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SKETCHES 
 
 PIONEERS OF METHODISM 
 
 IX 
 
 NORTH CAROLINA AND VIRGINIA. 
 
 BY THE REV. M. H. MOORE. 
 
 NASHV'Ii.LE, TEN J*.: 
 SOUTHERN METHODIST PUBLISHING HOUSE. 
 
 1884. 
 

 Entered, according to Act of Congress, in the year 1884, 
 
 BY MATTHEW H. MOORE, 
 in the Office of the Librarian of Congress, at Washington. 
 
"He that goeth forth and iceepeth, bearing precious seed, shall doubtless 
 come again with rejoicing, bringing his sheaves with Mm. n 
 
"God bless the memory of oiu fathers, and breathe their spirit on us! 
 The most sacred walks on this continent are their circuit paths ; the holiest 
 spots are the repositories where they have been laid in their last sleep; 
 the loveliest flowers seen by mortals are those that bloom above their graves, 
 symbols of their brighter glory." — The late Rev. N. F. Reid, D.D. 
 
TO MY MOTHER, 
 
 Whose holy influence has been, under God, the safe- 
 guard of my youth; and 
 
 TO THE HALLOWED MEMORY OF MY FATHER, 
 
 Himself the son of a Pioneer Methodist Preacher, and 
 
 who, rejoicing in the fullness of the free grace 
 
 that they preached, died with the notes 
 
 of victory on his lips; 
 
 This Volume is Dedicated, in Grateful Love and Memory, 
 
 by 
 
 THE AUTHOR. 
 
KIND WORDS. 
 
 " Rev. M. H Moore shows talent for biographical sketch-work." — Bisiioi* 
 MlTyeire, in Methodist Advance. 
 
 " Having read a number of these Sketches as they have appeared in our 
 Church-papers, I take more than ordinary pleasure in commending the forth- 
 coming volume to the favorable reception of the public. It promises to be a 
 timely and valuable addition to our historical Church literature, and, as such, I 
 hereby add my testimonial to its value, believing, as I do, that it will prove to be 
 one of the most instructive and interesting volumes, in its line, that has as yet 
 been issued from our Publishing House." — Rf.v. Dr. John E. Edwards, Pastor 
 Market Street Church, Petersburg, Virginia Conference. 
 
 " Having read in manuscript portions of the Sketches of early Methodist 
 preachers, by Rev. M. H. Moore, I take pleasure in commending his forthcom- 
 ing book to the reading public, and especially to Methodist preachers and people 
 who desire, as all such should, to familiarize themselves with the struggles and 
 triumphs of ' the fathers' as they planted Methodism in ' these lands.' Brother 
 Moore has brought to the preparation of this book special qualifications for one of 
 his age, much labor and painstaking to make it accurate and interesting, and a 
 sincere and earnest love for the work in which he is engaged. He is personally 
 worthy every way to receive the encouragement of the Church in his new field 
 as an author; and, giving us a book that will prove a valuable addition to our 
 Church literature, I trust the reception and circulation of 'the Sketches' may 
 be fully up to the most sanguine hopes of Brother Moore and his friends." — Rev. 
 Dr. N. H. D. Wilson, Presiding Elder, Hillsboro District, North Carolina Con- 
 ference. 
 
 " I have read your ' Sketches,' published in the Methodist Ad7>ance, with inter- 
 est and profit ; and I rejoice to learn that you will publish them in book-form. Such 
 a book should be read by all our people; and I trust it will have a 'great run.' 
 The Sketches are well written, and many of them are thrilling. — Rev. Dr. L.S. 
 Burkhead, North Carolina Conference, in a private letter to the author. 
 
 " Brother Moore has developed a special talent for this kind of work. Besides, 
 the study of Methodist history is with him almost a passion. That is the kind of 
 man to write history. We predict for him a brilliant career in this useful and in- 
 teresting department of 'letters."— Rev. Dr. W. M. Roisev, Editor, in Methodist 
 Advance. 
 
 "An interesting series." — Southern Methodist Herald. 
 
 " Well written. . . . A valuable contribution to our centenary literature." — 
 Rev. Dr. A. W. MANGUM [Prof, of English in University of North Carolina , 
 in Southern Christian Advocate. 
 
 "Valuable history. . . . Mr. Moore is a graceful and pleasing writer." — Daily 
 Workman, Greensboro, N. C. 
 
 " I predict for your book a large sale." — Rev. Dr. W. P. Harrison, in a letter 
 to the author. 
 
 " I have read with much edification some sixteen of the Sketches prepared by 
 Rev. M. H. Moore for his forthcoming work — ' The Pioneer Methodist Preachers 
 of North Carolina.' They indicate considerable research and a thorough ac- 
 quaintance with the literature bearing on his subject. The style is clear and 
 tasteful. I regard his Sketches as a really valuable contribution to Methodist 
 history in North Carolina, and, indeed, in the South." — Mr. T. B. Kingsbury, 
 Associate Editor Morning Star, Wilmington, N. C. 
 
 " I am greatly pleased with your work. . . . Will have large sale, I think." — 
 Rev. F. H. Wood, Pastor /■ rout Street Methodist Episcopal Church, South, Wil- 
 mington, N. C. 
 
 (6) 
 
AUTHOR'S PREFACE. 
 
 The kind reception which many of these " Sketches," in the form 
 of newspaper contributions, have received at the hands of the public 
 has induced the preparation of this volume. The author has not at- 
 tempted to write a history of the movement, but merely to sketch, 
 in true and life-like colors, the characters of some of its leading 
 spirits in the early days of its history, and to record their toils and 
 triumphs. He has gleaned from not less than one hundred con- 
 tributors to the history of Methodism, but has endeavored to give 
 credit, as far as possible, in every instance, for what he has copied. 
 While indebted to so many sources for information, the valuable 
 works of Lee, Bangs, and Stevens have been his constant com- 
 panions. To his brethren in the ministry who have so kindly en- 
 couraged him, and especially to Dr. Harrison, for his invaluable 
 services in editing the work, he would gratefully acknowledge his 
 indebtedness. Still, he feels that his task is not yet completed. If this 
 volume finds favor with the Church, he hopes, under God's blessing, 
 to bring the work down to the present day. Such men as Willis, 
 Watters, Cox, Ivey, Ira Ellis, Kendrick,. Cole, Joseph and Mark 
 Moore, Reddick Pierce, Enoch George, McKendree, Mooring, of 
 the early days; and Fletcher, Harris, Hezekiah G. Leigh, Moses 
 Brock, Carson, Compton, Brame, Doub, Reid, Lowe, and Closs, of 
 later times, will, in that case, next claim his attention. 
 
 And now, with the fervent prayer that He under whose blessing 
 these men were enabled to perform the deeds herein recorded will 
 add his sanction to this humble but sincere effort to promote his 
 cause, the writer commits his book to the friendly criticism of the 
 public. M- II. Moore. 
 
 Chapei. Hill, N. C, Oct. 3, 1883. 
 
 (7) 
 
CONTENTS. 
 
 PAGE 
 
 Introduction 11 
 
 Francis Asbury 15 
 
 Joseph Pilmoor 40 
 
 Robert Williams 47 
 
 John King 51 
 
 George Shadford 56 
 
 Caleb B. Pedicord 70 
 
 Edward Dromgoole 76 
 
 Francis Poythress , 83 
 
 John Easter ; 92 
 
 Isham Tatum 101 
 
 John Dickens 106 
 
 Jesse Lee 118 
 
 John Tunnell 131 
 
 Thomas Coke 136 
 
 Daniel Asbury 167 
 
 Philip Bruce 180 
 
 Reuben Ellis 196 
 
 Richard Whatcoat 204 
 
 Stith Mead 219 
 
 Hope Hull 228 
 
 John McGee 237 
 
 William Ormond 248 
 
 James Jenkins 254 
 
 James Douthit 266 
 
 George Dougherty 271 
 
 Richmond Nolley 280 
 
 James O'Kelly 290 
 
 Jonathan Jackson 302 
 
 Henry Evans, of Fayetteville 310 
 
 (0) 
 
IKTRODUGTION. 
 
 BY THE KEY. A. W. MANGUM, D.D., 
 
 Prof, of English in Univ. of N. C. 
 
 A new book ! It is natural to inquire, Who wrote it? What about 
 him? Is he possessed of the requisite qualifications for making a val- 
 uable book on the subject chosen? Is that subject worthy of special 
 consideration ? What is the object of the work ? Is it likely to prove 
 interesting, and to accomplish good? 
 
 Rev. M. H. Moore, the author of these "Sketches," is a native of 
 Warren county, North Carolina, and spent his childhood and youth 
 in Halifax county, in that historic territory which is distinguished 
 as the theater of the first toils and triumphs of Methodism in the 
 State. He is an indefatigable student, and a highly esteemed and 
 devout member of the North Carolina Conference of the Methodist 
 Episcopal Church, South. His paternal grandfather was one of the 
 heroic band that bore the standards of Methodism through the long 
 and hard conflicts in the Virginia Conference in the first quarter of 
 the century. The home in which his mother was nurtured was for 
 many years one of the hospitable and bountiful retreats that gave com- 
 fort and cheer to the weary itinerants on old Roanoke Circuit. His 
 parents were worthy descendants of a loyal Methodist ancestry, well 
 fitted to train their boy for the altars of the Church. Among the 
 books in the family library that early engaged his eager mind were 
 a number of old publications — such as were written or circulated by 
 the Methodist preachers in their pioneer labors. He was also often 
 brought under the influence of the circuit-riders who enjoyed the bless- 
 ings of his father's genial fireside, and he may thereby have received 
 impressions from time to time that inclined his thoughts and desires 
 toward the Church and its hallowed labors. Possibly the traditions 
 that lingered about the storied ground in his native community awoke 
 and fostered a warm interest in the remarkable lives of the men that 
 first brought the doctrines of Methodism through these Southern 
 lands. Certain it is, whatever the causes, that he has a mind well 
 suited to the task he has essayed. Thoroughly in love with his sub- 
 ject, he has devoted himself with enthusiasm to patient and careful 
 research, and to a faithful portrayal of the lives and characters of his 
 moral heroes. Though lie is vet young, bis qualifications for his 
 
 (11) 
 
J 2 Introduction. 
 
 chosen undertaking have been made plain to all who have read the 
 sketches from his pen that have already been published. These, and 
 others that appear for the first time in the book, show that he has 
 gleaned much valuable, unfamiliar material here and there among 
 the dusty, forgotten, fragmentary memorials of the pioneers, and has 
 wrought it, with skill and taste, into a well-ordered, beautiful, and 
 enduring tribute to the noble names that Methodism should not per- 
 mit to sink into oblivion. It is probable that he tells to older histo- 
 rians of the Church some — perhaps many — things that they have 
 never learned before. 
 
 The story of our Pioneers should, to the true Christian heart, prove 
 one of perennial freshness. It is worthy to be repeated over and over 
 to succeeding generations, that those who receive and enjoy the ben- 
 efits secured may know whom to cherish and honor as their benefac- 
 tors. The few of the early Methodist heroes whose names and deeds 
 have a prominent place in history are probably no more deserving of 
 our memory and gratitude than are many of their co-laborers Avho 
 are almost entirely unknown. They were all veritable conquerors in 
 the great moral and religious conflict, and are worthy objects of the 
 interest, admiration, and gratitude of their posterity. They and their 
 Avork were in many respects remarkable. As a rule they had few of 
 those advantages that are drawn from the sources that usually supply 
 the means of influence and achievement to those that attain worldly 
 success. Yet they not only contended triumphantly with the great 
 difficulties that they everywhere encountered, but won precious tro- 
 phies for their Saviour, and permanently established the Church 
 whose doctrines they espoused. The foundations they laid were so 
 deep and firm that the future with all its changes has but proved 
 their abiding strength; and they were so broad that the constant, 
 marvelous growth that has marked the progress of the cause has 
 signally vindicated the wisdom and foresight of those that planned 
 them. More than this. So endowed and so faithful were they as to 
 what constitutes the true reformer that they were able to impart, and 
 did impart, an impulse to their hallowed work that made sure its per- 
 petuation and ever-increasing progress. Theirs was true greatness — 
 the greatness that does not die — the greatness that sweeps over and 
 around the grave, and marches on and away, disembodied and death- 
 less, mighty and unchangeable, to inspire and strengthen and guide 
 surviving comrades and all succeeding hosts that fill and extend the 
 ever-advancing columns. 
 
Introduction. 13 
 
 Who •were these men? What is the secret of their power? What 
 gave such vitality and energy to their influence, and perpetuated the 
 glory of their words and deeds? 
 
 To answer these questions is to utter the simple truths that "enshrine 
 the hope and duty of the ministry of this and every age — the truths 
 that reveal the magical wisdom and fidelity on which the future of 
 Methodism — ay, of Christianity — depends. They were men of like 
 nature with ourselves. They had no special gifts that we may not 
 claim if we will. They had not the facilities furnished by schools, 
 by established society, by regular Church economy, and by the mul- 
 tiform products of godly experience through generations. One ad- 
 vantage there was — but no more theirs than ours — the doctrine they 
 embraced and preached, and the polity they observed, were the es- 
 sential features of the doctrine and polity of Methodism. They were 
 sustained by profound conviction, impelled by the unfaltering zeal 
 that such conviction inspires, ever sensible of their, tremendous re- 
 sponsibility for immortal souls, thoroughly persuaded that the gospel 
 they preached was the power of God and the wisdom of God unto all 
 who would hear and receive, and possessed of such integrity and sound 
 judgment that they concentrated all their powers upon what God 
 teaches to be the one grand work of the ministry — the proclaiming 
 of the plan of salvation through Jesus Christ, and, as far as possible, 
 bringing every thing into subservience to that supreme end. Trust- 
 ing in Jesus as their own Saviour, bearing with them constantly the 
 witness of the Spirit, they preached the gospel; preached it as the 
 word of God; preached it with calm trust in the Lord of infinite 
 mercy for success ; preached it with the boldness and confidence that 
 their own vital, conscious experience imparted. Like preaching al- 
 ways has produced like results; it will produce them still. 
 
 But while we praise and honor the memory of the " Pioneers," we 
 must not fail to recognize the truth that all that was great and good 
 in their hearts and lives came directly from Him who is the author 
 and dispenser of all blessings, and that to him we owe an everlasting 
 debt of loving gratitude for his merciful gift of the infallible plan of 
 redemption, and of the succession of faithful advocates and ministers 
 of that plan who have so heroically used the means he gave for its 
 promotion. To him supreme be all the glory ! 
 
 Still, as in His goodness he gave to them — his servants and mes- 
 sengers^ — a measure of moral freedom, their lives of devotion have 
 won for them a righteous claim to the best tributes that Christian 
 
14 Tntroductioi}. 
 
 gratitude can give t<> their precious memory. There is, therefore, 
 peculiar fitness in the task our author has performed. In the cen- 
 tennial period of American Methodism, it is signally appropriate to 
 
 bring hack to the mind of the Church the almost forgotten heroes 
 that waged the first hard conflicts of Methodism in this Western 
 
 World. They were not only heroes, but victors; not only victors, 
 hut deliverers; not only deliverers, hut devoted and loving guardians 
 and lathers. Duty demands that their names he brought up from 
 the silent chamber! of the past, and, before those that are reaping 
 the fruits of their noble toils, be crowned by filial, faithful hands 
 with the laurel of the valleys and hills that they watered and en- 
 riched with their tears and blood. It is right and comely in the 
 glad and glorious year of our centenary offerings to bring the gar- 
 lands of grateful affection, and twine them as ever fresh and fragrant 
 memorials around the names and graves of those who gave their all 
 — through trying years — to the cause of truth and mercy and salva- 
 tion. 
 
 One great lesson that we should learn from their life and work is 
 that we should live and preach, not just as they lived and preached 
 in every sense, but as we may consistently assume that they, with 
 their consecrated purpose and godly judgment, would live and preach 
 were they in our stead to-day. 
 
 Who does not rejoice in the assurance that they are reaping the 
 everlasting rewards of their martyr lives? 
 
 No sculptured stone in stately temple 
 
 Proclaims their rugged lot; 
 Like Him who was their great example, 
 
 This vain world knew them not. 
 
 But though their names no poet wove 
 
 In deathless song or story, 
 Their record is inscribed above; 
 
 Their wreaths are crowns of glory. 
 
 Who does not feel the desire in his heart to be true as they were 
 true, useful as they were useful, that at the last he may be remem- 
 bered as they are remembered, and crowned as they are crowned? 
 
Sketches of the Pioneers of Methodism. 
 
 FRANCIS ASBURY. 
 
 THROUGHOUT the annals of the world and the Church, 
 and amid all the convulsions and revolutions of the ages, 
 the student of history may recognize the hand of Supreme 
 Power and Infinite Wisdom molding the affairs of men and 
 nations. At the beginning of each revolution, and in the 
 midst of each crisis, some figure comes to the front to direct 
 aright the destinies of mankind. Generally it is the case 
 that the very evils under which the world has groaned, the 
 very thralldoms from which it is to be delivered, have been 
 so overruled as to have become the very means for qualify- 
 ing the commissioned leader for his appointed work. Joseph's 
 slavery proves the means of making him the benefactor of 
 thousands. An inhuman edict leads to the preparation of 
 Moses for the office of a great lawgiver and commander of 
 the Jewish people. Luther, pining away in a monk's cell, 
 finds in the old chained Bible the candle of Divine Truth 
 with which to illuminate the world ; and his austere life has 
 prepared him to brave the dangers to which he is to be sub- 
 jected. A man, to become a leader of men, must know 
 mankind ; to become a benefactor, he must understand the 
 evils from which humanity suffers ; to become a great relig- 
 ious teacher or reformer, he must be in hearty sympathy 
 with them; and sympathy is best learned in the school of 
 a like experience. Luther spent three years among the 
 peasantry of Germany before he undertook to translate the 
 Bible for them. An intimate acquaintance with their sim- 
 
 (15) 
 
1G The Pioneers of Methodism 
 
 pie modes of life and thought and feeling, an insight into 
 the hidden springs of their joys and sorrows, could alone 
 enable him to present to them in the language of their every- 
 day intercourse with each other, and as the very Bread of 
 Life — adapted to their wants, and supplying the cravings 
 of their nature — God's blessed " word written." The world's 
 greatest reformers have been " men of the people." In our 
 own day, and in our own Church, the greatest leaders among 
 us are those who have served in the various departments of 
 Church -work, and have learned, by experience, a hearty 
 sympathy for the veteran soldiers of the cross in every field 
 of labor. To the British Conference which convened at 
 Bristol, England, August 7, 1771, from the wilds of North 
 America there came the cry, "Come over into Macedonia 
 and help us!" John and Charles Wesley, Ingham and 
 Whitefield,had long before visited this field; Embury, Webb, 
 and Strawbridge had for some time been forming societies in 
 the Middle States; and for two years Pilmoor, Boardman, 
 Williams, and King had been laboring here. These had 
 met with a sufficient measure of encouragement to lead them 
 to believe that there was here an open door for the Wesleyan 
 preachers and a glorious work for them to do. The spirit 
 of the Father of Methodism — so well expressed in the mot- 
 to of his life, "The world is my parish" — had been deeply 
 imbibed by all of his followers, and the result was an ear- 
 nest desire to send the gospel wherever there was hope of 
 its being received. Little did the Conference, or any of its 
 members, dream of the mighty results which were to follow 
 in one hundred years; but in that little band of preachers 
 there was one, a young man in his twenty-sixth year, w T hose 
 eye had for some time been turned westward, and who felt 
 that it was his duty to go to America. When the call was 
 made for missionaries, Francis Asbury was the first to vol- 
 unteer. 
 
In North Carolina and Virginia. 17 
 
 His early history we prefer to let him recite in his own 
 language: 
 
 "I was born in Old England, near the foot of Hampstead 
 Bridge, in the parish of Handsworth, about five miles from 
 Birmingham, in Staffordshire, and according to the best of 
 my after-knowledge, on the 20th or 21st of August, in the 
 year of our Lord 1745. My father's name was Joseph and 
 my mother's Elizabeth Asbury. They were people in com- 
 mon life; were remarkable for honesty and industry, and 
 had all things needful to enjoy. Had my father been as 
 saving #s laborious, he might have been wealthy. As it 
 was, it was his province to be employed, as farmer and gar- 
 dener, by the two richest families in the parish. My par- 
 ents had but two children — a daughter, called Sarah, and 
 myself. My lovely sister died in infancy ; she was a favor- 
 ite, and my dear mother, being very affectionate, sunk into 
 deep distress at the loss of a darling child, from which she 
 was not relieved for many years. It was under this dispen- 
 sation that God was pleased to open the eyes of her mind, 
 she living in a very dark, dark, dark day and place. She 
 now began to read almost constantly when leisure presented 
 the opportunity. When a child, I thought it strange that 
 my mother should stand by a large window poring over a 
 book for hours together. From my childhood, I may say, 
 I have neither 
 
 .... dared an oath, nor hazarded a lie. 
 
 The love of truth is not natural, but the habit of telling it 
 I acquired very early; and so well was I taught that my 
 conscience would never permit me to swear profanely^ I 
 learned from my parents a certain form of words for prayer, 
 and I well remember my mother strongly urged my father 
 to family reading and prayer. The singing of psalms was 
 much practiced by them both. My foible was the ordinary 
 2 
 
18 Tlie Pwneers of Metfiodwn 
 
 foible of children— fondness for play; but I abhorred mis- 
 chief and wickedness, although my mates were among the 
 vilest of the vile for lying, swearing, fighting, and whatever 
 else boys of their age and evil habits were likely to be guilty 
 of. From such society I very often returned home uneasy 
 and melancholy; and although driven away by my better 
 principles, still I would return, hoping to find happiness 
 where I never found it. Sometimes I was much ridiculed, 
 and called Methodist Parson, because my mother invited any 
 person who had the appearance of religion to ber house. 
 
 "I was sent to school early, and began to read the Bible 
 between six and seven years of age, and greatly delighted 
 in the historical part of it. My school-master was a great 
 churl, and used to beat me cruelly. This drove me to prayer, 
 and it appeared to me that God was near to me. My father 
 having but one son, greatly desired to keep me at school, he 
 cared not how long; but in this design he was disappointed, 
 for my master, by his severity, had filled me with such hor- 
 rible dread that with me any thing was preferable to going 
 to school. I lived some time in one of the wealthiest and 
 most ungodly families Ave had in the parish. Here I be- 
 came vain, but not openly wicked. Some months after this 
 I returned home, and made my choice, when about thirteen 
 years and a half old, to learn a branch of business, at which 
 f wrought about six years and a half, during which time I 
 enjoyed great liberty, and in the family was treated more 
 like a son or an equal than an apprentice. 
 
 " Soon after I entered on that business, God sent a pious 
 man — not a Methodist — into our neighborhood, and' my 
 mother invited him to our house. By his conversation and 
 prayers I was awakened before I was fourteen years of age. 
 It was now easy and pleasing to leave my company, and I 
 began to pray morning and evening, being drawn by the 
 cords of love as with the bands of a man. I soon left our 
 
In North Carolina and Virginia. 19 
 
 blind priest, and went to West-Bromwich Church. Here 
 I heard Ryland, Stillingfleet, Talbot, Bagnall, Mansfield, 
 Howes, and Venn — great names and esteemed gospel min- 
 isters. I became very serious, reading a great deal — White- 
 field and Cennick's Sermons, and every good book I could 
 meet with. It was not long before I began to inquire of 
 my mother who, where, what were the Methodists. She 
 gave me a favorable account, and directed me to a person 
 that could take me to Wednesbury to hear them. I soon 
 found this was not the Church — but it was better. The 
 people were so devout — men and women kneeling down, 
 saying Amen. Now, behold! they were singing hymns — 
 sweet sound! Why, strange to tell, the preacher had no 
 prayer-book, and yet he prayed wonderfully ! What was yet 
 more extraordinary, the man took his text, and had no ser- 
 mon-book! Thought I, This is wonderful indeed! It is 
 certainly a strange way, but the best way. He talked about 
 confidence, assurance, etc., of which all my flights and hopes 
 fell short." 
 
 He soon after found pardon for sin, and at the age of six- 
 teen began to read and pray in public. Before he was eight- 
 een he began to expound the word of God, and exhort sin- 
 ners to flee from the wrath to come. He had traveled " nine 
 months in Staffordshire and other adjoining shires; two 
 years in Bedfordshire Circuit, and two in Salisbury Cir- 
 cuit," when he offered himself to the British Conference as 
 a missionary to America, and was duly received. From 
 this Conference he returned home, and tenderly broke to 
 his parents his determination. While grieved to part with 
 him, they believed him to be following the dictates of Infin- 
 ite Wisdom, and gave their consent and their blessing. When 
 he reached Bristol, to embark for his new field, he tells us 
 that he "had not one penny of money." "But," he adds, 
 " the Lord scon opened the hearts of Mends, who supplied 
 
20 The Pioneers of Methodism 
 
 me with clothes and ten pounds. Thus I found by experi- 
 ence that the Lord will provide for those who trust in him." 
 Never, perhaps, did the blessing of Heaven rest more abun- 
 dantly upon a missionary offering than upon that; never 
 was a missionary more devoted to the work before him than 
 was Asbury. Already his heart was in America; already 
 his soul longed to proclaim the glad tidings of free salvation 
 on her far-distant shores. 
 
 Accompanied by Mr. Wright, who had also been appointed 
 by the British Conference to America, he landed in Philadel- 
 phia on the 7th of October, 1771. They met an old-time Meth- 
 odist welcome ; and if there is one sect on earth which more 
 than any other knows just how to receive a minister as the 
 embassador of God, and their "servant for Jesus' sake," we 
 are prepared to accord that distinction to " the people called 
 Methodists." Of their reception, Asbury says: "The peo- 
 ple looked on us with pleasure, hardly knowing how to show 
 their love sufficiently, bidding us welcome with fervid affec- 
 tion, and receiving us as angels of God." 
 
 After spending a few days in Philadelphia, he went to 
 New York. He found that the preachers had been too 
 much disposed to confine their labors to the cities, and im- 
 mediately began to set an example of spreading the gospel 
 by traveling out into the surrounding country, and preach- 
 ing to many who had, perhaps, never heard the Word of 
 Life proclaimed before. His example was followed by the 
 other preachers, and a new impetus was given to the work. 
 Boardman traveled north as far as Boston, and Pilmoor to 
 the south as far as Savannah, Ga. 
 
 But the new missionaries did not meet the same cordial 
 welcome everywhere. The rabble, and in many instances 
 the clergy of the Established Church, opposed them, and 
 endeavored by every possible means to block their way. 
 There were evils, too, in the societies that needed correc- 
 
In North Carolina and Virginia. 21 
 
 ion, and Asbury, resolved to take a bold stand for the pres- 
 ervation of the purity of the classes, wrote: "Whomsoever 
 I please or displease, I shall be faithful to God, to the peo- 
 ple, and to my own soul." This noble resolution he kept 
 through the whole of his long and eventful ministry. The 
 contrast between these earnest, consecrated men and the 
 parsons of that day was too great to escape the notice of the 
 world. They soon drew unto themselves the veneration and 
 respect of those who feared and loved God, and their preach- 
 ing was so accompanied with the power of the Holy Ghost 
 that many of the rabble, who at first opposed them, were 
 brought to a knowledge of the truth and were soundly con- 
 verted. 
 
 As Mr. Wesley was considered, under God, the leader of 
 the Methodist movement, those whom he appointed to cir- 
 cuits and stations were called " assistants." These had the 
 general oversight of the local preachers, class-leaders, etc. 
 Their assistants, or "junior preachers" as they were after- 
 ward known, were called "helpers." On the 10th of Octo- 
 ber, 1772, Mr. Asbury received a letter from Mr. Wesley 
 appointing him " general assistant," or supervisor, of the 
 work in America. This office he continued to fill until 
 June, 1773, when two other missionaries — Messrs. Kankin 
 and Shadford — landed in Philadelphia. As Mr. Rankin 
 had been longer in the traveling connection than he, Mr. 
 Wesley had appointed him to supersede Mr. Asbury as 
 "general assistant." 
 
 Up to this time no regular Conference of the. preachers 
 had been held in America. Their business had been trans- 
 acted at their quarterly-meetings, and, as no minutes of the 
 proceedings were preserved, we have but meager informa- 
 tion as to what they did. We learn from Asbury's journal 
 that at some of these meetings there had been indicated a 
 decided inclination to administer the ordinances among them- 
 
22 The Pioneer* oj Methodism 
 
 selves. Mr. Strawbridge was an enthusiastic leader in this 
 movement, which, triumphing over various Conference res- 
 olutions, led to the organization of the Methodist Episcopal 
 Church in 1784. 
 
 The first regular Conference of the American Methodist 
 preachers convened in the city of Philadelphia on the 4th 
 of July, 1773 — soon after Mr. Rankin's arrival. At this 
 time there were eleven hundred and sixty members in the 
 society in the colonies, one hundred of whom were in Vir- 
 ginia. Pilmoor had traveled and preached through North 
 Carolina, on his trip to Savannah, but no societies were re- 
 ported from this State. He was probably the first Method- 
 ist preacher that ever preached in North Carolina; while 
 probably to Robert Williams belongs the honor of forming 
 the first society within her bounds. 
 
 After spending the years 1773-4 in Baltimore and New 
 York, and the surrounding country, we find Asbury, in 
 1775, appointed to Norfolk, Va. This was a most wicked 
 place. Williams and Pilmoor had both labored here with 
 little success ; nor did Asbury hope to accomplish much when 
 he had taken in the state of things. There were thirty mem- 
 bers in society, and an "old shattered play-house" was the 
 place of worship. Nor was the prospect in Portsmouth 
 much more encouraging. Here he found thirty-seven mem- 
 bers, but by enforcing the discipline he speedily reduced the 
 number to fourteen. Discouraged by the prevailing wick- 
 edness around him, he wrote in his journal: "Unless Divine 
 Justice has determined destruction on these two towns, I hope 
 the Lord will undertake for them, and increase their num- 
 ber." But he did not confine his labors to these towns. As 
 was his custom, he took in the surrounding country. He 
 found a little society near Craney Island, and another six 
 miles from Portsmouth, on the road to Suffolk. At the lat- 
 ter place the little membership, numbering " thirteen serious 
 
In North Carolina and Virginia. 23 
 
 souls," seems to have refreshed his spirit. But so little en- 
 couragement did he meet on his field of labor that, hearing 
 of a glorious revival in Brunswick, under the ministry o# 
 Shadford and Dromgoole, he left, with the feeling of a man 
 who has suddenly emerged from darkness to light. "I am 
 bound for Brunswick," he writes; and as he approaches the 
 scene of the revival, "My soul catches the holy fire already." 
 
 These seasons of despondency, which he continued to suf- 
 fer occasionally throughout the whole of his ministry, may 
 be attributed, in part, to the state of his health, which was 
 never good ; and in the same fact we may find one reason 
 for the "variableness of liberty in preaching," of which he 
 complained. 
 
 We must now pass over some matters to be duly consid- 
 ered in another sketch, and glance at the peculiar troubles 
 which threatened the overthrow of Methodism, and did re- 
 tard its progress for some years, in this country. At the 
 beginning of the war with Great Britain, some of the En- 
 glish preachers in America had manifested such an impru- 
 dent zeal for the cause of the king as to draw upon the 
 Methodist movement the odium attached to Toryism. Mr. 
 Rodda had been detected in circulating the royal proclama- 
 tion on his circuit, and using his influence to stir up a spirit 
 of opposition to the new government. This imprudent and 
 unjustifiable conduct brought upon him the displeasure of 
 the people; and fearing their resentment, he made his es- 
 cape, by the assistance of some slaves, to Philadelphia, then 
 occupied by the British army, and from thence he returned 
 to his native country. In this crisis, Asbury determined to 
 act prudently, but on no account to forsake, as he said, "the 
 poor sheep in the wilderness." All the other English preach- 
 ers departing, he wrote in his journal : " So we are left alone ; 
 but I leave myself in the hand of God, relying on his good 
 providence to direct and protect us, persuaded that nothing 
 
24 The Pioneers of Methodism 
 
 will befall me but what shall conduce to his glory and my 
 benefit." He did not, however, escape political persecution. 
 
 The indignation excited by the imprudent conduct of some 
 of the preachers was aggravated by a pamphlet published 
 by Mr. Wesley and addressed to the Americans, condemn- 
 ing the conduct of the people of the colonies and upholding 
 British dominion; nor could Mr. Asbury persuade himself 
 to take the oath of allegiance to the State of Maryland, re- 
 quired of him. He found, however, an asylum from the 
 pursuit of his enemies, and from the storm of the war then 
 waging, in the hospitable home of his life-long and devoted 
 friend Judge Thomas White, of Delaware. Here he re- 
 mained nearly twelve months. In this temporary confine- 
 ment we may trace the directing hand of Providence; for 
 it afforded him an opportunity, which he did not allow to 
 pass unimproved, for extensive reading and preparation for 
 the work that awaited him in the near future. Nor were 
 his gifts as an embassador for Christ idle or unemployed. 
 From his place of concealment he would steal out at night, 
 and jDroclaim to dying souls the word of life. 
 
 In the latter part of the year 1778 he left the house of his 
 kind friend and protector, and once again entered upon the 
 laborious itinerant life to which he had devoted himself. 
 One of the first matters to engage his attention was the 
 healing of the division that had taken place at the Broken- 
 back Church, in Fluvanna county, Virginia — a sufficient no- 
 tice of which will be made in another sketch. This breach 
 happily closed, the preachers all entered upon their work 
 with renewed zeal, and a brighter day dawned upon the 
 Church. During the year 1780 we find him making a 
 tour and preaching through Virginia and North Carolina. 
 Riding home with Dr. King, the pioneer preacher, who 
 had then located and was practicing medicine in Franklin 
 county, he spent a pleasant night with him and his wife, 
 
In North Carolina and Virginia. 25 
 
 and wrote, under date of June 23: "I had too mean an 
 opinion of the people of Carolina; it is a much better coun- 
 try, and the people live much better than I expected from 
 the information given me." 
 
 As Methodism was but being introduced into this State, 
 his mention of some of the first places visited may prove of 
 interest. We quote from his journal: 
 
 "Friday, 16th of June. — I crossed Roanoke (North Car- 
 olina); felt a little better, though weak. We rode near 
 thirty miles ; was like to faint in the carriage, but at Brother 
 
 Edwards's felt refreshed and ease from pain 17th. 
 
 — Preached at Jones's barn, to about a hundred people. . . . 
 18th. — I rode fifteen miles to Brother Bustion's, and preached 
 to about five hundred people ; was much led out on Isaiah lv. 
 
 6, 7. The people were solemnly attentive 19th. — 
 
 .... We set off in the rain, rode over Fishing Creek to 
 Davis's, ten miles. I spoke on 1 Thess. i. 8, 9; had some 
 light, but the people were little moved. Rode twelve miles 
 to Gabriel Long's, through the woods. .... 21. — I had 
 a ride alone better than twelve miles to Mr. Duke's. When 
 I came there found about thirty people, and they were quite 
 ignorant. After preaching, I took dinner, and in talking 
 
 found three or four of them tenderly serious 22. 
 
 — Rode to Jenkins's, and spoke plainly to about eighty peo- 
 ple, and found the word was fitted to their cases. Met class. 
 It was a day of peace to me ; the Lord was with me at this 
 poor but good man's house. 
 
 "23. — Rode fifteen miles; preached, prayed, and sung 
 near two hours; ate a little about four o'clock, and preached 
 at Nutbush Creek Chapel (a little log-house, about twenty- 
 five feet long and twenty wide) to about one hundred and 
 fifty people. Here I found a broken society. Rode home 
 with Dr. King. 
 
 "24. — Rode to Edmund Taylor's, and, at the school- 
 
2(3 The Pioneers of Methodism 
 
 house, spoke to about seventy people Was kindly 
 
 entertained at Col. Taylor's. They were for the ordinances 
 here, though not heated. 25. — Rode six miles to the taber- 
 nacle ; about four hundred people, rich and poor, attended. 
 Had very little liberty in speaking — the people very insen- 
 sible. I think these people must be awakened by judg- 
 ments, for it appears the gospel will not do it. . . . 
 
 "Sunday, 9th July. — Preached at Green Hill, to about 
 four hundred souls, on 1 Thess. ii. 4. The subject was new, 
 the people dead. James O' Kelly spoke on ' Have ye un- 
 derstood all these things?' He raised high, and was very 
 affecting, but to little purj^ose. There are evils here — the 
 meeting not solemn ; the women appeared to be full of dress ; 
 the men full of news. These people are gospel slighters. I 
 fear some heavy stroke will come on them. James O' Kelly 
 and myself enjoyed and comforted each other. This dear 
 man rose at midnight, and prayed very devoutly for me 
 and himself. He cries, 'Give me children, or I die!' but 
 I believe no preaching or preacher will do much good at 
 present." 
 
 These brief extracts will give us some idea of the religious 
 state in which Asbury found the peoi^le of North Carolina 
 in 1780. After traveling through what are now Halifax, 
 Warren, Franklin, Wake, Granville, Chatham, Orange, and 
 Cumberland counties, we find him, on the 16th of Septem- 
 ber, at the house of Rev. Devereux Jarratt, in Virginia, 
 writing to Mr. Wesley of the necessity for providing some 
 means for administering the sacraments. The Virginia and 
 North Carolina preachers had agreed to suspend the admin- 
 istration of them for one year, and were anxiously awaiting 
 to see what step Mr. Wesley would take in the matter. The 
 open and shameful corruptions in the clergy of the Estab- 
 lished Church had caused the people to refuse to receive the 
 sacraments at their hands; and, moreover, the connection 
 
In North Carolina and Virginia. 27 
 
 which had existed between that body and the State govern- 
 ment had fallen with British dominion. There appeared, 
 then, no longer any necessity for remaining in connection 
 with it. The appeal which Asbury made to Wesley result- 
 ed in his sending over Coke, Whatcoat, and Vasey — the 
 former authorized to ordain other ministers — and in the 
 appointment of Coke and Asbury as "joint superintendents 
 of the work in America." The new missionaries landed in 
 New York on the 3d of November, 1784. 
 
 In the meantime the war had closed. The long suspense, 
 the fearful anxiety as to its termination, which had drawn 
 the minds of the people from the subject of religion, were 
 at last ended. The dark clouds which for seven years had 
 hovered over the colonies rolled away; and once more the 
 sunlight of peace and prosperity dawned upon the land — 
 no longer colonies, but independent States. But with this 
 era of gladness, Asbury, whose mind was always engaged 
 in promoting the spiritual interests of the people, saw T a yet 
 more threatening danger to the Church. Adversity may 
 drive some to destruction, but prosperity will ruin many 
 more. The people were elated by their victory. He saw 
 in them a disposition to become engrossed with worldly af- 
 fairs to the neglect of their spiritual interests, and he trem- 
 bled for their safety. For awhile his fears seemed to be well 
 founded ; but the ranks of the world's opposition finally gave 
 way before the earnest preaching of the pioneers, and churches 
 sprung up in the wilderness like visions responsive to the ma- 
 gician's art. 
 
 On the 15th of November, at Barrett's Chapel, in Del- 
 aware, Asbury met Coke, Whatcoat, and Vasey. Coke 
 opened to him Mr. Wesley's plan. To this Asbury object- 
 ed, and absolutely refused to accept the position to which 
 Wesley had appointed him; but it was finally agreed to 
 submit the whole matter to the decision of a general Con- 
 
28 The Pioneers of Methodism 
 
 ference of the preachers, which was called to meet in the 
 city of Baltimore, on the 24th of December following. 
 
 As Mr. Wesley's intention in regard to the formation of 
 a new Church organization has been the subject of much 
 controversy, we give below an extract from his letter of ad- 
 vice and instruction, on which the preachers acted: 
 
 "Bristol, September 10, 1784. 
 "To Dr. Coke, Mr. Asbury, and oar Brethren in North Amer- 
 ica : 
 
 " 1. By a very uncommon train of providences, many of 
 the provinces of North America are totally disjoined from 
 the British Empire, and erected into independent States. 
 The English Government has no authority over them, either 
 civil or ecclesiastical, any more than over the States of Hol- 
 land. A civil authority is exercised over them, partly by 
 the Congress, partly by the State Assemblies; but no one 
 either exercises or claims any ecclesiastical authority at all. 
 In this peculiar situation, some thousands of the inhabitants 
 of these States desire my advice, and in compliance with 
 their desire I have drawn up a little sketch. 
 
 " 2. Lord King's account of the primitive Church con- 
 vinced me years ago that bishops and presbyters are the 
 same order, and consequently have the same right to or- 
 dain. For many years I have been importuned, from time 
 to time, to exercise this right by ordaining part of our trav- 
 eling preachers. But I have still refused, not only for 
 peace's sake, but because I was determined as little as pos- 
 sible to violate the established order of the national Church 
 to which I belonged. 
 
 " 3. But the case is widely different between England and 
 North America. Here there are bishops who have a legal 
 jurisdiction; in America there are none, and but few parish 
 ministers — so that for some hundred miles together there is 
 
In North Carolina and Virginia. 29 
 
 none either to baptize or to administer the Lord's Supper. 
 Here, therefore, my scruples are at an end, and I conceive 
 myself at full liberty, as I violate no order and invade no 
 man's right by appointing and sending laborers into the 
 harvest. 
 
 "4. I have accordingly appointed Dr. Coke and Mr. 
 Francis Asbury to be joint superintendents over our breth- 
 ren in North America; as also Richard Whatcoat and 
 Thomas Vasey to act as elders among them, by baptizing 
 and administering the Lord's Supper. 
 
 " 5. If any one will point out a more rational and script- 
 ural way of feeding and guiding those poor sheep in the wil- 
 derness, I will gladly embrace it. At present I cannot see 
 any better method than that I have taken. 
 
 "6. It has indeed been proposed to allow the English 
 bishops to ordain part of our preachers for America. But 
 to this I object: (1) I desired the Bishop of London to or- 
 dain one only, but could not prevail. (2) If they consented, 
 we know the slowness of their proceedings ; but the matter 
 admits of no delay. (3) If they would ordain them now, 
 they would likewise expect to govern them ; and how griev- 
 ously would this entangle us ! (4) As our American breth- 
 ren are now totally disentangled from both the State and 
 the English hierarchy, we dare not entangle them again 
 either with the one or the other. They are now at full 
 liberty simply to follow the Scriptures and the primitive 
 Church; and we judge it best that they should stand fast 
 in the liberty wherewith God has so strangely made them 
 free. John Wesley." 
 
 The Conference met in Lovely Lane Chapel, in Balti- 
 more, on the 24th of December, 1784, at 10 a.m., and here 
 it was decided to form themselves into a Methodist Episco- 
 pal Church." Coke and Asbury were duly elected "super- 
 
30 The Pioneer* of Methodism 
 
 intendents" of the same. The episcopal office was made 
 elective, and "the superintendent, or bishop, amenable to 
 the body of ministers and preachers." Elders and deacons 
 for the several States were elected and ordained, and rules 
 for the government of the new Church were adopted. There 
 were sixty preachers present, and Watters tells us there was 
 not a dissenting voice to the adoption of Wesley's plan. 
 Black, who was there from Nova Scotia, was filled with 
 admiration, and wrote: "Perhaps such a number of holy, 
 zealous, godly men never before met together in Maryland 
 — perhaps not on the continent of America." 
 
 On the second day of the session Asbury was ordained a 
 deacon; on the third, an elder; on the fourth, a "superin- 
 tendent," or bishop. On the occasion of his consecration to 
 the episcopal office, Coke, who, assisted by Whatcoat and 
 Vasey, and Mr. Otterbein, of the German Church, ordained 
 him, preached a sermon full of beauty and power, describ- 
 ing the obligations 01 a true bishop. We quote a few elo- 
 quent passages from the peroration : " thou Lover of souls, 
 who wiliest not the death of a sinner, have pity on the world ! 
 Remember Calvary. Hear the pleading Intercessor, and 
 raise up men after thine oavh heart, full of the Holy Ghost, 
 full of love, and full of zeal. Guide them by thy Spirit, 
 accompany them with thine omnipotence, that they may 
 tread the kingdom of Satan under their feet, and build up 
 thy glorious Church. You may now perceive the dreadful 
 effects of raising immoral or unconverted men to the gov- 
 ernment of the Church. The baneful influence of their ex- 
 ample is so extensive that the skill and cruelty of devils can 
 hardly fabricate a greater curse than an irreligious bishop. 
 But thou, O man of God, follow after righteousness, godli- 
 ness, patience, and meekness! Be an example to the believ- 
 ers in word, in conversation, in charity, in spirit, in faith, 
 in purity. Keep that which is committed to thy trust. Be 
 
In North Carolina and Virginia. 31 
 
 not ashamed of the testimonies of our Lord, but a partaker 
 of the afflictions of the gospel according to the power of 
 God. Endure hardships as a good soldier of Jesus Christ. 
 Do the work of an evangelist, and make full proof of thy 
 ministry, and thy God will open to thee a wide door, which 
 all thy enemies shall not be able to shut, He will carry his 
 gospel by thee from sea to sea, and from one end of the conti- 
 nent to another. O thou who art the Holy One and the 
 True! consecrate this thy servant with the fire of divine 
 love; separate him for thy glorious purpose; make him a 
 star in thine own right-hand, and fulfill in him and by him 
 the good pleasure of thy goodness." 
 
 The Articles of Religion, as abridged, and the Prayer- 
 book, as prepared by Mr. Wesley, were adopted. The 
 Prayer-book, however, and the episcopal "gown and bands" 
 were not long retained in the Church, as they did not ac- 
 cord with the primitive simplicity of the people. 
 
 After the permanent organization effected at this Con- 
 ference, Methodism took higher ground, and moved on to 
 greater usefulness and success. One of the first objects that 
 enlisted the cares of the new bishops was the promotion of 
 the cause of education. Day-schools were established in 
 various parts of the country, Sunday-schools were organ- 
 ized in the churches, and Cokesbury College — a sufficient 
 account of which has been given in the sketch of Dr. Coke 
 — was founded. The missionary spirit received a new im- 
 petus, and almost immediately after the adjournment of the 
 Conference we find Asbury on his way to Charleston to in- 
 troduce Methodism there. He found an " open door," and 
 a society was soon formed in that place. His labors were 
 now simply amazing, and one will have to follow him in his 
 published journal to form any correct idea of them. He 
 was the central figure in the grand movement for the spread 
 of the gospel known as American Methodism ; and his his- 
 
32 The Pioneers of Methodism 
 
 tory is the history of the Church for that period. Not only 
 do Ave find him riding from the New England States on the 
 north, to Georgia on the south, but across the Blue Ridge 
 and Alleghanies, and into the wilds of Tennessee, Kentucky, 
 and Ohio he bore the standard of the cross and preached the 
 word of life. On these trips it was his habit to travel on 
 horseback, having along a "pack-horse" to carry his bag- 
 gage, and which was trained to follow wherever he led. We 
 introduce a few extracts from his journal that will give us 
 some idea of the privations and sufferings with which early 
 Methodism was baptized in what was then known as "the 
 West." 
 
 In April, 1788, he writes: "After getting our horses shod, 
 we made a move for Holstein, and entered upon the mount- 
 ains, the first of which I call Steel, the second Stone, and 
 the third Iron Mountain. They are rough, and difficult to 
 climb. We were spoken to on our way by most awful thun- 
 der and lightning, accompanied by heavy rain. We crept 
 for shelter into a dirty little house, where the filth might 
 have been taken from the floor with a spade. We felt the 
 want of fire, but could get little wood to make it, and what 
 we gathered was wet. At the head of Watauga we fed, and 
 reached Ward's that night. Coming to the river next day, 
 we hired a young man to swim over for the canoe, in which 
 we crossed, while our horses swam to the other shore. The 
 waters being up, we were compelled to travel an old road 
 over the mountains. Night came on ; I was ready to faint 
 with a violent headache ; the mountain was steep on both 
 sides. I prayed to the Lord for help. Presently a profuse 
 sweat broke out upon me, and my fever entirely subsided. 
 About nine o'clock we came to Grear's. After taking a lit- 
 tle rest here, we set out next morning for Brother Coxe's, 
 on Holstein River. I had trouble enough. Our route lay 
 through the woods, and my pack-horse would neither fol- 
 
In North Carolina and Virginia. 33 
 
 low, lead, nor drive, so fond was he of stopping to feed on 
 the green herbage. I tried to lead, and he pulled back ; I 
 tied his head up to prevent his grazing, and he ran back. 
 The weather was excessively warm. I was much fatigued, 
 and my temper not a little tried. I fed at I. Smith's, and 
 prayed with the family. Arriving at the river, I was at a 
 loss what to do ; but, providentially, a man came along who 
 conducted me across. This had been an awful journey to 
 me, and this a tiresome day, and now, after riding seventy- 
 five miles, I have thirty-five miles more to Gen. Russell's. 
 I rest one day to revive man and beast." 
 
