of denial by a life- long endurance, are silent from necessity? One object has been to show that at several points in our Conference territory during the same decade, from 1830 to 1840, however meager the support, the work has gone on. True this is no new thing in Methodism existing to-day. But the novelty lies in the fact that but few comparatively know it. Year after year the preachers are furnished churches, and whether supported or not the supply does not fail. This is so contrary to all human action, and so like offering a premium for default, that many are ready to conclude the lack of support is mythical. What better can these old records do than to give up their testimony? The covering-up process does not aid ad- vancement; hiding facts in the minds of officials and covering over delinquent charges may minister to a pseudo-charity, but militates ever against the truth and progression. If any portion of the country may have urged poverty as the cause of failure in sustaining Church operations, this wire-grass, sand-hill section had reason to do so. Save along the borders of the streams, all was land of the poorest description; yet it will be seen that it was not far behind some of the richer territory of the Conference. Indeed, I am clearly of the opinion that poverty, though always urged, is the very least cause of failure in this direction. This may appear in the sequel. The Chesterfield Circuit, although Methodism existed within (180) EARLY METHODISM IX THE CAROLINAS. 181 its boundaries from the very beginning, was incorporated with other circuits until 1832. Bordering on North Carolina, it was one of the first sections of the state visited by the apostolic As- bury. Under date of February 17, 1785, he writes of the Cheraw Hills, and his spending some time in prayer in the church at that place — none other than the present Episcopal Church, which antedates the Revolution. Others of the fathers soon followed. The Rev. Hugh Craig, long a local preacher in this circuit, remembers the gift of a little catechism to himself, when a child, by the famed George Dougherty. Within its boundaries, at Old Fork Creek (Knight's Meetinghouse), Wil- liam Capers was converted, and along "that dreary sand-hill road leading from Chesterfield Courthouse to Sumterville" struggled concerning his call to preach, and conquered. With- in its territory those elect ladies, Mrs. Blakeny and Mrs. Blair, domiciled and cheered the itinerant in his rounds with all their abounding wealth afforded. Of a later day are the Williamses, Craigs, Chapmans, Lucases, and others, whose praise, if not in this, will be in another and more enduring book. The first session of the Quarterly Conference for 1832 was held March 17, at Chesterfield Courthouse. William Kennedy, presiding elder; John M. Kelly, preacher in charge; Allen Rush- ing, local preacher; L. Ogburn, exhorter; John Burnett, M. K. McCaskill, James C. Brown, and John D. Price, leaders. Oth- er members present were: Hugh Craig and John Stephens, lo- cal preachers; James Wright, William Hudson, William Morse, J. W. Hudson, C. Therell, Haywood Chapman, A. Mclnnis, Alexander Cassidy, J. McLean, K. Bennett, Edwin Odum, Henry Wallace, and William Moss. In 1833, B. Dozier, Alex- ander McNair, W. H. Wadsworth, William Hall, Thomas Sweat, Clement Cogdell, Elias Fraser, William L. Morse. Tyre Mc- HafFy, and Isaac Hall were added. In 1834 Charles Pigg, O. Gatledge, Andrew Miller, and Peter Stewart appear. In 1839 O. Jordan, Dr. Charles Williams, J. B. Nettles, Hugh Blakeny, Jesse Gibson, and William Ingram are recorded. In 1841 M. J. McDonald, Donald McDonald, J. Stephens, A. Miles, J. Mc- Crary, E. Ellis, M. Talbert, and S. P. Murchison are added. In 1832 there were admitted on trial 206 whites and 128 col- ored. The churches, with payments for the entire year, were: Society Hill, $28.20; Mt. Zion, $5; Sardis (Stephens's), $2.91; 182 EARLY METHODISM IN THE CAROLINAS. Fork Creek, $34.28; Smyrna (McHaffy's), 81 cents; Taxahaw, $11.81; Zion, $5; Pleasant Hill, $5; Courthouse, $34.70; Shiloh, $2.57; Bear Creek, $7.98; Mt. Olivet, $9; New Prospect, 72 cents; Public collections, $25.18. Total collected, $173.16. Traveling expenses $ 6 50 Paid presiding elder 50 00 Paid preacher in charge 110 66 Total $173 16 Membership, 474 whites ; average per member, 38 cents. In 1833, same presiding elder; A. B. McGilvary, preacher in charge. First quarter, 43| cents; second quarter, $65.75; third quarter, $36.43; fourth quarter, $73.18|; stewards' meeting, $48.01. Total collected, $223.81. Traveling expenses $ 8 50 Paid presiding elder 50 00 Paid preacher in charge 165 31 Total $223 81 Average per member, 42 cents. The yearly collections for the support of presiding elders and preachers for the next years are as follows: 1832. John M. Kelly, preacher in charge $173 16 1833. A. B. McGilvary 223 81 1834. William Brockington 213 99 1835 to 1840 imperfect. 1841. George R. Talley 228 82 1842. J. M. Bradley 329 15 1843. Abel Hoyle 253 89 1844. A. M. Chreitzberg 358 52 1845. John Watts 196 04 1846. M. A. McKibben 212 31 1847. W. L. Pegues 130 35 1848. M. A. McKibben 212 31 1849. W. L. Pegues 273 53 1850. A. Nettles 239 35 1851 and 1852 imperfect. 1853. D. W. Seal 235 65 1854. D. W. Seal 433 49 1855. Daniel McDonald 141 26 1856. S. Jones 246 15 1857. S. Jones 212 53 1858. E. J. Pennington 199 66 1859. E. J. Pennington 367 60 1860. Jesse S. Nelson 320 07 EARLY METHODISM IN THE CAROLIXAS. 183 1861 to 1867 imperfect. 1868. Oliver Eady §330 00 1869. J. C. Hartsell 380 00 1870. J. Sandford 577 72 1871. J. B. Piatt 635 00 1872. J. B. Piatt 797 00 1873. A. Ervine 680 00 1874. A. Ervine 623 30 1875. J. C. Russell 680 00 1876. J. W. Murray 756 44 1877. J. W. Murray 813 19 1878. J. W. Murray 646 97 1879. J. W. Murray 788 54 1880. C. D. Rowell 855 00 1881. C. D. Rowell . 844 61 1882. C. D. Rowell 814 78 1883. C. D. Rowell 819 59 1884. J. W. McRoy 721 80 1885. J. W. McRoy 601 21 1886. W. H. Whitaker 682 79 1887. W. H. Whitaker 818 44 This shows a very creditable increase in ministerial support. How it will be in the future remains to be seen. This once large circuit is now cut in half. A tabular statement for five years will show the amounts con- tributed by each church, and an aggregate for five years' minis- terial labor as low as could be reasonably expected: Churches. 1844. 1845. 1846. 1847. 1848. Total. Society Hill $ 33 18 55 02 85 50 6 00 4 00 40 17 10 00 8 50 13 75 66 53 10 00 5 00 9 87 11 00 $ 40 00 37 02 40 00 $ 30 00 36 90 65 00 $ 93 18 211 69 Fork Creek $ 49 60 38 00 $ 33 25 13 00 Damascus 241 50 Mt. Zion 6 00 Zion 6 50 20 02 5 00 2 61 25 56 1 50 1 42 10 23 60 7 00 1 00 4 25 7 50 7 50 28 87 8 60 6 25 1 50 3 00 1 00 50 22 00 50 9 75 2 00 1 50 27 00 1 00 33 50 Bethel 62 69 Friendship OO 9^ Prospect ^0 61 Mt. Olivet 23 25 Shiloh Pleasant Hill 169 96 21 (10 6 42 Sardis 1 25 14 43 1 50 7 50 2 87 40 67 15 59 Public collections 97 20 $358 52 $203 33 $212 30 $130 35 $131 04 $1,025 44 This record from the Quarterly Conference Journal here closes. We would like to have the figures covering the war pe- 184 EARLY METHODISM IN THE CAROLIXAS. riod, but they are not at hand. From 1868 to 1875 there are returns showing a healthy increase in the finances, and giving promise of improvement still greater in the coming years: Preacher in Charge. Amount Collected. $330 00 380 00 577 82 635 00 797 00 680 00 623 30 680 00 1868 1869 1870 1871 1872 1873 1874 1875 0. Eady $330 00 75 J. C. Hartsell 380 00 81 J. Sandford 577 82 87 J.B.Piatt 635 00 79 J. B. Piatt 797 00 $1 02 A. Ervine 680 00 97 A. Ervine 623 30 85 J. C. Russell 680 00 89 But let us run back into the past and in the light of contrast view the improvements hereabout. The names of York, Ches- ter, Lancaster, and Chesterfield proclaim our connection with English history from an early period in the seventeenth century. With the reigns of the pedant James and the untrustworthy Charles, the profligate son, and the monkish brother who for love of Rome threw away his kingdom and crown, this upper country of Carolina had but little to do. It was not until near the close of the eighteenth century that any settlement of impor- tance was made therein. About the middle of the said century hereabout tribes of Indians, the Catawbas and Waterees, were masters of the whole. Bands of traders supplied the necessi- ties of the Indians and their own in the way of barter, reaping a rich harvest from the unsuspecting natives. What a blessing to think nobody now wants to cheat his neighbor! Oh, no; not one, nowhere! But it is religious and not civil matters in hand just now. It will be remembered how nearly Dean Swift came to being made bishop of America. What the record would have been had the queen's disinclination to him been overcome, who can conjec- ture? All know John Wesley's plea to the bishop of London to or- dain preachers for America, rejected with disdain — the people so few, the country so far. Alas for human foresight! What might not the Church of England have gained by his compli- ance, yet what might not the country have lost by the complex machinery not fitted for the wilderness? EARLY METHODISM IN THE CAROLINAS. 185 Chesterfield was doubtless named from the courtly earl whom the great English lexicographer so snubbed in his dedi- cation of his great dictionary. His body long since dust, here he has an imperishable monument to his memory. This Ches- terfield Circuit is monumental in another sense; at least its name has been associated with Methodism many years, and some old documents in my possession will show that amid all discouragements of the past there has been a steady increase, promising still more of success in coming years. The circuit itself, though Methodism existed in its boundaries from the very beginning, was incorporated with other charges until 1832, sixty-five years ago. Bordering on North Carolina, it was one of the first sections of the state visited by the apostolic Asbury as early as 1785. And though ignorant and unlearned men, just like Peter and John, they built up a great Church nevertheless; and their sons are laying the foundation broad and deep for mightier conquests in the twentieth century, now near at hand. At Society Hill we had but little success. There was some dif- ficulty as to the site of the church in 1834. The road to it was fenced up, entailing a lawsuit; a resident minister using his in- fluence against us, and finally falling sadly. There were strong friends there, however— Dr. Hoges, James and William Houze, and Mrs. Snipes. In 1844 Dr. Charles Williams resided there, and was very influential. The old Fork Creek Church, while in Santee Circuit and for years after, was ever noted as fruitful. It is still to the front in Jefferson Circuit. Camden Station has ever been a place of importance in Methodist annals. It was the seat of ten Conferences, and was once in connection with Santee Circuit, but in 1811 was set off as a station, so remaining until now. The Quarterly Confer- ence Journal from 1839 to 1854 is before us. But little save the usual inquiries is on record. The members of the first Quarterly Conference, held February 9, 1839, were H. Spain, presiding elder; B. Thomas Mason, preacher in charge; S. W. Capers, Thomas Berry, and A. Purifoy, local preachers; John R. Joy, class leader and exhorter; J. S. Depass, James Dunlap, James C West, W. C. Workman, stewards. At other sessions Phineas Thornton, T. S. Mood, F. B. Push, A. V. Pritchard, J. N. Gamewell. 186 EARLY METHODISM IN THE CAB0L1NAS. In 1852 a resolution was offered by J. N. Gamevvell, requiring financial reports yearly from the board of stewards; but no at- tention was paid to the same thereafter. Camden has been favored with remarkable men and women. To those noted above may be added the names of two elect la- dies, Mrs. Amelia Haile and Mrs. Sarah Ciples, who gave the present parsonage, and made provision for servants and every- thing needed for the comfort of the pastors. Thurlow Caston, an able lawyer, was exceedingly useful to the church; he died in early life. Dr. Zemp was for years a steward, and had much to do with the erection of the present handsome church structure. It was enterprised during the ministry of the Rev. H. F. Chreitzberg in 1875, and set apart for worship some two or three years after. The elect ladies noted above surely de- serve some memorial for their liberal gift of a parsonage, bank stock, servants, and the like to the Camden Church. The AVateree Circuit was set off, as seen, in 1809; so re- maining until 1833, when Wateree was confined to the mission work, and in 1834 Lancaster Circuit in its place, sweeping up into the Waxhaws. In 1870 Lancaster Courthouse was made a station and the Lancaster Circuit changed into Hanging Rock. In 1809 it will be remembered how faultless was the ministry of William Capers, and it was not until 1833 or 1834 that any attempt was made to build a church at the courthouse. James Jenkins with J. J. Allison held a two days' meeting at that time, preaching in the courthouse. They were kindly enter- tained by Colonel Witherspoon. He states that Frederick Rush was the preacher in charge, but the Minutes say differently. They were R. Adams and S. Armstrong. Rush was on the Wa- teree Mission. Ten whites and thirteen blacks were enrolled, and a Brother Brummet appointed leader. In a year or two afterwards a church was built. In 1835, with James C. Postell, another meeting was held by James Jenkins. There was then a comfortable house of worship and a number of members. Among the first members were the Beckhems, Mayers, Brum- mets, Millers, Riddles, and others. As we have seen, the original Santee Circuit ran up to near Charlotte, N. C. The introduc- tion of Methodism there is worthy of note, and may be seen at length in James Jenkins's autobiography. Dr. Dunlap, with Mrs. Martin, mother of the Rev. William Martin, were EARLY METHODISM IN THE CAROLINAS. 187 among the first to join. Dr. Dunlap was the son of the lady subjected to the fearful ordeal in the graveyard of the Waxhaws Presbyterian Church in the last century. In 1788 Saluda Cir- cuit and the Waxhaws were added to the appointments. Mi- chael Burdge was the preacher in charge. The Waxhaws were long famous in Methodist annals, and are often mentioned in Bishop Asbury's journal. It was attractive to him because of the Catawba Indians near by, and Burdge was sent to labor specially with them. Coke and Asbury visited the tribe and preached to them through an interpreter. A rude structure was improvised and the tribe attended, but they were more concerned about the present than a future life. All ef- forts since to Christianize them have been abortive. At a late date a few women may have been seen in attendance on worship at Friendship Church in the present Leslie Circuit. Some were members there who seemingly were not full-blooded Indians. The Waxhaws are known to fame as the birthplace of Andrew Jackson. At the old church he attended school. In that grave- yard his father is buried, and thither the wounded were carried from the Buford massacre during the Revolution. That old grave- yard witnessed a scene in the latter part of the eighteenth century most disgraceful to civilization: the disinterment of a corpse, after months of burial, to prove the guilt or innocence of oue accused of murder. The widow of the dead man was compelled to touch the corpse to see if, according to the superstition of the time, it would bleed. The lady, afterwards Mrs. Dunlap, by the general sentiment of the community was held entirely innocent. Some distance from the Waxhaws Presbyterian Church, on the road to Charlotte, once stood the Methodist Waxhaws Church. Near it, and not far from the road, stands a conglom- erate formation neatly poised on a narrow shelf of rocks, and named by the writer, " The Sachem's Pipe." The folklore of the country states that the little children would look with open- eyed astonishment to see it move, which it would inevitably do on hearing a cock crow; not readily seeing that their disap- pointment lay in the rock being so hard of hearing. Bishops Asbury and McKendree in their travel in this neigh- borhood once sought shelter with a good old Associate Re- formed Presbyterian. To their request to stay all night the answer was: " That is as ye behave yourselves." 188 EARLY METHODISM IN THE CAROLINAS. " Well, Mr. Mc , we aie Methodist preachers — " " Hoot mon," was the sudden reply, " of ail people in the warld I hate them the most! " "But why?" w r as the rejoinder. " Why, they get drunk and tell lees." " Who says so? " was the incpuiry of the bishop. " Why, our good mon the meinester." " Does he get drunk?" was next asked. " Weel, not often," was replied. After being admitted, they asked liberty to pray, and were told, "Pray, mon, as much as ye like." Their request to sing a hymn was indignantly refused with a "No, that ye sha'n't! " The Waxhaws Presbyterian Church for a long time w r as the center of religious influence in this section. Camp meetings were once held there. At one time a well-to-do population lay along the Cataw r ba Piiver. Emigration and the emancipation of the slaves have much reduced its prosperity. The old graveyard contains the dust of several generations. Methodism at the Waxhaws has always had a good representation. Lying di- rectly in the route of travel of the pioneers, it was favored with their early ministry; and it has long retained a deep spirituality of character. The present church structure is small, but it is expected that a more commodious one will soon be erected. From the Waxhaws came James Russell, an uncultured back- woodsman, but who, like Burns the plowman, had natal gifts, and the matchless sw T eep of wdiose oratory charmed the erudite Olin. Of him more is to be said hereafter. Michael Burdge had peculiar honor as the first missionary — indeed, the only one ever sent to the Cataw T ba Indians at the Waxhaws in 1788. He traveled four years; located in 1807; sought readmission into the Conference, and after a year or two obtained it; was honored, with Sturdivant, as a missionary to Mississippi; labored under difficulties subjecting him to com- plaint and trial, and was finally set down in the General Minutes as expelled from the Oneida Conference in 1819. Dr. Anson West, in his " History of Methodism in Alabama," has pretty thoroughly traced his history, and has shown from the journals of the Oneida Conference that he was not expelled for crimi- nality, but imprudence. He was afterwards connected with the LITTLETOX STREET METHODIST CHURCH, CAMDEN", S. C. Methodism was introduced into Camden about 1787. Isaac Smith has the honor of being its founder. For thirteen years it had no " set place " of worship. Daring the pastorate of the Rev. James Jenkins a church was erected. The building was very plain and inexpensive. Once or twice it was enlarged to accommodate the increased audiences. It stood near the present jail. In 1825, under the leadership of the Rev. Malcolm McPherson, a new 190 EARLY METHODISM IN THE CAROLINAS. church enterprise was started. This resulted in the plain edifice on De Kalb street. It was occupied February 6, 1828, the first service being the forty-sec- ond session of the Annual Conference over which Bishop Soule presided. The negroes now own and use this house for a church. In 1860 a lot was bought on Monumental Square, and the corner stone of a new church was laid with grand and imposing ceremonies. The civil war caused this to be abandoned. After the sale of the De Kalb street property a small house was purchased on Hampton Square and used as a church. This was only a temporary ex- pedient. In 1875, under the leadership of the Eev. H. F. Chreitzberg, D.D., the handsome Littleton Street Church was begun. A few years later it was completed, while the Rev. J. 0. Willson, D.D., was pastor. The dedicatory sermon was preached by the pastor under whose leadership it was begun. On that occasion Dr. Chreitzberg preached a magnificent sermon. This building is a perfect gem. Dr. F. L. Zemp, chairman of the building com- mittee, deserves much credit for making this enterprise such a success. During the pastorate of the Rev. J. Thomas Pate, D.D., in 1896, the build- ing was found to be too small, and was enlarged twenty feet. A splendid pipe organ was also placed in the church. It is now one of the very best churches in the state. J. T. P. EARLY METHODISM IN THE CAROLINAS. 191 Methodist Protestant Church, and represented it in their Gen- eral Conference in 1838. We have a much better record of another of the honored missionaries sent from the South Carolina Conference to Mis- sissippi. In response to a call for volunteers at the thirtieth session held in Charleston, S. C, December, 23, 1815 — William McKendree, bishop — A. Hewitt was sent to Tombigbee. His long travel through the Indian country tested his courage, his life often being in jeopardy. Ashley Hewitt was recommended by a Quarterly Conference held in Enoree Circuit in 1810. He served faithfully in his Conference until transferred. Dr. Anson West's portraiture seems to be of no flattering kind, and yet has an offset in his end as related by Joseph Travis. " In stature he was tall and lean, blue eyes and hair of light color, a fair complexion, a mouth large enough to indicate a fluent speaker, and a pleasant countenance. He was a quiet, sedate, matter-of-fact man, pos- sessing a sound judgment, medium attainments, and moderate abilities. He had neither genius nor fancy. As a preacher he had but little or no variety, and was almost entirely destitute of emotion and of action. In 1830 he located." The Rev. Joseph Travis writes of an intimate acquaintanceship with Hewitt, and of his being highly esteemed in his mission- ary fields, both in Mississippi and Louisiana. He gives a sin- gular relation concerning his death scene. His daughter, Eliz- abeth, was taken sick with himself the same day. Intelligence was brought him that she was dead. He asked, " Did she pro- fess religion before she died ? " The answer was, " No." " Then she is not dead. God will not permit her to die until she is converted. I have trusted my heavenly Father too long to doubt it, and he has heard my prayer too frequently now to turn a deaf ear to my dying request in behalf of my beloved child." But she was laid out, when to the astonishment of all, after ly- ing thus about an hour, she opened her eyes, and said, distinct- ly: "Glory to God, my sins are forgiven, and I am going safe to heaven." Her father died the same day. CHAPTER XXII. The Great Pee Dee Circuit — Flowers Church, near Marion Courthouse — Shouting Methodists — Britton's Neck, Darlington — The Old Gully Camp Meeting — Dougherty's Sermon — Marion Courthouse and Joseph Travis — Old Local Preachers — Bishopville Cross Roads — Pee Dee Circuit, 1840. HAVING traced the first named circuit (Santee), the next established the same year (1786) was the Great Pee Dee, divided two years after, in 1788, and called the Great and Little Pee Dee; Little Pee Dee, as far as the number of members goes, being the greater. The first named, in 1788, reported 885 whites and 50 colored, and in 1789 only 369 whites and 39 col- ored; while Little Pee Dee reported 598 whites and 20 colored members. In 1796 James Jenkins traveled the Great Pee Dee Circuit, and states that it embraced portions of Williamsburg, Sumter, Darlington, and Marion counties; the larger part of Marlboro county being in the Little Pee Dee Circuit. The whole of the Pee Dee Valley, one of the fairest portions of the state, has al- ways been favorable to Methodism. The country was early pre- empted by the pioneers, and is held firmly to the faith up to this hour. By putting on record all now known of that early day, and taking the Santee, Congaree, and Broad rivers as the line, very nearly one-half of the state will have been brought un- der review. It is sad that so little is on record concerning the early work and workers. Only here and there are incidents noted, and unless put on record permanently very little will be rescued from oblivion. The Great Pee Dee Circuit, as we have seen, was formed by Jeremiah Mastin and Hope Hull in 1786. They did yeoman service, calling forth the high approval of Coke. Where it be- gan we are not informed, but it must have been in Britton's Neck, on its lower end, the river proving, from the difficulty of crossing it, an exceedingly great barrier. In more modern times to reach Georgetown often required seven miles of ferriage. The old Neck Church for a long time served the necessities of the people, the old Ark, lower down in the fork of the rivers, being more recently established. A glance at the map shows (192) EARLY METHODISM IN THE CAKOLINAS. 193 the Great Pee Dee Kiver running down from North Carolina, and with Georgetown, Florence, Darlington, and Chesterfield counties on the western side, dividing those counties from Hor- ry, Marion, and Marlboro. The Pee Dee Valley, it will be remembered, was entered by Bishop Asbury, and early mention made of Bennettsville, Beauty Spot, etc. The next notice in the journal is on Febru- ary 2, 1790, concerning Flowers Meetinghouse, on the north side of Marion Courthouse. It stood near a large oak in the yard of General William Evans. James Jenkins, then a youth, had gone to conduct the bishop on his way to the fourth session of the South Carolina Conference in Charleston. The journal states: "On February 2, 1790, we came to Flowers Meeting- house. We had a lively stir; one soul found peace, and I had freedom in preaching." Mr. Jenkins states: "Glory! glory! glory be to God! I was that soul." It seems that soon after- wards he was accustomed to hearty shouting, a matter quite common then, but now largely gone into desuetude. Some did not like it even then. One said that " it was a new religion, and the old members must get it," but added, " If this be religion, I pray the Lord to keep me from it." Mr. Jenkins naively adds: "I fear his prayer was answered." He says further: "Ever after this, in public and private, I have praised the Lord aloud whenever I have felt like it; for if I can help it, I don't choose to help it," And why should any man's liberty be re- strained by another man's conscience? True, by it he earned the sobriquet of " Bawling Jenkins," but what of that? Some of the wicked said that even the apostles at Pentecost were drunken. The years pass on, and with them the tide of life. Sugg, Herbert, Lilly, Bonner, Tolleson, Lipsey, Enoch George, and others were the preachers traveling this charge. In 1796 Jen- kins and Thomas Humphries were on Great Pee Dee. It was a year of trial, the junior preacher helping only at Quarterly Conferences; yet a year of revival, the Jeffrey's Creek Church sharing largely. The old Neck Church must have been organized in 1786. It was here that James Jenkins joined in 1789. The society seems to have declined, for in 1800 he writes of "a second society raised here." Out of it in after years came John L. Greaves, 13 194 EARLY METHODISM IN THE CAROLINAS. who died in 1826, William H. Ellison and Richardson (James J.), who died in 1833. In 1802 Mr. Jenkins, being presiding elder, held a Quarterly Conference at Harleeville. Jonathan Jackson preached on " the little stone cut out of the mountain," and Mr. Jenkins on being "weighed in the balances." Daniel Asbury used to tell humor- ously of a Dutchman's account of that sermon. He said: "I wents to de camp meetin', and one Schenkins breached. His tex' vas, ' You's veighed in de palance and found van tin'.' He vent on veighin' many beeples, an' at las' thro wed ole Fisher into de palance, an' ole Fisher did come out jes' noting at all." But he weighed something afterwards — adorned the gospel, and died in the faith. About this time Mr. Jenkins preached the funeral sermon of Moses Wilson. He was admitted in 1795, died in 1808, and was buried at James Skinner's, on Little Lynch's Creek. A more pious or upright man has rarely been seen. He left his prop- erty to the Conference; but upon Bishop Asbury saying, "The kings of Israel are merciful men," the Conference sent it to some of his friends who were needy. This same year (1803) Mr. Jenkins visited Fayetteville, N. C. There was a small so- ciety under the care of a colored man named Evans. He had leased a lot for seven years, and commenced building a church twenty by thirty feet out of rough-edge materials. This was the first Methodist church in the place. In a short time an addi- tion of ten feet was made to it. In the fall of 1805 Mr. Jenkins attended a camp meeting at the noted old Gully Camp Ground, in Darlington county. Here, amid much opposition, they had a gracious time. George Dougherty, the presiding elder, reproved from the stand certain outlaws, and called on the congregation to notice if the judg- ments of Heaven did not overtake them. This was the time when Dougherty gave that discourse on "the swine choked in the sea," so graphically described by Dr. Lovick Pierce in "Sprague's Annals": "His remarkable skill as an impromptu preacher was strikingly displayed at a camp meeting in Dar- lington Circuit in 1805. At this meeting the assembled row- dies hallooed, cursed, drank, and fought. Preaching they would not hear, but if at any time there was a shout raised this tu- multuous crowd would come rushing to the altar of prayer EARLY METHODISM IN THE CAROLINA^. K5 like cattle to a salt-lick, laughing and profanely ridiculing the work of God. On Sunday, under the preaching of James Jen- kins — famous through all that country for having a stir and a shout — a lady began praising God aloud. The rowdies broke from every point of the compass and came thundering into the camp like a herd of buffaloes. Mr. Dougherty prepared to launch a thunderbolt at them. He announced his text: 'And the herd ran violently down a steep place into the lake, and were choked.' He commented upon the generous policy of Satan, showing that he cared nothing as to the means used for the accomplishment of an object, success only being aimed at. If dislodged from a man, he was well satisfied to enter swine, so as to prejudice men against Christ. Then he noticed, first, the herd into which the devil entered; secondly, the drivers employed; and, thirdly, the market to which they were going. And then he began an expose of the infernal entrances into men — the agencies employed, un- der the figure of drivers, in the establishment of brothels, saloons, gambling hells, and other auxiliaries of ruin. It was pertinent, awful, loving, scathing, and unique. He swept along his pathway like a blazing comet, drawing such pictures of vice and diaboli- cal intrigue that the miserable creatures before him seemed spellbound. 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 — the picture took on such an appalling hue that an involuntary shudder seized the audience. The most stout-hearted sinners present seemed to be overwhelmed with amazement. As the preacher began to draw in his lines upon them they left in wild confu- sion, and were soon en route for home." A year after, and it may have been at this very Gully camp meeting, as we learn from Travis, " he was too far spent to at- tempt preaching; but on the Sabbath, after another had preached, he arose, and propping himself against the book- stand, said: 'Brethren, this is the last time you will ever recog- nize my presence among you; but next year, when you have a camp meeting here, I will ask my heavenly Father to permit my mingling with you around that altar; and although in person you will not see me, I expect to be with you in spirit, rejoicing and praising God.' For a time a deathlike silence of weeping- prevailed, broken by a loud burst of ' Glory to God! ' From 196 EARLY METHODISM IN THE CAROLINAS. this meeting he went to Wilmington, N. C, and in a few weeks died." The next record concerning the Great Pee Dee Circuit was in 1814 Joseph Travis had located, and for that and the two following years had opened an academy at Marion Courthouse. There being no church in the village, the courthouse was used for religious services. Mr. Travis preached here every Wed- nesday night. Regular appointments were kept up in the coun- try, and two or three days' meetings were frequently held; two excellent local preachers, the Rev. Jesse Le Gett and the Rev. Jesse Wood, living near. Ebenezer Le Gett — afterwards of the South Carolina Conference, admitted in 1827 and located in 1838 — was the son of Jesse Le Gett. Le Gett and Woods were good preachers, and great lovers of primitive Methodism. The first named was somewhat of a censor, reproving Travis for a rather metaphysical sermon he had preached that not ten persons out of hundreds attending understood. The reproof was well re- ceived by Mr. Travis, and he greatly profited by it. Immediately after the war of 1812 land and cotton rose in value. A gentleman sold land at twenty dollars an acre which shortly before would not have brought five dollars. Fearing that he had sold too hastily, he wished the purchaser to rue the bargain; and failing in this, he went out and hanged himself. In 1816 Bishop Asbury passed through Marion for the last time, stopping several days and nights with Mr. Travis. He was on his way to the General Conference in Baltimore, but he never reached it. Patience and entire resignation to the will of God were manifested by him from day to day. On recovering often from paroxysms of pain he would shout, "Halleluiah! halleluiah ! " On his long and arduous life being referred to, he declared: " My only hope of heaven is in the merits and right- eousness of the Lord Jesus Christ." James Jenkins having located in 1813, although compelled to labor from day to day for bread, would often take his horse out of the plow to serve the Church. Much of his time was devoted to two days' meetings in Sumter and Darlington counties, por- tions of which were embraced in the old Great Pee Dee Circuit. About this time he preached the funeral sermon of a woman whose husband, a Mr. Meeks, kept a tippling shop at Cooters- boro (?). He became awakened, converted, and was long after EARLY METHODISM IN THE CAROLINA*. 197 a class leader in the circuit. The next year Mr. Jenkins settled near Bishopville. The country at that time, with a few worthy exceptions, was close akin to heathendom. Bishopville was then called the Cross Roads, and was owned by an old woman named Siugleton. Sodom was not much worse. Whisky and whisky shops abounded. Here men would get drunk, quarrel, fight, dance, and murder. Several persons killed themselves drinking at this place; and the old woman's two sons murdered a man and had to flee for their lives. Bishopville is quite another sort of place to-day. In 1820 District Conferences for local preachers principally were instituted, and in the fall of 1821 one was held at Catfish, in the Pee Dee Circuit; Joseph Travis, presiding elder, presiding. During 1830 the first Methodist church in Darlington was completed, and was dedicated by the Revs. Joseph Moore, Tur- rentine, and Jenkins. At this place there were several conver- sions, among them Horatio McClenagan, who for many years was an esteemed local preacher, dying in the faith. There had been preaching there before, but no society had been formed until this time. In 1831 Noah Laney and A. Hamby were on the Darlington Circuit, and there was a second revival in the village. William M. Wightman, who was on the Santee Circuit that year, attended this meeting. Two of the principal men of this neighborhood, Gibson and Saunders, had been at variance for years. They were awakened, and meeting at the chancel faced each other and electrified the audience by their recon- ciliation. At this meeting many came weeping to the chancel for prayers without any invitation. All of the churches in Dar- lington shared in the fruits of this revival. The forty-sixth session of the Conference — Bishop Hedding, presiding; William M. Wightman, secretary — was held in Dar- lington, January 26, 1832. It was very harmonious and well entertained. There was not another session held here until sixty years afterwards, the one hundred and sixth — Bishop Granbery, presiding; H. F. Chreitzberg, secretary. This Con- ference was also handsomely entertained. In 1832 J. J. Allison and A. McCorquodale, the preachers, aided by James Jenkins, held a meeting continuing for near three weeks. Over fifty joined the different churches. It was a deep, genuine, glorious work. 198 EARLY METHODISM IN THE CABOLINAS. In 1825 the church in Cheraw was organized by the Rev. Charles Betts. Colonel David Harlee was for many years one of its chief supporters. In 1840 the preachers on the Pee Dee Circuit were Boud English, presiding elder; John R. Pickett and A. M. Chreitz- berg. The circuit extended from Parnassus in Marlboro coun- ty to the Ark in Britton's Neck, and from the Warhees on the Big to Little Pee Dee River. The church structures, save at Marion Courthouse, were quite ordinary, some twenty-four be- ing served every two weeks. There were no parsonages, the wives traveling around with their husbands. The amount col- lected for the support of the two preachers and presiding elder was seven hundred dollars. Of the Little Pee Dee Circuit there is but little on record. To merely enumerate the names of the preachers would be of no profit. So, closing up the record of the eastern half of the state, attention is called to the third circuit formed, namely, Edisto, bringing the western section into view. CHAPTER XXIII. The Con-aree Circuit-Broad River Circa it-Edisto Circuit-Jacob Barr's ConTeS-Saluda Circuit-Bush Kiver Circuit-Cherokee Circmt-Ca- tawba Circuit-The Old Keowee (Anderson) Circuit: Its Quarterly Con- ference Journal; Names of Officials; Churches; Fmauces-The Old Bush River (Newberry) Circuit and Station. THE old Congaree Circuit was first named in the General Minutes in 1809. William Scott was the preacher in charge and reported four hundred and forty-six white and one hundred and one colored members in 1810. Lexington and a part of Richland county was the field of operation ; the Con- garee River running between gave the name. In 1834 it was changed into Columbia Circuit; in 1850 divided into Lexington and Columbia circuits; in 1868 the Lexington Mission was formed, and is now incorporated with Lexington Circuit; and m 1872 the Leesville Circuit was set off. At the time of which I write the Saluda River was the northern boundary, bnthow far above and to the east of Columbia the circuit extended I have no certain knowledge. The names of the preaching places m 1830 were as follows. Laurel Chapel (in Orangeburg county), Crimes Sandy Run, Niece's, Boiling Springs, Poindexter's, Ralls's, Halfway House, Granby, Mill Creek, Livingston's, Justice's, Dry Creek, Brown s Chapel Mt Zion, Donnovan's, Smyrna, Sharps, Longtown, Ebenezer, Rabb's, Rollinson's, English's, Rock Spring, Piatt's Springs, Logue's, Lexington Courthouse, and New Hope, twen- tv eight in all-one for each day in the four weeks round; enough one would think, to occupy the time of any slow p i or indeed any fast one as well. In 1831 Long's Schoolhouse was added, and possibly some other dropped. _ In 1832 Bethel and Cureton's, Hopkins's, and Heal All Springs nrroear- in 1833, Chestnut Grove; in 1834 Davis's is set down. Methodist preachers, especially the early ones, were rarely known to refuse appointments-" at it, and all at it, and always at it " seemed to be the rule. So accommodating were they that thev seemed inclined to give every man a church at his own door. With some this is just as it should be, but may it not (lyy) 200 EARLY METHODISM IN THE CAEOLINAS. militate against the sociality of our natures, which religion is intended to foster? and may it not make the service so cheap as to become almost worthless? In the round of near sixty years' ministry, the writer has been thrown into connection with some of the above preaching places, and the memory thereof is not altogether refreshing. Good people, and I don't know but that the bad alike, desire to see things couleur de rose; but this is not a rose-colored world, alas! Who that ever preached at Lexington Courthouse, in the old battered hull of a house, doorless and shutter less, can forget it? It may be better now, but I do not know that it is. And Dry Creek, was it not appropriately named, for was it not exceedingly dry? Laurel Chapel and Sandy Hun have more pleasant memories. Who that ever knew them does not recall the Colclasures and Louis Pou? And there was old Uncle Peter Buyck, whose laugh was so like a cry that when he prayed it puzzled you to tell which he was doing; and when either was up, you wished it vice versa, and was glad when both were ended. Good old man, he wanted ordination when a licentiate, and his brethren would not recommend him, and so he left us. But who know- ing him would have supposed that his grandfather was once a wealthy merchant, and that the last named Peter was the owner of and resided on what w r as once a fine estate? And who, in- deed, that traveled that old state road (remembering that long, lonely reach of sand), and turned off to Laurel Chapel, would have supposed himself near Commodore Gillon's fine estate, the Retreat? He was the commodore of Revolutionary fame. In fitting out privateers in the war he obtained loans from Peter Buyck, a wealthy merchant of Amsterdam, but he, not receiving the prizes captured, became a bankrupt. After the Revolution he went to Charleston to prosecute his claims, and was reduced to penury, and supported himself by dealing in empty bottles. Commodore Gillon. left the city and settled on the Congaree River, three or four miles above Totness, embellishing his resi- dence with taste and elegance. Johnson, in his traditions of the Revolution, states: "A son of Peter Buyck came forward about 1794 with claims against the estate, and produced a mort- gage of the elegant place, the Retreat. He certainly became the owner of it, and a grandson of Peter Buyck is still the pro- prietor and resident at Gillon's Retreat." EAliLY METHODISM IN THE CABOLINAS. 201 Louis Pou worshiped at Sandy Bun, and not far away was his home; the home of the itinerant preacher likewise, where his devoted wife and daughters cheered him with their kind at- tentions. Brother Pou was a faithful official of the church, al- ways in his place as recording steward. Clarence A. Graeser was another who, as long as he represented Granby, made it the foremost charge in the circuit. Piatt Springs was the seat of an academy of high order in the past. Here Lucius Bellinger was inducted into the myste- ries of Ceesar, and learned something, doubtless, of the pons as- sinorum. I wish the old veteran had given us some of his knowledge of men and things hereabout at that time. This is as far as my own personal knowledge of the same concern- ing the old Congaree Circuit goes. Anything further must be wrought out of the old records before me. The Quarterly Conference for 1830 was of the following or- der: William M. Kennedy, presiding elder; Frederick Bush and B. N. Kelly (a supply), circuit preachers; John D. Sharp and Samuel Smoke, local preachers; A. S. Edgeworth and William C. Bell, exhorters and stewards; Louis Pou, steward; Pressly Garner, Jacob C. Slappy, C. Murph, J. D. Brown, A. Elkins, D. Sti vender, T. Parrot, J. Livingston, Martin Baker, class leaders. In after years, up to 1836, as far as the present records run, the following are set down as members: John N. Kennedy, Benjamin Tradewell, N. D. C. Colclasure, and Christian Mood, local preachers; C. A. Graesar and Thomas Starke, stewards; G. Godbold, William F. Snead, John Sewell, William Watson, John Donnovan, Moses Duke, Henry Niece, William Miles, James Loreman, William Purse, John Bowan, J. Graham, and David Davis, class leaders; and Joab Cotton, steward. The last name recalls an incident. The Bev. J. B. Pickett meeting one on the road within these boundaries, inquired his name. " Cotton," was the reply. " And mine," said the preach- er, blandly, " is Pickett." The other became very much excit- ed, and, beginning to pull off his coat, demanded if he meant to insult him. The preacher had much trouble to show that he did not intend to pick him. The Edisto Circuit is said to have been formed by Isaac Smith. It is not named in the General Minutes for 1786, and 202 EARLY METHODISM IK THE CAROLINAS. that year Henry Willis and Smith were in Charleston, Smith extending his labors in the country; but in 1787 it is named, with Edward West as preacher in charge. It is said to have extended from the Savannah Eiver to within thirty miles of Charleston, and from Coosa whatchie Swamp to Santee Eiver. The Edisto Eiver empties into the Atlantic about midway between Charles- ton and Beaufort, running up into Lexington county. Thus this early circuit took in all the lower part of the state. In 1788 Henry Bingham and William Gassaway, and in 1789 Isaac Smith and Lemuel Andrews, were the preachers. Thus was Isaac Smith on his old mission ground. It was a year of trial, dissensions abounding, and some of his own particular friends becoming opposed to him, but before the close of the year all was healed. It must have been in 1786 that Henry Willis visited the Cattle Creek section of Edisto Circuit, for the next year he was in New York, and never again in Carolina, dying triumphantly in 1808. So it was in 1786 that Willis preached in a Lutheran church on Cattle Creek. Jacob Barr was an old Continental officer, and at the investment of Charleston was on duty at Sullivan's Isl- and. After the war he married and settled in Orangeburg coun- ty. On Willis's visit he, with others, attended, strongly preju- diced against Methodist preachers. As money was said to be their object, Mr. Barr took care to leave his parse at home. He was deeply affected by the service, concluding that the man must be a god, or else the servant of God. He united himself with Methodism. A storm of persecution arose, and the infant so- ciety was compelled to leave the Lutheran meetinghouse; but they soon built a neat house of worship. Its site is now within the lines of the old Cattle Creek Camp Ground. Mr. Barr be- came a local preacher, and on the 15th of June, 1823, died in his seventieth year. His last words were, "I am going to glo- ry." His son, grandson, and great-grandson were all Methodist preachers. The metes and bounds of Broad Eiver Circuit are now inde- finable. It extended — that is, the river — northwestwardly above Columbia into North Carolina, having the counties of New- berry, Union, and Spartanburg on the west, and Fairfield, Ches- ter, and York on the east; Bush Eiver emptying into Saluda and Saluda into Broad Eiver, Enoree and Tiger rivers empty- EARLY METHODISM IN THE CABOLINAS. 203 ing into Broad just above. In 1786 Stephen Johnson was on the Broad River Circuit; in 1787, John Mason and Thomas Davis; in 1788, William Partridge. This year Saluda Circuit appears— Lemuel Andrews, preacher; in 1789 Cherokee Circuit, already noticed— John Andrews and Philip Mathews, preachers; also Bush River (Newberry )— William Gassaway, preacher. In 1790 Catawba first appears— Jonathan Jackson, preacher in charge; and in 1791 Union, afterwards Enoree, already noted. In 1794 Black Swamp appears— Jonathan Jackson, preacher in charge. In 1801 the entire state was in one district; James Jenkins, presiding elder, with ten charges. In 1802 there were two districts: Saluda, seven charges, under George Doughler, presiding elder; and Camden, eight charges, under James Jen- kins, presiding elder. In 1803 Sandy River was set off; Coleman Carlisle, preacher in charge. In 1804 Union was changed to Enoree and Sandy River, and Bush River and Keowee united. In 1805 Columbia was first named, with Bennett Kendrick, preacher in charge. It is absolutely impossible to be minute and correct in noting all changes of the charges; only a general outline can be given, and our object is to set down all now known of the prominent charges in our Conference. The old Keowee Circuit lies within the boundaries of Ander- son county. In the General Minutes it is first mentioned as separate from other charges in 1802. Its name was changed to Pendleton in 1833, then to Anderson Circuit in 1835; and nearly within the same boundaries are now the Anderson and Williamston stations, Walhalla and Pendleton, Anderson and Sandy Springs circuits. Division and subdivision, and division again, have long been the order of Conference action, sought to be retarded often by some croaking cry of ruin. Yet the ruin is hard to be discov- ered, unless the multiplication of churches, members, preach- ers, and charges betokens it. A short-sighted policy would have held on to the old four and six weeks' circuits, if for no other reason, that large families might be supported; but results prove that better work gives better pay, and greater stability and force to all religious action. This old circuit is a proof in point, as may likely be seen before this present reading is ended. 204 EARLY METHODISM IN THE CAROLINAS. The old journal in my possession extends from 1833 to 1844. There is little of interest in it, save in the exhibit of finances in completeness rarely equaled. So exact was the recording steward (I knew him well) that an error of half a cent in a bal- ance-sheet would have caused him trouble until rectified. Most Conference journals lack in this important feature. It is rare- ly the case that the proceedings of the " fifth quarter " — a tech- nicality well understood by Methodist preachers — are put on record, and the charge thereby often loses its credit. By the way, ought not this to be incorporated in the order of business of a Quarterly Conference? And will not those having charge of the matter insert another question, to this effect: What was collected, and how expended, in closing the business of the past year? * It would hurt nobody, and in case there had been a heavy deficiency, it would be a gentle reminder to all to do better. Loss lies often in a slovenly way of doing business. But to take up the old Keowee records. The Quarterly Con- ference for 1833, sixty-three years ago, had Malcolm McPherson for presiding elder, and John W. McCall as preacher in charge. Local preachers: Levi Garrison, Robert Gaines, R. Shockley, William G. Mullinax, Philip Elrod, Willis Dickerson. Ex- horters: William Rhodes, Samuel Hamby, James Shockley, Basil Smith. Class leaders: Lawson Mullinax, John Golden, Thomas Gassaway, Anderson Smith, Thomas Evatt, William Fleming, Robert Pickins, Joel Ledbetter, John Ledbetter, Wes- ley Earp, John Morris, Hugh H. Whittecur, Sidney Smith, Al- len Harbin, John Adams, James Holland, Thomas Carpenter, Dugal McKellar, James B. Clark, Washington Clark; and Gar- rison Linn, steward. The churches forming the circuit were Anderson Court- house, Ebenezer, Mount Zion, Sharon, Sword's, Wesley Chap- el, Shiloh, Snow Hill, Lynn's, Bethel, Sandy Springs, Bethesda, Cooper's Chapel, Rhuhama, Siler's, Providence, Asbury, Smith's Chapel, Pendleton; nineteen in all. The sums collected at these churches for the year 1833 ranged from $19.95, the highest, to 50 cents, the lowest amount contributed, making an aggregate of $105.39. The traveling expenses paid amounted to $11.68|, leaving $93.70|, of which the presiding elder received $21, leaving to the preacher in *This was done at the Atlanta General Conference. EARLY METHODISM IN THE CAROLINAS. 205 charge $72. 70 J. White members in the circuit, 754; an aver- age per member of 12^ cents — not an excessive amount, one would think, allowing that the laborer was at all worthy of his hire. In 1834 James Stacy was the preacher in charge. Finances were better, $156.87-| cents being collected. After deducting $13.86 for traveling expenses, $148.01^ was left, of which the presiding elder received $43, leaving to the preacher more than his full claim, $100.01-?,. Membership, 792; an average of 18 cents per member — an improvement certainly. One still great- er is seen in 1835, but then there were three preachers to pay instead of two. The presiding elder received $55.75, the preacher in charge $100, and the junior preacher $49.50, ag- gregating $205.25. Membership, 783; an average per member of 26 cents. This improvement doubtless led to the appointment of a man of family in 1836, and $100 was allowed for his family expenses. But alas for the vanity of human hopes! only $165.61 was raised, paying the presiding elder $28, the balance, all told, to the preacher in charge. Membership, 615; an average per member of 25 cents. The returns for 1837, 1838, and 1839 are imperfect, some vandal having defaced them. The record for 1840, however, is complete. The Rev. William M. Wightman was the presiding elder, and John H. Zimmerman the preacher in charge. This year there was a surplus sent to Conference. The following are the collections in detail: Anderson Courthouse $27 75 Smith's Chapel 16 00 Bethel 6 62J Bethesda 9 00 Rhuhama 13 25 Asbury Chapel 10 25 Sandy Springs 14 94 Sword's 1 25 Pendleton 13 25 Mount Zion 10 50 Sharon 7 00 Wesley Chapel 6 25 Lynn's 1 00 Siler's 8 25 Providence 21 25=$ 166 56| 206 EARLY METHODISM IN THE CAROL1NAS. A PPROPRIATIONS. Presiding elder $35 50 Traveling expenses 3 50=$ 39 00 Preacher in charge, quarterage 100 00 Traveling expenses 16 00= 116 00 Shoeing horse 1 3H Sent to Conference 1 25 Total $106 56J The reader will find that the account does not balance by one quarter of a cent; but put the Sandy Springs collection at $14.93§ (doubtless the correct amount, which an exuberant liberality made $14.94), and the discrepancy at once disappears. In 1841 the whole amount collected was $204.75; in 1842, to pay three preachers, $253.92; and in 1843, $303.69. This closes the record, and is sufficient to show that the min- istry, at this time at least, was not burdensome; and most of all, that these servants of the Church were certainly not lovers of filthy lucre. St. Peter says: " Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready mind." So did these men, undoubtedly. If not, there is no such virtue on the earth. Just consider that for an entire decade, from 1833 to 1843, the total amount contributed (from twenty churches) for their sup- port was $1,685.62, giving an average for each year of $168.56; averaging to the twenty-five preachers, fifteen of whom were men of family, $67.42, an average per member for ten years' service of $2.60. Is it possible for economy of expenditure to go farther? If love of filthy lucre moved them, it is very clear that the appetite grew not on what it fed upon. I am well aware that an average is not a standard of Christian liber- ality, yet it cannot be denied that it forcibly brings out the lack ol that quality and the ridiculously low value put by many on the gospel. The poverty of the Church is the usual excuse for failure in supporting the gospel, so that it might readily be concluded that the half, or nearly the whole, of one's income was necessary to that end; but if it can be shown that there is no such requisition, but that in fact the gospel has been preached for a long series of years at a little cost — we will not say at what to the preachers themselves, but most certainly at a very ridiculously low cost to the aggregate membership — then assuredly the averages are useful. EARLY METHODISM IN THE CAEOLINAS. 207 At no time within the period named did the collections reach three hundred dollars, two hundred and fifty-three dollars be- ing the highest amount any one year, and ninety-four dollars and twenty-five cents the lowest. For the next decade there was not much improvement; the writer knows whereof he af- firms, the figures only lacking to confirm the fact. But what good comes of this raking up the past, and the portrayal of the poverty of the Church, and the poor pay of its preachers? Just this, if no more, that men may understand that the ministry are not so mercenary as many suppose. The world is fully agreed that the laborer is worthy of his hire, and sees no difficulty in the abandonment of the work, if the hire be withheld; but here are instances of the one not forthcoming and the other still go- ing on. Nor is this a solitary case. All over a widespread con- nection this has been going on, and is still going on to this hour. Methodism has never yet recognized the ministerial life as professional merely; it requires a divine call; it is a vocation emphatically. All that is proffered is a support; but that this ought to be given, no sane mind doubts. Many have prayed fervently, and often, "Give him souls for his hire," but all know that he cannot eat, drink, or wear them; and how- ever excellent they are in the currency of heaven, payable at the great judgment day, what in the name of common sense is the man to do until pay-day comes round? There must be an inconceivable littleness of soul about one who insists on this as the only mode of payment; and we are not surprised at a preacher's rejoinder to one urging it: "Souls! A thousand such as yours would make a very poor meal." Deficiency in payments of salary was not unfrequent in the annals of Methodism in Carolina. But matters were not so to remain in this old Keowee Circuit. The large four weeks' circuit of twenty-four appointments, mostly served on week days, was to give place to smaller fields and better culture. And in the year 1875, when this calculation was first made — where twenty years before scarcely three hundred dollars per annum could be raised for ministerial support, and where thirty years before, for ten consecutive years, only $1,600 was raised — within the same boundaries $1,880.94 was contrib- uted for the support of five families, besides $381.10 for the general collections of the Church; and the singularity is that 208 EARLY METHODISM IN THE CAROL1NAS. two weak stations paid double the amount of the two strong cir- cuits. The statement is as follows: Average per Member. For Salary. Gen. Col. Anderson Station $5 12 $1 01 Williamston Station 4 35 1 18 Anderson Circuit 75 16 Pendleton Circuit 72 09 Anyone desiring to see the advance over 1875 in this year 1896 has but to refer to our Conference Minutes for the facts. At a rough calculation over §4,000 was collected for salaries alone. Newberry county is celebrated as containing a population noted for industry and good morals. It lies between the Eno- ree and Saluda rivers, with a corner of Lexington and the whole of Laurens, and parts of Fairfield and Union counties forming the other boundaries, with an average extent of country of about twenty-four square miles; within it was Bush River, which gave name to the original circuit. The Bush River (New- berry) Circuit is first named in the General Minutes in 1789, with William Gassaway, preacher in charge. In 1801 it was called Bush River and Cherokee, a mistake likely, as the num- bers are given for Bush River and Keowee, and so called until 1805; Keowee being separate in 1806, and so remaining until 1820, when it was changed to Newberry, with Coleman Carlisle and J. L. Jerry, preachers. The Bush River Baptist Church, near the river and tw T elve miles southwest from Newberry Courthouse, was constituted in 1771 by elders Philip Mulkey and Samuel Newman. In 1773 Elder Thomas Norries, a Primitive, practicing feet wash- ing, and who died in 1780, was the pastor. The Duukards were there anterior to the Revolution, and the Universalists, under Giles Chapman, highly esteemed according to O'Neal's Annals, began to preach in 1782. Their faith had but limited influence, and there is no church organization to-day. In 1802 there was a great revival of religion in the Baptist Church; the "jerks" troubling them as it troubled all religious bodies of that time. The first Methodist church is supposed to be at Ebenezer, but Bethel (Finch's) may have been before it. If George Clark, formerly an itinerant, was admitted in 1792 and located in 1802, this is hardly likely; for Finch's is mentioned in 1794, and Lem- uel Andrews was on Saluda Circuit in 1788. EARLY METHODISM IN THE CAR0L1XAS. 209 The very last record of the Newberry Circuit, within a late period, is from the Rev. J. B. Traywick's account in the "New- berry Annals," to which we are indebted for the following: "The first Methodist church in Newberry county may have been at Mt. Bethel Academy, a Quarterly Conference being held at Mr. Finch's house in 1788. Mt. Pleasant was built about 1822. The first structure was plain; the present one was erected about 1862. A gift of about one thousand dollars was left by Micajah Suber toward its erection. It is now in the Prosperity Circuit. Among the first members were the Good- wins, Oxnears, Lyleses, Gilliams, and Hattons. The Grahams, Eptings, Adamses, Cromers, and Willinghams were among the officials. It is about five or six miles from the site of old Mt. Bethel. New Hope, organized in 1795, had Salem added in 1835. The church was built in 1831. New Chapel, an old log- house, stood one mile from the present building, and gave way in 1830 to a neat frame building, when in 1879 the present structure was erected, Isaac Herbert being foremost in that good work. Zion was organized and the first church built in 1813; Tranquil in 1799, Tabernacle in 1842, Mt. Tabor in 1820, and Ebenezer in 1814. The Kilgores have been associated with it for sixty years, and the Slighs for more than forty." Newberry Station was organized in 1833. Newberry rejoiced in a great revival in 1831, which resulted in the building up of both the Baptist and Methodist churches. It remained in the circuit until 1854, when it was set off as a station; John R. Pickett, preacher in charge. The present church structure has been in use over sixty years, but is expected soon to give place to a more modern building, in keeping with the wealth and re- spectability of the congregation. 14 CHAPTER XXIY. Winnsboro Circuit: Preachers in 1835; Rev. Samuel Leard ; Full Description of the Circuit Then — Changes of Conference Boundaries— Loss of Thou- sands of Members in Ours — Divide, but to Increase — Brief Notices of Pi- oneers: Joseph Moore, George Clark, John Harper, and Lewis Myers. IT is exceedingly difficult to get the exact metes and bounds of the earlier circuits, the names as well as territory con- stantly changing. The first mention in the General Minutes of the territory covered by the old Winnsboro Circuit is in 1803, then called Sandy River, with Coleman Carlisle the preacher. In 1804 it was called Enoree and Sandy River. In 1805 Sandy River was dropped and the circuit continued as Enoree until 1812, when it was again called Sandy River — William Gassaway and John Bunch the preachers — so continuing for twenty-two years, to 1833. In 1834 it was changed to Winnsboro Circuit, with Joseph Holmes and J. H. Wheeler the preachers, and in 1835 Joel W. Townsend and Samuel Leard. In 1853 Winns- boro and Chester Station, Chester Circuit, and Fairfield Circuit were formed, so remaining until 1858, when Rocky Mount was set off. In 1859 Sandy River Mission was added, and it so remained during the civil war. Now there are nine separate charges — Chester Station, Chester Circuit, Winnsboro Sta- tion, East Chester Circuit, Richburg, Blackstock's, Ridgeway, Fairfield, Monticello, and Cedar Creek circuits — within the old boundary. We can go no farther back than to 1803, unless Sa- luda Circuit or Bush River held a portion of this territory. From 1804 to 1833 it was served by such men as Daniel As- bury, William M. Kennedy, Griffin Christopher, John Howard, Samuel Dunwody, and Charles Betts, closing in 1833 with Whitefoord Smith as junior preacher, in 1834 with Holmes and Wheeler, and in 1835 with Joel W. Townsend and Samuel Leard. To Brother Leard we are under obligations for his memorial address in Chester in 1886, from which we gather matters of interest as here presented. The circuit in 1835 embraced the counties of Fairfield, Ches- ter, a small part of Richland, and a corner of York — twenty- four appointments, filled in twenty-eight days, leaving two days (210) EARLY METHODISM IN THE CAROLINAS. 'Ill to ride between distant points, and two for rest. With preach- ing, meeting classes, and other pastoral duties, to say nothing of the travel the preacher's time was fully employed. His hours for study were on horseback and occasionally in afternoons or evenings. The churches were Monticello, Shiloh, Bethel, Ce- dar Creek, Mount Pleasant, Pine Grove, Winnsboro, Gladden's Grove, Bethesda, Ebenezer, Mount Moriah, Union, Liberty, Chesterville, Smith's Chapel, Armenia, New Hope, Flat Bock, Zion, Cove, Branch, Bethlehem or Stockdale's, and some other points, names forgotten or ceasing as places of worship. Monticello held the parsonage — a small building, needing re- pairs badly, and but half furnished. Much of the aristocratic element in Fairfield county, both as to wealth and position, was here. Dr. Pierson and his cultured and fashionable wife lived here. He was a gentleman of the old school, and to the end of his life maintained an elegant hospitality. The Rev. Joseph Holmes, once an acceptable member of the Conference, who located, exerted a fine influence. He was of solid intellect, well informed; a devout man, fully exemplifying the doctrine of ho- liness. His brother William, a local preacher, lived near Shi- loh: he was rather superior in intellect to Joseph, and a man of wealth and good business qualifications; also an excellent preacher, with a very worthy family. They were the sons of a pious Associate Beformed elder, whose habit was often to seek out retirement in the field for prayer with his boys. Near Shiloh' lived the Cooks, the Bobinsons, the Buffs, and many others deserving record. Cedar Creek was a point where Methodism made some of her finest triumphs. The church structure itself was of the very humblest appearance — a long, low building of wood, and, when seen by the writer, was in the very last stages of decay. But the "living stones" were "elect and precious." The Bev. J. P. Cook, a local preacher from the North, of rare intellect and eloquent speech, exerted a fine influence; Nathan Center, an old patriarch of much intelligence and devotion to the Church; Dr. Thomas B. Center, his son, a graduate of the South Caro- lina College, an excellent physician and kind neighbor, dy- ing some time after the civil war at the advanced age of seventy-five years; Colonel D. D. Finley, still older, who after great affliction passed to his reward. Adam Du Bard, at 212 EARLY METHODISM IN THE CAROLIXAS. Mt. Pleasant, an efficient steward and devotedly pious, was murdered while on his way to Columbia. Daniel Ruff was for many years a steward at Pine Grove, and dying, left many to- kens of piety and devotion to Christ. In Winnsboro were many fine representatives of olden time Methodism, among them John E. Buchanan and his excellent wife. Mr. Buchanan was a county officer and a steward, and of great influence civilly and religiously. He and his wife were converted under the ministry of James Jenkins in 1808, and for years were interested in all the movements of the Church. One of Mr. Buchanan's sisters married the Rev. Mr. Carlisle, and be- came the mother of James H. Carlisle, of Wofford College. Mrs. Carlisle was a true Buchanan, possessing the mental and moral characteristics of the old Scotch-Irish, a noble basis for the up- building of religious character. Mrs. Means, mother of Gov- ernor Means, of South Carolina, with her daughter, once the widow of Hilliard Judge, were all their lives fine exponents of earnest Christian experience. Thomas Jordan, at that time a mere youth, but lately deceased at a good old age, was a lead- ing spirit in our Church at Winnsboro. Near Bethesda was a Brother Lewis. Bishop Asbury says of him in 1809, "but late emerging into light." He was the grandfather of John R. and Philip Pickett, both famous in the Methodist ministry. Philip Pickett's body rests in Bethesda; John's in the Winnsboro cem- etery, as also does the dust of Hilliard Judge. Methodism was introduced into Winnsboro in 1808 by the Rev. James Jenkins. After many changes we hold our own, and though as far as wealth and numbers go the charge may not be considered eminently strong, yet if the past could be minutely recorded it would be seen that Methodism has largely influ- enced religious life and thought. Near the church is the house where President Carlisle, of Wofford College, was born, and the graveyard adjoining con- tains the dust of many of his ancestry. Certainly upon their minds and his the Methodism of the early day wrought its in- fluences. Around W T innsboro and old Bethesda, some dozen miles away, cluster memories of Robert Jones Boyd and Hugh Andrew Crawford Walker. Estimating all wrought through their agency— not written mayhap on earth, but certainly not unknown in heaven — the profit must exceed all computation. EARLY METHODISM IN THE CAIiOLINAS. 213 A few years ago Brother Carlisle invited Brother Walker to a review of the past at old Bethesda Church (once Mount Mo- riah, now in the East Chester Circuit). Alas! this cannot be; and it is not to be regretted, for while the old house is gone, it has given place to a modern brick structure far in advance of the old. While they may call up the strong sermons, the shouts of praise, and the "still small voice" resounding through the humbler temple, they cannot but be thankful that a larger and better one occupies its site. The writer was talking not long since with the Kev. L. A. John- son — not a fast man, it is true; rather slow, but exceedingly sure, in building churches especially. "Brother Johnson," said I, "do you remember the old Bethesda church?" "Yes, sir, I do. When on the Sand ford Mission, I remember that in preaching one could have slung a buzzard through the roof." "A buzzard through the roof! Why, how could you think of such a thing?" "Very easily," was the reply. "While preaching, I could see them flying overhead." "Ah! yes, I see; time enough, indeed, to think of getting a new church." "But that was not all, sir," he continued. "During service I saw the carriages [this was before the war, and the country surrounding was exceedingly rich] rolling by to another church beyond, and I thought it time to stop that going by." And so, as in many other things competitive, the new brick church was the result of that thought. Constituted as men are, there must be competition, civilly and religiously as well; and the energizing influences of Methodism are much indebted to the aphorism, "As much as in me is." In all matters relating to the extension of Christ's kingdom it can never be a matter of mere living. That is very good in its place, but "man shall not live by bread alone" supersedes all other considerations; so that when James Jenkins began preach- ing at Winnsboro and a brother minister took it as an act of unkindness, as "taking the bread out of his mouth," all know- ing the old veteran and the animus inspiring him are not sur- prised at his answer: "If bread was all he was after, it made no matter how soon he lost it." A living, and how to obtain it, was the very last consideration of that old prophet. His one business was to preach, whether they would hear or forbear. The first members at Winnsboro w T ere Captain Buchanan and wife, Captain Harris and wife, and Major Moore. After read- 214 EARLY METHODISM IN THE C'AROLINAS. ing the "rules" in the courthouse, Mr. Jenkins invited at- tendance at a class meeting. Some twenty-five were pres- ent, and they had a "solemn and profitable time." Soon after a church was built, and dedicated in 1800 by Reddick Pierce, the presiding elder. This venerable structure we saw just before its removal. It was square in form, high-roofed, and resounded often with prayer and praise conducted by the fa- thers. Under date of December 26, 1809, Bishop Asbury writes: " I made an acquaintance with a venerable pair, Mr. Buchanan and wife, Presbyterians, and happy in the experience of reli- gion. A brick chapel is building at Winnsboro for the Metho- dists." Second Sabbath in December, 1810: "At Winnsboro I preached to a few people." December 9, 1812: "I came to Winnsboro late at night." November 13, 1814: "I preached at Winnsboro a long discourse on 1 Peter iv. 17, ' For the time is come that judgment must begin at the house of God,' etc. Monday at the widow Means's." A bell (now cracked and long laid aside) adorned this struc- ture. Bishop Asbury, under date of Augusta, November 16, 1786, writes: "And behold, here is a bell over the gallery — and cracked, too; may it break! It is the first I ever saw in a house of ours in America; I hope it may be the last." Good old man! Doubtless he thought, with many of the early Methodists, that it w T as best to have the bell in the pulpit. A neat wooden church, the outcome of the energetic action of Brother Thomas Jordan and a few others, is now our place of w T orship. A parsonage alone is wanting to render complete a monument to zeal and liberality that shall be enduring. The ladies of the church are looking and laboring to this end, and I would by no means be surprised if Brother Jordan, after awhile, impatient at the delay, should come to their help in pretty much the same way as the church was built. "So mote it be." Near where the old church stood Hilliard Judge is buried. His tomb has the following inscription: "Sacred to the mem- ory of Rev. Hilliard Judge, who was born in Halifax county, N. C, on the 6th of March, 1787; and ended his labors, life, and afflictions in triumph, March, 1817, aged near thirty. He was early converted to God, and labored an ambassador of his for more than fourteen years, with fidelity, zeal, approbation, EARLY METHODISM IN THE CAROLINAS. 215 and success; of which many in Virginia, the two Carolinas, and Georgia are witnesses. This stone is erected at the request of his surviving bosom friend, left to mourn her loss with their child." Near by is another momiment to the memory of " Rev. John llaidford Pickett, born April 2d, 1814. He was baptized by the Eev Hilliard Judge in 1817, assuming this consecration per- sonally in the year 1834. He was immediately sent into the itinerancy by his presiding elder, Rev. Bond English, and con- tinued to his death, which was March 15, 1870." From Winnsboro the travel, after a day's riding, took the preachers to the old Union Church, between Fisher's Creek and Catawba River. This was among the first Methodist church- es organized in the country Two other churches were colonized from it, namely, Mount Prospect and El Bethel. Farther away are the remains of one of the earliest structures, where in 1809 Bishop Asbury preached, saying it was "a log cabin scarcely fit for a stable." In this country and attendant on these church- es were the Hardins, Hicksons, Howzes, Heaths, McCullys, and others well worthy of mention. Gladden's Grove and Mount Moriah, although noted in their day, have now disappeared. Pleasant Grove, erected mainly through the efforts of W. T. D. Cousar, where the Keys worship, and Richburg later still, are choice exponents of Methodism to-day. Chester, once called Chester Hill and Chesterville, ably rep- resents Methodism now. In the early days all denominations worshiped in the courthouse. Judges, lawyers, lecturers, show- men, ministers, all occupied it. Then there was no house of worship in the town. The Baptists were the first to build. The Presbyterians worshiped at Purity, two miles away. The Methodists had a church at Smith's Chapel, five miles from Chester. Mrs. Terry was the first and only member in Chester. Hei house was the preachers' home. James Graham subsequent- ly became a leading and influential member. Until 1837 there was no organization, wdien T. R. Lipsey, James Graham, Robert Walker Thomas Terry, Mrs. Terry, and Adelaide Stokes, togeth- er with Isaac McDonald, colored, were organized into a church, and a site was selected for building. Smith's Chapel (now Capers Chapel, near its site) was a small building of hewed pine timber, on Sandy River. It is now extinct, but was then of much importance, the Smiths and Hardins worshiping there. 216 EARLY METHODISM IN THE CAUOLINAS. Armenia was at tins time small and feeble, but lias much in- creased in strength. The Presslys aud Davises were noted mem- bers. Near by was the Bonnet Bock Camp Ground, so called from a conglomerate formation in the shape of a country bonnet, still extant. The site of the camp ground is now planted in cot- ton. New Hope was not far away, where worshiped the Cassels, Hardins, and Atkinsons. Baton Rouge and Flat Bock were ap- pointments at which there are now no Methodist Church struc- tures. In 1830, in Columbia, S. C, under Joshua Soule, president, at the forty-fourth session, the Georgia Conference was set oft'. There were reported that year 40,335 white and 21,541 colored members. At the forty-fifth session but 20,513 white and 19,144 colored members remained in the South Carolina Con- ference. There were but five districts: Charleston, W. Capers, presiding elder; Saluda, Robert Adams, presiding elder; Co- lumbia, William M. Kennedy, presiding elder; Fayetteville, Charles Betts, presiding elder; Lincolnton, H. Spain, presid- ing elder. The whole number of effective men was sixty-eight. A decade after, in 1839, the numbers reported were whites, 24,756; colored, 24,822; preachers, 106. At this time a large part of North Carolina was in the South Carolina Conference, but at the sixty-fourth session, at Cam- den, in December, 1849, a goodly part was taken off. At that Conference the numbers were whites, 34,477; colored, 41,617. At the sixty-fifth session there were whites, 31,143; colored, 37,840. At the eighty-fourth session, at Cheraw, in December, 1869, the numbers were 42,926 whites; colored not estimated^ such was the disintegration by the war. In 1870 there were re- ported whites, 32,371— a loss of over 10,000 members, transferred to the North Carolina Conference; so that from 1870 dates all the numbers in the South Carolina Conference now. In twenty- five years, in 1895, were reported 72,651, showing a goodly in- crease of members. In 1839 there were five districts; in 1849, six; in 1859, eight; in 1869, nine; in 1879, nine; and in 1889 ten districts, so remaining until 1895. Owing to the scarcity of material in relation to the territory of the Conference— for very few records remain — we turn our annals to the men who wrought the field, and, in addition to those already named, re- fer to others more in detail. EARLY METHODISM IX THE CAROLIXAS. 217 Joseph Moore (admitted 1791, died 1851) was a Virginian, born in 1767, and died at the age of eighty-five. For sixty-seven years he was a member of the Church, and a preacher for sixty- five years. His labors in the early years were mostly in the North Carolina and Virginia Conferences, locating in the latter Conference in 1806. In 1826 he entered the South Carolina Con- ference, laboring eight years; the next year he was made a super- numerary; in 1835 he was without appointment, at his own re- quest, and in 1836 was superannuated, and so continued to the end. His preaching was largely controversial, ever combating doctrinal error. He lived respected, and died beloved in the community around Edgefield. Of large body and of great strength of mind, both failed at the last under protracted years of toil and of disease. His portrait (would there were more portraits of the fathers!) adorns the parsonage at Edgefield. In 1792, among others admitted were James Jenkins, Tobias Gibson, Coleman Carlisle, and George Clark. Of the first three our annals are full; of the last it may be said that he had quite respectable preaching talents, was always highly esteemed, and very social and pleasant in his manners. Although a man of much wealth, he was very plain in his apparel. On his location in 1801 he resided on Enoree River, Union county. He lived to an advanced age, and the Church in that section was much aided by his influence and talents. John Harper was from England, and held his authority to preach from Mr. Wesley himself. In 1795 his name appears as stationed in Boston, Mass. ; in 1799 in Charleston, S. C, remain- ing there in 1800 and 1801. In 1803 he located, and settled in Columbia, S. C, when he was eminently useful in building up the Church in that city. Mr. Travis speaks of him in the high- est terms — of his "superior intellect," "universal popularity," his affectionate manner toward himself, correcting instead of upbraiding him for any errors. He speaks of his "lucid and well-balanced mind," even in age extreme. He was the first Methodist preacher that ever got any foothold in Columbia, S. C. He was indeed one of the fathers, and in connection with Bishop Asbury, George Dougherty, and Mark Moore, estab- lished the Mount Bethel Academy, afterwards transferred to Columbia as the nucleus of what expanded into the South Car- olina College. Professor Hammond, from Mount Bethel, was 218 EAULY METHODISM IN THE CABOLIXAS. afterwards elected to a chair in the college. Mr. Harper's son William was the first graduate from the college, and afterwards chancellor of the state. John Harper died in the faith. His dust rests in the cemetery at Mount Bethel, and stones marked "J. H." are his only monument. Lewis Myers was admitted on trial in 1799, and, although in 1830 he transferred to the Georgia Conference, was long a lead- ing and influential member of the South Carolina Conference. For many years he served the Church in the most responsible positions. Of German descent, and not entirely free in the pro- nunciation of English, it served somewhat in rendering his speech peculiar. In personal appearance he was not attractive; not tall, but rather rotund. He was an earnest, holy, devoted minister of Christ. His mind, plain in order, was by diligence and fervor able to make up what he lacked in genius and cul- ture. He traveled and worked for twenty-eight years, one of the hardest workers in the Church. Often on the Conference floor he was opposed to marriage, and many a speech called the young preacher to reflection before entering on matrimony. His speech was often sententious, one word thrice repeated — "punctuality" — being its entire burden. Tradition states that he went farther even than that, with no word at all — a motion of his forefinger under his chin indicating the propriety of a preach- er's shaving clean. What would he say now to see nearly all of them "bearded like the pard?" He, like many others then, was opposed to the needless (?) suspenders. But marrying himself at last, he would turn away the raillery of the younger men by raising his vest a little, saying: "Look here, boys; I have been married but six months, and you see my wife has brought me to the ' gallows ' already. " His life was marked by close economy, and his will revealed the fact that the wid- ows and orphans were his beneficiaries. He died in the faith on the 16th of November, 1851. CHAPTER XXV. Pen Pictures— Bishop Roberts: His Incognito— Amusing Mistakes Engen- dered—The Young Preacher— The Class Leader— The Young Lawyer- John Gamewell— Reddick Pierce— James Russell— William M. Kennedy —Samuel Dunwody— Hilliard Judge— Joseph Travis. BEFOEE continuing in chronological order the portraiture o£ our preachers, as nearly a dozen pages in Dr. Slnpp's "Methodism" have been given to a sketch of Bishop George, it may be well to note in these annals another of our early bishops, Robert E. Roberts. He presided at three Confer- ences in Carolina, namely: the thirty-third, at Camden in 1818; the thirty-seventh, at Savannah, Ga., in 1823; and the thirty- ninth, at AVilmington, N. C, in 1825. Bishop Morris, in Sprague's Annals, gives a full portraiture, from which, as also from other sources, we condense as follows: Robert Richeford Roberts was born in Maryland, August 2, 1778. His father was a plain farmer, in moderate worldly cir- cumstances. He had no early literary advantages beyond those furnished by the common school. He was pious from early childhood, but not decidedly religious until his fourteenth year. He possessed by nature the elements of an orator— an impos- ing person, a clear and logical mind, a ready utterance, a full- toned, melodious voice— and to all added an ardent love for souls and an unction from above. He of course became a powerful preacher. He was elected to the episcopacy in 1816. In person he was not above the ordinary height, but broad set and of cor- pulent habit; so that in full vigor of life his weight was not far from two hundred and fifty pounds. His features were large and manly rather than elegant, and the general expression of his countenance was frank and agreeable. His commanding person and forcible utterance were of service to him as a pre- siding officer, but he possessed other qualifications— a well- developed common sense, tempered by mildness of disposition. His usual manner in the chair indicated more of the patriarch than of the prelate, more of the friend than of the officer; and yet if on the Conference floor any excited floods of passion were exhibited he has been known to assume as much authority (219) 220 EABLY METHODISM IX THE CAEOLINAS. as would suffice to command any warship engaged in battle, until order was restored — calming all agitation by a few gentle remarks, or by some amusing incident giving a pleasant direc- tion to their thoughts. His most prominently developed trait of character was meekness. He never thought more highly of himself than he should have done; on the contrary, all his move- ments indicated that he placed too low an estimate upon his own character. He seemed to prefer everyone to himself. He studied the accommodation of others, even at the expense of his own. In 1836, when he had exercised his office twenty years, and was then senior bishop, he tendered his resignation, simply because in his own estimate of himself his powers would be so diminished by the infirmities of age that he could not be safely intrusted with the duties of the position. No one entertained the same opinion, and be was greatly disappointed when no one moved to accept his resignation; and he bore his official honors as a cross to the end of his life. His death wascalm and peaceful. His body was deposited in a lonely cornfield on his own farm, but in the year 1844 it was removed to the seat of the Asbury University, by order of the Indiana Conference, and reinterred with appropriate ceremonies. The Rev. Joseph Travis, who w r as intimately associated with him, gives several relations concerning him, indicative of the correctness of Bishop Morris's estimate of his meekness and humility. Mr. Travis states: "Bishop Roberts was very reluctant to make himself known as a bishop, or even as a minister. He was modest to a fault. He gave me an ex- ample of the fact, wherein he was at a certain time truly morti- fied by keeping incognito. It was at a tavern, when he neither asked a blessing at the table nor proposed prayer in the family. Next morning, when he went to pay his bill, the tavern-keeper very mildly replied: 'I never charge Methodist preachers.' On another occasion, calling at a land office to hand in some papers for a friend — the day being cold and disagreeable — the clerk in a polite way asked him " if he would not take a dram." " No, sir, not any," was the reply. The cold winds had consid- erably reddened the bishop's nose. The clerk looked at him curiously, and then remarked: " Sir, from your looks, I should judge that you were fond of the creature." Another incident erroneously attributed to Bishop George actually occurred with Bishop Roberts. Traveling through EARLY METHODISM IN THE CAROLINAS. 