 Again, in South Carolina, he writes: "Came to Green 
 Ponds, where there was an appointment for me. I felt a 
 little comforted. I have ridden about one hundred and 
 forty miles in the last seven days, through a very disagree- 
 able part of the country to travel when the waters are high. 
 I have had various exercises, and have suffered hunger, fa- 
 tigue, and fever, and have not had a comfortable bed for a 
 week past." 
 
 Again: "Crossed the Kentucky River. I was strangely 
 outdone for want of sleep, having been deprived of it in my 
 journey through the wilderness — which is like being at sea, 
 in some respects, and in others worse. Our way is over 
 mountains, steep hills, deep rivers, and muddy creeks; a 
 thick growth of weeds for miles together, and no inhabit- 
 ants but wild beasts and savage men. Sometimes, before I 
 am aware, my ideas will be leading me to be looking out 
 ahead for a fence, and I would, without reflection, try to 
 recollect the houses we should have lodged at in the wilder- 
 ness. I slept about an hour the first night, and about two 
 the last. We ate no regular meal; our bread grew short, 
 and I was much spent." 
 
 Asbury's opposition to African slavery was earnest and 
 constant, and yet regulated by the dictates of prudence. 
 3 
 
34 The Pioneers of Methodism 
 
 This was, unfortunately, not true of many of the early Meth- 
 odist preachers. 
 
 The name "superintendent" was in 1787 changed to 
 "bishop." As a reason, the "early minutes," in a foot- 
 note, say : "As the translators of our version of the Bible 
 have used the English word bishop, instead of superintend- 
 ent, it has been thought by us that it would appear more 
 scriptural to adopt their term bishop." This, it has been 
 stated, was an occasion of offense to Mr. Wesley. Perhaps 
 he thought it was the outgrowth of vanity. However that 
 may be, he was displeased on another^account. At the Con- 
 ference of 1784 a resolution was passed in which the preach- 
 ers acknowledged Mr. Wesley as their spiritual father, and 
 his right to govern them. When it became known that 
 Mr. Wesley contemplated removing Mr. Asbury from Amer- 
 ica, this resolution was rescinded, and Wesley's name was 
 dropped from the American minutes. While this action 
 deeply wounded Wesley's feelings, it showed the high appre- 
 ciation in which Asbury was held by his American breth- 
 ren. 
 
 As a bishop, it will be seen that Asbury " made full proof 
 of his ministry." He traveled as perhaps no other man since 
 the days of the apostles has traveled ; and the one ambition 
 of his life seems to have been to devote the whole of his time 
 to the cause of Christ, and die poor. As a presiding officer, 
 he was sometimes austere in his manner toward those pro- 
 jecting and defending measures that he did not favor. On 
 such occasions it is said to have been his custom to turn and 
 sit with his back to the speaker; and yet he was one of the 
 most affectionate and sympathetic of men. Few men trav- 
 eling over the United States, and meeting hundreds of classes 
 every year, would have attempted to remember the individ- 
 ual members ; but he did it, and felt in each an affectionate 
 interest. We have before us a letter written to him bv a 
 
In North Carolina and Virginia. 35 
 
 preacher's wife, and which we give below because it illus- 
 trates this beautiful trait in his character : 
 
 " North Carolina, Gates County, 
 
 Knotty-pine Chapel, March 17, 1799. 
 
 " When you were with me last, you desired I would give 
 you an account of the dear saints who are fallen asleep in 
 Jesus in this place. I will give you a list of their names, 
 with a sketch of some of their characters. 
 
 " Elizabeth Norfleet, one of the first. that embraced relig- 
 ion after the gospel was preached here. She was one of the 
 meekest women — a pattern of piety to the end of her days. 
 
 "Ann Gipson, converted from the height of pride and van- 
 ity to a humble lover of God and man ; full of good works. 
 
 " Mary Hays, a dear, simple, humble, tender, affectionate 
 woman." 
 
 [Then follow similar accounts of Moses Kittrell, Mary 
 Parker, Mary Kichardson, Susannah Benton, Mary Has- 
 lett, Sophia Hunter, Mary Tugwell, Henry Smith, Mil- 
 bury Billips, Rachel Lawrence, Priscilla Graham, Mary 
 Duke, Christopher Reddick, Hardy Brown, and Mary 
 Gregorie.] 
 
 " O my dear brother, while I write and think of the dear 
 saints in glory, how it fills my heart with joy! O the time 
 will shortly come when these eyes shall weep no more, this 
 heart, which is now the seat of sorrow, shall cease to flutter 
 and beat, and not a wave of trouble roll across my peaceful 
 breast ! 
 
 " I hope the Lord will renew your health and strength, that 
 you may live long to water his vineyard. Pray for me that 
 I may be more holy and more heavenly-minded. Give my 
 love to Brother Lee. Mr. Baker and the children join me 
 in sincere love to you. 
 
 " Your affectionate sister, I. Baker." 
 
36 The Pioneers of Methodism 
 
 For his parents Asbury always entertained the warmest 
 affection, and frequently alludes to them in terms of filial 
 devotion. 
 
 It is well known that he was subject to seasons of despond- 
 ency. This may be attributed in part to the state of his 
 health, which was never good. All along his pilgrimage 
 we find him examining the foundations of his hopes for a 
 better world ; and if he did not feel a good measure of the 
 Divine comfort, it was to him a source of grief, and an occa- 
 sion for fasting and prayer. The financial straits in which 
 he was sometimes placed added to this feeling of desponden- 
 cy, as also the occasional hopeless aspect of the outlook for 
 doing good in some localities. 
 
 The North Carolina Conference some years ago received 
 a young man into its connection, and Bishop Pierce ap- 
 pointed him the first year to Onslow Circuit. On reaching 
 the appointment, the prospect appeared gloomy in The ex- 
 treme. He was young; the people wanted "an old man 
 ivith experience." There were several church trials await- 
 ing his attention, and the general opinion was that none but 
 an old man would do for the work. After traveling nearly 
 around the circuit, and meeting with cool treatment in some 
 places, he stopped at the house of a good old brother for 
 dinner. Taking down a volume of Asbury's Journal from 
 the book-case, on opening it his eyes fell on this passage : " I 
 think I shall have no more appointments between New Berne 
 and Wilmington. The people of Onslow resemble the an- 
 cient Jews — they fear not God, and are contrary to all 
 men." It is natural to suppose that this passage did not 
 relieve the young man's feeling of despondency, but the 
 Lord owned his labors; nearly a hundred souls were con- 
 verted during the year ; all of the interests of the Church 
 were advanced, and at the close of the year the stewards 
 asked for his return. 
 
In North Carolina and Virginia. 37 
 
 After the return of Dr. Coke to England, the labors of 
 the episcopacy devolved wholly upon Asbury. The growth 
 of the Church, and his own feeble health, soon demanded 
 that relief be afforded him, and Jesse Lee was alloAved him 
 as an assistant. In 1800 Mr. Whatcoat was elected to the 
 episcopacy to assist him, and after Whatcoat's death Will- 
 iam McKendree was elected. 
 
 Bishop Asbury, we have said, was the central figure of 
 American Methodism for nearly half a century. He be- 
 held its origin ; he labored to promote its growth ; he was 
 the principal leader in its organization, and supervised its 
 development. For a full account of his labors and suffer- 
 ings the reader is referred to the history of Methodism dur- 
 ing the period of his life. It is our province here only to 
 bring out some leading characteristics, and give such a con- 
 densed record of his life-work as will bring the man before 
 us in life-like colors. 
 
 Perhaps no man among all the self-sacrificing and conse- 
 crated spirits with whom he labored was less moved by ap- 
 plause or reproach. He never forgot his accountability to 
 God, and cared little for the opinion of men when he was 
 assured of the Divine approval. 
 
 While under his administration of the government of the 
 Church there appeared several schisms — threatening some- 
 times the dissolution of the organization — and he became 
 the object of bitter reproach, he always showed a willing- 
 ness to forgive and forget. To both James O'Kelly and 
 William Glendenning he made advances, in the spirit of 
 his Master, after his character had been bitterly assailed by 
 them, and they all died at peace with each other. 
 
 His dislike of parade amounted almost to fanaticism. It 
 was with great difficulty that he could ever be induced to 
 allow his portrait to be taken; and the following extract 
 from his journal, on the occasion of a visit to Augusta, Ga., 
 
38 The Pioneers of Meihodiem 
 
 is a further evidence of this feature in his character. The 
 ■wonder is that such a man could ever have been induced to 
 wear the "canonicals" and use a prayer-book: 
 
 "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 will be the last.'' 
 
 Like all of the early Methodist bishops, he lived and died 
 a bachelor. In his journal he gives us his reasons for this 
 course. We quote: 
 
 " If I should die in celibacy, which I think quite proba- 
 ble, I give the following reasons for what can scarcely be 
 called my choice: I was called in my fourteenth year. I 
 began my public exercises between sixteen and seventeen. 
 At twenty-one I traveled. At twenty-six I came to Amer- 
 ica. Thus far I had reasons enough for a single life. It 
 had been my intention of returning to England at thirty 
 years of age, but the war continued, and it was ten years 
 before we had a settled, lasting peace. This was no time to 
 marry or be given in marriage. At forty-nine I was or- 
 dained superintendent -bishop in America. Amongst the 
 duties imposed upon me by my office was that of traveling 
 extensively, and I could hardly expect to find a woman with 
 grace enough to enable her to live but one week out of the 
 fifty-two with her husband. Besides, what right has any 
 man to take advantage of the affections of a woman, make 
 her his wife, and by a voluntary absence subvert the whole 
 order and economy of the marriage state, by separating those 
 whom neither God, nature, nor the requirements of civil 
 society permit long to be put asunder? It is neither just 
 nor generous. I may add to this that I had little money, 
 and with this little administered to the necessities of a be- 
 loved mother until I was fifty -seven. If I have done 
 wrong, I hope God and the sex will forgive me. It is 
 my duty now to bestow the pittance I may have to spare 
 
In Xorth Carolina and Virginia. 39 
 
 upon the widows and fatherless girls and poor married 
 men." 
 
 In 1813 he received an invitation from the British Con- 
 ference to visit again his native land — the Conference kind- 
 ly engaging to pay the expenses of the visit — but his work 
 in America, and his constantly failing health, would not 
 permit him to do so. 
 
 From Methodist friends in the State of Maryland, who 
 had died childless, he had received legacies amounting to 
 about two thousand dollars. In 1813 he made his will, ap- 
 pointing Bishop McKendree and Revs. Daniel Hill and 
 Henry Boehm its executors, and leaving the whole of his 
 effects to the Book Concern. 
 
 He continued his public labors as long as his strength 
 would permit, and preached his last sermon in the old Meth- 
 odist church, in Richmond, Va., at three o'clock Sunday 
 afternoon, March 24, 1816. One of the last entries in his 
 journal reads: "My consolations are great. I live in God 
 from moment to moment." Endeavoring to reach Balti- 
 more, where the General Conference was to be held, he pro- 
 ceeded northward with his faithful traveling companion Bond, 
 but when they reached the house of Mr. George Arnold, in 
 Spottsylvania, it became evident that the Bishop was too 
 weak to travel farther, and indeed that the end was near. 
 He now began to fail rapidly, and on Sunday, March 31, 
 181G, he entered into rest. When too weak to answer the 
 questions asked him concerning his confidence in Christ, he 
 replied by raising both hands toward heaven. His remains 
 were first interred in the family burying-ground of Mr. Ar- 
 nold, but were removed, by order of the General Confer- 
 ence, to Baltimore, and re'interred beneath the altar of 
 Eutaw Street Church. Bishop McKendree preached a 
 memorial - sermon on the occasion, and a procession, in- 
 cluding all the members of the General Conference and 
 
40 The Pioneers of Methodism 
 
 hundreds of other clergymen of various denominations, fol- 
 lowed the remains to their last resting-place. 
 
 He had finished his course, but his example of ministerial 
 integrity and devotedness to Christ remained as his richest 
 legacy to the Church ; and the story of his pure and useful 
 life will continue to awaken the spirit of self-sacrifice and 
 devotion in the hearts of God's "sacramental hosts" as long 
 as it is told. 
 
 JOSEPH PILMOOR. 
 
 TT^HE name of Joseph Pilmoor is connected with the 
 _L early dawn of American Methodism, and is indelibly 
 engraved on the very foundation-stones of the structure 
 which the Wesleyan movement in this country has reared. 
 He came to America in response to the earnest appeal for 
 preachers, made by Captain Webb of Mr. Wesley and laid 
 by the latter before the British Conference of 1769. There 
 were at that time a few scattering societies in a few of the 
 Middle States, formed under the energetic labors of Webb 
 and Strawbridge, but these felt the pressing necessity for ex- 
 perienced ministers, and were all the more solicitous because 
 of the golden opportunity for doing good which they saw in 
 the New World. The Conference which sat in Bristol this 
 year celebrated its twenty-sixth anniversary. It numbered 
 but forty-six circuits and less than twenty-nine thousand 
 members. The preachers were nearly all poor, more than 
 two-thirds of them remaining unmarried because unable to 
 provide for families. A trip across the Atlantic at that day 
 was a serious adventure, and the prospect which offered it- 
 self in America — where they had no churches and no assur- 
 ances of even the most meager support, and where they 
 would be separated, in time of want, by three thousand miles 
 of water from all to whom they could look for help — was one 
 that called for the exercise of no little daring to undertake. 
 
In North Carolina and Virginia. 41 
 
 It is not at all surprising, then, that when Mr. Wesley 
 first made the call for missionaries there was no response. 
 On the next morning, when the Conference reassembled, 
 after Mr. Wesley had preached from the text, "I have 
 nourished and brought up children and they have rebelled 
 against me," the appeal was renewed, and Richard Board- 
 man and Joseph Pilmoor deliberately offered themselves and 
 were accepted. Notwithstanding the poverty of the preach- 
 ers, notwithstanding the fact that their Conference-debt was 
 nearly thirty thousand dollars, and notwithstanding the 
 question had just been asked, "What is reserved for contin- 
 gent expenses?" and answered, "Nothing," they took up a 
 collection among themselves, and generously contributed 
 three hundred and fifty dollars to the new enterprise. 
 
 Pilmoor is described as a man of marked courage, pleas- 
 ing address, commanding presence, great executive capacity, 
 and an easy flow of language. He had been converted, in 
 his sixteenth year, under the preaching of Mr. Wesley, and 
 had been educated at Wesley's celebrated Kingswood School. 
 He had joined the Conference in 1765, and his four years 
 of itinerant service had been spent in Cornwall and Wales. 
 His fellow-missionary — Mr. Boardman, whom Mr. Wesley 
 appointed "assistant" or "superintendent" of the work in 
 America — was two years his senior in the ministry, and, 
 thirteen years later, was to leave to the world a name em- 
 balmed in the most fragrant memories of Wesleyan Meth- 
 odism. 
 
 After receiving the appointment of the Conference and 
 the blessing of their brethren, the missionaries set sail for 
 the New World, and, after a fearfully stormy voyage of nine 
 weeks, landed at Gloucester Point, six miles south of Phila- 
 delphia, on the 24th of October, 1769. It is a singular co- 
 incidence that at the same time, and amid the* same storms, 
 that Wesley's first missionaries were first coming to this 
 
42 The Pioneers of Methodism 
 
 country, George Whitefield was making his thirteenth pas- 
 sage across the Atlantic and his final visit to America, to 
 find here a grave far from the land of his nativity. On 
 arriving in Philadelphia, he gave the new laborers his bless- 
 ing, welcoming them to the fields that had already been 
 made "white unto the harvest" under his own apostolical 
 preaching. 
 
 Immediately after their arrival, Pilmoor preached from 
 the steps of the old State House, on Chestnut street. A 
 week afterward he wrote to Mr. Wesley that he " was not a 
 little surprised to find Captain Webb in town, and a society 
 of about one hundred members. This is the Lord's doing, 
 and it is marvelous in our eyes. I have preached several 
 times, and the people flock to hear in multitudes. Sunday 
 night I went out upon the common. I had the stage ap- 
 pointed for the horse-race for my pulpit, and I think between 
 four and five thousand hearers, who heard with attention 
 still as night. Blessed be God for field-preaching! There 
 seems to be a great and effectual door opening in this coun- 
 try, and I hope many souls will be gathered in." 
 
 After spending five months in Philadelphia, he went to 
 Kew York, and from that city wrote to Mr. Wesley and the 
 British Conference, asking their continued sympathies and 
 prayers, and appealing for more laborers in the vineyard. 
 "We are at present," he wrote, "far from you, and whether 
 we shall ever be permitted to see you again, God only knows. 
 Dear brethren, I feel you present while I write. But O 
 the Atlantic is between us ! O this state of trial, this state 
 of mutability! This is not our home! this is not our rest! 
 After a little while we shall rest. Our coming to America 
 has not been in vain. The Lord has been pleased to bless 
 our feeble attempts to advance his kingdom in the world. 
 Many have believed the report, and unto some the arm of 
 the Lord has been revealed. There begins to be a shaking 
 
In North Carolina and Virginia. 43 
 
 among the dry bones, and they come together that God may 
 breathe upon them." He reports "about a hundred mem- 
 bers in society, besides probationers," and urges Wesley to 
 send other preachers to their assistance, stating that they 
 were so confined to the cities that they could not get out 
 into the surrounding country. He did, however, make sev- 
 eral visits into the adjacent country, which bore lasting fruit. 
 At New Kochelle — whither he had gone in company with 
 Williams — "they found a little company gathered for wor- 
 ship, at the house of Frederick Deveau. A clergyman pres- 
 ent refused Pilmoor the privilege of addressing the meeting, 
 but the wife of Deveau, lying sick in an adjacent room, saw 
 him through the opened door, and gave him a mysterious 
 recognition. During her illness she had had much trouble 
 of mind. She had dreamed that she was wandering in a 
 dismal swamp, without path, or light, or guide; when, ex- 
 hausted with fatigue and about to sink down hopeless, a 
 stranger appeared with a light and led her out of the miry 
 labyrinth. At the first glance she now identified Pilmoor 
 with the apparition of her dream, and appealed to him from 
 her sick-bed to preach to her and the waiting company. He 
 did so, and while ' he was offering to all a present, full, free 
 salvation,' the invalid was converted, and in a few days died 
 triumphant in the Lord!" This event, attracting general 
 attention, led to the effectual introduction of Methodism into 
 New Kochelle. 
 
 In the month of April, 1772, we find Pilmoor starting out 
 on a journey to the South. He spent several months in 
 Eastern Virginia, making Norfolk his central point. Here 
 his preaching drew upon him the opposition not only of the 
 world but of the Established clergy. It is said that when* 
 he had left the city on one occasion, a minister of the Es- 
 tablishment, who did not like his appeals for holy living, 
 attempted a reply, took for his text, "Be not overmuch 
 
44 The Pioneers of Methodism 
 
 righteous," aud in the course of his remarks informed his 
 hearers "he knew by experience the evils of this course." 
 AY hen Pilmoor returned, having heard of the matter, he 
 announced as his text, "Be not overmuch wicked." He 
 began by stating that he had understood that a certain 
 preacher in the city had been warning the people against 
 being overmuch righteous; then, raising his hands toward 
 heaven, he exclaimed, "And in Norfolk he delivered this 
 caution!" 
 
 The religious state of this place is well illustrated by a 
 little anecdote that has come down to us. As Pilmoor was 
 passing through Portsmouth on one occasion he found, at 
 the ferry, two men indulging in the most horrible profanity 
 " Well," said he in a stern voice, and uplifting his hands 
 " if I had been brought to this place blindfolded, I should 
 have known I was near Norfolk." 
 
 From Norfolk he continued his preaching tour, through 
 eastern North and South Carolina, to Savannah, Georgia. 
 He was the first Methodist preacher to place foot on North 
 Carolina soil, though to Robert Williams belongs the honor 
 of forming the first society in this State. In South Caro- 
 lina he was destined to encounter persecution. "At Charles- 
 ton he could obtain no place for j)reaching but the theater, 
 where, while fervently delivering a sermon, suddenly the 
 table used by him for a pulpit, with the chair he occupied, 
 disappeared, descending through a trap-door into the cellar. 
 Some wags of the 'baser sort' had contrived the trick as 
 a practical joke. Nothing discouraged, however, the preach- 
 er, springing upon the stage with the table in his hands, in- 
 vited the audience to the adjoining yard, adding pleasantly, 
 ' Come on, my friends ; w T e will, by the grace of God, defeat 
 the devil this time, and not be driven by him from our work,' 
 and then quietly finished his discourse." 
 
 After preaching to large congregations and adding many 
 
In North Carolina and Virginia. 45 
 
 seals to his ministry, he returned to Philadelphia, in time 
 to welcome, in the month of November, the new recruits, 
 Richard Wright and Francis Asbury, whom Mr. Wesley 
 had sent over. 
 
 We pass over the little unpleasantness that occurred be- 
 tween Pilmoor and Wright and Asbury, on account of the 
 seeming austerity of the latter, and which resulted in Mr. 
 Wesley's sending over Thomas Rankin as "superintendent," 
 The matter was a trivial one, and the tenderest relations 
 were soon restored. 
 
 Seeing that Avar between the colonies and the mother- 
 country was inevitable, Pilmoor and Boardman, on the 2d 
 of January, 1774, "after commending the Americans to 
 God," set sail for their native land. On arriving in En- 
 gland, Pilmoor hesitated to reenter the itinerancy, and his 
 name is reported on the Wesleyan Minutes for 1774 as "de- 
 sisting from traveling," but in 1776 we find him assigned 
 to an appointment in London. He was afterward appointed 
 to Norwich, Edinburgh, Dublin, Nottingham, and York. 
 
 In 1784, he became offended with Wesley, and retired 
 from the Connection. The cause of this offense seems to 
 have been the failure of Mr. Wesley to include him in the 
 " Deed of Declaration," by which provision was made for 
 the constitution of the Methodist Conference by the appoint- 
 ment of one hundred preachers who should legally represent 
 that body after Wesley's death. The most important pro- 
 ceeding of the British Conference of 1784 was its confirma- 
 tion of this " Deed of Declaration," and it was signalized by 
 one of the most exciting scenes that ever took place in a 
 Methodist Conference. Of it, Dr. Stevens says: "John 
 Hampson, sr., and his son John Hampson, jr., with William 
 Eels and Joseph Pilmoor, endeavored to form a party among 
 the preachers against it, the apparent reason of their oppo- 
 sition being the fact that their names had not been inserted 
 
46 Tlie Pioneers of Methodism 
 
 among the one hundred appointed by the deed to be the 
 legal Conference after Wesley's death. The debate in the 
 session became violent and personal. Fletcher was present, 
 and by his pious influence produced a temporary reconcilia- 
 tion. In the height of the dispute his words were as oil 
 poured on the troubled waters. ' Never,' says a young itin- 
 erant who was present, ' never, while memory holds her seat, 
 shall I forget with what ardor and earnestness Mr. Fletcher 
 expostulated, even on his knees, both with Wesley and 
 the preachers. To the former he said, " My father, my fa- 
 ther! they have offended, but they are your children!" To 
 the latter he said, " My brethren, my brethren ! he is your 
 father!" and then, portraying the work in which they were 
 unitedly engaged, fell again on his knees, and with much 
 fervor and devotion engaged in prayer. The Conference 
 was bathed in tears — many sobbed aloud.' " 
 
 Of this affair, Wesley wrote in his journal: "Four of our 
 brethren, after long debate, acknowledged their fault, and 
 all that was past was forgotten." He was mistaken. They 
 all withdrew from the Connection, except Eels, and he did 
 so three years later. 
 
 Pilmoor afterward returned to America, took orders in 
 the Protestant Episcopal Church, and became pastor of a 
 Church in New York. He was afterward rector of St. 
 Paul's Church in Philadelphia, and frequently and gladly 
 admitted Asbury, Coke, and other Methodist preachers to 
 his pulpit. The University of Pennsylvania honored him 
 with the degree of Doctor of Divinity. Asbury held him 
 in loving esteem, and as late as April, 1814, writes of him 
 in his journal: "Joseph Pilmoor is yet alive, and preaches 
 three times every Sabbath." 
 
 He never forgot his old attachment for his Methodist 
 brethren, attending their Conference sessions when conven- 
 ient, and paying an annual subscription to their preachers' 
 
Ill North Carolina and Virginia. 47 
 
 fund. He overcame his feelings of displeasure toward Mr. 
 Wesley, as the following extract from a letter from him to 
 Atmore will show: "This will be handed to you by Dr. 
 Coke, who leaves this country sooner than he intended on 
 account of the death of that truly great man, John Wesley. 
 For some years I have been pleasing myself with the thought 
 of seeing him again before his departure to paradise, but I 
 am too late. I always most affectionately loved him, and 
 shall feel a special regard for him even in heaven itself. If 
 there be any thing which touches my heart, it is a concern 
 for those preachers who were in the work before you or I 
 ever heard of Methodism, and I entreat you to treat them 
 with most tender respect. Yes, my friend, I do and shall 
 eternally love you ; and if I must not see you any more upon 
 earth, I shall shortly meet you before the throne of God." 
 
 He went down to his grave full of years and labors. The 
 end of his life was peace. His love for Methodism and her 
 preachers waxed warmer as he neared eternity, and the fol- 
 lowing beautiful tribute to his memory, by a Methodist 
 preacher, is a suitable epitaph for his tomb: "The truly 
 evangelical spirit produced through his instrumentality in 
 the congregations over which he presided, and a correspond- 
 ent attention to some of the peculiar means of grace which 
 he introduced among them, continued to manifest themselves 
 for a number of vears after his death." 
 
 ROBERT WILLIAMS. 
 
 THE subject of this sketch formed the first circuit in 
 Virginia, and organized the first Methodist Society 
 in North Carolina. He was second to no one in the his- 
 tory of American Methodism for zeal and usefulness during 
 the period of his ministry; and while his mortal remains 
 await, in an unknown grave, the final summons to eternal 
 
48 T7ie Pioneers of Methodism 
 
 glory and rest, his name will be perpetuated as long as the 
 story of the Wesleyan movement is told. He was born in 
 England, but removed to Ireland, and there first labored 
 as a 1< Kial preacher. Eager to extend the kingdom of Ch rial , 
 he Boon turned his eyes toward America, where a few lay 
 preachers were then organizing societies. Obtaining per- 
 mission from Mr. Wesley to go, he sold his horse to pay his 
 debts, and set sail for New York with no other worldly pos- 
 sessions than " a pair of saddle-bags, containing a few pieces 
 of clothing, a loaf of bread, and a bottle of milk." A stanch 
 friend of the Methodists, Mr. Ashton, who came over on the 
 same ship, had encouraged him to come by offering to pay 
 his passage, and has thereby merited the everlasting grati- 
 tude of American Methodists. 
 
 Thus kindly assisted, Williams landed in New York in 
 the fall of 1769, shortly before the arrival of Boardman 
 and Pilmoor in Philadelphia. He immediately began to 
 preach in Embury's Chapel. He did not confine himself 
 to the city, however, but took in the surrounding country, 
 where his labors were blessed in the conversion of many 
 souls. In 1771 we find him stationed at John Street Church 
 for some time. From here he started toward the South. 
 After laboring with Strawbridge, in Baltimore county and 
 on the eastern shore of Maryland, we find him early in 1772 
 in Norfolk, Va. His novel appearance elicited general at- 
 tention. Standing on the steps of the court-house, he began 
 to sing. The people gathered around, attracted by the un- 
 usual proceeding, and wondering what it meant. After 
 singing, the preacher prayed. He then announced his 
 text, and, in old Methodist fashion, warned them to flee 
 from the wrath of God, and be saved from their sins. If 
 the preacher's appearance seemed novel, his preaching Avas 
 more so. The words "hell," "devil," "damnation," etc., 
 were freely used in the sermon, and the people declared 
 
In North Carolina and Virginia. 49 
 
 that lie was swearing. The universal verdict was that he 
 was an escaped madman, and in the metropolis of hospitable 
 Virginia no door was opened to him. But undaunted by the 
 seeming failure, Williams persevered, hearts were touched, 
 homes were opened, the word took root, souls were convert- 
 ed, a society was formed, and it is said that the first Meth- 
 odist church in Norfolk was built on the very spot where 
 he first stood and sung and preached to the rabble who 
 gathered about him. From Norfolk, at the request of Isaac 
 Luke, who had heard him there, and who had become con- 
 cerned about the state of his soul, Williams went to Ports- 
 mouth. Here, in the shade of two persimmon-trees, Luke 
 had seats provided for the congregation, and here Will- 
 iams preached the first Methodist sermon ever heard in that 
 town. He continued his labors, preaching in the open air 
 and in private houses, until quite a number were brought 
 under deep conviction and induced to forsake their sins. 
 Isaac Luke was so deeply concerned about his soul's safety 
 that his friends were for awhile afraid that he was dement- 
 ed ; but he was soon " happily converted, and became a 
 pious and useful member of the Methodist Church, in 
 which some of his descendants remain to this day." He, 
 with a few others, fitted up a warehouse as a preaching- 
 place for Williams, who now "thanked God, and took cour- 
 age." 
 
 Early in 1773, at the invitation of Gussett Davis and 
 Nathaniel Young, Williams went to Petersburg, and began 
 to preach holiness of life. No immediate fruit appearing, 
 he procured a horse, went out into the adjacent country on 
 a preaching tour, and soon a most wonderful revival broke 
 out. The flame soon extended over into North Carolina. 
 Brunswick Circuit was formed, and the next year three other 
 preachers were sent to it. 
 
 The religious aspect of Virginia when "Williams first en- 
 4 
 
50 The Pioneers of Methodism 
 
 tered the State was simply deplorable. The pious Mr. Jar- 
 ratt, rector of Bath parish, wrote Mr. Wesley that he did 
 not Jmow of but one Episcopal minister (Mr. McRoberts) 
 who was not a reproach to his vocation. Experimental re- 
 ligion was almost unknown, and when the Methodist began 
 to thunder away of "sin, righteousness, and judgment," the 
 moving on the dry bones was indeed wonderful. 
 
 Williams soon after married, and located in Eastern Vir- 
 ginia. His home was on the public road from Portsmouth 
 to Suffolk, and about midway between the two places. Here, 
 on the 26th of September, 1775, he laid down his armor, and 
 exchanged labor for rest. He was regarded by his breth- 
 ren as " a plain, simple-hearted, good man," his success be- 
 ing under God attributed to his "affectionate and animated 
 manner," and his burning zeal for the salvation of souls. 
 
 The distinguished "Apostle of Methodism in the New En- 
 gland States," and the earliest historian of Methodism, Rev. 
 Jesse Lee, who was himself brought into the Connection 
 through Williams's instrumentality, thus describes him: 
 "He was a plain, artless, indefatigable preacher of the 
 gospel, and often proved the goodness of his doctrine by 
 his tears in public, and by his life and conduct in private. 
 His manner of preaching was well calculated to awaken 
 careless sinners, and to encourage penitent mourners. He 
 spared no pains in order to do good. He frequently went 
 to church to hear the Established clergy, and as soon as di- 
 vine service was ended he would go out of the church, and 
 standing on a stump, block, or log, begin to sing, pray, and 
 then preach to hundreds of people. It was common with 
 him, after preaching, to ask most of the people some ques- 
 tion about the welfare of their souls." 
 
 The grave in which his mortal remains are interred is 
 unknown, but he will not be forgotten. He will be re- 
 membered in history as the first to publish Methodist books 
 
In North Carolina and Virginia. 51 
 
 in America, the first to preach a Methodist sermon in Vir- 
 ginia, the first to organize a society south of the Potomac, 
 the first to plan a circuit, the first of the Wesleyan preach- 
 ers in America to marry, the first to locate, and the first to 
 pass up from the scenes of earth's " great tribulation " to unite 
 with the blood-washed hosts who surround the Great White 
 Throne in the city of our God forever. 
 
 JOHN KING. 
 
 THE name of John King takes us back to the heroic 
 days of Methodism — the "iron age," so to speak, of 
 our Church's history. The period in which he lived was 
 marked by the sufferings endured by the leaders of a de- 
 spised sect, which was soon to become a power for good in 
 the world ; and by the zeal which they manifested in bear- 
 ing the banner of Methodism to victory over all opposition. 
 They were days that required nerve to endure, as well as 
 courage to dare ; and both these elements of success were 
 possessed by the subject of this sketch. He was born in 
 Leicestershire, England, in the year 1746. His father, Joel 
 King, had three sons, of whom he was the youngest. He 
 was a graduate of Oxford University and of a London med- 
 ical college. About the time of his graduation in medicine 
 he heard John Wesley preach, and was converted. Then 
 his difficulties began. His father's family were communi- 
 cants of the Church of England, and bitterly opposed to the 
 Methodist movement. The new sect was despised on all 
 sides. The society was an object of bitter ridicule and fierce 
 persecution. To be connected with it was to be ostracized 
 from what the world was pleased to call " society." It was 
 but natural that young King should be affected by these 
 considerations, but they did not drive him from what he 
 believed to be the path of duty. Every effort was made to 
 
52 The Pioneers #f Methodism 
 
 induce him to repudiate his religion and withdraw from the 
 Connection, but in vain. Finally he was disinherited. It 
 was the old story. The love for Jesus waxed all the warm- 
 er in his heart when he felt that he was " persecuted for 
 righteousness' sake." So far from recanting his faith, he 
 was now impressed with the conviction that he must preach. 
 He went to Mr. Wesley and opened his heart to him. That 
 conversation decided his course. 
 
 We next find him in Philadelphia, in the latter part of 
 1769, knocking at the door of the young society for license 
 to proclaim the word of life, and burdened with the convic- 
 tion, "Woe is unto me if I preach not the gospel!" The 
 Church for some reason hesitated to grant him the desired 
 authority. Undaunted by this refusal, he determined to 
 preach, and made an appointment in the Old Potter's Field, 
 now Washington Square. Here, over the graves of the 
 poor, he pointed his hearers to the riches of heaven, and 
 besought them to obtain the "inheritance which is incor- 
 ruptible, undefiled, and that fadeth not away." Some of 
 his Methodist brethren w 7 ho heard him were so favorably 
 impressed, and so convinced that he possessed elements of 
 usefulness and success as a preacher, that they strongly urged 
 his case upon the attention of the society. He was allowed 
 to preach a "trial sermon," and afterward licensed. 
 
 From Philadelphia he went to Wilmington, Del., w T here 
 he labored with success. From here he went to Maryland, 
 and assisted Strawbridge and Williams in their labors there. 
 His indomitable courage and invincible zeal broke down 
 every barrier, and success everywhere crowned his efforts. 
 He was the first Methodist to preach in the city of Balti- 
 more. Here he preached his first sermon from a "black- 
 smith's block, at the corner of French and Broad streets," 
 his next from "a table at the junction of Baltimore and 
 Calvert streets." On the latter occasion, the drunken crowd 
 
In Xorth Carolina and Virginia. 53 
 
 — it being militia training-day — upset the table, and sub- 
 jected liim to ill treatment. The commander, however, who 
 was an Englishman, recognized him as a countryman, ex- 
 tended his protection, and allowed him to proceed. His 
 effort made such a favorable impression that he was invited 
 to preach in St. Paul's Church. It is said that King " made 
 the dust fly from the old velvet cushion." The invitation 
 was not repeated. The fervor of his manner did not suit 
 the tastes of his audience, but he found other and more ap- 
 preciative hearers; and in five years after he had preached 
 his first sermon from a blacksmith's block there, Methodism 
 in Baltimore had grown strong enough to welcome and en- 
 tertain the Annual Conference ef its preachers. 
 
 His name appears on the first printed minutes. He was 
 one of the six or seven preachers present at the first Annual 
 Conference held in America, and which convened in Phila- 
 delphia in June, 1773. From this Conference he was sent, 
 with young William Watters — the first native American 
 Methodist preacher — to New Jersey Circuit. In 1774 he 
 was appointed to Norfolk, Va. It is not to be inferred, 
 however, that his labors were confined to that town. He 
 took in all the surrounding country, and, there is reason to 
 believe, crossed over into North Carolina. He extended 
 his circuit "to the south part of Virginia, where his labors 
 were made a blessing to many people." During this year 
 he was married to Miss Sallie Seawell, of Brunswick county, 
 Virginia, where he had doubtless been to assist his brethren 
 AVade, Robbins, and Spragg, who were on that circuit. At 
 the ensuing Conference, Norfolk reported one hundred and 
 twenty-five members, a gain of fifty-three ; and Brunswick 
 reported eight hundred, a gain of five hundred and eighty- 
 two. In 1775 he was returned to Trenton, N. J. 
 
 His name does not appear in the printed minutes for 1776. 
 This was a stormy period in the history of the colonies, and 
 
54 The Pioneers of Methodism 
 
 every thing -was in an unsettled state. The Revolution hin- 
 dered the progress of Methodism for awhile, and it seems 
 that King located. About this time he bought a home in 
 Franklin county, North Carolina, near the present county- 
 seat, Louisburg, where he lived until 1789 or 1790, when 
 he removed to Wake county, about ten miles west of Ra- 
 leigh. 
 
 The Annual Conference of 1777 appointed him, with John 
 Dickens, LeRoy Cole, and Edward Pride, to North Caro- 
 lina Circuit, This was the second year of the existence of 
 a circuit in this State. 'At the close of the year they re- 
 ported nine hundred and thirty members. Carolina Cir- 
 cuit the year before had reported six hundred and eighty- 
 three members in society ; so that, notwithstanding the war, 
 there had been an increase of two hundred and forty-seven. 
 
 At this Conference the following resolution was passed, 
 viz. : 
 
 " Question 7. As the present distress is such, are the preach- 
 ers resolved to take no step to detach themselves from the 
 work of God for the ensuing year? 
 
 "Answer. We propose, by the grace of God, not to take 
 any step that may separate us from the brethren or from 
 the blessed work in which we are engaged." 
 
 But King's name does not appear on the printed minutes 
 after this year. He had married, and his itinerant days 
 were drawing to a close. He practiced medicine to support 
 his family, and served the Church in the capacity of local 
 preacher. Bishop Asbury makes frequent and honorable 
 mention of him in his journal; and there is abundant evi- 
 dence that he continued to the end an earnest, fearless, faith- 
 ful preacher of the gospel. 
 
 From the foregoing remarks, the reader has formed some 
 idea of the style of King's preaching. Wesley calls him 
 "stubborn and headstrong," and surely the difficulties he 
 
In North Carolina and Virginia. bb 
 
 had to encounter were calculated to develop those traits. 
 The following characteristic letter from Wesley to King we 
 find in the former's miscellaneous works, and deem it of 
 sufficient interest to reproduce it here : 
 
 "My dear brother/' he writes, ''always take advice or 
 reproof as a favor; it is the surest mark of love. I advised 
 you once, and you took it as an affront ; nevertheless I will 
 do it once more. Scream no more, at the peril of your soul. 
 God now warns you, by me whom he has set over you. 
 Speak as earnestly as you can, but do not scream. Speak 
 with all vour heart, but with a moderate voice. It was said 
 of our Lord, ' He shall not cry.' The word properly means, 
 ' He shall not scream.' Herein be a follower of me, as I am 
 of Christ. I often speak loud, often vehemently, but I never 
 scream ; I never strain myself — I dare not. I know it would 
 be a sin against God and my own soul. Perhaps one reason 
 why that good man Thomas Walsh, yea, and John Man- 
 ners too, were in such grievous darkness before they died 
 was because they shortened their own lives. O John, pray 
 for an advisable and teachable temper. By nature you are 
 very tar from it ; you are stubborn and headstrong. Your 
 last letter was written in a very wrung spirit. If you can- 
 not take advice from others, surely you can take it from 
 your affectionate brother," etc. 
 
 Asbury makes frequent mention of King in his journal, 
 and his house was a favorite stopping - place with the old 
 Bishop. 
 
 King was present at the first Methodist Conference held 
 in Xorth Carolina. This convened at Green Hill's, in 
 Franklin county, about one mile south of the town of 
 Louisburg, on Wednesday, April 20, 1785. Coke and As- 
 bury were present, and presided. There is a family tradi- 
 tion that as Kiug entered the room in which the Conference 
 had assembled, Dr. Coke, without a word of salutation, 
 
56 The Pioneers of Methodism 
 
 called upon him to pray. Laying aside his saddle-bags, 
 he began his petition, thus offering the first prayer ever 
 made in a Methodist Conference in North Carolina. 
 
 He died while on a visit to New Berne in 1794,* and 
 was buried at his home in Wake county. His children — 
 six -in number — were all members of the Methodist Church. 
 Two of his sons, John and "William, were Methodist preaeh- 
 t re. A son of William, Rev. Marcus King, is now a mem- 
 ber of the Kentucky Conference. 
 
 GEORGE SHADFORD. 
 
 THE name of George Shadford will ever be associated 
 with the great reformation that accompanied the in- 
 troduction of Methodism into Virginia. He was preemi- 
 nently the popular favorite among the American Methodists 
 in his day, and we refer to him now as the representative 
 preacher of our denomination in this country at that period. 
 His fame as an orator has been perpetuated by tradition — 
 his earnest zeal, his Christian humility, his child-like sim- 
 plicity, his tender, affectionate nature, all combine in mak- 
 ing him one of the most interesting characters of those early 
 days. No man since that time has exerted a more powerful 
 influence over the masses ; no preacher has been more hon- 
 ored of his Master in winning souls to Jesus ; and even now 
 the greatest revivals, the most wonderful displays of divine 
 power, and the most glorious manifestations of the divine 
 
 * Stevens has it that he died about the middle of the present cent- 
 ury, and quotes from another authority that "he was probably at 
 that time the only survivor of all the preachers of ante-revolution- 
 ary date." It seems strange that such a mistake should ever have 
 been made, especially as Asbury speaks of the marriage of King's 
 widow to a Mr. Perry. The mistake evidently originated in con- 
 founding father and son, who both bore the same name. The dates 
 given in this sketch are from family records. 
 
In North Carolina and Virginia. 57 
 
 presence, are naturally compared with or referred to in con- 
 nection with a mention of the scenes that transpired on old 
 Brunswick Circuit when George Shadford was declaring to the 
 people the whole counsel of God. He has left us an autobi- 
 ographical sketch, for the preservation of which we are indebt- 
 ed to Wesley's old Arminian Magazine, which gives us an in- 
 teresting account of his early life and the circumstances which 
 led to his conversion and his connection with the Methodists. 
 He was born in Lincolnshire, England, January 19, 1739. 
 His parents, like thousands of others in that day, were mem- 
 bers of the Church, but ignorant of vital religion. They 
 were strict in teaching him to observe the external duties 
 of religion, though they were themselves ignorant of its sav- 
 ing power. Every Sabbath he was taken to church, and 
 in the afternoon he was sent to the pastor to be instructed 
 in the catechism. Ebullient with the spirits of healthful 
 childhood, he was continually tempted to engage in pranks 
 of childish mischief, though his tender conscience would, 
 on after -thought, teach him to look upon them as sinful 
 and perilous to his soul. But we prefer to let him tell his 
 story in his own words: "When I was very young," says 
 he, "I was uncommonly afraid of death. At about eight 
 or nine years of age, being very ill of a sore throat, and 
 likely to die, I was awfully afraid of another world ; for I 
 felt my heart very wicked, and my conscience smote me for 
 many things I had done amiss. As I grew up, I was very 
 prone to speak bad words, and often to perform wicked ac- 
 tions, to break the Sabbath, and, being fond of play, took every 
 opportunity on Sunday to steal away from my father. In 
 the forenoon, indeed, he always made me go to church with 
 him ; and when dinner was over, he made me and my sister 
 read a chapter or two in the Bible, and charged me not to 
 play in the afternoon ; but notwithstanding all he said, if any 
 person came in to talk with him, I took that opportunity to 
 
58 The Pioneers of Methodism 
 
 steal away, and he saw me not till evening, when he called 
 me to an account. My mother insisted on my saying my 
 prayers every night and morning at least, and sent me to 
 be catechised by the minister every Sunday. At fourteen 
 years of age, my parents sent me to the bishop to be con- 
 firmed, and at sixteen they desired me to prepare to receive 
 the blessed sacrament. For about a month before it, I re- 
 tired from all vain company, prayed and read alone, while 
 the Spirit of God set home what I read to my heart. I wept 
 much in secret, was ashamed of my past life, and thought I 
 would never spend my time on Sundays as I had done. 
 When I approached the table of the Lord it appeared so 
 awful to me that I was likely to fall down as if I were going 
 to the judgment-seat of Christ. However, very soon my 
 heart was melted like wax before the fire. I broke off from 
 all my companions, and retired to read on the Lord's-day — 
 sometimes into my chamber, at other times into the field, 
 but very frequently into the church-yard near which my 
 father lived. I have spent among the graves two or three 
 hours at a time, sometimes reading and sometimes praying, 
 until my mind seemed transported in tasting the powers of 
 the world to come; so that I verily believe, had I been ac- 
 quainted with the Methodists at that time, I should have 
 soon found remission of sins and peace with God. But I 
 had not a single companion that feared God ; nay, I believe 
 at that time the whole town was covered with darkness and 
 sat in the shadow of death. Having none to guide or di- 
 rect me, the devil soon persuaded me to take more liberty, 
 and suggested that I had repented and reformed enough: 
 that there was no need to be always so precise; that there 
 were no young people in the town who did as I did. I gave 
 way to this fatal device of Satan, and by little and little lost 
 all my good desires and resolutions, and soon became weak 
 as in times past. I was fond of wrestling, running, leaping, 
 
Iii North Carolina and Virginia. 59 
 
 foot-ball, dancing, and such like sports, and I gloried in them 
 because I could excel most in the town and parish. At the 
 age of twenty I was so active that I seemed a compound of 
 life and fire, and had such a flow of animal spirits that I was 
 never in my element but when employed in such kinds of 
 sport." 
 
 About this time, a new militia act drew four of his com- 
 panions into the army. One of them being " much afraid 
 to go," Shadford, who liked the life of a soldier, agreed, for 
 the sum of seven guineas, to become his substitute. His 
 parents were greatly distressed when they became acquainted 
 with this step, and, in deference to their feelings, he at- 
 tempted to break the engagement he had made, but it was 
 too late. He, however, afterward relieved in part the pe- 
 cuniary distress of his father by giving him all the money 
 he received. He was subjected to many temptations pecul- 
 iar to army-life, but escaped from most of them, and repent- 
 ed when overcome. At times he was so distressed on account 
 of his sins that he was tempted to put an end to his wretched 
 life ; at other times he felt a degree of comfort in drawing 
 nigh unto God. 
 
 At Gainesboro he heard, for the first time, a Methodist 
 preacher. "Twas struck," says he, "with his manner. He 
 took out a hymn-book, and the people sung a hymn. After 
 this he began to pray extempore in such a manner as I had 
 never heard. I thought it a most excellent prayer. After 
 this he took his little Bible out of his pocket, read over his 
 text, and put it into his pocket again. I marveled at this, 
 and thought within myself, ' Will he preach without a book 
 too?'" Of the impression the sermon made upon him, he 
 says : " I was tried, cast, condemned. I then made a vow to 
 Almighty God that if he would spare me until that time 
 twelve-month (at which time I should be at liberty from the 
 militia, and intended to return home), I would then serve 
 
60 The Pioneers of Methodism 
 
 him. So I resolved to venture another year in the old way, 
 damned OI saved. what a mercy that I am not in hell! 
 that God did not take me at my word and cut me off imme- 
 diately!" 
 