221 South Carolina on his way to Augusta, Ga., he sought lodging at Dr. Moore's, a local preacher, in Newberry county. A young traveling preacher was there. The night advanced; supper and prayers were over. The host, having no idea of the char- acter of his guest, did not even ask if he desired supper- expect- ing that if he did he would call for it. The young preacher and the bishop were to occupy the same bed. They both knelt for prayer at the bedside. Arising, the preacher said: "Sir, if you have no objection I will take the front side of the bed." "None at all," replied the stranger. After getting in bed, the preacher asked the stranger: "Sir, are you a professor of religion?" " I am." "To what Church do you belong?" "To the Meth- odist." "Do you ever exercise in public?" "I try to do so occasionally." "Where are you going, sir?" "To Augusta." "To the Conference, sir?" "Yes." "What might be your name, sir?" "Roberts." "Ah! we are looking for a bishop of that name to be at our Conference. Are you a relative of his?" " My name is Robert R. Roberts." With that the young preach- er gave a leap forward and out of the bed, and for awhile re- mained silent. At length he replied: " Why, bishop, did you serve us thus? I must rouse the family and let you have sup- per." "No, no," was the reply, "by no means. I am not hun- gry." " Well, then, bishop, do take the fore side of the bed." "By no means; I am comfortably situated. Now, my dear brother, let us go to sleep." I rather opine the preacher did not suffer loss: the good bishop put him in charge, in his second year, over a very good circuit, Oakmulgee, Ga. On another occasion, as related by Mr. Travis, the bishop, traveling in Alabama, stopped at the house of a Methodist. At the table the host asked a blessing, and one of the boarders returned thanks. After rising from the table, he said to the stranger: "Sir, that is your room; you will excuse us, as we are going to meeting to-night." "What meeting?" queried the stranger. " It is what we Methodists call a class meeting." " Well," said the stranger, " if you have no objection, I will walk with you." "None at all; come along." A young man led the class, and after getting through he asked the stranger "if he had a desire to serve God and get to heaven." The reply was, " Yes." " But do you, my strange friend, try to put these good desires into practice ? " "I do," was the emphatic answer. " Do 222 EARLY METHODISM IN THE CAROLINAS. you think," my clear sir, "that you enjoy religion?" "I do," was the unhesitating reply. " How long, sir, since you pro- fessed religion?" " Upward of thirty years," was the prompt answer. The leader exhorted him to fidelity, watchfulness, and perseverance. Returning home, he was asked to join in family worship. His prayer was so full of heavenly influence that they were surprised. On rising, he bade them good-night and re- tired. After a little wondering silence, his host said, " I must find out who that stranger is"; and entering the room without any ceremony, he said, " Sir, who are you? " He answered, " My name is Roberts." "Not our Bishop Roberts?" said the man. "I pass for him." "Well, sir," said the brother, "you don't go to bed yet. Come out, come out of this room." And immediate- ly he sent for the leader and introduced the bishop. The young man soon began to apologize for so plain a talk, but was inter- rupted by the bishop's saying that " he had given him most ex- cellent advice, and that he was determined to practice upon it." At another time, when he was on a steamboat, a respectable young lawyer, judging that he was some old Methodist preacher, concluded to have some chat with him. He stated that " he had heard Bishops Soule and Emory preach, but was informed that there was another bishop by the name of Roberts, and, although he had never seen or heard him, understood that he was a man of only moderate talents, yet of undoubted goodness, and that he would like to see and hear him." Bishop Roberts permitted the young lawyer to go ahead with all his remarks about the bishop, the Church, etc. On retiring to where his wife was he told her of a long conversation with an old Methodist preacher on deck, pointing him out to her; whereupon she said: "My dear, that is Bishop Roberts, and he baptized me." " Oh, hush ! " said the young man; "then I am ruined! I must hasten to apol- ogize to him." But the bishop quickly calmed his feelings, and by his good sense and profound humility raised the young man's esteem to love for him as a man of God truly worthy of his high calling. Mr. Travis remarks on one special trait in the bishop's char- acter — his entire freedom from partiality in his episcopal ad- ministration. He "knew no man after the flesh." Neither tal- ent, influence, nor wealth could warp his mind; justice and equity to all, he ever aimed at. EARLY METHODISM IN THE CAEOLINAS. 223 John Game well was born in North Carolina, and was received on trial in 1800. For several years he traveled within that state, and the remainder of his itinerant life in South Carolina. In 1820 he was superannuated, retaining that relation until his death in 1828. During its continuance he traveled and preached as far as he was able. The Rev. Joseph Travis, who was pre- siding elder on the Pee Dee District, writes of him as traveling with him from point to point — "good company, a good man, and a very acceptable preacher; much given to prayer in pri- vate, in the family, and in public. ' His family was admirably reared in the 'nurture and admonition of the Lord." He ever advocated whatsoever was excellent, lovely, and of good report. He especially regarded " cleanliness as next to godliness," and doubtless as he moved among the people had occasion to rec- ommend that virtue. He is said to have once startled his host- ess, when he heard her calling to the maid for a " dirty towel to wipe Brother Gamewell's feet," by asking " if a clean one would not do as well." After a laborious and successful minis- try and eight years of superannuation, rilled up with such labor as he coidd give the Church he loved, he ceased at once to work and live, dying in peace, October 7, 1828. His dust rests near Conwayboro, 8. C. Reddick Pierce was born in Halifax county, S. C, Septem- ber 26, 1782, and died in Barnwell county, S. C, July 24, 1860, at the age of seventy-eight years. In 1799 he began a life of prayer on the Three Runs, under the ministry of the Rev. James Jenkins. In 1801 he and his brother, Lovick Pierce, joined the Church. In 1802 he began exhorting sinners to repentance. "A purer Christian never lived. His whole reli- gious life was a rich development of the most guileless devotion to God, his cause and kingdom." It is related of him that at- tending a Baptist meeting where, after the pastor had preached, the way was opened for religious experiences, Mr. Pierce arose and began one of his soul-stirring exhortations, and in half an hour the floor was nearly covered with the fallen. Many ob- tained peace. He began his itinerant ministry in 1805. In 1810 he was presiding elder on Saluda District. This year, his health failing, he was superannuated; in 1811 and in 1812 he located, settling in Fairfield county, where he did much in building up the Church. His next removal was to Mount Ariel 224 EARLY METHODISM IN THE CAROLINAS. to educate his children. His deafness increasing, he became unable to perform the regular duties of the pastorate, and was used only as a helper, or as a supply. For many years he never heard anything that was said in preaching, but always attended. When ashed why he did so, under such circumstances, he re- plied: "I go to fill my place, as every good man ought." The judgment of all who ever heard him was that by nature he was great, and in his own way a powerful preacher. All that was needed for an intellectual treat was to give him a subject, and he would discourse on it for hours, with infinitely more of light and heat and devotion than ever did Coleridge in his celebrated monologues. The writer, when on the Barnwell Circuit in 1845, was often privileged to hear him thus discourse at the hos- pitable home of Mr. Jacob Stroman. Here he spent the last twelve years of his godly life, and in the ample mansion and ampler heart of his friend found all that life needed, and all that kindness could bestow. After the stormy passage over life's ocean, he entered safely the final port. His dust is at rest in the Rocky Swamp graveyard. James Russell entered the Conference with the two Pierces and nine others in 1805. Born in North Carolina in 1786, he was about nineteen years of age when he began to preach. At the time he was scarcely able to spell or read, tradition stating that at the Waxhaws he was indebted to the children at school for teaching him his letters. His after circumstances were not favorable to intellectual culture, but it is very certain that he lost no opportunity for attaining it. It is said of him " that he copied no man, was perfectly original, and was preeminently a Holy Ghost preacher." It is also said of him that not only the uneducated, but persons of the highest culture, were car- ried away by his matchless proclamations of the gospel. Thou- sands were converted under his ministry. Dr. Olin said, "It was only eighteen months before his dissolution that I became acquainted with him, and occasionally had the happiness to hear him preach," and expresses the highest admiration of "his original genius and irresistibly powerful preaching." In 1815 he located on account of impaired health, and engaged in merchandising, and became involved in financial embarrass- ments, from which he was extricated only by death. In person he was said to be of ordinary stature, perfectly symmetrical in EARLY METHODISM IN THE CAROLINAS. 225 form, with a well-developed head, keen blue eyes, dark hair, prominent cheek bones, a nose slightly aquiline, and a rather large and handsome mouth. A most admirable analysis of his character, from Dr. Olin's pen, is given in Sprague's "Annals of the American Pulpit," and copied freely, with full acknowl- edgment from whence derived, by the Rev. William M. Wight- man, who closes his record as follows: "During his last illness it was thought by his friends that he was better, and the hope was expressed that he might be able to preach on the next Sunday. ' Before next Sabbath,' said Russell, ' I shall be in paradise.' His words were prophetic." He died at Dr. Mere- dith Moon's, in Newberry county, on the 16th of January, 1825. Having located, his name, however worthy, does not appear in the necrological record of the South Carolina Conference. William M. Kennedy was born in North Carolina January 13, 1783. He was converted to God in 1803; admitted on trial in 1805. On circuits he spent three years, on stations fifteen years, on districts fifteen years, and as agent two years — thirty- five years in all. For fourteen years he served the Conference as secretary, and all the while may have been said to be the business agent of the Conference. He was distinguished for soundness of judgment, fine taste, and great tenderness of feel- ing. He was a manager of men as well as of affairs, preemi- nent as a peacemaker, and of great personal influence both with preachers and people. In stature he was rather below the medium height, but well proportioned, inclined to corpu- lence. With an active, nervous temperament, he was always in movement. His face was the very index of kindness and brotherly love. He possessed a voice of remarkable compass and sweetness, which made him the Asaph of the Conference. His preaching was hortatory, full of zeal and love for souls. He was known preeminently as a peacemaker, showing forth his love to God in his love for his fellow-men, and, like Ben Ad- hem, "his name led all the rest." In 1840 he was reluctantly compelled to take a superannuated relation, and while on a journey, stopping at Dr. Moon's in Newberry county, he died from a stroke of apoplexy. Samuel Dunwody was born in Pennsylvania, August 3, 1780; was converted in his twenty-second year; admitted to Confer- ence in 1806, and served effectively forty years. He was on 15 226 EARLY METHODISM IN THE CAROLINA*. circuits twenty-two years, on stations sixteen years, on districts one year, and non-effective nine years, making forty-eight years in all. As a preacher he was original, both as to matter and manner, and his sermons Avere scriptural and great. He combined the intellectual greatness of the theologian with the simplicity of the child. His manner in the pulpit was unique, scarcely describable. In many respects he was one of the most remarkable men ever connected with our Conference. Ill shaped in body, careless in his attire, with little refinement in manner or attractiveness of style; with a rough voice, monoto- nous and rapid utterance, awkward gesticulation; with an ab- stracted, almost idiotic, expression of countenance — he was cer- tainly the most logical and most scriptural preacher in the body. It has often been affirmed that if the Bible were lost he could reproduce it from memory. To the young and old alike possibly, his reading of a hymn was unique, if not amus- ing, apparently with the endeavor to repeat the entire stanza at a single breath. He seemed to live mentally and religiously in a world of God's special creation. The basis of his philosophy and theology was the Bible, which he seemed to have commit- ted to memory. In the Calvinistic controversy of years past he was the champion of Arminianism, and one sermon was of great force, on the text, "Every plant that my Father hath not planted shall be rooted up." His arguments were scripturally unanswerable, and remain so. At a General Conference, on the great slavery debate the cry was made, " Can't hear you." "You'll hear me presently," he responded; and certainly they did. Mrs. Young, the excellent wife of an Episcopal rector in one of the parishes, writes in Sprague's Annals an admirable sketch. In preaching at a schoolhouse one night, candles had to be provided, and out of the usual order these were used. On seeing them Mr. Dunwody ejaculated: "Spermacity! sper- macity! I do believe you want to make an Episcopalian of me." Simplicity and innocence were marked features in his character, and however many might have been amused by his idiosyncrasies, none doubted his sincerity or his ability as a minister of God. The end came as usual to all over threescore and ten — the inevitable retirement and surcease of active la- bor. It was exceeding pitiful to witness his struggle against it: the worn-out laborer pleading for work, and the stern behest EARLY METHODISM IN THE CAROLINAS. 227 of his brethren refusing it. The thought of location, superan- nuation, or cessation from a loved employ never entered his mind. He was amazed and confounded when it was realized, and he was told by his loving brethren that he was actually an old, worn-out man. The free spirit refused to succumb, but the flesh was weak. Blessed change awaiting us all when the cum- brous flesh shall drop, and we be clothed with the immor- tality that God giveth! His dust was interred at old Taber- nacle, near Cokesbury. Hilliard Judge was admitted on trial in Virginia in 1806. For eight years he was connected with the South Carolina Conference. His active itinerant life covered eleven years. He located at the close of 1816. From Joseph Travis we learn that he was a preacher of no ordinary talents, and of good re- port everywhere. He was very pleasant in his manners, never sour or morose. He was equally at home in the palace or the hut. No company, however grand, discomposed him. He was invited to preach before the legislature in Columbia, S. C, and discoursed from, " Except ye repent, ye shall all likewise per- ish." His discourse was just as plain and emphatic it was as on all occasions elsewhere. He married a lady of Fairfield coun- ty, of great personal worth, and of a family distinguished for wealth and intelligence. Mr. Judge died in the faith, and his body rests in the Winnsboro cemetery. Joseph Travis was born in 1786, in Maryland. When an in- fant he narrowly escaped death in the burning of his father's house, and by an accident, when three years old, was lamed for life. On the removal of his parents to South Carolina, he was happily converted to God. Hearing the eccentric Lorenzo Dow preach, he resolved to devote himself to the ministry. He was admitted into the Conference in 1807, locating in 1825, but was readmitted into other Conferences. His life extended be- yond 1855, but the date of his death is unknown to the writer. He filled important stations and districts, and represented the South Carolina Conference more than once in the General Con- ference. He located to take charge of the Mount Ariel Acad- emy, and after awhile went West. He has left an autobiogra- phy, full of interest concerning the early Church in Carolina, and to which the writer is much indebted in compiling these annals. He died in peace. CHAPTER XXVI. The Abbeville Circuit — Mount Ariel— Stephen Olin — James E. Glenn — Jo- seph Travis— Mrs. Ann Moore — Cokesbury School — Sketch of Preachers — William Capers — Henry Bass — N. Talley — J. L. Belin — J. O. Andrew— H. Spain— C. Betts — James Dannelly — Bond English — M. McPherson — William Crook — George W. Moore — Jacky M. Bradley — David Derrick — William M. Wightman— S. W. Capers— William Martin— John E. Co- burn — James Stacy. LEAVING for awhile the portraiture of our older preach- ers, we would turn atteution to some old circuits, and first among tliem Abbeville. To find their metes and bounds in the early days, we go by conjecture only. There are no records, and all capable of giving them correctly are now dead. We are inclined to think that the old Saluda, Bush Biver, and Keewee circuits to some extent covered the territory. In the General Minutes Bush Biver is first mentioned in 1789, with William Gassaway as preacher in charge. In 1790 Saluda is first named, and in 1803 it is Bush Biver and Keewee. In 1806 they were separated, and so remained until 1820, when Bush Biver disappears. In 1821 the record is Saluda, Abbeville, and Keewee, all separate, with Robert L. Edwards on Abbeville Circuit. In 1822 Barnett Smith and Abner P. Many, and in 1823 James Dannelly and Elisha Askew, were the preachers in charge. It remained a separate circuit until, in 1857, it was divided into Abbeville and Cokesbury circuits. In 1839 Wil- liam M. Wightman was the presiding elder, and Samuel Dun- wody and A. M. Chreitzberg the preachers in charge; and at the time of division, sixteen years after, Colin Murchison was on Abbeville and A. M. Chreitzberg on Cokesbury Circuit. The later divisions are in the memory of all, so w r e need not particularize. Its earlier history, so far as the meager records exist, is that Cokesbury, formerly called Mount Ariel, was known as connect- ed with the second enterprise of the Church anent education, being the successor of the Mount Bethel Academy, which was founded in 1792 or 1794, and ran successfully until 1800, 1803, or 1806, about which time the South Carolina College was es- (228) EARLY METHODISM IN THE CAEOLINAS. 229 tablisbed. Elijah Hammond, teaching at Mount Bethel, was transferred to the college as a professor. Alas! that so many years — some twenty or thirty — should elapse before any steps were taken by the Methodists to secure high schools or colleges. What has been lost to the Church can hardly be estimated. About 1820 — the date is not exact — some effort was made for a high school at Tabernacle, near the present Cokesbury. In 1822 the Ogeechee District, extending across the Savannah River, took in Abbeville, Edgefield, and old Pendleton circuits. Joseph Travis was the presiding elder. A school was under way at Tabernacle, under the mastership of Stephen Olin. In 1825 Joseph Travis was induced to locate, in order to take charge of it, and removed to Mount Ariel, afterwards Cokes- bury. It was on this district that a great camp meeting was held in 1822 at Tabernacle. There were over one hundred and fifty conversions. It was here that Stephen Olin began his re- ligious career. From a late article in the New York Christian Advocate we gather, as given in his own words, incidents con- nected therewith. He met a trustee of the institution of which he had come to take charge, and inquiring where it was, he was pointed " to a log cabin, the door hung on a couple of sticks, and the windows miserable." Mr. Olin boarded in the family of a local preacher, James E. Glenn. One day he over- heard the mother of the family ask if the teacher opened his school with prayer. This induced him to begin, and it result- ed in his conversion. Among his manuscripts was found the following: Abbeville, S. C, September 21, 1821. Yesterday, after a long season of darkness and sorrow, it pleased God to manifest his pardoning mercy to my soul. O Lord, the riches of thy good- ness are unsearchable! Accept me as one of thy bired servants. Lead me in tbe way everlasting, and keep my feet from falling. Oh, bring me to see thy face in peace! Stephen Olin. Applying for license to preach some little time after, the pre- siding elder, Mr. Travis, was not favorably affected toward him, and stated his doubts to Mr. Glenn, who replied: "Brother Travis, you don't know the man." Mr. Travis, trusting in Mr. Glenn's good judgment, thereupon ceased opposing him. He was put up to preach, and his sermon was so excellent that Mr. Travis judged it a plagiarism. He was again put up and 230 EARLY METHODISM IX THE CABOLINAS. preached, and that sermon surpassed the first. A third time he was tried, and his effort excelled both of the others. Final- ly, on Sunday, before an immense congregation, he preached on the daughter of Herodias dancing before Herod. Then he swept the field; and the presiding elder had to conclude that if ever St. Paul was called to the ministry so was Stephen Olin, in which judgment many thousands have since agreed. Near here James E. Glenn, afterwards the founder of Glenn- ville, Alabama, lived; indeed, it was he who first employed Dr. Olin to teach. Mr. Glenn was a man of no ordinary ability. His polemic gifts were unequaled; his zeal, purity, and knowledge made him a very acceptable minister. As a trustee of Mount Ariel Academy, he had much to do in securing the services of Mr. Travis to teach. Both of them frequently preached in all the surrounding country. In it there was a neighborhood of Hardshells, " great advocates for water, but liking it still better if well mixed with whisky." They were much opposed to the Methodists, and especially to Mr. Glenn. They believed in folklore and witches. Mr. Glenn put up a notice that on a cer- tain day he intended to kill witches. The news spread from Dan to Beersheba. The day came, and the crowd was great. The text was, "Thou shalt not suffer a witch to live." He said: " There are witches in this neighborhood; yea, and I believe it. There are at least three: one is called Calvinism; the second, Universalism ; and the third, Infidelity." He understood that the best way to kill witches was to draw their pictures and then shoot at them. He drew the picture of Geneva Calvinism, des- canting on the horrible decrees, etc., for some time. "Now," said he, " just look at her! What a haggard, frightful old wretch she is ! " It was thought silver bullets were best to shoot at them with, but he would shoot golden balls. You will find the first load in such a book, such a chapter, such a verse. " Now, make ready ! Take aim ! Fire ! " He would then roll out the text loudly and distinctly. And thus on for hours. After this, when he preached the house was always crowded. Mr. Travis frequently visited Abbeville, the county seat. Having no church, the courthouse was used for divine service. There were but two members there, James Moore and his ex- cellent wife, Ann, of whom too much cannot be said as founders of Methodism in Abbeville. She had been brought up a Roman EARLY METHODISM IN THE CAROLINAS. 231 Catholic, but, under conviction from the ministry of the Meth- odists, was in doubt about joining them. Once, after earnest prayer, her eyes fell on these lines: I the chief of sinners am, But Jesus died for me. Immediately she exclaimed, " If that is Mr. Wesley's language, I shall be a Methodist!" She joined at once, and was one of the most zealous members. She was foremost in procuring a church. Her perseverance in this good work soon resulted in a very respectable church structure for those days. Well does the writer remember that house, and his attempts at preach- ing in it fourteen years after its erection, in 1839; well does he remember, also, kind Sister Moore, and her motherly care of his youth. Her house was ever the young preacher's home. Dr. Henry D. Moore, now at Louisville, is her sou. He was admitted into the South Carolina Conference in 1857. He has been a member of the Florida, South Georgia, and Alabama Confer- ences, and now belongs to the Kentucky Conference — having fully experienced the power of transfer, through no fault of his own. He is a worthy son of most excellent parentage. The portraits of these venerable pioneers in Abbeville are here- with given, together with their son, Dr. Moore, of Louisville, Ky.; and also of William Bird, of Bethel Church, Charleston, S. C, and A. E. Williams, of Bound 0, S. C, with two elect ladies of Charleston — Mrs. Margaret Just and Mrs. Jackson, long known as zealous workers for God in that city. Lewis H. Davis, the blind preacher, resided in Abbeville, loved by all. By an accident in his youth he became blind, but that did not hinder his usefulness as a preacher. He joined the Methodists soon after the erection of the church. The Rev. George Moore and his excellent family resided for a time in Abbeville. His house was likewise the young preacher's home. The brothers John and Franklin Branch were firm support- ers of Methodism in 1839. Two sons of Franklin Branch are esteemed ministers in the Georgia Conference. The Rev. James Dannelly was often appointed to this circuit, and in 1839, then superannuated, resided at Smyrna, but made frequent preaching tours into Georgia and preached often at Abbeville. The appointments were some twenty or twenty-four, 232 EARLY METHODISM IN THE CAROLINAS. covering the entire county. The houses of worship were ordi- nary structures, Cokesbury having the only painted house of any architectural shape. The contrast after nearly sixty years is of course exceedingly great. Cokesbury, as the seat of the Conference school, was the head- quarters. Here the presiding elder of the district and the preacher in charge of the circuit resided. Thomas Williams, famed as one of the best stewards of the time, with his devoted household, were strong supporters of the Church. So were James Shackelford, Dr. Francis Connor, Dr. Thomas Cottrell, and Brother Marion devoted Christian men in their day. With the exception of Dr. Cottrell, all were there in 1839. A more lovely or well-regulated community existed nowhere. Many members of the South Carolina Conference received their aca- demical training at this school, and the only regret can be that our Church did not sooner begin the great work of the education of her youth. In 1839 the Conference had upon its roll 106 effective preachers and superannuates, 111 in all. In 1895 there were but three surviving — William Patterson, Simpson Jones, and the writer. We resume the pen portraiture of the preachers. It will be seen that priority of record is owing to the date of admission on trial, and but one or two of each class can be given; and while we aim at chronological order, some years will necessarily be omitted. Of fifteen admissions into the Conference in 1809, but one or two will here be named. The name of William Capers appears frequently in these an- nals, and his fame is known so well that mention here must necessarily be brief. He was born in St. Thomas Parish, S. C, January 26, 1790. He was admitted into the Conference in 1809, and for forty-six years (except one or two local) served the Church on circuits, stations, districts, and as an editor; and closed up his earthly career in the episcopacy in 1855, at the age of sixty-five. Tradition states that at his birth, like Philip Doddridge, he was seemingly dead, and the doctor said that he would soon die; but the attendants, thinking differently, labored for his resuscitation, the nurse declaring that "he would yet be a bishop." As to person, he was shaped most faultlessly in form and feature; of medium height, with a voice of won- derful sweetness and power; a keen black eye, and, as his por- EARLY METHODISM, IN THE CAROLINAS. 233 traits show, all in all most beautiful. His influence on Metho- dism was world-wide, and in the Carolinas and Georgia will be enduring. We are not surprised that so large a space is given in Dr. Shipp's "Methodism in South Carolina" to his life and labors, with such large extracts from his excellent autobiography. To that we would refer all readers who appreciate beauty of style, with true simplicity and godly sincerity. The end came, as we poor mortals judge, all too soon. He died as he had lived, an earnest man and minister, and a most decided Methodist. In his last illness, after a paroxysm of pain, he asked the hour, and when the answer was given, he said: " What! only three hours since I have been suffering 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." Not long after, he sank back upon his bed and breathed his last. His sacred dust is interred in the Washington street cemetery, Columbia, S. C. One other name connected with this class of fifteen who were admitted on trial in 1809 was the very antipodes of William Ca- pers, and only serves to show the propriety of the year's trial before one can become a member of the Conference; and like- wise the further propriety that when one is found wanting he is speedily dismissed. The contrary course of action, to our cer- tain knowledge, has burdened the Conference with men who could not teach, and who were too dull to learn. In this case the Conference promptly discontinued the applicant after one year's trial. Dr. G. G. Smith, in his " Methodism in Georgia," thus discourses concerning William Eedwine: " Dr. Pierce says he once called on Redwine to exhort after him. He took a text: ' Behold, ye despisers, and wonder and perish.' The first of the despisers was the deist. 'He stands,' said the preacher, 'with his legs as wide apart as if he was the empire of France, and he won't hear any man preach who can't speak romatically and explay oratory.' " Clearly, it is not every good man that is called to preach. Henry Bass was born in Connecticut, December 9, 1786. He removed to Fayetteville, N. C, and was converted and joined the Church in 1807. He was admitted into the Conference in 1812, and was on circuits and stations nineteen years, on dis- tricts eighteen years, and superannuated eleven years — forty- 231 EAELY METHODISM IN THE CAROLINAS. eight years in all. He was not over tall in person, but of me- dium size, with an apparent sternness of inein. His gravity, good common sense, and conscientiousness obtained for liim position and influence for many years. Such was his gravity that he never relished any lightness of spirit. No one could think for a moment of taking liberties with him, and yet all were ready to go to him for counsel or sympathy. He had much of the New England puritan, combined with the true joy of the Christian. He was without blame and reproach — the good pastor, safe counselor, and steadfast friend. In the close of his life he was a great sufferer from cancer, and from which he died May 13, I860, at Ookesbury. His mortal remains were, buried at Tabernacle Church. In his protracted sufferings he was stead- fast in the faith, giving glory to God, and frequently exclaim- ing, " How good the Lord is! I trust in him above all." Nicholas Talley was born in Virginia, May 2, 1791; convert- ed to God in 1810; admitted into the Conference in 1812. He effectively served the Church on circuits, stations, and districts for fifty-three years, and was superannuated a little over seven years — thus being for more than sixty years a member of the body. This is the longest record of effective service in the Conference with the exception of one other, who received fifty-four appoint- ments and has been a superannuate for five years. Mr. Talley was above the common height, and of great physical endurance; his face was expressive of intelligence and benevolence; his voice was not musical, but rather nasal, and his delivery somewhat monotonous; yet, in all his ministry, he was self-possessed, dignified, and refined. His preaching was hortatory in charac- ter and often powerful in effect, his ministry popular and suc- cessful. He lived to the age of eighty-two years, and his death was peaceful. His last uttered words were: "Calm, calm." His dust rests in the Washington street cemetery, Columbia, s. c. James L. Belin was born in All Saints' Parish, S. C, in 1788; admitted into the Conference in 1812; and, after forty-seven years' connection with the Conference, died May 19, 1859, and was buried on the mission premises, on Waccamaw Neck. He was staid in manner, and would not impress one as being very genial in temperament, and yet he was always most benev- olent and kind. He was slow of speech, deliberate in all his ABBEVILLE METHODIST CHURCH; EEV. J. A. CLIFTON, D.I)., PASTOR. EARLY METHODISM IN THE CAROLINAS. 237 movements, and as steady as the needle to the pole in all that was pure and of good report. During all his life he was much concerned for the cause of missions to the slaves, and was among the very first to serve them as early as 1819, and in 1836 formed the Waccamaw Mission, to which he bequeathed his entire estate. His death was caused by a fall from his buggy, and the testimony of a holy life shows that his end was peace. James O. Andrew ( Bishop Andrew ) , although transferred to Georgia in 1830, when the South Carolina Conference was di- vided, passed a large part of his life in Carolina. Some memo- rial of him should be placed in these annals. He entered on trial in the South Carolina Conference in 1813, was trans- ferred to Georgia in 1830, and in 1832 was elected to the epis- copacy. Seventeen years of his earlier ministry were in con- nection with the South Carolina Conference. In personal ap- pearance he, in his early days, was leonine, to the writer seem- ing to resemble that prince of men, Oliver Cromwell. He was not tall, but stout, with a wealth of curly hair, and features express- ive of great self-reliance and determination of will; his man- ner simple and. entirely natural. His under lip protruded, giv- ing expression to his various moods, with no approach to self- conceit. In speech he was quick, somewhat brusque, but not crabbed. He seemingly would have grappled with a giant, but never harming a pigmy. His style in the pulpit was discursive, never apparently following any well-arranged plan; but his grasp of thought was gigantic, his sermons clear, forcible, and convincing, and full of unction, amply attesting his spiritual power. In a word, he was the Boanerges of the Conference in that early day. Under complete control himself, he always had his audience entirely at his command. The chair of any Conference was to him a throne of power, his decisions being quickly made, kindly expressed, and rarely called in question. Like many great men, he was careless as to dress, but by no means slovenly. It was inquired in parliament of Cromwell once, "Who is that sloven?" "That sloven," said Hampden, " if we ever come to an issue with the king, will be the greatest man in England." James O. Andrew, though never called to kingly rule, stood in his lot heroically to the end of his days. Hartwell Spain was born in Wake county, N. C, February 10, 1795; converted to God in 1810; admitted into the Conference 238 EARLY METHODISM IN THE CAROLINAS. in 1817. His connection with the Conference in the active ministry, with the exception of six years' local work, embraced twenty-five years. Owing to feeble health he was, from time to time, superannuated about twenty-six years. In person he was tall, slender, and graceful; his face expressive of intelligence and amiability. In preaching he was at first very deliberate — indeed, slow. A stranger would predict failure, but as he warmed with his subject great would be the change, his tones louder, utterances quickened, and his face very expressive. After awhile his whole nature seemed aglow, a transformation such as Patrick Henry's had occurred; his face shone with an unearthly radiance, an entire cessation of self was apparent, and he seemed aflame with God. His audience caught the influence, and, borne along on the stream of his eloquence, felt that truly God was with him, and high religious enthusiasm was always aroused. His efficient ministry was sadly hindered by ineffi- cient health. His old age was protracted beyond the usual length of time. He died at Summerton, S. C, fully attesting his joy in the Lord. Charles Betts was born in North Carolina in 1800; converted in his sixteenth year, and for fifty-two years itinerated in our Conference. One year he was local, and one superannuated, but for all the rest was entirely zealous in the work of the ministry. His consistent piety, vigorous intellect, and untiring energy gave him a leading position in the Conference. In personal ap- pearance he was compact, rotund, strong, almost fierce at times. In the pulpit he was something like Eichard Watson, intermi- nable in the construction of his sentences, but as a platform preacher he swept the field. He was a man of affairs, and large- ly useful in all the business of the Church. His brethren hon- ored him with eight returns to the General Conference. His end was peace. Dying in Marion county, his body was buried at the county seat. Taken all in all, he was a remarkable man and minister. Ardent and firm in his attachments, and courageous in the advocacy of the right, he made many friends, being pop- ular both with preachers and people. He had a powerful phys- ical frame, and his severe labors taxed it to the uttermost. After fifty-two years of toil, he rests from his labors. James Dannelly was born in Columbus county, Ga., Februa- ry 4, 1786; converted in 1816, in his thirtieth year; admitted in- EARLY METHODISM IN THE CAHOLINAS. 