 During the period that intervened before his return home 
 he was frequently arrested by conviction, and would repent 
 before God in tears. " Wherever I traveled," says he, " I 
 found the Methodists were spoken against by wicked and 
 ungodly people of every denomination, and the more I looked 
 into the Bible the more I was convinced that they were the 
 people of God." 
 
 On his return home, his old associates welcomed him with 
 great joy, and gave a dance in honor to him. He felt 
 obliged to attend, but the old love for dancing had long 
 since left him. " We danced," says he, " until break of day, and 
 as I was walking from the tavern to my father's house (about 
 a hundred yards), a thought came to my mind, ' What have 
 I been doing this night? Serving the devil.' I considered 
 what it had cost me, and upon the whole I thought, ' The 
 ways of the devil are more expensive than the ways of the 
 Lord. It will cost a man more to damn his soul than to 
 save it.' I had not walked many steps farther before some- 
 thing spoke to my heart, ' Remember thy promise.' Imme- 
 diately it came strongly into my mind, ' It is now a year 
 since that promise was made : " If thou wilt spare me until 
 I get home, I will serve thee." ' Then that passage of Sol- 
 omon came to my mind : ' When thou vowest a vow T unto 
 God, defer not to pay it; for he hath no pleasure in fools; 
 pay that thou vowest.' I thought, ' I will. I will serve the 
 devil no more.' But then it was suggested to my soul, 'Stay 
 another year, until thou art married and settled in the 
 world, and thou mayest be religious.' That was directly 
 followed with, ' If I do, God will surely cut me off, and send 
 my soul to hell, after so solemn a vow made.' From that 
 
In North Carolina and Virginia. Gl 
 
 time I never danced more, but immediately began to seek 
 happiness in God." 
 
 This resolution was strengthened by learning that a young 
 lady to whom he had engaged himself before entering the 
 militia had died during his absence from home in the army. 
 His convictions became deep and his grief pungent. In 
 the providence of God, he was led to attend preaching by a 
 Methodist, in the house of a neighboring farmer. Says he : 
 " I went to hear him, and was pleased and much affected. 
 He gave notice that he would preach again in the evening. 
 In the meantime I persuaded as many neighbors as I could 
 to go. We had a full house, and several were greatly af- 
 fected while he published his crucified Master. Toward the 
 latter part of the sermon I trembled, I shook, I wept. I 
 thought, ' I cannot stand it ; I shall fall down amid all this 
 people.' O how gladly would I have been alone to weep! 
 for I was tempted with shame. I stood guilty and con- 
 demned, like the publican in the temple. I cried out (so 
 that others heard), being pierced to the heart with the sword 
 of the Spirit, ' God be merciful to me a sinner ! ' No sooner 
 had I expressed these words, but by the eye of faith (not 
 with my bodily eyes) I saw Christ my Advocate, at the right- 
 hand of God, making intercession for me. I believed he 
 loved me, and gave himself for me. In an instant the Lord 
 filled my soul with divine love, as quick as lightning. Im- 
 mediately my eyes flowed with tears and my heart with love. 
 Tears of joy and sorrow ran down my cheeks. O what sweet 
 distress was this ! I seemed as if I could weep my life away 
 in tears of love. I sat down in a chair, for I could stand 
 no longer, and these words ran through my mind twenty 
 times over: 'Marvelous are thy works, and that my soul 
 knoweth right well.' As I walked home along the streets, I 
 seemed to be in paradise. When I read my Bible, it seemed 
 an entirely new book. When I meditated on God and 
 
02 The Pioneers of Methodism 
 
 Christ, angels or spirits — when I considered good or bad 
 men, any or all the creatures that surrounded me — every 
 thing appeared new, and stood in a new relation to me. I 
 was in Christ a new creature; old things were done away, 
 and all things then became new. I lay down at night in 
 peace, with a thankful heart, because the Lord hath re- 
 deemed me, and given me peace with God and all mankind. 
 But no sooner had I peace within than the devil and wicked 
 men began to war without, and pour forth floods of lies and 
 scandal in order to drown the young child. And no mar- 
 vel, for the devil had lost one of the main pillars of his 
 kingdom in that parish, and therefore he did not leave a 
 stone unturned that he might cast odium upon the work of 
 God in that place. But none of these things moved me, for 
 I was happy in my God, clothed, with the sun and the moon 
 under my feet ; raised up and made to sit m heavenly, holy, 
 happy places in Christ Jesus. In a fortnight after, I joined 
 the society." 
 
 After uniting himself with the people of God, his heart 
 turned to his parents, who were yet ignorant of saving faith. 
 He began holding with them family prayer, and exhorting 
 every one who came to the shop to be religious. The father 
 feared that this course, on the part of the young convert, 
 would drive away his trade, but the young man replied : 
 " Father, let us trust God for once with all our concerns, 
 and let us do this in the way of our duty, from a right prin- 
 ciple, and if he deceives us we will never trust him more; 
 for none that ever trusted the Lord were confounded." " In 
 less than a twelve-month," says he, " instead of losing we 
 had more business than ever we had before. The society 
 increased from twelve to forty members in a short time, for 
 the Lord gave me several of my companions in sin to walk 
 with me in the ways of holiness." 
 
 He now began to exhort in the neighborhood, and the 
 
In North Carolina and Virginia. 63 
 
 Lord graciously owned his labors of love. Returning home 
 from one such occasion, he found his father reading the 
 book of Psalms. "I saw," says Shadford, "the tears run- 
 ning down his cheeks, yet there appeared a joy in his coun- 
 tenance. I said: 'Pray, father, what now? what now? what 
 is the matter?' He instantly answered: 'I have found 
 Christ ; I have found Christ at last. Upward of sixty years 
 I have lived without him in the world of sin and ignorance. 
 I have been all the day idle, and entered not into his vine- 
 yard until the eleventh hour. O how merciful was he to 
 spare me, and hire me at last ! He hath set my soul at lib- 
 erty. O praise the Lord! Praise the Lord, O my soul; 
 and all that is within me bless his holy name ! ' " His 
 mother soon after found peace in believing, and then his 
 sister. Young George's heart was full of gratitude. Re- 
 ceiving license to preach, he enlarged his field of useful- 
 ness as a local preacher. While acting in this capacity, 
 Wesley met him, and, forming an attachment for him which 
 endured through life, he called him to the itinerant work. 
 He served, successively, Cornwall, Kent, and Norwich. 
 
 In 1772, the veteran founder of Methodism in the Mid- 
 dle States — Captain Webb — appeared before the Conference 
 at Leeds, asking ministers for America. Wesley was cap- 
 tivated by him, heard him preach with "admiration," and 
 wrote of him to a friend : " He is a man of fire, and the 
 power of God constantly attends his preaching." "He was 
 the right man," says Stevens, "to appeal to British Method- 
 ism for America, for he could tell his own story about it, 
 and his military ardor gave a singular inspiration to his 
 words. He made vast calculations for American Method- 
 ism, and the timid Charles Wesley gazed at him with sur- 
 prise, pronouncing him fanatical ; but it was next to impos- 
 sible to exaggerate the moral and social prospects of the 
 New World. He demanded two of the ablest men of the 
 
C4 Tlie Pioneers of Methodism 
 
 British Conference, Christopher Hopper and Joseph Benson. 
 Charles Wesley opposed the claim, but the zealous Captain 
 was not to be altogether defeated." Under Webb's presen- 
 tation of the case, young Shadford "felt his spirit stirred 
 within him," and he and Rankin offered themselves as mis- 
 sionaries to go the ensuing spring. In the meantime Shad- 
 ford traveled the Wiltshire Circuit. 
 
 Wesley felt a tender interest in the young hero, loving 
 him as his own son, and shortly before his departure for 
 America wrote him the following letter : " Dear George, the 
 time has arrived for you to embark for America. You must 
 go down to Bristol, where you will meet with Thomas Ran- 
 kin, Captain Webb, and his wife. I let you loose, George, 
 on the great continent of America. Publish your message 
 in the open face of the sun, and do all the good you can. 
 I am, dear George, yours affectionately." 
 
 Six years before, Shadford had had a dream, in which he 
 seemed to receive a written message directing him to go and 
 preach the gospel in a foreign land. " I thought," says, he, 
 " I was conveyed to the place where the ship lay in which 
 I was to embark in an instant. The wharf and ship ap- 
 peared as plain to me as if I were awake. I replied : ' Lord, 
 I am willing to go in thy name, but I am afraid a people 
 of different nations and languages will not understand me.' 
 An answer to this was given : ' Fear not, for I am with 
 thee.' I awoke, awfully impressed with the presence of God, 
 and was really full of divine love, and a relish for it re- 
 mained upon my spirit for many days. I could not tell 
 what this meant, and resolved these things in my mind for 
 a long time. But when I came to Peel, and saw the ship 
 and wharf, then all came fresh to my mind." He was then 
 assured that the mission before him was the realization of 
 his dream, and that he was divinely directed. 
 
 Captain Webb and his wife added much to the pleasure 
 
/// North Carolina and Virginia., 65 
 
 of the missionaries while on board. After a passage of seven 
 and a half weeks, they landed in America, and were wel- 
 comed by Asbury. Shadford extended his labors from Phil- 
 adelphia into New Jersey, preaching with the ardor which 
 characterized his whole career, until the first Annual Con- 
 ference assembled in Philadelphia. From this Conference 
 he was stationed in Philadelphia, changing every four months 
 with Rankin in New York. The next year he served, with 
 Dromgoole, Webster, and Lindsay, the Baltimore Circuit. 
 Wherever he preached the power of God attended the word 
 and souls were converted. In 1775, he was appointed, with 
 Lindsay, Dromgoole, Williams, and Glendenning, to Bruns- 
 wick Circuit, in Virginia. Here a most wonderful work was 
 to attend his labors. Before his earnest, searching preach- 
 ing the masses of the people were moved, dead formalism 
 was stripj)ed of its disguise, and thousands were led to an 
 experimental knowledge of saving faith in Christ as a living 
 and personal Saviour. 
 
 The religious destitution of Virginia at the time of the 
 introduction of Methodism has already been noticed. We 
 may trace the cause in great part to an immoral and ineffi- 
 cient ministry. The earnest, zealous manner of Shadford, 
 his burning thirst for the salvation of souls, at once opened 
 the way for him to hearts that before were careless because 
 they had not been alarmed. He was "amazed" at the suc- 
 cess of his labors. At almost every appointment, under al- 
 most every sermon, from three to four were converted, until 
 one grand revival-wave swept over the whole field, and thou- 
 sands were brought under its influence. It will be seen 
 from the following that some of the wealthy planters were 
 wofully ignorant of religion, and in a spiritual condition lit- 
 tle better than heathendom. "Going to preach one day," 
 says Shadford, " I was stopped by a flood of water, and could 
 not reach the bridge. I therefore turned back to a large 
 5 
 
66 The Pioneer s of Methodism 
 
 plantation, and having found the planter I told him my case, 
 and asked him if I could sleep at his house. He said 1 was 
 welcome. After I had taken a little refreshment, I asked 
 if that part of the country was well inhabited, and on his 
 answering in the affirmative, I said : ' If it is agreeable, and 
 you will send out to acquaint your neighbors, I will preach 
 to them this evening.' He sent out, and we had many hear- 
 ers, but they were as wild-boars. After I had reproved 
 them, they behaved very well during the preaching. When 
 I conversed with the planter and his wife, I found them en- 
 tirely ignorant of themselves and of God. I labored to 
 convince them both, but it seemed to little purpose. Next 
 morning I was stopped again, when he kindly offered to 
 show me another way some miles about, and go with me to 
 preaching. I thanked him, and accepted his offer. As I 
 was preaching that day, I saw him weeping much. The 
 Spirit of God opened the poor creature's eyes, and he saw 
 the wretched state he was in. He staid with me that night, 
 and made me promise to go again to his house and preach 
 there. In a short time he and his wife became true peni- 
 tents, and were soundly converted by the power of God." 
 Such was the beginning of one of the Methodist churches 
 in Virginia. Before the close of the year, Shadford had 
 organized a class of more than sixty members at that place. - 
 "It was quite common," says Jesse Lee, alluding to the re- 
 vival under Shadford's ministry on the Brunswick Circuit 
 this year, " for sinners to be seized with trembling and shak- 
 ing, and to fall down as if they were dead ; and many were 
 convulsed from head to foot, while others retained the use 
 of their tongues so as to pray while lying on the floor." " On 
 the second day of a quarterly-meeting," says the same writer, 
 " a love-feast was held. As soon as it began, the power of 
 the Lord came down on the assembly like a rushing, mighty 
 wind, and it seemed as if the whole house was filled with the 
 
Iii North Carolina and Virginia. 67 
 
 presence of God. A flame kindled and ran from heart to 
 heart. Many were deeply convinced of sin, many mourners 
 were filled with consolation, and many believers were so 
 overwhelmed with love that they could not doubt but God 
 had enabled them to love him with all their hearts. When 
 the love-feast was ended, the doors were opened. Many who 
 had staid without then came in, and beholding the anguish 
 of some and the rejoicing of others, were filled with aston- 
 ishment, and not long afterward with trembling apprehen- 
 sions of their own danger. Several of them, prostrating 
 themselves before God, cried aloud for mercy. And the 
 convictions which then began in many have terminated in 
 a happy and lasting change. The multitudes that attended 
 on this occasion, returning home all alive to God, spread the 
 flame through their respective neighborhoods, so that within 
 four weeks several hundreds had found peace with God. 
 Scarce any conversation was to be heard throughout the cir- 
 cuit but concerning the things of God." It was under such 
 influences that Lee was himself brought to a clearer assur- 
 ance of his acceptance with God, and to a sense of his duty 
 to preach the gospel. 
 
 The foregoing extracts will serve to show the character 
 of the work done. The revival influence spread through 
 Dinwiddie, Amelia, Sussex, Brunswick, Prince George, Lu- 
 nenburg, and Mecklenburg counties, in Virginia, and Hali- 
 fax and Bute (now Warren and Franklin) counties, in North 
 Carolina. Eighteen hundred members were added to the 
 society in one year, and a year later Jarratt wrote to Wes- 
 ley that he had "not heard of any one apostate" in all that 
 number. Among the members received were Francis Poy- 
 thress, James Foster, and Joseph Hartley, who became trav- 
 eling preachers. 
 
 But the clouds of war now began to gather, and Shadford's 
 ministry in Virginia and North Carolina was drawing to a 
 
68 Tlic Pioneers of Methodism 
 
 close. He was required to renounce his allegiance to the 
 king, but this he did not feel that he could conscientiously 
 do. After undergoing some persecution on this account, he 
 started toward the North for the purpose of embarking for 
 England. "On his route he was lost in the woods at night, 
 when the weather was intensely cold, and the snow a foot 
 deep. He could discover no house ; without relief he must 
 perish. He fell upon his knees and prayed for deliverance. 
 On rising, he stood some time listening, when he heard the 
 distant barking of a dog. Following the sound, he was 
 welcomed at the house of a plantation." Reaching Judge 
 White's, he met with Asbury, who tried to dissuade him from 
 leaving. Together they observed a day of fasting and 
 prayer for divine direction. Shadford was more than ever 
 convinced that it was his duty to leave, and reaching Phil- 
 adelphia in safety, he embarked for Cork, in Ireland, thence 
 to Wales, and then crossed to Bristol. 
 
 In England he resumed his ministry, and continued to 
 preach until 1791, when infirm health forced him to seek 
 and obtain a supernumerary relation to the Conference. Nor 
 did he then cease to work in his Master's vineyard. Serv- 
 ing as class-leader over three large classes, visiting the sick, 
 and walking with God, he exerted an influence that was 
 powerful for good. 
 
 "He had," says Stevens, "till the end of his life, more 
 than a hundred persons under his care as a class-leader. 
 At an inspection of them by Jabez Bunting, it was found 
 that ' more than ninety were clear in their religious experi- 
 ence, and many of them were living in the enjoyment of the 
 perfect love of God.' He found a good wife in his latter 
 years, had a competent livelihood, assembled his neighbor- 
 ing brethren of the ministry every Saturday afternoon at 
 his table, and enjoyed an enviable old age. Nor could some 
 years of blindness interrupt his serene happiness. By a 
 
In North Carolina and Virginia. 69 
 
 surgical operation his sight was restored. ' You will have 
 the pleasure,' said his surgeon, ' of seeing to use your knife 
 and fork again.' ' Doctor/ replied the veteran, ' I shall have 
 a greater pleasure, that of seeing to read my Bible;' and 
 the first use of his restored sight was to read the sacred pages 
 through three delightful hours— reading and weeping with 
 inexpressible joy. 
 
 " The old soldier of the cross, worn out with infirmities 
 and labors in both hemispheres, had at last a triumphant 
 end. When informed by his physician that his disease would 
 be fatal, he broke out in rapture, exclaiming, ' Glory to 
 God ! ' While he lay in view of an eternal world, and was 
 asked if all was clear before him, he replied, ' I bless God 
 it is ; ' and added, ' Victory, victory through the blood of 
 the Lamb ! ' Two friends who were anxious for his recovery 
 called upon him, and when they inquired how he was, he 
 replied, * I am going to my Father's house, and find religion 
 to be an angel in death.' His last words were, ' I '11 praise, 
 I '11 praise, I'll praise!' He fell on sleep on the 11th of 
 March, 1816, in the seventy-eighth year of his age. 
 
 " George Shadford excelled any of Wesley's other Amer- 
 ican missionaries in immediate usefulness. His ardor kin- 
 dled the societies with zeal. He was the chief 'revivalist' 
 of the times — a man of tender feelings, warmest piety, and 
 wonderful unction in the pulpit. Asbury, and all his fel- 
 low-itinerants, loved him. The elder Methodists of America 
 long delighted to recall his memory as precious. His preach- 
 ing displayed no great intellectual ability, but was pathetic 
 and consolatory, and abounded in scriptural phraseology 
 and familiar illustrations. He was very effective in prayer. 
 A Wesleyan preacher, who knew him in his old age, records 
 that during the period of his own ministry in Frome, where 
 Shadford resided, ' I have often experienced the efficacy of 
 his prayers in the soul-converting power it brought down 
 
70 TJie Pioneers of Methodism 
 
 upon my discourses. Beiug held in general esteem through- 
 out the town, he had extensive access to the dwellings both 
 of the rich and the poor, and in his visits his constant aim 
 was to do good. His patriarchal appearance, his great sim- 
 plicity and kindness of manner, and above all his unmistak- 
 able piety, always caused his advice and admonitions to be 
 listened to with respect. Many sought counsel from his 
 lips and an interest in his prayers.' " 
 
 CALEB B. PEDICORD. 
 
 THE name of Pedicord is the first on the death-roll of 
 the Conference after the organization of the Church. 
 While it is a matter of deep regret to us that so little is 
 now known of him, yet enough has been preserved to assure 
 us that he was one of the sweetest spirits that ever adorned 
 American Methodism. His obituary was written at a time 
 when his Church did not pay the attention to the memory 
 of her dead that she has since felt constrained to do; a 
 time when the sentiment of the Conference was, " The men 
 are nothing; the work is every thing." The Church bur- 
 ied her dead heroes with hardly a stone to mark their rest- 
 ing-place ; made brief mention of their exit from this world 
 on the minutes, and hastened to the field of conflict. The 
 tribute paid to the memory of Pedicord by his brethren has 
 been preserved by the minutes in one sentence. Yet when 
 we remember that they were days when the preachers were 
 not given to fulsome eulogy, this short and simple notice 
 will appear to us beautiful and affecting. It reads: "Caleb 
 B. Pedicord, a man of sorrows, and, like his Master, ac- 
 quainted with grief; but a man dead to the world, and 
 much devoted to God." At the time of his death no man 
 in the Connection was more beloved and respected where 
 he was known. He had won the implicit confidence of his 
 
In North Carolina and Virginia. 71 
 
 brethren, and throughout the circuits that he traveled he 
 had sustained himself as a man of God, a consecrated hero 
 of the gospel of Jesus. He was just coming prominently 
 before the Church as a leader worthy to be loved, honored, 
 and trusted when removed by death. 
 
 He was born on the western shore of Maryland, and is 
 supposed to have been converted under the ministry of 
 Strawbridge, in Frederick county. He entered the itiner- 
 ancy in 1777, with such men as John Tunnell, William 
 Gill, Leroy Cole, John Dickens, Reuben Ellis, and others 
 — afterward noted in the history of the Church for piety, 
 usefulness, and suffering — for his classmates. He is de- 
 scribed as a man of remarkably handsome features and fine 
 personal appearance. His countenance bespoke a high or- 
 der of intelligence, elevated sentiment, and moral refine- 
 ment, Of his mellifluous voice, both in preaching and 
 singing, traditions yet linger. There was a quiet, pathetic 
 force in his sermons that both melted and stirred the hearts 
 of his hearers. He was a true son of consolation, and pre- 
 sented a striking contrast to many of his contemporaries in 
 the pioneer ministry in the manner of his pulpit delivery. 
 
 His first appointment was the Frederick Circuit, in Mary- 
 land, where he had first united himself with the society. He 
 had entered the Connection at a time when Methodist preach- 
 ers were suffering great persecution, not only at the hands 
 of the common rabble, but from those who professed to ad- 
 minister the laws of the country. The attachment of a few 
 of the preachers to the British Crown had brought great 
 trouble upon the whole body, and subjected to like treat- 
 ment many of the number who were among the strongest 
 friends of the cause of independence. The political opinions 
 of a few had brought the whole body into public disfavor, and 
 gave those who hated Christ and his gospel a shadow of ex- 
 cuse to maltreat his servants. Garrettson was committed 
 
72 The Pioneers of Methodism 
 
 to the common prison in one county, for no other offense 
 than that of preaching, and in another he was beaten nigh 
 unto death. Hartley was severely whipped, and afterward 
 imprisoned. Others were subjected to like persecution, nor 
 was Pedicord to escape the reproach of the little band with 
 whose fortunes he had cast his lot. His peaceful habits, his 
 holy zeal, his pathetic style of preaching, his all-absorbing 
 devotion to the work of the ministry, were to be no protec- 
 tion against the mad spirit of the times. Yet for persecu- 
 tions he returned love ; for stripes he returned prayers ; and 
 sometimes his Christian temper disarmed his persecutors, and 
 led them to embrace the gospel. On one occasion while rid- 
 ing along the public highway, he was overtaken by a man, 
 and so severely beaten that he bore to his grave the marks 
 of his injuries. Beaching a neighboring house, while the 
 friendly family dressed his Avounds and administered to his 
 relief, the brother of the man who had beaten him entered 
 the room, and saw his condition. He was so enraged at the 
 outrage that he went forth immediately, swearing vengeance 
 against his own brother in the flesh. Pedicord afterward 
 had the pleasure of seeing both of the brothers happily con- 
 verted, and of receiving them into the Church. He had im- 
 bibed the spirit of "the disciple whom Jesus loved," and, 
 like him, rejoiced that "this is the victory that overcometh 
 the world, even our faith." 
 
 In New Jersey his ministry was to be honored in the con- 
 version of one w T ho afterward became one of the most useful 
 preachers and one of the best contributors to the early his- 
 tory of Methodism. While riding slowly along the road 
 he was singing 
 
 I cannot, I cannot forbear 
 
 These passionate longings for home. 
 
 O when shall my spirit be there? 
 O when will the messenger come? 
 
Iii North Carolina cuul Virginia. 73 
 
 The sweet voice of the singer, no less than the sentiment of 
 the song, arrested the attention of a young Revolutionary 
 soldier who was wandering in a neighboring forest. He fol- 
 lowed the preacher for some distance, and learning that he 
 would preach in the community that night, attended the 
 service. The sermon was made the means of leading him 
 to Christ, and thus Thomas Ware — " one of the most pure- 
 minded and successful of early Methodist itinerants, for fifty 
 years a founder of the denomination from New Jersey to 
 Tennessee, from Massachusetts to the Carolinas" — was 
 brought into the Connection. 
 
 After preaching in Maryland, Delaware, and New Jer- 
 sey, we find Pedicord in 1782 on the Sussex Circuit, in Vir- 
 ginia. He served this charge as senior preacher, and at the 
 same time acted as an "assistant" — an office similar to that 
 of the presiding elder of our day — and, in the latter part of 
 the year sent Edward Dromgoole and Jesse Lee "to that 
 part of North Carolina which lies to the north and west of 
 Edehton, for the purpose of forming a new circuit." 
 
 Meager as is the information that has been transmitted to 
 us, enough is known to convince us that Pedicord was a 
 worthy leader of the "sacramental hosts" in his day, that 
 he bore on his heart the burden of souls, and that he was 
 vigilant and untiring in his devotion to the work of extend- 
 ing the cause of Christ. Wherever he labored, tradition 
 has perpetuated his fame as a preacher, and marvelous 
 things are told of his power in the pulpit. Lednum tells 
 us that he "was every thing that could be desired in a 
 Methodist preacher." Garrettson, his companion in tribu- 
 lation, years after Pedicord had gone to his reward, paid 
 the following tribute to his memory, in a semi-centennial 
 sermon delivered before the New York Conference: "Caleb 
 B. Pedicord," said he, commemorating some of the heroes 
 of those early days, "was instrumental in bringing many 
 
74 The Pioneers of Methodism 
 
 souls to God. He was constitutionally subject to dejection, 
 which sometimes led him to doubt his call to preach, and 
 induced him to think of returning home. I remember a 
 speech he made in a love-feast (during the sitting of the 
 Conference at Baltimore) which moved the whole assembly. 
 He rose up, bathed in tears, and said : ' My friends, I have 
 labored under heavy trials the past year. I was afraid that 
 I was doing no good, and that I was not called to preach ; 
 but shortly before I left my circuit I went to a house where 
 I met an aged negro woman, who told me that what I had 
 said to her when I was there on a former occasion had been 
 the means of awakening her and bringing her to God. " I 
 bless the Lord," said she, " that ever I saw you ; for I am 
 now happy in God my Saviour!" O how greatly did this 
 encourage me! for I thought it was better to gain one soul 
 to Christ than to acquire all the riches of the world. And 
 now I am encouraged to go forward in the good work ; and 
 God being my helper, I will spend the remainder of my life 
 wholly in his service.' After this, he served the Church sev- 
 eral years, and then went home to glory." 
 
 It was through Pedicord's godly influence that Thomas 
 Ware and Joseph Everett — two of the most valuable men 
 of their day — were induced to enter the ranks of the itiner- 
 ancy. Everett had been, as he said, one of Bunyan's " big- 
 gest Jerusalem sinners." After his conversion, Pedicord 
 gave him license to exhort, and encouraged him to enter the 
 fields then white unto the harvest. While Ware was hesi- 
 tating as to his duty, his "spiritual father," Pedicord, wrote 
 him the following letter, which proved the means of banish- 
 ing his doubts, and will, no doubt, be read with interest by 
 many a young itinerant of the present day. The letter 
 breathes the spirit of the man who penned it. The banner 
 of the cross he had so long and so bravely borne was to 
 fall from his hand, as he fell at his post, only to be caught 
 
hi North Carolina and Virginia. 7~> 
 
 up by another, and borne on to victory. He seems to feel 
 while he writes that his departure is at hand, and that an- 
 other must soon supply his place. " He who claims all souls 
 as his own," he writes, "and wills them to be saved, does 
 sometimes from the common walks of life choose men who 
 have learned of him to be lowly in heart, and bids them go 
 and invite the world to the great supper. The Lord is at 
 this time carrying on a great and glorious work, chiefly by 
 young men like yourself. O come and share in the happy 
 toil and in the great reward ! Mark me ! Though seven win- 
 ters have now passed over me, and much of the way has been 
 dreary enough, yet God has been with me and kept me in 
 the way, and often whispered, ' Thou art mine, and all I have 
 is thine.' He has, moreover, given me sons and daughters 
 too, born not of the flesh, but of God ; and who can estimate 
 the joy I have in one destined, I hope, to fill my place in 
 the itinerant ranks when I am gone ? Who, then, will say 
 that mine was not a happy lot? 'Tis well you have made 
 haste. Much more than I can express have I wished you 
 in the ranks before mine eyes have closed in death on all 
 below. When Asbury pressed me to become an itinerant, 
 I said : ' God has called me to preach, and woe unto me if I 
 preach not ; but I had no conviction that he had called me to 
 itinerate.' ' Xo conviction, my son,' said he to me sternly, 
 ' that you should follow the direction of him who commissioned 
 you to preach ! Has the charge given to the disciples, " Go 
 and evangelize the world," been revoked? Is the world 
 evangelized?' He said no more. I looked at the world; 
 it was not evangelized. The world must be evangelized; 
 it should long since have been so, and would have been so 
 had all who professed to be ministers of Christ been such* 
 as were the first gospel preachers and professors; for who 
 can contend with him who is Lord of lords and Kino- of 
 kings, when they that arc with him in the character of mill- 
 
76 The Pioneers of Methodism 
 
 isters and members are called and chosen and faithful? 
 Here the drama ends not, but the time, we think, is near — 
 even at the door. Nothing can kill the itinerant spirit 
 which Wesley has inspired. It has lived through the Rev- 
 olutionary War, and will live through all future time. 
 Christendom will become more enlightened, will feel a di- 
 vine impulse, and a way will be cast upon which itinerants 
 may swiftly move, and in sufficient numbers to teach all 
 nations the commands of God." 
 
 Pedicord served the Church as an " assistant" in Southern 
 Virginia for two years, and particularly on Sussex and Meck- 
 lenburg circuits were his labors fruitful in the conversion 
 of souls. 
 
 From the Conference held in Baltimore May 28, 1784, 
 he was appointed to the Baltimore Circuit. This was his 
 last field of labor. On it he laid down the cross to take up 
 his everlasting crown. Some of our historians speak of him 
 as present at the Christmas Conference in the city of Balti- 
 more at the close of this year. We know not by what au- 
 thority this statement is sustained, and Ave think it exceed- 
 ingly doubtful. At any rate, when the Conference met in 
 1785 he was not present with his brethren. In three lines 
 on their minutes they made mention of his worth ; and cher- 
 ishing in their hearts his memory, they turned from his grave 
 to the field of action. 
 
 EDWARD DROMGOOLE. 
 
 IF oratory be the power of presenting truth in such a man- 
 ner as to elicit the attention and convince the judgment 
 of the hearers, and then move them to action ; if, as one has 
 said, " a man, to be an orator, must have something to say, 
 something which in his very soul he feels to be worth say- 
 ing, and he must so enter into the sympathies of his hearers 
 
In North Carolina and Virginia. 77 
 
 that his smile shall be their smile, his tear their tear, and 
 the throb of his heart the throb of the hearts of the whole 
 assembly," we may safely say that some of the field preach- 
 ers of early Methodism were notably gifted in this respect. 
 The terrible burden of responsibility which they felt to de- 
 volve upon them as watchmen on the hill-tops of Zion, as 
 embassadors for Christ, and as intercessors on the threshold 
 of mercy to introduce the sinner to Jesus — the fearful peril 
 in which they saw the world to lie, and the great love for 
 humanity which their religion taught them to exercise — de- 
 veloped in the "Thundering Legion" a peculiar and very 
 high type of oratory. If they are judged by the rules of 
 elocution that too often prevail in our day, and which tend 
 to submerge the natural in the artificial, and produce upon 
 the hearer an impression similar to the effect of perfect yet 
 lifeless, soulless statues of polished marble, they will be found 
 to be sadly wanting ; but if our definition of oratory be cor- 
 rect, if that gift be the power of making mind move upon 
 mind, and soul upon soul, then among the pioneers of Amer- 
 ican Methodism are names that deserve a place on the roll 
 of the most gifted orators of our republic. 
 
 The second Annual Conference of the Methodist preach- 
 ers in America convened in the city of Philadelphia on the 
 25th of May, 1774. In answer to the question "Who are 
 admitted on trial?" we find seven names given, among them 
 one that was to fill no mean place in the history of Method- 
 ism — Edward Dromgoole. He was an Irishman, had emi- 
 grated to America, and was one of the earliest Methodist 
 converts in the city of Baltimore. Possessed in a remark- 
 able degree of the gift of oratory so peculiar to his country- 
 men, he impressed himself upon the period in which he lived 
 as one of the leading spirits of the Methodist movement. 
 Burdened with the conviction of the world's peril and his 
 own responsibility, his impassioned delivery attracted gen- 
 
78 The Pioneers of Methodism 
 
 eral attention, and "was calculated to awaken the conscience 
 and awe the mind into reverence." 
 
 His first appointment was Baltimore Circuit, to which he 
 was sent with George Shadford, Richard Webster, and Rob- 
 ert Lindsay. At the ensuing Conference they reported on 
 this field a gain of one hundred and two members. The 
 next year, 1775, he was sent, with Williams, Shadford, 
 Lindsay, and Glendenning, to Brunswick Circuit, Virginia. 
 This circuit had been so extended as to embrace fourteen 
 counties in Virginia and what were then known as Halifax 
 and Bute counties in North Carolina. There were at that 
 time eight hundred members on this charge. At the ensu- 
 ing Conference they reported sixteen hundred and eleven, 
 a net gain of eight hundred and eleven, and the result of 
 one of the most wonderful revivals even in the history of 
 early Methodism. In 1776 he was sent, with Francis Poy- 
 thress and Isham Tatum, to Carolina Circuit, which had been 
 formed at this Conference — Brunswick Circuit still retaining 
 that part of North Carolina afterward known as Roanoke 
 Circuit. On Carolina Circuit there were at this time six 
 hundred and eighty -three members. At the close of the 
 year they reported nine hundred and thirty, a gain of two 
 hundred and forty-seven. 
 
 In 1777 he was sent to Amelia, and in 1778 to Sussex, 
 Va. We then see nothing more of him on the minutes until 
 1783. It is quite probable that he remained in Sussex, for 
 we find that in the latter part of the year 1782 Caleb B. 
 Pedicord (preacher in charge of Sussex Circuit) wrote to 
 Jesse Lee, then a young local preacher in North Carolina, 
 requesting him " to go with Edward Dromgoole to that part 
 of North Carolina lying north and west of Edenton, for the 
 purpose of forming a new circuit." They went, reaching 
 Edenton December 1, 1783. They were kindly received 
 by the Rev. Mr. Pettigrew, of that town, preached there, 
 
In North Carolina and Virginia. 79 
 
 and made a tour of the surrounding country, extending their 
 travels as far as Norfolk county, Virginia. We do not know 
 much about the places of which they speak, but the circuit 
 which they formed (Camden) is the monument to their la- 
 bors. They tell us of Mr. Jones's, at Plank Bridge (Pas- 
 quotank River) — where "about thirty people came out in 
 about an hour's notice" to hear Dromgoole preach, and 
 "who appeared to be desirous for them to come again, as 
 they had so little opportunity to hear preaching ; " of Hal- 
 stead's, of the North-west Brick Church, of Col. Williams — 
 " a man who feared God, and was pleased at their calling on 
 him ; " of Indian Town, of Gen. Gregory, of Mrs. Sawyer, 
 of River Bridge — where they had " a large company of well- 
 behaved people, and a solemn and profitable time ; " of Yeo- 
 pin Church, and of their return to Edenton and stopping 
 with Mr. Pettigrew. They had traveled sixteen days, and 
 had held nineteen meetings, forming a circuit with twenty- 
 two members for the next Conference to supply with a 
 preacher. 
 
 The neople of the Albermarle section — especially the 
 Methodists — should venerate the names of Edward Drom- 
 goole and Jesse Lee. Lee tells us that " some of these peo- 
 ple had formerly been in society with the Methodists," but 
 "during the Revolutionary War the preachers left them, 
 and they were without preaching for about five years." 
 
 In 1784 Dromgoole was sent to Mecklenburg Circuit. In 
 1785 he was sent, with Ira Ellis, to Bertie Circuit, North 
 Carolina. In 1786 to Brunswick Circuit, Virginia. 
 
 The last mention made of him on the printed minutes 
 was in 1786, in answer to the question "Who desist from 
 traveling?" when his name appears. 
 
 Among the Methodist converts on the Brunswick Circuit 
 during the great revival of 1775 was a Miss Walton, the 
 daughter of Mr. John Walton, a most respectable citizen of 
 
80 The Pioneer* of Methodism 
 
 that county. She was a most estimable young lady, of re- 
 fined sensibilities, cultivated tastes, and polished manners. 
 Soon after her conversion she connected herself with the 
 Methodists, and on the 7th of March, 1777, was united in 
 marriage to Edward Dromgoole. Together they lived in 
 happy wedlock during the extended period of forty-nine 
 years and eleven days, when she was removed by death, 
 leaving her husband to wait yet a few years on the shores of 
 time before meeting with her in the better land. She was 
 the mother of ten children, only four of whom survived her. 
 "While this union in a few years necessitated Dromgoole's 
 location, owing to the extremely limited provision made for 
 ministers' support, he continued to the day of his death to 
 evince the warmest attachment and devotion to the Church 
 of his choice. At his house a cordial hospitality was lav- 
 ished upon her servants, and in the local relation it was no 
 mean service that he bestowed. When his duties at home 
 would permit, he would again buckle on the armor, and go 
 over the old fields, proclaiming, with all the impassioned 
 zeal that characterized his first love, the blessed gospel of 
 the Son of God. The late Rev. Benjamin Devaney has left 
 us an interesting description of one such occasion. Says he: 
 "At a camp-meeting, when he entered the stand he deliber- 
 ately pulled off his coat and his neck-cloth, which was noth- 
 ing unusual with the old preachers of that day, and began 
 by saying that in order that the attention of the people 
 might not be drawn off by wondering who the preacher 
 was, he would tell them : ' You recollect about thirty years 
 ago there was a young man who traveled here by the name 
 of Edward Dromgoole. I am the man.' He then announced 
 his text, 'God hath spoken once; twice have I heard this, 
 that power belongeth unto God.' The sermon that followed 
 was at its height, and its application awfully sublime and 
 beyond description." 
 
In North Carolina and Virginia. 81 
 
 He was universally beloved by his contemporaries, and 
 was described by them as a strong preacher, "searching the 
 heart and stripping the sinner and false professor of every 
 subterfuge; sometimes proclaiming the law from Sinai to 
 shake the conscience of the sinner, and then pointing him 
 to the blood of Jesus Christ to wash away his sins." He 
 was the bosom friend of Bishop Asbury and Jesse Lee, and 
 they always allude to him in terms of the most endearing 
 relation. Tradition has perpetuated his fame as a preacher, 
 and the story of some of his pulpit efforts will form a part 
 of the romance of Methodist history. 
 
 We cannot but regret the course pursued by the leaders 
 of Methodism in its infancy in regard to ministerial support 
 ■ — a course which drove from the regular work such men as 
 Dromgoole, and deprived the Church in great measure of 
 the services of some of her most gifted preachers. Bishop 
 Asbury's position on this matter is well known. While a 
 truly good and great man, ever ready to divide his own 
 money with his suffering preachers, he made a grievous 
 mistake just here. Following the erroneous opinion that 
 his preachers would be more pious, more faithful, and more 
 useful as single men, and that a life of the most abject pov- 
 erty was best calculated to develop the deepest humility 
 and turn the minds of the preachers from the perishing 
 treasures of earth to the enduring riches of heaven, he dis- 
 couraged every effort looking to an adequate and comforta- 
 ble ministerial support, and would sometimes in his public 
 devotions pray "that the preachers might be kept poor." 
 Late in life he expressed himself as cherishing the opinion 
 that if so many of his preachers had not located, the Meth- 
 odists would by that time have taken the continent. Yet he 
 never seems to have seen the mistake in his own course in 
 regard to the matter. But though reduced to the necessity 
 of locating in order to support their families, these men were 
 G 
 
82 The Pioneers of Methodism 
 
 by no means idle, and among the local ranks were to be 
 found some of the Church's most useful workmen. Like 
 Dromgoole, they continued to travel when they could, as- 
 sisting in public meetings, laying the foundations for new 
 circuits, building new churches, organizing new societies, 
 and setting a good example to the rest of the members by 
 liberally contributing of their means to the enterprises of 
 the Church. 
 
 Dromgoole lived to see Methodism spread from Canada to 
 the Gulf of Mexico, and from the Atlantic to the far West. 
 Its success surpassed the most sanguine hopes and more than 
 verified the happiest dreams of its founders. The grain of 
 mustard-seed became a great tree, and the tender vine, plant- 
 ed by loving hands, and watered with tears and prayers and 
 sufferings, grew until under its shadow thousands of happy 
 hearts found a refuge and " rejoiced in hope of the glory of 
 God." From a small and insignificant band in the beginning, 
 the Church of his love had become a mighty power for good 
 in the land; and the despised sect of "people called Method- 
 ists" was second to none of the leading evangelical denom- 
 inations in strength and usefulness, when in the evening of 
 life he reflected upon the past and anticipated the future. 
 Lingering on the shore of time, his own beautiful Christian 
 life gave evidence of the growth in him of the grace of God 
 that he professed, and revealed the molding touch of the 
 Divine Spirit. He died in 1836, leaving many descend- 
 ants. His youngest son was a distinguished orator and po- 
 litical leader, and was for many years a leading member of 
 Congress from Virginia. A grandson, Rev. Edward Drom- 
 goole Sims, A.M., was for several years a professor in Ran- 
 dolph-Macon College, and in La Grange College, and in the 
 University of Alabama. 
 
In. North Carolina and Virginia. 83 
 
 FRANCIS POYTHRESS. 
 
 'TpHE righteous perisheth, and no man layeth it to 
 -L heart." Churches, as well as republics, are ungrate- 
 ful ; and in nothing is this spirit of ingratitude more pain- 
 fully and more clearly revealed than in our forgetfulness of 
 the dead. Even in North Carolina, where he was one of the 
 first preachers of Methodism, and one of the three circuit- 
 riders sent to the first field formed within her bounds, the 
 name of Francis Poythress is little known — so little known 
 that it falls as an unfamiliar sound upon many a Methodist 
 ear. The man who was among the very first to introduce 
 and carry forward the Wesleyan movement in Virginia and 
 North Carolina, and who was foremost in the heroic little 
 band who planted the standard of the cross on the other side 
 of the Alleghanies; the man whom Asbury earnestly en- 
 deavored to have elevated to the office of bishop, and whom 
 Stevens declares to have been " a giant among his greatest 
 compeers;" the man who deliberately renounced the ease 
 and luxury of wealth and social position to endure the hard- 
 ships and undergo the toils of the pioneer ministry, and who 
 at last broke down, mentally and physically, under the su- 
 perabundance of his cares and labors, has been well-nigh 
 forgotten. "We reap the fruits of the labors of such men; 
 we enjoy the heritage their self-sacrifice and their sufferings 
 won for us — let us tread lightly over their graves; let us 
 raise over their resting-places stones that will commemorate 
 their deeds and express our veneration ; let us gather from 
 the fast receding past the stories of their toils and triumphs 
 — they made history, it behooves us to write it, 
 
 Francis Poythress was a native of Virginia. Born of 
 wealthy parents, he inherited large estates and occupied a 
 high social position. But he was a spoiled child of fortune, 
 and like so many others in similar circumstances, he early 
 
84 The Pioneers of Methodism 
 
 fell into dissipated habits, and gave little promise of ever 
 doing service for the Church or the world. While pursuing 
 his wild course, he was, on one occasion, sharply reproved 
 for his conduct by a lady, like himself, of high social rank. 
 The reproof was timely. It proved an arrow of conviction, 
 reaching his heart and causing him to reflect. He became 
 alarmed for his soul's safety. His past sins rose up as a 
 mountain before him, and his soul was burdened with a con- 
 sciousness of guilt. For some time he wandered in dark- 
 ness. There were none around him to whom he could go 
 for comfort oi> advice. Finally, he heard of the saintly Rev. 
 Devereux Jarratt, who w r as preaching of regeneration and 
 adoption on Bath parish. To him he went for instruction, 
 and by him he was effectually led to the foot of the cross 
 and pointed to the sinner's Friend. Light poured upon his 
 soul and darkness fled; the "spirit of heaviness" was ex- 
 changed for the " garment of praise ; " and a joy " unspeak- 
 able and full of glory" filled his heart. And with this new- 
 found joy came the conviction that he must preach. He 
 did not hesitate ; he was not disobedient to the divine com- 
 mand ; he did not falter at the sight of the cross he was to 
 take up and bear until his physical and mental powers should 
 fail beneath it. He began at once to labor with Jarratt in 
 calling the people to holiness of life. 
 
 About this time, George Shadford, with four other preach- 
 ers, was thundering the law of Sinai and echoing the strains 
 of calvary on Brunswick Circuit. One of the greatest re- 
 vivals recorded in the annals of Methodism was the result. 
 The flame swept every thing before it. Nothing like it had 
 ever before been seen in Virginia; perhaps nothing like it 
 has ever been seen there since. The most hardened sinners 
 stood aghast at the new and strange power that attended the 
 meetings, and then fell to the earth and cried for mercy. 
 It amounted to a revolution. Francis iVsbury hastened 
 
In North Carolina and Virginia. 85 
 
 from Norfolk to assist in the work and swell the triumph- 
 ant shout. Under these circumstances a quarterly-meeting 
 was held on this circuit, November 7, 1775, and here Fran- 
 cis Poythress entered the itinerancy. He brought into the 
 ranks of the thundering legion a restless, passionate, toil- 
 some love for the Master, and a burning desire for the spir- 
 itual elevation of mankind that was to lead him through dan- 
 ger and labor to the utmost limit of his power of endurance. 
 He was first appointed to the Carolina Circuit. AVe are 
 accustomed to say that this was the first circuit formed with- 
 in the bounds of this State; but the reader must remember 
 that circuits were not formed then as now ; the boundary 
 lines were not defined as now ; there was no danger of one 
 preacher encroaching upon another's field; there were 
 no churches awaiting the weekly service, no folds antici- 
 pating the tender shepherd's loving care. Methodism 
 was " Christianity in earnest." It was no hospital for sick 
 folks to be petted and nursed in, but to "join society" meant 
 to fall into line and move forward. Poythress, Dromgoole, 
 and Tatum understood their marching orders. The order 
 was, in substance, just this: "Through the preaching of 
 Pilmoor and Williams, and a few local preachers, such as 
 Green Hill, we have six hundred and eighty-three members 
 scattered over North Carolina; go over and possess the 
 land." And they went ; went in the name of the Master ; 
 went in search of the perishing; went to attack everywhere 
 the forces of sin ; went expecting to " possess the land." "All 
 things are possible to him that believeth." That was the 
 battle-cry, and every true man among them believed it. It 
 nerved every heart, and baptized that little band of heroes 
 and martyrs with a power by which — figuratively, at least — 
 they "subdued kingdoms, wrought righteousness, obtained 
 promises, stopped the mouths of lions, quenched the violence 
 of fire, escaped the edge of the sword, out of weakness were 
 
86 The Pioneers of Methodism 
 
 made strong, waxed valiant in fight, turned to flight the 
 armies of the aliens." 
 
 After opening the way in North Carolina, we find Poy- 
 thress traveling the Hanover and Sussex circuits in Vir- 
 ginia, New Hope in North Carolina, and Fairfax in Vir- 
 ginia. In 1783 we find him pioneering the way and bearing 
 the banner of Methodism across the Alleghanies to the wa- 
 ters of the Youghiogheny. At this day we will have to draw 
 upon our imagination to form any correct idea of the suffer- 
 ings he endured in these wilds; but success crowned his 
 efforts, and the way was opened for others to follow. 
 