239 to the Conference in 1819. Being a man of great affliction, he traveled but fourteen years; during the remainder of the time he was superannuated. He was one of the most eccentric, and yet ranked among the ablest, preachers of his day. By a scrof- ulous taint from birth, and on that account in boyhood, he lost a limb, and never knew a well day during his life. He was a heavy man, and moved about with difficulty. His eyes were ex- pressive, and shone at times fearfully. His manner in the pul- pit was peculiar: he used to stand balancing himself, looking deliberately on his congregation, panting for breath, snapping his gray, twinkling eyes; and then in a fine, almost squeaking voice he would announce his text, giving utterance to some simple truth or illustrative anecdote, and gained the attention of his audience, then in his simple, monosyllabic style held his hearers spellbound to the end. On some occasions he Avas grand in thought beyond description; at other times he was cynical, sharp, even snappish. He lashed the popular vices unspar- ingly. He was fearless, bold, and direct to an amazing degree. One who knew him well would often say of him: " If he did not edify, he would be sure to scarify." Sinners gnashed upon him with their teeth, cursed him, and swore that they would never hear him again, and yet be the first at his next appointment. On the authority of Bishop Wightman it is stated: "Mr. McDuffie, then a senator in congress, heard his withering denunciations of vice in high and low places, his graphic delineations of the modes in which the vulgar undertake to imitate the fashionable follies of high life. The statesman, himself an orator of celebri- ty, and famous for the vigor of his onslaughts, was so struck with the pungency of the discourse that, on retiring, he said to a friend: 'This is certainly one of the ablest sermons I have ever heard; it told the truth, the whole truth, and nothing but the truth, though in the roughest possible manner.' So strong was the impression made upon Mr. McDuffie that he so- licited Mr. Dannelly to visit Washington City, and preach the same sermon before congress, offering to pay his expenses." With all this, it must not be supposed that Mr. Dannelly was destitute of the finer feelings of our nature. He had a heart as tender as a woman's, and was often affected to tears. As a hus- band and father he was most indulgent, In 1839 the writer, as junior preacher on the circuit where he lived, without knowing 240 EARLY METHODISM IN THE CABOLIXAS. him, dreaded his acquaintance; but this fear proved groundless when the old preacher took him to his home and heart. His soul was purified by suffering and pain. He loved Methodism as the very best expression of the truth of God, and he fairly wore himself out in the service of the Church. His record is with God, and his reward on high. He died at his residence, at Lowndesville, Abbeville county, and was buried at old Smyrna Church. Bond English was born in Kershaw county, S. C, January 31, 1797. He was converted in 1817, admitted in 1821, and died March 4, 1868, in the seventy-first year of his age. For nearly forty-seven years he was an honored minister in the South Carolina Conference— niodest, retiring, self-depreciating, clear- headed, warm-hearted, and eloquent. In person he was small of stature, inclined to be corpulent, lame from an accident, and blind in one of his eyes. He was quick and impulsive in all his movements, and diffident almost to a fault. He read men intuitively, and was rarely mistaken in judging character, but was not born to control by inflexible will. He was well fitted for any kind of ministerial work, but, yielding to discourage- ments, located in the prime of life. Readmitted, increasing in- firmities placed him among the superannuated. His manner in the pulpit was ardent, and not unf requently caused stirring- emotion. His sermons were deeply spiritual, simple, natural, and, best of all, full of the divine Spirit. He was greatly be- loved wherever he labored, and was successful in his ministry. He died in peace near Sumter, S. C, and his dust rests in the cemetery there. Malcolm McPherson, a native of North Carolina, was con- nected with the South Carolina Conference eighteen years, for ten of which he was presiding elder. The Rev. Samuel Leard pro- nounces him a master in Israel. Before his conversion he was a terror to the bullies of his native county. His was the true Scotch type of manliness, shrewdness, and soundness of judg- ment. Stern in manner, slow of speech, exacting in duty, he was always solemn and decorous in all things relating to the wor- ship of God. His sermons were clear and simple in arrange- ment, with an earnestness and unction at times overwhelming. As a preacher he was not always equal to himself; if he failed, he failed; but when he succeeded, he passed beyond the limit of EARLY METHODISM IN THE CAR0L1NAS. 241 ordinary men. To those knowing him well he was as open and gentle as a child; but woe to the sinner who provoked his rebuke in the congregation! What he said in public he was ready to maintain in private, and the sight of his broad shoulders, heavy hands, and determined face has made more than one pause be- fore seeking a personal encounter. The impress of hi3 clear in- tellect, sound judgment, deep-toned piety, and his unwavering faith in God, is well remembered even to this day. Much to the regret of the Conference, he emigrated to the West. In 1840 he served, with great acceptability, the Holly Springs District, and was appointed the next year to the same work, but died before the year closed. Joseph Travis, whom he claimed as his spir- itual father, preached his funeral sermon at the Memphis Con- ference in 1842. William Cook was born in Chester county, 8. C, in 1805. He was converted in early life, and admitted in 1825. He trav- eled extensively in North Carolina and South Carolina; Avas fre- quently on stations, and served eight years as presiding elder. He was noted as an excellent singer, and was greatly beloved as a pastor and Christian. After traveling thirty-six years, and being superannuated six years, he died in the triumphs of faith, in York county, November 25, 1867. George W. Moore Avas born in Charleston, S. C, September 27, 1799. He was converted in 1819, admitted on trial in 1825, filled various appointments until 1837, located in 1838, and was readmitted in 1839. He was one of the first missionaries to the slaves. He ceased at once to work and live, at a camp ground in Anderson county, S. C, August 16, 1863. He was well known as a zealous and faithful minister of Christ. His ashes lie in Bethel cemetery, Charleston, S. C. Jacky M. Bradley was admitted in 1826, and traveled regularly until 1860, Avhen he removed to the West, and died during the civil Avar. He was a remarkable man, physically, spiritually, and mentally — tall and loosely built, with large head and long-, bony arms and hands. Of his personal courage none doubted Avho glanced at his stalwart body. He cared little for dress, and Avas always unclerical in appearance. His mind was seemingly in unison Avith the leading traits of his body. He was always fearless and independent; was never governed by any of the laws of elocution. He copied no man either in subject-matter 16 242 EARLY METHODISM IN THE CAROLIXAS. or in manner of delivery. With a mind of great native strength, he was sound in doctrine, clear in his own religious experience, and utterly fearless; he was indeed a giant in the pulpit. His independence in feeling often gave offense, but he never cher- ished malice against any. His voice was harsh and his utterance rapid, often elevated almost to a scream, accompanied by a habit of expectoration by no means graceful; and yet, withal, he was most powerful in debate and in the pulpit. His was evidently a hard lot in life. He was a diligent worker, and but poorly recompensed as to this world's goods. His record is with God, and his reward is on high. David Derrick was born July 28, 1800. He was admitted on trial in 1827. After long years of superannuation, he died in 1883. Reared as a Lutheran, under Methodist preaching he was awakened and converted, and faithfully served the Church until failing vigor caused his retirement; but all those years of feebleness only made his godly life more conspicuous. Having a voice of power and sweetness, he excelled in song, and was gift- ed in prayer. Faithful and true as a pastor, he was eminently useful in the Church. His body rests in Columbia cemetery. "William M. Wightman was born in Charleston, January 29, 1808. He was admitted on trial in 1828, and died in Charleston, February 15, 1882. His name stands last in a class of twenty admitted at the forty-second session of the South Carolina Con- ference, held at Camden in 1828 — Joshua Soule, presiding; but from the beginning he was always first on the roll of the Con- ference until his election to the episcopacy in 186G. In 1828 he traveled the Pee Dee Circuit with Philip Groover and William Culverhouse; in 1829, Orangeburg Circuit, with Elisha Callaway; in 1830, stationed in Charleston; in 1831, preacher in charge on San tee Circuit; in 1832, Camden; in 1833, Abbeville Circuit; 1834-38, agent for Eandolph-Hacon College; in 1839-40, pre- siding elder of Cokesbury District; in 1841, editor of the South- ern Christian Advocate, so remaining until 1854; in 1855, pres- ident of Wofford College, and was connected with colleges and universities until elected to the episcopacy in 1866. For many years he was the Marpats Apollo of our Conference, and it is marvelous that one who wrought so long for the Church, and so well, should lack a proper biography. An article in the Review for 1896 indicates clearly that a proper biographer can EARLY METHODISM IN THE CAB0L1NAS. 243 easily be found. His memoiy is honored by a tablet on the walls of Trinity Church, Charleston, and his body rests in Mag- nolia cemetery. Samuel Wragg Capers was born in Georgetown, S. C, March 5, 1797. He was admitted into the Conference in 1828. He was a half-brother of Bishop Capers. He was a large man, above medium size, with full, round face, short neck, fine head firmly set on ample shoulders, and a face expressive of much intelligence and good humor. His voice was like a trumpet, clear, loud, and commanding. He filled well the offices of pre- siding elder, college agent, and circuit preacher. He was su- perannuated in 1855, and died the same year. His dust rests in the Camden cemetery. William Martin was born in North Carolina, March 9, 1870. He was admitted on trial in 1828. He died in Columbia, S. C, January 10, 1889. For sixty-one years he was a member of the South Carolina Conference, serving on circuits, stations, and districts, in agencies, and as president of the Columbia Fe- male College. During the civil war he was superintendent of the bureau of relief for the soldiers. His preaching was expos- itory, his style simple and fervent, and his illustrations plain and pointed. His death was eminently calm and peaceful. His body sleeps in Washington street cemetery, Columbia, S. C. John R. Coburn was born in Charleston county, September 18, 1799. He died in Florence, S. C, September 29, 1880, in the eighty-second year of his age. He was long a laborious and successful missionary to the slaves, having the full confi- dence of the planters and the ardent affection of those to whom he ministered. His end was peace. James Stacy was a native of Burke county, N. C, and was born November 18, 1807. He was admitted into the Confer- ence in 1830, and served the Church thirty-eight years, dying at Sumter in 1868. "Called, chosen, and faithful" may well be said of him. To a sound religious experience he added abilities of a high order. He was a student all his life, and showed his profiting by constant study in his ministrations in the pulpit. Of an extremely nervous temperament, he was often a great sufferer mentally as well as bodily; but he never failed to meet the full demands of his ministry. About his last words were, " Harvest home." CHAPTER XXVII. Old Journals — Older Boundaries — A Quarterly Conference of 1819 — Names of Officials— Estimates for Living — Quarterage Collected — Conference of 1841 — Names of Churches — Finances Meager — Confederate Money — De- clension After the War — Rapid Advance Since — Comparative Review of Operations — Contrast in Favor of an Itinerant Ministry. TO the antiquarian old journals are valuable. I have been favored with a sight of the journal of the old Orangeburg Circuit. The first record is dated Cattle Creek, August 7, 1819 — seventy-eight years ago — closing April 2, 1870. There is very little of historical interest in these old journals save the routine business of a Quarterly Conference; yet the names recorded call up the fathers of many now foremost in the good work of the Church, the records also showing great advance- ment in temporal interests at least, while we sincerely hope that the spiritual interests are not one jot abated. It is hard to make out the boundaries of our ever-changing circuits, widening as to religious influence, and yet contracting as to territorial limits. The writer well remembers the great opposition to the cutting-up process by which circuits of from twenty-four to thirty-five appointments were brought down to eight and four, giving better service to the people and far bet- ter support to the preachers concerned. In the beginning many presaged ruin, but results show the reverse. The old Edisto Circuit, which embraced Orangeburg, was formed in 1787. The record in the General Minutes for 1787 is, Beverly Allen, presiding elder; Edisto, Edward West; Charles- ton, Lemuel Green. The returns of membership for Edisto were 340 whites and 25 colored. The next year, 1788, for Edisto, Henry Bingham and William Gassaway were the preachers. The circuit so remained as to territory until 1800, when Orange- burg is mentioned, with Lewis Myers preacher in charge. In 1801 the record is Orangeburg and Edisto; the next year the names were reversed to Edisto and Orangeburg; in 1804 they were reversed agaiu; in 1806 the name was changed to Edisto (244) EARLY METHODISM IN THE CAIIOLINAS. 245 and Cypress; in 1807 the two were separate, and so remained up to 1812, when Edisto disappears, leaving Cypress, Saltketcher (Salkehatchie), Black Swamp, and Orangeburg, with William Capers preacher in charge. Its boundaries as already given by Bishop Capers are on record. These boundaries must have been afterwards enlarged, inasmuch as Green Pond Camp Ground is often a place of Quarterly Conference meetings, and there is record in 1832 of a building committee for a church to be built at Walterboro. But here we would place on record the names of members of this third Quarterly Conference held at Cattle Creek, August 7, 1819. They were James Norton, presiding elder; John Schreble, Matthew Raiford, and George Hill, circuit preachers; James Koger, Henry Seagrist, Joseph Howell, and Joseph Winningham, local deacons; Andrew Inabinet, John McCormick, and John Jeffcoat, licentiates; Martin Gramling, Christian Gramling, and David Riley, exhorters; Thomas Simpson, George Pooser, Lewis Bryant, George A. Campbell, Thomas Cliffts, John Staley, and Andrew H. Jones, class leaders. Other names appearing at other early Quarterly Conferences are Jacob Barr, Gideon Hutto, Richard Bryant, Peter Hyatt, James Crosby, Benjamin Tarrant, Jacob Whetstone, Robert Robinson, Thomas Mc Adams, and William Dickenson, local preachers; Stephen Ackerman, David Felder, Daniel Herlong, Benjamin Jeffcoat, John Chreitzberg (an uncle of the writer, and who died in Alabama a local preacher), and Jacob Jeffcoat, class leaders. In addition to the foregoing, from a full list under date of Oc- tober 7, 1826, we gather the names of Daniel F. Wade, John Murrow, and Wilson Langley ; and Samuel Inabinet, Jacob Do- remus, John Wannamaker, Calvin Hyden, Benjamin Culler, Jacob Wannamaker, and Samuel Smoak, exhorters; John Gol- son, Edward Bolen, Christian Riley, John Staley, John Rhode, Gotleib Zeigler, James A. Williams, and Jacob Hook, class lead- ers; Thomas Raysor and Jacob Inabinet, stewards. Other stewards named in 1829 are Andrew Inabinet, David Dannelly, William Pou, Charles V. Stewart, and Isham Lowery; as ex- horters, Jacob S. Linder and Robert J. Boyd; as class leaders, William Varn, Henry Ulmer, Thomas O'Bryan, John L. Golson, and Joseph McAlhany. This is a large array of names, but useful to call up some mem- ories of the past. Farther on we reach the names of the Dantz- 246 EARLY METHODISM IN THE CAROLINAS. lers, Keitts, Klecklys, and others; but for the present let us glauce at financial matters. These were the old days of travel- ing expenses, quarterage, and family expenses. The quarter- age rarely reached §300, and the family expenses from $200 to §300. In 1829 the committee reports that they " find the sum of $175 needful for that purpose." This was not likely paid, as it is provided that the trustees of the parsonage, from its sale, pay over to the stewards enough to pay the rent of the house occupied by the preacher; a measure, we fancy, not likely to obtain now. In 1834 Benjamin H. Capers, preacher in charge, was allowed: For corn §125 00 For fodder 25 00 For bacon 50 00 For sugar 20 00 For coffee 14 00 For tea 2 50 For beef. 10 00 For flour 18 00 For lard 12 50 For soap 5 00 For candles 5 00 For butter . 10 00 For salt 3 00 For freight, extras, and servant hire 100 00 Total §400 00 Those dear old brethren closely scanned the dietary ability of their preacher. After Matthias Pooser was elected secretary the records are fine, especially the financial statements, two of which we give. The recapitulation is as follows: For 1840. Receipts. Deficit. For presiding elder § 152 50 $100 15 § 52 35 For preacher in charge 500 00 327 08 172 92 For junior preacher 548 00 358 26 187 74 Total §1,200 50 §785 49 §413 01 Fok 1841. Receipts. Deficit. For presiding elder § 154 00 $ 89 94 § 64 06 For preacher in charge 525 00 343 50 18150 For junior preacher 525 00 343 50 181 50 Total. §1,204 00 §776 94 §427 06 EARLY METHODISM IN THE CAROLINAS. 24Tl For 1852 there is the most complete record of all amounts collected and paid out. The entire collection was: Paid the presiding elder $ 1 15 00 Paid the preacher in charge 609 37 Paid the junior preacher 1 00 00 Traveling expenses 83 38 Total $907 45 This was collected from the following- churches: Wesley Chapel, §120; Asbury Chapel, $100; Tabernacle, 8100.50; Shady Grove, $100; New Hope, $52: Orangeburg, $45; Cattle Creek, $40; Prospect, $43; Laurel Chapel, $50; Bethel, $23; Calvary, $23; Andrew Chapel, $39.75; Bethlehem, $30.50; Zion, $34.50; Sardis, $28.75; Ebenezer, $15; Trinity, $26; Kedron, $20; Geth- semane, $10; Humility, $8. In a little over forty years there has been much of an advance. There are now eight or nine preachers within the same boundary at a cost of some $5,000, to say nothing of amounts raised for benevolent purposes. In 1841 the Orangeburg preachers were Henry Bass, presid- ing elder; Allen McCorquodale, preacher in charge; and A. M. Chreitzberg, junior preacher. Fifty-five years of time's annals seem prodigious. Many with whom we were then associated have crossed the flood. The appointments were eighteen, to wit: Asbury Chapel, Shady Grove, Tabernacle, Orangeburg, New Hope, Cattle Creek, Sardis, Humility, Bethlehem, Zion, Limestone, Gethsemane, Jeffcoat's, Trinity, Calvary, Pizgah, Wesley Chapel, and Prospect. No one church gave much over sl00. Salaries were settled in 1841 at a discount of 41.59 per cent for presiding elder; and for the preachers, each of whom was allowed $525, at 34.57 per cent. Meager as were these returns they were a tremendous advance over earlier years, and many a preacher in that age rejoiced when read out for Orangeburg Circuit. There were received into the Church during the year 145; expelled, 31; Sunday schools, 4; teachers, 16; scholars, 88. The local preachers were John AVannamaker, Samuel Smoak, John S. Gray, L. J. Crurn, and John Law; exhorters, John Hooker, Samuel Inabinet, Calvin Hoger, and Francis Baxter; stewards and leaders, George H. Pooser, D. Ft. Barton, Jacob H. Pooser, Lewis Zeigler, John L. Golson, M. H. Pooser, James Berry, John Fairy, Daniel Funches, James Cox, E. T. Pooser, Peter Oliver, A. Pooser, A. Whetstone, A. Inabinet, W. Jeff- 248 EARLY METHODISM IN THE CABOLINAS. coat, John J. Salley, Thomas Tatuin, Henry Moorer, Adam Holmau, and Lewis Bast. The four principal churches were Asbury Chapel, Tabernacle, Wesley Chapel, and Shady Grove. Of Orangeburg, more in the sequel. Contrasted with others they may have been regarded as being on the cathedral order. They were usually assessed $100 each, which large sum for the times was usually paid without discount. Asbury Chapel had been built for an academy, and afterwards used as a chapel. The Keitts, Dantzlers, and Wannamakers worshiped there. Tab- ernacle was more in churchly shape. It is now abandoned, and fast going to ruin. Thomas Zimmerman and the Dantzlers are kindly remembered. Shady Grove was but ordinary, yet well represented by Adam Holmau and Morgan Keller. But what shall we say of Wesley Chapel? The long, low, time-worn structure was in use close up to the nineties, and has since, we hope, given place to a better building. That good man John Biley was a power there. Asbury Chapel has vanished, and is superseded by St. Paul's at St. Matthew's City, an improvement in every way over the Asbury of the olden times. To Dr. Pou, the Wannamakers, and others this is certainly due, and St. Paul's stands out upon the record in St. Matthew's Circuit. With mournful interest we visited old Tabernacle in 1888. The lines of desolation were there — the old graveyard overgrown with weeds. Here reposes the dust of the noble rivals, Dantzler and Keitt. Memory ran back to half a, century and more, when many came here to worship. The gospel of the blessed God has been sounded out from that old pulpit for many years by men not taught in the schools, it is true, but who were full of faith and the Holy Ghost, and of whom the world was not worthy. Glance at the record, will you? Isaac Smith, Enoch George, Tobias Gibson, James Jenkins, Lewis Myers, George Dougherty, Wil- liam Gassaway, Richmond Nolley, Samuel Dunwody, William Capers, AVilliam M. Kennedy, Samuel K. Hodges, and James O. Andrew. The lesser lights are not here set down, but are not forgotten in heavenly archives All these were on this work previous to 1830. After that time there were William M. Wlghtman, Bond English, William H. Ellison, J. C. Postell, B. J. Boyd, and others. A portion of the circuit about Trinity, Calvary, etc., was un- der culture with indigo. Well do we remember the vats of EARLY METHODISM IN THE CAJiOLINAS. 249 Lewis Zeigler, the Whetstones, the Cullers, and others. The other sections were devoted to the culture of cotton. Many of the people of that section were well off, but their contributions to religious purposes, as the assessments on the entire number of churches show, must have been exceedingly meager. There were no other collections, except at long intervals, and yet only a few hundred dollars were raised from twenty churches, from year to year, for the support of three preachers. The extent of the work and a lack of knowledge on the part of the people, together with a delicacy on the part of the preachers in insist- ing on a better support, account for it. Besides, with the great mass of the people, money was rarely seen. To have one or two hundred dollars for division on a Quarterly Conference ta- ble was a sight indeed. Some used to wonder what a preacher could do with a hundred dollars. They saw him once a month, hale and hearty, always cheerful, with store clothes on, and al- ways driving a fat horse, with the very best things most cheer- fully given him when entertained by them. What was the use of money to men of his class? Is it any wonder that with them the technical "quarterage" meant anything more than twenty-five cents a quarter? The preachers in 1829 were Wil- liam Capers, presiding elder; Elisha Callaway, preacher in charge; and William M. Wightman, junior preacher. For the support of the three but a little over six hundred dollars was assessed, and yet the final settlement was made at a heavy dis- count. We are glad to say that the junior preacher got his hundred dollars in full, he having but a little while before re- fused a thousand-dollar salary in another employment. Was it money that moved these men? The idea is preposterous. In 1863 the circuit contained twelve appointments, namely: Orangeburg, Bethel, Cattle Creek, Humility, Sardis, Prospect, Asbury Chapel, Tabernacle, Shady Grove, New Hope, Bethle- hem, Zion, with the Bev. John W. Kelly as preacher in charge. The collections were better, the four Quarterly Conferences showing a total of $1,321.45, the stewards' meeting (not record- ed ) rendering possibly about as much. But you will remem- ber that those were the flush times of Confederate money. Suffer a word or two as to the Orangeburg church. The con- trast between then and now is striking. In 1871 Orangeburg was set off as a station, F. Auld being the preacher in charge. The 250 EARLY METHODISM IN THE CAFOLINAS. years from 18G5 to 1870, the earliest after the war, were the most trying. The writer was the presiding elder, and William G. Connor the preacher in charge. The churches were Orange- burg, Ziou, and Prospect. They were evidently languishing and ready to die. The preachers' reports as to the state of the church were, " No religious influence " ; "A general coldness." In 1868 it was asked, " What is the state of the church?" and the answer was, "No report"; in 1869, "Rather encouraging"; in 1870 F. Auld was the preacher in charge. And here the old record book ends. In 1868 the presiding elder was paid $25, the preacher in charge $211; in 1869 the presiding elder received $49.65, the preacher in charge $508; in 1870 $497.70 was shared between the presiding elder and the preacher in charge. In 1871 Orangeburg was set off as a station, and paid $600; in 1872 it paid $700, and the rise has been gradual, with increas- ing prosperity up to date. They had had for years a very creditable church structure, but the papers say that just the other day it had been rolled back with the intention of erecting a still better one on the site. A rapid review of the increase of the Methodist Episcopal Church is not out of place. In 1787, two years after their en- trance into the state, there were 595 white and 43 colored mem- bers; in 1800, thirteen years later, the whites numbered 3,399, and the colored members 1,283. In 1825, thirty-eight years aft- erwards, Mr. Mills, the statistician of the state, makes the Meth- odists within it " the most numerous of all the religious denom- inations." In the light of contrast, as to the early triumphs of Methodism, and because we have documentary evidence of the period, 1793, and of this very section of country, there will be seen the difference of operation in church organization, and be shown clearly the worth of an itinerant ministry. The scope of country extends somewhat above Orangeburg City, embracing the territory between the Edisto and Santee rivers, and extend- ing within twenty miles of the city of Charleston, a scope of country some fifty or sixty miles in length by about twenty or thirty in breadth. The documentary evidence consists of the report of the Rev. Robert Wilson, the missionary of a sister communion, and is published at length in Dr. Howe's " History of the Presbyterian Church." Being ordered by the synod to spend three months in the lower part of South Carolina, on the EARLY METHODISM IN THE CAROLINAS. 251 6th of December, 1793, lie started from Long Cane, Abbeville county, to Columbia, his held of operation lying below that place. On reaching it, he tells of the country as thickly set- tled; but the opinions of the inhabitants concerning religion were so unsettled and various that no one denomination could obtain a settled pastor. He laments the great and marked profanation of the Sabbath, hunting and all kinds of diversions being indulged in. Baptists and Methodists abounded, the for- mer the most numerous. He states: "The most of the preach- ers of that denomination who have frequented this section are men of infamous character, such as are an indignity to human nature — much more, a disgrace to the Christian name. No man of the smallest discernment can possibly become one of their party." This is certainly very severe, but something must be allowed for his great desire for the people to have a settled ministry. His route led to Turkey Hill (Prospect), Orangeburg, Cattle Creek, Indian Fields, Four Holes, Wasmasaw, and Beech Hill; and he writes of the people as having encouraged since the war " almost every man who came unto them calling him- self a preacher, and therefore have been supplied by a great number in succession who have been invariably addicted to vice, most commonly drunkenness. Hence, with the idea of a minister here is always associated the idea of a mercenary crea- ture, unworthy of the attention of gentlemen; and truly it lias been too much the case." After a detail of travel throughout these boundaries, in which the object of his mission received but little encouragement, he concludes as follows: The people among whom I have spent three months as a missionary have indeed been needy, and their situation must be acknowledged one of the most solemn lessons to ministers that can possibly be given. Thousands of poor, ignorant creatures have, by the unholy lives of ministers, been made to believe there is no reality in religion, and therefore the most affectionate efforts appear to be in a great measure lost. They are like the deaf adder who stoppeth her ear, and will not hearken to the voice of charmers, charming never so wisely. The lower parts of South Carolina, in general, appear to be in some measure sensible of the necessity of religion, even for the good of civil society; but in order to general usefulness, a minister would be under the necessity of tarrying so long in one place that the people would be convinced of his sincerity by his Christian walk and conversation. The practice of traveling from place to place in quick succession is in many places unpopular, and, as has been hinted, prohahly not the most profitable. Now be it remembered that within these boundaries in 1793 252 EARLY METHODISM IN THE CAROLINAS. Isaac Smith, whose record is beyond reproach, was a presiding elder, and that anterior to that time, and after, such men as Francis Asbury, Reuben Ellis, Henry Bingham (buried at Cat- tle Creek Camp Ground), William Gassaway, Enoch George, Jonathan Jackson, James Jenkins, Benjamin Blanton, Lewis Myers, men who " jeoparded their lives unto the death," and whose records are unstained, served in that section. It follows clearly that the ill-living ministers referred to in the above re- port were not of the Methodist order or persuasion, and we are in doubt if there were many of any other " religious persuasion." The practice of ministers " traveling from place to place in quick succession," and regarded as " so unpopular and unprofit- able," finds its answer in the contrasted statistics of both the religious denominations concerned. There was reported at the Conference of 1794 but one preacher, with 452 church members; while in 187G, at the time the compilation was made, there were 12 separate charges, served by 13 traveling and 12 local preach- ers, 11 parsonages, 63 churches, 52 Sunday schools, 307 officers and teachers, 1,689 pupils, 4,036 church members, and $47,770 worth of church property — with some 20,000 or 30,000 people under Methodist influence. And within the twenty years since, up to 1896, all this has been largely increased. Now, to say nothing of the garnered sheaves in heaven, this "traveling from place to place in quick succession " looks reasonably profitable; and the more so, when it is remembered that this is but a small portion of the territory of the entire state, as well as the fact that the " settled pastors " of the Church chiefly concerned in the above report are few and far between. Assuredly, Metho- dism was a most important factor in the great revival in the eastern and western continents; and what a reversal of men's judgments, when he who was its chief instrument was cast out of the Establishment, and it would have been deemed an indignity to enshrine his dust in Westminster, has to-day his appropriate niche in Britain's noblest Pantheon! And more: what though in aristocratic old Charleston, when thousands hung entranced on the ministry of Capers, Anderson, Olin, the Pierces, Wight- man, Smith, and others, but few of "the rulers" believed in it, and only "the common people" received it gladly? Heaven knows where to bestow the plaudit, and the conventionalities of this world pale before the coronations of that other. CHAPTER XXVIII. Black Swamp Circuit— Walterboro— Churches Named— Early Methodist Missions to Slaves— Absurdity of Northern Sentiment— Their Self-com- placency— Some Old Colored Saints— Dr. F. A: Mood's Testimony. THE old Black Swamp Circuit and the Walterboro Circuit that adjoined it greatly deserve notice. This, with the Barnwell Circuit noticed farther on, will complete the survey of the state as far as these annals can do so. Black Swamp is first noted in 1811, and was then in Ogeechee District. Lewis Meyers was presiding elder, and John S. Capers preacher in charge. The membership reported in 1812 was 96 whites and 55 colored. In 1813 it was transferred to Edisto District, and numbered 213 whites and 112 colored; and that year Thomas Mason was the preacher in charge. Up to 1830 it was served by such men as J. C. Belin, Freeman, Hill, McDaniel, Callaway, Laney, Watts, and Crook. From that time to 1850 it was served by Bond English, King, T. Huggins, M. C. Turrentine, William Martin, H. A. C. Walker, R. J. Boyd, Bass, Durant, and McSwain. Its early boundaries are not now definable. In 1851 and 1852 the parsonage was at Brighton's Cross Roads. The circuit swept on down to Robertsville and Purisburg, then on to Ebenezer and Kadesh, and up to Cave's and Gillette's, then turning to Swal- low Savannah, then down toward the Bluff and on down to Union and Brighton. There were some twenty appointments. It was always regarded as a choice charge in the Conference. Here were the Manors, Martins, Lawtons, Bosticks, Solomons, and Davises, most of them men of wealth and deeply pious; with many who, if not so well off in this world's goods, held to the true riches. The people were universally kind, and unexcelled in attention to their preachers. Union Church at that time was at the head of all. Manor Lawton, one of the chief stewards, used to say to the preachers: " We keep no books; get all you can from the others, and Union will make up deficiencies." And on this being reported, in less than half an hour a deficit often amounting to hundreds of dollars was made up. Swallow Savannah came next in liberality. The younger Bosticks and Martins were there, and their training at Union was not for- (253) 254 EARLY METHODISM IN THE CABOLINAS. gotten. One member now at Black Swamp Church, well known as " Old Bill," still survives, and may he long do so. We would like to put on record all who helped to make this so pleasant a charge, but this cannot be done. The civil war spread desola- tion over this fine country, swept away its wealth by emancipa- tion, and many a palatial mansion was given to the flames. Several charges have been made out of this grand old circuit, and since railroads have invaded its quiet, towns and villages have sprung up, and Methodism is still on the advance. The Walterboro Circuit was another of those famous old charges of the past. Long incorporated with Edisto and Or- angeburg, it was not known as Walterboro until 1834. T. E. Ledbetter and George Wright were the preachers. The churches at that time and afterwards were Pine Grove, Green Pond, Eb- enezer, Carmel, St. John's, Little Swamp, Mizpah, Rehoboth, Sheridan's Chapel, Island Creek, Buckhead, Cross Swamp, Shi- loh, Bethel, Antioch, Salem, Peniel, Sandy Dam, Walterboro, and Tabernacle. Among the chief stewards was Thomas Ray- sor, famous in his day for liberality rather beyond what w T as common then. He was always attendant on Quarterly Confer- ence, ever exerting a most healthful influence in supporting re- ligion. Within its boundaries lived the Rev. Lucius Bellen- o-er, remarkable for his zeal and long travel, far and wide. He was noted for eccentricity, not by any means harmful, but al- ways attracting attention. This good man, without fee or re- ward of earthly nature, long preached the gospel of Jesus, and now rests from his labors. Aaron Smith was noted as a class leader at Pine Grove. Brother Steadly was another, as also was Allen Williams. At Ebenezer were Alfred Raysor, B. Rish- er, Stevens, and Martin Jacques. At Rehoboth were Philip Jacques, Ackerman, and Dandridge. At Sheridan Chapel were the Johnsons, Willises, and, though not a member. Dr. Shendon, who has left an admirable son, Hugo, who is doing good serv- ice educationally for the Church. At Island Creek Louis O'Brien can never be forgotten. This was one of the first charges, as to time, in the old Edisto Circuit. At Mount Carmel were the Rob- insons, Bloxes, and Blockers; and the good man Linden must not be forgotten. The Rishers, Stewarts, Stevenses, Varus, Sniders, Ulmers, Campbells, Pages, Hendersons, Lowrys, Lar- asys, Fulkses, Kirklands, Muses, Brabhams, and many more, EARLY METHODISM IX THE CABOLINAS. 255 have left descendants who are an honor to our Church. Benjamin Stokes, at old Sandy Darn, still survives; as also Col. William Stokes, often representing his circuit at Conference. Dr. A. E. Williams still lives, and has done yeoman service for the cause. The old Green Pond Camp Ground was long a rallying point for the hosts of Methodism, with old Binnaker's in Barnwell Circuit, both gone into desuetude. At the latter place in the early days may have been seen a man not especially remarkable then, but developing finally into H. N. McTyeire, one of our bishops. Joseph Moore and Beddick Pierce were often at Binnaker's, preaching with power to delighted thousands. We have said little, and only incidentally, concerning our missions to the slaves. This lower part of the state was cov- ered over by them. They were once our chief joy; but since the civil war has swept them out of existence, and since the whole body of colored people have gone into other commun- ions, we can look alone to heaven for the reward due for the la- bor expended on them. From the very beginning attention was given to these poor beings; and not only sermons, prayers, and tears were freely bestowed upon them, but the record from 1830, when §201.33, an average of 1^ cents per member, up to 1864, when §63,813.70, an average of §1.77, was given, together with the full yearly exhibit as seen in the Appendix, will prove clearly that much had been done for them. The Methodist Church was the first to care for the slaves, beginning with the very advent of Asbury, and for years trained the best instructed of the Afri- can race. And it is well known that when emancipation came — to say nothing of their behavior during the war — because of this they quietly adjusted themselves to their new relations. And yet how absurd is the northern sentiment on the religious condition of the negro in slavery! To show this convincingly we quote from an address delivered by the Rev. Charles Cuth- bert Hall, D.D., at Norlan, Mass., June 28, 1893, and published in the Outlook for September 16: Character is invisible thought translated into visibility, and fixed before the eye, cut on life. And the nature of character is affected — yes, is deter- mined — by that whereon the mind principally dwells, by the tools princi- pally used. To an astonishing extent this can be verifiecl by the observa- tion of human life. Even upon so broad a scale as a comparison of nations it is possible to make this verification. Take the African race, while still in slavery, in our southern states, and contrast it with the New England 256 EARLY METHODISM IX THE CABOLINAS. communities of the same period. As a comparative study of racial charac- ter the contrast is appalling. On the one hand, servile dejection, laziness, impurity, and an intellectual life not many removes from imbecility ; on the other hand, proud consciousness of liberty, intellectual vigor, industry, social cleanness. What determined this contrast? The respective range of thought. I thank God that thirty years of free thought under the direction of schools like Hampton and of saints like Armstrong have made that Afri- can race almost as wondrous a contrast to its former self as New England to the slaves. With this address on " The Mystery of Worship, and Its Ef- fect upon Character," we have no quarrel, aud have none espe- cially with the statement copied above, save in one particular, which is this: the attributing all advancement in religious cul- ture of the negro " to scJtools like Hampton, and saints like Arm- strong," and that within the last thirty years. One would think from these last words, emphasized by us, that the negro reli- giously was utterly uncared for in all the South under slavery; that with the interdict on letters, no man cared for his soul; when the fact is that all Christian denominations gave special care to the negro, while the Methodist missions to slaves on the plantations for more than thirty years gave the benefit to thou- sands. The self-complacency is enormous that attributes the advancement of the negro religiously to the efforts of northern saints within the space of thirty years just past. In the year 1865, in the rear of the Federal army, came chap- lains whose sole aim was to disintegrate and absorb. They found thousands under religious culture, and many of them saintly, and after a short space worthy of the highest positions in Church and State, the North being the judge. Some of these chaplains, well known to the writer, like St. Paul, "very crafty, caught them with guile." Of course not the guile St. Paul gloried in, for under cover of the truth they lied most egregiously, and sought to appropriate southern church prop- erty, and did, until compelled to restore it by Federal law. Were these men saints, too? In contrast with "the servility, laziness, and impurity " of the African, was this good Christian conduct typical of the racial instinct of New England character? As to the " proud consciousness of liberty," is pride of any sort consistent with the humility taught by Jesus? And as to " intellectual" culture, can the knowledge of letters alone puri- fy the heart? As to "industry," did not, or does not, much of EARLY METHODISM IN J HE CAR0L1NAS. 257 it find place in getting the most money for the least value, even to the manufacture of wooden hams and nutmegs? And for "social cleanness," my! what about divorce, unknown in South Carolina until attempted to be introduced by northern senti- ment? Is it any better, is it as good as the polygamy of Mor- monism? Say what you will of the hardness of men's hearts, there is the law divine, as unchangeable as God himself. Then how about prenatal infanticide, limitation of offspring by hu- man will, antenatal murder against God's and nature's laws, so common even in godly New England? I would as sood not be- lieve at all as to believe Jesus false, and imbecile in issuing commands that cannot be obeyed. Then what say you to the rampant lust, awakening most fearful retribution and contempt of law throughout the South, utterly unknown under slavery, when the tender innocence of childhood is not safe from the bestial proclivities of black brutes? Is this the product of a " proud consciousness of liberty, intellectual vigor, industry, social cleanness," of which, in the judgment of the lecturer, the unfortunate South knows nothing? Many instances of the very highest religious character, all trained under slavery, might be given. Some yet live who re- member Castile Selby, known to the writer and the children then as old " Daddy Castile." He was one of the very best specimens of honesty and Christian gentleness. He was, with his black face and patched clothing, much more a true gentle- man than many a bedizened rascal — white or black — covered with broadcloth and decked with jewels, who looted the treas- ury of South Carolina in the sad days of reconstruction. Then old Maum Clarinda, true type of many a colored " mammy," the trusted nurse and foster mother in many a southern house- hold. Then John Boquet, who when dying, and William Ca- pers told his wife that he must want for nothing, exclaimed: "Want! want! I'm done with want forever! I want nothing but heaven, and I'm almost there by the blood of Jesus!" Could " saints like Armstrong " say more? Were such as these, and thousands more in our happy Southland, made so by the prevalence of " free thought, schools like Hampton, and saints like Armstrong " ? By no means. They had learned in the school of Christ, fully equal to the Hampton school or any other. It is fully time this northern conceit should be rebuked; and 17 258 EARLY METHODISM IX THE CAROLINAS. though it is hard to get into the northern mind that "any good can come out of Nazareth," it may, in the language of Burns, From many a blunder free them, And foolish notion. We close this chapter by giving the Rev. F. A. Mood's testi- mony to the character of the Christianized negro. He says: It would hardly be in keeping with the plan hitherto followed in these articles to pass over in utter silence tbe names of the many worthy and ex- cellent people who, among the colored Methodists in tbe city, have vindi- cated the truth and power of godliness. Much might be written about them that would be appropriate and profitable as well as interesting. A mention of a few of the names conspicuous in former days must suffice. Among tbe early colored members remarkable for their intelligence and business traits were Harry Bull, Quaminy Jones, Peter Simpson, Abraham Jacobs, Ben McNeil, Smart Simpson, Aleck Harleston, Amos Baxter, Mor- ris Brown, Richard Holloway, Castile Selby, and John Boquet. Harry Bull and Morris Brown went off in the African schism ; the latter moved to Penn- sylvania, where he afterwards was known as Bishop Brown, of the African Church in that state. Castile Selby was eminent for his humility, holiness, and unbending integrity. Though a black man. an humble carter, moving in the humblest position in life, he was eminently a good and, no doubt in the sight of God, a great man. But I will give his character as summed up by Bishop Capers, in a private letter to a friend, the use of which has been granted me. The bishop says: "The weight and force of his charac- ter were made up of humility, sincerity, simplicity, integrity, and consisten- cy, for ail of which he was remarkable, not only among his fellows of the colored society of Charleston, but I might say among all whom I have ever known. He was one of those honest men who need no proof of it. No one who ever saw him would suspect him. Disguise or equivocation lurked no- where about him. Just what he seemed to be, that he invariably was, nei- ther less nor more. Add to this a thorough piety — which was the root and stock of his virtues — and you find elements enough for the character of no common man ; and such was Castile Selby." As early as 1S01 he is on record as a leader, and he held the office untarnished for over half a century. John Boquet, a slave, was very intelligent and deeply pious, and in con- sideration of his virtue and good services was set free by his owner. The following affecting occurrence was related of him by Bishop Capers in the letter referred to: " Visiting him on his deathbed, I found him unspeakably happy in the love of God, but not as well provided as I thought he ought to be with little comforts and refreshments which his wasted body might require. I noticed it, and told his wife of several things which he might take for nourishment, and which she must procure. ' He wants them,' said I, ' and he must have them. The expense is nothing, and he must want for nothing.' 'Want! want!' exclaimed the dying man. ' Glory be to God ! I am done with want forever! Want! want! T know no want but heaven, and I am almost there by the blood of Jesus!' " EARLY METHODISM IN THE CAROLINAS. 