 In 1786 we find him presiding elder over Brunswick, 
 Sussex, and Amelia circuits in Virginia, and in 1787 over 
 Guilford, Halifax, and New Hope and Caswell circuits in 
 North Carolina. The greatest part of his labors were now 
 to be spent in the wilds of Tennessee and Kentucky. Of 
 his work in the latter State, Dr. Bedford, in his " History of 
 Methodism in Kentucky," says: "He was more intimately 
 identified with the rise and progress of Methodism in Ken- 
 tucky than any other minister. For ten consecutive years 
 he had charge of the Kentucky District, and, in the absence 
 of Bishop Asbury, presided over the Annual Conferences. 
 1 Grave in his deportment, chaste in his conversation, con- 
 stant in his private devotions, and faithful in the discharge 
 of his ministerial duties,' he exerted an influence for Meth- 
 odism, and contributed to its success in Kentucky, to an 
 extent that can be claimed for no other man. When we 
 recount his excessive and constant labors through twenty- 
 four years, having 'never been known to disappoint a con- 
 gregation, unless prevented by sickness or disease,' with the 
 weight of so many churches resting upon him, we are fiot 
 surprised that his physical strength should have given way ; 
 and to the Church it is a cause for gratitude to God that 
 his noble intellect did not become impaired in the morn or 
 
In North Carolina and Virginia. 87 
 
 noon of life. It was not until he had entered ' its sear and 
 yellow leaf that he gave any indications of the overthrow 
 of his reason." 
 
 The following incident relative to him, and illustrating 
 the habits of life on the frontier at that time, we quote from 
 an interesting little volume of reminiscences, entitled " Early 
 Times in Middle Tennessee:" 
 
 "At that day our fare in this country was extremely rough, 
 as already observed; but I never heard the old elder com- 
 plain of any thing set before him? One incident I must 
 mention. Knowing our destitution, and being quite weakly, 
 he had provided himself with a canister of tea, which he 
 carried with him. One night, having stopped at the house 
 of a brother, he gave the canister to the good sister, with a 
 request that she would make some tea for him. She took it 
 to the kitchen, and having poured the leaves into a vessel, 
 she gave them a thorough boiling ; then, putting them into 
 a pewter plate, she brought them and set them before her 
 guest. This done, she began, in the kindness of her heart, 
 to apologize to the old elder because she could not boil the 
 tea dozen. He looked at it, and simply said : ' Why, sister, 
 you have spoiled all my tea; it was the broth I wanted.' 
 You may think it strange that a married woman should be 
 so ignorant, but it was even the case. In fact, I assure you, 
 when I was married I do not believe I had drank a half- 
 dozen cups of coffee, and I know not that I had ever seen 
 any specimen of imported tea." 
 
 And there was danger to be encountered, as well as hard- 
 ships to be endured, on these fields. The writer just quoted 
 — himself an eye-witness — observes: "We cannot but ob- 
 serve with wonder and praise how the providence of God 
 guarded and preserved those bold itinerants, while they took 
 their lives in their hands and went forth preaching the gos- 
 pel from station to station, and from neighborhood to neigh- 
 
88 The Pioneers of Method hm 
 
 borhood, even where the people had Bottled away from the 
 forts. In the midst of all the dangers of the day — the \\ar 
 
 with the Indians raging, and blood flowing freely on every 
 hand — not one of the preachers was killed; and I know not 
 a single instance of a failure to iill an appointment, though 
 frequently we had to guard them from place to place, and 
 I have myself been employed for five or six days together; 
 and this, too, at times when the Indians were in the habit 
 of lying in ambush near the paths leading from fort to fort. 
 Surely, those were sea^&is of peril, but the providence of 
 God preserved those men of God." 
 
 In 1797 Asbury warmly recommended to the Conference 
 at Wilbraham the election of Povthress to the office of bish- 
 op, but they declined solely on the ground that that was a 
 matter to be decided only by the General Conference. 
 
 Povthress was a warm advocate of the cause of education, 
 and was earnest and persistent in his efforts to enforce upon 
 the Church her duty to train her children mentally as well 
 as morally. Stevens says: "He was the chief founder of 
 the first Methodist seminary in the West — the Bethel Acad- 
 emy, in Jessamine county, Kentucky. Its edifice was a 
 large brick structure of two stories, and it had incurred a 
 considerable debt, which weighed down his noble mind till 
 it sunk in ruins. All efforts of himself, Valentine Cook, and 
 other co-laborers, to retrieve the institution failed, and Pov- 
 thress lingered a wreck like his favorite project." 
 
 Mr. Finley, in his "Sketches of Western Methodism," 
 
 : "In the year 1800 he was sent to a district in North 
 
 Carolina, embracing fifteen circuits.* His removal to a 
 
 field, among strangers, and the subjection, if possible, to 
 
 *The fifteen circuits mentioned above were: Morganton and Swa- 
 nino, Yadkin, Salisbury, Haw River, Guilford, Franklin, Caswell, 
 Tar River, New Berne, Goshen, Wilmington, Contentney, Pamlico, 
 Roanoke, Mattamoskeet, and Banks. 
 
In North Carolina and Virginia. 89 
 
 greater hardships than he had endured in former fields, 
 without a companion save the companionship which he 
 gained at different and distant points among his brethren, 
 preyed heavily upon his system, shattering his nerves, and 
 making fearful inroads upon a mind naturally of a too con- 
 templative if not somber cast, and seasons of gloom and 
 darkness gathered around him. He should at once have 
 desisted, and sought that rest and society for which he so 
 much longed, among the friends and companions of his 
 youth ; but alas ! the necessity that rested in those days upon 
 a Methodist preacher, stern as fate, kept him at his post, 
 and he toiled on till his shattered frame, like the broken 
 strings of a harp, could only sigh to the winds that swept 
 through it; and his mind, in deep sympathy witfi his frame, 
 became alike shattered and deranged. The next year he 
 came back to Kentucky, but the light of the temple was 
 gone, and the eye which shot the fires of genius and intel- 
 ligence now wildly stared upon the faces of old, loving, 
 long-tried friends as though they were strangers. Here he 
 remained till death released him and sent his spirit home. 
 Poor Poythress! bravely didst thou toil and endure hard- 
 ships on the well-fought field. A campaign of twenty-five 
 years of incessant toil in the gloomy wilds of the West, away 
 from friends and loved ones at home, proved too much for 
 thy nature to bear. But thou art gone where the wicked 
 cease to trouble and the weary are at rest." 
 
 His intimate personal friend Judge Scott, of Ohio, him- 
 self a pioneer Methodist preacher, says of him : 
 
 "Poythress was grave in his deportment and chaste in 
 his conversation, constant in his private devotions and faith- 
 ful in the discharge of his ministerial duties. We have no 
 recollection of his having ever disappointed a congregation, 
 unless prevented by sickness or disease. As often as practi- 
 cable he visited from house to house, instructed and prayed 
 
90 Tlie Pioneers of Methodism 
 
 in the family. He waa unwearied in his efforts to unite the 
 traveling and local ministry as a band of brothers, so that 
 their united efforts might be exerted in furthering the cause 
 of God. As the weight of all the churches in his district 
 rested upon him, he sensibly felt the responsibility of his 
 station, and put forth his utmost efforts to discharge with 
 fidelity the important trusts which had been confided to 
 him. The education of the rising generation he deemed to 
 be intimately connected with the interests of the Church, 
 and the result of that conviction was the erection of Bethel 
 Academy. He was about five feet eight or nine inches in 
 height, and heavily built. His muscles were large, and 
 when in prime of life he was a man of more than ordinary 
 muscular strength. He dressed plain and neat. When we 
 first saw him we suppose he had passed his sixtieth year. 
 His muscles were quite flaccid, eyes sunken in his head, hair 
 gray, turned back, hanging down his shoulders, complexion 
 dark, and countenance grave, inclining to melancholy. His 
 step was, however, firm, and his general appearance such as 
 to command respect. He possessed high, honorable feelings, 
 and a deep sense of moral obligation. In general, he was 
 an excellent disciplinarian. Among the eight pioneers of 
 Methodism in Kentucky and Tennessee in the year 1788, 
 the name of Francis Poythress stands preeminent. By these 
 intrepid heroes of the cross the foundation of Methodism was 
 laid in those States, on which others have since built, and 
 others are building. Their names ought to be held in grate- 
 ful remembrance by all who love our Lord Jesus Christ in 
 sincerity and truth ; but among all we are inclined to the 
 opinion there is not one of them to whom the members of 
 our Church in those States owe a greater debt of gratitude 
 than to Francis Poythress." 
 
 At the Western Conference of 1802, it was intimated that 
 he was in "a critical state of unaccountabilitv," and ordered 
 
In North Carolina and Virginia. 91 
 
 that his name be "left off the general minutes," while it 
 was agreed that it should be retained on their journal. And 
 so his name disappeared from the minutes without a word 
 of explanation. In 1810, Asbury, traveling through Ken- 
 tucky, made an entry in his journal that seemed also to 
 reflect upon his character, and these two facts made the 
 impression upon the public that he had apostatized. Fort- 
 unately for the justice of history, the matter was cleared up 
 by the bishop's traveling companion, the Rev. Henry Boehm. 
 He says : 
 
 " On Monday we visited an old minister, one of the pio- 
 neers of the West, and the bishop makes this melancholy 
 record — I never read it without pain: 'This has been an 
 awful day to me. I visited Francis Poythress, if thou be 
 he; but O how fallen!' Perhaps no record in his journals 
 has been so little understood as this, and none is more liable 
 to be misinterpreted. Some have supposed that he had fallen 
 like wretched apostates who have made shipwreck of the 
 faith ; ' but it was not so, and the bishop would not knowing- 
 ly or willingly have done the unfortunate brother an in- 
 justice. My journal reads thus: ' Monday 15, we went with 
 Brother Harris to see Francis Poythress, one of our old 
 preachers. He has been for ten years in a state of insanity, 
 and is still in a distressed state of mind.' This is the record 
 I made over fifty years ago, and it was italicized as the read- 
 er now sees it. Francis Poythress was one of the leaders of 
 our Israel. He was received into the traveling connection 
 at the third Conference, held in 1776, with Freeborn Gar- 
 rettson, Joseph Hartley, Nicholas AVatters, and others. He 
 was a pioneer of the West. In 1790, John Tunnell dying, 
 Francis Poythress was appointed elder at the West, having 
 five large circuits on his district, and on them were Wilson 
 Lee, James Haw, and Barnabas McHenry. We have not 
 space to trace his history. His excessive labors shattered 
 
92 The Pioneers of Methodism 
 
 his system, and his body and intellect were both injured. 
 About the year 1800 he became derauged, and a gloom set- 
 tled down upon him not to be removed. When Asbury saw 
 him, he was shocked, contrasting his former look with his 
 appearance then. He was then living with his sister, twelve 
 miles below Lexington. Bishop Asbury never saw him any 
 more; death soon came to the relief of poor Francis Poy- 
 thress, and none who knew him doubt that he is among the 
 clear, unclouded intellects of the upper and better world." 
 
 He maintained, through all the privations of the frontier 
 ministry, " the bearing of one who had been well raised, his 
 deportment being very gentlemanly." He was particularly 
 gifted in prayer, and it is said that when he led in inter- 
 cession "it seemed that heaven and earth were coming to- 
 gether." The last years of his life were spent at the house 
 of his sister, Mrs. Susannah Pryor, in Jessamine county, 
 Kentucky. Here, after long years of mental derangement 
 and bodily suffering, a relieving light broke upon his last 
 hours, and in 1818 he entered into rest, Eternity may re- 
 veal a touch of romance — a story of human love — in the 
 simple narrative of the reproof he received from a lady, and 
 which drove him to Christ and the ministry ; but if so, the 
 stone of oblivion now hides it in the grave of the past. 
 
 JOHN EASTER. 
 
 IN the course of these Sketches we have had occasion to 
 remark upon the peculiar type of oratory which the 
 Wesleyan movement developed in America. The " bur- 
 den" which the pioneers felt to rest upon them, the "woe" 
 pronounced against their unfaithfulness, and above all the 
 great love for souls that their religion kindled in their 
 hearts, and the peril — the fearful peril — in which they saw 
 the world to lie, developed an earnest, thrilling, overwhelm- 
 
In North Carolina and Virginia. 93 
 
 ing power in their pulpit efforts that swept every thing be- 
 fore it as by storm. These men had tasted the " wormwood 
 and gall," they had "passed from darkness unto light," they 
 were acquainted with the devices of the wicked one, and 
 " knowing the terror of the Lord," they " persuaded men." 
 They preached for immediate results. They saw, with the 
 eye of faith, the approaching judgment and the sinner's only 
 refuge; and they made their hearers see as they saw, and 
 moved them to act as they had acted. They combined the 
 plaintive strains of prophetic lamentation over the "dry 
 bones" of the world's ruin with the apostolic shout of adop- 
 tion and assurance, and moved upon the hearts of the people 
 as no other men have done since the first era of Christianity. 
 The great historian of Methodism has well said: "The usual 
 process of a long preparatory training for the ministry could 
 not consist with the rapidly increasing w T ants of the country. 
 Methodism called into existence a ministry less trained, but 
 not less efficient ; possessing in a surprising degree that ster- 
 ling good sense and manly energy, examples of which great 
 exigences always produce among the common people. These 
 it imbued with its own energetic spirit, and formed them to 
 a standard of character altogether unique in the annals of 
 the model Christian ministry. They composed a class which 
 will perhaps never be seen again. They were distinguished 
 by native mental vigor, shrewdness, extraordinary knowl- 
 edge of human nature ; many of them by overwhelming nat- 
 ural eloquence, the effects of which on popular assemblies 
 are scarcely paralleled in the history of ancient or modern 
 oratory ; and not a few by powers of satire and wit, which 
 made the gainsayer cower before them. To these intellect- 
 ual attributes they added great excellences of the heart — a 
 zeal which only burned more fervently where that of ordi- 
 nary men would have grown faint, a courage that exulted 
 in perils, a generosity which knew no bounds and left most 
 
94 The Pioneers of Methodism 
 
 of them in want iu their latter days, a forbearance and co- 
 operation with each other which are seldom found in large 
 bodies, an entire devotion to one work, and withal a sim- 
 plicity of character which extended even to their manners 
 and their apparel. They were mostly robust. The feats 
 of labor and endurance which they performed in incessant- 
 ly preaching in villages and cities, among slave huts and 
 Indian wigwams; in journeyings, seldom interrupted by 
 stress of weather; in fording creeks, swimming rivers, sleep- 
 ing in forests; these, with the novel circumstances with 
 which such a career frequently brought them in contact, 
 offered examples of life and character which in the hands 
 of genius might be the materials of a new department of 
 romantic literature. They were men who labored as if the 
 judgment fires were about to break out in the world, and 
 time to end with their day. They were precisely the men 
 whom the moral wants of the New World at the time de- 
 manded. The usual plan of local labor, limited to a single 
 congregation or to a parish, was inadequate to the wants of 
 Great Britain at this time, but much more so to those of the 
 New World. The extraordinary scheme of an itinerant min- 
 istry met in the only manner possible the circumstances of 
 the latter ; and the men described were the only characters 
 who could have sustained that scheme amid the hardships 
 of American life." 
 
 Among these men are to be found names that deserve a 
 place on the roll of the world's greatest orators, and when 
 justice is done, Virginia's patriot-statesman Patrick Henry 
 will have no higher place accorded him in history than 
 will her patriot -preacher John Easter. The former elec- 
 trified the nation, and stirred the heart of the colonies by 
 his wild cry, " Give me liberty, or give me death ! " The lat- 
 ter pictured the "sinfulness of sin," and its punishment, with 
 such overwhelming power of eloquence that the trembling 
 
In North Carolina and Virginia. 95 
 
 thousands who attended were constrained to fly to " the cleft 
 in the rock " to escape the fury of the storm of Divine venge- 
 ance. He was preeminently the great pulpit orator of early 
 Methodism. 
 
 The late Rev. Dr. L. M. Lee, in his " Life and Times of 
 Jesse Lee," says : " The facts which have come down to our 
 times of the almost miraculous labors of the Rev. John 
 Easter, his strong faith, and his astonishing success, are far 
 more surprising than any of those recorded in the days of 
 the Son of man. But we may not detail them. Yet re- 
 specting the character of the work, it ought to be said that 
 convictions for sin were sudden and strong. The whole 
 moral nature was wrought upon by deep and powerful emo- 
 tions that found expression in confession of sin and cries 
 for mercy. And conversions were no less sudden and pow- 
 erful. Supplications for pardon were quickly succeeded by 
 songs of rejoicing and shouts of triumph. 
 
 " Many who came to the house of God careless and scoff- 
 ing returned clothed in their right minds, with new joy in 
 their hearts, and a new pathway for their feet. The change 
 was wrought by the power of the Holy Ghost, and its gen- 
 uineness received a thousand attestations in the altered lives, 
 persevering fidelity, and increasing holiness of those who, 
 in that generous effusion of the Spirit, were brought from 
 darkness into light, and from the power of Satan unto 
 God." John Easter entered the itinerancy near the close 
 of the Revolution, and was a co-laborer with Phillip Bruce 
 and Jesse Lee, who began their ministerial labors about the 
 same time. He is supposed to have been born in Mecklen- 
 burg county, Virginia, but the exact date is not now cer- 
 tainly known. His parents were among the first-fruits of 
 Methodism on Brunswick Circuit, and after them one of the 
 oldest churches in that section — Easter's Meeting-house — 
 was named. Of John Easter's father, Matthew Easter, the 
 
96 The Pioneers of Methodism 
 
 late Rev. James Patterson *says: "When I preached at 
 Easter's in 1799 the good old man got his soul so full of 
 the love of God that it overflowed, and he praised God and 
 shouted until his frail body could scarcely contain his en- 
 raptured spirit, His lamp was not only burning, but was 
 in a full blaze; his wings plumed, and nothing prevented 
 him from soaring to the realms above but the casket of dust 
 which contained the immortal spirit." 
 
 The old gentleman has two sons in the ministry, John 
 and Thomas. Of the former of these the writer just quoted 
 says: "John Easter, traveling Brunswick Circuit, held a 
 meeting at Mabrey's Chapel, near a village called Hicks- 
 ford, at which there was a great concourse of people, and 
 while he was preaching several hundred persons fell flat 
 upon the ground, struck down by the mighty power of 
 God, and many of them were powerfully converted. The 
 effects of that revival were exceedingly great, so much so 
 that the wretched sellers of alcohol lost nearly all their 
 customers at the village. John Easter was an extraordi- 
 nary man with regard to his faith and power in preaching 
 the gospel of salvation. Like Jacob, he had power with 
 God and with men. When he preached or exhorted, great 
 power fell upon the people, and many sinners were slain by 
 the sword of the Spirit." * 
 
 The fields of his itinerant labor were as follows: 1782, 
 Hanover; 1783, Roanoke; 1784, Richmond (this is the 
 first mention of Richmond, Va., on the minutes); 1785, 
 Sussex; 1786, Mecklenburg; 1787, Brunswick; 1788, Sus- 
 sex; 1789, Amelia; 1790, Brunswick; 1791, Surry. 
 
 Passing through Roanoke Circuit in 1783, on his way 
 from Western North Carolina to Amelia, Va., Rev. Jesse 
 Lee makes the following mention : 
 
 *Xorth Carolina Christian Advocate, June, 1857. 
 
In Xortli Carolina and Virginia. 97 
 
 " Sunday, 20th of July, I preached at Whitaker's (Roan- 
 oke Circuit), and the congregation wept under the word 
 preached. When we met the class, the power and presence 
 of the Lord were among us, and many cried aloud. I was 
 so deeply affected that I could not speak till I stopped and 
 wept for some time. I preached again at night, and the 
 people wept greatly. 
 
 "Monday, 21st, we had a very lively meeting at Brother 
 Young's in the day and again at night, where there were 
 about forty members in society, and none of them professed 
 to be converted except the leader of the class, but many of 
 the mourners were deeply distressed on account of their 
 sins. 
 
 "Tuesday, 22d, we had a meeting at Low's, and the next 
 day at John Clayton's, then went up into Warren county, 
 where I met with John Easter, and held meeting at Wm. 
 Jean's. The next day we came to Benjamin Doale's, in 
 Halifax county, where John Easter preached a profitable 
 sermon. 
 
 "Sunday, 27th, we held meeting at Jones's Chapel; the 
 next day at Brother Lock's; the day following at Richard 
 Whitaker's, and the two following days at Tar River Church. 
 We had a good deal of life among us at these meetings. 
 
 "Saturday, 16th, and Sunday, 17th of August, I attended 
 a quarterly -meeting at the Tabernacle, Roanoke Circuit. 
 The first day we had two sermons, and the next day we had 
 a lively love-feast. Then I preached, J. O'Kelly preached, 
 and J. Easter exhorted. It was indeed a day of the Lord's 
 power, and many souls were comforted." 
 
 It was under Easter's preaching in Virginia that William 
 McKendree and Enoch George — afterward bishops, honored, 
 useful, and beloved in our Church — were converted. We 
 will let them tell the story of their impressions in their own 
 language. McKendree, who was then thirty years of age, 
 
98 . Tfu Pioneers of Methodism 
 
 and who was living within the bounds of the Brunswick 
 Circuit, and who had frequently experienced the wooings of 
 the Spirit on hearing Easter, says: "My convictions were 
 renewed. They were deep and pungent. The great deep 
 of my heart was broken up. Its deceitful and desperately 
 wicked nature was disclosed, and the awful, the eternally 
 ruinous consequences clearly appeared. My repentance 
 was sincere. I became willing and was desirous to be 
 saved on any terms. After a sore and sorrowful travail 
 of three days, which were employed in hearing Mr. Easter, 
 and in fasting and prayer, while the man of God was show- 
 ing a large congregation the way of salvation by faith, with 
 a clearness which at once astonished and encouraged me, I 
 ventured my all upon Christ. In a moment my soul was 
 relieved of a burden too heavy to be borne, and joy instant- 
 ly succeeded sorrow. For a short space of time I was fixed 
 in silent adoration, giving glory to God for his unspeakable 
 goodness to such an unworthy creature." 
 
 Enoch George, who was also living on the Brunswick 
 Circuit, bears this testimony: "We had no religious serv- 
 ices either in my father's family or any that I visited. Our 
 time was whiled away in fiddling and dancing. But inde- 
 pendently of any convictions received in the Church or else- 
 where, I remember the visits of the Spirit of God, enlight- 
 ening, melting, and alarming me. I continued in this 
 situation for many months, and only wanted suitable direc- 
 tion and encouragement. With these I should soon have 
 found the pearl of great price. None of my acquaintances 
 appeared to have any serious impressions, or if they had 
 they were concealed, as my own were. At this time we 
 heard that a certain Methodist preacher was traveling 
 through a part of our parish and county, under whose la- 
 bors hundreds were 'falling down,' and crying, 'Sir, what 
 must we do to be saved?' They 'repented, believed on the 
 
In North Carol iiia and Virginia. 99 
 
 Lord Jesus Christ, and were converted.' By these reports"! 
 my 'foolish heart' was hardened and 'darkened.' It was 
 my delight to invent satirical epithets for these men, by 
 which I and my companions were amused. In this way I 
 continued to resist God, having formed my opinion on com- 
 mon report, until my father and step-mother were among 
 the hearers of that venerable, holy, and useful minister, 
 known to thousands in the south of Virginia — John Easter. 
 "When Mr. Easter spoke, his word was clothed with 
 power, and the astonished •multitude trembled, and many 
 fell down and cried aloud. Some fell near me, and one 
 almost on me ; and when I attempted to fly I found myself 
 unable. When my consternation subsided, I collected all 
 my strength and resolution, and left my friends and the 
 family, determining never to be seen at a Methodist meet- 
 ing again. In this I was defeated. My father and his fam- 
 ily, with many of my friends, remained in the assembly, while 
 I ' fled from the presence of the Lord ; ' and they determined 
 to seek and taste of the heavenly gift, and be made partak- 
 ers of the 'Holy Ghost.' On the next day there was to be 
 another meeting in our vicinity, and as the people passed 
 our house one and another said to me, ' Come, and let us go 
 up to the house of the Lord,' and hear this awful messenger 
 of truth. I replied to their entreaties and inquiries by sur- 
 ly negatives; but my father interposed his authority, and 
 commanded my attendance. I went, intending to steel my 
 heart against conviction. However, it pleased God on this 
 day ' to open my eyes, and turn me from darkness to light,' 
 by the ministry of the word ; and I was willing to become 
 a Christian 'in the way of the Lord.' Day and night I 
 cried for mercy. In this disconsolate state I wandered from 
 meeting to meeting, and from valley to valley, ' seeking rest, 
 finding none,' and almost ready to yield to despair, yet re- 
 solved to never renounce my hope of mercy while it was 
 
100 The Pioneers of Method Um 
 
 "written, 'The Lord will provide,' arid 'His mercy endureth 
 forever.' On one Sabbath while thus 'tossed with tempests, 
 and not comforted,' after meeting I retired to the woods, 
 and there received forgiveness of sins 'by faith that is in 
 Jesus Christ' and the witness of his Spirit "with mine. Then 
 I tasted that the Lord is gracious ; felt grace in my heart — 
 God in man, heaven upon earth. I was in heavenly places 
 in Christ Jesus, and all around me — each flower, each leaf 
 — spoke the praises of the Father who 'made them all.' 
 From that day until now I have never doubted my con- 
 version to Christ and adoption into his family." 
 
 The foregoing extracts will give the reader some idea of 
 Easter as a preacher. He continued in the itinerant ranks 
 until 1792, when his name appears on the minutes, in an- 
 swer to the question "Who are under a location through 
 weakness of body or family concerns?" 
 
 The zealous, eloquent, successful preacher was reduced to 
 the necessity of locating in order to provide bread for his 
 family. We refrain from comment. Though he retired 
 from the regular ranks, Easter did not cease to labor when- 
 ever he could, and at last fell a martyr to his zeal. The 
 following interesting letter from him to Rev. Stith Mead, 
 written in 1799, is reproduced by Dr. Bennett in his "Me- 
 morials : " 
 
 "Very Dear Brother: I received your favor, and 
 wish to be thankful that either God or man remembers 
 me in love and mercy; for I am so useless that I am ready 
 to wonder how it is that I am — a half martyr. First for souls, 
 and second for bread; at best a poor, unworthy, unprofit- 
 able servant. But I can yet rejoice that the Lord blesses 
 your labors to the good of souls. May he bless you more 
 and more in your return to Brunswick ; though we have 
 been blessed in the labors and piety of our good brother 
 
In North Carolina and Virginia. 101 
 
 William Early. I greatly desire to be with you all at Con- 
 ference, but the many afflictions of my family, and other 
 occurrences, render it almost impracticable. But you will 
 have my poor prayers for the great God to be present and 
 powerful among you. My love to all that are willing to 
 die for Christ and the truth, 
 
 " Yours in the best of bonds, John Easter." 
 
 While attending a protracted-meeting, he so overexerted 
 himself as to bring on a disease of the lungs which closed 
 his earthly career about the year 1801. He sleeps in a 
 neglected, almost unknown grave in Virginia, and the 
 Church for whom he laid down his life, and to whose in- 
 terests he devoted the best years of his manhood, has well- 
 nigh forgotten him. Dr. Bennett tells us that "he left a 
 son who became a very useful local preacher, but finally 
 left the Church of his father, and took orders in the Prot- 
 estant Episcopal Church. He was the pastor of a congre- 
 gation near Baltimore for some time, and died in that city 
 not many years ago. He left an only son, who was sud- 
 denly killed, and thus the line of that branch of the family 
 became extinct." 
 
 ISHAM TATUM. 
 
 AS we look upon a wide, beautiful river, on whose broad, 
 deep bosom the gallant boats that carry on the world's 
 commerce are borne, the quiet fountain far up at the source 
 is invested with a new interest to our minds. If the stream 
 from the fountain does not draw to it tributaries, if before 
 it falls into the sea it does not become a great agent in the 
 world's service, it is to be noticed only by a few, and by 
 them perhaps for only a short while, as a quiet thing of 
 beauty in the world's great panorama. The value to the 
 world of men's lives is to be estimated bv the results which 
 
102 The P ■ ■ - ' Mi ' niimn 
 
 accrue from their examples, and from the moral forces which 
 thev set in motion. Methodism has in our day assumed pro- 
 portions little dreamed of by the must sanguine of its found- 
 ers. It ].; . under the overruling providence of God, 
 one of the mighty moral and religious forces at work for the 
 world's spiritual elevation. It has been instrumental in the 
 salvation of thousands and hundreds of* thousands in the post : 
 it has added a new impetus to all the other moral and relig- 
 ious agencies with which it was identified : it has infused new 
 fervor, zeal, and activity into the world's spirit of benevo- 
 lence, and the work that is to be done by it in the future, 
 the millions who are yet to be led to Christ by it, can be 
 estimated only by the foreknowledge of God. Those who 
 originated the movement, and propagated it in the begin- 
 ning, those whose suffering and sacrifice opened the way for 
 it until it had accumulated sufficient force to make its own 
 wav and break over oppositions and obstructions, are invest- 
 ed with a peculiar interest to us ; and while the movement 
 has become broader and deeper in its sweep, it still retains 
 the spirit of the founders who gave it life. 
 
 The name of Ishani Tatum takes us back to the early 
 dawn of Methodism in the South, back to the toils and tri- 
 umphs of the pioneer heroes and martyrs, back to days of 
 suffering and endurance, conflict and victory. It recalls 
 the mighty struggle of a handful of consecrated, devoted 
 men with the combined forces of evil, and brings up in long 
 review acts of devotion, instances of self-sacrifice, and deeds 
 of daring that gild with a romantic touch the history of the 
 past. Those days of spiritual deadness and darkness saw 
 reproduced prophets denouncing sin with the vehemence of 
 Isaiah and Ezekiel, and embassadors of Christ reproving 
 and exhorting under a sense of the most fearful accountabil- 
 ity and responsibility. They were KBH of God. men upon 
 whom rested the burden of lamentation; men who had re- 
 
In North Carolina and Virginia. 103 
 
 eeived the great commission to "cry aloud, and spare not;" 
 men who were dead to the world, and alike indifferent to its 
 dangers and its allurements; men who sought nothing: but 
 the Divine approval, and feared nothing but the Divine 
 condemnation — those men who met, as a wall of stone, the 
 waves of the world's fury, engaged in single-handed conflict 
 with Apollyon, and came off victorious from every field. 
 Fortunate indeed is the stream if in its flow it loses not the 
 purity of the fountain ; fortunate indeed is Methodism if it 
 has lost not a measure of the spirit that gave it birth. 
 
 Isham Tatum was one of those men who, burdened with 
 the great commission, set apart and anointed for the holy 
 office, and baptized with the Divine unction, "spake as those 
 having authority'' — an authority before which the sinner 
 trembled and the strongholds of Satan fell. Herein is 
 found one of the great secrets of their marvelous success. 
 They felt themselves to be the servants and under the im- 
 mediate direction of the Most High, and as such the masses 
 respected them, and listened in reverential awe to their mes- 
 sage. Tatum combined with burning zeal and untiring la- 
 bor rare natural gifts as an orator. He was popularly 
 known as "the Silver Trumpet," and over the old fields on 
 which he met, in terrible conflict, the powers of darkness 
 linger yet traditions of his wonderful pulpit power and suc- 
 cess. He was a native of Carolina, though the exact place 
 and date of his birth are, we believe, now unknown. Of 
 his early life and education we are likewise ignorant. The 
 first mention made of him on the printed minutes is in the 
 year 1776, when he entered the traveling connection. He 
 was one of the three preachers sent that year to the first cir- 
 cuit formed in North Carolina. The religious aspect of Vir- 
 ginia at that time was distressing, but that of Xorth Caro- 
 lina was, if possible, more so. Indeed, if we accept as true 
 the testimonv of Col. Bvrd, we would be forced to the con- 
 
104 The Pioneers of Methodism 
 
 elusion that this State Mas populated with people little bet- 
 ter than heathen; but fortunately for our State pride, the 
 Colonel is known to have been a very unreliable witness — 
 so unreliable that his testimony will not be reproduced in 
 this sketch. There is, however, sufficient evidence of an 
 unimpeachable character to convince us that the extent of 
 ignorance and immorality in this State at that time was ap- 
 palling. Of the reputation she enjoyed abroad we have no 
 vague hint in a passage in Asbury's journal. Traveling 
 through Franklin county in 1780 — four years after Tatum 
 had traveled here his first circuit — and stopping with Dr. 
 John King, the pioneer preacher, he writes: "I had too 
 mean an opinion of the people of Carolina. It is a much 
 better country, and the people live much better, than I ex- 
 pected from the information given me." The force of this 
 is increased by the fact that Asbury very probably received 
 his "information" from the preachers who had traveled cir- 
 cuits in this State, and this passage was written w T hile stopping 
 in what is now known to have been one of the most highly fa- 
 vored sections of it at that time. Dr. Coke, in 1735, gives 
 a mournful account of the religious destitution of North- 
 eastern North Carolina; and numerous passages in As- 
 bury's journal go to prove that, while the matter may 
 have been, and doubtless was, exaggerated by some, the 
 state of religion was, to say the least, deplorable. 
 
 Scattered over this State, Methodism had in 1776 six hun- 
 dred and eighty-three members, the fruits of the labors of 
 Pilmoor, Williams, and others. Under the faithful labors 
 of Tatum, Poythress, and Dromgoole, the number was in- 
 creased during this year to nine hundred and thirty. 
 Within another year, the work was so extended as to 
 necessitate the division of the State into three circuits. 
 
 Tatum continued in the traveling connection but a few 
 vears, but they were memorable years in our Church's his- 
 
In North Carolina and Virginia. 105 
 
 tory. They were years that saw the wonderful development 
 of a movement that sprung as by magic from insignificance 
 to importance — years that witnessed some of the mightiest 
 conflicts between the powers of light and darkness, and pro- 
 duced some of the finest types of heroic manhood that this 
 world has ever seen. In advancing the new movement, in 
 opening new fields for its operation, and in carefully looking 
 after and nourishing all of the interests of the Church, Ta- 
 tum was a leading spirit. Not only was he distinguished 
 for his pulpit oratory, but by his brethren he was regarded 
 as a sound theologian and a useful and successful preacher. 
 His fields of labor were as follows: 1776, Carolina; 1777, 
 Pittsylvania; 1778, Fluvanna; 1779, Amelia; 1780, Han- 
 over. These were nearly all new and hard fields, and here 
 by toil and suffering he laid the foundations on which others 
 have built and are building. Here he opened the way for 
 others to follow, and sowed the seeds that have been since 
 his day springing up unto harvest. 
 
 In 1781 his name appears in answer to the question " Who 
 desist from traveling?" He had married, and was, in con- 
 sequence, forced to retire from the itinerant ranks, where 
 he had done such faithful and efficient service. He located 
 in Madison county, Virginia, where he lived for more than 
 half a century afterward, buckling on the armor, and going 
 forth again to the battle, with all the ardor of youth, and when- 
 ever occasion offered. He lived to enjoy a serene and beau- 
 tiful old age, and to be venerated as the oldest Methodist 
 preacher in America, if not in the world. The late Rev. Peter 
 Doub, D.D., in the second year of his own ministry, met 
 this aged servant of God in Madison county, Va. He says 
 of him : " He had been a minister for more than sixty years 
 when he died. He was a very good, sound divine; very 
 eloquent, and so highly esteemed by the public in this re- 
 gard that he was known throughout the country as the ' Sil- 
 
106 The Pioneers of Methodism 
 
 ver Trumpet.' He also left a large number of descendants, 
 most of whom are members of the Church he so faithfully 
 labored to establish." 
 
 Tatum lived to witness the growth and development of 
 the Church and the republic for the first fifty years of their 
 existence. In the evening of his life, the pioneer fields on 
 which he had labored and suffered had "bloomed and blos- 
 somed as the rose." Songs of praise arose from wilds where 
 only the woodman's ax had been heard. Churches had been 
 erected on spots where he and his co-laborers had fought 
 some of their hardest fights, and fitly commemorated their 
 victories over the powers of evil. Without a stain upon his 
 escutcheon, he laid aside his armor to wear the victor's crown, 
 and universally beloved and respected, he entered into his 
 eternal rest. In his pure, devoted, unselfish life, he left the 
 Church a legacy as rich as the toilsome labor he underwent 
 and the suffering he endured. What a glorious meeting with 
 his old companions in tribulation! What a time of rejoic- 
 ing over the fruits of their suffering awaited him within the 
 gates of the City of God ! 
 
 Some of his descendants are now living in Orange county, 
 North Carolina. 
 
 JOHN DICKENS. 
 
 IT is a well-known fact that few of the early Methodist 
 preachers were men of liberal mental culture, but it is 
 not evident that other denominations were as far in advance 
 of them in this respect as is generally supposed. The truth 
 is that schools were few in the new country, and the stand- 
 ard of scholarship was very low. The very first enterprise 
 that enlisted the energies of the Methodist Church, after its 
 organization, was the establishment of a college. In the 
 early history of our country only those who had been edu- 
 cated in Europe could lay claim to any thing like liberal 
 
In North Carolina and Virginia. 107 
 
 training; and while Methodism has, through the various 
 stages of its existence, utilized the labors of various types of 
 men, and found fields for the employment of various orders 
 and degrees of talent, it would be unfair to say that all the 
 preachers of the Methodist movement were ignorant and un- 
 learned men, and that all the preachers of other denomina- 
 tions were highly cultured. This would imply a disparity 
 which did not exist in fact. There are abundant evidences 
 that there was a wide field for improvement in this respect 
 in the hiinistry of other denominations ; nor is it to her most 
 highly cultured men that American Methodism is most in- 
 debted. We have not one word to say against an educated 
 ministry — only that education can never supply the place 
 of earnest zeal and consecrated labor, hearty sympathy and 
 love for mankind. 
 
 As an evidence of the Ioav standard of scholarship in 
 America over a hundred years ago, the Rev. Devereux 
 Jarratt, a minister of the Church of England, who became 
 rector of the Bath parish, in Virginia, in 1756, tells that 
 when nineteen vears of age his fame as a man of learning 
 had- extended more than one hundred miles from his home, 
 because he was " skilled in the Division of Crops, the Rule 
 of Three, and Practice." The story has come down to us 
 of a young Congregational minister in New England who 
 prided himself upon his scholastic attainments, and whose 
 church Jesse Lee, on one occasion, asked permission to oc- 
 cupy. Regarding a familiarity with the dead languages as 
 essential to pulpit qualification, he asked Lee some question 
 in Greek. Without understanding a syllable of his Greek, 
 Lee promptly returned the compliment by addressing him, 
 in reply, a few words of the Dutch which he had learned in 
 North Carolina. The young minister thought he was speak- 
 ing Hebrew, and thereupon, accounting him a very learned 
 man, gave him permission to preach in his pulpit. 
 
108 TJie Pioneers of Methodism 
 
 John Dickens, one of the earliest pioneers of Methodism 
 in North Carolina, the first Book Editor, and for many 
 years Superintendent of the Book Concern of the M. E. 
 Church, -was superior to most of his contemporaries in point 
 of education. Asbury tells us that he was a man of " great 
 skill in learning, drinking in Latin and Greek swiftly." 
 Without being brilliant in his conceptions, he was a close 
 reasoner, a clear thinker, and an earnest, practical, forcible 
 preacher, knowing how to adapt his discourses to his con- 
 gregations. He did not possess the magnetic power which 
 enabled Edward Dromgoole, George Shadford, John Easter, 
 and others of his day, to sway their congregations at will, 
 but he carried with him the weight of "a man of great pi- 
 ety who prayed much and walked close with God." A gen- 
 tle, sweet-spirited, God-fearing Christian, tender in his rela- 
 tions to his brethren, his friends, and his family, he was 
 given to gloomy meditations, and was diffident to a fault. 
 Asbury entertained a warm personal friendship and high 
 esteem for him, and wrote in his journal, after hearing of 
 his death: "For piety,. probity, profitable preaching, holy 
 living, Christian education of his children, secret closet- 
 prayer, I doubt whether his superior is to be found, either 
 in Europe or in America." We learn from the old minutes, 
 which record his fields of labor, and the time and manner 
 of his death, that he was a native of Great Britain, born 
 and educated in the city of London. At what time he em- 
 igrated to America is not known, but it appears that in 1774 
 he made a profession of religion and united with the Meth- 
 odist Society in Virginia. In 1777 he was received into the 
 traveling connection, and was appointed, with John King, 
 Leroy Cole, and Edward Pride, to North Carolina Circuit. 
 This was the second year of the existence of a circuit in 
 North Carolina, for, while two counties in this State had 
 been embraced in the imperial old Brunswick, the Carolina 
 
In North Carolina and Virginia. 109 
 
 Circuit (called this year the North Carolina) had been 
 formed only the year previous. This is the last mention of 
 North Carolina on the minutes as a circuit. The next year 
 we have Roanoke ; the next, Tar River and New Hope ; the 
 next, Yadkin ; then follow Bertie, Guilford, Caswell, etc. 
 
 In 1778 Dickens was appointed to Brunswick, and in 
 1779 and 1780 to Roanoke Circuit, These were dark days 
 for Methodism. Suspicion was attached to her preachers as 
 being friendly to British dominion, and the people were too 
 much concerned in the progress of the war to pay much at- 
 tention to the subject of religion. While serving the Roan- 
 oke Circuit, Dickens conceived the idea of establishing in 
 America a school similar to Mr. Wesley's Kingswood School 
 in England. This enterprise Asbury heartily indorsed, 
 and Gabriel Long and Brother Bustion were the first sub- 
 scribers. The project culminated, under the management 
 of Dr. Coke, in the ill-fated Cokesbury College, at Abington. 
 
 At the close of the year 1780, in the language of the min- 
 utes, he "desisted from traveling." Dr. Bangs and others 
 tell us that the reason for this step is unknown. By refer- 
 ence to Asbury's Journal (Vol. I., page 291), we learn that 
 " his voice was gone." It is probable that this is one reason 
 for his course. Another may be found in the fact that he 
 had married, and such was the support given an itinerant 
 preacher in those days that upon marrying he was gener- 
 ally forced to locate in order to support his family. So 
 general was the custom of locating after marriage that the 
 Church lost the services of some of its best and most use- 
 ful men. As early as 1780 we find this entry in Asbury's 
 Journal (Vol. I., page 290) : " Edward Dromgoole is a good 
 preacher, but entangled with a family. We spoke of a plan 
 for building houses in every circuit for preachers' wives, 
 and the societies to supply their families with bread and 
 meat, so the preachers should travel from place to place as 
 
110 77/>> Pioneers of Method Urn 
 
 when single; for unless something of the kind be done, we 
 shall have no preachers but young men in a few years — they 
 will marry and stop." 
 
 The truth of his prophecy is seen in the fact that in 1809, 
 when the Virginia Conference convened in the town of Tar- 
 boro, N. C, and numbered 5,823 white and 2,363 colored 
 members, sixty of the preachers were young men and only 
 three in the whole body were married men. Asbury makes 
 this remark in regard to the matter (Journal, Vol. III., page 
 257) : " The high taste of these Southern folks will not per- 
 mit their families to be degraded by an alliance with a 
 Methodist traveling preacher." There is much bitterness 
 in this remark, and yet who can wonder that such was the 
 case? The Methodist itinerancy was not a very inviting 
 field to a well-bred young lady, to say the least. Asbury 
 himself was not insensible to the meager support which he 
 received and his dependence upon others. There were 
 hours when he felt — keenly, bitterly — the sacrifice which 
 he had made in becoming a traveling preacher. There are 
 passages in his journal in which we read the language of 
 poor, frail human nature — for he was only human — and 
 hear the wail of his heart as he thought of the dependence 
 to which he had subjected himself. We may well ask the 
 question, Was this state of affairs ever necessary? Was it 
 ever necessary to drive from the traveling connection mar- 
 ried men who had enough self-respect to demand a decent 
 support? Was it ever necessary that in the evening of life 
 a grand old hero should be able to look back upon nothing 
 but toil and privation, and rejoicings in tribulations, and 
 around upon nothing but ingratitude and forgetfulness? 
 The reason is not to be found in any inability on the part 
 of the Church to support her servants. They had fixed 
 themselves the limits of their support. They had signed 
 and sealed with their own hands the instrument which cm- 
 
In North Carolina and Virginia. Ill 
 
 signed them to life-long poverty. They had preached 
 against comfortable salaries, and had educated the people to 
 believe that a life of the most abject poverty was best suited 
 to develop the deepest humility and the highest degree of 
 pulpit power. As we look around upon the comfortable 
 parsonages, and think of the adequate support which many 
 of our preachers enjoy, the wonder is not. that we hear, 
 now and then, the old cry of "a hundred dollars a year," 
 and meet occasionally the cold, hard spirit of parsimony in 
 the Church, but that the Church has so far broken the bands 
 of early education and made such strides in the face of erro- 
 neous teaching. 
 
 The Church of Rome enforces celibacy upon her priests 
 in order to center all their affections upon " Mother Church." 
 In their ardent zeal, the early Methodist preachers endeav- 
 ored to sever every tie which bound them to the world, that 
 they might be more closely united to Christ. Whoever 
 loved father and mother, wife and children, houses and 
 lands, more than Christ, was not worthy of Christ; there- 
 fore, they were to despise houses and lands, renounce at once 
 the pleasures and embarrassments of wedded life, and leave 
 father and mother to God for protection. It was a grand 
 sacrifice — this laying of every thing which the heart holds 
 dear at the foot of the cross — and beautifully has Edward 
 Eggleston compared it to the " alabaster box of very pre- 
 cious ointment" poured upon the head of the Saviour. 
 Nothing is more natural than that in their youthful, ardent 
 zeal they rejoiced in making the sacrifice, and felt that it 
 was acceptable in the sight 'of God. Having made the sac- 
 rifice, they were ready to plunge into the wilderness, and 
 thenceforth their watch-words were to be, "A Methodist 
 preacher is immortal until his work is done." 
 
 They were to receive nothing more than the meager sal- 
 ary which they had allowed themselves; if presents were 
 
112 The Pioneers of Methodism 
 
 given them, they were to be reported as "quarterage;" if 
 marriage-fees were tendered them, they were to be paid over 
 to the general fund at the ensuing Conference. Few sur- 
 vived the hardships of itinerant life for many years. The 
 minutes will show that in the great majority of cases they 
 fell at their posts in less than ten years, and in many, very 
 many cases, in less than three years of service. Of those 
 who survived, the great majority, after ten or twelve years 
 of traveling, married and located, and are known no more 
 in the history of the Church. It may be interesting to note 
 a few figures in support of this statement. In 1805 the Vir- 
 ginia Conference received fourteen preachers, and located 
 four; in 1806 received fourteen, and located seven; in 1807 
 received seventeen, and located six; in 1808 received eight- 
 een, and located five; in 1809 received eighteen, and located 
 eight. When we consider the number who died, or were 
 superannuated, or expelled, we are not surprised to know 
 that, at this rate, the Conference continued to be composed 
 almost entirely of young men. 
 
 But we are digressing from the thread of our narrative. 
 We have seen that John Dickens located at the close of the 
 year 1780. He settled in Halifax county, N. C, where, it 
 is possible, he had married. 
 
 In April, 1783, Asbury passed through this section, and 
 preached on the fifth "at Clayton's, near Halifax, where 
 they were firing their cannons and rejoicing in their way" 
 over the news that the peace with Great Britain had been 
 confirmed. Under this date, he makes the following entry 
 in his journal : " This day I prevailed with Brother Dick- 
 ens to go to New York, where I expect him to be far more 
 useful than in his present station." During the Kevolution, 
 New York and many other important points had been 
 dropped from the list of appointments. There was still a 
 society there, and Dickens had the task of reorganizing the 
 
In North Carolina and Virginia. 113 
 
 forces of the Church after the devastation of war. The 
 people, as a rule, were at this time little prepared to heed 
 the gospel ; they were elated and dissipated by the achieve- 
 ment of their freedom, and much disposed to engage in 
 worldly affairs to the exclusion of religion. 
 
 When Dr. Coke landed in New York on the third of No- 
 vember, 1784, he found John Dickens stationed there, and 
 to him he first communicated his plan for organizing an in- 
 dependent Church. Dickens was delighted with the idea, 
 and it is interesting to note the measure of authority which 
 he, and in fact nearly all of the preachers, yielded to John 
 AVesley. No pope's opinion was ever more nearly infalli- 
 ble in the eyes of a Komish Church than was John Wes- 
 ley's in the estimate of many of his preachers. His author- 
 ity, however, was not based upon the dogma of Divine right, 
 but upon the love of the preachers, who regarded him as 
 their spiritual father, and their esteem for his talents. We 
 quote froni Coke's journal: "I have opened Mr. Y\ r esley's 
 plan to Brother Dickens, the traveling preacher stationed 
 at this place, and he heartily approves of it ; says that all 
 the preachers most earnestly long for such a reformation, 
 and that Mr. Asbury, he is sure, will consent to it. He 
 presses me earnestly to make it public because — as he just- 
 ly argues — Mr. Wesley has determined the point, though 
 Mr. Asbury is most respectfully to be consulted in respect 
 to every part of the execution of it." 
 
 "Mr. Wesley has determined the point!" Well, indeed, 
 has it been for American Methodism that Mr. Asbury re- 
 fused to concede such a right, even to Mr. Wesley, and that 
 the M. E. Church was organized not merely by authority 
 of Mr. Wesley, but by the votes of the preachers. Asbury 
 never showed more wisdom, foresight, and prudence in the 
 whole of his life than when he declined to accept the ap- 
 pointment tendered him by Mr. Wesley until he should be 
 8 
 
114 The Pioneer* of Methodism 
 
 duly elected to the office by Ins brethren. Had lie acted 
 otherwise, how different would have been the history of 
 Methodism in America! 
 
 In 1785 Dickens was a] (pointed to the Bertie Circuit in 
 North Carolina. It seems that this field embraced a part 
 of the old Roanoke Circuit, and he had many of the ap- 
 pointments which he had served when pastor of that work 
 live years before. It seems probable, too, that he lived at 
 the same place as when he sustained a local relation. 
 
 During this year Asbury visited this section, preaching at 
 "Whitaker's Chapel, near Fishing Creek, Conniconnara 
 Chapel," and other places. He gives a mournful account 
 of the moral declension of the people. Worldly prosperity 
 -was causing many to lose their hold upon God, and in some 
 places spirituous liquors had removed others from their 
 steadfastness. We cannot refrain from making, just here, 
 an extract from his journal. Every preacher's wife will 
 see our reason for doing it. Under date of March 26th, he 
 writes: "We had a large congregation and a solemn time at 
 Brother Clayton's. After meeting, returned to Brother Dick- 
 ens's. He and his wife cleave to God, but there is great 
 declension elsewhere." We feel grateful to Asbury for this 
 mention of the preacher's wife, and while we gather what 
 information we can in regard to the heroic men who found- 
 ed Methodism in our land, we would gladly cull a flower 
 now and then from the graves of the devoted women who 
 shared their privations, and whose silent sufferings have been 
 registered only by the recording angel and in the book of 
 God. 
 
 We have now reached a very important era in the history 
 of our Church. The organization effected, the establish- 
 ment of a Book Concern was determined upon, and the 
 oversight and management of this important department of 
 Church-work was committed to John Dickens. It is prob- 
 
Iii North Carolina and Virginia. 115 
 
 able that there was not another in the Connection so well 
 fitted for the task. Robert Williams had been the first to 
 publish Methodist books in America. They seem to have 
 been chiefly reprints of Mr. Wesley's books. In the latter 
 part of the year 1772 Mr. Asbury had received a letter 
 from Mr. Wesley prohibiting Williams from publishing any 
 more books without his (Wesley's) consent. What the rea- 
 son for this course was Ave are not informed, but at the next 
 Conference — in June, 1773 — the following resolutions were 
 adopted : 
 
 " None of the preachers in America to reprint any of Mr. 
 Wesley's books without his authority (when it can be got- 
 ten) and the consent of their brethren. 
 
 " Robert Williams to sell the books he has already print- 
 ed, but to print no more, unless under the above restric- 
 tions." 
 
 The history of Methodism reveals now and then some 
 queer legislation. This is a specimen. We can understand 
 that Mr. Wesley had a perfect right to control the publica- 
 tion of his books, but it is not so easy to see by what right 
 a Conference requires its members to obtain "the consent of 
 their brethren" before venturing the publication of a book; 
 yet this action seems to have stopped the book business for 
 awhile. John Dickens, who had been stationed in New 
 York for the three preceding years, was appointed to Phil- 
 adelphia as pastor of the Church and as "Book Steward." 
 The Concern, which was afterward to become such a power 
 for good in the land, was started on the small capital of six 
 hundred dollars, loaned it by Dickens. The first book pub- 
 lished was Mr. Wesley's edition of "A Kempis" — a devo- 
 tional book of pure sentiment, by a Roman Catholic. We 
 have before us a copy of the Arminian }fagazine, Vol. 
 I., which was also issued this year. These, with the Meth- 
 odist Discipline, Baxter's Saints' Rest, and Wesley's Primi- 
 
116 The Pioneers of Method inn 
 
 tive Physic, completed the catalogue for this year; but so 
 rapidly did the business grow under Dickens's skillful man- 
 agement that in 1797 a book committee, consisting of eight 
 members, was appointed to assist him in his labor ; nor did 
 it cease to prosper when he had gone to his reward. In the 
 year 1804 it was removed from Philadelphia to Xew York, 
 where the business continued to increase, and a magnificent 
 structure was erected for it, which was destroyed bv fire in 
 1836. 
 
 As an evidence of the work accomplished by the institu- 
 tion which Dickens founded, we record a little incident re- 
 lated by Dr. Bangs. After the fire, a public meeting was 
 held in Xew York to raise funds to rebuild it. At this 
 meeting a gentleman present, a member of the Protestant 
 Episcopal Church, arose and said : " I have lived heretofore 
 in the new countries, and I remember the time when the 
 people who dwelt in their log-cabins had no other books to 
 read than such as they obtained from Methodist itinerants, 
 who carried them around their circuits in their saddle-bags, 
 and after preaching sold them to the people. In this hum- 
 ble way the poor people in the wilderness were supplied both 
 with the living word from the lips of God's messengers and 
 with reading-matter for their meditation by the fireside when 
 the living teacher had taken his departure. Therefore," he 
 added, with a warmth of feeling which brought forth a 
 spontaneous burst of applause, "put me down one thousand 
 dollars to help rebuild the Methodist Book Room." 
 
 But Dickens did not live to see the fruits of his labor and 
 his loan. In 1793 the yellow fever swept Philadelphia, but 
 he remained at his post. Again, in 1797, the fearful scourge 
 visited the city, but still he remained. In 1798, and more 
 terrible than ever before, the plague appeared again. Those 
 cf the inhabitants who could get away fled to a place of 
 safety. Still he stood at his post, ministering to the sick, 
 
In North Carolina and Virginia. 117 
 
 and pointing dying souls to heaven. Surrounded by the 
 sick, the sorrowing, and the dying, he wrote to Asbury: "I 
 sit down to write, as in the jaws of death. Whether Prov- 
 idence may permit me to see your face again in the flesh, I 
 know not ; but if not, I hope, through abundant mercy, we 
 shall meet in the presence of God." 
 
 While visiting the sick and performing kindly offices for 
 the dead, he fell a victim to the disease, and on the 27th of 
 September, with exclamations of joy upon his lips, passed 
 from earth to heaven. His death threw a shadow over the 
 whole Church. He was fifty-one years of age. In the 
 notice of his death written by his brethren aud published in 
 the minutes (and they were not given to fulsome eulogies in 
 that day), it is said: "On his tomb might be engraved, or 
 over his sleeping ashes with truth be pronounced, 'Here 
 
 LIETH ONE WHO, IN THE CAUSE OF GOD, NEVER FEARED 
 NOR FLATTERED MAN.' " 
 
 Dickens was the first of the American Methodist preach- 
 ers to distinguish himself as a writer. Of his " Short Script- 
 ural Catechism," issued by the Book Concern, Dr. Bangs 
 says : " Whatever may be said in behalf of others which have 
 been since issued from the press, this is among the most excel- 
 lent of them all, and should never be superseded by those of 
 less intrinsic merit. It contains, in fact, a body of divinity in 
 a few words, selected from the Holy Scriptures, arranged in 
 du£ order, and in the very phraseology in ' which the Holy 
 Ghost teacheth.' " 
 
 We have spoken of the tender friendship which existed 
 between him and Bishop Asbury. He named for him one 
 of his children — the Hon. Asbury Dickens, a most estima- 
 ble Christian gentleman, who was honored with many of- 
 fices of public trust. * 
 
118 The Pioneers of Methodism 
 
 JESSE LEE. 
 
 TT^HE subject of this sketch is known in history rather 
 JL as the apostle of Methodism to New England than as 
 one of North Carolina's pioneer preachers, yet among them 
 he deserves no mean mention. It was here that he first 
 became a class-leader and exhorter, here that he preached 
 his first sermon, here that his early years in the itinerancy 
 were spent, and here that he endured his first sufferings " for 
 righteousness' sake." 
 
 The period in which Jesse Lee lived was a memorable 
 one. He saw the Established Church fall with British do- 
 minion in the States. He saw the birth of the young Re- 
 public, witnessed its baptism of blood, and beheld its growth 
 for forty years. He witnessed the advent of Methodism 
 into this country, saw it develop into an independent Church 
 and extend its borders throughout the length and breadth 
 of the land. He witnessed wonderful changes in the moral 
 character and religious life of the people — changes which 
 few among the heroic spirits of his day did more to bring 
 about than himself. 
 
 L T nlike many of his contemporaries, Mr. Lee kept a diary 
 of his long and useful ministerial life, and noted not only his 
 public labors, but his daily Christian experience, and the 
 impressions made upon his mind by the chief actors in the 
 grand drama of early Methodist history. This valuable 
 record was destroyed by the fire which consumed the Meth- 
 odist Book Concern, in New York, in 1836; not, however, 
 until copious extracts had been made from it and preserved 
 in a " Memoir of Lee," edited by the Rev. Mintou Thrift, of 
 Petersburg, Virginia, and published by the Church in 1823. 
 To this work, and to the more comprehensive one by the 
 Rev. Dr. L. M. Lee, nephew of Mr. Lee, we are indebted 
 for many of the facts and incidents recorded in this sketch. 
 
In Xorth Carolina and Virginia. 119 
 
 Born in obscurity, and in a time of great moral darkness ; 
 early awakened by the voice of conscience to seek after God, 
 but with few around him to whom he could unbosom him- 
 self, or from whom he could derive religious instruction ; for 
 a long time convicted of sin and walking in the darkness of 
 doubt and fear and gloom — his soul at last finds perfect rest 
 in perfect trust in Jesus. This blessed assurance of the di- 
 vine favor he treasures in his heart as "the pearl of great 
 price." Day by day we find him examining himself to see 
 whether or not he is still united to Christ, and we need not 
 be surprised if he sometimes seems too careful about the 
 feelings which he thought a sense of redeeming love should 
 excite in his breast. The Methodists of that day felt that 
 they were falling into a "poor dying rate" of living when 
 the story of the cross did not 
 
 Dissolve their hearts in thankfulness, 
 And melt their eyes to tears. 
 
 If they hesitated, as did Lee, to enter upon the life of a 
 traveling preacher, it was not that they "conferred with 
 flesh and blood." The toil and privation before them did 
 not frighten them. The bread of life was precious to them, 
 and they were not unwilling to break it in gladness to oth- 
 ers ; but they felt that God's messengers were called of him, 
 and but the instruments — the worthless instruments — in his 
 hands for carrying on his work. Once assured that the di- 
 vine hand was . upon them, that the divine command bid 
 them " go forward," and that God's Spirit was leading them, 
 they were ready to plunge into the ice-laden forests or the 
 fever-laden swamps, swim freezing torrents, cross snow-cov- 
 ered mountains, and brave alike heat and cold, sin and 
 death. With an unfaltering belief in their divine call to 
 the work, they could not have been more sensible of the 
 divine guidance had they seen the pillar of cloud by day, 
 and the pillar of fire by night going before them, or the Red 
 
120 The Pioneers of Methodism 
 
 Sea opening, and the Jericho walls falling at their approach. 
 Inspired with the belief that they were but the Lord's in- 
 struments, through whom it was his pleasure to perform his 
 work and display his power, they feared no man, did obei- 
 sance to no man, and assailed sin in high places and low 
 places with a zeal which insured success and made Satan's 
 strongholds tremble. We may laugh at the uncouth man- 
 ner in which they sometimes delivered their message, or at the 
 awkwardness with which they threw their thunderbolts, but 
 it would be well for us of to-day if all our preachers went 
 forth to the battle with the same assurance of success and 
 the same confidence in the never-failing Source of their 
 strength. 
 
 Jesse Lee was born of plain, respectable parents, in Prince 
 George county, Virginia, sixteen miles from the city of Pe- 
 tersburg, on the 12th of March, 1758. As we have before 
 intimated, it was a time and place of great spiritual dark- 
 ness; the line of demarkation between the Church and the 
 world was to be sought elsewhere than in the godly lives of 
 either the clergy or the laity ; the grand essential doctrine 
 of Protestantism — "salvation by faith" — was little known, 
 and all that religion implied was supposed to be embraced 
 in conforming to the ritual service of the Church. Not- 
 withstanding this deplorable condition of affairs, we can 
 trace the religious inclinations of the elder Mr. Lee in the 
 names which he gave to his children — Nathaniel, Jesse, 
 Peter, John, Abraham, Sarah, and Rebecca, for instance, 
 reveal the old gentleman's reverence for the Scriptures long 
 before he made a profession of experimental religion. 
 
 As soon as young Jesse arrived at what was thought a 
 proper age to begin to undergo the severities incident to the 
 acquirement of knowledge in that day, he was sent to the 
 neighborhood school. Judging from traditions which have 
 reached us, illustrating the systems of instruction existing 
 
In Xorth Carolina and Virginia. 121 
 
 at that time, we may well be somewhat surprised to know 
 that he loved books and delighted in study in after-years; 
 but we may safely infer that he did not acquire the habit 
 at school. However, as was the custom, the " reign of ter- 
 ror" for the day was begun by reading the morning service 
 of the Church of England, on Wednesdays and Fridays; 
 and as soon as young Jesse had learned to read with tolera- 
 ble accuracy, he was required to procure a Prayer-book, take 
 it to the church on the Sabbath, and learn the catechism. 
 The record also adds that he would " repeat the service in 
 a manner which did credit to one of his age." Little as 
 he understood it, it made an impression for good on his 
 mind for which he was grateful in after-life. 
 
 In the year 1763, a circumstance occurred which was, 
 under God, the means of introducing religion into the fam- 
 ily of young Lee's father. The Rev. Devereux Jarratt, a 
 man " full of faith and of the Holy Ghost," came over from 
 London in July of this year, settled in Dinwiddie county, 
 and in August following was elected minister of Bath par- 
 ish. His soul was stirred at the deplorable state of religion, 
 and he began to labor in a truly apostolic spirit, not confin- 
 ing himself to his parish, but traveling through the adjoin- 
 ing counties, and even into Xorth Carolina, everywhere 
 preaching the pure word of God in an earnest, searching 
 manner, which was greatly blessed in a revival of genuine 
 religion in the hearts of the people. He was little like the 
 parsons to whom the Virginians had been accustomed, and 
 impressed them with the fact that a dead form without the 
 power of godliness would not suffice to save their souls. 
 Through his influence the elder Mr. Lee was led to seek a 
 knowledge of regenerating grace, and finally to become a 
 happy Christian. His conversion made a deep impression 
 upon the minds of his children. Jesse began earnestly to 
 seek redemption through the blood of Christ, and after long 
 
122 ' The Pioneer* of Methodism 
 
 walking in darkness and doubt and fear, he experienced a 
 sweet sense of the divine forgiveness and acceptance which 
 it was the great concern of his after-life to cherish. 
 
 And so it came to pass that -when good old Robert Will- 
 iams, the Methodist pioneer, formed the first circuit in 
 Virginia, in the year 1774, Mr. Lee, with his wife and two 
 older sons, united with the young society. This (Bruns- 
 wick) circuit soon extended its borders over fourteen coun- 
 ties in Virginia and two (Halifax and Bute) in North Caro- 
 lina, and required the services of four traveling preachers. 
 The wonderful revivals which followed the labors of these 
 men were great means of grace to young Jesse, and it was 
 not long before he began to feel that the Lord had work for 
 him to do, but he was greatly depressed by youthful timid- 
 ity, and could not get the consent of his mind to attempt to 
 speak in public, particularly in the presence of so many of 
 his old acquaintances. 
 
 About this time, a near relation in Halifax county, North 
 Carolina, being left in a widowed state, he was impelled by 
 motives of kindness to her to remove thither. In a new 
 field he felt less embarrassment, and as soon as he united 
 with "the class at B. Dobs's" he was appointed class-leader, 
 and began to hold meetings in the neighborhood, earnestly 
 exhorting the people to flee the wrath to come and be saved 
 from their sins. We note the fact that this part of North 
 Carolina was at this time (March, 1778) on the Brunswick 
 Circuit, and William Waiters, Freeborn Garrettson, and 
 John Tunnell were the traveling preachers. It was not em- 
 braced in the "North Carolina Circuit" on the minutes for 
 this year, as we learn from his journal that Freeborn Gar- 
 rettson was holding meetings at " Locke's," and other places. 
 At the ensuing Conference, May 19, 1778, Roanoke Circuit 
 was formed, and this territory was then ceded to it. 
 
 On the 17th of September, 1779, "at a place called the 
 
In North Carolina and Virginia. 123 
 
 Old Barn," Lee tells us, he preached his first sermon. He 
 had now entered upon a course of active usefulness, having 
 spent much time in reading such books as he could com- 
 mand, and which would be of service to him in expounding 
 the word of God. About this time the Rev. John Dickens, 
 pastor of Roanoke Circuit, desiring a few weeks' leisure to 
 complete some writings, requested him to take his place on 
 the circuit and supply his lack of service for a few weeks. 
 This was his first experience as a traveling preacher. 
 
 In July of the next year (1780) the militia were drafted 
 for the army, and it fell to Mr. Lee's lot to go. He weighed 
 the matter in his mind, and determined that he could not, 
 as a Christian man, bear arms; but he went to the army, 
 which he found encamped at Thomas's Tavern, near the 
 present city of Raleigh. When the guns were presented, 
 he refused to take one, and was in consequence placed un- 
 der guard. The officers and men, he tells us, tried to per- 
 suade him to lay aside his scruples and take up arms to 
 defend his country, but he was not to be persuaded. Once 
 convinced that a certain course of action was right, he was 
 immovable. As was said of Andrew Jackson, Lee " never 
 retraced his steps." 
 
 That night he remained under guard with a Baptist broth- 
 er, and together they had prayers. Lee was happy, for he 
 felt that he was suffering "for righteousness' sake." The 
 next morning, "as soon as it was light," he began to sing, 
 and the scene that followed is very touching. u Some hun- 
 dreds of people" gather around him and unite "in making 
 the plantation ring with the sweet songs of Zion." And 
 then they kneel in prayer, and while he is praying his soul 
 is "happy in God," and he "weeps much," and "prays 
 loud," and "many of the poor soldiers also weep." And 
 then the tavern-keeper, who has been awakened by the 
 singing, and who "could not refrain from weeping" at the 
 
124 The Pioneers oj Method Urn 
 
 prayer, comes out to know if Lee will not preach that day, 
 " it being the Sabbath." He consents, delivers his message, 
 and "many of the people, officers as well as men, are bathed 
 in tears" before he concludes. This was probably the first 
 Methodist preaching in the vicinity of Raleigh. Lee, hav- 
 ing made a good impression on the colonel by his preaching, 
 was released from confinement, and allowed to drive a wag- 
 on instead of bear arms ; but he was soon after excused and 
 allowed to return home. 
 
 In the latter part of the year he went, with Edward 
 Dromgoole, at the request of the assistant, Caleb B. Peddi- 
 cord, to form a circuit in the section of country contiguous 
 to Edenton. It is thought that they were the first Method- 
 ist preachers who visited that town. There was a neat house 
 of worship there, belonging to the Church of England. Of 
 this the Rev. Mr. Pettigrew* was rector. He was very 
 kind to the Methodists, and was regarded as an inoffensive, 
 good man. Lee and Dromgoole planned a circuit, which 
 was afterward called Camden, and returned home. The 
 town of Edenton, it seems, was not embraced in the circuit, 
 as, in 1785, Dr. Coke writes that the preachers "ought to 
 take this place in." 
 
 The following year (1783) Lee joined the Virginia Con- 
 ference, and was sent as junior preacher to the Caswell Cir- 
 cuit in North Carolina, This, he tells us, was at that time 
 " a moral wilderness." The work being found inadequate 
 
 * There is a tradition about Mr. Pet tigrew's predecessor, who, it 
 seems, was thought to pay rather much attention to his fisheries. On 
 going to church one Sabbath morning he found the following dog- 
 gerel on the door, staring him in the face 
 
 "A very fine church, 
 
 With a very tall steeple, 
 A herring-catching parson, 
 And a wicked set of people." 
 
Li North Carolina and Virginia. 125 
 
 to two preachers, lie was transferred, after making one round, 
 to Amelia Circuit, in Virginia. 
 
 In 1784 he was appointed to Salisbury Circuit, North 
 Carolina, where his labors were greatly blessed. On the 
 24th of December of this year the celebrated " Christmas 
 Conference," which organized the Church, met in the city 
 of Baltimore, but, owing to the limited time of the notice 
 given, he was unable to attend. During the month of Feb- 
 ruary following, Asbury passed through Salisbury Circuit, 
 on his way to Charleston, and had an appointment to preach 
 at Colonel Hendren's, in Wilkes county. Lee attended, and 
 was delighted to see him, as he had not met him since his 
 election to the episcopacy, but was much surprised and 
 mortified when Asbury appeared before the congregation 
 assembled at the Colonel's in full canonicals — black gown, 
 cassock, and band. The Prayer-book, which Wesley had 
 prepared and Coke had brought over, was also brought into 
 use. Lee looked upon these appendages as incentives to 
 formalism, and ill suited to the primitive manners and sim- 
 ple form of worship of the times. At any rate, they were not 
 long in vogue, and in a few years passed away. His displeas- 
 ure did not extend, however, to Asbury, who wore them — it 
 stopped with them. By this time he had made considerable 
 reputation for himself as a preacher, and Asbury requested 
 him to accompany him to Charleston, which he did, return- 
 ing to his circuit, however, to finish the work of the year 
 and meet his brethren of the Conference at Green Hill's, 
 April 20, 1785. His labors for the next few years were 
 mostly confined to the State of Maryland, although he fre- 
 quently visited his old home in Virginia, and assisted in 
 many of the great revivals with which the Church in that 
 State was blessed. 
 
 While accompanying Bishop Asbury to Charleston, he 
 met a man from New England who gave him some account 
 
126 The Pioneer* of Methodism 
 
 of the state of religion in that section. From that time, 
 Lee seems to have turned his eyes toward that quarter, and 
 gradually worked his way northward. In 1789 he entered 
 the New England States, where the greatest labors of his 
 life were to be given, and where a rich harvest awaited him. 
 Here he met and defeated Calvinism on its own fields, and 
 under his preaching Methodist churches sprung up, and 
 new circuits were formed and manned until the entire ter- 
 ritory felt the influence of the circuit-riders. On these fields 
 Lee richly merited the title accorded him of pioneer and 
 father of American Methodism ; but a detailed account of 
 his labors here would be foreign to the purpose of this 
 work. 
 
 In 1797 Bishop Asbury's failing health requiring him to 
 take an assistant he selected Mr. Lee, who, in this capacity, 
 traversed the entire length of the work from Canada to 
 Georgia. He continued to fill this important position un- 
 til the year 1800, when the General Conference proceed- 
 ed to elect another bishop. Lee came very near being 
 elected, Richard Whatcoat receiving only four votes more 
 than he. 
 
 In 1802 we find him on the Norfolk District, and travel- 
 ing over the old battle-fields of early Methodism in Virginia. 
 A letter from him to Asbury, while on this charge, may not 
 be out of place or devoid of interest. It was published in 
 a collection of letters in 1805, and has not, we believe, been 
 reproduced since: 
 
 "September 16, 1802. 
 
 " I received your letter from Philadelphia, and was made 
 glad to hear of the great things that God was doing in the 
 North. You can recollect with pleasure the glorious things 
 that were wrought in this district in the year 1789, but 
 the unhappy division which took place soon after, chief- 
 ly by one man, to the injury of many precious souls, was 
 
In North Carolina and Virginia. 127 
 
 one great hinderance to the work. But the Lord has given 
 some late gracious intimations of his presence amongst us 
 once more — may we hope never more to leave us as a peo- 
 ple. The work began on Whitsuntide, at a quarterly-meet- 
 ing at Mabry's Chapel, at which time and place about ten 
 souls professed to be converted ; and from thence it spread 
 through many parts of the circuit ; and I humbly hope from 
 that time one hundred and fifty souls have been brought to 
 God. It will give you great consolation to hear that God 
 has visited the families of the ancient Methodists, especially 
 in the young and rising generation; among these are the 
 Dromgooles, Wyches, Hobbses, and Pelhams. We had 
 thirteen that professed converting grace at Merit's Chapel, 
 Brunswick Circuit. In Greensville there is a gracious work. 
 It spread about Salem, from the last yearly Conference, and 
 it came up from Brunswick Circuit. At Ira Ellis's meet- 
 ing-house, at the last quarterly-meeting, we had twelve con- 
 verted, if no more; among these Edward Dromgoole's sec- 
 ond son and daughter professed to be born again. In short, 
 the Lord is bringing home abundance of the ancient Meth- 
 odist children. Sussex, that you recollect was favored in 
 the last revival, is visited in this; I understand that about 
 one hundred have been converted in the space of six weeks. 
 It began at Jones's Chapel, at our quarterly-meeting; six- 
 teen souls professed to have found a change. You will rec- 
 ollect how 7 it was at this chapel in the year 1787, and God 
 is gracious still. In the settlement of Lloyd's Chapel num- 
 bers have been brought to Christ, There has been a great 
 and gracious work in the Amelia Circuit. There is a reviv- 
 al in some societies in Cumberland Circuit. Many souls 
 have been converted in Mecklenburg Circuit, The work is 
 considerably great in Bertie Circuit. There is a small re- 
 vival in Portsmouth Circuit. Camden Circuit has gained a 
 little. I hear that John Chalmers, Br., has been at Norfolk, 
 
1 28 Th e Plon eers of Method i*m 
 
 and the flame is kindled, and many are converted. Ke- 
 member me in all your prayers. I am, sir, yours in love, 
 
 "Jesse Lee." 
 
 We cannot attempt to follow him in all his travels, or to 
 record here his work; that finds its proper place on the 
 record of the Church's history. We have only space to 
 notice a few traits in his character before we close this 
 sketch : 
 
 Jesse Lee was no lover of filthy lucre. After preaching 
 near Ealeigh, while under guard for refusing to bear arms, 
 the people were so delighted with his sermon that they 
 began to make up a purse for him by voluntary contribu- 
 tions, but he ran out among them and begged them to de- 
 sist, assuring them that he could not receive it. 
 
 At the Philadelphia Conference, he bitterly opposed the 
 resolution to allow the preachers a small fee for performing 
 the rite of matrimony. While traveling in New England, 
 the people at one place were so pleased with him that they 
 offered him a handsome salary to remain with them as their 
 stationed pastor, but he only replied, "I am no hireling," 
 and rode away. How little he accumulated of this world's 
 goods is attested by the fact that when, in 1809, he deter- 
 mined to buy a small farm (thinking that his itinerant days 
 were about over), he had only two hundred dollars to ad- 
 vance toward paying for it after devoting twenty-six years 
 of his life to the service of the Church. 
 
 His keen wit and hearty good humor were proverbial. 
 Asbury, who was sometimes very despondent, tells us that 
 he found Lee's company very desirable. More than once 
 did his wit and humor serve him a good purpose in debate. 
 He was quick to appreciate it in others. It is recorded of 
 him that while traveling with several other preachers they 
 came one day to the house of a Methodist about dinner- 
 
In North Carolina and Virginia. 129 
 
 time. It was harvest-time. The gentleman had gathered 
 his neighbors together to help him reap, and had provided 
 a sumptuous dinner. The hungry preachers were seated 
 first at the table, and made sad havoc with the before 
 bountiful supply. They then made way for the harvesters. 
 There was disappointment in their faces as they seated them- 
 selves at the table. One of them — "a happy-looking gen- 
 ius with a dry gravity of demeanor" — essayed to ask a 
 blessing in these words : 
 
 O Lord, look down on ns poor sinners, 
 
 For the preachers have come and eat up our dinners. 
 
 The other preachers did not know at first how to take it, 
 but Lee broke forth in a convulsive laugh, which showed 
 how keenly he appreciated the joke. 
 
 This favorite weapon of his was used against him with 
 powerful effectiveness in 1812. The question of graduating 
 local deacons to elders' orders had been discussed at every 
 General Conference for sixteen years, and always opposed by 
 Lee and defeated. At this Conference he was to be defeat- 
 ed himself, and with his own weapon. He urged his ob- 
 jections to admitting local preachers to elders' orders with 
 great force, and insisted that, as local preachers, they could 
 not assume the vows and obligations required of applicants 
 for elders' orders. The grand old logician Rev. Asa Shinn 
 silenced his battery forever by reminding the Conference 
 that when Jesse Lee, twenty years before, was ordained an 
 elder, he had promised to rule well his own family, and that 
 the old bachelor had not kept his promise. The motion 
 prevailed. The house was convulsed with laughter, and no 
 one enjoyed the thrust more than the vanquished old elder. 
 
 He retained his anti-war principles to the last. While 
 traveling near Petersburg, Virginia, one morning in the 
 latter part of his life, he was accosted by a man who ex- 
 pressed his determination to whip him for a rebuke given 
 9 
 
130 The PUmeers of Methodism 
 
 at a meeting several years previous. Lee stopped his horse, 
 and looking him full in the face said: "You are a younger 
 man than I am. You are strong and active, and I am old 
 and feeble. I have no doubt but if I were disposed to fight 
 you could whip me very easily, so it would be useless for 
 me to resist. But as 'a man of God' I 'must not strive.' 
 So, if you are determined to whip me, if you will just wait 
 I will get out of my gig and get down on my knees, and you 
 may whip me as long as you please." 
 
 The man was completely disarmed. His anger was gone, 
 his spirit w r as subdued, and he begged the old preacher's 
 pardon for his rudeness. Years after, when his own locks 
 where whitening for the tomb, and his heart had felt the 
 subduing influence of divine grace, he told the story on 
 himself. 
 
 Mr. Lee was the author of several books. His " History 
 of the Methodists," while very imperfect as a history, is a 
 very valuable record. Some of his published sermons are 
 very good. Mr. Thrift gives a number of his sketches of 
 sermons, which show him to have been a plain, practical, 
 forcible, pointed preacher. 
 
 He was three times elected Chaplain to Congress, and 
 filled for long years some of the most responsible positions 
 of the Church. From the records which he has left us we 
 learn that he was an industrious reader of such books as he 
 thought likely to prepare him for his work as a minister of 
 the gospel. 
 
 When the remains of Bishop Asbury were taken to Bal- 
 timore for reinterment, in the long train of mourners was 
 Jesse Lee. Mr. Thrift, his biographer, and who walked by 
 his side on the occasion, says: "Mr. Lee's countenance be- 
 spoke the emotions of his mind — a dignified sorrow such as 
 veterans feel while following to the grave an old companion- 
 in-arms was evinced by his words and countenance. They 
 
In Nortli Carolina and Virginia. 131 
 
 had Buffered together, and had long fought in the same 
 ranks ; the one had gained his crown, the other was soon to 
 receive it." 
 
 He "died well." His sun set without any sign of storm 
 or cloud. He was taken ill at a camp-meeting on the east- 
 ern shore of Maryland, and was removed to the house of 
 Mr. Sellers, in the town of Hillsboro. There he saw the 
 end draw nigh, but there was light in the valley. "Glory, 
 glory, glory! Halleluiah! Jesus reigns!" broke from his 
 lips ere his spirit took its everlasting flight. His remains 
 were deposited in the old Methodist burying-ground in Bal- 
 timore, and over them a plain marble slab was erected, 
 bearing this inscription : 
 
 IN MEMORY OF 
 
 THE EEV. JESSE LEE, 
 
 Born in Prince George county, Virginia, 175S; 
 
 Entered the Itinerant Ministry of the M. E. Church, 1783; and 
 
 Departed this life September, 1816, 
 
 Aged 58 years. 
 
 A man of ardent zeal and great ability as a minister of Christ, 
 
 His labors were abundantly owned of God, 
 
 Especially in the New England States, in which he was truly 
 
 The Apostle of American Methodism. 
 
 JOHN TUNNEKL. 
 
 IF the reader will call to mind the appearance of Thomas 
 H. Stockton, and the mellifluous voice of Thomas G. 
 Lowe, he will have formed some idea of John Tunnell, one 
 of the most eloquent and effective preachers of early Meth- 
 odism, and one of the most saintly characters that ever 
 adorned the Christian profession in any age or in any de- 
 nomination. They were all orators; all consumptives. Tun- 
 nell, like Stockton, bore in his features the traces of disease 
 
132 
 
 The Pioneer* of Methodism 
 
 and the appearance of death; like Lowe, his rich, strong, 
 melodious voice charmed all hearers, as his eyes glowed and 
 his pale features were lit up with the inspiration of his theme, 
 and he poured forth upon the listener a flood of heavenly 
 eloquence. Jesse Lee calls him a "great preacher;" As- 
 bury calls him "a great saint." He was a man dead to the 
 world and its vanities ; a man who saw in eternity his home, 
 and was conscious that he was marching steadily there; a 
 man whose life had been severed from the chains of sin, and 
 " hid with Christ in God ; " a man who, in the light of God's 
 grace, read his "title clear to mansions in the skies;" a man 
 who loved Jesus, and desired that the whole world should 
 know and love him ; a man walking with God in the garden 
 of faith, and merely repeating to his audience, at the place 
 of worship, the message delivered to him in the retreat of 
 prayer. He did not attain unto this exalted height in the spir- 
 itual life without conflicts ; and his features were marked by 
 the unmistakable lines of sorrow and humiliation, and inter- 
 cession and abnegation. A man must sound the depths of 
 human misery before he can begin to comprehend or appreci- 
 ate the wonder of human redemption. He must taste of the 
 gall and the wormwood before he is prepared to rejoice in 
 God's free grace abounding to the chief of sinners. He must 
 read by the heaven-lit torch of pain in his own heart the 
 mighty mystery of life, and the solemn and awful meaning 
 of duty and destiny, before he is prepared to declare unto 
 others the whole counsel of God. So, then, we are prepared 
 to know that Tunnell was called an apostolic man in his day. 
 The supports of his faith had reached down — deep down — 
 to the eternal springs of God's purpose, God's will concern- 
 ing him, and God's everlasting love toward him in Christ 
 Jesus, and with joy he drew water from the wells of salvation. 
 The light of a grand life -purpose shone out through the 
 windows of his soul, and his countenance was radiant with a 
 
In North Carolina and Virginia. 133 
 
 mighty hope. His words fell upon his hearers as the echo 
 of the answer of divine inspiration to human entreaty. The 
 listener felt that the man before him was just from the mount- 
 ain-top, where he had conversed, almost face to face, with 
 God. He was a true son of consolation, winning the sinner 
 away from his sins, bearing him on the never-drooping wing 
 of his own strong faith, opening to his enraptured vision the 
 closed doors of the Father's gracious design, and pointing 
 him to the glories and beauties of the kingdom and city of 
 God, purchased for his habitation and enjoyment forever. 
 No better picture could be drawn of Tunnell than that af- 
 forded us in a little incident that has come down to us, illus- 
 trating the impression he made upon a hardened sinner. A 
 sailor passing one day where he was preaching was attracted 
 by the lute-like voice o£ the preacher, and paused and list- 
 ened. He was deeply affected, and on returning to his as- 
 sociates, gave expression to his feelings in these words: "I 
 have been listening to a man who has been dead and in 
 heaven; but he has returned, and is telling the people all 
 about that world." 
 
 Tunnell entered the traveling connection at the Confer- 
 ence held at Deer Creek, Md., May 20, 1777, and was ap- 
 pointed, with William Watters and Freeborn Garrettson, 
 to Brunswick Circuit. This field at that time embraced 
 several counties in Virginia, and, crossing the Roanoke, 
 took in a part of the territory afterward known as " Roan- 
 oke Circuit." It numbered thirteen hundred and sixty 
 members. Jesse Lee, then living in Halifax county, North 
 Carolina, was one of the class-leaders. It had been blessed 
 with the labors of Williams, Shadford, Dromgoole, Asbury, 
 and Rankin, and was regarded the most important field in 
 the Connection. Imperial old Brunswick! Not only did 
 it present at that time the highest type of Methodism in 
 America, but ever since have the various branches of our 
 
134 The Pioneers of Methodism 
 
 common family continued to draw from its primitive terri- 
 tory some of their ablest defenders. 
 
 After faithfully serving this charge one year, he was sent 
 to Baltimore Circuit, and for several years preached with 
 great success in the Middle States. His health failing, he 
 sought a milder climate, and removed to St. Christopher's 
 Island, in the West Indies. Not only did the change prove 
 beneficial, but he so won the affections of the people at his 
 new home that he was offered by them a large salary, a fur- 
 nished house, and a slave to wait upon him, if he would re- 
 main with them as their pastor. But he declined their gen- 
 erous offer, returned to America shortly after the Christmas 
 Conference of 1784, where he was elected an elder, and was 
 sent to Charleston, S. C. Methodism was just then being 
 introduced into South Carolina, and this is the first mention 
 of Charleston on the minutes. In 1786 he labored as an 
 "elder" in the Middle States. The next year, at the head 
 of a little band of kindred brave spirits, he bore the ban- 
 ner of Christ across the Blue Ridge, and laid the founda- 
 tions of Methodism in Western North Carolina and East 
 Tennessee. In 1788 he appears as presiding elder over Tar 
 River, Bladen, New River, Roanoke, Caswell, New Hope, 
 Guilford, Salisbury, Yadkin, and Halifax circuits, in North 
 Carolina. But laborious as was this field of labor, it was 
 on a yet harder field that the consecrated hero was to die. 
 In 1789 he was returned to the Holston District. Although 
 rapidly declining into consumption, he did not shrink from 
 the hardships before him. In that wild, rugged country, 
 amid savage beasts and savage men, he proclaimed the glad 
 tidings of the gospel of peace ; and lying down in the wil- 
 derness, with no other shelter than the star-lit canopy, we 
 may well imagine that, like Jacob of old, he had visions of 
 angels and dreams of heaven. Asbury, traveling through 
 this country, learned, on July Oth, 1700, of his death at 
 
Ill North Carolina and Virginia. 135 
 
 Sweet Springs. His remains were borne by his brethren 
 over the mountains to Dew's Chapel, about four miles east 
 of the Springs. There Asbury preached his funeral, and 
 there he still sleeps, without a memorial. Of this occasion 
 the old Bishop says: "I preached his funeral; my text, 
 'For me to live is Christ, and to die is gain.' We were 
 much blessed, and the power of God was eminently present. 
 It is fourteen years since Brother Tunnell first knew the 
 Lord, and he has spoken about thirteen years, and traveled 
 through eight of the thirteen States. Few men, as public 
 ministers, were better known or more beloved. He was a 
 simple-hearted, artless, child-like man; for his opportuni- 
 ties, he was a man of good learning; had a large fund of 
 Scripture knowledge, was a good historian, a simple, im- 
 proving preacher, a most affectionate friend, and a great 
 saint. He had been wasting and declining in health and 
 strength for eight years past, and for the last twelve months 
 sinking into consumption. I am humbled. O let my soul 
 be admonished to be more devoted to God!" 
 
 He had not toiled and suffered and died in vain. The 
 seeds he had sown sprung up and produced abundant fruit ; 
 and from his unmarked grave in the mountains a voice 
 seems to whisper to us who have taken up the same cross 
 and proclaim the same gospel : "Be faithful to the great trust 
 that is committed to you. Be devoted to Christ. Serve your 
 generation by the will of God. Look beyond for your reward." 
 
 He has been well and truly styled the Apollos of early 
 Methodism. But not only was he an orator, he was a saint. 
 No man in that body of devoted heroes was more holy, more 
 heavenly -minded, more like his Master; and imbibing the 
 same spirit, he followed to the letter the injunction of the 
 " disciple whom Jesus loved : " " Hereby perceive we the love 
 of God, because he laid down his life for us; and we ought 
 to lay down our lives for the brethren." 
 
136 The Pioneers of Methodism 
 
 THOMAS COKE. 
 
 SOME men arc never fully appreciated until they are 
 dead. They have little foibles which prevent them 
 from directing and molding public thought and opinion, 
 petty faults which estrange them from the great public 
 heart, and hide their true greatness and nobleness from the 
 public gaze; but when they are dead, when the mists of 
 prejudice and dislike, which their unfortunate manner or 
 imprudent zeal has gathered, clear away, and the one great, 
 noble, loving, unselfish purpose, which ran through their 
 whole lives and shaped them, looms up in the pure light 
 which shines at last over their graves, it is then that they 
 find their proper place in the roll of the world's benefac- 
 tors. 
 
 Such a man was Thomas Coke, the first "superintendent" 
 of the Methodist Church. Born at Brecon, Wales, in the 
 year 1747, he was educated at Oxford, and took orders in 
 the Established Church. His superior talents and acquire- 
 ments are attested by the fact that the degree of D.C.L. was 
 conferred upon him when only twenty-eight years of age. 
 
 It is possible that the very consciousness of his intellectual 
 superiority unfitted him in a measure for the office of an 
 American Methodist bishop. He could not but be aware 
 of his advantage, in this respect, over his brethren; and 
 nothing is more natural than for such a consciousness to de- 
 velop a rather dictatorial spirit. Again, the life of a stu- 
 dent is not suited to the study of human nature. Nothing 
 but rough contact with the world can bring that knowledge 
 of men without which it is impossible to attain the plane of 
 highest usefulness. Coke presented the spectacle of a man 
 in hearty sympathy with his fellow-men in some respects, 
 and yet out of harmony with them. Unflagging energy 
 and zeal, and great consecration to the cause of Christ, 
 
In North Carolina and Virginia. 137 
 
 marked his career from beginning to end. He made no 
 reservation in the surrender which he made of himself to 
 Christ — all of the ardent zeal of his Welsh temperament 
 was enlisted in the great work of leading the world to Je- 
 sus. To "serve his generation" was the great end and aim 
 of his life — the one purpose to which every thing else was 
 made subordinate. A more unselfish character is not re- 
 corded in the annals of Methodism, and had he possessed 
 the power to adapt himself to the primitive simplicity of the 
 American people of his day, had he not been separated from 
 them by living in a sphere of advanced ideas, had he pos- 
 sessed the capacity of adapting himself to human thought 
 and feeling in its various stages of development — as did his 
 colleague, Francis Asbury — Coke would have been to Amer- 
 ican what Wesley was to English Methodism. 
 
 That he had foibles which disqualified him for the office 
 of a great leader, that he was frequently wanting in pru- 
 dence and in the consideration due to the views of others 
 who differed from him in opinion, will appear in the short 
 narration of his life w T hich we shall give in this sketch ; but 
 that these faults are to be regretted and excused rather than 
 censured, we trust will likewise appear; and it is due to his 
 memory to say that no evidence of inappreciation from his 
 brethren, no semblance of disrespect on their part, which he 
 doubtless sometimes saw and keenly felt, was ever allowed 
 to dampen in the least the ardor of his interest in their wel- 
 fare. "Over every such instance of human frailty," says 
 Dr. Bangs, " he threw the mantle of forgiveness and obliv- 
 ion;" and it is doubtful whether the great religious move- 
 ment of the last century produced a character who will be 
 longer remembered, or whose influence will be longer and 
 more widely felt. This is saying much, but we say it in 
 view of his influence upon the missionary spirit of the 
 Church. 
 
138 The Pioneers of Methodism 
 
 He was the only child of wealthy parents; and after en- 
 tering upon his ministry, his mind wavered under the infi- 
 delity which at that time pervaded the university and the 
 higher circles of English society. He was appointed to 
 South Pcmberton parish, Somersetshire, and pursued his 
 labors with great earnestness and in deep religious anxiety. 
 The writings of Shirlock dismissed his doubts, yet he had 
 no experimental knowledge of religion, but was earnestly 
 inquiring after God. An interview with Maxfield, Wes- 
 ley's first lay preacher, and frequent interviews with an un- 
 tutored Methodist class-leader, whom he chanced to meet in 
 Devonshire, proved under God to be the means of leading 
 him to the rest of faith in Christ, The ignorant laborer he 
 found to know r more of the peace of assurance, justification, 
 and adoption than the educated divine had learned, and to- 
 gether they would converse and pray until Coke, too, could 
 rejoice in the same confidence. And now his preaching be- 
 came too evangelical for his congregation. A rich and deep 
 religious experience soon developed an earnestness in the 
 pulpit which gave offense to the Churchmen. He was soon 
 accused of having Methodist proclivities, and was admon- 
 ished by the bishop, threatened by a mob among his parish- 
 ioners, and finally dismissed. In this dilemma he went to 
 Mr. Wesley, and formally connected himself with the Meth- 
 odists. "On the day," says Dr. Stevens, "that he left his 
 parish to cast his lot with the Methodists, the bells were 
 rung, and hogsheads of cider were brought out for the free 
 use of the mob. Petherton celebrated as a jubilee its deliv- 
 erance from a " Methodist curate," but it gave to the world 
 "a man who was to rank second only to Wesley in the suc- 
 cess of American Methodism, and to be the first Protestant 
 bishop of the New World." After connecting himself with 
 the Methodists, he was first appointed to the city of London, 
 where he preached with great acceptability to large congre- 
 
In North Carolina and Virginia. 139 
 
 gations, and his labors were crowned with many seals to his 
 ministry. Wesley held him in high esteem, and called him 
 his "right-hand." He rendered valuable service to Wesley 
 and to English Methodism in 1784, in procuring the confir- 
 mation of the celebrated "Deed of Declaration," "which de- 
 fined and gave legal existence to the Methodist Conference." 
 At the Conference held at Leeds this year it was seen to be 
 necessary to make some arrangements for ordaining preach- 
 ers in America. The Revolutionary War had left the Church 
 of England no jurisdiction in the States, and the Protestant 
 Episcopal Church had not then been organized. The great 
 majority of the Episcopal preachers had left the country at 
 the outbreak of the war, and had returned to England. 
 There seemed but one way out of the dilemma, and Mr. 
 Wesley took steps to organize a Church where his own had 
 no longer any organization. The Prayer-book was abridged 
 for their use, and on the 2d of September, 1784, at Bristol, 
 and assisted by other ordained ministers of the Church of 
 England, Wesley ordained Coke, and instructed him to con- 
 secrate likewise Mr. Asbury — the two to be "joint superin- 
 tendents " of the work in America. The credentials Wesley 
 gave to Coke read as follows : 
 
 " To all to whom these presents shall come, John Wesley, 
 late Fellow of Lincoln College, in Oxford, Presbyter of the 
 Church of England, sendeth greeting. 
 
 "Whereas many of the people in the Southern provinces 
 of North America, who desire to continue under my care, 
 and still adhere to the Doctrines and Discipline of the Church 
 of England, are greatly distressed for want of ministers to^ 
 administer the sacraments of baptism and the Lord's Sup- 
 per, according to the usage of the said Church ; and where- 
 as there does not appear to be any other way of supplying 
 them with ministers: 
 
140 The Pioneers of Methodism 
 
 " Know all men that I, John Wesley, think myself to be 
 providentially called at this time to set apart some persons 
 for the work of the ministry in America. And therefore, 
 under the protection of Almighty God, and with a single 
 eye to his glory, I have this day set apart as a superintend- 
 ent, by the imposition of my hands and prayer (being as- 
 sisted by other ordained ministers), Thomas Coke, Doctor 
 of Civil Law, a Presbyter of the Church of England, and 
 a man whom I judge to be well qualified for that great 
 work. And I do hereby recommend him to all whom it 
 may concern as a fit person to preside over the flock of 
 Christ. In testimony whereof I have hereunto set my 
 hand and seal this 2d day of September, in the year of our 
 Lord one thousand seven hundred and eighty-four. 
 
 "John Wesley." 
 