259 Richard Holloway was also conspicuous for his intelligence and zeal. His zeal, however, was sometimes intemperate and ill-judged, but he died much beloved and respected. There are two or three names among the females which must not pass un- noticed. Mary Ann Berry will be long remembered as the tender, careful, ladylike nurse and humble saint. Bishop Capers says of her: "I never knew a female in any circumstances in life who better deserved the appel- lation of 'deaconess' than Mary Ann Berry; one who seemed to live only to be useful, and who, to the utmost of her ability, and beyond her ability served the Church and the poor; and I might say, too, that what she did was always exceedingly well done, directed by an intelligent mind as well as a sanctified spirit; so that, humble as was her position in common society, she was really a mother in Israel. Her meekness, her humility, and a peculiar gentleness and softness of spirit which distinguished her at all times, might have done honor to a Christian lady of any rank." Rachel Wells, too, was remarkable for her humility and piety, and in most respects was the coun- terpart of Mary Ann, except in personal appearance. Of her the bishop in his letter also speaks in high terms. He states that not long before her death he called to see her after she had received a severe contusion which prevented her going to church, at which a protracted meeting was then in progress. When sympathized with upon the unfortunate accident which prevented her getting to church, she replied: "Ah, Mr. Capers, since this occurred to me, which you call an unfortunate accident, God has found a much nearer way to my heart than by Trinity Church." Nanny Coates also was a colored woman of marked piety and generosity. And here again let Bishop Capers speak: "Did I mention Mauni Nanny Coates? Bless old Maum Nanny ! If I had been a painter going to represent meekness per- sonified, I should have gotten her to sit for the picture. It was shortly after I had been appointed secretary for the missions, that being in Charleston at the house of my brother, as we were sitting together in the parlor one evening, Maum Nanny entered. I wish I could show her to you just as she presented herself, in her long-eared white cap, kerchief, and apron of the olden time, with her eyes on the floor, her arms slightly folded before her, stepping softly toward me. She held between her finger and thumb a dol- lar bill, and courtesying as she approached, she extended her hand with the money. 'Will you please, sir,' said she, in subdued accents, and a happy countenance, ' take this little mite for the blessed missionaries? ' I took it, pronounced that it was a dollar, and said: ' Maum Nanny, can you afford to give as much as this?' 'Oh! yes, sir,' she replied, lifting her eyes which till then had been on the floor. ' It is only a trifle, sir. I could afford to give a great deal more — if — I — had — it.'" The three last mentioned were all freed by their owners for their faithful- ness and virtue. But these are but a few of the many souls and many in- teresting facts identified with the colored membership of the Charleston churches. They are not enrolled among the great and mighty of the earth, but what is far better, their names and deeds have honorable mention in the Lamb's book of life. CHAPTER XXIX. Necrology from 1830 to 1850: H. A. C. Walker, A. B. McGilvray, Whitefoord Smith, R. I. Boyd, W. A. Gamewell, H. A. Durant, Samuel Leard, J. R. Pickett, W. A. McKibben, William C. Kirkland, William P. Mouzon, Wil- liam A. McSwain, L. M. Little, C. H. Pritchard, A. M. Shipp, D. I. Sim- mons, William A. Fleming, R. P. Franks, John W. Kelly, William T. Ca- pers, H. C. Parsons, A. H. Harmon, William Hutto— Benevolent Organi- zations in Connection with the Conference — Same in Charleston, S. C. UP to 1830 we gave in chronological order short memoirs of prominent members of the Conference from the beginning. The space remaining will only allow brief mention of one or two in each class from 1830 to 1850, and of those only who have closed up life and labor on earth. With regard to all the rest the reader will consult the record in the Appendix, where every name is set down. Hugh A. C. Walker was admitted in 1831, and died in 1886. He was born in Antrim county, Ireland, coming in early life to America, and remaining here until, at the age of seventy-seven, he was removed by death, in the fifty-sixth year of his ministry. He was meek, gentle, patient, persevering, sincere, honest, and accurate; calm, dignified, prompt, and punctual; a clear, sound, logical, instructive preacher, and a fine administrator in all Church affairs. His end, as might well be expected, was emi- nently peaceful. Archibald B. McGilvray was admitted in 1832, and died in 1863. He was born in the Isle of Skye, coast of Scotland, and arrived in America in 1806. He was a modest, cheerful man, and a devoted friend. As a minister he was faithful, holy, la- borious, and useful. In view of death he praised God aloud, and so passed away. Whitefoord Smith (1833 ) was born in Charleston, S. C, No- vember 7, 1812, and died at Spartanburg, April 27, 1893. Long connected with the educational interests of the Church, and a most eloquent preacher, he well merited the title of " the golden- mouthed." His oratory was unique, his voice clear and sweet, his taste faultless, and his style pure. He was sound in theolo- gy, and devoted in seeking the salvation of souls. He was loy- (260) EARLY METHODISM IN THE CAROLINAS. 261 al to bis Church, refusing offers that weaker men might have accepted. Fully conscious of the approach of death, he met it calmly, trustfully, and triumphantly. Henry H. Durant (1834) was born in Horry county, S. C, April 3, 1814, and died at Spartanburg, S. C, December 3, 1861. Noted as a revivalist, he was no doubt instrumental in the con- version of thousands. The charm of oratory was added to his pulpit efforts. His sermons were strong, cogent, and spiritual; in exhortation he was powerful and prevailing; in prayer, re- rnai'kably gifted. His sickness was borne with Christian confi- dence and resignation, and of course his end was peace. Robert J. Boyd (1834) was born in Chester county, S. C, November 24, 1805, and died at Marion, S. C, September 3, 1869, being nearly sixty-four years of age. He was one of the best, wisest, and most trusted men in our Conference. How- ever elevated in position, his humility was prominent. In every position he evinced dignity and simplicity of character, and was seemingly unconscious of his real ability and worth. His end was peaceful. Whatcoat Asbury Gamewell (1834) was the son of a pioneer preacher; born in Darlington county, May 6, 1814, and died at Spartanburg, S. C, October 13, 1869. He was a man very much beloved. He was tall and commanding in appearance; always serious, and yet never tinctured with a sour godliness, never given to railing, and so free himself from the faults com- mon to humanity as to bear patiently the failings of others. His voice was deep and sonorous; and being of an easy elocution both in the pulpit and at the fireside, he effectively preached and practiced. He was much distinguished as a pastor, and his pulpit efforts were persuasive and sincere. His character was of unusual beauty, symmetry, and completeness. His last days were in perfect harmony with his precious life, and his victory over death and the grave was signally triumphant. John K Pickett (1835) was born in Fairfield county, S. C, April 2, 1814, and died at Chester March 15, 1870. His dust rests in the Winnsboro graveyard. With all the simplicity of a child, he was fearless in his pulpit utterances, and was self- possessed and deliberate. He had unusual facility in acquir- ing languages; was an earnest student, and frequently excelled oratorically. He was instrumental in the conversion of hun- 262 EARLY METHODISM IN THE CJROLINAS. dreds, if not thousands. He devoted his entire estate to Wof- ford College. In the hour of death, his submission to God's will was clearly evident. Samuel Leard (1835) was born in Abbeville county, S. C, and died at Raleigh, N. C, March 9, 1896, in his eighty-second year. Of unusual amiability of character, he won the approval of all associated with him. In the pulpit he was strong, convincing, and useful; unexcelled as a pastor, and a good writer. In his last illness he gave evidence that all was well, and but a little while before his departure he was aroused by the repetition of the Lord's Prayer so as faintly to follow its petitions to the close, and then whispered, " Let us pray." But faith was rapidly giving way to sight, and prayer to endless praise. Marcus A. McKibben ( 1836 ) is the most fitting of his class for record here. He was born in Mecklenburg county, N. C, in 1804, and died at Barnwell Courthouse, S. C, January 23, 1887, in the eighty-third year of his age. He was quite original, his mind logical, and he reasoned well. For forty-one years he was effective, and the last eight years superannuated. His end was peaceful. William C. Kirkland (1837) w r as born in Barnwell county, S. C, January 6, 1814, and died in Greenville county, S. C, March 29, 1864. He was remarkable for his sweetness of spirit, and in all graces of character resembled the beloved disciple. He was a good man and a successful laborer in the gospel. In the end he found the Good Shepherd in the valley of the shadow of death. William P. Mouzon (1838) was born in Charleston, S. G, Jan- uary 16, 1819, and died at Bamberg on the 28th of January, 1885. He was an able minister of the New Testament, and as a preacher earnest, instructive, and impressive. He served on missions, circuits, stations, and districts, and was acceptable and useful in all. He died in great peace. William A. McSwain (1839) was born in Stanly county, N. C, and died January 1, 1866. A self-made man, gifted with a vigor- ous mind, by diligence in study he rapidly rose in the Conference. He was deservedly popular both with preachers and people. His comparatively early death ended too soon a career promising so much more than even that which he had attained. In his removal from the earth he triumphed in the grace of Jesus. EARLY METHODISM IN THE CAROLINA*. 263 Lewis M. Little (18-10), of a class of six admitted, is noticed here, because of the early retirement of the others. He was born in Lincoln county, N. C, July 12, 1815, and died at Sumter, De- cember 5, 1888, in the seventy-fourth year of his age. While not eminently great as a preacher, he was certainly useful as a pastor, diligerrt and sympathetic. His was an active ministry of forty-eight years. He was " called, chosen, and faithful." The class of 1841 was an unusually strong one, and four of them are eminently worthy of mention here. Albert M. Shipp was born in Stokes county, N. C, June 15, 1819, and died on the 27th of June, 1887. As a preacher he occupied the first rank both as to matter and manner in the pul- pit. He was esteemed highly as an educator of youth, and for years was the leader in his Conference. Asserting to the end his faith in Jesus, his last utterance was, " It is all right." Dennis J. Simmons was born near Charleston, March 22, 1818, and died January 5, 1887, aged nearly sixty-nine years. Of very staid demeanor, some would have thought him morose, but this was only outward; within, he was genial and kind. Of Spartan bravery, he would have defended a Thermopylae. He was modest in life, and well beloved. His trust was in Him who had redeemed him from sin and death. William H. Fleming was born in Charleston, S. C, January 1, 1821, and died April 16, 1877. He was buried in Bethel cem- etery, of which church he was then pastor. In disposition he was genial and kind; in judgment, clear, judicious, and safe; in all intercourse with men, frank and honorable. He was one of the leading men of his Conference, and his death was consid- ered all too early for his promised usefulness. He died in the faith. Claudius H. Pritchard was born in Charleston, S. C, and died at Abbeville, S. C, March 5, 1896. He was preeminently saintly. Early in his religious experience he was given full consecration, and was long a witness of the power of holiness. He was scrip- tural in his preaching, unwearying as a pastor, visiting from house to house, and eminently useful for over fifty-five years' connection with his Conference. None doubted the integrity of his character or the depth of his piety. Such a life could not be otherwise than triumphant in its ending. Of the class of nine in 1842, one was transferred, three dis- 204 EARLY METHODISM IN THE CAROLIXAS. continued, and three located. There are but two surviving in connection with the Conference, and may it be long before any necrological record is made of them. The class of 1843 is nearly like the one of 1842. It numbered seven members. Two were transferred, three located, and three discontinued. John W. Kelly ( 1845 ) was born in Union county, S. C, January 29, 1825, and died February 18, 1885. He was a large man phys- ically, and of great mental strength, quick of apprehension, and never at any loss in expressing his ideas. His preaching was often in demonstration of the Spirit and with power. His man- ner was simple and natural, often carrying away his hearers by a tide of unaffected eloquence. He was always inclined to take the weaker side, and none doubted his proffer of friendship. Suddenly he was called, and his dust i-ests in hope at Provi- dence Church in Berkley county. Kobert P. Franks (1844) was born in Laurens county, S. C, September 19, 1818, and died at Lowndesville, S. C, January 25, 1895. He was remarkably clear in his judgment as to men and measures, firm in his decisions, and well calculated to guide or govern in all affairs. As a preacher, he was spiritual and always interesting in the pulpit. Genial and kind, he was highly re- garded by his brethren. He had no long illness, but passed suddenly away to his rest. William T. Capers (1845) was born in Milledgeville, Ga., Jan- uary 20, 1825, and died at Greenville, S. C, September 10, 1894. He was the second son of the venerated Bishop Capers. Perhaps no family anywhere had such a number of the same name and lineage devoted to the ministry. " In the pulpit the love of the Father, the sympathy of Jesus, and the comfort of the Spirit were the themes he delighted to dwell on. These he preached with a naturalness so perfect that to some it seemed affected, with the graces of oratory as unstudied as if he knew nothing of elocution, and with an enthusiasm and pathos that frequently carried him to the height of eloquence." His end was peace. Hilliard C. Parsons (1846) was born in Sumter county, S. C, February 28,1824, and died at Wadesboro, N. C, January 29, 1866. The son of a preacher formerly connected with the Conference, he had all the advantages of religious training. He was a man of remarkable talent, and early took a commanding position in EARLY METHODISM IX THE CAROLIXAS. 265 the Conference. He was amiable in spirit, possessed of fine conversational powers, while his intelligent and exalted Chris- tian virtues made him influential everywhere. His counsel to his family, when dying, was all a Christian father's should be, and he left as his testimony that he had trusted in Christ and had not trusted him in vain. The class for 1847 numbers eight: four discontinued, two lo- cated, and two living — may they long survive! The class for 1848 numbers seven: two transferred, two lo- cated, one dead, and two still living — we would keep them so. Allison H. Harmon (1849) was born in Cleveland county, N. C, and died August 29, 1861, in his thirty-ninth year, and was buried near one of the churches in Lancaster Circuit. Although not the most noted in this class, he deserves a record, if for no more than his dying message to his brethren. He was fully consecrated to the ministry, laborious and useful. "Tell my brethren," he said, " that my work is done, and that I shall rest now." He could truly say, "For me to live is Christ, to die is gain." William Hutto (1850) was born in Orangeburg county, Janu- ary 24, 1828, and died at Williamston, S. C, January 19, 1892. He was a most devoted and uncomplaining minister of the cross; during forty-two years of service he was truly accepta- ble as such, showing himself an earnest, humble, and devoted Christian. As a preacher he was sound, instructive, and edify- ing; as a pastor, kind, attentive, and sympathetic. In his last sickness he was patient gentle, and of unswerving faith and hope in Jesus. He died in great peace. As we had determined not to go beyond 1850, this finishes the necrological record so far as these annals are concerned. In the summing up of the last chapter matters may be brought down to the present date, but others must write of events occur- ring after the fearful civil war ended. We close this chapter with a brief review of the benevolent organizations connected with the Conference. First and chief is the Missionary Society of the Conference, auxiliary to the Society of the Church, South. Strange to say, its constitution does not appear in the published Minutes of the Conference until 1835. The first collection for missions, pub- lished in 1831, amounted to 8261.33, at an average cost per mem- 266 EARLY METHODISM IN THE CAROLINA*. ber of one and one-quarter cents. The amounts collected each year, up to 1896, may be seen in the Appendix, under the ex- hibit there set forth, and also full amounts, with deficits, per cent discounts, and averages per member for the Conference col- lection; in which it will be seen that the averages were often as low as three cents, rarely exceeding fourteen cents, per member. Next in order is the Woman's Missionary Society of the Methodist Episcopal Church, South, South Carolina Confer- ence, organized at Newberry, S. C, in December, 1878; Bishop William M. Wightman, presiding. The officers elected were: Mrs. W. M. Wightman, President; Mrs. G. W. Williams, Mrs. William Martin, Mrs. W. K. Blake, Mrs. J. L. Breeden, Vice Presidents; Mrs. J. W. Humbert, Corresponding Secretary; Mrs. A. M. Chreitzberg, Recording Secretary; Mrs. F. J. Pelzer, Treasurer. In the first annual report, in 1879, there were 44 auxiliary societies, 1,069 members, and $223.30 col- lected. At the seventeenth annual meeting, held at Abbe- ville, S. C, there were reported 265 auxiliary societies, 5,286 members, and #5,922.49 collected during the year; grand total collected, from December, 1878, to March, 1896, $76,758.48. The following are the present officers: Mrs. M. D. Wightman, Pres- ident; Mrs. E. S. Herbert, Vice President; Mrs. J. W. Hum- bert, Corresponding Secretary; Miss I. D. Martin, Recording Secretary; Miss Josie B. Chapman, Juvenile Secretary, with ten district secretaries; Mr. J. T. Medlock, Auditor. Three mis- sionaries have gone out from this South Carolina Conference Society, namely: to Brazil, Miss Susan Littlejohn; to China, Miss Sallie B. Reynolds and Miss Johnnie Sanders. In the Minutes of 1835 appears the constitution of each of the following four trusts of the Conference. The full history of each cannot now be written. It may be in the coming years, but now the names alone are set down : 1. Trust for the relief of superannuated or worn-out preachers and the widows and orphans of preachers. 2. The society of the South Carolina Conference for the re- lief of the children of its members. 3. The Fund of Special Relief. 4. The Rutledge Trust Fund. These are all under the administration of the legal Confer- ence, and the interest accruing is distributed annually. /Ins. Isabel DWARrm UElORUlMi kcPETAPY 'Vb*^ / >t^' (OQmpOHDIMtj 5E( RErARY (!) v!) 1 - — n? qr OFFICERS OF THE SOUTH CAROLINA CONFERENCE W. V. M. S. EARLY METHODISM IN THE CAEOLINAS. 269 The South Carolina Brotherhood was organized in 1885, and up to 1895 has paid to its beneficiaries, numbering thirty-five, $21,662.85. All these are connected with the Conference. In the city of Charleston, S. C, the following charitable trusts are connected with the Church: 1. The Methodist Charitable Society was organized in 1808, and incorporated three years afterwards. Members and their families are regular pensioners. No one is a beneficiary under seven years, or until he has paid dues equal to seven years' mem- bership. The aged and indigent members are entitled to ben- efits. Entrance fee, $10; annual dues, $2. 2. The Methodist Female Friendly Association was founded in 1810, and incorporated in 1819. Invested fund, $6,000; an- nual charity, $400. There are five regular pensioners. One- third the interest and donations is reserved to increase the capital. 3. The Cumberland Benevolent Society was founded in 1845, and incorporated in 1847. Fund invested, $2,500, of which $1,000 was from a legacy of Mrs. Sarah Hewie. The society has sixty-five members. CHAPTER XXX. Methodism in York County — Peculiarities of the Country — Calvinism Sooth- ing Methodism, its Opposite — Its First Preachers — Preachers and Presiding Elders — The Latest Concerning William Gassaway — List of Churches, and Church Finance — Donors of Church Lands — The New Church at York- ville; a Full Description of the Same. A LLEGOMCALLY, two men once became neighbors. The -£j- first settler — none near him for a long time — conceived that he had the right to the whole demesne, though owning really no more than his title covered, that covering, however, the rich- est alluvia] spots. The second, coming after, had to be content with barrens and waste places. It seemed as if he really pre- ferred these, though preference had little to do with it, his in- domitable pluck determining him to make the bad good, and the good the best that could be. The first settler, from some cause or other, did not like the newcomer; whether from per- sonal habits or fear of encroachment, or what not, he evidently wished to make him travel — beyond. And travel he did, into every nook and corner of what the first settler deemed his own domain. This certainly ought not to have worried him; for, according to his cherished theory, all happening being decreed, this actually happened; then why find fault? Another peculiarity was that the opinions held by the one, while especially soothing to himself and his immediate family, were terribly repulsive to all outside; as a consequence, his hand was against every man not of his own way of thinking, and every man's hand against him. It is not at all surprising that, holding such opinions, he should be so inclined to melan- choly, and always stern and unbending in demeanor. His very religion was of a gloomy cast; considered, like medicine, the more bitter the better. Song he could not abide; and no won- der, for one believing as he did, so far from singing, would find it a heavy task even to smile. Though rich, he was exceedingly plain in his attire, abominating flowing robes and flowers, seem- ingly thinking sackcloth and ashes the best array for this poor, forsaken world; yet, because of something happening before (270) EARLY METHODISM IN THE CAROLIXAS. 271 the foundation of the world, in which lie was favorably con- cerned — whatever might become of the outside crowd — he conceived that his safety was secured both for this world and the next. Having gotten a goodly number of sheep, well pas- tured and walled in, neither to be added to nor diminished, he became careless as to the employment of shepherds, and in many places the sheep were left to take care of themselves, which they might very well do, seeing that their safety was per- fectly secured long before they were born. Now all this had a tendency to produce somnolency; and it is not surprising, on the newcomer's entrance, to find all like the Ephesian sleepers. This other was by no means a rollicking blade; far from being wickedly hilarious, he was yet so happy and so sunshiny in heart and soul that he couldn't help making a noise, even shouting aloud sometimes. This worried the other exceedingly, keeping him awake o' nights, and it must be stopped if remonstrance could do it. But, that failing, the conclusion was to let him desperately alone. And so matters have moved on: every time one seems falling asleep the other nudges him, until at this present writing he is fully awake; and may the Lord keep him so! The moral is: If Methodism has done no more than to wake up Calvinism, and to keep it awake, that much at least will be set down to its credit by the recording angel in heaven's high chancery. The date of the entrance of Methodism into York county can only be approximated. Mr. Robert Love, near King's Mountain, remembers, when a boy, the entertainment of the early preach- ers at his father's house; and I think they were so entertained before he was born. He is now nearly eighty years of age. The earliest mention of York in the Minutes is 1828, namely: "Lin- colnton District, Malcolm McPherson, presiding elder; Joseph Holmes, preacher in charge." But, inasmuch as the two states were ecclesiastically connected, the circuits in North Carolina, no doubt, reached down to York county, giving a much earlier entrance than the Minutes state. I doubt if the statement that William Gassaway and Joseph Holmes organized the first Methodist church in the county at Y r orkville is entered correctly. Gassaway may have had, in 1824, something to do with the organization of the church in 272 EARLY METHODISM IN THE CAROLINAS. Yorkville, but Joseph Holmes was not stationed in York until 1828. In 1824 and 1825 lie was on Newberry Circuit, and in 1826 and 1827 stationed in Columbia. Old Zion, or a church near that, existed before the church in Yorkville. Brother Patterson, the son-in-law, states that Brother John Chambers, then living below Yorkville, near Philadelphia Church, under deep conviction, had gone away up to Zion seeking peace. On his arrival he entered the humble structure, and saw the young preacher come in with his saddlebags on his arm. He saw him reverently kneel on entrance, and thought that good; heard him preach, and thought that good; and was so impressed that he, with a daughter, re- turned four weeks after, and they were converted and joined the Church. This daughter afterwards married the Rev. Hartwell Spain. This places it beyond conjecture that Methodism entered York county previous to the organization at Yorkville in 1824. In 1828 the Minutes placed Joseph Holmes in York, and he re- turned one hundred and fifty white members in 1829. The record thereafter for preachers in charge is as follows, giving the return of members by each: No. Members. 1828. Joseph Holmes 150 1829. Whitman C. Hill 185 1830. Benjamin Bell 220 1831. Stephen "Williams 221 1833. James J. Richardson 296 1834. Josiah Freeman 208 1835. D. G. McDaniel 238 1836. John Watts 259 1837. A. M. Forster 297 1838-39. James W. Wellborn 304 1840. J. G. Postell 391 1841. S. Townsend 341 1842. C. S. Walker 341 1843. P. G. Bowman.. . ". 372 1844-45. M. A. McKibben 416 1846. John A. Porter 355 1847. William C. Clark 408 1848. Abraham Nettles 382 1849. P. R. Hoyle 387 1850. (Not on Minutes) 398 1851. L. M. Little 377 1852. E. J. Meynardie (Station) 89 1853. William E. Boone " 95 1854. J. W. North " 75 EARLY METHODISM IN THE CAROLINAS. 273 1855. G. W. M. Creighton (Station) 87 1856-57. A. H. Lester " 123 1858. 0. A. Darby " 116 1859-60. L. A.Johnson 136 1861. L. C. Weaver 137 1862. William S. Black 1863. J. W. Humbert 1864. E. G. Gage 1865. L. A. Johnson 1866. W. T. Capers 87 1867-68. J. S. Nelson, M. E. Hoyle (Circuit) 1869. J. A. Wood (Station. No report) 1870. R. L. Harper " 94 1871. G.M. Boyd " 1872-73. A. W. Walker 185 1874. D. D. Dantzler 167 1875. J. W. Dickson 185 1876. J. E. Carlisle 171 1877. W.S. Martin 177 1878-80. T. E. Gilbert 116 1881. M. Dargan 120 1882-83. R. P. Franks 103 1884. John A. Mood (Circuit) 96 1885. J. T. Pate 199 1886-89. W. W. Daniel 129 1890. G. H. Waddell Thus it will be seen that Yorkville was connected with the circuit for a long time, the figures of membership indicating this clearly. It 1852 it was set apart as a station, so continuing — occasionally united with Philadelphia or King's Mountain Chapel — until 1886 ; since then it has stood alone. The handsome structure now erected shows very clearly the status of Metho- dists in Yorkville. But the numbers as given above indicate not very clearly its progression in the county. In 1828 the number of Methodists in York county was but one hundred and fifty. In 1889 the Minutes, after taking off two churches in Lancaster county connected with the Fort Mill Circuit, gave over 2,200 — 2,473 being the grand total; a very good percentage of increase. And where there were in the beginning but two or three churches, the number now is eighteen, valued at over $21,- 000, with parsonages valued at over $7,000. We need say but little concerning the beautiful structure in Yorkville; the pic- ture speaks for itself. It is in contemplation to place a memo- rial window in the Sunday-school department of the building to 18 274 EARLY METHODISM IN THE CAROLIXAS. the memory of Mr. James Jeffries, one of the first Sunday- school workers in the state; a memorial most assuredly well de- served. The presiding elders having supervision over York county from 1828 are as follows: 1828-29 Malcolm McPherson. 1830-31 William M. Kennedy. 1832-33 Hartwell Spain. 1834 Charles Betts. 1835 Benjamin Bell. 1836-37 Henry Bass. 1838-40 William M. Wightman. 1841-43 William Crook. 1844-46 W. A. Game well. 1847 A. M. Shipp. 1848-50 A.M. Forster. 1851-53 .H. H. Durant. 1854-57 John W. Kelly. 1858-59 H. C. Parsons. 1860 F. A. Mood. 1861 John T. Wightman. 1862-64 R. P. Franks. 1865-68 J. W. North. 1869-70 E. J. Meynardie. 1871 T. G. Herbert. 1872 0. A. Darby. 1873 William Martin. 1874-75 William H. Fleming. 1876-79 E. J. Meynardie. 1880-83 A. M. Chreitzberg. 1884-87 A.J. Cauthen. 1888-90 A. M. Chreitzberg. Not long since the author received information concerning William Gassaway, to wit: A certain Mr. Fulton, owning a large body of land near Tirza Church, York county, S. C, wishing, like Micah, to have a priest of his own, did not, like Micah, stip- ulate with the priest to give him "ten shekels of silver by the year, a suit of apparel, and his victuals," but did better. Find- ing Gassaway in the low country, about starved out in the itin- erant ministry, he gave him one hundred and fifty acres, on which he built and settled, and where his dust now reposes. That Gassaway was fully worthy of the gift no one doubts — Heaven foreseeing the necessity of some provision for the apostle of Upper Carolina, not obtainable otherwise just then, as the present financial records fully show. To give an idea of the same, glance over this record. The first Quarterly Confer- ence was held in Yorkville, April 30, 1831. Members present: William M. Kennedy, presiding elder; Stephen Williams, preacher in charge; William Gassaway, local elder; James B. Fulton, exhorter; Alexander Hill, Sr., exhorter; John Cham- bers, class leader; William Howell, exhorter; James Jeffries, law secretary. To these, added at other Conferences were Charles Willson, Sr., Thomas Williams, Jr., James Farley, Wil- liam Nance, J. Dawson, and Payton B. Darwin. EARLY METHODISM IX THE CAROLINAS. 275 The following churches and preaching places composed the circuit, with the payments each quarter: 1831. Churches. Second Quarter. Third Quarter. fa s Total. $ 6 75 1 87 2 $ 4 62* 2 50 1 12* 2 75 $ 3 12 2 4 50 1 00 2 00 112 43:] 1 25 1 37* 2 00 1 00 6 00 $ 26 93| 10 12J Bethel 3 50 3 00 9 75 1 00 3 75 3 50 6 oo 3 50 2 00 10 75 12 00 2 00 2 00 2 00 3 00 3 00 3 93 10 18 10 62 24 73 $21 30 3)530 68 $26 74 $27 06 $105 78 Disbursed thus : Traveling expenses.. $ 10 12 Presiding elder 38 00 Preacher in charge 57 66 $105 78 In 1832, $244.78; 1833, $73.80; 1834, $299.75; 1835, $258.92; 1836, $208.21; 1837, $63.18; 1838, $61.11; 1839, $197.05; 1840, $264.12; 1841, $393.91; 1842, $230.99. Thus it will be seen that the expenditure for religion was not burdensome in those days, proving clearly that it was not the fleece but the flock cared for by these men. Other men have labored, and we have entered into their labor. The Lord make us as faithful ! At this time a preacher's stipend was not known as salary, but divided into traveling expenses, family expenses, and quarterage; the first seen at once, the second far off, and the third only in rarest instances seen at all. It is not surprising, therefore, to find in this journal but few payments on the last account. That word quarterage has had a most withering effect on Methodist finance ( church). Some minds even now cannot rid themselves of the idea that it means quarter of a dollar a quarter. And so for years and years we dragged on in this Upper Carolina, not stimu- 276 EARLY METHODISM IN THE CAROLINAS. lated or rebuked by our Presbyteriau brethren, who always pro- vide well for their ministry. Bat within late years great im- provement has been made, and some generous men have led the way in bringing the Church up to a proper standard of support. May their tribe increase! In 1832 — Joseph Holmes, preacher in charge — Chesterville, now Chester, was added to the circuit, con- tributing $27, and disappearing in 1833. James J. Richardson was the preacher in charge, and died that year. His obituary in the Minutes states: " He was a very amiable man, a highly gifted preacher, and a faithful and successful laborer. In him genius was blended with sweetness of spirit, and uncommon ability with an humble mind. He seemed to die almost literally in sight of heaven." They paid the widow $10.62. Richardson was aged twenty-eight years. An extract from a report on Church property states: "For the church in York J. M. Harris gave half an acre of land, and the house built since 1825 or 1826. The land was sold by the sheriff of York district, but the half acre was excepted. Zion Church has five acres reserved, the title in Samuel Burns, Sr. The camp ground called Siloam and the land on which Hebron Church now stands have title vested in Thomas Williams, Jr. Walnut Grove is held jointly by William Rowell and R. Sad- ler, Esq." In 1831 Charles Betts was the presiding elder, and Josiah Freeman the preacher in charge. At the third Quarterly Con- ference two hundred and sixteen dollars were paid for boarding the preacher's family, and the significant " No funds to pay quarterage" closes the report of stewards for that year. It seems that Freeman did not serve the fourth quarter, Jacob B. Anthony appearing as preacher in charge, and Freeman retiring to die. He kept on his appointment until August, and left his circuit for Columbia, S. C, where he died November 27, 1834 The affliction was painful, but he was patient, resigned, and happy; he often said, "All is well." His dust lies in Washing- ton street graveyard. Thus two preachers of the South Caro- lina Conference ceased their labors on the York Circuit. As an evidence of improvement within the decade, we give the financial return of the fourth Quarterly Conference, held at Unity Church (Where was Unity? Is it the present Mount Vernon?), October 30, 1841: Yorkville, $54.61; Feamster's, EARLY METHODISM IN THE CAROLINAS. 277 $10; Postell's, $9; Prospect, $17.37; Unity, 816; Philadelphia, $1493; Concord, $30; Walnut Grove, $33.50; Canaan, $6; Zion, $24.56; Sitgreave's, $35.25; society not known, $8.50; public collection, $28.62. Total, $288.36. Where was Feamster's? (Is this Shady Grove?) Where was Unity, Hebron, Postell's, Prospect, Walnut Grove, Sitgreave's? Where was Siloani Camp Ground? Can anyone tell? We now call attention to the new church lately erected at Yorkville. This splendid structure is a decided ornament to the town, and none the less a shining testimonial to the earnest zeal of the denomination by which it was erected; and repre- senting the present condition of Methodism in Yorkville, after seventy years of existence, it stands forth as a prominent exam- ple of renewed growth and prosperity. The Methodist Episcopal Church (now the Methodist Episco- pal Church, South) was organized in this place in the year 1824, by two ministers, the Eev. William Gassaway and the Kev. Joseph Holmes, and was the first denominational organization to occu- py this field, as well as the first Methodist church in the county. The little band originally commenced its labors with only nine members, as follows: James Jeffries, Mrs. Elizabeth H. Jef- fries, Colonel Thomas W. Williams, Dr. John E. Jennings, John Chambers, Mrs. Margaret Chambers, Mrs. Sarah Beaty, and Mrs. Tabitha Wilkerson. Of the original members, one— Mrs. Elizabeth Jeffries— has been permitted to watch the progress of the work until the present. All were earnest workers, and as the result of their efforts the church rapidly grew in numbers and strength. Two years afterwards, in 1826, the congregation built the first house of worship erected in Yorkville. It was a plain wooden structure, and stood in College street, nearly op- posite the graded school building, until some fifteen years ago, when it was torn down, the congregation having purchased the building it is now leaving. Until 1852 this and two other con- gregations constituted the only Methodist churches in the county, and, as York Circuit, were served by the same pastor. In 1852, however, the progress of the Yorkville Church had been so rapid as to justify its becoming a separate station, which, with eighty members, it was accordingly made. From this time on the church continued to prosper until interrupted by the war, when the membership became scattered and re- 278 EARLY METHODISM IN THE CAROLINAS. duced. The close of the war found the congregation too weak to continue as a separate charge, and uniting with King's Mountain Chapel, then very weak, but now numbering five hun- dred members, and Philadelphia Church, it once more became a part of Yorkville Circuit. Continuing thus until 1885, the church again felt strong enough to stand alone, and, resolutely making the effort, has continued to progress rapidly until it now has a membership of one hundred and thirty — some fifty more than at the breaking out of the war — while the denomina- tion in the county has grown to be nearly two thousand five hundred strong. The idea of building a new church in Yorkville originated about nine years ago, the first meeting having been held on the 6th of April, 1887. Over two thousand five hundred dollars were raised among the members by subscription before the meet- ing adjourned, and the project never once lost the impetus thus given, the amount continuing to swell until sufficiently large to justify the commencement of the work of erection. This was placed in charge of a building committee consisting of T. S. Jeffries, chairman; F. Happerfield, H. C. Strauss, Dr. John May, Jr., and J. W. Dobson, who let out the contract on the 15th of September, 1890. Under the faithful superintendence of this committee every detail of the work has been looked after with the most scrupulous care, and although the building, fixtures, and furniture have cost only about six thousand dollars, it looks as though a much greater sum had been expended. The church is constructed of brick, with granite trimmings, and in the Gothic style of architecture. The main auditorium is to the left of the tower, and the Sunday-school room to the right, and entrance is made by means of two sets of stone steps, which are approached from East Liberty street, and lead into the building through a nicely arranged vestibule. This vesti- bule occupies the base of the tower. It is twelve feet square, and the floor is laid with alternate squares of black and white marble. Including the spire, the tower is seventy-eight feet high. The auditorium is thirty by fifty-eight, not including a recess four feet deep which contains the pulpit. Overhead the woodwork is left open between the girders, and, alike with the walls, is ceiled with cherry and yellow pine panel work, finished in oil, and giving the whole interior a decidedly pleasing and artis- TRINITY CHURCH, YORKVILLE, S. C. EARLY METHODISM IN THE CAROLINAS. 281 tic appearance. The floor and rostrum are to be covered with a rich crimson carpet, and the pews, which are most comfortably arranged, are made of yellow pine, cherry, ash, and walnut, also finished in oil, and are capable of accommodating four hundred people. The windows, of which there are ten to the auditorium and three to the Sunday-school room, are highly ornamental ground glass center panes, surrounded by a four-inch border of cathedral glass — and present a very pretty appearance, thor- oughly in keeping with the general handsome finish. The pul- pit is made of walnut and ash in the highest perfection of the cabinet-maker's art, and has inlaid in the center a dainty little cross made from a piece of oak which the architect, Mr. Bonne- well, sawed from the timbers of Independence Hall, Philadel- phia. The building is lighted by two French bronze chandeliers, each holding twelve lamps, and all having duplex burners. In addition to these, there are two lamps for the pulpit and another suspended in the vestibule. A powerful furnace has been placed in the cellar underneath, and so arranged as to heat comfortably the entire building. A handsome and costly church clock is a present from Mr. Joseph W. Neil, of Yorkville; and among the other presents is a large marble tablet, containing the Decalogue, from the Sheldon Marble Company. Two other tablets, containing the Creed and the Lord's Prayer, will be placed on either side of it. The grounds of the church, which are very level, have been sown with grass. Shade trees have been planted, and the whole surroundings are already beginning to present a pretty and re- freshing appearance. CHAPTER XXXI. Early Reminiscences — Old Cumberland — Ancient Worthies — Mrs. Matilda Wightman — Preachers of the Period — Worship Devotional, Often Dem- onstratively Emotional — A Successful Period Followed by Declension — Early Religious Impressions — Old-time Love Feasts — Names of Early Members — Personal Experience — Examination of Character as Seen in the Forty-eighth Session — Fifty-fourth Session — Chief Ministers — Some Retired — Protest Against Religious Formalism. MY first recollections are associated with Methodism in Charleston, from 1825. Bora and reared in a city of no mean reputation, my religious advantages were many. Metho- dism flourished amid revilings and scorn; and though not many wise or noble were among its adherents, the power of the Holy Ghost was clearly manifest. The first church I ever entered was old Cumberland, erected by Asbury. It was a long, low, wooden structure, with its straight-backed benches and well- sanded floor. Part of the lower floor was reserved for the free colored people, and the galleries, entirely for the slave popula- tion, were always filled. The " service of song," both by white and colored, was far beyond the usual orchestral service; not so artistic, maybe, but full of devotion, lifting the soul right up to God. Anything less in worship ought to be driven out of Christendom. In this humble place of worship in his youth year by year sat the writer, with his back to the wall and his feet dangling from the hard bench; or while all were in prayer, kneeling de- voutly, he — shame on him — was engaged in tracing figures on that well-sanded floor. When again seated, with all the deep thought of youth his eyes wandered over an always large and se- riously attentive congregation. Memory brings up some of these worthies of more than seventy years ago. To my left sat Abel McKee, the very synonym of fidelity, unalterably firm in duty; next to him, George Just, a kind-hearted German, godly and zealous; next, Samuel J. Wagner, steward, class leader, trustee, and chorister; next, William White, a dapper little man, always happy, and true-hearted to the end. The Rev. John Mood, for a while an itinerant preacher, a pattern of faith and patience, (282) EARLY METHODISM IN THE CAROLINA*. 283 the worthy sire of a noble family — four sous, preachers — was often there. Heury Muckenfuss, a glorious old veteran, then and for long the standard-bearer of the Charleston artillery, sometimes worshiped there when he could be induced to leave Trinity. William Bird, a fixture in Bethel, was rarely at old Cumberland; for how could the former exist without him? To our right sat George Chreitzberg, steward and leader, " called, chosen, and faithful." Next, good old Brother Prince, familiarly known as the lamplighter, because of his contract with the city. Few live who remember the men with torches aud ladders, and oil-begrimed, who kept the lamps alight in the godly city then. Old Parson Munds, one of Hammet's followers, must not be for- gotten. His attentive, smiling face and rapidly-turning head, to see how others enjoyed the sermon, are fully impressed on my memory. He wore the clerical garb of the olden time — knee breeches, buckles, and all. Dear, kindly old man, a constant vis- itor at my father's house, how I often wished to hear him preach, but never did; that function of his ministry had ceased, only prayer and a holy life remaining. A thin, spare, and exceedingly quiet worshiper was the aged Brother Wightman, father of the bishop; and seated near the center of the church was a lady of calm exterior and plain apparel, nearly Quakerish, always with her children around her. As a child she had been caressed by John Wesley in England, often sitting upon his knee, and well be- loved by Adam Clarke. Little did that good woman think then that an embryo bishop formed one of the group of children, and that all of them by her example and counsel would be a credit to Methodism. Her sacred dust rests in the old Limestone cem- etery, Orangeburg county, and her spirit has been long with God. Each of the devout worshipers on entrance knelt in silent prayer, with countenances settled to a rapt devotion. There was no simply bending the head, or the face hidden behind a fan, and no after "nods and becks and wreathed smiles" so much more becoming a theater than the house of God. Oh no; these simple people came for communion with a King. The preachers of the period were Lewis Myers, N. Talley, William M. Kennedy, S. Dunwody, Henry Bass, Daniel Hall, John Howard, Charles Bell, Bond English, and, hardly yet in the meridian of their fame, William Capers, James O. Andrew, and S. 284 EARLY METHODISM IN THE CABOLINAS. Oliu. Among the lesser lights, yet some what brilliant, were James Norton, Thomas L. Wynn, Elijah Sinclair, J. Murrow, R. Flour- noy, James W. Wellborn, Robert Adams, Noah Laney, B. L. Hos- kins, and others. Under their ministrations, especially during prayer, many "amens" were uttered and deep groanings audi- ble. Wrong, you say ? Of course it was wrong. Where now, in any refined, intellectual, respectable congregation, do you find anything like it? So in the strength of our wisdom we pro- nounced it, resolving that if ever we became religious it should be after a different fashion. Why groan at all? We knew not the reason, but the fact, to our supreme disgust, was patent. We know now that persons getting a glimpse of their own hearts and a sense of the divine purity, and any longing for that, will groan too, and will be glad of the intercession of the divine Spirit, with " groanings that cannot be uttered." If any are right in thus toning down the emotional, St. Paul was certainly wrong in patronizing the "amen" of the unlearned; and worse, the falling down of the worshiper, and reporting " that God is in you of a truth." A religion of tinsel and drapery, of forms and frippery, whether Romanist or Protestant, may demand a staidness that never utters a cry or lets fall a tear, but such was not the Meth- odism of that early day; and may she never abandon her rich experimental knowledge of God! "God in you of a truth" comes down from the early Church, and if this be evidenced by an " amen," or even falling down on one's face, what matter even though vanity's sons and daughters be grieved thereat? The preachers of the period were earnest men, evidenced by the abandon and miction of their ministry. Clearly they had but little thought concerning literary reputation. Precision in ut- terance and well-rounded periods were lost sight of in the higher enterprise of saving souls. Intellectuality and refinement did not round off the rough edges of transgression; both were in danger of ruin, and they were plainly told so. They spoke as the Holy Ghost gave them utterance, and many asked, " What shall we do to be saved?" Amid all the opposition that Methodism encountered from the beginning, it was during the period from 1818 to 1833 that statis- tics show the membership nearly doubled in the half cycle of a generation. The same ratio of increase for the next sixty-three EARLY METHODISM IN THE CAR0L1NAS. 285 years ought to have run over two thousand, when the fact is, notwithstanding the large increase of population, the numbers are but a fraction over the returns of 1833. There were G50 white members then, and but 680 now. At other points in the state there has been unmistakable increase, with districts and circuits multiplied, divided and subdivided. At this point we barely hold our own. The old opprobrium, as set forth by Dr. Capers, in the inter- meddling with slavery had much to do in keeping Methodism under the ban in Charleston. This, together with the attach- ment to aristocratic Church-of-England forms, has influenced many who, while charmed with the ministry of Capers, Olin, Andrew, Wightman, and Whitefoord Smith, gave in their adher- ence to other Churches. And more, a truly religious life de- mands " the putting off the old man and his deeds, and the put- ting on the new man, which after God is created in righteousness and true holiness." No putting on the new man over the old is in any degree tolerated. The true religion ever demands the sep- aration of the sinner from his sins. Sinner he might feel himself to be — yea, the very chief — but not now lying with his sin and dreaming of heaven, but by grace divine freed from its domin- ion and seeking its extirpatiou. Its ministry had but little to do with oppositions of science falsely so called, but very much to do with " Christ in you the hope of glory." Now if the ad- vocacy of the like impedes numerical strength, we are willing that it should be ever impeded. The preaching of that early day was in demonstration of the Spirit and with power. A childish reminiscence records : Long ago in old Cumberland our first remembrance of any preacher is connected with John Howard, a man of no mean fame and power. We remember his warm, earnest, animated manner, tempered with a divine love, melting all hearts; his coming down out of the pulpit with streaming eyes and impassioned utterance, and the burst of feeling filling the entire church. The thought uppermost in our mind was that the preacher had said "bad words" — "devil" and the like, and even worse. "How silly!" you say, and "What ignorance!" Very true, maybe; but better that than hardened iniquity. St. Paul says, " I would have you wise unto that which is good, and simple con- cerning evil." There have been great changes since then; many 286 EARLY METHODISM IX THE CAROL IN AS. young gentlemen now of the sober age of five and six are not squeamish as to using bad words themselves. We were not par- ticularly good as a child, but we are astonished at our ignorance of evil as contrasted with the knowledge of evil in the young to- day. But the pictured sheets of sin so attractive to youth now were not then in vogue. There was the same devil, but he had not got so far along in the education of the young. At the early age of five, suffering the pain of a burned finger, we connected with it thoughts of eternal burning. Where was learned any- thing like that but in that old house of God? Will any dare say how soon the divine Spirit moves the soul ? Thoughts con- cerning predestination were troublesome; a wise mother cut the Gordian knot by assuring us that that matter "had puzzled wiser brains than ours was or ever would be." How often did the writer hang entranced on Dr. Capers's ministry! George F. Pierce thrilled his audiences with his sunny elocpience. One day how he did preach ! Our hair fairly stood on end under that sermon. And so with many others already named. The great fire of 1861 that swept diagonally across the city removed the solid brick structure occupying the site of the old wooden Cumberland church. We looked upon the debris then covering the ground to find any remains of the tablet to Mr. Joshua Wells, one of the first Methodists of Charleston, but the ]ast vestige was gone. The sweet chimes of old St. Michael's bells still ring out upon the air, and they are yet as sweet as when falling upon childhood's ear; yet sweeter still were the high hymns of praise filling that humble church, from voices now still in death, or — why not? — now swelling the nobler anthems of the skies. Would that there could be given an exact transcript of the old- time love feast! Alas! this cannot be. There rises up renii- niscently the well-filled church, the gathering of the elect from all the churches in the city, the warm, devotional tone, the spirited singing, the tears and joy beyond counterfeiting. The fathers are all gone; their streaming tears and burning words are forgotten, or remembered only by Him who hearkened and heard, and declared they should be his in the day when he should make up his jewels. All are gone. Long lingered old " Brother I-too-for-one," a sobriquet earned by his invariably beginning his talks as a witness for our Lord with " 1, too, for one, dear EARLY METHODISM IN THE CAROLINAS. 287 brethren." This man was perfectly consistent in his loyalty to Christ, surrendering cheerfully his means of livelihood rather than to offend his conscience. An indelible picture in that old church was a plain little man, known by a peculiar, rusty hat. He was as simple and as loving as a child, found at one or other of the churches three times on Sunday, and at every other meeting during the week. Possibly but few, except the angels, missed him out of that " amen corner." It was plain Tommy C . If they watched closely, the profane would think he al- ways had a refreshing time — asleep. Don't you believe it; his devotions were aided by his closed eyelids, that's all. Talk with him and he would tell you of his rich enjoyment of the manna of the word. He would tell you that he joined the Church only because his wife was a member, thinking the whole of re- ligion consisted only in going to church, but soon found out his error. In great darkness, he held to one simple promise: "A bruised reed shall he not break, and smoking flax shall he not quench." " That was me! " he exclaimed; "and it brought me to the Saviour." Could ye have said more, ye doctors of the law? Could ye have said as much? Alas! how often little es- teemed are these rich in faith, giving glory to God! Beware, ye pastors of the Lord's heritage, how ye slight these poor; " they are the children of a King, and the coming day shall so declare it." Some of the names of the earlier Methodists are on record. Alex. McFarlain (who took the place of Edgar Wells), A. Sevier, J. McDowell, AV. Adams, J. Milnor, G. Milnor, W. Smith, J. Hughes, M. Moore, B. Lukeson, J. Cox, and J. Gordon are all of the earlier days; George Airs, Philip Header, Eliab King- man, Amos Pilsbury, John Kugley, and Robert Riley are later; and still later are Abel McKee, Jacob Miller, Henry Mucken- f uss, George Just, George Chreitzberg, John Mood, John Honor, Duke Goodman, Joseph Galluchat, and Urban Cooper (the last five were preachers), William Wightman, Samuel J. Wagner, William Bird, and many others. A few names among the godly women are still remembered: Mrs. Catharine McFarlain, the hostess of Bishop Asbury; Mrs. Kugley, the rescuer of Dough- erty from a mob; Mrs. Selena Smith, the kind housekeeper of the bachelor preachers; Mrs. Agnes Ledbetter, Mrs. Ann Vaughan, Mrs. Matilda Wightman, Mrs. Margaret Just, Mrs. 288 EARLY METHODISM IN THE CAROLINAS. Susannah Sayle, Mrs. Catharine Mood, Mrs. Susannah Bird, Mrs. Charlotte Will, Mrs. Magdalene Brown, aud Mrs. Mary Chreitzberg. Among the early colored members remarkable for intelligence and piety were Harry Bull, Quamby Jones, Peter Simpson, Abraham Jacobs, Ben McNeil, Smart Simpson, Aleck Harleston, Amos Baxter, Morris Brown, Richard Holloway, Castile Selby, John Boquet, Mary Ann Berry, Rachel Wells, and Nanny Coates. " These all died in the faith, not having received the promises, but having seen them afar off, and were persuaded of them, em- braced them, and confessed that they were strangers and pil- grims on the earth." They were diligent in business, fervent in spirit, serving the Lord. Many were toiling in humble occu- pations, as their Master did before them. As aforetime, so now many a disciple is found among the lowly; but if not ennobled now, then there is no truth upon the earth, and never has been. In the year 1836 the preachers in Charleston, S. C, were N. Talley, presiding elder; William Capers, preacher in charge; James Sewell, J. W. McCall, and W. A. Gamewell. That year a meeting was held at Goose Creek Camp Ground, at which the writer was converted. In the ministry of these men, an exper- imental knowledge of God was always insisted upon. Said Dr. Capers on receiving us into the Church in 1836: " Do you know God as a sin-pardoning God? " We did not, and shall never forget his earnest advice never to rest satisfied without it. If any were disposed to forget the question, its constant recur- rence in the class meeting would have prevented. The only al- ternative was to get this knowledge or to retire from the Church. The fidelity of the leaders and constant oversight of the preachers gave no rest to any disposed to rest in their sins. Alas! these old class meetings have gone into desuetude, and vital godli- ness has been sadly injured. This close examination into personal experience and build- ing up a Christian character was pursued in the Conferences as well as in the societies. An old letter from Dr. Wynn, in the Advocate, gives a graphic picture of this examination of character at the forty-third session of the Conference held in Charleston, S. C, January 28, 1829. Dr. Wynn says: "There were in 1827 twenty-seven inexperienced, uneducated, and un- married young men entered as probationers in the South EARLY METHODISM IN THE CAROLINAS. 289 Carolina Conference* Out of that number I reckon but three are left: Dr. Murrah, of Mississippi; Dr. Boring, of Georgia; and myself." All have since goue. He continues: "Dr. Emory, book agent, two years thereafter at Charleston, asked and was granted the privilege of addressing that class of young men, which he said was the largest that he had ever known to be ad- mitted at one time into any Conference. That speech was made in connection with the trial of one of the members of the Con- ference for immoral conduct. The charge was, having broken a marriage engagement with one young lady and married another. That day I matriculated in the school of common sense, by lis- tening to the speeches and witnessing the voting. Never before did I know the sacredness and sanctity of woman's person and character. Of the fathers present in the ministry that day, I remember Lewis Myers, Dr. Pierce, S. Dunwody, J. Dan nelly, William Arnold, S. K. Hodges, William M. Kennedy, J. Howard, Bond English, C. Betts, J. O. Andrew, N. Tally, J. L. Wynn, and William Capers, besides others not now remembered. These holy men unitedly portrayed the enormity of this offense in such glowing terms as to preclude all hope of keeping him from be- ing thrown overboard; and but for J. O. Andrew, who pleaded that the Conference hold him by at least a slack-twisted cord lest he sink never more to rise, he would have been cast into the open sea, across the bar, where he had been driven by the speeches made against him. Do not we of this day need more admonitions from such holy men as these were? " This young man had been admitted on trial in 1828, in a class of twenty, among whom were Samuel W. Capers, William M. Wightman, and William Martin, and in that year and in 1820 he traveled with the Rev. John Mood on Cypress Circuit. He was discontinued in 1830, and his course afterwards abounded in shallows to the very end of his life. We wish that those speeches could have been fully reported. What admirable lectures on ministerial character and conduct! We several times heard the like in our earlier Conferences. Alas! they have gone into desuetude since Conference doors have been thrown open in the examination of character. It is very doubtful if we have been gainers thereby. The portraiture of another Conference, the first the writer 19 * See class in Appendix. 290 EARLY METHODISM IN THE CABOLIXAS. ever attended, may here be given. It was the fifty-fourth ses- sion of the South Carolina Conference, held January 8, 1840. Thomas A. Morris was the presiding bishop, and William M. Wightman the secretary. The membership in the Conference was 24,016 whites and 27,630 colored. It was held in the somber basement of Trinity Church, still intact, only divided and sub- divided into different rooms, and more dark than then, seem- ingly waiting until some of our millionaires give us a modern structure more in keeping with their wealth and the demands of our improving city, and of His glory who of old said by his proph- ets, " Ye dwell in your ceiled houses, while the house of the Lord lieth waste." That this will come eventually, is true; but the pity of it is that some of us will not live to see it, and will lose the prestige of making it monumental, and, alas! miss the "well done " of the fiual day. The author was then a youth of nineteen, fresh from Cokes- bury, his first circuit, having been under the colleagueship of the Rev. Samuel Dunwody. Of the bishop very little is re- membered save the admirable sermon he preached in old Cum- berland Church from the text, "Ye must through much tribula- tion enter into the kingdom of God." The number of preachers in connection with this Conference receiving appointments was just one hundred. Of supernumeraries there were none, and of superannuates thirteen. Of this total, to-day there are but four survivors, namely: J. W. Wellborn, of Mississippi, now in his eighty-eighth year; Simpson Jones, William C. Patterson, and the writer. There w T ere five districts: Charleston, Henry Bass, presiding elder; Cokesbury, William M. Wightman, pre- siding elder; Columbia, Hartwell Spain, presiding elder; Wil- mington, Bond English, presiding elder; Lincolnton, William Crook, presiding elder. A passing glance at some of the leaders, as well as of the rank and file, is in order; and if of no other use it may show how youthful opinion has been confirmed by the experience of age. If the roll were called to-day the response in nearly every case might not be in the grandiloquent style of Napoleon's vet- erans, "Dead upon the field of honor," but, which is far better, " Died in the faith." By all odds the Magnus Apollo of the body was William Capers, then editor of the Southern Christian Adro- cate. He long held this position, and for six quadrenniums, from KEY. BOND ENGLISH. EARLY METHODISM IN THE CAROLINAS. 293 1828 to 1846, led the Conference delegation until elected to the episcopacy. His influence on the Church at home and abroad is well known, and need not be enlarged upon here. It was quite apparent eveu then who would be his successor, and upon whom his mantle would fall. William M. Wightman was coming largely into prominence, closing up a well-ordered life in 1882. We regret that his is the only name not on the list of the dead of the South Carolina Conference, for, though in the episcopacy, he is still "ours." This list was originally prepared by the writer, but the prepara- tion of the Conference Minutes passing out of his hands, he is not responsible for the omission. We trust that it will be remedied. Whitefoord Smith, "the golden-mouthed," as he was called, was following after. These two were the young men of prom- ise in the body. If such were permissible, they might have been considered rivals. Each has filled his allotted space and work, and gone to his reward. Among the elder men of influence was Charles Belts. In per- son he was compact, rotund, strong, almost fierce at times. In the pulpit his sentences were so involved as not to show to ad- vantage, but he was argumentative and strong in debate. He was the very personification of energy on a district, and in business matters of the Conference an adept. His popularity with the brethren placed him near the head of the delegation to the General Conference for years. William M. Kennedy, as one of the pioneers, was much be- loved in the Conference, and was soon to close up his earthly career; while Samuel Dunwody, his classmate (both entering in 1806), was to linger until 1854, dying at the age of seventy- three years. Bond English, in 1840, was fifth in the election to the Gen- eral Conference, the others being Capers, Betts, Wightman, and Kennedy. Mr. English was modest, retiring, self-depre- ciating to a fault, but clear-headed, warm-hearted, and eloquent. He was small of stature, inclined to corpulence; lame from an accident; with the loss of an eye, his somewhat oval face was marred; quick, impulsive in his movements; an excellent judge of character, but so diffident in nature that he was not born to control. His sermons were deeply spiritual, ardent, simple, nat- ural, and best of all, full of the divine Spirit. We did not know 294 EARLY METHODISM IN THE CABOLINAS. it then, but he was destined to be our presiding elder in 1840; and such was our estimate of the man that we named our first- born for him. The sober, staid, wise H. A. C. Walker was coming up among the younger men. In 1844 he was fifth on the list for the Gen- eral Conference, and for a long series of years was foremost in every good word and work. It was not until 1850 that W. A. Gamewell became prominent. He was admitted into the Conference in 1834, and held on in his quiet way. Tall and commanding in appearance, he was always serious, and preached effectively. James Stacy had been connected with the Conference for ten years. His personal appearance was neat, his face pale, his eyes bright, his speech intense. Being of an extremely nervous temperament, of course he was a sufferer, but always to the full measure of his strength he labored until called to his reward. Albert M. Shipp was admitted into the Conference in 1841. It was not until 1862 that he led the General Conference dele- gation. But we are approaching too nearly the time of living men, and must restrain our pen. A glance at the subalterns of this mighty host may be in- dulged in. A class of twelve had been admitted at the previous Conference, the writer being one of them, and came up for re- view at this session. Would you believe it? decidedly the fore- most man of the class was discontinued, a very small jealousy inducing it, and only continued by a reconsideration of the vote. W. A. McSwain was the man. He died all too soon, both for his fame and the good work he might have done. Examinations of character were then held with closed doors, and were minute and severe. "They order this matter better now." We beg leave to differ; for if a good university be a bench with a prop- er teacher at one end and a pupil at the other, we cannot despise the training these good men put their pupils through. " Too se- vere! " you say. W T as it? Yet it put some sense into skulls that "could not teach and would not learn." For example, one of this very class was excoriated — well, just awfully. He wanted to marry, and didn't, but got it — the excoriation — all the same. Mercy! thought the writer, if that comes of only wanting to marry, what will become of one who has actually done so? He found out afterwards that in this case all proprieties had been EARLY METHODISM IN THE CAROLINAS. 295 observed; in the other they had not, one objection being that the brother seemingly wanted more wives than one. That cannot be thought of in our country, however much some find that one wife is too many for them. The truth may be that in that early day a man had to marry to get an increase of salary, in that event it always being doubled; the Discipline saying $100 for himself, the same for his wife, and $16 to $24 for each child under sixteen years of age. Now this was undoubtedly " poor pay," and yet in one case we know it was decidedly "poor preach." At this Conference, the fifty-fourth session, there were sta- tioned one hundred preachers. At the one hundred and tenth session two hundred and sixteen received appointments — very evident signs of growth. At this fifty-fourth session there were but five preachers on the retired list, among them James Jenkins, Joseph Moore, and James Dannelly. These three men were the connecting links between that generation of preachers and the pioneers of old. They had been in labors abundant, with the very poorest of earthly recompense, and were now in receipt of the very smallest stipends allotted by the Church; but however small, it was fully in keeping with the allowances of the active ministry. For fifteen years of active service James Jenkins received $1,623, a little over $100 per an- num. During his superannuation he received from $110, the highest, to $8, the lowest, per annum. His obituary, evidently by Bishop Wightman, states: "When the time of his departure came, he hailed the approach of death not only with composure but with the gusto of indescribable joy. The conqueror's shout, so familiar to his lips when in health, lingered upon those lips now fast losing the power of utterance. Along with this tri- umphant mood he maintained and manifested to the last a re- markable degree of that profound self-abasement so often ob- served in the dying moments of the most eminently useful men. His language was: 'I have never done anything; don't mention these things to me; I am nothing, nothing but a poor, unworthy sinner, saved by grace. Christ is all; to him be all the praise.' Without a struggle or a groan, he fell asleep in Jesus. His wit- ness is with God, and his record on high." He was the first of the three to die, closing his life on earth June 21, 1847, aged eighty-three years. Joseph Moore followed, February 14, 1850, 296 EARLY METHODISM IN THE CAROLINAS. aged eighty-four years; and James Daimelly, April 28, 1855, aged sixty-nine years. From the fifty-fourth Conference, held in 1840, to the one hundred and tenth session, held at Abbeville in 1896, is a long interval, more than half a century. We are glad to testify that whatever may have been time's changes, improvements, and what not, Methodism still maintains its integrity in doctrine and its great business to spread scriptural holiness over the earth. Fashionable formalism is seen in Jenny June's whilom fashion letter. She says: Easter should be a pleasant month this year, for it gives us, with its first incoming, Easter flowers, Easter festivity, and Easter fashions. Not that Lent has been dull by any means, for, since religion is fashionable, even a Lenten season has its bright side, and we have had Nilsson to give it addi- tional attraction. But fashion does not take naturally to penitence, though softened by manifold indulgences ; and therefore the advent of Easter, with its gayety and fresh toilets, is heartily welcomed, and one can be as fashion- able and as pious as one pleases. In fact, you cannot be fashionable without being pious. The whole letter might be considered dreadfully satirical, but alas! the depth of its satire is in its awful truthfulness. The celebration of Easter, as set forth in Acts ii. 32, is strikingly in contrast — "This Jesus hath God raised up, whereof we are all witnesses" — magnified especially in the conversion of the three thousand souls. Methodism in the olden time ever entered its protest against mere formalism in religion, and labored with a self-sacrificing energy to promote the soul's peace with God. God's predic- tion concerning his Church is that " his righteousness shall go forth as brightness, and his salvation as a lamp that burnetii." "Among whom ye shine as lights in the world," says St. Paul. If there be any darkness, lack, or failure now, the only safety is in a return to the old paths. st. joiin's church, i:ock hill, s. c; ii. b. browne, pastor. CHAPTER XXXII. A Summing Up— First Period— The O'Kelly Schism— Second Period— Third Period— Cokesbury, Pee Dee, Orangeburg, and Barnwell CircuUs— Meth- odist Journalism— Sunday Schools— Education— William Capers— Fourth Period — Fifth and Last Period. NOW to sum up the whole, we present in a more condensed form the results of Methodism in South Carolina. What if there be somewhat of repetition? If needful to a proper in- sight into the work, surely it can be condoned. A Eomanist once asked a Protestant, " Where was your re- ligion before Luther?" The answer, scathingly satirical, was, " Where was your face before it was washed?" The rejoinder would have been equally forcible if it had been, " Where was your Church before Luther? " True, there was the papacy, the holy Roman empire, much of royal rule, Latin Christianity, and crime ; but certainly not the Catholic Church as it is to-day. Or- thodoxy was at a discount; bulls were contradictory; doctrine unsettled. A reformation like that in Germany was needed, and history records that, " from the halls of the Vatican to the most secluded hermitage of the Apennines, the great revival was everywhere felt and seen." So with the Church of England. What was she before Wes- ley? More pure than Eome, it is true, yet an offshoot; and with all her grand cathedrals, orders, royal patronage and power, how little of the divine Spirit! Rigidly holding to the divine right of kings, like Festus she lightly esteemed " one Jesus, who was dead, whom Paul affirmed to be alive," and who truly is " God over all, blessed for evermore." In her blinded rage she cast forth her sons, who, actuated by that faith, would have made her in- corporate with life, and they went forth triumphing everywhere; " so mightily grew the word of God and prevailed." The people called Methodists were never troubled by the ar- rogant claims of the Anglican or Roman Church, but, build- ing upon the prophets, apostles, and martyrs, "Jesus Christ himself being the chief corner stone," have wrought mightily through God unto this hour. Not caring an iota for the dogma of apostolical succession, they held firmly to the succession of (299) 300 EARLY METHODISM IN THE CAROLINA S. the truth as taught by Him, first bearing witness to it, and run- ning down through Paul, the martyrs, Wyclif, Huss, Luther, and Wesley, as the only anchor for eternal hope; and persecution, rack and gibbet, faggot and flame cannot harm it. Down to the judgment trump shall this succession of the truth run on. .For Truth forever on the scaffold, Wrong forever on the throne, Yet that scaffold sways the future, And, behind the dim unknown, Standeth God within the shadow, Keeping watch above his own. I shall divide the century of our existence as a Conference into five unequal periods of fifteen, thirty, then again thirty, then five, and lastly twenty years, each forming an epoch in our history. Our first period begins at the close of the war of the Revolu- tion. The English Church existed with the first settlement of Carolina; the Presbyterians had an early existence; the Con- gregationalists in 1682, the Baptists in 1685, the French Prot- estants in 1700, the Lutherans in 1750, and the Methodists in 1785. The war had wrought great changes in the country; the par- ish churches were closed, for the clergy of the Church of En- gland had fled from the state. At the peace, religion had sadly declined. Churches had been reopened, but, because of the lax morality of the clergy, were closed again. Great religious des- titution prevailed everywhere. In many populous sections of the country months and even years elapsed, and a minister of religion was never seen. Only here and there throughout the state was found a Presbyterian or Baptist congregation. As late as 1790 ministers were disciplined for drunkenness, and at funerals often the living were not sufficiently sober to bury the dead. Tradition asserts that in one of the upper coun- ties of the state a minister was so far gone as to fall asleep in the pulpit during the singing of the hymn, and when aroused by the precentors telling him " it teas out,'" he drowsily told them to "fill her up agin" Such being the morality of the shepherd, to what sort of pastures must the flock have been led? In the General Minutes of our connection for 1795 the Church is called to a fast with sabbatical strictness, to bewail such sins EARLY METHODISM IN THE CAROLINAS. 301 as covetousness, superstition (in trusting to ceremonial and legal righteousness), profanity, Sabbath-breaking, making con- tracts without the intention of honest heathen to fulfill tbein, various debaucheries, drunkenness, and such like. What need just then for a cry like John's in the wilderness, " Repent, for the kingdom of heaven is at hand"; and faithfully did Asbury and his coadjutors sound it forth. At first Georgia and South Carolina were united. Two years after, Georgia was separate, until 1794; then included again in the South Carolina Conference, so remaining until 1830. The historic circuits took the names of the broad streams flowing through the state. Wherever the people were, there were the preachers found. These had not entered on lives of ease or fruition; they were in labors most abundant, wrestling with floods of great waters; and floods of ungodly men made them not afraid. They met with no favor from coreligionists, were rather considered weak and unlettered men, poor enthusiasts, disturbers of the quiet order of things, wandering stars emitting a baleful light, and dealing in magic even to effect base ends. They were put down in church reports as men of " infamous character," an "indignity to human nature," "a disgrace to the Christian name." Their rapid movements, " traveling from place to place in quick succession," were highly censurable: how could men be "convinced of their sincerity" when they had "no settled abiding place"? And it is gravely written down in Church history, " This is not most profitable." Profitable, forsooth! Nay, verily; profit in that sense these preachers never thought of. They sought no chapels of ease, nor thrones of power; never thought solely of wealthy neighborhoods, or ran lines of circumvallation around rich alluvial sites, but went anywhere and everywhere on their grand mission. The fact is, such objection grew out of the apprehension that the objectors' craft was in danger; but the cry, "Great is Diana of the Ephesians! " had no more effect upon these men than on the first apostles: they kept on turning the world down- side up, it having been in their judgment "upside down " long enough. And so " they went forth and preached everywhere, the Lord working with them and confirming the word with signs following." In the " Dialogues of Devils," in the council held in Pande- 302 EARLY METHODISM IN THE CAROLINAS. mouium, when the question is up, " How to stop the revival un- der John Wesley?" a sleek, knowing little devil, with a piping voice, ventures the advice: "Make John a bishop." We wish it had been done; then the grand old Church of England might have been most gloriously leavened at a much earlier date. The line of travel marked by Asbury and his coadjutors, from Cheraw down the Pee Dees, and down the coast to Georgetown, thence to Charleston, then throughout the lower part of the state, then up on both sides of the Santee, and only occasionally up to King's Mountain as the place of exit, gave the section, favored yearly with the bishop's visits, a very great advantage, even the greater preponderance of Methodism. It is in the memory of living men that much of the territory above Columbia has only within the last half century been fruitful for Methodism. In- deed, it is but of recent date that in Chester, Yorkville, and Lancaster our Church is becoming formidable. True, the up- per country at this early day was more sparsely settled, and an- cient Calvinism had been long intrenched; but who can tell if these giants of the olden time, whose forte was strong assaults along the line of doctrine, might not have earlier achieved greater results? These preachers were of a sui generis race. Said ex-Governor W , a strong Universalist, to a friend in Charleston once: " I went into a barroom lately, and who should I see there but our own dear little parson. We took a drink to- gether; it was a very great comfort!" These gave no such com- fort to parishioners; it was ever "woe to the wicked," whether men would bear or whether they would forbear. The author- itative tone and dogmatic utterance were there because God put them there; they spake with authority, and not as the scribes. The lower counties of our Conference hardly realize how much they are indebted for the line of travel adopted by our early bishops, leading on the fiery cohorts of Methodism to the battle; their pathway one of consuming flame, for cloven tongues as of fire sat upon each as of old at Pentecost, and they spake as the Spirit gave them utterance. Thanks be unto God, the gift of the Holy Ghost is still with the Church! The first convert to God, in Charleston, at least (who can make the record of the many, many thousands since?), was Mr. Edgar Wells, who became the Gains of the apostles of Metho- dism. He died in 1797, and two bishops officiated at his funeral. EARLY METHODISM IN THE CAEOLINAS. 303 His remains lie under the foundation of the once Cumberland Church. Often when a child has the writer looked upon the marble covering his dust. Many other converts rapidly suc- ceeded, the statistics showing great progression in five years. In Carolina proper in 1786 the membership reported was 595 whites and 43 colored; in 1790, five years after, they numbered 2,768 whites and 488 colored. Ratio of increase for whites, 365.21; for colored, 1,034.88 per cent. The preachers of eminence during these fifteen years were James Foster (probably the first Methodist in Carolina, ante- dating even Asbury's arrival), Henry Willis, Reuben Ellis, Isaac Smith, Hope Hull, Jonathan Jackson, Thomas Humphries, To- bias Gibson, Enoch George, James Jenkins, William McKen- dree, Benjamin Blanton, Alexander McCain, Nicholas Sne- then (both of the latter afterwards in the Methodist Protestant Church), and John Harper — historic worthies, of whom much might be written. As regards the rapid growth marking the first five years of our history, the same was not borne out in the decade closing in the year 1800. All over the connection there was a decrease during that period. In our Conference, even with Georgia add- ed, the numbers in 1791 were 5,731 whites, 848 colored. Then began an unusual but steady decrease, the returns being, in 1792, 5,619 whites, 964 colored; 1793, 5,265 white, 882 colored; 1794, 5,172 whites, 1,221 colored; 1795, 4,428 whites, 1,126 colored; 1796, 3,862 whites, 971 colored; 1797, 3,715 whites, 1,038 colored. A decrease in six years of whites 35.17 per cent, the colored having a small increase. This is worth considering, and the causes ought to be inquired into. Great as were the self-sacrifice and zeal of these preachers, it was not always the joyful song of "harvest home "that greeted their ears. They must often have been sad; "for the divisions of Reuben there were great searchings of heart." "All they in Asia have turned away from me," once wrote Paul; and these had need of a like lamentation. The reasons for this are not hard to seek. The O'Kelly schism was one, and, though not to the same degree affecting the work here as elsewhere, doubtless had its influence. But good came out of the evil, settling for once and all the great question of appeal from the appointing power; such appeal involving endless difficulty, often provoking vain jangling 304: EARLY METHODISM IN THE CAROLINAS. for change. If any fear, in the many and wondrous changes in our day, that episcopal prerogative is too great, it might be met by more fully defining the jjrerogatives of the bishop's counsel- ors; the impartial decree of ten men being as worthy of confi- dence as that of one hundred. Another and chief disturbing cause at this period, as well as for the disruption of the Church in after years, was the vexed question of slavery. The early journals of the Conference are full of it, and as early as 1789 Dr. Coke, with all his prestige for piety and zeal, greatly erred in his ill-judged and persist- ent interference with matters under Caesar' s jurisdiction. It is hardly possible to estimate the loss to Methodism by such action. For long years the struggle went on, and all might have been avoided if good men could but have risen to the alti- tude of Pauline precept and example. Another disturbing cause appeared in the right assumed by some of choosing their pastors, induced by the appearance of an exceedingly popular preacher in Charleston, culminating finally in the Hammet schism, shaking the Church in that city to its very foundations and threatening its entire overthrow, re- sulting in a short time in a loss of membership of 27.27 per cent. Bishop Asbury writes in 1791: "Charleston. — I went to church under awful distress of heart The people claim a right to choose their own preachers — a thing quite new among Methodists. None but Mr. Hammet will do for them. "We shall see how it will end." So he did, and we all see it. Doubtless he loved the people, loved his own peace, but he stood firmly because he loved the cause of God more. These were all causes enough for the declension in numbers alluded to, but there was yet another — the apostasy of Beverly Allen, a man of great popularity, brilliant parts, and widespread reputation as a preacher; but he fell, and foully, and much in- jury was done the Church by his fall. Thus outward persecution, intestine disputes, and apostasy at this early period threatened ruin to the cause. Assuredly, if it were not of God it must have come to naught, instead of reach- ing the grand proportions over which we rejoice to-day. Notwithstanding these hindrances, however, in the first fif- teen years of our history the increase was great. Numbers in Carolina and Georgia in 1786, 673 whites and 43 colored; in EARLY METHODISM IN THE C\AROUXAS. 