 With this commission, and with a letter from Mr. Wesley 
 setting forth his reasons for the step he had taken, Coke, ac- 
 companied by Whatcoat and Vasey, who had also been ap- 
 pointed to America by the Conference at Leeds, landed in 
 New York on the 3d of November following. On the loth 
 they met Mr. Asbury, at Barrett's Chapel, in Delaware, 
 and Coke opened to him the plan. With superior judgment 
 and foresight, Asbury asked that a Conference of all the 
 traveling preachers be called; that the matter be first duly 
 considered and determined by them ; and declined the posi- 
 tion to which Wesley had appointed him until he should be 
 duly elected thereto by his brethren. Accordingly it was 
 decided to hold a Conference in Baltimore, to begin its ses- 
 sion on the 24th of December following. Freeborn Gar- 
 rettson was sent off " like an arrow, the whole length of the 
 continent, or of our work," says Dr. Coke, "to gather all 
 the preachers together in Baltimore on Christmas-eve." 
 
 At this Conference it was decided to form the societies into 
 
In North Carolina and Virginia. 141 
 
 a Methodist Episcopal Church, making the episcopal office 
 elective, and Coke and Asbury were, by the votes of the 
 preachers, elected "superintendents" of the same. Of the 
 meeting, Coke makes this mention in his journal : 
 
 "Baltimore, Friday, Dec. 24-Jan. 2, 1785.— On Christ- 
 mas-eve we opened our Con ference, which has continued ten 
 days. I admire the body^of American preachers. We had 
 near sixt y of them present. The whole number is eighty- / 
 one. They are indeed a body of devoted, disinterested men, 
 but most of them are young. The spirit in which they con- 
 ducted themselves in choosing the elders was most pleasing. 
 I believe they acted without being at all influenced either 
 by friendship or resentment or prejudice, both in choosing 
 and rejecting. One elder was elected for Antigua — Jere- 
 miah Lambert; two for Nova Scotia— Freeborn Garrett- 
 son and James Cromwell; and ten for the States — John , 
 Tunnell, John Haggerty,*^ James O'Kelly, Leroy Cole,* 7 * 
 William Gill; Nelson Reed, Henry Willis, Reuben Ellis, 
 Richard Ivey, and Beverly Allen. They also elected three 
 deacons — John Dickens, Caleb Boyer, and Ignatius Pig- 
 man. Brothers Tunnell, Willis, and Allen, of the elected 
 elders, were not present at the Conference; nor Brother 
 Boyer, of the deacons. The Lord, I think, was peculiarly 
 present while I was preaching my two pastoral sermons — 
 the first when I ordained Brother Asbury a bishop, the sec- 
 ond when we ordained the elders. God was indeed pleased 
 to honor me before the people. At six every morning one 
 of the preachers gave the people a sermon. The weather 
 was exceedingly cold, and therefore Brother Asbury thought 
 it best to indulge the people, and our morning congregations 
 held out and were good to the last. At noon I preached, ex- 
 cep^on the Sundays and other ordin ation days, when service 
 began at ten o'clock, it generally lasting on those occasions 
 four hours; and the chapel was full every time. At six in 
 
1 42 The Pioneers of Methodism 
 
 the evening a traveling preacher preached in the Town chapel, 
 another in the Point chapel (a chapel about half a mile out 
 of town), and another in the Dutch church, which the pious 
 minister, Mr. Otterbein, gave us the use of in the evenings 
 during the Conference. (Brother Asbury has so high an 
 opinion of Mr. Otterbein that we admitted him, at Brother 
 Asbury 's desire, to lay hands on Brother Asbury with us 
 on his being ordained bishop.) By this means the congre- 
 gations were divided, otherwise we should not have had half 
 room enough for the people who attended in the evening. 
 Our friends in Baltimore were so kind as to put up a large 
 stove, and to back several of the seats, that Ave might hold our 
 Conference comfortably. Before I left the town I met our 
 principal friends, who promised me to put up a gallery in our 
 Town church (for so we call our preaching-houses now) im- 
 mediately. One of the week-days at noon I made a collec- 
 tion toward assisting our brethren who are going to Nova 
 Scotia and Antigua, and our friends generously gave fifty 
 pounds currency (£30 sterling)." 
 
 From this Conference Coke started out upon an extensive 
 preaching tour through the country. He was met by large 
 congregations. On the loth of March, 1785, he reached 
 Portsmouth, Va., on his way to North Carolina, as he tells 
 us, "with only a part of a dollar left." This town was then 
 embraced in what was called "Hampton Circuit" — a circuit 
 of no mean dimensions, certainly, extending, as it did, to 
 "Pasquotank," N. C. This field was manned by a single 
 preacher, James Morris. 
 
 Dr. Coke was highly displeased to find that Mr. Morris 
 had not published his appointment. A quotation from his 
 journal may serve both to give the reason for this seeming 
 neglect and also to illustrate a feature in the Doctor's char- 
 acter. He says : 
 
 " Brother Morris (the only preacher on this circuit) has 
 
In North Carolina and Virginia. 143 
 
 neglected to publish me, so that the people have had hardly 
 any notice, for which reason I suppose my congregations 
 throughout the circuit will be comparatively small. Indeed 
 he has committed a much worse neglect than this, for he 
 has not preached in most parts of the circuit for these two 
 months, and in some places not these ten weeks, although 
 the people have regularly attended at the accustomed times 
 and gone away like fools." He states as the reason, the 
 delicate state of Morris's wife's health, which he evidently 
 thought no excuse at all, and adds : " If I knew of any 
 preacher to supply his place, I would suspend him imme- 
 diately." 
 
 When the scope of territory embraced in the circuit and 
 the facilities for traveling are taken into consideration, some 
 in these days will think that the good Doctor was a little 
 severe on " Brother Morris ; " but his views were in wonder- 
 ful harmony with the spirit of the early Methodist move- 
 ment. With the grand old pioneers, " the men were noth- 
 ing, the work was every thing," and Ave are not surprised to 
 find in the minutes of the ensuing Conference the name of 
 James Morris in answer to the question, " Who desist from 
 traveling?" 
 
 On the 23d of March, Coke reached Edenton, which, he 
 tells us, was "a most wicked place." The people seemed 
 to prefer the court-house — "an elegant place" — so he 
 went there and "preached to a large congregation." There 
 "seemed nothing but dissipation and wickedness" at the 
 tavern at which he stopped, " and yet the landlord would 
 have nothing for his dinner." Of the Episcopal minister in 
 Edenton, Coke wrote: "I suppose Mr. Pettigrew does as 
 much good in Edenton as a little chicken." This uncalled- 
 for remark about a man who had been exceedingly court- 
 eous and hospitable to the Methodist preachers was published 
 in the Arminian Magazine for July, 1789. We are glad to 
 
144 The Pioneers of Methodism 
 
 know that the Doctor afterward felt called upon to apologize 
 for it. 
 
 From Edenton, preaching at various points on the way, 
 he proceeded to Roanoke Chapel. This was a notable church 
 in those days. Coke was painfully impressed with the moral 
 destitution of the peojue in the country through which he 
 passed. At Roanoke Chapel he met, for the first time, the 
 Rev. Devereux Jarratt, of the Church of England, a man 
 who by his courteous demeanor and hearty sympathy had 
 drawn to him the hearts of all the Methodist preachers. 
 But there was a point of difference between the English 
 Doctor and the Virginia minister. The abolition of slavery 
 was an end which Coke desired with all his soul to bring 
 about. The condition of the slaves enlisted his hearty sym- 
 pathy, and he was far from prudent in the manifestations of 
 his zeal. Mr. Jarratt could not be convinced that slavery 
 was wrong, and Coke, with characteristic impetuosity, wrote : 
 " The secret is, he has twenty-five slaves of his own." This 
 remark was also published, but, on mature reflection, the 
 " superintendent " wrote an apologetic letter to Jarratt, which 
 gave satisfaction. We give these little incidents because 
 they reveal the man's character in living colors. They will 
 not lower our estimate of his true nobility of soul when we 
 remember his readiness to make amends when convinced 
 that he was wrong. 
 
 After preaching at various places along the line between 
 Virginia and North Carolina, we find him, on the 19th of 
 April, at Green Hill's, in Franklin county, where the first 
 Conference held in North Carolina (and it was the first An- 
 nual Conference held in the United States after the organi- 
 zation of the Church) met on the next day. This event 
 deserves more than a passing notice. It is invested with a 
 peculiar interest to us as its one hundredth anniversary ap- 
 proaches. Of this Conference Bishop Asbury, with charac- 
 
In Nortli Carolina and Virginia. 145 
 
 teristic brevity, says, under date 0/ April 19, 1785: "I met 
 Dr. Coke at Green Hill's that evening. Here we held our 
 Conference in great peace." But the Doctor has favored us 
 with a little more information. The question of providing 
 for a North Carolina Conference has become quite a serious 
 one in these days since that body has grown to such un- 
 wieldy proportions. Let us see how it was done April 20, 
 1785. Coke tells us: " There w T ere about twenty preachers 
 or more in one house, and by making or laying beds on the 
 floors there was room for all." There seems to have been 
 a little jar on the slavery question, which Coke took pains 
 to make a prominent one at this Conference, as at every 
 other place he visited. Jesse Lee was present, and advo- 
 cated a more deliberate and prudent policy in regard to 
 slavery than that to which the Doctor was committed. Coke 
 concluded that he was not friendly to the abolition idea, 
 and mentioned this as an objection to the passage of Lee's 
 character. This fired the heart of the young pioneer, and 
 words of bitterness passed, but we learn from Minton 
 Thrift's "Memoirs ot Lee" that the Doctor, discovering his 
 mistake, "with true nobleness of soul made an apology 
 which was satisfactory, and the breach was healed." The 
 Conference held three days, and was a time of rejoicing. 
 There had been a gain of nine hundred and ninety-one in 
 this division during the year, and the borders had been ex- 
 tended into Georgia. Asbury had brought good news from 
 Charleston, where a door had been opened to him. Beverly 
 Allen, who "had all South Carolina to range in," was here 
 ordained deacon and elder, sent to " Georgia Circuit," and 
 two preachers were sent to South Carolina. The house in 
 which this Conference was held is yet standing and in good 
 repair. It is, situated about one mile south of Louisburg — 
 the property of Dr. William R. King, of that town, a grand- 
 son of the pioneer preacher, John King. 
 10 
 
14G The Pioneers of Methodism 
 
 From Green Hill's, Coke, in company with Asbury, went 
 to Mason's, in Virginia, where another Conference was held 
 May 1. Here he met the spirit of opposition to the minute 
 against slavery (which had been passed at the "Christmas 
 Conference"), which gave him no little trouble, rendered 
 him very unpopular in many places, and sometimes drew 
 upon him threats of uncivil treatment. He says: "A great 
 many principal friends met us here to insist on a repeal of 
 our slave rules, but when they found that we had thoughts 
 of withdrawing from the circuit on account of the violent 
 spirit of some leading men, they drew in their horns and 
 sent us a very humble letter, entreating that preachers 
 might be appointed for their circuit." 
 
 Again he says: "After mature consideration, we formed a 
 petition, a copy of which was given to every preacher, en- 
 treating the General Assembly of Virginia to pass a law for 
 the immediate or gradual emancipation of all the slaves. It 
 is to be signed by all the freeholders we can procure, and 
 those I believe will not be few." 
 
 In the interest of this measure, and having a letter of 
 introduction from General Roberdeau, Coke and Asbury 
 called on General George Washington, at Mt. Vernon, on 
 the 26th instant following. They were well received and 
 much encouraged. But notwithstanding the petition bore 
 the signature and the project carried with it the influence 
 of the Father of his Country, it met so great opposition and 
 so little sympathy that the enterprise was soon abandoned 
 in despair, and the Conference, unable to enforce them,, had 
 to cancel the slave-rules at the ensuing meeting. Of the 
 visit to Mt. Vernon, Coke says: 
 
 "His Excellency's seat is very elegant, built upon the 
 great river Potomac, for the improvement of the navigation 
 of which he is carrying on jointly with the State some 
 amazing plans. He received us very politely, and was very 
 
In North Carolina and Virginia. 147 
 
 open to access ; but he is quite the plain country-gentleman, 
 and he is a friend of mankind. After dinner, we desired a 
 private interview, and opened to him the grand business 
 on which we came. He asked us to spend the evening and 
 lodge at his house, but our engagement at Annapolis the 
 following day would not admit of it. I was loath to leave 
 him, for I greatly love and esteem him, and if there was no 
 pride* in it, would say that we are surely kindred spirits, 
 formed in the same mold. O that my God would give him 
 the witness of his Spirit!" 
 
 On the first of June, Coke met his brethren at the Con- 
 ference in Baltimore, and after presiding with Asbury over 
 the deliberations of the body, he took affectionate leave of 
 them and embarked for Europe. He afterward made eight 
 visits to this country, defraying the expenses of each voyage 
 out of his own private means. 
 
 But the peculiar relations which he sustained to Method- 
 ism in America and in Great Britain were to cause him no 
 little annoyance. The conduct of all the British preachers 
 in America, except Asbury, during the Revolution; their 
 loyalty to the king, and the manner in which they had left 
 their flocks in the wilderness and returned to England ; and 
 the unfortunate and imprudent, if not Quixotic, attempt of 
 Mr. Wesley to induce the Americans to lay down their arms 
 and own the dominion of the Crown, had created in the 
 minds of the American preachers a prejudice to their breth- 
 ren on the other side of the water. Dr. Coke; by his un- 
 fortunate and abrupt manner and his imprudent zeal in the 
 cause of emancipation, had done little to heal the wounds, 
 and his brethren in America were prepared to view with 
 ill favor his long absences in Europe. 
 
 In 1787 he reached this country just in time to attend 
 the first Conference of the year, held at Salisbury, North 
 Carolina, on the 17th of March. From that point he 
 
148 Tlie Pioneers of Methodism 
 
 traveled extensively through various parts of the country, 
 preaching to large congregations ; but when he reached the 
 Baltimore Conference, he found that his brethren were 
 much displeased with him because he had, while in Europe, 
 so far transcended the powers rightfully pertaining to his 
 office as to change the time and place for holding the Con- 
 ference after those matters had been determined by that body 
 itself. This, together with some minor complaints, induced 
 Coke to give them the following certificate: 
 
 " The Certificate of Dr. Coke to the Conference. 
 
 "I do solemnly engage by this instrument that I never 
 will, by virtue of my office as superintendent of the Meth- 
 odist Church, during my absence from the United States of 
 America, exercise any government whatever in said Meth- 
 odist Church during my absence from the United States. 
 And I do also engage that I will exercise no privilege in 
 the said Church when present in the United States except 
 that of ordaining according to the regulations and laws al- 
 ready existing or hereafter to be made in said Church, and 
 that of presiding when present in Conference ; and, lastly, 
 that of traveling at large. Given under my hand the sec- 
 ond day of May, in the year 1787. Thomas Coke. 
 
 "Witnesses: John Tunnell, John Hagerty, Nelson Keid." 
 
 In 1789 a circumstance occurred which drew upon him 
 unfavorable comment in some quarters. The Conference 
 this year met in New York, at the same time that the first 
 Congress under the new Constitution assembled in that city. 
 Bishop Asbury asked the Conference to consider the pro- 
 priety of presenting, as a Church, a congratulatory address 
 to General Washington, who had been recently inaugurated 
 President of the United States, expressing their approbation 
 of the new Constitution, and professing their allegiance to 
 the Government. The Conference unanimously recom- 
 
In North Carolina and Virginia. 149 
 
 mended the measure, and requested Bishops Asbury and 
 Coke to prepare the address. It was written and read first 
 before the Conference. The Revs. John Dickens and Thom- 
 as Morrell were delegated to wait on the President, present 
 him a copy, and request him to appoint a day and hour 
 when he would receive the bishops and their message. This 
 being done, when the appointed time arrived Asbury and 
 Coke waited on the President, and Asbury read the follow- 
 ing address: 
 
 " To the President of the United States. 
 
 "Sir: We, the Bishops of the Methodist Episcopal 
 Church, humbly beg leave, in the name of our society, col- 
 lectively, in these United States, to express to you the warm 
 feelings of our hearts and our sincere congratulations on 
 your appointment to the Presidentship of these States. We 
 are conscious, from the signal proofs you have already given, 
 that you are a friend to mankind, and under this established 
 idea place as full confidence in your wisdom and integrity 
 for the preservation of those civil and religious liberties 
 which have been transmitted to us by the providence of 
 God and the glorious Revolution, as vfe believe ought to be 
 reposed in man. 
 
 "We have received the most grateful satisfaction from 
 the humble and entire dependence on the great Governor 
 of the universe which you have repeatedly expressed, ac- 
 knowledging him the Source of every blessing, and partic- 
 ularly of the most excellent Constitution of these States, 
 which is at present the admiration of the world, and may 
 in future become the great exemplar for imitation; and 
 hence we enjoy a holy expectation that you will always 
 prove a faithful and impartial patron of genuine, vital re- 
 ligion, the g^and end of our creation and present proba- 
 tionary existence. And we promise you our fervent prayers 
 
150 The Pioneers of Methodism 
 
 to the throne of grace, that God Almighty may endue you 
 with all the graces and gifts of his Holy Spirit, that he may 
 enable you to fill up your important station to his glory, 
 the good of his Church, the happiness and prosperity of the 
 United States, and the welfare of mankind. 
 
 "Signed in behalf of the Methodist Episcopal Church. 
 
 "Thomas Coke, 
 "Francis Asbury. 
 "New York, May 29, 1789." 
 
 The following is Washington's reply : 
 
 "To the Bishops of the Methodist Episcopal Church in the 
 
 United States of America. 
 
 " Gentlemen: I return to you individually, and through 
 you to your society, collectively, in the United States, my 
 thanks for the demonstrations of affection, and the expres- 
 sions of joy offered in their behalf, on my late appointment. 
 It shall be my endeavor to manifest the purity of my in- 
 clinations for j^romoting the happiness of mankind, as well 
 as the sincerity of my desires to contribute whatever may 
 be in my power toward the civil and religious liberties of 
 the American people. In pursuing this line of conduct, I 
 hope, by the assistance of Divine Providence, not altogether 
 to disappoint the confidence which you have been pleased to 
 repose in me. 
 
 " It always affords me satisfaction when I find a concur- 
 rence of sentiment and practice between all conscientious 
 men in acknowledgments of homage to the great Governor 
 of the universe, and in professions of support to a just civil 
 government. After mentioning that I trust the people 
 of every denomination, who demean themselves as good 
 citizens, will have occasion to be convinced that I shall 
 always strive to prove a faithful and impartial patron of 
 genuine, vital religion, I must assure you, in particular, 
 
Ill North Carolina and Virginia. 151 
 
 that I take iu the kindest part the promise you make of 
 presenting your prayers at the throne of grace for me, and 
 that I likewise implore the divine benediction on yourselves 
 and your religious community. George Washington." 
 
 This action of the Methodist Conference was followed by 
 similar proceedings on the part of other denominations ; but 
 the fact that Dr. Coke, a subject of the British Crown, signed 
 the address — eulogizing as it did the American Constitution 
 and President — exposed him to severe censure on the part 
 of his English brethren; and, in America, sectarian hate 
 made an attack upon him, accusing him with stirring up the 
 English people against the colonies, by a bitter address 
 against the movement for independence, during the progress 
 of the war. From the latter charge he was, however, suc- 
 cessfully defended by his friends. 
 
 At the Conference held in Baltimore in 1796, some of the 
 preachers, on account of the extension of the work, the ill 
 health of Bishop Asbury, and the long absences of Dr. Coke, 
 agitated the question of electing and consecrating one of the 
 members of the Conference an assistant bishop. Dr. Coke, 
 however, put an end to this discussion by making, in writ- 
 ing, the following offer of himself, which was gladly ac- 
 cepted : 
 
 " I offer myself to my American brethren entirely to their 
 service, all I am and have, with my talents and labors in 
 every respect, without any mental reservation whatever, to 
 labor among them and to assist Bishop Asbury ; not to sta- 
 tion the preachers at any time when he is present ; but to 
 exercise all the episcopal duties when I hold a Conference 
 in his absence and by his consent, and to visit the West 
 Indies and France, when there is an opening and I can be 
 spared. Signed: Thomas Coke. 
 
 "Conference-room, Baltimore, Oct. 27, 1796." 
 
152 The Pioneers of Methodism 
 
 On his return to England, his brethren there expressed 
 great regret at hearing of this action on his part, and de- 
 siring him to preside over their deliberations, and greatly 
 needing his services to heal some divisions among them, 
 they addressed an affectionate letter to their American 
 brethren, stating the pressing necessity for the presence and 
 influence of Dr. Coke among them, asking relief for him 
 from the obligations he had made to the General Confer- 
 ence, and requesting his speedy return. This letter Coke 
 brought with him on his visit to America in 1797, and it 
 "was presented and read to the Virginia Conference. No 
 definite action could be taken upon it by any other body 
 than the General Conference, which did not meet until 1800, 
 but the following extract from Asbury's letter, in reply, will 
 show us the estimate f)laced upon the Doctor's services: 
 
 "Kespected Fathers and Brethren: You, in your 
 brotherly kindness, were pleased to address a letter to us, 
 your brethren and friends in America, expressing your dif- 
 ficulties and desires concerning our beloved brother Dr. 
 Coke, that he might return to Europe to heal the breach 
 which designing men have been making among you, or pre- 
 vent its threatened overthrow. We have but one grand 
 responsive body, which is our General Conference, and it 
 was in and to this body the Doctor entered his obligations 
 to serve his brethren in America. No yearly Conference, 
 no official character, dare assume to answer for that grand 
 federal body. 
 
 " By the advice of the yearly Conference, now sitting in 
 Virginia, and the respect I bear to you, I write to inform 
 you that in our own persons and order we consent to his 
 return and 'partial continuance with you, and earnestly pray 
 that you may have much peace, union, and happiness to- 
 gether. May you find that your divisions end in a greater 
 
In North Carolina and Virginia. 153 
 
 union, order, and harmony of the body, so that the threat- 
 ened cloud may blow over, and your divisive party may be 
 of as little consequence to you as ours is to us " 
 
 Acting upon this consent of his brethren, Coke returned 
 at once to Great Britain, where his labors and influence 
 met, in their results, the high expectations of his brethren. 
 He was the embodiment of the spirit of missions in the 
 British Conference, laying extensive plans for promoting 
 the cause, and traveling from house to house soliciting sub- 
 scriptions to carry on the work. During the Irish rebellion 
 in 1798 he was of great service in successfully shielding the 
 Methodist preachers there from all blame. 
 
 At the General Conference for 1800 he appeared before 
 his American brethren to fulfill his engagement or be re- 
 leased. That body, after deliberating upon the letter from 
 the British Conference requesting his return, passed the fol- 
 lowing resolution : 
 
 " That in compliance with the address of the British Con- 
 ference to let Dr. Coke return to Europe, this General Con- 
 ference consent to his return, upon condition that he come 
 back to America as soon as his business will allow, but cer- 
 tainly by the next General Conference." 
 
 The permission granted in the above resolution was re- 
 newed at the General Conference of 1804, when Coke ap- 
 peared with a similar request from the British Conference; 
 and in 1808 he was granted an indefinite leave of absence, 
 subject to recall when needed. 
 
 The two great objects which Coke had in view in Amer- 
 ica were the abolition of slavery and the establishment of 
 the ill-fated Cokesbury College. The latter enterprise had a 
 history which deserves a passing notice in this sketch. The 
 first subscribers to the project were " Gabriel Long and Broth- 
 er Bustion," of Halifax county. North Carolina. About 
 
154 The Pioneer.: of MeUwdism 
 
 five thousand dollars was raised. A beautiful situation in 
 the town of Abingdon, about twent) r -five miles from Balti- 
 more, was obtained, and the building was commenced. All 
 went well for ten years, when it was consumed by fire. Un- 
 dismayed by this misfortune, the energetic Coke went to 
 work again, bought a large building in Baltimore for twen- 
 ty-two thousand dollars, and "Cokesbury College" was re- 
 opened with fairer prospects than ever; but a similar fate 
 awaited it. Through the carelessness of some of the boys, it 
 too was consumed by fire; and the cause of education was for 
 several years almost abandoned in despair by the Church. 
 
 In 1805 he married a very wealthy lady, who, possessed 
 of a kindred spirit, laid her fortune upon the missionary 
 altar, and enabled Coke to carry out many of the plans he 
 had projected. He survived her about three years. 
 
 Shortly after his marriage, he made a proposition to his 
 American brethren to come over and make America his 
 permanent home, provided the Continent be divided as 
 nearly as possible between himself and Bishop Asbury. 
 This proposition, the acceptance of which would have been 
 a sad step toward diocesan episcopacy, was respectfully de- 
 clined. 
 
 We cannot pass over Dr. Coke's career in America with- 
 out noticing the proposition that he made to Bishop White 
 in 1791, in regard to the union of the Methodist with the 
 Protestant Episcopal Church. So much has been argued 
 from and written about his celebrated confidential letter to 
 Bishop White that we give the whole correspondence. 
 
 It has been charged that Dr. Coke sought reordination 
 at the hands of Bishop White. This, the reader will ob- 
 serve, he denies. The whole truth of the matter seems to 
 be that Dr. Coke, on the withdrawal of James O'Kelly and 
 his party, feared the dismemberment of the whole j\lethod- 
 ist Church, and thought that a union with the Protestant 
 
In North Carolina and Virginia. 155 
 
 Episcopal Church was the greatest end that could be de- 
 sired. It seems that he was iciUing to submit to rcordina- 
 tion if that proved to be the ouly means of bringing about 
 the desired end ; but he declared himself to have ever been 
 perfectly satisfied with the validity of his ordination. We 
 give below his letter to Bishop White : 
 
 " Right Rev. Sir : Permit me to intrude a little on your 
 time ujDon a subject of great importance. You, I believe, 
 are conscious that I was brought up in the Church of En- 
 gland, and have been ordained a presbyter of that Church. 
 For many years I was prejudiced, even, I think, to bigotry, 
 in favor of it; but through a variety of causes and inci- 
 dents, to mention which would be tedious and useless, my 
 miud was exceedingly biased on the other side of the ques- 
 tion. In consequence of this, I am not sure but I went 
 farther in the separation of our Church in America than 
 Mr. Wesley, from whom I had received my commission, 
 did intend. He did, indeed, solemnly invest me, as far as 
 he had a right so to do, with episcopal authority, but did 
 not intend, I think, that an entire separation should take 
 place. He, being pressed by our friends on this side of 
 the water for ministers to administer the sacraments to 
 them (there being very few of the clergy of the Church 
 of England then in the States), went farther, I am sure, 
 than he would have gone if he had foreseen some events 
 •which followed. And this I am certain of — that he is now 
 sorry for the separation. 
 
 "But what can be done for a reunion, which I much 
 wish for, and to accomplish which Mr. Wesley, I have no 
 doubt, would use his influence to the utmost? The affec- 
 tion of a very considerable number of the preachers and 
 most of the people is very strong toward him, notwithstand- 
 ing the excessive ill usage he received from a few. My in- 
 
156 TJie Pioneers of Method km 
 
 terest also is not small. Both his and mine would readily 
 and to the utmost be used to accomplish that (to us) very- 
 desirable object, if a readiness were shown by the bishops 
 of the Protestant Episcopal Church to unite. 
 
 " It is even to your Church an object of great importance. 
 We have now above sixty thousand adults in our society in 
 these States, and about two hundred and fifty traveling min- 
 isters and preachers ; besides a great number of local preach- 
 ers, very far exceeding the number of traveling preachers; 
 and some of these local preachers are men of very consider- 
 able abilities. But if we number the Methodists as most 
 people number the members of their Church — viz., by the 
 families which constantly attend the divine ordinances in 
 their places of worship — they will make a larger body 
 than you probably conceive. The society, I believe, may 
 be safely multiplied by five on an average to give us our 
 stated congregations, which will then amount to three hun- 
 dred thousand. And if the calculation which, I think, some 
 eminent writers have made be just, three-fifths of mankind 
 are un-adult (if I may use the expression) at any given 
 period, it will follow that all the families the adults of 
 which form our societies in these States amount to seven 
 hundred and fifty thousand. About one-fifth of these are 
 blacks. 
 
 " The work now extends in length from Boston to the south 
 of Georgia, and in breadth from the Atlantic to Lake Cham- 
 plain, Vermont, Albany, Red Stone, Holstein, Kentucky, 
 Cumberland, etc. 
 
 " But there are many hinderances in the way. Can they 
 be removed? 
 
 "1. Our ordained ministers will not, ought not to give 
 up their right of administering the sacraments. I do not 
 think that the generality of them — perhaps none of them 
 — would refuse to submit to reordination, if other hinder- 
 
In North Carolina and Virginia. 157 
 
 ances were removed out of the way. I must here observe 
 that between sixty and seventy only of the two hundred 
 and fifty have been ordained presbyters, and about sixty 
 deacons (only). The presbyters are the choicest of the 
 whole. 
 
 " The other preachers would hardly submit to a reunion 
 if the possibility of their rising up to ordination depended 
 on the present bishops in America, because, though they 
 are all, I think I may say, zealous, pious, and very useful 
 men, yet they are not acquainted with the learned languages. 
 Besides they would argue, If the present bishops would waive 
 the article of the learned languages, yet their successors might 
 not. 
 
 "My desire of a reunion is so sincere and earnest that 
 these difficulties almost make me tremble; and yet some- 
 thing must be done before the death of Mr. Weslev, oth- 
 erwise I shall despair of success; for though my influence 
 among the Methodists in these States, as well as in Europe, 
 is, I doubt not, increasing, yet Mr. Asbury, whose influence 
 is very capital, will not easily comply ; nay, I know he will 
 be exceedingly averse to it. 
 
 "In Europe, where some steps had been taken tending 
 to a separation, all is at an end. Mr. Wesley is a deter- 
 mined enemy of it, and I have lately borne an open and 
 successful testimony against it. 
 
 "Shall I be favored with a private interview with you 
 in Philadelphia? I shall be there, God willing, on Tues- 
 day, the 17th of May. If this be agreeable, I will beg of 
 you just to signify it in a note, directed to me at Mr. Ja- 
 cob Baker's, merchant, Market street, Philadelphia; or, if 
 you please, by a few lines sent me by the return of the 
 post, at Philip Kogers's, Esq., in Baltimore, from yourself 
 or Dr. Magaw, and I will wait upon you with my friend 
 Dr. Magaw. We can then enlarge on these subjects. 
 
158 The Pioneers of Methodism 
 
 " I am conscious of it that secrecy is of great importance 
 in the present state of the business, till the minds of you, 
 your brother bishops, and Mr. Wesley be circumstantially 
 known. I must therefore beg that these things be confined 
 to yourself and Dr. Magaw till I have the honor of seeing 
 you. Thus, you see, I have made a bold venture on your 
 honor and candor, and have opened my whole heart to you 
 on the subject, as far as the extent of a small letter will 
 allow me. If you put equal confidence in me, you will find 
 me candid and faithful. I have notwithstanding been guilty 
 of inadvertences. Very lately I found myself obliged (for 
 the pacifying of my conscience) to write a penitential letter 
 to the Rev. Mr. Jarratt, which gave him great satisfaction ; 
 and for the same reason, I must write another to the Rev. 
 Mr. Pettigrew. When I was last in America, I prepared 
 and corrected a great many things for our magazines — in- 
 deed, almost every thing that was printed, except some loose 
 notes which I had taken of one of my journeys, and Avhich 
 I left in my hurry with Mr. Asbury, without any correc- 
 tion, entreating that no part of them might be printed 
 which would be improper or offensive. But through great 
 inadvertency (I suppose), he suffered some reflections on the 
 characters of the two above-mentioned gentlemen to be in- 
 serted in the magazine, for which I am very sorry; and 
 probably shall not rest till I have made my acknowledg- 
 ment more public, though Mr. Jarratt does not desire it. 
 
 "I am not sure whether I have not offended you, sir, by 
 accepting of one of the offers made me by you and . Dr. 
 Magaw, of the use of your churches about six years ago, 
 on my first visit to Philadelphia, without informing you of 
 our plan of separation from the Church of England. If I 
 did offend (as I doubt I did, especially from what you said 
 on the subject to Mr. Richard Dellam, of Abingdon), I 
 sincerely beg your and Dr. Magaw's pardon. I will 
 
In North Carolina and Virginia. 159 
 
 endeavor to amend. But alas! I am a frail, weak creat- 
 ure. 
 
 " I will intrude no longer at present. One thing only I 
 Avill claim from your candor — that if you have no thoughts 
 of improving this proposal, you will burn this letter, and 
 take no more notice of it, for it would be a pity to have us 
 entirely alienated from each other if we cannot unite in the 
 manner my ardent wishes desire. But if you will further 
 negotiate the business, I will explain my mind still more 
 fully to you on the probabilities of success. 
 
 " In the meantime permit me, with great respect, to sub- 
 scribe myself, right reverend sir, your very humble servant 
 in Christ, Thomas Coke. 
 
 "Richmond, Va., April 24, 1791. 
 
 " The Right Rev. Father in God, Bishop White." 
 
 Bishop White's answer reads : 
 
 "Dear Sir: My friend Dr. Magaw has this day put into 
 my hands your letter of the 24th of April, which I trust I 
 received with a sense of the importance of the subject, and 
 of the answer I am to give to God for the improvement of 
 every opportunity of building up his Church. Accordingly, 
 I cannot but make choice of the earliest of the two ways you 
 point out to inform you that I shall be very happy in the 
 opportunity of conversing with you at the time proposed. 
 
 "You mention two difficulties in the way of the proposed 
 union ; and there are further difficulties which suggest them- 
 selves to my mind. But I can say of the one and of the oth- 
 er that I do not think them insuperable, provided there be 
 a conciliatory disposition on both sides. So far as I am con- 
 cerned, I think that such a disposition exists. 
 
 " It has not been my temper, sir, to despond in regard to 
 the extension of Christianity in this new world ; and in ad- 
 dition to the promises of the great Head of the Church, I 
 have always imagined that I perceived the train of second 
 
1G0 The Pioneers of Methodism 
 
 causes so laid by the good providence of God as to be pro- 
 moting what we feel to be his will in this respect. On the 
 other hand, I feel the weight of most powerful discourage- 
 ments in the increasing number of the avowed patrons of 
 infidelity, and of others who pretend to confess the divine 
 authority of our holy religion while they endeavor to strip 
 it of its characteristic doctrines. In this situation it is rath- 
 er to be expected that distinct Churches, agreeing in funda- 
 mentals, should make mutual sacrifices for a union than 
 that any Church should divide into two bodies, without a 
 difference being even alleged to exist in any leading point. 
 For the preventing of this, the measure which you may 
 propose cannot fail of success, unless there be on one side or 
 on both a most lamentable deficiency of Christian temper. 
 
 "I remember the conversation you allude to with Mr. 
 Dellam. I hope I did not express myself uncharitably, or 
 even indelicately. As to personal offense toward me, it is 
 out of the question, for I had not at that time any connec- 
 tion with St. Paul's Church. But this, as well as the other 
 parts of your letter, may be discoursed of at the proposed 
 interview. Therefore, with assurance of the desired secre- 
 cy, and with requesting you to accept a like promise of can- 
 dor to that which I credit from you, I conclude myself at 
 present, 
 
 " Your brother in Christ, and very humble servant, 
 
 "W. W." 
 
 This correspondence, as will be seen, was regarded by both 
 parties as strictly confidential, but was, in the summer of 
 1804, communicated by Bishop White to one preacher in the 
 Protestant Episcopal, and to one in the Methodist Episcopal 
 Church, in answer, according to his version, to their inquiries. 
 " The matter being variously reported," says he, " a copy of the 
 letter was, after some lapse of time, delivered to the Rev. Dr. 
 Kemp, of Maryland, and at last published in a controversy 
 
/// North Carolina and Virginia. 101 
 
 raised in the diocese." On the publication of this letter, a 
 storm of indignation, on the part of the American Methodists, 
 was excited against Dr. Coke, and an explanation was de- 
 manded. Below we give all that part of his letter to the 
 General Conference of 1808 which refers to the matter: 
 
 "Near Leeds (Yorkshire), Jan. 29, 1808. 
 "To the General American Conference. 
 
 " My Very Dear Brethren : I find that a 
 
 letter which I wrote to Bishop White in 1791 has been ani- 
 madverted moon, though, if I mistake not, the letter itself 
 has not yet been published. 
 
 "There are very few of you who can possibly recollect 
 any thing of what I am next going to add. Many of you 
 were then only little children. We had at that time no 
 regular General Conferences. One only had been held in 
 the year 1784. I had, indeed, with great labor and fatigue, 
 a few months before I wrote this letter to Bishop White, 
 prevailed on James O'Kelly, and the thirty-six traveling 
 preachers who had withdrawn with him from all connection 
 with Bishop Asbury, to submit to the decision of a General 
 Conference. This Conference was to be held in about a 
 year and a half after my departure from the States. And 
 at this Conference — held, I think, the latter end of 1792 — ■ 
 I proposed and obtained that great blessing to the American 
 Connection — a permanency for General Conferences, which 
 were to be held at stated times. Previously to the holding 
 of this Conference (except the general one held in 1784), 
 there were only small district meetings, excepting the coun- 
 cil which was held at Cokesbury College, either in 1791 or 
 1792. Except the union which most justly subsisted be- 
 tween Bishop Asbury on the one hand, and the preachers 
 and people on the other, the- Society, as such, taken as an 
 aggregate, was almost like a rope of sand. I longed to see 
 matters on a footing likely to be permanent. Bishop As- 
 11 
 
162 The Pioneers of Methodism 
 
 bury did the same; and it was that view of things, I doubt 
 not, which led Bishop Asbury, the year before, to call, and 
 to endeavor to establish, a regular council, who were to 
 meet him annually at Cokesbury. In this point I differed 
 in sentiment from my venerable brother. But I saw the 
 danger of our situation, though I well knew that God was 
 sufficient for all things. I did verily believe then that un- 
 der God the Connection would be more likely to be saved 
 from convulsions by a union with the old Episcopal Church 
 than any other way — not by a dereliction of ordination, sac- 
 raments, and the Methodist discipline, but by a junction on 
 proper terms. Bishop White, in two interviews I had with 
 him in Philadelphia, gave me reason to believe that this junc- 
 tion might be accomplished with ease. Dr. Magaw was per- 
 fectly sure of it. Indeed (if Mr. Ogden, of New Jersey, did 
 not mistake in the information he gave me), a canon passed 
 the House of Bishops of the old Episcopal Church in favor. 
 Bishop Madison, according to the same information, took 
 the canon to the lower house, ' but it was there thrown out/ 
 said Mr. Ogden — to whom I explained the whole business — 
 'because they did not understand the full meaning of it.' 
 Mr. Ogden added that he spoke against it because he did 
 not understand it; but that it would have met with his 
 warm support had he understood the full intention of it. 
 
 " I had provided in the fullest manner, in my indispensa- 
 bly necessary conditions, for the security, and I may say 
 for the independence, of our discipline and places of wor- 
 ship. But I thought (perhaps erroneously, and I believe so 
 now) that our field of action would have been exceedingly 
 enlarged by that junction, and that myriads would have at- 
 tended our ministry in consequence of it who were at that 
 time prejudiced against us. All these things unitedly con- 
 sidered led me to write the letter, and meet Bishop White 
 and Dr. Magaw in Philadelphia. 
 
In North Carolina and Virginia. 163 
 
 " But it may be asked why did I not consult Bishop As- 
 bury before I took these steps. I answer, It was impossi- 
 ble. I was at and near Philadelphia, and he was some- 
 where in the South. We had finished our district meetings, 
 and he was to be in the State of Maryland about the time 
 of my sailing for England. I wanted that every thing 
 should be prepared against my return — God willing — in 
 about a year and a half, for further consideration; that 
 Bishop White, etc., should have time to consult their con- 
 vention, and that I might also lay the matter before Bishop 
 Asbury, and correspond with him on the subject, and after 
 that, if j>roper, bring the business before the General Con- 
 ference, which was to be held in order to take into consid- 
 eration James O'Kelly's division. Before I sailed for En- 
 gland, I met Bishop Asbury, at N ew Castle, in the State of 
 Delaware (from which place I went on board), and laid the 
 matter before him, who, w T ith that caution which peculiarly 
 characterized him, gave me no decisive opinion on the subject. 
 
 " The next objection (and I think the only important one 
 remaining) is the following : ' If you did not think that the 
 episcopal ordination of Mr. Asbury was valid, why did you 
 ordain him? Was there not duplicity in this business?' I 
 answer : 
 
 "1. I never, since I could reason on those things, consid- 
 ered the doctrine of" the uninterrupted apostolic succession of 
 bishops as at all valid or true. 
 
 " 2. I am of our late venerable father Mr. Wesley's opin- 
 ion — that the order of bishops and presbyters is one and the 
 same. 
 
 " 3. I believe that the episcopal form of Church-govern- 
 ment is the best in the world, when the episcopal power is 
 under due regulations and responsibility. 
 
 " 4. I believe that it is well to follow the example of the 
 primitive Church as exemplified in the word of God, by 
 
164 The Pioneers of Methodism 
 
 setting apart persons for great ministerial purposes by th$ 
 imposition of hands, but especially those who are appointed 
 for offices of the first rank in the Church. 
 
 " From all I have advanced you may easily perceive, my 
 dear brethren, that I do not consider the imposition of 
 hands, on the one hand, as essentially necessary for any of- 
 fice in the Church ; nor do I, on the other hand, think that 
 the repetition of the imposition of hands for the same office, 
 when important circumstances require it, is at all improper. 
 
 "If it be granted that my plan ©f union with the old 
 Episcopal Church was desirable (ivhich now, I think, was not 
 so, though I most sincerely believed it to be so at that time), 
 then, if the plan could not have been accomplished without 
 a repetition of the imposition of hands for the same office, 
 I did believe, and do now believe, and have no doubt, that 
 the repetition of the imposition of hands would have been 
 perfectly justifiable for the enlargement of the field of ac- 
 tion, etc., and would not, by any means, have invalidated 
 the former consecration or imposition of hands. Therefore, 
 I have no doubt but my consecration of Bishop Asbury was 
 perfectly valid, and would have been so even if he had been 
 reconsecrated. I never did apply to the general conven- 
 tion, or any other convention, for reconsecration. I never 
 intended that either Bishop Asbury or myself should give 
 up our episcopal office, if the junction were to take place; 
 but I should have had no scruple then, nor should I now, 
 if the junction were desirable, to have submitted to, or to sub- 
 mit to, a reimposition of hands in order to accomplish a 
 great object; but I do say again, I do not now believe such 
 a junction desirable ; 
 
 "And now I conclude with assuring you that I greatly 
 love and esteem you ; that it is my delight to pray for your 
 prosperity; and that I am your very affectionate brother 
 and faithful friend, T. Coke." 
 
In North Carolina and Virginia. 165 
 
 This letter assured his American brethren of the purity 
 of his intentions, however he had been mistaken in his 
 views; and resolutions of love and respect for him were 
 passed, and friendly letters to him and to the British Con- 
 ference were addressed by the General Conference. 
 
 It is proper to note here the fact that Dr. Coke did what 
 he did in the matter without consultation with any one, and 
 no one was responsible for it but himself. He declares — and 
 the whole tenor of his letter supports the declaration — that 
 it was not reordination he was seeking, but a union of two 
 Churches. In fact, he attaches so little importance to the 
 imposition of hands in the consecration of a bishop that he 
 sees no impropriety in a reimposition, while he declares him- 
 self to have been ever satisfied with the validity of his own 
 ordination. He does not speak as knowing Mr. Wesley's 
 opinions, and what he says about his (Mr. Wesley's) re- 
 grets in regard to the matter may very probably have 
 originated in a misunderstanding of Mr. Wesley's views. 
 What Mr. Wesley wrote to Asbury about calling himself 
 a bishop, and about naming Cokesbury College after Coke 
 and himself, may have led him to think so. But it is a 
 matter of very little concern to American Methodism 
 whether Coke and his brethren went farther in the organi- 
 zation of a new Church than Mr. Wesley intended or not. 
 The Methodist Episcopal Church Avas the natural outgrowth 
 of the Revolutionary War, and it was organized not by Mr. 
 Wesley, but by the votes of the preachers themselves — As- 
 bury himself declining the office of "superintendent" on 
 the mere appointment of Mr. Wesley. Recognizing, then, 
 no "third order" in the ministry, a "superintendent" and 
 "bishop" is one and the same, and we need give ourselves 
 very little concern about Mr. Wesley's right to ordain Coke 
 a "superintendent," from a High- church point of view. 
 The publication of the confidential letter, which, as Dr. L. 
 
166 The Pioneers of Methodism 
 
 M. Lee observes, has been the occasion of much " uncircum- 
 cised rejoicing" in some quarters, has, we believe, never been 
 satisfactorily explained by the friends of Bishop White. 
 
 We have spoken of Coke's missionary zeal. It was the 
 absorbing passion of his life; and the impetus which he 
 gave to the cause can never be fully known until the end 
 of time. In his efforts to promote the spread of the gospel, 
 he sometimes found himself in embarrassing positions, as 
 the following incident will show : 
 
 In 1786 he started with the other missionaries for Nova 
 Scotia. They had a tempestuous season. The vessel was 
 nearly wrecked, and still the stormy weather continued. 
 The captain, a very suj:>erstitious man, became at last 
 convinced that the trouble all originated from his having 
 a set of preaching and praying Methodists on board, and 
 would walk the deck, exclaiming, " There is a Jonah on 
 board — a Jonah on board!" Infuriated with passion, he 
 rushed to Coke's state-room, and threw his books and man- 
 uscripts overboard. He then seized the little Doctor, and 
 informed him, in uncivil tones and ungentle looks, that if 
 he did not cease to pray on board, he should follow his 
 books and papers. 
 
 The closing scene of Coke's life was in beautiful harmony 
 with his whole career. In 1813 he asked leave of the Brit- 
 ish Conference to initiate a mission to India. His prop- 
 osition met with great opposition, but when he offered to 
 defray the expense of the expedition to the extent of six 
 thousand pounds, they gave their consent, and authorized 
 him to undertake a mission to Ceylon and Java, and al- 
 lowed him to take six missionaries with him. 
 
 They set sail January 2, 1814, and rounded the Cape of 
 Good Hope, in safety, April 20. On the first of May Coke 
 complained of slight indisposition. On the morning of the 
 3d he was found cold and stiff on his cabin floor. He had 
 
Li XoHh Carolina and Virginia. 167 
 
 died of apoplexy. His remains were committed, with sol- 
 emn service, to the deep. His last voyage was ended, his 
 work was done, but his death gave a new impetus to the 
 missionary zeal of the Church, and his influence is still 
 felt in the grand movements of this age to lead the whole 
 world to a knowledge of " the truth as it is in Jesus." 
 
 The New York Conference was in session when the news 
 of Coke's death reached this country. Bishop Asbury, by 
 request of that body, preached his funeral discourse. He 
 afterward wrote of him in his journal: "As a minister of 
 Christ, in zeal, in labors, and in services, the greatest man 
 of the last century." 
 
 It seems eminently proper that the grand old missionary, 
 whose whole unselfish life had been spent in one ceaseless, 
 untiring effort to exalt humanity wherever found, should 
 find a grave at last in the sea — its restless, rolling waters 
 symbolizing the stirring, moving spirit of missions, and its 
 waves laving the shores of all lands. 
 
 DANIEL ASBURY. 
 
 "TTTE will lose a measure of our astonishment at the pri- 
 V V vations and hardships so cheerfully endured by the 
 pioneers of Methodism in America when we consider the sym- 
 pathy for their fellow-men which prompted them to endeavor 
 to elevate their condition. When Mr. Wesley wanted Dr. 
 Coke to undertake a mission to Nova Scotia, the latter de- 
 murred, saying that he did not think he would like the 
 people. " You do n't like them," replied Wesley, " because 
 you don't know them. When you know them, you will 
 become interested in them." Many a preacher on a mis- 
 sion-field to-day has become so interested in the people of 
 his charge as not only to be willing to adapt himself to their 
 habits of life, but really to prefer it to what others might 
 
168 Tlie Pioneers of Methodism 
 
 consider a better appointment. So with the pioneers. As 
 they learned to love the people, they cheerfully adapted 
 themselves to the surrounding circumstances, and were con- 
 tent to live as their parishioners lived, that they might be 
 < if service to them. Some of the most successful of the preach- 
 ers, however, had been prepared for rough exjxjriences by 
 hardships endured in their youth. 
 