305 1800 there were 4,802 whites, 1,535 colored; in 1785, preach- ers 3; in 1800, 33 — ratio of increase, 1,000 per cent; ratio of in- crease in white members, 628.38, and in colored members over 3,000 per cent. Onr second period extends from 1800 to 1830, an epoch mark- ing the more regular development of Conference boundaries, districts, circuits, and stations, and showing a more steady in- crease in membership. Paradoxical as it may seem, divisions but increased our strength. We divided but to conquer, and this has been characteristic of Methodism throughout its his- tory. In 1800 the South Carolina Conference was composed of Georgia, South Carolina, and a small part of North Carolina, forming but one ecclesiastical district, presided over by Benja- min Blanton, in which boundaries there are now several Annual Conferences. It had 16 charges, 32 preachers; white member- ship, 4,802; colored, 1,535. In 1801 it was divided into two districts: Georgia — Stith Mead, presiding elder; and South Car- olina— James Jenkins, presiding elder. In 1802 Saluda District was formed. In 1805 five districts made up the Conference, so remaining until 1810, when there were six, and continuing thus until 1818, when there were seven. In 1825 there were eight districts, and in 1830 ten, when Georgia was made a separate Conference. An increasing membership, while not the best test of spirit- uality, evidently marks material progression; and while we would not, in King David's spirit, "number Israel," may we not, at- tributing all to the Divine favor, say with exultant Jacob: "I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands." This increase from 1800 to 1818 was regular, and from one to three thousand yearly; but in 1818 there was a loss of nearly 1,500 whites, and the heavier decrease of over 5,000 colored. For the decrease of the whites we cannot account, but the loss of the latter was because of the dreadful schism occurring that year in Charleston. From 1810, when the colored members numbered 8,202, to 1817, their numbers increased to 16,789, thus in seven years more than doubling their numbers — a ratio 20 306 EARLY METHODISM IN THE CAEOL1NAS. of increase of 104.95 per cent. But in 1818 they fell to 11,587, 30.99 per cent of loss. This schism originated in a stricter ex- ercise of Church discipline among them, giving great offense to their leaders. The agitation was secret for a time, but culmi- nated in the withdrawal at one fell swoop of 4,367 members in Charleston alone. The loss was seen and felt, the empty galleries of the city churches proclaimed it, and the volume of song of thousands of the most musical voices of the earth was sadly missed in the praise of God. They set up for themselves, even building a church, but soon came to naught, the discovery of the intended insurrection in 1822 destroying their hopes of separate existence as a Church. But the Conference, like some gallant ship, weathered the storm, and with the freshening gales of grace, and steady hands at the helm, kept on in the open sea until, in 1830, only twelve years after, she had nearly more than doubled her numbers, both of whites and blacks. In 1818 there were 20,965 whites and 11,714 blacks; in 1830, 40,335 whites and 24,538 colored; a ratio of increase among the whites of 92.39, and colored 109.47 per cent. The ratio of increase for this first period of thirty years, not- withstanding all the losses, was certainly great: Year. Districts. Preachers. Charges. White. Colored. In 1800. 1 33 10 4,S02 1,535 In 1830. 10 158 97 40,?>35 24,538 Increase— Districts, 900; preachers, 393.75; charges, 818.75; whites, 739.96; colored, near 1,500 per cent. On this review, well may we exclaim, "What hath God wrought!" And how were these glorious results achieved? By agents, the counterpart of him " that goeth forth and weep- eth, bearing precious seed"; and undoubtedly they returned with rejoicing, bringing their sheaves with them. How they were sustained is fully known only to Him who "feedeth the young ravens when they cry." The sending forth was much on the same plan as by the Lord himself: "Save a staff only, no scrip, no bread, no money in their parse." The yearly stipend for years on years reached but from one to two hundred dollars, and that rarely paid in full, as the Conference records abundant- ly testify. How like Elijah the prophet, at the brook Cherith! Ahab's princes and Ahab himself may have rejoiced in being the GREENWOOD METHODIST CHURCH J REV. MARION DARGAX, PA8T0B. EARLY METHODISM IN THE CAROLINAS. 309 prophet's benefactors; but God gave the honor to the ravens, aud relieving them of the burden, sent him to Sarepta, saying: " I have commanded a widow woman there to sustain thee." " Hear now, O princes, and be instructed, ye judges in the earth." If divine Almigiitiness goes with the handful of meal, it oat- weighs all your power and wealth; and to be helpers with God, men may well struggle for preeminence in any field. No won- der these men, with all their self-sacrifice and toil, were so deeply in love with their work; and if they had been asked by the Master, as of old, "Lacked ye anything?" with the rich recompense of present joy would they not have answered, "Nothing, Lord"? Our third period runs from 1830 ( when Georgia was set off) to 1860, and comes more nearly within the memory of living men, who are too near the events recorded to see them in the heroic lights of the past; but time will mellow and sanctify them in the eyes of coming generations. The South Carolina Conference, in 1831, consisted of the state, with the lower part of North Carolina attached. It was composed of five ecclesiastical districts: Charleston, Salu- da, Columbia, Fayetteville, and Lincolnton. The presiding elders were Henry Bass, Malcolm McPherson, William M. Ken- nedy, Nicholas Talley, and Hartwell Spain. The districts, with some changes of territory and name, continued five in num- ber until 1841, when six were formed; so remaining until 1850, when they were reduced to five, because of the transfer of terri- tory to the North Carolina Conference; and in 1853 six were formed, so remaining until 1859, when eight districts composed the Conference. The crowning glory of this period, and one peculiarly marked in the history of our Conference, was its care for, and religious culture of, the slave. One attestation of the divine mission of our Lord was, "The poor have the gospel preached unto them." From 1812 the General Mimites bear witness to the precedence of the Conference in this matter; from that time till 1840 (the latest date of connectional Minutes consulted) our returns of colored members numbered five units, and all the other Con- ferences but four. As early as 1809 this good work was be- gun. For that year among the appointments stand: "From Ashley to Savannah River, James H. Mellard, missionary; 310 EARLY METHODISM IN THE CAROLINAS. from Santee to Cooper River, James E. Glenn, missionary." But there were hindrances for next year, and long afterwards the record disappears. It was not until 1829, twenty years after, that negro missions proper were formed. The first missionaries appointed that year were the Rev. John Honor and John H. Massey. The former died the following year, a martyr to his work. The writer remembers well, when a boy, the solemn bur- ial in Trinity churchyard, Charleston, where a cenotaph marks the grave of the first missionary to the slaves in Carolina. Our grand old Conference was the first to enter this field. No sickly sentiment moved her, but only the love of souls; and money and human life were freely expended in behalf of the spiritual interests of the slave. She may well have borne the cognomen of the Missionary Conference. The contributions for missions in 1831 were but §261.33, at the rate of but 1^ cents per member, increasing in amount yearly, until in 1858 they reached $28,138.03, or at the rate of 75 cents per member. In 1860, thirty years from the beginning, $3,853,596.06 had been expended for missions. Will any ask, " Why was this waste of the ointment made?" The answer is, The light of eternity will reveal that a good work was wrought by the expenditure. Prosperity attended the work until 1862, when the significant words in the Minutes, "Broken up by the abolitionists," and later on, "In the enemy's line," told the tale of disaster. The numbers returned in 1830 were 657 members, served exclusive- ly by the missionaries. In 1861, at the beginning of the war, there were 32 missions, served by 37 missionaries; over 200 plantations; over 12,000 members, including probationers; and over 4,000 catechumens. When the war closed, or shortly after- wards, there was not one remaining. In 1830 the membership returned was 19,750 whites and 18,422 colored— glorious old Georgia carrying off more than half. But steadily the preachers wrought, increasing the number year by year until 1835, when a decrease of 1,347 whites appears, caused greatly by the schism in Charleston. Would that that could have been prevented. No great principle was involved requiring the sacrifice, but it was a little spark that kindled the flame, causing the severest disaster that has ever happened to Methodism in Charleston; not only sweeping off many of the younger members of the Church, but seriously injuring its EARLY METHODISM IN THE CAROLINAS. 311 spirituality for a time. It resulted in the formation of the Meth- odist Protestant Church, not long since merged into the Lu- theran. Notwithstanding this severe loss, however, the increase for the decade was good, the ratio of increase being for the whites 26.51, and for the colored 35.28 per cent. From 1840 to 1859 it was still better— 36.35 for whites, and 67.66 per cent for the colored; but from 1850 to 1859 the ratio of increase was much reduced, being 10.11 for whites, and 11.93 per cent for the colored. This w T as caused by the transfer of 3,926 whites and 3,757 colored members to the North Carolina Conference. But for the entire period of thirty years, from 1830 to 1860, progres- sion was well marked, the ratio of increase being for the whites 103.36 and 170.18 per cent for the colored. An increase of over 100 per cent in a generation is certainly no bad showing. The financial matters of the period, from the lack of system- atic fullness now obtaining, must be left entirely to conjecture. Except the Conference collections and money for missions, there are no records in the Minutes, and even these were not on record until 1831. In the matter of salaries, however, it is very certain that, as from the beginning, they were on the most economical basis. The quarterage of a man of family rarely exceeded $300, and family expenses, in favored cases, as much, but more fre- quently much less. The writer feelingly knows of a case in the decade from 1810 to 1850 where the average of a preacher's sal- ary for ten years, with a family to support, was but little over $300 per annum. Buckle and tongue were made to meet, but it required a very heavy strain. The average payment for min- isterial support in 1884, in the South Carolina Conference, was $595. It is very certain that the average payments of the period under review did not reach the half of that sum. The circuits of that day were large, with two preachers, having from twenty to tAventy-four appointments. Those of the pres- ent time know but little of territorial extent. They are like Canon Farrar, who, accustomed to the narrow confines of old England, was amazed at the vast distances of our Western world, and was obliged to cancel engagements on that account. We can speak feelingly of some of those vast areas. The Cokesbury Circuit in 1839 covered nearly the whole of Abbeville county, and the lower part of Anderson, with some twenty appointments, served every fortnight by two preachers. 312 EARLY METHODISM IX THE CAROLINAS. The junior preacher received 55100, every dollar of it; for Thom- as Williams, of precious memory, was one of the stewards, and he never permitted anything like discount in settling with the pastors. Will any say, "That was certainly mighty poor pay" ? The preacher can very truthfully assert that "it was certainly mighty poor preach." The wonder to this day is how the people could have put up with it. The numbers returned for that year were 888 whites and 631 colored, 3 Sunday schools, 30 teachers, and 216 children. In 1884 there were in the same boundaries six separate charges, 1,634 members, 28 Sunday schools, 141 teachers, 1,060 pupils, with near $4,000 raised for salaries, and $26,550 value of Church property. The Pee Dee Circuit in 1840 began at Parnassus, in Marlboro county, thence to Brownsville, across to Harleeville and Little Pock, then on to Marion Courthouse, taking in nearly all the country between the two Pee Dees, down through Britton's Neck at the confluence of the two rivers to a church appropri- ately called the Ark, for the flood would come often and take them all away. There were some twenty-four appointments, occasionally twenty-seven for good measure, filled every two weeks. The aggregate of salaries for two preachers and presid- ing elder was $700, not fully paid. For that year were returned 1,034 white and 876 colored members, and $43 collected for missions. No parsonage nor Sunday schools were reported. Within the same territory there are now 6 charges, 5 parson- ages, 33 Sunday schools, 1,758 pupils, over $5,000 for ministerial support, more than $700 contributed for missions alone, near 3,500 members, and $43,000 worth of Church property. The Orangeburg Circuit in 1841 extended from Jeffcoat's over to St. Matthews', down to the courthouse, and then some six miles below Branch ville. There were twenty-four appoint- ments. The salary for three preachers was $700, not all paid that year. Now there are seven separate charges, all doing well. The Barnwell Circuit, the last we shall mention, was said, in terms of hyperbole, to contain as much territory as the kingdom of Great Britain. Starting from Blackville, it ran across the Edisto, taking in all the country around Boiling Springs Camp Ground; on to Rocky Swamp, Pine Grove; on to Jordan's Mills; then some forty miles above to Nazareth; then across to Yau- cluse, Aiken, Beech Island; down to six miles below Barnwell EARLY METHODISM IN THE C AHoLlS AS. 313 Courthouse; thence to Graham's, Union, and back to Blackville again. There were over thirty appointments, filled in five weeks by two preachers— on one Sunday preaching four times in order to get a little rest. To the preacher appointed in 1844, good Dr. Capers said: "Get married to your circuit, my young brother; take it for better or worse." "The banns are forbidden, Doc- tor," said the preacher; "for they say it is the fag. end of crea- tion." " Who says so?" indignantly exclaimed the Doctor. It was not so, certainly; many of the best men that ever adorned the earth were there, and are now denizens of the city of God in heaven. The membership returned was 1,026 whites, with 9 Sunday schools, 33 teachers, 202 pupils. The salary for two preachers was $600, all paid. In the same boundaries now there are eight separate charges, 2,312 members, 25 Sunday schools, 154 teachers, 876 children, near $5,000 for salaries and $40,000 worth of Church property. Pretty good, one would think, for what some considered the frazzle end of creation only forty years ago. METHODIST JOURNALISM. Methodist journalism is worthy of notice, and the South Car- olina Conference was one of the first to invoke the power of the press. As early as 1825 James O. Andrew, Samuel Dunwody, and Lewis Myers were appointed a committee "to inquire into the expediency of establishing within the bounds of this Con- ference a religious newspaper," resulting in the publication, the same year, of the Wesleyan Journal, afterwards incorporated with the Advocate in New York, becoming thus the Advocate and Journal of Northern Methodism. In 1837 was begun the pub- lication of the Southern Christian Advocate, removed to Georgia in 1862, brought back to South Carolina in 1878, and now pub- lished in Greenville, S. C. SUNDAY SCHOOLS. Our Church in this good old Conference was foremost in the care of its children. As early as 1779 Methodist preachers were required to meet the children once a fortnight, and to ex- amine the parents in reference to their conduct toward them. This was some time before the movement of Robert Eaikes in behalf of "neglected street children" in England. It was at the South Carolina Conference, held in Charleston, February, 314 EARLY METHODISM IN THE CAROLINAS. 1790, that the term Sunday schools first appears in the official records of Methodism. The Journal for that year contains the following: Question. What can be done in order to instruct poor children, white and black, to read? Answer. Let us labor, as the heart and soul of one man, to establish Sun- day schools in or near the place of public w r orship. Let persons be appointed by the bishops, elders, deacons, or preachers to teach, gratis, all that will at- tend, and have a capacity to learn, from six o'clock in the morning until ten, and from two o'clock in the afternoon till six, when it does not inter- fere with public worship. Although thus early at this important work, singularly it was not until 1828 that it was made the duty of the preachers to form Sunday schools within their respective charges; and it was not until 1835 that the schools were reported in Conference Minutes, the returns for that year being 185 schools, 3,885 of- ficers and teachers, 6,028 scholars, and 81,014.78 collected for their support. In 1884, fifty years after, the returns were 591 schools, 3,885 officers and teachers, 29,362 scholars, $5,370.15 collected. Katio of increase: schools, 220; officers and teach- ers, 250; children, 400; money collected, 430 per cent. EDUCATION. Our other educational institutions demand mentiou. The stigma of being unlettered and ignorant men long attached to Methodist preachers. Whether well or ill deserved, it is cer- tainly singular that they have left such records behind them attesting their zeal for literature, far exceeding others makiug larger pretensions. As early as 1793 Bishop Asbury projected the Mount Bethel Academy, in Newberry county. He was well sustained by his able lieutenant, Dougherty, who was incessant- ly engaged in getting the Church awake to denominational ed- ucation. To him the Church owes its first inspiration of edu- cational ambition. To Mount Bethel succeeded Tabernacle Academy, so gloriously connected with Dr. Olin's conversion; then Mount Ariel, then Cokesbury, and finally Wofford College. Methodism in Carolina has the honor of one of her adherents bestowing one of the largest individual gifts — one hundred thousand dollars — for educational purposes ever bestowed in the state since its foundation. Would that others might imitate the example, and let this cherished institution go free on its high EARLY METHODISM IN THE CAROLINAS. 315 mission. It should not be forgotten that our grand old Con- ference was once copartner in Randolph-Macon with Virginia. WILLIAM CAPERS. The necrology of the period numbers some fifty-one, among them men of mark. One, William Capers, for long years con- sidered the Magnus Apollo of the Conference, is thus sketched by oar venerable brother, Samuel Leard: An ancient lady of Georgetown told me that she was present at his birth, when the physician directed all his attention to the mother, whose case waa critical, and told the attendants to lay aside the newborn infant, as it was dead or would soon die. They thought differently, and soon succeeded in restoring the child to life, and then said to the doctor: " He will be a Meth- odist bishop some day." He laughed at their prediction, but all know that it was fulfilled. As to his person he was shaped in nature's most exquisite mold. In youth he must have been eminently beautiful for a man. In middle life he was faultless as to form and feature, of medium height, grace- ful in person, with a voice of wonderful sweetness and power, keen, pene- trating black eyes, seemingly searching your thoughts, and yet glowing with the warmth of the most intense feeling. He was the orator par excellence of our Conference, and did more than any other man to give his beloved Methodism caste and power among the wealthy and refined classes of South Carolina. He sat mentally at the feet of Asbury and Lee and others of less- er note, and drank in the very spirit of the martyrs until he was prepared to sacrifice all he held dear in life for the cause of spiritual religion. The chaste monument in Washington street churchyard marks his grave. Our fourth period is memorably epochal, taking in the dreadful civil war, from the close of 1860 to the end in 1865. Amid its fearful ravages, while there was much foreboding, our territory was saved from the tread of hostile armies until near its close. Many of our bravest were at the front, many of our preachers served as chaplains, yet the exercises of religion were sacredly kept up throughout. Conferences met, appointments were made, and preachers traveled as usual; but from the pressure upon the country, religious progression was much stayed. Starvation threatened, but did not come; articles of food became very scarce; poor substitutes for coffee and sugar abounded; every expedient was adopted to "make old clo' look maist as well as new"; and yet salaries were enormous as to amount-$5,000, §10,000, $15,000, and $20,000 were apportioned, but being in depreciated currency, when scaled down the amounts were not larger than usual. " Tax in kind " was far 316 EARLY METHODISM IN THE CAROLINAS. more preferable. A juicy ham or fat middling was considered far greater riches than all the treasures of our Confederate cur- rency. Yet, notwithstanding, the Angel of the covenant was near and delivered us. The year 1860 closed with an enumeration of 40,165 white members, including probationers, and 49,774 colored. At the close of 1865 there were 40,296 white and 26,884 colored mem- bers, a gain of 131 whites and a loss of 22,890 colored. Yankee chaplains of the Union army hovered about camp grounds and everywhere else, showing great sympathy for the colored race and inviting them into the Northern Church. Disinte- gration and absorption was the cry. Churches and parson- ages were seized, and strange bishops were parceling our cir- cuits and stations. It was pitiable that human nature should sink so low, but erelong it all ceased. Our chief pastors were soon in labors most abundant, and rank and file hastened to the res- cue. The war cloud passing, South Carolina Methodism was again on rising ground. Our white membership did not disin- tegrate, and were not absorbed in the least. Our fifth and last period dates from the close of 1865, and ends with 1896. As there are men living who were witnesses as well as workers in these last twenty years of our centennial existence, we need not go into details. A few statistical no- tations, and we close. The white membership enrolled at the close of 1866 was 39,601, with 648 probationers; these last were soon eliminated from the record. The colored membership was reduced to 15,718, and in a year or two ceased to be reported at all, for the very good reason that there were none to report. In 1869 the members enrolled were 42,926, but in 1870 the number was reduced to 32,240, a decrease of 10,686, caused by the transfer of over 10,000 to the North Carolina Conference; so that when the decade ended in 1875 there were reported but 40,568 — the ratio of increase, because of the transfer, being only 2.47 per cent, when, if not for that, it would have been 8.49 per cent. For the decade there was collected for superannuated preachers £33,040.18, and for missions $30,516.84. The number of church structures in 1875 was 550; number of parsonages, 68; value of Church property, $706,791. The ratio of increase for these ten years cannot be given, as there are no data upon which to base calculations; but from the end of 1875 to the close of the dec- EARLY METHODISM IN THE CAHOI.INAS. 317 ade in 1884, there was unexampled prosperity, both spiritual- ly and temporally, as the percentage of increase clearly shows. From 1875 to the close of 1884 there was paid on Confer- ence collections, $47,434.02; for missions, §87,637.03; for edu- cation, $22,556.22. For all purposes, save ministerial support, there was collected these last ten years, $170,206.60. In 1884 the membership was 52,443; Sunday schools, 591; officers and teachers, 3,885; pupils, 29,362; church structures, 611; parson- ages, 114; value of Church property, $801,850. The ratio of increased numbers was 29.29; Sunday schools, 26.76; officers and teachers, 41.05; pupils, 63.29; churches, 11.09; parsonages, 67.64; and Church property, 3,000 per cent. The next decade, from 1885 to 1894, shows a still greater in- crease: For ministerial support, $1,137,033.26; for Conference collections, $76,902.49; for missions, $182,974.94; for education, $24,075.66; for Church extension, $23,646.35; for building and repairing, $508,416.06; for Sunday school literature, $7,343.26; for other benevolent purposes, $16,677.73. To recapitulate: For salaries $1,137,033 26 For Conference collertions 76,902 49 For missions 182,974 04 For education 24,075 66 For Church extension 23,640 35 For Sunday schools and other objects 532,437 05 Total $1,977,069 75 From 1884 to 1895. Sunday Officers and Parson- Year. Memoers. Schools. Teachers. Pupils. Churches. ages. Value. 1895 72,711 702 4,912 40,107 717 164 $1,084,519 50 1884 52,443 591 3,885 29,362 611 114 801,850 00 Increase. 20,268 111 1,027 10,385 106 50 $282,(569 50 Increase from 1831 to 1896. Year. Districts. Charges. Preachers. Numbers, 1896 10 204 250 72,651 1831 5 41 62 20,513 Increase 5 163 188 52,138 And now, in closing, let us briefly note the causes of the suc- cess of Methodism, in so far as the ministry was concerned. 318 EARLY METHODISM IN THE CABOLINAS. I. FIDELITY. In that little word how much is bound up — faithfulness, a careful and exact observance of duty, or performance of obli- gation, especially expected by all in a minister of religion; strict honesty, uncompromising veracity. Fidelity to God. " Called, chosen, and faithful." Fidelity to each other. The early journals of the Church are covered all over with evidences of this virtue. Fidelity to the world. No softening truth for advantage. II. THEIR AGGRESSIVENESS. They did not wait for attack; they were always the assailants of hell's strongholds — never satisfied until success crowned their efforts. Enduring hardness as good soldiers of Jesus Christ, campaigns were planned, battles fought, and victories achieved by full obedience to the command of our risen and ascended Lord: "Go." III. PRAYERFULNESS. Praying fervently, praying in faith, brought down the Holy Spirit to give the word success. Let us emulate them, and gen- erations yet unborn " shall see Jerusalem a cpiiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed; neither shall any of the cords be broken." METHODIST EPISCOPAL CHURCH, SOUTH, MARION, S. C. APPENDIX. All of this tabulated matter was with much labor prepared and published from time to time in our Annual Minutes, during the decade from 1S70 to 1880, by the author while editor of the same. The tables may be useful for ready reference in this volume. 21 (321) I. PREACHERS CONNECTED WITH THE SOUTH CAROLINA ANNUAL CONFERENCE FROM 1776 TO 1896. ABBREVIATIONS, ETC. Numerals indicate the years they entered and left the connection. D., deceased. L., located. Disap., disappeared from the minutes. Disct., discontinued. W., with- drawn. T., transferred. Ex., expelled. Epis., maile bishop. Some transfers do not appear. An asterisk (*) denotes living members. 1776. Michael Burge, TGa 1830 Nicholas Watters, D 1804 William Gassaway, L 1814 James Forster, L 1787 Bennett Maxey, L 1797 1777. James Parks, L 1795 Henry Willis, L 1790 Aquilla Sugg, L 1 797 John Tunnell, D 1790 John Ellis, L 1794 Reuben Ellis, D 1796 Jesse Richardson, TGa 1830 Richard Ivy, D 1795 Josiah Askew, L 1798 1781. William McKendree, T West William Partridge, D 1817 Epis 1808 1782. 1789. Woolman Hickson, D 1787 Wyatt Andrews, D 1790 Beverly Allen, Ex 1792 C. S. Mooring, TVa 1795 1783. Jonathan Jackson, L 1815 John Major, D 1788 Wheeler Grissom, L 1792 Richard Swift, TVa 1790 John Andrew, L 17D2 Thomas Humphries, L 1799 Philip Mathews, Disap 1792 Philip Bruce, TVa 1796 John Crawford, L 1794 William Phoebus, TN Y 1809 William McDowell, L 1795 Lemuel Green, TVa 1800 John Russell, L 1799 Ira Ellis, T Ya 1797 Lemuel Moore, L 1791 Jesse Lee, TVa 1800 Daniel Smith, L 1794 1784. Joshua Cannon, Disct 1790 Isaac Smith, D 1834 1790. John Smith, Disap 1789 Hubbard Saunders, L 1793 1785. William A. Lilly, L 1797 Jeremiah Mastin, L 1790 John Bonner, Disap 1802 Hope Hull, L 1795 James Powell, Disct 1791 George Norsworthy, Disct 1786 Arthur Lipsey, L 1795 Henry Bingham, D 1788 Francis Parker, Disap 1796 Stephen Johnson, Disap 1788 John Halliday, L 1793 Mark Whittaker, L 1793 Hezekiah Arnold, L 1797 1786. Enoch George, TVa Daniel Asbury, D 1825 Epi 3 1816 Robert J. Miller, Disct 1787 Samuel Cowies, L 1806 Michael Gilbert, Disct 1787 Benjamin Blanton, L 1800 John Simmons, Disap 1789 John N. Jones, D ] 79S John Mason, Disct 1787 Rufus Wiley, L 1801 Mark Moore, L 1799 1791. Thomas Williamson, T West 1791 Samuel Ansley, L 1810 1787. James Tolleson, D 180(1 Lemuel Andrews, D 1790 John Wood, Disct 1793 Henry Ledbetter, L 1806 Josias Randall, L 1809 Barnabas McHenry, L 1795 R. Lipsey, Disct 1793 Benjamin Carter, D 1792 John Clark, Disap 1796 James Connor, D 1789 James Holly, Disct 1792 1788. A. Henley, L 1796 Hardy Herbert, D 1794 Joseph Moore, D 1851 (323) 324 APPENDIX. James Rogers, Henry Hill, Jeremiah Norman, William Ormand, 1791 Benjamin Tarrant, Tobias Gibson, William Fullwood, Stith Mead, James Jenkins, Coleman Carlisle, George Clarke, J. Johnson, S. Risher, James Douthet, Anthony Sale, 1793 1794. Richard Posey, James King, David Thompson, John King, Charles Ledbetter, N. Snethen, 1795. James Patterson, William Guiry, N. Norwood, Moses Wilson, Charles Tankerly, Nathan Williamson, Josiah Cole, Henry M. Gaines, John Harper, 1796. Moses Black, 1797. Alexander McCain, William West, Robert Gaines, James Floyd, Laomi Floyd, Thomas Nelson, Samuel Douthet, Lewellen Evans, John Watson, 1798. Hanover Donnan, Samuel Hooser, Thomas Shaw, T. Milligan, George Dougherty, 1799. Moses Mathews, William Avant, J. Dillard, Z. Maddox, B. Kendrick, John Garvin, T Va 1798 L 1797 L 1821 T Ya 1801 L D L T Va D L L 1796 1804 1796 1805 1847 1823 1801 Disct 1794 T Va 1796 L 1806 L 1799 1799 1797 1797 1S03 1799 T N Y 1804 L Disct Disct Disap Disct Disct L L L 1804 1797 1797 1802 1796 1797 1801 1806 1803 T West 1805 T Va 1803 L L L W L L L Disap 1805 1801 1800 1800 1803 1805 1804 1808 L 1808 L 1801 L 1806 T West 1803 D 1807 L 1809 L 1805 Disct 1801 T Miss 1821 D 1807 L 1804 Britton Capel, Lewis Myers, 1800. John Gainewell, Moses Floyd, Buddy W. Wheeler, Jeremiah Russell, Levi Garrison, Ezekiel Burdine, John Campbell, 1801. Isaac Cook, Benjamin Jones, William Jones, James H. Mellard, Thomas Darley, 1802 Meshac Boyce, James Hill, Hugh Porter, Samuel Mills, 1S03. John McVean, James Crowder, James Taylor, 1804. Benjamin Watts, Eppes Tucker, J. Lumsden, William McKenny, David Dan nelly, Gabriel Christian, Wiley Warwick, Joseph Tarply, 1805. Reddick Pierce, Lovick Pierce, John Porter, William Hard wick, Benjamin Treadwell, John Hill, James Boykin, James Russell, Francis Bird, Amos Curtis, W. W. Shepard, M. P. Sturdivant, 1806. William M. Kennedy. Robert Porter, Samuel Dunwody, Abda Christian, Benjamin Gordon, Jesse Stancel, George Fletcher, Thomas Paine, George Philips, Hilliard Judge, Stephen Thompson, John Brockington, L 1810 T Ga 1830 1828 1805 1806 1806 1807 1804 1809 L 1806 D 1804 Disap 1805 L 1810 L 1806 L 1807 L 1806 L 1807 D 1811 Disap 1811 L 1806 Disct 1805 Disct 1805 L 1819 L 1809 Disct 1807 Disct 1807 Disct 1807 T Ga 1830 L 1821 1860 1830 1813 1806 1808 1815 1806 1815 1809 1809 1806 1812 D T Ga L Disct L L Disct L L L Disct L D 1840 L 1816 D 1854 L 1811 L 1810 L 1814 Disct 1808 Disct 1807 Disct 1807 L 1816 L 1808 L 1808 PREACHERS OF THE CONFERENCE. 325 Thomas Hearthcock, L 1811 James Capers, L 1814 James E. Glenn, L 1814 Henry D. Green, L 1815 1807. Duncan King, Disct 1811 Osborn Rogers, L 1814 Drury Powell, L 1815 John W, Kennon, Disap 1813 Whitman C. Hill, TGa 1830 John Hunter, L 1811 1811. Solomon Bryan, L 1819 John J. E. Bird, Disct 1813 Charles Fisher, Disap 1812 John Postell, Disct 1813 Joseph Harley, Disct 1809 Lewis Hatien, Disct 1813 William Scott, L 1813 John Boswell, L 1817 Elias Stone, Disct 1808 Daniel Brown, D 1816 Joseph Travis, L 1825 Samuel Jenkins, Disct 1813 John Collinsworth, TGa 1830 John Se\yell, L 1818 Robert L. Edwards, TGa 1830 Reuben Tucker, L 1825 Angus McDonald, Disct 1809 Aaron Maddux, Disct 1812 Leven Sellers, Disct 1809 James Hutto, L 1821 James Norton, D 1825 Samuel L. Meek, L 1814 William Arnold, Disct 1S08 Thomas Dickenson, Dis 1812 John Pinner, L 1809 A. Pickins, L 1816 1808. Elias Stone, Disct 1812 Richmond Nolley, D 1815 John Mullinax, L 1823 Charles L. Kennon, L 1812 Ashley Hewett, T Miss 1817 Eli Wheat, Disct 1809 James Hays, Disct 1813 Coleman Harwell, L 1812 John Shrock, Disct 1813 Samuel Harrison, L 1811 1812. Benjamin Dulany, L 1815 Griffin Christopher, L 1821 Christian Rumph, Disap 1811 T. W. Stanley, L 1818 Thomas Heme, Disct 1809 Benjamin C. Scott, L 1818 Thomas D. Glenn, L 1813 Allen Turner, TGa 1830 Thomas Mason, L 1812 N. Talley, D 1873 1809. James C. Sharp, L 1816 Moses Andrew, L 1813 Benjamin S. Ogletree, L 1816 Robert L. Kennon, L 1813 John Freeman, Disct 1813 William S. Talley, L 1814 Henry Bass, D 1860 M. Kimball, Disct 1811 Nicholas Punch, L 1815 Lewis Hobbs, T Tenn 1813 L. Q. C. De Yampert, L 1816 William Redwine, Disct 1810 James C. Koger, L 1815 Anthony Senter, D 1817 Britton Bunch, Disct 1813 Nicholas Power, L 1818 John Bunch, D 1838 Jacob Rumph, D 1812 Jacob Hill, D 1855 Lewis Pickins, Disct 1810 H. McPhail, TTenn 1817 John Henning, Disct 1811 A. Brown, L 1817 Joseph Saltonstall, L 1813 James L. Belin, D 1859 William Capers, Epis 1846 I 1855 Alexander H. Saunders L 1816 John Rye, Disct 1811 B. R. Brown, L 1815 Urban Cooper, L 1812 Charles Dickenson, D 1820 1810. 1813. F. D. Wimberly, L 1814 Anderson Ray, L 1817 Alexander Talley, L 1820 Allen Bass, Disct 1814 Alexander McEwen, L 1813 Samuel K. Hodges, TGa 1830 Thomas Griffin, L 1812 Daniel McPhail, L 1817 John Jennings, Disct 1812 James Parsons, Disap 1818 A. Jones, Disct 1812 William Harris, L 1817 John B. Glenn, L 1819 West Harris, L 1817 Andrew Gramling, L 1813 Dabney P. Jones, L 1817 John Tarrant, D 1849 William Collinsworth, L 1818 M. Durr, L 1813 John Wright, L 1817 John S. Ford, Disct 1812 James 0. Andrew, TGa 1830 John Webb, Disct 1812 Epis 1832 D 1871 John S. Capers, L 1814 William B. Barnett, L 1821 326 APPENDIX. D. S. McBride, L 1819 John L. Greaves, Disap 1826 Samuel Johnson, L 1819 Thomas A. Smith, L 1822 James B. Turner, L 1819 A. Simmons, Disct 1819 P. Ogletree, L 1S20 John L. Jerry, L 1830 Elijah Bird, L 1822 John Dix, D 1823 Samuel T. Elder, Disct 1814 William Connell, Disct 1820 James M. Sharp, Disct 1814 H. T. Fitzgerald, D 1819 1814. Charles Betts, D 1872 David Hilliard, L 1823 1819. John Lane, Disct 1810 James Dannelly, D 1855 John Scott, L 1819 B. Pipkin, T Miss 1822 Ransom Adkins, Disct 1810 M. Raif'oid, TGa 1830 W. F. Easter, Disct 1810 Levi Stancel, Disct 1820 I). Monagon, L 1819 John Schroble, Disct 1820 N. Mclntire, T Miss 1820 John B. Chappel, TGa 1830 John Murrow, L 1825 Peter Duff, Disct 1820 West Williams, L 1818 C. G. Hill, D 1840 John MeClendon, Disap 1819 John Howard, TGa 1830 W. L. Winningham, L 1818 Thomas Gardner, Disct 1823 Travis Owen, L 1825 1820. A. Leatherwood, L 1818 Thomas Sanford, TGa 1830 1815. B. Gordon, Disct 1821 John W. Norton, L 1819 Jesse Wall, Disct 1821 William Palmer, Disct 1816 Thomas Clinton, T Miss 1821 John Simmons, L 1820 Barnett Smith, L 1831 William Kennedy, L 1836 Robert Adams, L 1836 John Mote, L 1821 N. H. Rhodes, TGa 1830 Bryan Gause, L 1819 Aquila Norman, Disct 1823 m 1816. Stephen Bass, Disct 1821 Zacchens Dowling, TGa 1830 B. L. Hoskins, L 1830 Z. Williams, T Miss 1822 A. T. Simmons, Disct 1821 Daniel Gartman, Disct 1817 John H. Treadwell, L 1824 James Bella, TGa 1830 Thomas Mabry, L 1830 Samuel Harrison, Disct 1817 Robert Wilkinson, Disct 1821 Jesse Sinclair, TGa 1830 1821. D. F. Christenherry. Ex 1829 David Riley, Disct 1823 Andrew Ham ill, TGa 1830 Henry Seagrist, Disct 1823 Tilman Snead, TGa 1830 A. Purifoy, L 1827 David Garrison, TGa 1830 Thomas Tliweat, Disct 1822 1817. J. N. Glenn, TGa 1830 Josiah Evans, TGa 1830 John H. Robinson, L 1858 John Taylor, L 1827 Daniel G. McDaniel, D 1833 T. A. Rosamond, L 1823 Elias Sinclair, L 1828 Benjamin Wo fiord, L 1820 R. T. Ward, Disct 1822 William Hankins, L 1824 Elijah Sinclair, TGa 1830 Benjamin Green, Disct 1818 John J. Tritrgs, L 1828 Hart well Spain, D 1868 Noah Laney, TAla 1833 1818. Bond English, D 1868 James Dunwody, TGa 1830 M. MePherson, L 1839 Eli-;ha Calloway, T Ala 1835 John Reynolds, L 1826 Raleigh Gr^en, L 1821 1822. Robert Flournoy, L 1827 M. Westmoreland, L 1826 J. Freeman, L 1825 A. P. Manley, L 1827 Thomas L. Wynn, D 1830 P. L. Wade, Disct 1824 Hugh Hamill, L 1822 Josiah Freeman, D 1834 J. Moser, Disct 1819 William J. Parks, TGa 1830 N. Ware, L 1826 Gideon Mason, Disct 1823 A. Morgan, D 1828 M. C. Turrentine, TAla 1851 Benjamin Rhodes, D 1826 John Bigby, L 1826 A. W. Philips, Disct 1819 George White, Disct 1823 PREACHERS OF THE CONFERENCE. 327 John Covington, L 1825 Ed J. Fitzgerald, Disct 1824 William Knight, Disct 1824 H. W. Ledbetter, L 1828 Peyton Graves, Disct 1823 1823. Alexander F. Edward, Ex 1826 Benjamin Crane, Disct 1824 James Tabor, L 1828 Philip Groover, L 18-9 Isaac Sewell, L 1826 Samuel Sewell, L 1827 McC. Purifoy, L 1828 John Slade, L 1830 Elisha Askew, L 1827 Charles Hardy, TGa 1830 D. N. Burkhalter, L 1826 Benjamin liaines, Disct 1826 Ewell Petty, L 1827 P. N. Maddux, L 1830 N. P. Cook, L 1826 S. B. Abbott, Disct 1825 Adam Wyrick, TGa 1830 G. W. Huckabee, L 1830 Joel W. Townsend, D 1880 1824. John C. Wright, L 1829 Isaac Oslin, Disct 1826 John H. Massey, L 1833 Stephen Olin, L 1828 John Mood, L 1830 Joseph Galuchat, Disct 1825 Daniel F. Wade, L 1830 Washington Mason, Disct 1825 Reuben Mason, L 1828 Joseph Holmes, I, 1829 James Stockdale, L 1832 James Hitchner, L 1830 1825. Isaac Boring, TGa 1830 John Hunter, TGa 1830 W. W. King, L 1836 George W. Moore, D 1863 Isaac Hartley, D 1826 Jeremiah Norman, Jr., TGa 1830 William Crook, D 1867 John Watts, D 1886 1826. F. P. Norsworthy, TGa 1830 Benjamin H. Capers, L 1836 Angus McPherson, D 1836 Jacob Ozler, L 1837 William Gassawav, TGa 1830 Thomas D. Howell, D 1828 John M. Tatuni, Disct 1827 David Lowe, Disct 1828 Benjamin Bell, D 1838 Jackv M. Bradlev, L 1860 William H. Mabry, TGa 1830 1827. Robert Rogers, William Williams, George W. Parnell, John L. Oliver, Joseph B. Andrew, John Simmonds, Joab M. Mershon, Wesley P. Arnold, John Honor, John Coleman, E. Le Gett, K. Murchison, David Ballew, Robert Williams, Jesse Boring, R. J. Wynn, J. S. P. Powell, William Steagall, John M. Dorris, Lewis Miller, F. C. Spraggins, Vardy Wooley, D. F. Wade, William T. Smith, William J. Jackson, Malon Bedell, David Derrick, 1828. Benjamin Pope, Tilman Douglas, J. T. Weatherly, S. L. Stephens, John Wimbush, George W. Davis, Ignatius A. Few, John W. Tally, William B. Smith, William Culverhouse, Daniel McDonald, Samuel W. Capers, M. Bythewood, William H. Ellison, John M. Kelly, Absalom Brown, Ed McNair, Thomas C. Smith, William M. Wightman, William Martin, 1829. Vernal Mahaffy, William Young, George A. Chappel, Appleton Haygood, Thomas H. Capers, W. It. H. Moseley, John C. Carter, William N. Se'ars, John Sale, Disct 1830 Disct 1829 TGa 1830 TGa 1830 TGa 1830 Di-ct 1828 Disct 1828 T Ga 1830 D 1830 Disct 1828 L 1838 L 1843 L 1833 TGa 1830 TGa 1830 TGa 1830 L 1831 TGa 1830 TGa 1830 L 1830 L 1834 TGa 1830 L 1830 L 1836 D 1859 TGa 1830 D 1883 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 D 1855 Disct 1830 T Ala 1833 L 1833 D 1833 L 1831 D 1838 Epis 1866 D 1882 D 1889 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 TGa 1830 T Ga 1830 TGa 1830 328 John D. Bowen, Thomas D. Turpin, John G. Humbert, William Murrah, F. Rush. David J. Allen, William Howie, C. A. dwell, James J. Richardson, J. J. Allison, William Lackey, John R. Coburn, 1830. Henry W. Hilliard, C. A. Brown, A. H. Palmer, T. D. Purifoy, T. P. C. Shelman, George W. Carter, George Collier, R. H. Jones, Joseph L. Moultry, J. D. Chappel, Z. Brown, R. J. Richardson, Henry Heath, Samuel Boseman, John W. McCall, T. R. Walsh, Allen Hamby, T. Stackhouse, Thomas Heme, James Stacy, Allen McCorquodale 1831. Charles Wilson, S. Williams, L. Rush, Thomas Neil, William Whitby, H. A. C. Walker, ] 832. William M. D. Moore, John K. Morse, J. B. Anthony, A. B. McGilvray, Mark Russell, P. W. Clenny, W. C. McNabb, 1833. B. Thomason, H. McLenaghan, William R. Smith, George W. Huggins T. Huggins, John L. Smith, Whitefoord Smith, 1834. George Wright, R. J. Boyd, APPENDIX. Disct 1830 Alexander W. Walker, D 1870 D 1838 C. S. Walker, D 1857 Disct 1830 Samuel Armstrong, T West 1842 T Ala 1835 S. D. Laney, L 1853 D 1858 Harris Starnes, Disct 1835 L 1836 Joseph H. Wheeler, TNC 1850 Disct 1830 William Brockington, Disct 1835 TGa 1850 P. G. Bowman, Ex 1870 D 1833 W. A. Gamewell, D 1869 L 1837 Campbell Smith, D 1854 Disct 1830 J. C. Coggeshell, Disap 1837 D 1880 H. H. Durant, D 1861 Hope H. Parnell, Disct 1835 Disct 1831 William C. Ferrill, L 1843 TGa 1830 Willis Halton, TNC 1870 TGa 1830 J. W. Wellborn, T West 1842 TGa 1830 John N. Davis, D 1844 TGa 1830 1835. TGa 1830 Ira L. Potter, TFla 1847 TGa 1830 T. L. Young, Disap 1841 TGa 1830 Samuel Leard, D 1896 TGa 1830 T. S. Daniels, D 1877 TGa 1830 A. Nettles, D 1889 TGa 1830 P. H. Pickett, T Miss 1837 TGa 1830 J. R. Pickett, D 1870 Disct 1832 David Seal, D 1895 L 1834 James C. Postell, L 1841 L 1842 W. T. Harrison, L 1845 D 1867 1836. L 1840 R. J. Limehouse, L 1847 D 1831 William Holliday, L 1842 Disct 1832 John A. Minnick, D 1858 D 1868 Samuel Townsend, D 1865 D 1875 Joseph P. Kirton, L 1844 Jehu G. Postell, D 1840 D 1873 Archibald Kelly, Disct 1837 Disct 1832 Neil Monroe, Disct 1838 L 1840 William Patterson.* D 1833 M. A. McKibben, D 1887 L 1840 1837. D 1886 Andrew J. Green, L 1847 P. A. M. Williams, D 1863 L 1843 Alexius M. Foster, D 1868 L 1838 William C. Kirkland, D 1864 W 1845 C. Murchison, Till 1869 D 1863 James H. Chandler, L 1850 L 1842 D. Le Getf, Disct 1838 D 1838 James Collins, Disct 1838 Disct 1834 C. McLeod, D 1866 George R. Talley, L 1845 D 1841 William M. Kerr, L 1847 Disct 1834 William C. Clark, L 1855 L 1838 John McMakin, D 1846 D 1835 Abel Hoyle, D 1844 L 1849 Lewis Scarboro, D 1884 L 1837 1838. D 1893 Lewis J. Crum, Disct 1840 John M. Deas, L 1842 Disct 1836 H. E. Ogburn, D 1860 D 1869 Sherrod Owens, Disct 1840 PREACHERS OF THE CONFERENCE. 329 A. B. Kelly, Disct 1S40 P. R. Hoyle, L 1850 B. Hamilton, L 1844 Stephen Miller, L 1847 M. P. Myers, L 1841 John W. Kelly, D 1885 W. E. Collier, L 1842 R. P. Franks, D 1895 William P. Mouzon, D 1885 1845. John H. Zimmerman, D 1889 William T. Capers, D 1894 Simpson Jones.* John M.Carlisle* 1839. Charles Tavlor, TKy 1866 Lark O'Neal, L 1848 Peter W. McDaniel, L 1850 Z. W. Barnes, L 1853 William M. Lee, L 1852 A. M. Chrietzberg * T. M. Farrow, L 1850 John S. Thomason, L 1843 A. P. Avant, D 1889 E. L. King, D 1875 Joseph Warnock, L 1851 Jacob Nipper, D 1844 William Barringer, TNC 1850 Wesley L. Pegues, D 1894 Daniel McDonald, T Miss 1855 Martin Eaddy, Ex 1802 R. S. Ledbetter, Disct 1847 Alfred Richardson, L 1846 T. W. Posted, Disct 1847 William A. McSwain, D 1866 Jacob L. Shuford, D 1892 Samuel Smoke, Disct 1840 1846. 