 Among this more fortunate class was Daniel Asbury, whose 
 name deserves no mean place on the roll of the heroes of 
 Methodism in the South. Perhaps no character in all the 
 noble band of daring spirits who composed the " Thunder- 
 ing Legion" was a better embodiment of the spirit of the 
 movement ; and perhaps none did more of strictly pioneer 
 work than he. He was one of the first to penetrate the 
 wilds of Western North Carolina, and sow the seeds that 
 have sprung up and produced abundant harvests since; 
 and in South Carolina and Georgia his labors were so 
 abundant and successful that their results can never be 
 estimated until the day of final reckoning at the end of 
 time. He was an earnest, bold preacher; ever ready for 
 the work; never dismayed by hardships to be endured in 
 the way of success; a man of strong native intellect; but 
 limited education, and yet a clear, forcible, successful ex- 
 pounder of the word God. Like most of his contempora- 
 ries in the traveling connection, he was a " man of one book; " 
 and, unlike some who have succeeded him, he preached not 
 poetry nor philosophy, but Christ crucified as revealed in 
 that book. With a deep and rich religious experience; 
 by a constant study of the revealed will of God, aided by 
 the enlightening agency of the Holy Spirit ; by a close walk 
 with God and constant communion with him — he became a 
 man of power, and was owned of his Master in becoming 
 the agent in leading to Christ hundreds of souls who in the 
 last day will rise up and call him blessed. 
 
In North Carolina and Virginia. 169 
 
 He was born in Fairfax county, Virginia, Feb. 18, 1762. 
 We are told that his parents differed in their opinions as 
 touching the doctrines of Christianity, and as a consequence 
 their son grew up with little religious instruction. When 
 about twelve years of age, he tells us, he became much con- 
 cerned about his soul's safety. But alas! there was no one 
 to encourage or instruct him. He wandered for awhile in 
 serious concern; but with no one to lead him to Jesus, he 
 soon banished his fears by relapsing into his former course 
 of thoughtless folly. A friendly voice at that critical mo- 
 ment might have encouraged him to press forward until lie 
 should have emerged out of darkness into light; a friendly 
 hand might have led him to the foot of the cross to lay his 
 burden of guilt upon Him who has promised to bear it, and 
 to rejoice in the fullness of a Father's love; but that voice 
 and hand denied him, he fell again into a life of sin. 
 
 When about sixteen years of age, having gone to Ken- 
 tucky, he was captured by a band of Shawnee Indians and 
 taken to the far West. He was adopted and kindly treated 
 by his captors, but endured many hardships before he be- 
 came accustomed to savage life. And many a lonely hour 
 did he spend in vainly regretting his captivity, and in long- 
 ing to see again the familiar faces and scenes of his youth. 
 Finally he was taken over into Canada, and, as the Revolu- 
 tionary War was then raging, he was taken prisoner by the 
 British, confined in irons, and imprisoned at Detroit. There 
 he endured many hardships, but finally made his escape, and 
 after a long, toilsome, and dangerous journey, reached his 
 father's home in Virginia, having spent five weary years 
 in captivity. On reaching the home of his childhood, it is 
 said that he passed himself at first for a stranger, and his 
 mother did not recognize him. When he made himself 
 known to her as her long -lost son, her joy can be better 
 imagined than described. 
 
170 The Piom > rs of Methodism 
 
 While in his captivity, he had learned many lessons that 
 ■were to be of service to him in the work that God had for 
 him to do a little later. All religious concern had been 
 banished from his mind, and he was now a hardened sin- 
 ner. By this time the Methodist pioneers had penetrated 
 the neighborhood of his father's home, and under their 
 preaching he "came to himself" — saw himself at last a 
 helpless, undone rebel, "without God, and without hope in 
 the world! " " The great deep of his heart was broken up," 
 say his brethren, " and he began to bewail his wretched case 
 and cry to God for mercy." But he had many sore conflicts 
 with the tempter, and walked for some time in the shadow 
 of despair before he was enabled to rejoice with "joy un- 
 speakable and full of glory." Then it was the old story. 
 Rejoicing in the fullness and freeness of the grace of God 
 that had been extended to the chief of sinners — as he had 
 learned to regard himself — he united with the Methodists, 
 whom he had before disliked, and soon began to exhort in 
 public. 
 
 We can imagine how his heart glowed as he told the story 
 of his wild, sinful youth, and the dangers and hardships of 
 his captivity; how the providence of God had preserved 
 him all along; and how, after long wanderings and rebell- 
 ions, he saw himself an outcast sinner, and looked to Jesus 
 for salvation; and how he heard his cry, and raised him 
 from his despair, and hid him in his pavilion, and put a 
 new song in his mouth, even praise unto God. Those of us 
 who have heard just such narratives in public meetings, and 
 witnessed their thrilling, melting effects upon the audience, 
 will not wonder that Asbury's simple story fell upon the 
 ears of his hearers as bubbling water from a full fountain, 
 and that, as his brethren say, "his labors were not in vain," 
 and " he was encouraged to extend his efforts." 
 
 In 1786 he was received into the traveling connection, and 
 
In North Carolina and Virginia. 171 
 
 appointed to Amelia Circuit in Virginia. He did not bring 
 into the ministry any extraordinary abilities to entitle him 
 to the distinction of a great preacher, but he brought a con- 
 secrated heart, a rich and deep religious experience, a nev- 
 er-wavering faith in God, a burning desire to promote his 
 glory, a meek, submissive spirit — patient under suffering, 
 and a courage that was alike ready to brave danger and to 
 "endure hardness." His fields of labor were as follows: 
 1786, Amelia; 1787, Halifax; 1788, Holstein; 1789, Yad- 
 kin — after three months, Lincoln and Catawba counties, 
 where he formed a new T circuit; 1780, Lincoln. He then 
 retained a local relation for several years. In 1800 he was 
 readmitted, and appointed to Union Circuit : 1801-2, Yadkin ; 
 1803, Union; 1804, Enoee; 1805, chiefly at home; 1806-10, 
 presiding elder of Savannah District; 1810-14, Camden 
 District; 1814-18, Catawba District; 1818-22, Broad River 
 District; 1822-3, Lincoln Circuit; 1824, Sugar Creek Circuit. 
 During the first two years, he traveled fields that had 
 been surveyed before, and followed upon the foot-prints of 
 such men as Garrettson, Gatch, Easter, Dromgoole, Dick- 
 ens, and Ellis. Whatever inconveniences he may have 
 suffered, quite another sort of work awaited him along the 
 banks of the French Broad, where he was sent the next 
 year as a missionary. On this " frontier" field there w T as a 
 rude, half savage population scattered here and there along 
 the banks of the river and in the caves of the mountains. 
 Many of them were "roughs" who had fled from civilized 
 society to escape the punishments incurred by crimes, and 
 had, therefore, but< little sympathy for a messenger of the 
 gospel of peace. Again, now and then, he could but expect 
 to meet the wily Indian who lurked in the mountain fast- 
 nesses to take the life of his hated white enemy and oppress- 
 or. But with a firm reliance on God, with the happy con- 
 sciousness that the divine hand was upon him, Asbury went 
 
172 The Pioneers of Methodism 
 
 to this field with as light a heart and with as elear views of 
 special providence as the preacher goes to-day to Centenary, 
 Richmond, or to Front Street, Wilmington. The stories of 
 his adventures and hardships seem hardly credible to us, 
 living as we do in a brighter and better day, yet we are told : 
 " He was often forced to subsist solely on cucumbers, or a 
 piece of cold bread, without the luxury of a bowl of milk 
 or a cup of coffee. His ordinary diet was fried bacon and 
 corn-bread; his bed not the swinging hammock, but the 
 clapboard laid on poles supported by rude forks driven into 
 the earthen floor of a log-cabin. A safe guide was necessa- 
 ry to direct his devious footsteps from settlement to settle- 
 ment through the deep forest, and a trusty body-guard to 
 protect his life from the deadly assault of the lurking In- 
 dians." And here, amid these scenes of toil and danger, he 
 thought of heaven and preached of heaven as a place of 
 rest and safety. The solitudes of the mountains were dis- 
 turbed and made to echo the sound of his songs, his exhor- 
 tations, and his prayers, and many a guilty wretch was 
 constrained to go for cleansing to the " fountain filled with 
 blood." Way was opened for other preachers to follow, and 
 after the lapse of nearly a century the fruits of- his labors 
 are manifest in that beautiful "Land of the sky." 
 
 The next year, after three months' labor on the Yadkin 
 Circuit, we find him pioneering the way into Lincoln and 
 Catawba counties, and forming "Lincoln Circuit," Here 
 he found a settlement of Methodists who had removed from 
 " Old Brunswick " in Virginia. His heart was made glad 
 at meeting with some who had rejoiced under the preach- 
 ing of John Easter and Hope Hull, and there went up a 
 shout in the camp occasionally that would perhaps remind 
 him of the old circuit-paths of Robert Williams and George 
 Shadford. 
 
 But he was not allowed to pursue his course without mo- 
 
/// North Carolina and Virginia. 173 
 
 lestation. Ruffian mobs threatened his life, sectarian hate 
 rose up against him ; but the man who had spent five years 
 in the wild, exciting life of the far West, and who had trav- 
 eled through the mountain passes, as he had done the year 
 before, was not the man to be intimidated by such opposi- 
 tion. We quote an instance of this persecution from Dr. 
 Shipp's " History of Methodism in South Carolina." The 
 affair occurred in Rutherford county, in 1789: "A ruffian 
 band of men headed by one Perminter Morgan — a Baptist 
 preacher — seized Daniel Asbury and hurried him for trial 
 before Jonathan Hampton, a worthy justice of the peace 
 and a gentleman of intelligence. 'What crime has been 
 committed by Mr. Asbury/ said the just and prudent mag- 
 istrate, 'that you have thus arrested him and brought him 
 in the presence of an officer of the law?' 'He is going 
 about everywhere through the country preaching the gospel, 
 and has no authority whatever to do so,' responded Mr. 
 Morgan for the rest. 'AVe believe he is nothing but an 
 impostor, and we have brought him before you that you 
 may do something with him, and forbid him to preach any 
 more in future ? ' Why, does he make the people who go to 
 hear him preach any worse than they were before?' further 
 asked the magistrate. ' We do not know that he does,' an- 
 swered Mr. Morgan, ' but he ought not to preach.' ' Well,' 
 said the magistrate, ' if he makes the people no worse, the 
 probability is he makes them better ; so I will release him 
 and let him try it again.' And Mr. Asbury departed from 
 the presence of the court rejoicing that he was counted wor- 
 thy to suffer persecution for the name of Christ." 
 
 Among the old-time Methodists in Lincoln county, As- 
 bury found one whose charms captivated his bold spirit, and 
 he violated the rules of the itinerant soldiery by marrying. 
 This of course necessitated his location, but he did not cease 
 to preach, and his labors were abundant and successful in 
 
174 Tlir Pioneers of Methodism 
 
 the local relation. We feel it proper to observe just here 
 that history has hardly credited the local ministry with the 
 honor due them in the pioneer work of the Church. On 
 many a circuit, the first sermon was preached and the first 
 society formed by some local preacher who had removed to 
 the frontier to improve his temporal condition, and who took 
 pains to remind the people of a "better country, that is, a 
 heavenly ; " called sinners to repentance, established " preach- 
 ing-places," and paved the way for the " circuit-rider." 
 
 After spending nine years in the local relation, Asbury 
 was induced to again enter the itinerant work, and contin- 
 ued a faithful sentinel on the walls of the militant Zion un- 
 til age and feebleness necessitated his retirement. He was 
 a leader of the "sacramental hosts" in the great revival of 
 1802, as the following letters to Bishop Asbury will show. 
 They were published in 1805, and have not, we believe, 
 been reproduced since. They reveal the spirit of the man, 
 and are quaint and interesting. Their historical value will 
 justify us in giving them in full: 
 
 "Yadkin Circuit, N. C, Aug. 20, 1802. 
 "A great and glorious work has taken place in this cir- 
 cuit since Conference. The number converted I cannot tell. 
 I have seen and felt more since I saw you than ever before. 
 Many stout-hearted sinners have turned to the Lord, and at 
 our common meetings loud cries and shouts of praise are 
 heard. It is not uncommon for meetings to last from twelve 
 o'clock in the day to twelve at night. At a quarterly-meet- 
 ing held in Iredell county, which began the thirtieth of 
 July, and continued four days, the power of the Lord began 
 on Friday about sunset, under an exhortation, and contin- 
 ued till Monday twelve o'clock without intermission. The 
 groans of the distressed went up on Friday night from all 
 parts of the camp, and increased till ten o'clock the next day, 
 
In North Carolina and Virginia. 17") 
 
 when many found the Lord precious in the pardon of their' 
 sins. 
 
 " On Saturday afternoon, while Brother Douthet was at 
 prayer, the mighty power of the Lord came down ; many 
 hard-hearted sinners fell to the ground and cried to the Lord 
 for mercy as from the belly of hell. The slain of the Lord 
 were many, and numbers that fell rose again with the new 
 song. The next morning was an awful time — some shouting 
 praise to the Lord, others screaming for mercy, and the 
 whole congregation seemed thunder-struck. 
 
 "On Sunday evening, after Brother Ormand's sermon, 
 under prayer, the Lord displayed his power in an increas- 
 ing manner. The heavens were black with clouds, the 
 thunder and lightning were awful, and the ground seemed 
 covered with sinners. The wounded were taken to the 
 tents, but some staid at the stand in the hardest rain, and 
 pleaded with the Lord, and about midnight they were de- 
 livered. The storm of rain was so powerful that the wicked 
 were obliged to keep close to the tents, and the Lord mowed 
 them down on every hand. Mr. Hall, Mr. King, and my- 
 self continued the whole night in prayer for the mourners. 
 Next morning I preached, and notwithstanding the rain 
 they heard with the greatest attention. Among the subjects 
 of this work w T as a doctor who came with salts of hartshorn 
 to apply to those who fell, but the Lord brought him down, 
 and many others with him, who went home praising God. 
 This is a little of what I have seen in Yadkin Circuit. I am 
 more than ever bound for glory. 
 
 "Yours, Daniel Asbury." 
 
 Again he w r rites : 
 
 "Iredell, N. C, Sept. 8, 1802. 
 "Sometime past I gave you an account of the work of 
 God in this circuit. Jehovah is still working in great pow- 
 
17G The Pfoneer* of Methodism 
 
 er — Burners are coining home to Jesus day and night. I 
 believe that since the formation of Yadkin Circuit there has 
 not been such a glorious revival and so great a cry for mer- 
 cy among sinners. Glory, glory, glory to God of all grace 
 for the many souls that have been born of God this year! 
 Now we reap the fruits of our hard labors, our former 
 prayers and supplications. I am nearly broken down ; my 
 breast is weak, but my faith and love are strong. I want 
 to do good and receive more grace. I am thine in love till 
 death, Daniel Asbury." 
 
 It is proper to notice here the singular affection known 
 as "the jerks," which appeared during the great religious 
 excitement about this time. It is thus described by an eye- 
 witness: 
 
 " One of the most mysterious exercises among the people 
 was what was called the jerks. I saw members exercised 
 in this way at a camp-meeting held in Lincoln county. 
 Sometimes their heads would be jerked backward and for- 
 ward with such violence that it would cause them to utter 
 involuntarily a sharp, quick sound, similar to the yelp of a 
 dog, and the hair of the women to crack like a whip. Some- 
 times their arms, with clinched fists, would be jerked in al- 
 ternate directions with such force as seemed sufficient almost 
 to separate them from the body. Sometimes all their limbs 
 would be affected, and they would be thrown into almost ev- 
 ery imaginable position, and it was as impossible to hold them 
 still almost as to hold a wild horse. When a woman was 
 exercised in this way, other women would join hands around 
 her and keep her within the circle they formed, but the men 
 were left without constraint to jerk at large through the 
 congregation, over benches, over logs, and even over fences. 
 I have seen persons exercised in such a way that they would 
 go all over the floor with a quick, dancing motion, and with 
 
In North Carolina and Virginia. 177 
 
 such rapidity that their feet would rattle upon the floor like 
 drum-sticks." 
 
 It was more generally known in the camp-meetings of the 
 West, The Rev. Jacob Young in his autobiography gives 
 us the following account of it as it appeared in Tennessee: 
 
 " In 1804 I first witnessed that strange exercise, the jerks, 
 although I had heard much of it before. It took subjects 
 from all denominations and all classes of society, even the 
 wicked; but it prevailed chiefly among the Presbyterians. 
 I will give some instances. 
 
 "A Mr. Doke, a Presbyterian clergyman of high stand- 
 ing, having charge of a congregation in Jonesboro, was 
 the first man of eminence in this region that came under its 
 influence. Often it would seize him in the pulpit with so 
 much severity that a spectator might fear it would dislocate 
 his neck and joints. He would laugh, stand, and halloo at 
 the top of his voice, finally leap from the pulpit and run to 
 the woods screaming like a madman. When the exercise was 
 over, he would return to the church calm and rational as 
 ever. Sometimes at hotels this affliction would visit per- 
 sons, causing them, for example, in the very act of raising 
 the glass to their lips, to jerk and throw the liquid to the 
 ceiling, much to the merriment of some and the alarm of 
 others. I have often seen ladies take it at the breakfast- 
 table. As they were pouring out tea or coffee, they would 
 throw the contents toward the ceiling, and sometimes break 
 the saucer. Then hastening from the table, their Tono; suits 
 of braided hair hanging down their back would crack like 
 a whip. For a time the jerks was a topic of conversation — 
 public and private — both in the Church and out. Various 
 opinions were expressed concerning it, some ascribing it to 
 the devil, others to an opposite source; some striving against 
 it, others courting it as the power of God unto salvation. 
 In many cases its consequences were disastrous, in some fatal. 
 12 
 
178 The Pioneers of Methodism 
 
 "A preacher, who was in, early life a dancing-master, 
 joined the Conference, and was sent to a circuit where the 
 jerks greatly prevailed. He declared it was of the devil, 
 and that he would preach it out of the Methodist Church. 
 He commenced the work with great zeal and high expecta- 
 tions, but before he got once round he took the jerks him- 
 self, or rather the jerks took him. When the fit began he 
 would say, 'Ah yes! O no!' At every jerk he used his 
 hands and arms as if he were playing the violin. One 
 morning, being seized as he was going to an appointment, 
 he let go the bridle, and the horse ran off till he was 
 stopped by a gate. The rider having dismounted, in order 
 to steady himself laid hold of the palings of the fence, 
 which unfortunately gave way. The lady of the house 
 coming to the door to see what was the matter, heightened 
 his mortification. Attempting to hide himself by run- 
 ning into the orchard, his strange movement, as he ran fid- 
 dling along, and the tail of his long gown flying in ihe 
 wind, attracted the attention of the hounds, the whole pack 
 of which pursued him with hideous yells. Being afraid of 
 dogs, he turned and rushed into the house by the backdoor, 
 and running up-stairs, jumped into bed, where he lay till the 
 fit was over. 
 
 "His proud heart would not sumbit, and the disease, as 
 he termed it, growing worse and worse, he gave up the cir- 
 cuit and withdrew into retirement, where he soon went down 
 under a cloud. 
 
 " Usually, the subjects of the strange affection were hap- 
 py when they had it, and happy when it passed off, and it 
 did them no harm." 
 
 " The jerks" prevailed for only a short time. The wisest 
 of the preachers did not attempt to check or rebuke it, but 
 went on preaching and praying as if the strange phenom- 
 enon were nothing unusual. 
 
In North Carolina and Virginia. 179 
 
 We have before observed that Asbury was a man of lim- 
 ited education. He was utterly ignorant of the rules of 
 logic, rhetoric, and grammar; and yet, his earnest zeal, his 
 close, patient study of the word of God, together with his 
 superior gifts, and his thorough conversion and consecration, 
 made him " a workman that needeth not to be ashamed." 
 
 While one of the most spiritually-minded of men — walk- 
 ing with God, and having his "conversation in heaven" — 
 there was a humorous side to his character, and no one en- 
 joyed a good joke more than he. In the evening of life it 
 was his delight to entertain his friends, in his intercourse 
 with them, by relating humorous incidents from his long and 
 varied experience. 
 
 He knew how to secure the attention of his hearers, as 
 the following little incident will show: While preaching 
 in Columbia, S. C, one night, the congregation, wearied by 
 the services of the day, showed a decided inclination to 
 drowsiness. The old hero suddenly j^aused and remarked : 
 "Just see what the devil is doing here. These dear people 
 want to hear the word of the Lord, and do you think the 
 devil isn't getting them to sleep already?" 
 
 The close of his life was as serene and beautiful as the 
 twilight that succeeds a peaceful summer-day. His meek- 
 ness, his patience, and the simplicity of his manners drew 
 to him the hearts of his brethren, and lighted up the even- 
 ing of his career with a quiet beauty that lingered on the 
 mind of the beholder. On Sunday, April 15, 1825, as he 
 was returning from a walk in his yard, he stopped suddenly, 
 looked up toward heaven, and with a pleasant smile on his 
 face, uttered indistinctly a few words, then fell to the 
 ground — dead. It is said of him that he had frequently 
 expressed the belief that he should die on the Sabbath, and 
 it is rather a singular coincidence that he was born on the 
 Sabbath, captured by the Indians on the Sabbath, returned 
 
180 The Pioneers of Methodism 
 
 home on the Sabbath, was converted on the Sabbath, and 
 on this holy day ascended to his eternal rest and entered hie 
 Father's house. 
 
 His remains are interred in the church-yard of Rehoboth 
 Church, Catawba county, North Carolina. 
 
 PHILIP BRUCE. 
 
 AT the beginning of the second quarter of the present 
 century, when Methodism had been firmly established, 
 the work well organized, the Conference and circuit lines 
 definitely drawn, and the fields well manned; when the 
 smile of Heaven had rested upon the toilsome and perilous 
 labors of the pioneer heroes, and houses of worship com- 
 memorated their conflicts with the powers of darkness and 
 their victories over the forces of sin ; when the great Wes- 
 leyan movement had completed the first half century of its 
 history, and from the St. Lawrence to the Gulf, and from 
 the Atlantic to the Mississippi, thousands of happy hearts 
 rejoiced in the consciousness of favor with God — there were 
 two names on the Conference-rolls that vividly recalled the 
 days of the past. Williams, and Gill, and Pedicord, and 
 Tunnell, and Asbury, and Lee, and Ellis, and scores of others 
 who had stood shoulder to shoulder with them in the thickest 
 of the fight, had gone to their reward ; but Philip Bruce and 
 Freeborn Garrettson tarried on the shore of time, like bright 
 stars of evening that linger on the bosom of the horizon to 
 leave on the beholder the impress of their beauty forever. 
 Within a few years of each other they had enlisted in the 
 " Thundering Legion," and side by side they had fought some 
 of their hardest fights. In the same year — 1817 — they had 
 retired from the active work, worn out by old age and hard 
 labor; and when, in 1827, the preachers gathered together 
 in their annual meetings, they were called upon to weep for 
 them both — thev were dead. 
 
In North Carolina and Virginia. 181 
 
 Few names deserve a higher place in the annals of Amer- 
 ican Methodism than that of Philip Bruce — certainly to no 
 one are the Methodists of the Carolinas and Virginia more 
 indebted. He was born near King's Mountain, in North 
 Carolina, on the 25th of December, 1755. His ancestors 
 were French Huguenots who had fled from the persecution 
 of Louis XIV. to seek civil and religious liberty in the 
 New World. "The family name," it is said, "was De 
 Bruise, but was corrupted into Bruce by a Scotch teacher 
 from whom Philip received his education." Great spiritual 
 darkness prevailed at the time and place of his birth ; in- 
 deed, he tells us that when he was fifteen or sixteen years 
 of age, "a living minister and a living Christian could 
 scarcely be found" in that part of the country. About 
 this time the pioneers of Methodism reached that section ; a 
 glorious revival of religion broke out, and many were con- 
 verted and brought into the Church — young Philip among 
 them. There, in the wilds of the new settlement, and under 
 the preaching of these bold heralds of the cross, he saw him- 
 self a sinner, and looked to God for pardon through faith in 
 Jesus Christ. Light dawned upon him and darkness fled. 
 His soul was filled with love, and "peace, and joy in the 
 Holy Ghost." The sacred flame, which was now kindled- 
 on the altar of his heart, animated him in many a hardly- 
 contested fight, and, fifty years later, lighted With glory the 
 dark valley of the shadow of death. 
 
 Having found the Lord himself, his next step was to lead 
 others to him. And first of all, his heart turned to his par- 
 ents, who, it seems, were yet in an unconverted state. The 
 story of his effort to win them to Christ is, to our mind, 
 one of the most pathetic in the whole range of Methodist 
 biography. Let us look at the picture : It is evening ; the 
 trio have gathered around the fireside; the boy's heart is 
 full — he has embraced Christ, and now he yearns over his 
 
182 The Pioneers of Methodism 
 
 parents. We can well imagine how his frank, open coun- 
 tenance and his bright, piercing eyes express his emotion as 
 he tells his lather his own religious experience, and urges 
 him to embrace the Saviour. The direct, loving message is 
 not in vain. The boy loves his father; the father loves the 
 boy, and is proud of him — more proud of him to-night than 
 ever before, for his brave, noble, loving nature never found 
 such expression before. While the boy pleads the father 
 trembles, and tears of penitence steal down his cheeks. The 
 mother, too, is deeply affected. The boy calls on the father 
 to pray ; he replies that he cannot pray. He then requests 
 his mother to pray ; she asks him to pray. Then they kneel 
 in prayer, and young Philip earnestly presents the case of his 
 parents at a throne of grace. Earth has seen few holier 
 sights than that. Did not Heaven's witnessing angels rejoice 
 over it? There in the hush of the evening, in their quiet 
 frontier home, a family-altar is erected, and broken, contrite 
 hearts are offered in sacrifice upon it. The parents soon 
 find peace in believing, and unite with the Methodists. 
 Young Philip was shortly afterward licensed to exhort, and 
 began to call sinners to repentance. There is a tradition 
 that his credentials saved his life on one occasion. While 
 hunting wild-turkeys in the woods, he was arrested by a band 
 of Tories, who proceeded to hang him, but finding in his 
 pocket his credentials as a licensed exhorter, "the captain 
 said it would never do to hang a priest," and he was set at 
 liberty. Bruce was fully in accord with the spirit of inde- 
 pendence, and was present at the battle of King's Mountain ; 
 the commanders, however, did not require him to bear arms, 
 "as they looked upon him as a sort of chaplain." 
 
 The Conference for 1781 met in the city of Baltimore, 
 and here Bruce entered the itinerancy. There were at this 
 time 10,539 Methodists in America. Of this number 3,239 
 were in Virginia, and 1,993 in Xorth Carolina. There had 
 
In North Carolina and Virginia. . 183 
 
 been a small decrease in the South, on account of the war 
 then waging. At this Conference some important measures 
 were adopted which deserve a passing notice. It was here 
 ordered that candidates were to remain on three months' 
 probation before they could be admitted as regular members 
 of the society; members who had been expelled were re- 
 quired to give satisfactory proof of their repentance and be 
 recommended by the society. It was made the duty of the 
 preachers to read, frequently, the "Rules of the Society," 
 the "Character of a Methodist," and the "Plain Account 
 of Christian Perfection," and to give a written "plan" of 
 their circuits to their successors. Here, for the first time, 
 a rule was adopted for the settlement of business disputed 
 between members. 
 
 Bruce was appointed to New Hope Circuit in North Car- 
 olina. It is difficult to ascertain the circuit boundaries at 
 that early day — if, indeed, they had any boundaries. Of 
 New Hope we only know that it "took its name from a 
 creek which runs through Orange county and empties into 
 Haw River, in the southern part of Chatham, a few miles 
 above its junction with Deep River, to form Cape Fear," 
 and that it was one of the three circuits reported as lying 
 in North Carolina. It extended over a large portion of the 
 Cape Fear section, and embraced much of the territory after- 
 ward known as Bladen Circuit. The Bladen Circuit was 
 formed by Daniel Combs, in 1787, and soon after embraced 
 the entire scope of country lying between Long Bay, in 
 South Carolina, and the Cape Fear River, and numbered 
 among its regular appointments Lumberton, Elizabeth town, 
 Smithville, and Wilmington. It is said that the preachers 
 on this circuit found many who had been received into so- 
 ciety by Philip Bruce in 1781. 
 
 The war, however, greatly retarded the progress of relig- 
 ion, and Bruce had this year many narrow escapes from 
 
184 The Pioneers of Methodism 
 
 the British and the Tories. We quote a few incidents as 
 recorded by Dr. Bennett in his "Memorials of Methodism 
 in Virginia:" "On one occasion he was induced to preach 
 to a band of Tories wlio.se captain had gone to procure arms. 
 He did so, and actually persuaded them to disperse. When 
 the captain returned with the arms he found no men, and 
 on being told through whose influence his men had dis- 
 persed, he swore vengeance against Bruce. Not very long 
 afterward, when he had preached at the house o*" a friend, 
 up rode the captain with two of his men. Springing from 
 his horse he rushed to the porch where Bruce was quietly 
 reading, and with horrid oaths presented his gun at his 
 breast. Bruce caught the muzzle, and a scuffle ensued. The 
 captain, dropping his gun, drew his sword and made a tre- 
 mendous cut at his head, but in its sweep the weapon- struck 
 the rafters of the roof. Just at this moment up rode three 
 Whigs; the two Tories gave the alarm, and Bruce finding 
 the captain willing to be off, pushed him down the steps, 
 sprung into the house and shut the door. The three Tories 
 rode off in quick time one way, and the Whigs as fast in 
 another. As the captain passed the window, Bruce shouted, 
 'Good-by, captain!' In reply, he swore he would kill 
 him. A day or two after, Bruce reached his next appoint- 
 ment, and although his horse had been put up and the 
 people had assembled for preaching, it was so solemnly im- 
 pressed on his mind that it was his duty to leave the place 
 immediately that, notwithstanding the earnest remonstrance 
 of the landlord, he called for his horse and rode off, leaving 
 an appointment for another time. Among those who had 
 come to the meeting was a preacher of another denom- 
 ination. Bruce was not more than out of sight when the 
 captain's lieutenant rode up with a file of men and in- 
 quired for the preacher. The one who had come to hear 
 Bruce preach was pointed out to them as the only preacher 
 
In North Carolina and Virginia. 185 
 
 present; they instantly shot him down and rode off, brag- 
 ging that Bruce would never disperse another Tory com- 
 pany." 
 
 "We quote, from the same source, another incident: " Hav- 
 ing an appointment which required him to start very early 
 in order to reach it in time, after a ride of several miles he 
 stopped at the house of a widow lady to get breakfast. He 
 was scarcely seated in the house when an officer and a squad 
 of men from Tarleton's troop rode into the yard and called 
 for breakfast. Bruce met them and politely invited them 
 in, saying that he had called for the same purpose. He 
 then left them and went to assist the good lady in the prep- 
 arations. Very soon the table was spread with an abun- 
 dance of good cheer, to which Bruce and the soldiers did 
 ample justice. The breakfast ended, Bruce turned to the 
 officer and said : ' Sir, I am your prisoner. I am a Meth- 
 odist preacher on my way to an appointment, and would be 
 pleased to be permitted to go.' ' Certainly, certainly, Mr. 
 Bruce,' replied the officer, 'you are at liberty to go.' He 
 politely thanked the officer for his kindness, and rode off 
 rejoicing. On being asked how he managed to get on so 
 well with them, he said : ' My father used to say to me, Phil, 
 if they will only let you talk, they will never hang you.' " 
 
 His next fields of labor were Isle of Wight Circuit in 
 Virginia, and Yadkin and New Kiver circuits in North 
 Carolina. These were all pioneer fields. The toil, the pri- 
 vation, the suffering that he "endured, as seeing Him that 
 is invisible," to plant the standard of the cross in these set- 
 tlements, finds its record nowhere but in the Book which 
 shall be opened only at the last day; but his labors were 
 crowned with success — hundreds of souls were led to a 
 knowledge of the truth, new churches were erected, new 
 societies formed, and work for new preachers provided. 
 
 In 1786, four years after his admission into the traveling 
 
186 The Pioneers of Methodism 
 
 connection, he was appointed a presiding elder, his district 
 embracing Portsmouth, Bertie, Camden, and Banks. This 
 office, which was similar to that known in the societies be- 
 fore the organization of the Church as " assistant," dates its 
 origin from the Conference of 1785. So similar were the 
 duties of an "assistant" and a "presiding elder" that the 
 terms are used as synonymous by some of the earliest biog- 
 raphers — e. (/., the Rev. Minton Thrift in his "Memoir of 
 Jesse Lee" (page 43), says "he received a letter from the 
 presiding elder, Caleb Pedicord," etc. This was in 1782, 
 before the ordination of elders. Dr. Bennett and others 
 attribute the origin of the office of presiding elder to the 
 necessity of supplying the people with the sacraments, and 
 the limited number of ordained preachers, but it seems more 
 probable that it followed naturally upon the office of "as- 
 sistant," and that the "assistant's" duty of overseeing the 
 work was an important consideration in originating the pre- 
 siding eldership. In this office Bruce spent the remainder 
 of his itinerant life, with the exception of a few years when 
 we find him appointed to such important stations as Phila- 
 delphia, Baltimore, Norfolk, and Raleigh. The districts 
 traveled by him extended over nearly the whole of Virginia 
 and North Carolina, and over considerable portions of South 
 Carolina and Georgia. 
 
 To us, in this day, the accounts of the wonderful revivals 
 that followed his preaching sound more like romance than 
 reality. The days when hundreds of souls were converted 
 at an ordinary protracted meeting, and when preachers spoke 
 of a meeting " where about a hundred souls were converted" 
 as a "small revival" have long since passed away. From 
 an old volume of "Extracts of Letters" from the preachers 
 and members to Bishops Asbury and Whatcoat, published 
 in 1805, and long since out of print, we find the following 
 letters from Bruce, which we transcribe, preferring to let 
 
In North Carolina and Virginia. 187 
 
 him tell the story of his successes in his own quaint, modest 
 way. In 1801-2 he traveled the Richmond District in Vir- 
 ginia, but did some good work in North Carolina also, as 
 this letter will show : 
 
 "North Carolina, June 1, 1802. 
 
 "On the second Sabbath in September, after preaching 
 at South River, I rode to Lawyer Sharp's to attend prayer- 
 meeting in the evening ; many appeared to be deeply affect- 
 ed, and cried for mercy ; and I suppose there were about a 
 dozen deeply wounded; and Monday evening, at family 
 prayer at my father's, there was a serious cry for mercy un- 
 til twelve o'clock. On Tuesday evening a number of the 
 neighbors collected. Immediately as meeting commenced, 
 the cry of distress arose in every part of the house. In this 
 meeting two gave glory to God for redemption in Jesus. 
 The Saturday evening following, I visited the Snow Creek 
 neighborhood again, and a large congregation attended, and 
 in the course of the meeting eight or ten professed deliver- 
 ance from the guilt and burden of sin. 
 
 "I held meeting as often as my strength would admit; 
 the presence and power of God attended the meetings, and 
 from three to four, and from seven to eight, were brought 
 to the glorious liberty of the children of God at each meet- 
 ing. I formed a society of about fifty members at my fa- 
 ther's house; on Snow Creek near about the same number 
 joined in society. Numbers of the awakened and converted 
 continued in the societies where they held their birthright 
 and education. The Presbyterian preachers in Iredell coun- 
 ty were in favor of the work, and invited me to assist them 
 at a sacramental occasion, to be held by encampment, near 
 Statesville, about the middle of February, 1802. They met 
 at the time and place appointed. On Friday there were 
 present seven or eight Presbyterian ministers. 
 
 " From Saturday till Tuesday ten o'clock, the cries of the 
 
188 The Pioneers of Methodism 
 
 wounded, prayers, shouting, exhortation, and singing con- 
 tinued without intermission — near one hundred were appar- 
 ently under the operations of grace at a time. But it is not 
 possible to ascertain the number that found peace and deliv- 
 erance — the probability is, if the meeting had continued 
 longer the consequence would have been wonderful. 
 
 " The public congregation was dismissed at ten o'clock on 
 Tuesday. It was a common circumstance for companies to 
 retire from the camp for private devotion, and some of them 
 to be struck down in the woods, and for single persons when 
 thus retired to alarm their friends in the camp with their 
 cries. On Monday evening numbers left the camp, and I 
 suppose not more than three or four hundred remained. 
 
 "I agreed to continue with them, as did two or three oth- 
 er ministers. I told some of the mourners if they would 
 come to the tent where I was, I would spend the whole night 
 with them in prayer. Soon after they came together, a 
 young man told us he, with his companions, had left the 
 camp in tlje morning and went to a whisky-house, and while 
 one of the company was blaspheming, he was struck with 
 such dread and horror that he quit his wicked companions 
 and returned to the camp, and joined in with the first pray- 
 ing company he met with, and the Lord manifested his par- 
 doning love to his soul. The simple relation had the most 
 astonishing effect on the congregation. A young woman 
 who was taking some refreshments cried out that she was 
 feasting her body and her poor soul was in danger of per- 
 ishing to all eternity. The cry for mercy became general 
 throughout our large tent, and fifteen or sixteen rose be- 
 fore morning, shouting, praising, and giving glory to God 
 for pardoning mercy ; at the same time the work was carry- 
 ing on in the other tents. fTh rough the course of the meet- 
 ing many old professors, who had been in full communion 
 for years in the regular congregations, were stripped of the 
 
Li North Carolina and Virginia. 189 
 
 garments of their own making, and cast away their old re- 
 ligion, as it was termed, and, with repenting publicans, be- 
 gan to cry aloud for mercy until they had found the sinner's 
 Friend. After this meeting was dismissed, some were found 
 by the way-side, others were struck in the wagons ; some 
 returned home praising and shouting, others crying for 
 mercy. This may serve as a sample of the work that God 
 is carrying on in this once abandoned part of the country. 
 Where thirty years ago a living minister and a living Chris- 
 tian could scarcely be found, now there are scores of minis- 
 ters and hundreds of Christians. I am yours in the gospel ' 
 of our Lord Jesus Christ, Philip Bruce." 
 
 In the following, to Asbury, he gives some account of the 
 work on his district: 
 
 "Iredell, December 12, 1802. 
 
 "As I think it probable that you may not have had any 
 accurate account from Virginia since we parted, I give you 
 the following: 
 
 " The meeting we had the pleasure of opening at Kock- 
 ingham continued nine days — that is, until the Sunday week 
 after it began. During that memorable week business was 
 wholly suspended, nothing was attended to but waiting on 
 the Lord; and there was also a constant crowd from the 
 country round about. On Sunday — the last day of the 
 meeting — the door of admission was opened and one hun- 
 dred and seven joined the Church, of the new converts who 
 lived in and near the town. The number of those who 
 lived at a distance and shared in the gracious visitation has 
 not been ascertained, but it is probable it bore a full pro- 
 portion to those in the town. The postman carried the 
 news to New Town, while Brother Samuel Mitchell was 
 there, and it gave them such a spring in that barren place 
 that when my information* came away about fifty souls had 
 
190 Tlie Pioneers of Methodism 
 
 happily found redemption in the blood of Jesus; and the 
 prospect was growing in that quarter of the vineyard, as 
 our old Steadies had caught the flame. But to return to 
 Rock Town. There were some particular cases that deserve 
 a place in my letter, especially the work among the pro- 
 fessed deists, among whom was young Mr. Cocran, merchant, 
 Major Harrison, and a companion of theirs. Cocran, on 
 the Thursday, determined to satisfy himself as to the work, 
 took his stand in the gallery, where he could have the whole 
 scene under his eye. He felt unusual, and concluding it was 
 from the heat of the crowded house, determined to walk out 
 and take the air. As he slipped out of the house he felt 
 an impression like a voice speaking to him, ' Turn and seek 
 the Lord ! ' He turned, but concluded it was the force of 
 imagination. He went to the door a second time, and the 
 impression came more powerful than at first, 'Turn and 
 seek the Lord ! ' He turned into the congregation and soon 
 fell helpless on the floor ; he continued in that helpless state 
 until next morning; while prayer was making for him the 
 Lord set his soul at liberty. His companions, as mentioned 
 above, were struck about the same time. And next morn- 
 ing when Cocran's friend, at his request, supported him to 
 meeting, that he might tell the people what God had done 
 for his soul, he met the Major and their companions, wit- 
 nesses of the same salvation. They rushed into each other's 
 arms, and such a shout of ' Glory, glory ! ' was seldom heard. 
 
 "Philip Bruce." 
 
 The following, from the New Berne District, on which he 
 spent so many of the best years of his life, is quaint and in- 
 teresting : 
 
 " New Berne District, N. C, November, 1804. 
 "There has been a small revival of religion near Tren- 
 ton, Trent River — perhaps nearly one hundred added in 
 
In North Carolina and Virginia. 191 
 
 that neighborhood ; also Queen's Creek, near Swan's Bridge; 
 also some at Yelverton's Contentney. There have been some 
 revivals in many parts of Roanoke Circuit, and the upper 
 part of Tar River Circuit; especially about Shous Church 
 the work goes on well among the rich and great. 
 
 "At a camp-meeting, October 23d, Ebenezer meeting- 
 house, twelve miles above Halifax, it was supposed we had 
 about forty souls converted to God. 
 
 "At that awful place, Partridge's, we held a camp-meet- 
 ing on the first Friday in November ; we had a most pow- 
 erful awakening time; we suppose twelve found the Lord 
 on the ground, and we heard of some others who professed 
 after they left the encampment. Philip Bruce." 
 
 The late Rev. Benjamin Devaney gives us some idea of 
 the personal appearance of the man in the following extract : 
 
 " My first acquaintance with this remarkable man of God, 
 one of theTathers of the Virginia Conference, took place in 
 New Berne, North Carolina, February, 1807, at which time 
 and place the Virginia Conference held its annual session. 
 He was the oldest preacher then belonging to the Confer- 
 ence, having traveled twenty-six years. His general ap- 
 pearance indicated that he was of French origin.' In his 
 person he was tall and spare, face thin, black eyes, dark 
 skin, and a prominent nose, w T ith a pleasing, open counte- 
 nance. He possessed great ministerial gravity, and yet he 
 seemed ever cheerful without levity. He seldom spoke in 
 the Conference or in the social circle without a smile light- 
 ing up his face As a presiding elder, he was kind 
 
 and affectionate to the preachers under his charge, and 
 treated them as brethren beloved. He was a great favorite 
 among the preachers and the people. He possessed a phil- 
 osophic mind, and it was well stored with useful knowledge. 
 I think his mind was better cultivated than that of any of 
 
192 The Pioneers of Methodism 
 
 his compeers in the Conference. He united fine conversa- 
 tional powers with polished manners, and passed "well in any 
 company in which he chanced to be thrown. He stood high 
 in every community, both as a preacher and a presiding 
 elder. His sermons were generally short and delivered with 
 much zeal aud energy." 
 
 A characteristic anecdote, illustrating the style of his pul- 
 pit delivery, is given by Dr. Bennett, as related to him by 
 the late Rev. Joseph Carson, who was present on the occa- 
 sion. Asbury was to preach in the town of Winchester, 
 Virginia, within the bounds of Bruce's district, "In the 
 afternoon, the Bishop remarked to Bruce in a playful man- 
 ner: 'Now, Philip, I intend to pile up the brush to-night, 
 and you must set it on fire.' Asbury preached a plain, 
 pointed, practical sermon, and when he sat down, Bruce 
 arose and delivered a most powerful exhortation, which told 
 with overwhelming effect on the congregation. The Bish- 
 op's brush-heap blazed at the touch of Philip's torch." 
 
 Bruce's popularity as a preacher, and the high esteem in 
 which his talents and other qualifications were held, is fur- 
 ther attested by the fact that on two occasions he came 
 within three votes of being elected bishop. He was a prom- 
 inent leader in all the grand movements of the Church dur- 
 ing the thirty-six years of his itinerant life, and went down 
 to his grave honored and beloved by the whole Connection. 
 
 Like most of the early preachers who remained long in 
 the traveling ministry, he never married. It is recorded 
 that he once had serious thoughts on the subject, and had 
 even selected the lady — if, indeed, he had not made known 
 to her his feelings; but Asbury dissuaded him from so en- 
 tangling himself, doubtless fearing that he would be lost to 
 the itinerancy. So great was the opposition to the marriage 
 of preachers that when one of the number broke the rule 
 it was expected of him to publicly state his reasons for the 
 
Li North Carolina and Virginia. 193 
 
 step at the ensuing Conference. It is said that on one such 
 occasion, when a brother had explained to the Conference 
 that " he believed it to be his duty, had prayed over the 
 matter, and thought he was divinely directed," etc., Jesse 
 Lee arose and said: "Bishop, I once experienced the same 
 feelings that the brother has. i" prayed over the matter. I 
 believed it to be best for me to marry, but the Lord and the 
 woman were of a different opinion." * It is recorded of As- 
 buiy that, being provoked to learn on one occasion that one 
 of his favorite preachers had fallen a victim to the charms 
 of one of the fair sex, he exclaimed, " I believe the devil 
 and the women will get all my preachers ! " 
 
 Borne down by the weight of years and disease, Bruce, in 
 1817, asked for and obtained a superannuated relation. His 
 "old age" was 
 
 serene and bright, 
 And peaceful as a Lapland night. 
 
 Having laid down the armor he had so long worn, and 
 given over to other hands the blood-stained standard he was 
 no longer able to bear, he longed to take up his crown, and 
 quietly watched for the signs betokening the breaking day. 
 Hearing that he was quite ill, his old and faithful friend 
 the Kev. John Early (afterward bishop) made a long ride 
 to reach his bedside and attend him as nurse. On inquir- 
 ing how he had rested, one morning, the old hero expressed 
 a feeling of disappointment. He had been dreaming of 
 heaven ; he had thought himself in the innumerable throng 
 entering in through the gates of the Eternal City, and had 
 awaked to find that he was still buffeted upon the waves of 
 time. 
 
 In the latter part of his life, he removed to Tennessee and 
 
 * Bishop Granuery, in a letter to the Richmond Advocate, mentions 
 meeting in Missouri a sister of the lady alluded to by Lee. The 
 lady said that her sister was Lee's "only love." 
 13 
 
194 The Pioneers <>/ Methodism 
 
 resided with his brother Joel Bruce in Giles county. Short- 
 ly before his death, the Virginia Conference sent him an 
 official request to visit again that body that they might once 
 more behold him in the flesh. In reply, he wrote : " Many 
 affections bind me to the Virginia Conference. Your ex- 
 pressions of good-will have awakened the tenderest friend- 
 ships of my soul ; but it is very probable that I shall never 
 see you again, for though in my zeal I sometimes try to 
 preach, my preaching is like old Priam's dart, thrown by 
 an arm enfeebled by age. Indeed, my work is well-nigh 
 done, and I am waiting in glorious expectation for my 
 change to come, for I have not labored and suffered in vain, 
 nor followed a cunningly devised fable." 
 
 A thrill of sadness was felt throughout the Connection 
 when the Kev. Robert Paine (afterward bishop) wrote from 
 Nashville, Tennessee, under date of May 17, 1826, to the 
 editors of the Methodist Magazine: 
 
 "Dear Brethren: I am just now informed, by letter 
 from my father, of the death of one who for a number of 
 years has been one of the brightest ornaments and most use- 
 ful ministers of our Church. The Rev. Philip Bruce is dead. 
 He had for some time past been a superannuated member 
 of the Virginia Conference, and had been an itinerant more 
 than forty years. He died at the residence of his brother 
 Joel Bruce, in Giles county, of this State. In the short 
 notice given me of his death, it is briefly stated that ' he was 
 perfectly resigned, and said he had never had such clear 
 views in his life — for a whole night he could not sleep for 
 joy; and the Lord was with him and blessed him mightily.' 
 Thus died Father Bruce. A better man, a brighter exam- 
 ple of ministerial simplicity, purity, and devotedness to the 
 cause of God, or a more evangelical and successful preach- 
 er, I have never seen, and expect never to see, on earth. 
 " Brother T. L. Douglass and myself are requested to 
 
In North Carolina and Virginia. 195 
 
 attend his funeral, and you will doubtless be furnished with 
 a more enlarged obituary notice of our venerable father." 
 