1840. John S. Capers, Disct 1847 John R. Locke, TAla 1843 John A. Mood, D 1896 Michel Robbing, L 1849 William A. Robinson, Disct 1847 Allen Huckabee, L 1845 A. P. Martin, D 1862 Williamson Smith, L 1855 0. A. Chrietzberg, Ex 1861 Sherod Kennerly, Disct 1842 H. C. Parsons, D 1866 Lewis M. Little, D 1888 Abner Ervine, D 1886 1841. A. L. Smith, D 1872 C. H. Pritchard. A. G. Stacy, TMo 1869 D. D. Cox, L 1851 F. X. Forster, Disct 1848 Samuel M. Green, L 1852 1847. Nathan Byrd, L 1844 U. S. Bird, Disct 1848 S. P. Taylor, Ex 1851 Re 1873 Solomon W. Daves, T Cal 1851 J. 0. A. Conner, L 1850 Wade H. Bettis, Disct 1842 Joseph Galluchat, Disct 1848 Thomas Hutch ins, Disct 1842 Hu<■= 1,202 1,931 812 218 1,918 1,572 1,084 1,551 1,612 2,026 7,6 980 3,293 2,491 2 224 546 1,930 11 815 256 1,116 $ 7,791 00 8,000 00 5,655 25 5,000 00 6,013 37 5,993 50 6,000 00 6,000 00 6,000 00 6,000 00 6,500 00 7,000 00 11,000 00 11,050 00 11,000 00 11,000 00 11,000 00 11,000 00 14,631 38 14,578 70 15,000 00 15,000 00 $ 5,424 16 4,948 00 4,950 15 3,775 36 4,868 50 5,144 31 4,679 24 5,654 35 5,207 90 5,217 08 4,922 12 5,190 05 7.985 00 8,343 22 8,436 56 9,409 06 8,833 86 7,549 38 8,593 85 7.986 86 8,729 87 10,086 86 30 38 12 34 19 14 22 5 11 13 24 25 27 24 23 2:: 19 31 47 45 41 if - il Z .13 .04 .11 .08 .10 .11 .09 .11 .10 .09 .09 .08 .12 .12 .12 .14 .12 .10 .11 .11 .12 32 .13*1 $ 7,003 45 6,052 21 6,841 21 7,640 49 7,919 14 8,529 27 10,277 00 13,939 76 13,126 94 13.126 94 14,905 06 16,469 56 15,693 93 19,167 33 19,252 66 22,147 29 22,917 77 20,449 23 16,365 13 16,759 12 19,234 02 20,197 17 l 17 14 15 17 18 18 21 28 25 25 27 26 24 29 28 33 33 29 22 23 26 340 APPENDIX. IV. CHRONOLOGICAL ROLL OF THE CLERICAL MEMBERS OF THE SOUTH CAROLINA CONFERENCE, FROM 1836 TO 1896. February, 1836. William C. Patterson. January, 1838. S. Jones. January, 1839. A. M. Chreitzberg. February, 1841. John A. Porter. January, 1842. William Carson, H. M. Mood, and James F. Smith. December, 1844. John M. Carlisle. December, 1S45. Sidi H. Browne and P. F. Kistler. January, 1848. M. L. Banks and L. A. Johnson. December, 1848. A. J. Cauthen. December, 1849. W. W. Jones. December, 1850. W. A. Clarke, AV. W. Mood, and Thomas Raysor. December, 1851. O. A. Darby and A. H. Lester. November, 1853. L. M. Hamer. November, 1854. C. E. Wiggins. November, 1857. R. R. Dagnall, William C. Power, and A. W. Walker. December, 1858. F. Auld, T. G. Herbert, and James C. Stoll. November, 1859. J. B. Campbell, T. J. Clyde, J. W. Humbert, Tbomas W. Munnerlyn, and A. J. Stokes. December, 1860. N. K. Melton, J. L. Sifly, J. A. Wood, and J. J. Workman. December, 1862. S. A. Weber. December, 1863. A. J. Stafford. November, 1864. John Attaway and S. Lander. November, 1865. J. B. Tray wick. December, 1866. Reuben L. Duffle. December, 1867. Silas P. PI. Elwell. December, 1868. L. C. Loyal and T. E. Wannamaker. December, 1869. J. A. Clifton and G. T. Harmon. December, 1870. J S. Beasley, George M. Boyd, G. W. Gatlin, and E. Toland Hodges. December, 1871. D. D. Dantzler, J. K. McCain, D. Tiller, and J. B. Wilson, W. D. Kirkland. December, 1872. R. W. Barber, J. C. Davis, J. Walter Dickson, C. D. Mann, G. H. Pooser, and William A. Rogers. December, 1873. L. F. Beaty, James C. Bissell, J. E. Carlisle, William H. Kirton, I. J. Newberry, M. H. Pooser, John O. Willson, and George W. Walker. December, 1874. William H. Ariail, J. C. Counts, M. M. Ferguson, A. AV. Jackson, J. J. Neville, J. L. Stokes, S. D. Vaughn, W. W. Williams, and 0. N. Rountree. December, 1875. J. W. Ariail, D. Z. Dantzler, W. S. Martin, T. P. Phillips, and A. C. Walker. December, 1876. H. B. Browne, R. H. Jones, W. P. Meadors, and E. G. Price. December, 1877. J. Tbomas Pate and James S. Porter. December, 1878. William R. Richardson. ROLL OF C LEXICAL MEMBERS. 341 December, 1879. J. Walter Daniel, J. M. Fridy, T. E. Morris, P. A. Murray, and William H. Wroton. December, 1880. N. B. Clarkson, William H. Harden, and J. W. Neeley. December, 1881. M. M. Brabham, J. E. Rushton, J. E. Beard, J. C. Chandler, and William A. Betts. December, 1882. J. W. Elkins, C. B. Smith, and J. D. Frierson. December, 1883. James E. Grier, B. M. Grier, S. J. Bethea, D. P. Boyd, G. P. Watson, W. W. Daniel, and G. R. Whitaker. December, 1884. J. C. Yongue, W. C. Gleaton, M. Dargan, G. H. Waddell, W. M. Duncan, and William B. Baker. December, 1885. E. B. Loyless, L. S. Bellenger, A. F. Berry, E. O. Watson, J. M. Steadman, T. C. O'Dell, J. F. Anderson, A. M. At- taway, T. C. Ligon, W. I. Herbert, John Owen, and D. A. Calhoun. December, 1886. A. W. Attaway, J. A. Rice, C. W. Creighton, M. L. Carlisle, M. W. Hook, and P. L. Kirton. December, 1887. R. L. Holroyd, A. B. Earle, W. E. Barre, James W. Kilgo, W. B. Duncan, John L. Harley, R. A. Yongue, S. T. Black- man, J. P. Attaway, W. L. Wait, James E. Mahaffey. November, 1888. Nicholas G. Ballenger, Thomas M. Dent, Pierce F. Kilgo, Henry C. Mouzon, John L. Ray, George R. Shaffer, Rob- ert E. Stackhouse, Ellie P. Taylor, E. Alston Wilkes, and W. Asbury Wright. November, 1889. Jefferson S. Abercrombie, Albert H. Best. Rufus A. Child, J. R. Copeland, George W. Davis, Melvin B. Kelly, J. Marion Rogers, John William Shell, Whitefoord S. Stokes, Artemus B. Watson, W. H. Hodges, J. Manning, and J. A. White. December, 1S90. David Hucks, Edward W. Mason, J. Hubert Noland, David A. Phillips, and Samuel H. Zimmerman. December, 1891. Alexander N. Branson, A. J. Cauthen, Jr., C. Hovey Clyde, John D. Crout, James H. Thacker, William C. Wynn ; and Eli M. McKissick, from Protestant Methodist Church. November, 1892. E. Palmer Hutson, from Presbyterian Church; H. W. Bays, from Western North Carolina Conference; J. A. White, from Florida Conference. Admitted on trial: E. H. Beckham, G. F. Clarkson, J. L. Daniel, R. M. Du Bose, 0. L. Durant, S. W. Henry, P. B. Ingraham, J. N. Isom, W. B. Justus, A. S. Lesley, W. H. Miller, E. K. Moore, R. C. McRoy, D. M. McLeod, J. J. Stevenson, R. W. Spigner, T. J. White, W. B. Wharton, and W. E. Wiggins. December, 1893. L. L. Bedenbaugh, J. A. Campbell, R. A. Few, T. G. Her- bert, Jr., Barr Harris, R. E. Mood, W. A. Massebeau, Peter Stokes, and G. Edwin Stokes. November, 1894. Martin L. Banks, Jr., Waddy T. Duncan, William S. Good- win, E. S. Jones, W. A. Kelly, Jr., S. A. Nettles, W. A. Pitts, W. I. Snyder, and P. B. Wells. 342 APPh'XJJJX. V. CONFERENCE REGISTER AND DIRECTORY FOR 1896. E.Elder; D. Deacon; S'y, Supernumerary; S'd, Superannuated; P. E. Presiding Elder. Names. Abercrombie, J. S . Anderson, J. F. . . . Archer, E. L Ariail, W. H Ariail, J. W Attaway, John Attaway, A. McS. . Attaway, A. W.... Attaway, J. P Auld, F Baker, W. B Ballenger, N. G . . . Banks, M. L Barber, R. W Barre, R. W Bavs, H. W Beard, I. E Beaslev, J. S Beaty,*L. F Beckham, E. H . . . Bedenbaugh, L. L. Bellinger, L. >S Berry, A. F Best, A. H Bethea, S.J Betts, W. A Bissell, J. C Blackman, S.T.... Bovd, G. M Boyd, D. P Brabham, M. M... Browne, H. B Browne, Sidi H. . . Brunson, A. N Calhoun, D. A. . . Campbell, J. A. . . . Campbell, J. B Carlisle, John E . . Carlisle, John M . . Carlisle, M. L Carson, AVilliam . , Cauthen, A. J. Cauthen, A. J., Jr Chandler J. C . . . Child, R. A Post OrncE Address. Salter's Easley Spartanburg Abbeville Mullins , Williamston Williamston Williamston Tiller's Ferry . . Williamston . . . Columbia Leesville St. Matthew's. . Branchville Kinard's Charleston Graniteville McColl Nashville, Tenn Foreston Trade^ville .... Woodford Livingston .... Sumter Lake City Richburg Cherokee Whitmire .... Trough Shoals. . Gray Court Edgefield Rock Hill Columbia Yorkville Laurel Waterloo Rock Hill Union Spartanburg . . . Chester Foreston Spartanburg . . . Little Rock Cokesbury Darlington . . . . S 3 Nov., Dec, Dec, Dec, Dec, Nov., Dec, Dec, Nov., Nov., Nov., Nov., Nov., Nov., Nov., Nov., Dec, Dec, Dec, Nov., Dec, Dec, Dec, Nov., Dec, Dec, Dec, Nov., Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Nov., Dec, Dec, Dec, Jan., Dec, Dec, Dec, Nov., 1889 1895 1873 1874 1875 1864 1885 1886 188 1858 1884 1S88 184 1874 1887 1892 1881 1870 18 1892 1893 1885 1SS5 1889 1883 1S81 1873 1887 1870 1882 1882 1876 1845 1891 1885 1893 1859 187 1844 1886 1842 1848 1891 1881 18S9 Hi 4 16 22 11 5 1L> 11 11 E E S'y E E E S'd S'y E S'd E E S'd E E E E E E I) D E E E E E S'd E E E E E S'd E E D P.E E S'd E S'd P.E E E E REGISTER AND DIRECTOR Y. 343 CONFERENCE REGISTER AND DIRECTORY FOR 1896.— Continued. Name. Post Office Address. Chreitzberg, A. M Clarke, \V. A . . . . Clarkson, G. F. . . Clarkson, N. B... Clifton, J. A Clyde, C. Hovey.. Clyde, T.J Copeland, J. R. . . Counts, J. C Creighton, C. W.. Crout, J. D Dagnall, R. R Daniel, J. L Daniel, J. W Daniel, W.W.... Dantzler, D. D . . . Danztler, D. Z.... Darby, 0. A Dargan, Marion. . Davis, George W. Davis, J. C Dent, Thomas M . . Dickson, J. Walter. DuBose.R. M Duffie, R. L Duncan, W. B Duncan, W. M.... Do well, W. J Dunlop, A. T Durant, 0. L Earle, A. B Elkins, J. W El well, S. P. H.... Ferguson, M. M. . . Few, R. A Fridy, J. M Frierson, J. D Gatlin, G. W Gleaton, W. C Grier, B. M , Grier, J. E Hamer, L. M Harden, W. M . . . Harley, J. L Harmon, G. T.. . . Harris, J. Barr. . . Henry, S. W Herbert,Thomas G. 9 6 Moultrieville . . Laurens Nashville, Tenn Clinton Abbeville Williston Anderson Loris Clyde Newberry Gatfhey Gibson Walhalla Sumter Columbia St. Matthew's . . Reidville Kingstree Greenwood Rome Lake City Winnsboro Columbia Lexington Westminster Allendale. Summerville. . . . Wedgefield Piedmont Reedy Creek Williamston Bishopville Bamberg Sally Swansea Cherokee Jefferson Kollock Kelton Gibson Sta., N. C Greenville Bennettsville.. . . Pickens Clifton Cokes bnrv Rock Hill Heath Spring.. Batesburg Jan., Dec, Nov., Dec, Dec, Dec, Nov., Nov., Dec, Dec, Dec, Nov., Nov., Dec, Dec, Dec, Dec, Dec, Dec, Nov., Dec, Nov., Dec, Nov., Dec, Nov., Dec, Dec, Dec, Nov., Nov., Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Nov., Dec, 1839 1850 1892 1880 18G9 is; 1 1 1859 1889 1874 1886 1891 185: 189- 1879 1883 1874 1875 1851 1884 1889 1872 1888 1872 1892 1866 1887 1884 1893 1893 189 188 1882 1867 1874 1893 1879 1882 1870 1884 1883 1883 1853 1880 1SS7 1869 1893 1892 1858 23 Ki 16 10 11 S'd S'd D E E E P. E D E E E E D E E E E E E E E E P.E D S'd E E E E E E E E S'y D E E E E E E S'd E E 26 P.E 2 D 3 D 37 E 314 APPENDIX. CONFERENCE REGISTER AND DIRECTORY FOR 1896.— Continued. Names. Herbert,T. Grigsby Herbert, W.I Hodges, E.T Hodges, W. H Holroyd, R. L Hook, M. W Hucks, David Humbert, J. W Hutson, E. Palmer. Ingraliam, P. B. . . . Isom, J. N Jackson, A. W Jobnson, L. A Jones, R. H Jones, Simpson.. . . Jones, W. W Justus, W. B Kelly, M. B Kilgo, James W. . . Kilgo, Pierce F. . . . Kirton, P. L Kirton, W. H Kistler, Paul F.... Lander, Samuel. . . Leard, Samuel Lesley, A. S Lester, A. H Ligon, T. C Loyal, L. C Loyless, E. B Macfarlan, Allan . . Mahaffey, J. E.... Manu, Coke D Manning, John. . . . Martin, W. S Massebeau, W. A.. Mason, E. W McCain, J. K McKissick, E. M.. McLeod, D. M . . . . McRoy, R. C Meadors, W. P Melton, N. K Miller, W. H Moore, E. K Mood, H. M Mood, J. A Mood, W. W Post Office Address. Sumter Florence Florence Manning Scotia Horeb Hendersonville. Fort Mill Holly Hill Mt. Carmel Cbesterfield Rome Yorkville Walterboro .... Darlington .... Butler Pluenix Denmark Greenville Lydia Columbia Hartsville Denmark Williamston . . . Raleigh, N. C . . Cross Keys Spartanburg . . . Rock Hill Luray Spartanburg . . . Santuc Lowrysville Timmonsville. Columbia Marion Ridgeville Lowndesville . . Fork Summerville. . . Aiken Donald's. ...... Charleston .... Sampit Enoree Macbeth Sumter Spartanburg. . . . Sumter Dec, Dec, Dec, Nov., Nov., Dec, Nov., Nov., Nov., Nov., Nov., Dec, Dec, Dec, Jan., Dec, Nov., Nov., Nov., Nov., Dec, Dec, Jan., Nov., Feb., Nov., Dec, Dec., Dec, Dec, Dec, Nov., Dec, Dec, Dec, Nov., Dec, Dec, Nov., Nov., Dec, Dec, Nov., Nov., Dec, Jan., Dec, 1893 1885 1870 18St 1887 1886 1890 1859 1892 1892 1892 1874 1847 1876 1838 1849 1892 1889 1887 1888 1886 1873 1846 1864 1835 1892 1851 1885 1S68 1885 1894 1887 1872 1889 1875 1893 1890 1871 1891 1892 1892 1876 1860 1892 1892 1842 1847 1850 16 21 Id 20 23 6 10 2 5 24 4 2 3 10 Ml 3 3 14 11123 1020 L3 K) D E P.E E E E E E E D D S'd E E S'd E D E E E E E S'd E S'd D S'd E S'd E E E E D E D E E E D D P.E E D D S'd S'd S'd REGISTER AND DIRECTORY. 345 CONFERENCE REGISTER AND DIRECTORY FUR 1896.— Continved. S'AMt; Mood, R. E Morris T. E Mouzon, H. C Munnerlyn, T. W. Murray, P. A Neeley, J. W Neville, J. J Newberry, I. J Noland, J. H Odell, T.C Owen, John Pate, J. Thomas. . . Patterson, W. C. . . Phillips, A. R Phillips, D. Arthur. Phillips, T.P Pooser, George H. . Pooser, M. H Porter, James S. . . Porter, John A. . . . Power, W. C Price, E. G Pritchard, OH... Ray, J. L Raysor, Thomas. . . Rice, John A Richardson, W. R. Rogers, J. Marion. Rogers W. A Ron n tree, 0. N Rushton, J. E Shatter, G. R Shell, John W .... Sifly.J.L Smith, Charles B. . Smith, James F. . . Stack house, R. E.. Stafford, A. J Steadman, J. M . . . Stevenson. J. J. . . . Spigner, R. W Stokes, A. J Stokes, G. Edwin.. Stokes, J. L Stokes, Peter Stokes, W. S Stoll, J.C Tavlor, E. P Post Office Address. Indiantown Charleston .... Ridgeland Smithville Beaufort Columbia Anderson Gaffney Gourdin Georgetown Orangeburg. Camden Cureton's Store., Lewiedale Landrum'a Greer's Branc'iville Westminster Lynchburg Marion Sumter Prosperity Abbeville Pacolet Lyons Columbia Charleston Mullins Spartanburg Parksville Oswego Princeton Fountain Inn. . . Irino Spartanburg Spartanburg Johnston Cheraw Charleston Blackstock .... Jonesville Laurens Springfield Bennettsville . . . Rembert , Conway Ninety-six McCormick — Z Dec, Dec, Nov., Nov., Dec, Dec, Dec, Dec, Dec, Dec, Dec, Dec, Feb., Nov., Nov., Dec, Dec, Dec, Dec, Feb., Nov., Dec, Feb., Nov., Dec, Dec, Dec, Nov., Dec, Dec, Dec, Nov., Nov., Dec, Dec, Jan., Nov., Dec, Dec, Nov., Nov., Nov., Dec, Dec, Dec, Nov., Dec, Nov., S93 879 888 859 878 880 874 S7:; 890 885 885 877 836 892 890 874 872 873 877 841 857 870 841 8S8 850 886 878 889 872 874 881 888 889 890 882 842 sss 863 885 892 892 859 893 874 893 889 858 sss 10 11 20 12 1 2 21 39 12 11 D E E S'd E S'y S'd s'd E E P. E E S'd D E E E E E S'd RE E S'd E E E E D E E E E E E E S'd !•; E E D D E D E D E E E 346 APPENDIX. CONFERENCE REGISTER AND DIRECTORY FOR 1896.— Continued. Names. Thacker, J. H Tiller, Dove Tray wick, J. B Vaughn, S. D Waddell, G. H.... Wait, W. L Walker, Arthur C. Walker, A. W Walker, George W. Wannamaker, T. E. Watson, Artemas B. Watson, E. O Watson, G. Pierce. Weber, S. A Wharton, W. B . . . Whittaker, G. R... White, J. A White, T. J Wiggins, C. E Wiggins, W. E . . Wilkes, E. Alston. Williams, W. W... AVillson, John O . . Wilson, J. B Winn, W. C Wood, John A . . . . Workman, J. J.. . Wright, W. A Wroton, AV. H.... Yongne, J. C Yongue, R. A Zimmerman, S. H . Post Office Address. Hickory Grove . . Newberry Clio Denny 'sX Roads Columbia Barnwell St. George's Pickens Augusta, Ga Orangeburg Summerton. Orangeburg Anderson , Lancaster Greenwood. . . . Centenary Savage , Columbia , Ehrhardt Orangeburg. . . . Lamar Latta Greenville Marion , Ridgeway Fairview Lancaster New Zion Hampton Bowman Rocky Mount .. Pendleton a ? Ed 53 Dec, Nov., Nov., Dec, Dec, Nov., Dec, Nov., Dec, Dec, Nov., Dec, Dec, Dec, Nov., Dec, Nov., Nov., Nov., Nov., Nov., Dec, Dec, Dec, Dec, Dec, Dec, Nov., Dec, Dec, Nov., Nov., 1891 1871 1865 1874 1884 1887 1875 1857 1S73 1868 1889 1885 1883 1862 1892 1883 1892 1892 1854 1892 1888 1874 1873 1871 1891 1860 1860 1888 1879 1884 1887 1890 is 12 3 7 20 19 4 11 28 7 16 7 8 1 4 a I £ © II 10 26 16 E E E E E E E S'd E S'y E E E E D E D D E D E E E P. E E S'd S'd E E E E E PREACHERS ON TRIAL. First Year.— Sidi B. Harper, L. Inabinet, D. W. Keller, W. C. Kirkland, John C. Roper, F. H. Shuler, Foster Speer, W. H. Thrower. Second Year.— J. G. Beckwith, R. C. Boulware, C. B. Burns, H. J. Cauthen, C. C. Herbert, G. C. Leonard, B. M. Robertson, J. R. Sojourner, Henry Stokes, W. B. Verdin, J. F. Way. SUPPLIES. J. C. Abney, S. D. Bailey, T. L. Belvin, W. R. Buchanan, W. A. Faerey, J. T. McFarlane, J. R. F. Monts, J. L. Mullinix, J. M. Shell, I. E. Smith, J. C. Welch, J. N, Wright. REGISTER AND DIRECTORY. 347 LAY MEMBERS. Charleston District. — William Stokes, B. Greig, M. H. Carter, J. S. Wimberly. Cokesbury District. — Thomas W. Keitt, J. B. Humbert, J. G. Jenkins, R. W. Major. Columbia District— ~R. H. Jennings, J. C. Abney, L. B. Haynes, A. M. Boozer. Florence District— G. H. Hoft'meyer, G. A. Perritt, J. G. McCall, J. A. Kelly. Greenville District. — G. E. Prince, J. G. Clinkscales, B. F. Few, R. Aber- crombie. Marion District.— L. H. Little, C. N. Rogers, J. Smith, W. J. Adams. Orangeburg District— H. I. Judy, A. C. Dibble, J. B. Guess, J. E. Smook. Rock Hill District.— I. M. Yoder, F. M. Hicklin, J. M. Riddle, W. S. Hall, Jr. 348 APPENDIX. H w w W w w < fa O -jj P. fa w o o tf Ph H H i o o ■ w M 03 > w H O pd pq D « fa O O <^ o P3 : o: -h -h x «o » - to re oo ot rr,::Mioowo '"OCQONat-O.XOOO x. od c: x »o -^ ~ co — ti co oi -* i- to -j rti o o x oi -.- -* oi so »o - i ^ :: x -f -c -h -f o >o -:c:ioh-ioi ■« oi ci -+ -h r. ■/■ :■: c x »o r. i - -r i :c oi »o to oi to > ; -* DCiOooi:HC5oa)i > io »-; i--:. io tr ^ o — to to to to to — to — — co to i- to — '-3 to -^ cr »o o -_r >- ■ - DirsoOioooi-Ot- »" ~. »o ~. ri - q i-o o •-■ t n 1.: :: -t i - -^ " :i -i i - i . o -r o -f UT^OHT)iCO'MO^t-(X'OOOH(NOHTj((MOOG0t-ONi0 5 l l?:a:»0'mi DHUOO^-^OO^HOIOI^-^ i^ijOUOIOCO^^^^^^^^^COCOCOCOCOCOCOCO co-^4ioaq^*cOfH- »- CC -O -O 3 O O CC O C CO — C CO CO O C: C 3 CO CO' © 01 © © © © © © © © © © OI i- to © © O © © © O © © © O © © © © © © © © © © i-h « co « ~-» od ■* »© oo os io oo co co o t*-. to co b- »o ■■* oo »a co o ■«* o eft b» oa i< - - c c k ?: a -t* -f t -f >: '■: ■* r. ■: !• o 'O •: i: -r -^ o t- to to >- — — — x r- >~ -t -t ^ iC i- to iO io © to © -© to to CO © to to CD — ■ © CO CS >- I- CO CO CO CO SO U3 019 10 vj C75 ) O O O O O C O O — O O O O O O O O — O O O O O O C oooooooo Soooooooooooooooooooooooooc-ooooo 'ri i?i o x t- a oo x {N w m Ci h w r; c x ff! 'M / o i- r: -f o ti -l - o o r- r r o o "^m'/xi-i-X-'M oi ti :o to i-d -t- oi r? :? oi co o-i oi ti — — O ~ O X l- i- ^ t- l- : O O O O O C: C: O O O => ~ — O O O — Ci ~ O ~ O O O = ; >000090000000<0000000000000000000 5 o o o o o c -HfMCOl- -r c: to r: io c-1 tc co o x to ;o i- -* >o i - -+ io oi x o-i t- oi •- r- io «o x oi oi — — i — oo — -e -t -": oi ;o re -i oi x x --C »o v -j, -^, <^1 -p K3 iQ iQ iQ LT ^ O W W C O Li LT* Lf5 O O OWOH rH iO — * C* 05 C» -H ' to »rs 00 TI — — O .». m in o c l"j o io it X X X> X -Jj X X X GC X X X X xxxxxxxxx x" X X> X X X x x" X X X X X X X X X X X o -^ oi io :o -M ■ * n n c -^ o o: to h o o-j <— l i— I co x> io t— »J J x2 J o d -* ^^> -J t* tbbD^- -• fcl >»« J «' bt> -■ ^'^^^ c3 c ^ I ri (M M rf iO C I- X C. O - 71 M -H >C ffl I- 00 OS O i-l OI OI OI 01 OI OI C^l OI OI OI CO 00 CO CO oc :o ■ > — 5j Z ~ r- ~ SESSIONS OF THE CONFERENCE. 351 VII. SESSIONS OF THE SOUTH CAROLINA CONFERENCE. Charleston, S. C Charleston, S. C Charleston, S. C Charleston, S. C Charleston, S. C 6 Charleston, S. C Charleston, S. C - 8 Finch's, in fork of Saluda and Broad rivers Charleston, s. C Charleston, S. C Charleston, S. C Charleston, S. C Charleston, S. C Charleston, S. C Camden, S. C Camden, S. C Camden, S. C Augusta, Ga Charleston, S. C Camden, S. C Sparta, Ga Charleston, S. C Liberty Chapel, Ga.. Charleston. S. C Columbia, s. c Camden, S. C Charleston, S. C Fayetteville, N. C ... Milledgeville, Ga Charleston, S. C Columbia, S. C *Ausueta, Ga Camden, S. C Charleston, S. C Columbia, 8. C Augusta, Ga Savannah, Ga Charleston, S. C ^Wilmington, N. C.. Milledgeville, Ga Augusta, Ga Mch. Mcli. Mch. Feb. Feb. Feb. Dec. 22, 17S7 12, 1788 17, 17811 15, 1790 22, 1791 14, 1792 24, 1792 Coke and Asbury Not known Francis Asbury Coke and Asbury.... Francis Asbury Coke aud Asbury ... Francis Asbury Francis Asbury Camden, S. C Charleston, S. C JColumbia, S. C Fayetteville, N. C ... Darlington, S. C Lincolnton, N. C Charleston, S. C Columbia. S.C Charleston, S. C Wilmington, N. C ... Columbia, S. C heraw, S. C harleston, S. C Camden, 8. C Charlotte, N. C Cokesbury. S. C Georgetown, S. C Columbia, S. C Fayetteville, N. C ... Jan. Jan. Jan. Jan. Jan. Jan. Jan. Jan. Jan. Tan. Jan. Jan. Dec. Dec. Dec. Dec. Dec. Dec. Dec. Dec. Ian. Dec. Dec. Dec. Jan. Dec. Jan. Jan. Feb. Feb. Feb. Feb. Jan. Jan. Feb. Jan. Jan. Jan. Jan. Jan. Feb. Feb. Feb. Jan. Jan. Jan. Jan. Feb. Jan. Feb. Feb. Dec. Dec. 1791 Francis Asbury 179."> Francis Asbury 179U Francis Asbury C97 Coke and Asbury 1798 Jonathan Jackson 1799 Francis Asbury 1*00 Francis Asbury 1801 Asbury and Whatcoat... 1802 Francis Asbury 180:; Francis Asbury 1801 Coke and Asbury 1805 Asbury and Whatcoat.... 18o5 Asbury and Whatcoat.... 18i.iii Francis Asbury 1807 Francis Asbury 1808 Asbury and McKendree., 1809 Asbury and McKendree. 1810 Asbury and McKendree., 1811 Asbury and McKendree., 1812 Asbury and McKendree., 1*14 Asbury and McKendree., 1814 Asbury and McKendree. 1815 William McKendree 1816 McKendree and George., 1818 William McKendree 1818 R. E. Roberts , 1820 Enoch George 1521 Enoch George 1522 McKendree and George. 1823 B. U. Roberts 1824 Enoch Ceorge 1825 R. R. Roberts 1826 Joshua Soule 1S27 McKendree, Roberts, and Soule 1828 Joshua Soule 1829 William McKendree 1830 Joshua Soule 1831 W. M. Kennedv 1832 Elijah Hedding 1833 J. <). Andrew 1834 Emory and Andrew 1835 J. O. Andrew 1836 J. O. Andrew 1S37 Malcolm McPberson 1838 Thomas A. Morris 1839 J O. Andrew ]S40 Thomas A. Morris 1841 J. O. Andrew 1542 15. Waugb 1543 J. O. Andrew 1844 Joshua Soule 1844 Joshua Soule lsi.il.I. O. Andrew Not known Not known Not known Not known Not known Not known Not known Not known Not known Not known Not known Jesse Lee Jesse Lee Jeremiah Norman N. Snethen N. Snethen N. Snethen John McVean James Hill Lewis Myers Lewis Myers W. M. Kennedy... W. M. Kennedy... W. M. Kennedy.... W. M. Kennedy. W. M. Kennedy. W. M. Kennedy.... A. Tallev ".... A. Tallev A. Tallev S. K. Hodges S. K. Hodges W. M. Kennedy... W. M. Kennedy... W. M. Kennedy... W. M. Kennedy... W. M. Kennedy.... W. M. Kennedy.... W. M. Kennedy.... S. K. Hodges S. K Hodges W. M. Kennedy.... John Howard S. W. Capers W. M. Wight man. W. M. Wightman. W. M. Wightman. W. M. Wightman. W. M. Wightman. W. M. Wightman. William Capers.... W. M. Wightman. W. M. Wightman. J. H. Wheeler J. H. Wheeler J. H. Wheeler •I. II. Wheeler J. H.Wheeler 1\ A. M. Williams. 2.0 2,246 3,08 2,902 3.830 3.055 3,371 5,192 4,428 3,802 3,715 4.457 4,806 4.S02 4.745 5,663 9,256 11,064 12,258 12,065 12,4S4 14.417 10.344 17.788 19,404 20.S03 23,900 23.711 23.240 25,005 22.3S3 20.905 21.059 21.221 22.1(15 21,29(1 23.121 24.909 27.75H 28,405 29,419 35,173 3S.70S 40,335 2(1.513 21.731 24,773 25,1 SI 23.789 24,110 23,015 24.010 24,75(1 20,974 20,945 27,475 30,540 31,568 12.31 111 13,387 141 224 290 49(1 699 742 826 1,220 1,116 971 1,038 1,381 1,385 1.535 1.562 1,780 2,815 3,456 3.S31 4.3S7 4.432 5,111 6.284 8,202 9.129 11,003 13.771 14,348 14,527 10,429 10,789 11,714 11,587 11.748 12.4S5 12.90(1 13.S95 14.700 15.293 15,708 16,552 18.475 21,300 24,554 19,144 20,197 22.336 22.788 22,737 23,643 23.100 23,498 24,S22 27.630 : '0.4 si 30,830 33.375 37,952 39,495 41.074 Removed from Louisville, Ga. t Removed from Fayetteville, N. C. } Georgia Conference set off. 352 APPENDIX. SESSIONS OF THE SOUTH CAROLINA CONFERENCE.— Conlinutd. 89 90 9J 92 93 94 95 96 97 98 9: i 100 10] 102 103 104 105 106 107 108 109 110 111 Charleston, S. C Wilmington, N. C... Spartanburg. S. C ... ( : am den, S. C Wiidesboro, X. < ' Georgetown, S. ( Sumter S. C Newberry, S. C Columbia, S. C Marion, S. C Yorkville, S. C Charlotte, X. C Charleston, S. < Greenville, S. C Columbia, S. C ( Ihester, S. c Spartanburg, S. C ... Sumter, S. C Newberry, S. C Charlotte, N. C Marion, s. ( Morgauton, X. C Abbeville, S. C *Cheraw, s. C Charleston, S. i Spartanburg, S. < ... Anderson. S. I Sumter, S C Greenville. S. ( Orangeburg, s. C Chester, S. C Columbia, S. C Newberry, S. C Charleston, S. C Marion, S. C Union, S. C Greenville. S. ( Sumter, S. C i harleston, S. i Columbia, s. c Orangeburg, s. ( Spartanburg, S. < ... Winnsboro, S. C Camden, s. ( ' Anderson. S. C Darlington, S. C Charleston, S. C Sumter. S. C Laurens. S. C Rook Mill, s. C Abbeville, S. C Jan. Jan. Dec. Dec. Dec. Dec. Jan. Nov. Nov. Xov. Nov. Nov. Dee. Xov. Dec. Dec. Dec. Dec. Xov. Xov. Dec. Dec. Dec. Dee. Dec. Dc:-. Dee. Dee. Dec. Dec. Dec. Dee. Dee. Dec. Dec. Dec. Dec. Dec. Dec. Dec. Dec. Xov. Xov. Xov. Nov Dec. Xov. Dec. Nov. Dec. Dec. 184 18* 1848 1849 1850 1851 is:,.; 1853 1854 1855 1 556 1857 1858 1859 1860 1851 1802 1803 1864 1805 1866 1867 1868 1869 1870 1X71 1x72 1873 1X74 1875 1870 1877 l'>7x 1X79 1880 1881 1882 1883 1 ,84 18x5 1X83 L887 1X88 1889 1X9(1 1891 1892 1803 1894 1895 ix. Andrew R. Paine J. O. Andrew William Capers R. Paine G. F. Pierce John Early J. O. Andrew R. Paine J. O. Andrew John Early R. Paine.." J. O. Andrew John Early G. 1". Pierce G. F. Pierce G. F. Pierce William M. Wightman... D. S. Doggett William M. Wightman... H. H. Kavanaugh G. F. Pierce R. Paine R. Paine H. N. MeTveire E. M. Marvin J. ( '. Keener H. H. Kavanaugh D. 3. Doggett W. M. Wiuhrman W. M. Wightman A. M, Shipp G. F. Pierce H.N. MeTveire A. W. Wilson II. X. MeTyeire .!. C. Keener J. C. Granbery II. X. MeTveire John C. Keener John C. Keener W. W. Duncan J. C. Granbery E. R. Hendrix E. R. Mendrix J. ('. Keener C. B. Galloway J. C. Granbery M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams M. Williams Mood Mood Mood Mood Mood Mood Mood Mood Mood Mood Kennedy Kennedy Kennedy Kennedy . Power , Power , Power . Power . Power . Power Power Power . Power . Power . Power Power Power . Power . Power Chreitzberg. Chreitzberg. Chreitzberg Chreitzberg. Chreitzbei g. Chreitzberg. Watson Watson Watson Watson 32.000 33.023 33.:,8o 63 17 19 69 10 80 81 71 s:i 71 I'.i 48 IS 39 66 60 36 85 58 52 in :;i 69 83 57 (is 64 68 76 82 81 51 01 60 58 62 60 64 68 Aug. 27, 1874 April 3, 1875 Nov. 14, 1875 Nov. 19, 1875 April 10, 1877 Aug. 27, 1877 Oct. 17, 1877 Dec. 23, 1877 (Jet. 11, 1878 Feb. 5, 1880 May 14, 1S80 Sept. 29, ISSO Oct. 6, 1S81 Mav 19, 1882 Feb. 15, 1882 Jan. 12, 1883 Jan. 13, 1SS4 May 22. 1884 June 14, 1884 Aug. 25, 1884 April 4, 1884 Aug. 17, 1884 Jan. 28, 1885 Feb., 1885 April 15, 1885 June 6, 1880 May 22, 1886 Aug. 20, 1880 Feb. 14, 1886 Dec, 1885 Jan. 28, 1886 Jan. 5, 1887 Jan. 23, 1887 May 1, 1887 June 27, 1887 Sept. 11, 1887 Jan. 4, 1888 July 12, 1888 Dec. 5, 1888 Jan. 10, 1889 Nov. 6, 1889 June 11, 1889 March 24, 1889 July 1, 1890 Dec 1, 1890 Aug. 2, 1891 Aug. 25, 1891 Dec. 2, 1891 Feb. 9, 1891 Julv 29, 1892 Jan. 19, 1892 March 19, 1892 Conwayboro. J. Claudius Miller A. McCorquodale. Argyllshire, Scotland .. Bishopsville. T. S. Daniel Edgefield Marlboro. CypressCampGround. Marlboro Co Cokesbury. Benjamin Boozer Wm. M. Wightman. Newberry Co. Lincoln Co., N. C Montgomery Co., N. C. Spartanburg. Orangeburg Co. Charlotte, N. C Robert L. Harper William P. Mouzon John W Kellv Charleston Bamberg. Orangeburg Co. Ilugh A. C. Walker.... Antrim Co., Ireland... Marion Co. George H. Wells Marcus A. McKibben.. C. D. Rowell Mecklenburg Co., N.C. Barnwell. Daviil D. Bvars Chester Co Spartanburg. Sumter. Columbia. Lewis M. Little William Martin Lincoln Co., N. C Mecklenburg Co., N.C. J. Emory Watson Laurens Co Chester. Elias J. Meynardie William Thomas Lien Regis, England... Edgefield Co...." ( larendon Co. Allen A Gilbert Charleston Co Davie Co., N. C Lamar. Aiken Co. 1849 1844 J. L. Shnford Cleveland Co., N. C... J 15 Piatt 1805 1x33 18511 IS53 1854 1809 1839 1854 1844 1847 1818 Jan 17, 1893 April 27, 1893 Aug. 16, 1893 Nov. 3, 1893 Jan. 28, 1894 Feb. 25, 1894 July 16, 1894 Sept. 8, 1894 Sept. 10, 1894 Dec. 11, 1895 Jan. 25, 1895 April 6, 1895 March 5, 1890 March 8, 1890 April IS, 1896 May 31, 1890 Nov. 23, 1896 07 81 56 65 62 55 66 69 18 17 19 Sandy Run. Spartanburg. Rock Hill. J W McRoy Hampton Co Caldwell Co., N. C Ninety-Six. Kershaw. J. M Bovd. .. Spartanburg. R. N. Wells Milledgeville, Ga Greenville. Greenville. R. P. Franks Laurens Co Lowndesville. Lake City. C H Pritchard Abbeville. 1835 1847 1871 is.-,n Raleigh, N. C. Spartanburg. Spartanburg. Orangeburg. W D Kirkland 356 APPENDIX. IX. LIST OF STATIONED PREACHERS IN THE CHARLESTON METH- ODIST EPISCOPAL CHURCHES. 1785. John Tunnell. 1786. Henry Willis and Isaac Green. 1787. Lemuel Green. 1788. Ira Ellis. 1789. No preacher named in the Minutes. J 790. Isaac Smith. 1791. James Parks. 1792. Daniel Smith. 1793. Daniel Smith and Jonathan Jackson. 1794. Joshua Cannon and Isaac Smith. 1795. Philip Bruce. 1796. Benjamin Blanton. 1797. Benjamin Blanton, John N. Jones, and J. King. 1798. John N. Jones and Tobias Gibson. 1799. John Harper and Nicholas Snethen. 1800. George Dougherty and J. Harper. 1801. George Dougherty and J. Harper. 1802. John Garvin and Benjamin Jones. 1S03. Bennett Kendrick and Thomas Darley. 1801. Bennett Kendrick and Nicholas Waters. 1805. Buddy W. Wheeler and J. H. Mellard. 1806. L. Myers and Levi Garrison. 1807. Jonathan Jackson and William Owen. 1808. William Phoebus and J. McVean. 1809. Samuel Mills and William M. Kennedy. 1810. William M. Kennedy, T. Mason, and R. Nolley. 1811. Samuel Dunwody, F. Ward, William Capers, and William S. Talley. 1812. F. Ward and J. Rumph. 1813. N. Powers, J. Capers, and S. M. Meek. 1814. S. Dunwody, A. Talley, and J. B. Glenn. 1815. A. Senter, A. Talley, and S. K. Hodges. 1816. J. W. Stanley, E. Christopher, and James O. Andrew. 1817. Solomon Brvan, W. B. Barnett, W. Kennedy, and W. Williams. 1818. L. Mvers, A. Talley, and H. Bass. 1819. L. Myers, Z. Dowling, and Henry T. Fitzgerald. 1820. William M. Kennedy, Henry Bass, and J. Murrow. 1821. William M. Kennedy, D. Hall, W. Kennedy, and Asbury Morgan. 1822. James Norton, D. Hall, J. Evans, and R, Flournoy. 1823. John Howard, William Hawkins, Thomas L. Wynn, and Elijah Sin- clair. 1824. S. Dunwody, J. Howard, J. Galluchat, Sr., and S. Ohn. 1825. William Capers, A. P. Manley, sup., Benjamin L. Hoskins, and S. Olin. 1826. William Capers, H. Bass, and P. N. Maddux. 1827. J. 0. Andrew, H. Bass, and N. Laney. 1828. J. O. Andrew, A. Morgan, and Benjamin L. Hoskins. 1829. N. Talley, J. Freeman, and William H. Ellison. 1830. N. Talley, Thomas L. Wynn, and William M. Wightman. 1831. C. Betts, Bond English, and W. Murrah. 1832. William Capers, William Cook, Thomas E. Ledbetter, and William Murrah. 1833. William Capers. J. Holmes, H. A. C. Walker, Reddick Pierce to change after three months with J. K. Morse. 1834. William M. Kennedy, William Martin, and G. F. Pierce. STATIONED PREACHERS IN CHARLESTON. 357 1835. William M. Kennedy, William Martin, J. J. Allison, and W. A Game- well. 1836. William Capers, J. Sewell, J. W. McColl. and W. A. Gamewell 1837. Bond English, J. Sewell, J. N. Davis, and James W. Welborn 1838. Bond English, J. E. Evans, and Samuel Armstrong 1839. N. Talley, J. E. Evans, W. Capers, and P. A. M. William? 1840. N. Talley, H. A. C. Walker, and Whitefoord Smith. 1841. Bond English, J. Sewell, J. Stacy, T. Hutchings, city missionary ] 842. Bond English, II. Spain, and A.M. Shipp. ' 1843. Cumberland, W. C. Kirkland ; Trinity, James Stacy; Bethel, B. Bass- St. James's, J. Nipper. 1844. Cumberland, S. W. Capers; Trinity, James Stacv; Bethel, William C. Kirkland ; St. James's, J. A. Porter. 1845. Cumberland, S. W. Capers; Trinity, T. Huggins; Bethel, C. H. Pritch- ard ; St. James's, D. Derrick. 1846. Cumberland, S. Leard; Trinity, W. Smith; Bethel, C. H. Pritchard- St. James's, J. W. Kelly. 1847. Cumberland, A. M. Forster; Trinity, Whitefoord Smith- Bethel W P. Mouzon; St. James's, M. Eaddv. 1848. Cumberland, W. Smith; Trinity, supplied bv Alexander Speer local preacher of Georgia; Bethel, W. P. Mouzon; St. James's, William T. Capers. 1849. Cumberland, W. Smith; Trinity, C. H. Pritchard; Bethel, J. A. Por- ter; St. James's, A. G. Stacy. 1850. Cumberland, AVilliam G. Connor; Trinitv, James Stacv Bethel Henry M. Mood; St. James's, A. G. Stacy/ 1851. Cumberland, W. A. Gamewell; Trinity, W. A. McSwain; Bethel C H. Pritchard; St. James's, J. R. Pickett. 1852. Cumberland, W. Smith; Trinity, W. A. McSwain; Bethel C H Pritchard ; St. James's, John R. Pickett. 1853. Cumberland, W. Smith, sup., John T. Wightman; Trinity, C. H Pritchard; Bethel, Joseph Cross; St. James's, Allen McCorquodale 1854. Cumberland, J. T. Wightman, W. Smith, sup.; Trinitv, H. C. Parsons- Bethel, Joseph Cross; St. James's, Allen McCorquodale. 1855. Cumberland. S. Leard; Trinitv, J. Cross; Bethel, J. T. Wightman; St James's, William E. Boone. 1856. Cumberland, William P. Mouzon; Trinity, Joseph Cross; Bethel J.T. Wightman ; St. James's, William E. Boone. 1857. Cumberland, William P. Mouzon; Trinity, John T. Wightman- Beth- el, William II. Fleming; Spring Street, W. E. Boone; St. James's, William A. Hemingway. 1858. Cumberland, James Stacv; Trinitv, John T. Wightman; City Mission John W. Kelly; Trinity, William H. Fleming; St. James's, W. a] Hemingway. 1859. Cumberland/ James Stacv; City Mission, John W. Kellv; Trinity William H. Feming; Bethel, William G. Connor; Spring Street! F. M. Kennedy. s 1860. Cumberland, John A. Porter; Trinity, William H. Fleming; City Mission, Aaron Wells; Bethel, D. J. Simmons; Spring StreetF. M. Kennedy. 1861. Cumberland, John A. Porter; Trinity, L. R. Walsh; Bethel, W. H. Fleming; Spring Street and Citv Mission, J. W. Miller. 1862. Cumberland, C. McLeod; Trinitv, J. T. Wightman; Bethel, A. M. Chreitzberg; Spring Street, J. W. Humbert. 1863. Trinity and Cumberland, John T. Wightman; Bethel and Spring Street, E. J. Meynardie. 1864. Charleston, E. J. Meynardie, F. Auld. 1865. Charleston, E. J. Meynardie; City Colored Mission, F. A. Mood, W. A. Hodges. 1866. Cumberland, to be supplied; Trinitv, E. J. Meynardie; Spring Street, W. A. Hemingway ; Bethel, J. T. Wightman. 358 APPENDIX. 1867. Cumberland, to be supplied; Trinity, E. J. Meynardie; Bethel, J. T. Wightman; Spring Street, to be supplied. 1868. Trinity and Cumberland, F. A. Mood ; Bethel, J. T. Wightman ; Spring Street, to be supplied. 1869. Trinity and Cumberland, William P. Mouzon; Bethel, J. T. Wight- man ; Spring Street, J. R. Pickett. 1870. Trinity and Cumberland, William P. Mouzon ; Bethel, T. E. Wanna- maker; Spring Street, J. T. Wightman. 1871. Trinity and Cumberland, J. M. Carlisle; Bethel, T. E. Wannamaker; Spring Street, J. T. Wightman. 1872. Trinity and Cumberland, Whitefoord Smith; City Mission, R. D. Smart; Bethel, A. M. Chreitzberg; Spring Street, J. T. Wightman. 1873. Trinity and Cumberland, George H. Wells; Bethel, J. T. Wightman; Spring Street, R. D. Smart. 1874. Trinity and Cumberland, George H. Wells; Bethel, J. T. Wightman; Spring Street, R. D. Smart. 1875. Trinity and Cumberland, George H. Wells; Bethel, J. T. Wightman; Spring Street, W. T. Capers. 1876. Trinity and Cumberland, George H. Wells; Bethel, J. T. Wightman; Spring Street, W. T. Capers. 1877. Trinity, John H. Porter; Bethel, W. H. Fleming; Spring Street, R. L. Harper. 1878. Trinity, R. N. Wells; Bethel, W. C. Power; Spring Street, G. W. Whitman. 1879. Trinity, R. N. Wells; Bethel, W. C. Power; Spring Street, H. F. Chreitzbenj:. 1880. Trinity, R. N. Wells; Bethel, E. J. Meynardie; Spring Street, H. F. Chreitzberg. 1881. Trinity, A. C. Smith; Bethel, E. J. Meynardie; Spring Street. H. F. Chreitzberg. 1882. Trinity, A. C. Smith; Bethel, E. J. Meynardie; Spring Street, D. J. Simmons. 1883. Trinity, A. C. Smith; Bethel, E. J. Meynardie; Spring Street, J. A. Clifton. 1884. Trinity, J. O. Willson; Bethel, R. N.Wells; Spring Street, William P. Mouzon; Citv Mission, J. E. Beard. 1885. Trinity, J. O. Willson; Bethel, R. N. Wells; Spring Street, R. H. Jones ; Cumberland, J. E. Beard. 1886. Trinity, J. O. Willson; Bethel, R. N. Wells; Spring Street, J. W. Dickson; Cumberland, H. B. Browne. 1887. Trinity, J. O. Willson ; Bethel, R. N. Wells; Spring Street, L. F. Beaty ; Cumberland, H. B. Browne. 1888. Trinity, R. N. Wells; Bethel, R. D. Smart; Spring Street, J. E. Carlisle, Cumberland, H. B. Browne. 1889. Trinity, R. N. Wells ; Bethel, R. D. Smart ; Spring Street, J. E. Carlisle, Cumberland, H. B. Browne. 1890. Trinity, R. N. Wells; Bethel, R. D. Smart; Spring Street, J. T. Pate; Cumberland, W. A. Betts. 1891. Trinity, W. A. Rogers; Bethel, R. D. Smart; Spring Street, J. T. Pate; Cumberland, W. A. Belts. 1892. Trmity, W. A. Rogers; Bethel, J. A. Clifton ; Spring Street, J. L. Stokes; Cumberland, A. M. Chreitzberg. 1893. Trinity, W. A. Richardson; Bethel, J. A. Clifton; Spring Street, J. L. Stokes; Cumberland, J. C. Younge. 1894. Trinity, W. A. Richardson; Bethel, J. A. Clifton; Spring Street, J. L. Stokes ; Cumberland, J. C. Younge. 1895. Trinity, W. A. Richardson : Bethel, J. A. Clifton ; Spring Street, J. L. Stokes; Cumberland, J. C. Younge. 1896. Trinity, W. A. Richardson ; Bethel, H. W. Bays ; Cumberland, J. E. Steadman. METHODIST CHURCH, ANDERSON, S. C. J REV. G. P. WATSON", PASTOR. PRESIDING ELDERS, CHARLESTON DISTRICT. 361 Presiding Elders on Charleston District for One Hundred and Ten Years. 1786, James Foster. 1787, Beverly Allen. 1788 to 1793, Reuben Ellis. 1794, Philip Bruce. 1795, Isaac Smith. 1796, Enoch George. 1797, Jonathan Jackson. 1798 to 1800, B. Blanton. 1801, James Jenkins. 1802 to 1804, George Dougherty. 1805, 1806, Britton Capel. 1807 to 1809, Lewis Myers. 1810, Reddick Pierce. 1811 to 1813, William M. Kennedy, 1814, 1815, John Collingsworth. 1816, 1817, Alexander Talley. 1818, 1819, James Norton. 1820 to 1823, Lewis Myers. 1824 to 1827, James O. Andrew. 1828 to 1830, William Capers. 1831 to 1834, Henry Bass. 1835 to 1838, Nicholas Talley. 1839 to 1842, Henry Bass. * 1843 to 1846, R. J. Boyd. 1847, 1849, S. W. Capers. 1850 to 1853, C. Betts. 1854 to 1857, H. A. C. Walker. 1858 to 1861, William P. Mouzon. 1862, 1863, F. A. Mood. 1864, 1865, T. Raysor. 1866, 1867, F. A. Mood. 1868 to 1871, A. M. Chreitzberg. 1872 to 1875, William P. Mouzon. 1876 to 1879, T. E. Wannamaker. 1880 to 1883 ; William P. Mouzon. 1884 to 1886, E. J. Meynardie. 1887 to 1890, J. M. Boyd. 1891 to 1894, R. N. Wells. 1895, 1896, W. A. Meadors. 362 APPENDIX. X. PREACHERS AND PRESIDING ELDERS CONNECTED WITH COLUMBIA, S. C, FROM 1805 TO 1896. Year. Preacher in Charge. 1805. Bennett Kendrick. 1806. Samuel Mills. 1807. Daniel Hall. 1808. Lovick Pierce. 1809. Reddick Pierce. 1810. Joseph Travis. 1811. Jacob Ruinph. 1812. John Collingsworth, to change six months with O. Rogers. 1813. William S. Talley. 1814. Henry D. Green. 1815. Samuel Dunwody. 1816. Samuel Dunwody. 1817. Thomas W. Stanley. 1818. William Capers. 1819. James O. Andrew. 1820. Isaac Smith. 1821. Henry Bass. 1822. Tillman Snead. 1823. Nicholas Talley. 1824. Nicholas Talley. 1825. James Norton. 1826. Joseph Holmes. 1827. Joseph Holmes. 1828. William M. Kennedy. 1829. William M. Kennedy. 1830. Joseph Freeman. 1831. William Capers. 1832. Josiah Freeman. 1833. Bond English. 1S34. H. Spain. 1835. Malcolm McPherson. 1836. William M. Kennedy. 1837. William M. Kennedy. 1838. Malcolm McPherson. 1839. C. Betts, William P Mouzon. . 1840. C. Betts. 1841. Whitefoord Smith. 1842. Whitefoord Smith. 1843. Samuel W. Capers. 1844. Joseph H. Wheeler. 1845. Joseph H. Wheeler. 1846. William Capers. 1847. Samuel Leard. 1848. Samuel Leard. 1849. J. Stacv, J. T. Widitman. 1850. W. Smith, F. A. Mood. 1851. Washington Street, W. Smith; Marion Street, T. Mitchell. 1852. Washington Street, H. A. C. Walker; Marion Street, John T. Wightman. 1853. Washington Street, C. Murchison ; Marion Street, W. E. Boone. Presiding Elder. George Dougherty. George Dougherty. Bennett Kendrick. Lewis Myers. Lewis Myers. Reddick Pierce. William M. Kennedy. Hilliard Judge. Hilliard Judge. Hilliard Judge. Hilliard Judge. Anthony Senter. Anthony Senter. Daniel Asbury. Daniel Asbury. Daniel Asbury. Daniel Asbury. Henry Bass. Henry Bass. Henry Bass. Henry Bass. Robert Adams. Robert Adams. Robert Adams. Robert Adams. William M. Kennedy. William M. Kennedy. William M. Kennedy. William M. Kennedy. Bond English. Bond English. Malcolm McPherson. Malcolm McPherson. H. Spain. H. Spain. H. Spain. H. Spain. C. Betts. C. Betts. C. Betts. C. Betts. Nicholas Talley. Nicholas Talley. Nicholas Talley. Nicholas Talley. Samuel W. Capers. Samuel W. Capers. Samuel W. Capers. William Crook. COLUMBIA STATION AND DISTRICT. 3f>3 Year. Preacher in Charge. 1854. Washington Street, W. A. Gamewell ; Marion Street, F. A. Mood. 1855. Washington Street, W. A. Gamewell ; Marion Street, F. A. Mood. 1856. Washington Street, C. H. Pritchard ; Marion Street, O. A. Darby. 1857. Washington Street, C. H. Pritchard ; Marion Street, A. H. Lester. 1858. Washington Street, John T. Wightrnan. Marion Street, William C. Power. 1859. Washington Street, John T. Wightrnan. Marion Street, R. B. Allston. 1860. Washington Street, W. A. Gamewell; Marion Street, J. W. Humbert. 1861. Washington Street, W. A. Gamewell; Marion Street, John W. North. 1862. Washington Street, William P. Mouzon ; Marion Street, W. T. Capers. 1863. Washington Street, William P. Mouzon; Marion Street, W. T. Capers. 1864. Washington Street, William P. Mouzon ; Marion Street, W. T. Capers. 1865. Washington Street, W. G. Connor; Marion Street, F. Auld. 1866. Washington Street, W. T. Capers; Marion Street, E. G. Gage. 1867. D.J.Simmons, William Martin. 1868. Washington Street, William Martin ; Marion Street, S. H. Browne. 1869. Washington Street, William Martin ; Marion Street, W. W. Mood. 1870. Washington Street, William Martin ; Marion Street, W. W. Mood. 1871. Washington Street, M. Browne; Marion Street, W. W. Mood. 1872. Washington Street, M. Browne; Marion Street, W. D. Kirkland. 1873. Washington Street, O. A. Darby; Marion Street, W. D. Kirkland. 1874. Washington Street, O. A. Darby, A. Coke Smith ; Marion Street, W. D. Kirkland. 1875. Washington Street, A. Coke Smith ; Marion Street, W. D. Kirkland. 1876. Washington Street, A. Coke Smith ; Marion Street, J. Walter Dickson. 1877. Washington Street, John T. Wightrnan ; Marion Street, J. Walter Dickson. 1878. Washington Street, John T. Wightrnan; Marion Street, W. S. Wightrnan. 1879. Washington Street, A. M. Chreitzberg; Marion Street, G. W. Whitman. 1880. Washington Street, W. T. Capers; Marion Street, J. L. Stokes. 1881. Washington Street, R. N. Wells; Marion Street, J. L. Stokes; Mission, L. M. Little. Presiding Elder. William Crook. William Crook. William Crook. W. A. Gamewell. W. A. Gamewell. W. A. Gamewell. W. A. Gamewell. R. J. Boyd. R. J. Boyd. R. J. Boyd. R. J. Boyd. C. H. Pritchard. C. H. Pritchard. C. H. Pritchard. C. H. Pritchard. S. H. Browne. S. H. Browne. S. H. Browne. S. H. Browne. W T illiam Martin. W. H. Fleming. W. H. Fleming. E. J. Meynardie. E. J. Meynardie. E. J. Meynardie. E. J. Meynardie. A. M. Chreitzberg. A. M. Chreitzberg. 364 APPENDIX. Year. Preacher in Charge. 1882. Washington Street, R. N. Wells; Marion Street, J. L. Stokes; Mission, L. M. Little. 1883 Washington Street, William C. Power ; Marion Street, J. L. Stokes ; Mission, L. M. Little. 1884. Washington Street, William C. Power; Marion Street, R. P. Franks, Mission, C. H. Pritchard. 1885 Washington Street, William C. Power; Marion Street, R. P. Franks ; Mission, L. M. Little. 1886. Washington Street, W. R. Richardson ; Marion Street, C. B. Smith ; Mission, L. M. Little. 1887 Washington Street, W. R. Richardson ; Marion Street, T. E. Morris ; Mission, L. M. Little. 1888. Washington Street, W. R. Richardson ; Marion Street, M. Dargan; Mission, S. D. Vaughn. 1889 Washington Street, W. R. Richardson; Marion Street, M. Dargan; Mission, S. D. Vaughn. 1890 Washington Street, H. F. Chreitzberg; Marion Street, M. Dargan ; Mission, S. D. Vaughn. 1891. Washington Street, H. F. Chreitzberg, Marion Street, S. 1'. H. Elwell; Mission, S. D. Vaughn. 1892. Washington Street, II. F. Chreitzberg; Marion Street, S. P. H. Elwell; Mission, S. D. Vaughn. 1893. Washington Street, J. A. Rice, Marion Street, S. P. H. Elwell; Mission. W. H. Kirton. 1894. Washington Street, J. A. Rice; Marion Street, S. P. H. Elwell; Mission, W. H. Kirton, 1895. Washington Street, W. W . Harr; Marion Street, P. L. Kirton, Mission, W. H. Kirton. 1896. Washington Street, W. W. Daniel ; Marion Street, P. L. Kirton; Mission, W. B. Baker. Presiding Elder. A. M. Chreitzberg. A. M. Chreitzberg. A. Coke Smith. A. Coke Smith. A. Coke Smith. S. B. Jones. S. B. Jones. S. B. Jones. William C. Power. William C. Power. William C Power. William C. Power. E. T. Hodges. J. W. Dickson. J. W. Dickson. . 7 ^ 1 s o BRITTLE DO NOT PHOTOCOPY «0 X> -O on «4- II IM <-k ~