 The Virginia Conference, in loving gratitude and respect, 
 erected a neat monument over his last resting-place. He 
 had given all to God and died — from the world's stand-point 
 — " poor." Dr. Taylor, who wrote his will, tells us that he 
 was not worth more than three hundred dollars of this 
 world's goods at the time of his death; but, "counting as 
 angels count," was he poor? Hundreds of souls led to 
 Christ by him awaited to welcome him in heaven; hun- 
 dreds on earth were following him there; was he poor? 
 Hath not the Master said: "Lay not up for yourselves 
 treasures upon earth, where moth and rust doth corrupt, 
 and where thieves break through and steal ; but lay up for 
 yourselves treasures in heaven, where neither moth nor rust 
 doth corrupt, and where thieves do not break through nor 
 steal?" 
 
 After he had been sleeping his last sleep for nearly sixty 
 years, it seemed strange to read in the religious press, a few 
 weeks ago, of the recent death of one who had been con- 
 verted under the ministry of Philij) Bruce* Doubtless few 
 of the many who were led to Christ under his personal min- 
 istry now remain, but the wave of holy influence which he 
 started out on the ocean of time will continue to widen and 
 increase until it touches the very throne of God in the last 
 day. 
 
 " He that goeth forth and weepeth, bearing precious seed, 
 shall doubtless come again with rejoicing, bringing his 
 sheaves with him." 
 
 * Mrs. Jane Holland, who was converted in 1802, during the meet- 
 ing alluded to by Bruce in the first letter quoted, and a notice of 
 whose death, by the Rev. P. F. W. Stamey, appeared in the Method- 
 ist Advance of April 11, 1883. 
 
19G The Pioneers of Methodism 
 
 REUBEN ELLIS. 
 
 TT^HE men who occupy the uppermost seats in the syna- 
 JL gogue of public esteem are not always the most hum- 
 ble, pious, devoted followers and imitators of our Divine 
 Master. This is too often true of the militant Church of 
 Christ. Oratory often passes for pure gold, while true pie- 
 ty, Christ-like humility, silent suffering for and earnest de- 
 votion to the religion of Jesus, are often at a discount. The 
 world is slow to learn the lesson that the "beloved disciple" 
 taught when he wrote, " This is the victory which overcom- 
 eth the world, even our faith." Paul did not think that the 
 hosts of sin were to be defeated, or that humanity was to be 
 lifted from its degradation by the use of the world's weapons 
 of warfare, but by the "foolishness of preaching." Nor 
 was his preaching " with enticing words of man's wisdom, 
 but in demonstration of the Spirit and of power, that" his 
 hearers' " faith should not stand in the wisdom of men, but 
 in the power of God." It was the mournful acknowledg- 
 ment of one of the most gifted and popular preachers of 
 Southern Methodism, in the evening of life, that he had 
 learned on how little religion a man could live. The grand 
 work of the gospel ministry is to lead souls to Jesus, to 
 comfort the hearts of God's people, to lead them to " green 
 pastures," and "still waters in the divine life; and the shep- 
 herd must know himself the way before he can lead thither 
 the sheep. It was, perhaps, a disgust with the undue im- 
 portance which the Church is so ready to attach to what 
 should be secondary considerations in our estimate of pulpit 
 qualification that led Daniel Webster to say, on uniting 
 with the people of God: "I believe that the refinements 
 and subtilities of human wisdom are more likely to obscure 
 than to enlighten the revealed will of God, and that he 
 is the most accomplished Christian scholar who has been 
 
In North Carolina and Virginia. 197 
 
 educated at the feet of Jesus, and in the college of fisher- 
 men." 
 
 Believing as we do that acquaintance with God and an 
 earnest desire to promote his cause are the first qualifica- 
 tions for real usefulness in the gospel ministry, it is a pleas- 
 ure to rescue from the receding past such pictures as are 
 presented to us in the lives of such men as Reuben Ellis. 
 This world never saw a grander or more devoted and self- 
 sacrificing body of men than the founders of American 
 Methodism, but we must remember, what we are sometimes 
 prone to forget, that they were not angels, but men. In all 
 the moral grandeur of their attachment to the work of ex- 
 alting humanity, we will find, if we look, the lurkings of 
 human weakness; and, strange and inconsistent as it may 
 seem, while we admire their devotedness to Christ, we will 
 sometimes be called upon to deplore evidences of a far less 
 commendable spirit. All along the pathway of Methodist 
 progress we find the stones which mark the ruin of those 
 who fell ingloriously by the way, and the histories of the 
 purest and best are too often blurred by instances of petty 
 jealousy and strife which the faithful, truthful pen of his- 
 tory must record. In the midst of all the contentions and 
 rivalries which now and then led to disruptions and separa- 
 tions, it is pleasing to note a character superior to all mo- 
 tives of personal ambition, and ever ready to throw the 
 mantle of charity over the foibles of his brethren; a "lover 
 of union," desiring most of all to preserve the peace of the 
 Church, promote the spiritual interests of God's people, and 
 extend the borders of his kingdom. Such a man was Reu- 
 ben Ellis, "a native of North Carolina," who entered the 
 itinerancy in 1777, for nearly twenty years filled some of 
 the most important and responsible positions in the Church, 
 and died leaving a name so fragrant with the incense of ho- 
 liness as to draw from his brethren the eulogy : " It is doubt- 
 
198 The Pioneers of Methodism 
 
 ful whether there be one left in all the Connection higher, 
 if equal, in standing, piety, and usefulness." 
 
 The first years of his itinerant life were spent on Amelia 
 and Mecklenburg circuits in Virginia, where his labors re- 
 sulted in great religious awakenings. These revivals, in the 
 more retired parts of the South, relieve, in part, the gloomy 
 picture which the history of Methodism, at that time, pre- 
 sents. The war-clouds had gathered over the colonies ; the 
 people were engaged in a bloody struggle for civil liberty. 
 As is always the case under such circumstances, the cause 
 of religion suffered. One by one important points — as, for 
 instance, Norfolk and New York — had to be left unsupplied 
 with preachers, as they were occupied by the enemy. But 
 the Revolution, which was cradling a new republic, was 
 also laying the foundations for a new Church organization. 
 Hitherto the Methodists had sent only lay preachers into 
 the field. They had no ordained ministers in America, and 
 they earnestly enjoined their people to go to the Church of 
 England to receive the ordinances. It is a matter of history 
 that the ministers of that body were not as a rule, at that 
 time, noted for piety. There would never have been such a 
 sect as the Methodists but for the corruptions in the mother 
 Church. There were, it is true, notable exceptions to the 
 rule in the ministry of the Establishment. The Rev. Dev- 
 ereux Jarratt, of Virginia, rendered the Methodists great 
 service by uniting heartily with them in their efforts to pro- 
 mote vital godliness, and by administering to them the 
 ordinances; but there were not enough Jarratts to keep 
 pace with the advancement of the new movement. As souls 
 were brought to a knowledge of the truth and happily con- 
 verted to God, they began to complain of the necessity of 
 receiving the sacraments at the hands of men no better than 
 the world. The preachers themselves began to feel the 
 necessity for providing some better means for administering 
 
In North Carolina and Virginia. 199 
 
 the sacraments. The question was brought up, again and 
 again, at their yearly meetings only to be overruled by the 
 majority. But the sentiment grew and became so strong 
 that at the Conference held at Deer Creek, Maryland, in 
 1778 — at which Mr. Waiters, in the absence of all the En- 
 glish preachers, presided — it was only disposed of by unani- 
 mously agreeing to refer it to the next Conference for 
 decisive action. This "next Conference" was held at the 
 Broken-back Church, in Fluvanna county, Virginia, May 
 18, 1779. In the meantime, Mr. Rankin had returned to 
 England, and Mr. Asbury, on whom the superintendency 
 devolved, was confined to the hospitable home of Judge 
 White in Delaware, on account of political persecution, and 
 could not attend the regular session of the Conference in 
 Virginia. Therefore, to forestall the anticipated action of 
 the brethren in Virginia, a Conference was held at Mr. 
 White's, beginning April 28 — a few weeks previous to the 
 time set apart for the regular session — a protest was issued 
 against any action in regard to the ordinances, and Mr. 
 Watters was commissioned to communicate the sentiments 
 of the Northern preachers to the Conference in Virginia. 
 But the Southern brethren were not to be dissuaded. After 
 attending to the jireliniinary business, and after gravely 
 discussing the subject which most engaged their attention, 
 they agreed upon a plan for administering the sacraments, 
 and set forth their reasons for the step taken on the minutes. 
 We quote: 
 
 "Question 14. What are our reasons for taking up the 
 administration of the ordinances among us? 
 
 "Answer. Because the Episcopal Establishment is now 
 dissolved, and therefore in almost all our circuits the mem- 
 bers are without the ordinances — we believe it to be our 
 duty." 
 
 Eighteen traveling preachers indorsed this step. Philip 
 
200 The Pioneers of Methodism 
 
 Gatch, Reuben Ellis, James Foster, and LeRoy Cole were 
 constituted a presbytery, and were authorized, 
 
 " 1. To administer the ordinances themselves. 
 
 " 2. To authorize any preacher or preachers approved by 
 them, by the form of laying on of hands." 
 
 They were to rebaptize none. Baptism was to be admin- 
 istered "by sprinkling or plunging, as the parent or adult 
 should choose ; " the sign of the cross was not to be used in 
 •administering the Lord's Supper, kneeling was thought to 
 be the most proper attitude for the recipient, but, in cases 
 of conscience, this was to be left to the choice of the com- 
 municant. 
 
 At this Conference the first Friday after each quarterly- 
 meeting was set apart as a day of fasting and prayer. The 
 term of a traveling preacher's probation was extended from 
 one to two years, and it was agreed that any preacher should 
 be expelled who "received money by subscription." 
 
 The presbytery first ordained themselves, and then pro- 
 ceeded to ordain others. Thus ordained, they went forth 
 administering the sacraments. . This action of the Southern 
 brethren led to a temporary division of the Methodists. 
 
 At the ensuing Conference of the Northern preachers, held 
 at Baltimore in April, 1780, the following resolutions were 
 passed : 
 
 "Question 20. Does this whole Conference disapprove the 
 step our brethren in Virginia have taken? 
 
 "Answer. Yes. 
 
 " Question 21. Do we look upon them as no longer Meth- 
 odists in connection with Mr. Wesley and us until they come 
 back? 
 
 "Answer. Yes." 
 
 Philip Gatch and Keuben Ellis attended this Conference 
 in the interest of peace, and to bring about a reconciliation ; 
 but they met no encouragement — indeed, Mr. Watters 
 
/// North Carolina and Virginia. 201 
 
 was the only one of the preachers who treated them with 
 affection and tenderness. Before adjourning, however, wiser 
 counsels prevailed, and Asbury, Garrettson, and Wattera 
 were commissioned to attend the ensuing Conference in Vir- 
 ginia, inform the Southern brethren of their proceedings in 
 'regard to them, and receive their answer. 
 
 This Conference convened at Manakin Town, Powhatan 
 county, Virginia, on the 8th of May, 1780. Asbury arrived 
 here to find that Garrettson and Watters had tried in vain 
 to induce the brethren to retrace their steps in the matter. 
 The sentiment for administering the sacraments was stronger 
 than ever. John Dickens was opposed to longer union with 
 the Episcopal Church. The brethren argued that they were 
 more than ever convinced of the wisdom of their course, since 
 God had blessed them in pursuing it. It was a critical 
 time. Asbury spoke before the Conference, beseeching them 
 to alter their course. Their answer was that if he would 
 provide for supplying the people with the sacraments they 
 would desist. This he was unable to do. He then proposed 
 to them to suspend the measures they had taken for one 
 year, advise with Mr. Wesley, and meet in a sort of general 
 conference in Baltimore the next year. After an hour's 
 deliberation, they decided that they could not accede to the 
 terms of union. It was a time of weeping. Asbury retired 
 to the house where he lodged, and Garrettson and Watters 
 retreated to the room over the one occupied by the Confer- 
 ence, and engaged in prayer. It was the offering of broken 
 hearts, and the incense of the sacrifice ascended to heaven. 
 While they were thus engaged, the Conference reconsidered 
 its action and agreed to accept Asbury's proposition. Now 
 was a time of rejoicing. The breach was closed. Eighteen 
 preachers and three thousand members were saved to Meth-. 
 odism. They had preaching by Mr. Watters, on the text, 
 "We are journeying unto the place of which the Lord said, 
 
202 Tlie Pioneers of Methodism 
 
 I will give it you; come thou with us, and we will do thee 
 good; for the Lord hath spoken good concerning Israel." 
 Then followed a love-feast. Preachers and people wept. 
 Christian love and sympathy had triumphed. "Jt was a 
 jubilee of joy." Tims was the first breach in Methodism 
 happily closed ; and the preachers, learning lessons of mutual 
 sympathy and forbearance, were drawn closer to each other. 
 Asbury recognized, in the happy termination of the difficul- 
 ties, the hand of God. He felt it to be the direct answer to 
 prayer. May we not cherish the hope that as all the fac- 
 tions of Methodism in this day — the divisions of a grand 
 army — draw nearer to Christ, we may draw nearer to each 
 other? The "Christmas Conference" of 1784 settled the 
 ordinance question to the satisfaction of all parties, and 
 here Reuben Ellis was ordained an elder. At the Confer- 
 ence held at Green Hill's in April following, he was ap- 
 pointed to one of the three presiding elder districts into 
 which the State of North Carolina was divided. His work 
 embraced Wilmington, New River, Tar River, Roanoke, 
 New Hope, and Guilford circuits. Wilmington was not at 
 that time a city appointment, but a circuit, embracing, it 
 seems, what are now New Hanover, Brunswick, Columbus, 
 Bladen, Robeson, and Cumberland counties — possibly oth- 
 ers. It is mentioned as " Wilmington" for only a few years, 
 and then called " Bladen Circuit." Rapid as was the growth 
 of Methodism, it was several years after this before the Meth- 
 odists had a "stationed preacher" in North Carolina. Even 
 as late as December 22, 1796, we find Bishop Asbury writ- 
 ing in his journal, " If we had men and money, it would be 
 well to station a preacher in such places as Wilmington ; " 
 and in the year 1800, when it was made a station, and Na- 
 than Jarratt was appointed there, the membership numbered 
 only forty-eight white and two hundred and thirty-one col- 
 ored people. New River Circuit, in 1785, seems to have 
 
Iii North Carolina and Virginia. 203 
 
 embraced Onslow, Jones, Carteret, Craven, and perhaps 
 Lenoir and Duplin. New Berne was the principal appoint- 
 ment, but Swansboro, Queen's Creek, and Richland's, in 
 Onslow county, were considered important points. This 
 iield was manned by Philip Bruce, of whom we speak more 
 at length in another sketch. While we have but little in- 
 formation as to the circuit boundaries at that time, we can 
 form some idea of a pioneer presiding elder's field of labor 
 from the fact that Ellis's district extended from Greensboro 
 to Wilmington, and from Fayetteville to New Berne. 
 
 But, fatiguing as were the duties of the office, it was in 
 this sort of work that he spent the remainder of his life. 
 His travels extended from Maryland to Georgia, and he had 
 the pleasure of seeing the work of the Lord prosper in his 
 hand. Lender his preaching there were mighty awakenings ; 
 souls were converted, churches sprung up, and circuits were 
 formed. An unselfish, sweet-spirited Christian, the one aim 
 of his life was to make full proof of the blessed ministry 
 which had been committed to his trust. His self-sacrificing 
 spirit is shown in the fact that in nearly twenty years of 
 active, laborious work for the Church he did not accumulate 
 twenty pounds. Nor did he desire any thing more than he 
 received. The necessaries of life were all that he asked of 
 this world. 
 
 Asbury esteemed him highly, and accounted him a wise 
 counselor. He was always of slender constitution, but did 
 not hesitate to go to any appointment assigned him — ever 
 ready to brave death to carry the word of life to perishing 
 souls. 
 
 During the last year of his ministry he committed an act 
 which his brethren seem to have thought inconsistent with' 
 the development of the highest type of piety — he married. 
 They allude rather mournfully and regretfully to that fact 
 in their notice of his death. We quote: "Although he 
 
204 The Pioneers of Methodism 
 
 married in the last year of his life, he, like a Fletcher, lived 
 as on the verge of eternity, enjoying much of the presence 
 of God." Perhaps they considered this step as an indica- 
 tion of weakening zeal for Christ and a growing attachment 
 to the world. Asbury viewed the matter from a different 
 stand-point, and, on hearing of his marriage, wrote good- 
 naturedly: "Brother Reuben Ellis is certainly married for 
 the first time ; may it be for the glory of God and the good 
 of his Church, and comfort of the dear man and wife." 
 
 He did not long survive his marriage. After a short ill- 
 ness, he ended his warfare in the city of Baltimore in Feb- 
 ruary, 1796, leaving to the Church of his choice the legacy 
 of a good name and the benefits of a long and useful minis- 
 try. He was universally admired, respected, and beloved ; 
 and justly so, for he lived above all selfish aims, and his 
 whole ministerial life was a commentary on the gospel which 
 he preached, and an exhibition of the love that " beareth 
 all things, believeth all* things, hopeth all things, and en- 
 dureth all things." 
 
 RICHARD WHATCOAT. 
 
 AS a man of God, as a devoted follower of the Lord 
 Jesus Christ, patient in suffering, earnest and fearless 
 in the discharge of duty, walking with God, dead to the 
 world, and living for eternity, no name shines brighter on 
 the roll of the heroes of Methodism than does that of Rich- 
 ard Whatcoat, third bishop of the Methodist Episcopal 
 Church. The story of his early life we will let him tell in 
 his own words: 
 
 "I was born," says he, "in the year 1736, in the parish 
 of Quinton, in the county of Gloucester. My father, dying 
 while I was young, left a widow and five children. At thir- 
 teen years old I was bound apprentice, and served for eight 
 years. I was never heard during this time to swear a vain 
 
In North Carolina and Virginia. 205 
 
 oath, nor was ever given to lying, gaming, drunkenness, or 
 any other presumptuous sin, but was commended for my 
 honesty and sobriety. And from my childhood I had at 
 times serious thoughts on death and eternity. 
 
 "I served the greatest part of my apprenticeship at Dar- 
 laston, in Staffordshire, but at the age of twenty-one I re- 
 moved from thence to Wednesburg. Here I found myself 
 in continual danger of losing the little religion I had, as the 
 family in which I lived had no religion at all. Therefore I 
 took the first opportunity that offered of removing to another 
 place. And a kind Providence directed me to a family that 
 feared God and wrought righteousness. 
 
 " I soon went with them to hear the Methodists, which I 
 did with deep attention ; and when the preacher was describ- 
 ing the fall of man, I thought he spoke to me in particular, 
 and spoke as if he had known every thing that ever was in 
 my heart. When he described the nature and fruits of faith, 
 I was conscious I had it not ; and though I believed all the 
 Scripture to be of God, yet I had not the marks of a Chris- 
 tian believer." Again I was convinced that if I died in the 
 state wherein I then was I should be miserable forever. 
 Yet I could not conceive how I, that had lived so sober a 
 life, could be the chief of sinners. But this was not long, 
 for I no sooner discovered the spirituality of the law, and 
 the enmity that was in my heart against God, than I could 
 heartily agree to it. The thoughts of death and judgment 
 now struck me with terrible fear. I had a keen apprehen- 
 sion of the wrath of God, and of the fiery indignation due 
 to sinners; so that I could have wished myself annihilated, 
 or to be the vilest creature, if I could but escape judgment. 
 In this state I was when one told me, ' I know God, for Christ's 
 sake, has forgiven all my sins, and Ma Spirit witnesseth with 
 ■m;/ spirit that I am a child of God.' This gave me a good 
 deal of encouragement, and I determined never to rest until 
 
206 Tlie Pioneers of Methodism 
 
 J had a testimony in myself that my sins also were forgiven. 
 But in the meantime, such was the darkness I was in, such 
 was my consciousness of guilt and the just displeasure of 
 Almighty God, that I could find no rest day nor night either 
 for soul or body. So that life was a burden, and I became 
 regardless of all things under the sun. Now all my virt- 
 ues, which I had some reliance on once, appeared as filthy 
 rags; and many discouraging thoughts were put into my 
 mind; as, 'Many are called, but jew chosen;' 'Hath not the 
 potter power over his own clay, to make one vessel to honor and 
 another to dishonor?' From which it was suggested to me 
 that I was made to dishonor, and so must inevitably perish. 
 "On September 3, 1758, being overwhelmed with guilt 
 and fear, as I was reading, it was as if one whispered to me : 
 ' Thou hadst better read no more ; for the more thou readest, 
 the more thou wilt know. "And he that Jcnoiveth the Lord's 
 will, and doeth it not, shall be beaten with many strijyes."' I 
 paused a little, and then resolved, Let the consequence be 
 what it may, I will proceed. When I came to those words, 
 'The Spirit itself beareth witness with our spirit* that we are 
 the children of God,' as I fixed my eyes upon them, in a mo- 
 ment my darkness was removed, and the Spirit did bear wit- 
 ness with my spirit that I was a child of God. In the same 
 instant I was filled with unspeakable peace and joy in be- 
 lieving; and all fear of death, judgment, and hell suddenly 
 vanished away. Before this, I was kept awake by anguish 
 and fear, so that I could not get an hour's sound sleep in a 
 night. Now I wanted not sleep, being abundantly refreshed 
 by contemplating the rich display of God's mercy in adopt- 
 ing so unworthy a creature as me to be an heir of the king- 
 dom of heaven. This peace and joy continued about* three 
 weeks, after which it was suggested to me : ' Hast thou not 
 deceived thyself? Is it not presumption to think thou art 
 a child of God? But if thou art, thou wilt soon fall away; 
 
In North Carolina and Virginia. 207 
 
 thou wilt not endure to the end.' This threw me into great 
 heaviness, but it did not continue long; for as I gave my- 
 self unto prayer, and to reading and hearing the word of 
 God at all opportunities, my evidence became clearer and 
 clearer, my faith and love stronger and stronger. And I 
 found the accomplishment of that promise, l They that waU 
 upon the Lord shall renew their strength.' Yet I soon found 
 that though I was justified freely I was not wholly sanctified. 
 This brought me into a deep concern, and confirmed my res- 
 olution to admit of no peace — no, nor truce — with the evils 
 which I still found in my heart. I was sensible both that 
 they hindered me at present in all my holy exercises and 
 that I could not enter into the joy of my Lord unless they 
 were all rooted out. These considerations led me to consid- 
 er more attentively the exceeding great and precious prom- 
 ises whereby we may escape all the corruption that is in the 
 world, and be made partakers of the divine nature. I was 
 much confirmed in my hope of their accomplishment by 
 frequently hearing Mr. Mather speak upon the subject. I 
 saw it was the mere gift of God, and consequently to be re- 
 ceived by faith. And after many sharp and painful con- 
 flicts, and many gracious visitations, on March 28, 1761, my 
 spirit was drawn out and engaged in wrestling with God for 
 about two hours, in a manner I never knew before. Sud- 
 denly I was stripped of all but love. I was all love and 
 prayer and praise; and in this happy state rejoicing ever- 
 more, and in every thing giving thanks, I continued for 
 some years, wanting nothing for soul or body more than I 
 received from day to day. 
 
 " I began to look around, and to observe more than ever 
 the whole world full of sin and misery. I felt a strong de- 
 sire for others to partake of the same happiness with myself. 
 I longed to declare unto them what I knew of our Saviour. 
 But I first sat down to count the cost, and being then fully 
 
208 The Pioneers of Methodism 
 
 convinced of my duty, I began to exhort those of the neigh- 
 boring towns to repent and believe the gospel. This I did for 
 about a year and a half, but was still convinced I might be 
 more useful as a traveling preacher. This I mentioned to 
 Mr. Pawson a little before the Conference in 17G9. A lit- 
 tle after it, he wrote and let me know that he had proposed 
 me at the Conference, and that I was accepted as a proba- 
 tioner and stationed in the Oxfordshire Circuit. Having 
 settled my temporal affairs with all the expedition I could, 
 I went into the circuit, and was received far better than I 
 expected; and I found that affection for the people which 
 never since Avore off. After spending some time very agree- 
 ably there — I believe to our mutual satisfaction — I removed 
 to Bedford Circuit, where I remained till the Conference in 
 1774. I was then appointed for Inniskillen Circuit, in the 
 north of Ireland. This was a trial to me on several ac- 
 counts. I was an utter stranger to Ireland, of which I had 
 heard little good spoken ; I had a great aversion to sea voy- 
 ages; and what troubled me more than all was that my 
 mother was on her dying-bed. But she knew and loved the 
 work in which I was engaged, so she willingly gave me up 
 to the Lord, though she did not expect to see me any more 
 till we met in eternity. In this circuit I found many things 
 that were not pleasing to flesh and blood. It took us eight 
 weeks to go through it, and in this time we slept in near fifty 
 different j)laces, some of them cold enough, some damp enough, 
 and others not very clean. We commonly preached two or 
 three times a day, besides meeting the societies and visiting 
 the sick; and very frequently we had no other food than 
 potatoes and a little salt meat." 
 
 On the occasion of a call from America for ordained 
 preachers, Wesley, on the first day of September, 1784, as- 
 sisted (according to the custom of the English Church) by 
 two presbyters — Creighton and Coke — ordained him first a 
 
/// North Carolina and Virginia. 4 2(K) 
 
 deacon and then an elder, and then appointed him a mis- 
 sionary to America. He was accompanied by his fellow- 
 missionary Yasey, and Coke, who had been appointed "su- 
 perintendent" by Wesley. They set sail on the 18th of 
 September, and after a stormy passage of more than six 
 weeks, landed in New York on the 3d of November. Here 
 a wide field of usefulness invited his toil. He entered with- 
 out delay upon his mission, preaching and administering the 
 sacraments through the Middle States, until the Christmas Con- 
 ference met in the city of Baltimore, when he assisted in the 
 formation of the separate Church organization there decided 
 upon.~ We then find him traveling through Maryland and 
 Delaware, preaching almost every day, sometimes twice, and 
 administering the sacraments. It is said that in Kent coun- 
 ty he baptized seventy-five persons in one day, so long had 
 the ordinance been neglected. Wherever he went his pres- 
 ence was regarded a benediction, and his preaching was ac- 
 companied with the convicting, converting, and comforting 
 influences of the Holy Ghost. The following extract from 
 a letter which he wrote to his brother missionary in Noya 
 Scotia, Garrettson, will give us some idea of the spirit of the 
 man in entering upon his new field. The letter was written 
 from Elkton, Md., in 1785: 
 
 "I am in a strange land," says he, "and I think my nat- 
 ural disposition is to be little and unknown, content to live 
 and die to God alone ; and I find a willing mind to go to 
 the ends of the earth if I can help forward the Eedeemer's 
 cause thereby. We have had a quickening among the peo- 
 ple in these parts ; some great quarter-meetings — happy sea- 
 sons to my own soul and many others. Glory be to God for 
 all his mercies!" 
 
 In 1786 he labored in Philadelphia and the surrounding 
 country, and in 1787 we find him penetrating, the wilds of 
 Western Pennsylvania, where he spent nearly fourteen 
 14 
 
210 The Ptoneers of Methodism 
 
 months, preaching in barns and in the woods, but every- 
 where leaving upon the minds of the people the impress of 
 a man dead to the world and alive to God. 
 
 In 1787 he was appointed by Wesley to the office of super- 
 intendent, but the Conference refused to elect him, through 
 fear that Wesley would recall Asbury to England. Coke, 
 who was present at the Conference, contended that that body 
 was bound to obey Wesley by its pledge given at the Confer- 
 ence of 1784, that "during Mr. Wesley's life we acknowledge 
 ourselves his sons in the gospel, ready in matters belonging 
 to Church government to obey his commands." But the 
 Conference argued that " as they had made the engagement 
 of their own accord, and among themselves, they had a 
 right to depart therefrom when they pleased, seeing it was 
 not a contract made with Mr. Wesley, or any other person, 
 but an agreement among themselves." Of this pledge As- 
 bury says: "I never approved of that binding minute. I 
 did not think it practical expediency to obey Mr. Wesley, 
 at three thousand miles' distance, in all matters relative to 
 Church government ; neither did Brother Whatcoat nor sev- 
 eral others. At the first General Conference I was mute 
 and modest when it passed, and I was mute when it was 
 expunged. For this Mr. Wesley blamed me, and was dis- 
 pleased that I did not reject the whole Connection, or leave 
 them, if they did not comply. But I could not give up the 
 Connection so easily, after laboring so many years for them." 
 
 In 1788-9 Whatcoat was appointed elder over sixteen large 
 circuits, his district extending from Philadelphia to Pittsburg 
 and Bedstone, and from the Maryland peninsula to Ohio. 
 During the latter part of the latter year he began to travel 
 with Asbury. Their route lay to the north as far as New 
 York, then across the Alleghanies as far as Pittsburg, 
 thence to Uniontown, "where he assisted at the first ordi- 
 nation beyond the mountains." Returning to Baltimore, 
 
Ill North Carolina and Virginia. 211 
 
 they proceeded south, through Virginia, North and South 
 Carolina, to Charleston, where they held a Conference Feb- 
 ruary 15, 1790. Of this Conference Whatcoat writes : " The 
 Lord was present in power, the saints were glad, and the 
 wicked offended." From this point they proceeded into 
 Georgia, and thence to Tennessee and Kentucky. On their 
 return to Baltimore, they had to perform the mournful task 
 of laying John Tunnell to rest in his grave in the mountains. 
 
 We next find him traveling through the Middle States. 
 In 1791 he was stationed in New York City. The follow- 
 ing year he was appointed to Baltimore, where he welcomed 
 the first regular General Conference, which held its session 
 in that city. During the three following years he served as 
 presiding elder in Maryland and New Jersey. 
 
 In 1797-8-9 he was presiding elder on a district in Vir- 
 ginia and North Carolina, extending from James River to 
 Roanoke, and from the mountains to the sea -board. It 
 embraced Cumberland, Amelia, Greensville, Mecklenburg, 
 Brunswick, Sussex, Bertie, Portsmouth, Norfolk, and Cam- 
 den circuits. " On this district," says he, " we passed through 
 and touched on thirty counties in Virginia and North Caro- 
 lina. It took me about six or between that and seven hun- 
 dred miles to go through my district once in three months. 
 AVe had a great revival in several parts of this district. I 
 filled up my time with a good degree of peace and consola- 
 tion." 
 
 It was from this field that he was, at the General Con- 
 ference of 1800, elected to the office of bishop. Probably 
 a wiser selection could not have been made. No sooner 
 had he been elevated to the episcopacy than there appeared 
 a forward movement all along the lines of American Meth- 
 odism. A glorious revival wave swept almost the entire 
 Connection. Although advanced in years, he yet traveled 
 from three to four thousand miles a year, preaching almost 
 
212 The Pioneers of Methodism 
 
 every day, and holding Conferences, sometimes in company 
 with Bishop Asbury and sometimes alone, but always with 
 satisfaction to his brethren. He left the impression upon 
 the preachers and people of one who realized that his home 
 wag in heaven. He was the Marvin of the pioneers. He 
 seemed to be looking forward only to eternity, and march- 
 ing directly there. A Methodist authority says: "My late 
 lamented friend, Dr. Thomas E. Bond, sr., who knew him 
 well, said to me : ' He was one of the purest spirits I ever 
 knew. Everybody about the house loved him — cats, dogs, 
 and all.' Mary Snethen said to me that of all the pure and 
 holy men that came to that old parsonage [John Street], he 
 seemed to be the most heavenly -minded. He talked of 
 heaven, he sung of heaven, and meditated of heaven." 
 OVakeley.) 
 
 "He sustained his episcopal functions," says Dr. Stevens, 
 " with continual disability from chronic disease, but was ever 
 in motion throughout the whole extent of the Church, North, 
 South, East, and West. His beautiful character preached 
 more effectually than his sermons. Peculiarly simple, so- 
 ber, but serene and cheerful, living as well as teaching his 
 favorite doctrine of sanctification, extremely prudent in his 
 administration, pathetically impressive in discourse, and 
 'made perfect through suffering,' he is preeminently the 
 saint in the primitive calendar of American Methodism." 
 
 One who knew him long and loved him well says : " My 
 first journey with him was over the Alleghany Mountains 
 to the frontiers of Maryland, Pennsylvania, and Virginia. 
 I found him so fixed in the ways of God that nothing could 
 disengage him or move his patience so as to make him mur- 
 mur in the least degree. He was never wearied Avith fa- 
 tigue of riding or of preaching so as to make him abate 
 his private devotions; but after lecturing and praying sev- 
 eral times a day in public, on retiring he poured out his 
 
In North Carolina and Virginia. 213 
 
 soul before he laid his body to rest, by which means he was 
 ready to sound forth the high praises of his gracious Re- 
 deemer at all times and on all occasions. His tours through 
 the backwoods were very dangerous. The Indians were not 
 then at peace with the United States, but remained hostile, 
 and made frequent incursions, and destroyed many families, 
 as well as single persons, whenever they met them ; so that 
 some whom he preached to and baptized in these parts 
 were killed and scalped a few weeks after. I think not 
 less than seventy were miserably mangled and killed with- 
 in a year and a half in and about their own houses. 
 
 "Whatcoat appeared to be the same at all times and 
 under all circumstances; to be as calm in the wilds as in 
 the cultivated fields; in the smoky cabin as in the carpet- 
 ed parlor ; amidst the clamors of untoward children, where 
 he was detained during the mountain storm or flood of rain 
 that had raised the rivers so that they could not be forded. 
 
 " His voluntary labors and travels in America proved his 
 strong attachment to the Redeemer's cause and an itinerant 
 life. He refused honor, worldly gain, and worldly pleasure, 
 which were strewed at his feet. He refused all, and preferred 
 feeding the lambs of Jesus Christ, and calling sinners to re- 
 pentance, to all the glories of the world. Wearing himself 
 out to give light and heat to others, he allowed himself lit- 
 tle rest. He arose at five in the morning wherever he was, 
 even in winter, that having communed first with his Sov- 
 ereign he might be early at his studies, and well prepared 
 to declare the accepted time of the Lord and the day of 
 salvation. His moderation was known to all who knew 
 him. In all things he showed himself a pattern — in piety, 
 in doctrine, and in zeal, he was a living witness of all he 
 taught to others." 
 
 In 1801 the bishops estimated the extent of their field 
 of labor to be "four thousand one hundred and eighty-four 
 
214 The Pioneers of Methodism 
 
 miles." The travel was fatiguing in the extreme, and a 
 few extracts will show us the character of the work : " The 
 way we traveled from Nashville to Knoxville," says What- 
 coat, "was about two hundred and twenty miles, partly a. 
 south-east course; but it was trying to our delicate consti- 
 tutions to ride through the rain a great part of the day 
 until late in the night, and then encamp on the wet ground, 
 the wind and rain beating hard upon us." Continuing their 
 journey from Knoxville to Augusta, he says: "We took 
 nearly a south course of above three hundred miles, but O 
 what mountains and rocks we had to pass over! When we 
 came within a few miles of the Hot Springs, Bishop Asbury 
 got a friend to lead his horse, but the road being rough and 
 narrow, the horse stumbled or started, and turned the sulky 
 bottom upward^ between the Paint Rock and French Broad 
 River; but the horse lay quietly on his back until we re- 
 leased the harness ; the carriage rested against a large sap- 
 ling, which supported it from going down into the river." 
 
 The Virginia Conference convened at Edmund Taylor's, 
 in Granville county, North Carolina, March 1, 1805. We 
 make a few extracts from Asbury's journal, reciting his ad- 
 ventures, in company with Whatcoat, shortly previous to 
 meeting this session : 
 
 "January 14, 1805. — We came to Mr. Lee's, dined, and 
 came on, lodging at Lumbertown, a town of about twenty 
 families. On Tuesday we had another cold ride to Fayette- 
 ville. At the African meeting-house I preached upon Heb. 
 x. 38, 39. It was a time of feeling — but eleven o'clock was 
 no hour for some folks. I was invited to preach in the 
 State-house, but it did not suit my mind at all — the object 
 of our visit was a Methodist congregation and society. 
 Home is home ; ours is plain, to be sure, but it is our duty 
 to condescend to men of low estate; and therefore I felt 
 justified in declining the polite invitation of the Rev. Mr. 
 
In North Carolina and Virginia. 215 
 
 Flinn to officiate in his meeting-house. I must take the 
 road again. O what sweetness I feel as I steal along 
 through the solitary woods! I am sometimes ready to 
 shout aloud, and make all vocal with the praises of His 
 grace who died and lives and intercedes for me. Brother 
 Whatcoat preached at night. I added a few words — a sort 
 of gossiping exhortation. 
 
 "Thursday, 17. — We crossed Cape Fear, dined at Simp- 
 son's, and after night stopped at the Widow Andress's, a 
 stage house. On Friday we had a stormy morning. It 
 paid us for a time, and then cleared away. We came to 
 Moore's Creek. We were so near swimming I dipped my 
 heels. We stopped at Parker's, dined, and continued on to 
 Negro Head. We had swamps and spring-tides; and, be- 
 hold, one of the bridges in Mr. Mellett's rice-field was gone! 
 Well for us the overseer — one of our sheep — brought a lad- 
 der for us to walk upon ; and by means of two planks laid 
 together lengthwise our horses passed over. We asked the 
 housekeeper to let us stay. She consented, little knowing 
 who we were, which when she discovered the poor thing 
 was surprised and gladdened. We had a room, and prayed 
 and talked with the blacks, and exhorted them. On Sat- 
 urday morning we crossed north-east before sunrise. We 
 came to our own house to breakfast. Our chapel in Wil- 
 mington is elegant, sixty -six by thirty-six feet. Brother 
 Whatcoat preached this morning 
 
 " Friday, 25. — We reached New Berne, twenty-six miles. 
 On Saturday it rained. We have happily escaped it. We 
 have made two thousand nine hundred and eighty miles 
 since General Conference. We lodged at the Widow 
 Jones's — her dear James is gone; he appeared to be as 
 healthy as any man in New Berne ; he went off after a few 
 days' illness of pleurisy in the breast. Lord, and am I 
 yet alive? 
 
216 The Pioneers of Methodism 
 
 "Sabbath, 27, was au awful day of cold rain. Few at- 
 tended the worship of God. In my zeal I preached again 
 at night. I exposed myself and exerted myself. 
 
 "Monday, 28. — We came away through a cold wind to 
 Xeuse Ferry. Swift Creek swam us, and the waters of the 
 greater stream floated us across in a tottering canoe, the 
 horses along -side swimming. A twenty -eight miles' ride 
 brought us to the Widow Kichards's to lodge. Arrived at 
 Tar River, we found it was blowing a storm. I was unwill- 
 ing to cross. The flat was nearly filled with water shortly 
 after we put off. A boat came out to take us up. Brother 
 
 Whatcoat stood mid-leg in Avater Brother What- 
 
 coat preached at Washington in the evening. 
 
 " Wednesday, 30. — I preached to a congregration of very 
 unfeeling people. The blacks have no gallery. The whites 
 look upon us with contempt, O Washington ! Washington ! 
 
 "Saturday [Feb.], 2. — We stemmed the north-east wind 
 twenty miles to cross the awful Roanoke. For a mile and 
 a half from the ferry the fences were swept away. Dur- 
 ing the freshet, cattle and hogs and some slaves had been 
 carried off. Its proud waves were stayed when we arrived. 
 We rode thirty-two miles to Joseph Penner's, Northampton, 
 without seeing the inside of a house. 
 
 "Friday, March 1. — We opened our yearly Conference 
 for Virginia at Edmund Taylor's, Granville county, North 
 Carolina. We closed our sitting on Friday evening follow- 
 ing. I have so frequently noticed the affairs of Conferences, 
 and they are so common, that I will only observe of this that 
 we added fourteen preachers and located four. Our busi- 
 ness we conducted in great peace, and we had preaching as 
 usual. Our increase is one thousand nine hundred mem- 
 bers." 
 
 Whatcoat was now Hearing the end of his pilgrimage. 
 
Iii North Carolina and Virginia. 217 
 
 His sun was nearing the setting, and his spirit, that had 
 been so long ripening for heaven, was soon to pass within 
 the gates of the City of God. We will only notice a few- 
 traits in his character before we close this sketch. 
 
 While a man of great fortitude, fearing no danger where 
 duty led him, he was possessed of a most serene temper and 
 heavenly frame of mind. Asbury was more impetuous — in 
 fact, sometimes irritable. As an illustration, the following 
 anecdote is related: 
 
 On one occasion Asbury was complaining bitterly of the 
 annoyance of visitors — all doubtless eager to see the bish- 
 ops. Whatcoat quietly replied, " O Bishop, how much worse 
 should we feel were we entirely neglected!" Asbury ac- 
 knowledged the reproof, and thanked his friend for admin- 
 istering it. 
 
 Whatcoat was careful and painstaking in all that he un- 
 dertook. It is said that he kept a copy of the laws of the 
 State in which his fields of labor lay, also a manuscript 
 copy of the municipal laws of towns in which he jn-eached 
 or presided, so that he might do nothing " whereby the gos- 
 pel might be blamed." 
 
 He was perfectly free of selfish ambition, and his whole 
 beautiful life exemplified the truth of the saying that "the 
 way to heaven is heaven all the way." He was a great suf- 
 ferer, but he bore his sufferings with patient humility, wait- 
 ing for the summons calling him from labor to rest. It 
 came on the 5th of July, 1806. He had retired to the 
 house of his friend Senator Bassett, of Dover, Del. — a for- 
 mer governor of that State. Here, surrounded by persons 
 of high rank and social position, the old veteran was to 
 finish the task given him to do by showing to these the 
 beauty and glory of the religion of Jesus in the dying-hour. 
 He was in extreme pain for thirteen weeks before he died, 
 but he bore it without murmuring or complaining. His 
 
218 The Pioneers of Methodism 
 
 victory over death was complete, and his admonitions to those 
 who saw him in his last hours were peculiarly impressive. In 
 November following, Asbury wrote to Fleming: "Dear Fa- 
 ther Whateoat, after thirteen weeks' illness — gravel, stone, 
 dysentery combined — died a martyr to pain, in all patience 
 and resignation to the will of God. May we, like him, if 
 we live long, live well, and die like him." 
 
 He had about completed his sixth episcopal tour through 
 the Connection. He was seventy years of age ; had been an 
 itinerant preacher thirty-seven years, twenty-two of which 
 had been spent in America, and six in the episcopal office. 
 In their notice of his death, his brethren say of him: "He 
 professed the justifying and sanctifying grace of God, and 
 all that knew him well might say, If any man on earth 
 possessed these blessings, surely it was Richard Whateoat." 
 
 Nearly a year after his death Asbury preached a funeral 
 oration over his tomb, on the text, "But thou hast fully 
 known my doctrine, manner of life, purpose, faith, long-suf- 
 fering, charity, patience." (2 Tim. iii. 10.) The Bishop 
 stated 4n the course of his remarks that he had " known 
 Richard Whateoat from his own age of fourteen to sixty- 
 two years most intimately — his holy manner of life, in duty 
 at all times, in all places, and before all people, as a Chris- 
 tian and as a minister; his long-suffering as a man of great 
 affliction of body and mind, having been exercised with se- 
 vere diseases and great labors; his charity, his love of God 
 and man, in all its effects, tempers, words, and actions ; bear- 
 ing with resignation and patience great temptations, bodily 
 labors, and inexpressible pain. In life and death he was 
 placid and calm. As he lived, so he died." 
 
 His remains were interred under the altar of the old Dover 
 Wesley chapel, where he had first met Asbury in America, and 
 " where he had so often preached with tears and with power, and 
 where for years his name, inscribed on stone, was a spell of in- 
 
Iii North Carolina and Virginia. 219 
 
 flucnce to all iu the congregation who had known him. Ste- 
 vens tells ns that the old chapel stood about a quarter of a 
 mile from Dover. " The congregation outgrew its size, and 
 in 1850 its materials were incorporated in a new and costly 
 church in the town. The Bishop still sleeps in the old 
 place, near the railroad station. The Philadelphia Con- 
 ference erected in 1855 'a beautiful monument' over his 
 grave." 
 
 STITH MEAD. 
 
 IX the year that John Easter retired to the local ranks 
 the Virginia Conference enlisted the services of a young 
 man who, in earnest, successful labors, was to prove his equal. 
 Stith Mead was born in Bedford county, Virginia, Sep- 
 tember 26, 1767. His father, Colonel William Mead, was 
 a wealthy farmer of that county, and had served with dis- 
 tinction in the Revolutionary War. He was a vestryman 
 in the Church of England ; but those were dark days in the 
 religious history of that denomination, and young Stith in 
 after-years felt himself under small obligations to his mother 
 Church for the religious influences she threw around him. 
 Dancing, card-playing, horse-racing, fox-hunting, cock-fight- 
 ing, were the most popular of what were regarded harmless 
 amusemeuts. He declares himself to have beeu skilled in 
 all of these save card-playing. But, notwithstanding the 
 fact that he had so few religious associations thrown around 
 him, he acknowledged that he often felt the obligations of 
 duty and the calls to a better life. He would visit the ne- 
 gro-cabins on his father's plantation, and listen to the slaves 
 converse about heaven and hell, duty and destiny. These 
 visits proved the means of causing him, on more than one 
 occasion, to determine to reform and lead a moral life; but 
 the impressions and resolutions were alike forgotten as he 
 was thrown into ungodly company. 
 
220 The Pioneer* of Methodism 
 
 While he was quite young, his father removed to the State 
 of Georgia, and, before he was eighteen years of age, Stith 
 was sent to school in Augusta. Here his religious impres- 
 sions returned with redoubled force. While yet surrounded 
 with ungodliness and worldly-mindedness, he felt himself to 
 be a vile, undone sinner, under the wrath of God, and in 
 danger of eternal punishment. In great distress of mind he 
 was directed to one of the teachers in the school, who, he 
 was told, "had studied divinity." The teacher, it seems, 
 gave him good atlvice — he advised him to pray. But young 
 Mead was quite ignorant as to the proper manner of adopt- 
 ing the advice. However, he committed to memory a form 
 of prayer which he found in his spelling-book, and with this 
 he humbled himself before God in supplication. This, he 
 tells us, was the first time that he had ever attempted to 
 pray from a conviction of his unfitness for heaven and fit- 
 ness for hell. But it was not long before these convictions 
 and impressions passed away, and he was as careless and un- 
 concerned about his soul's salvation as ever. 
 
 After about four years he returned on business to his na- 
 tive county in Virginia. Christopher S. Mooring and Rich- 
 ard Pope, assisted by John Ayers, a local j>reacher, were 
 conducting at that time a series of meetings in the neighbor- 
 hood. He attended. Again he felt the wooing spirit of 
 God knocking at the door of his heart. " I felt hard," says 
 he, "under Ayers, a slight impression under Mooring, and 
 under Pope the power of God came upon me, and cast me 
 out of the chair on the floor. I was like the man in the 
 gospel torn by the foul spirit: the burden of my sins was 
 so great, and I had so plain a discovery of my lost and un- 
 done state, that if my next step was to have been in hell I 
 do not suppose more horrid shrieks or doleful cries could 
 have been uttered." Attending another meeting, conduct- 
 ed by Pope, he says: "I fell among the slain — and they 
 
In North Carolina and Virginia. 221 
 
 were many. On my first recollection I found myself on my 
 hack on the floor, groaning for deliverance. I was carried 
 out of the house by some friendly hands, and laid under the 
 shade of a tree, the house being so crowded that the people 
 trod one upon another." 
 
 Soon after this he was happily converted, and gave him- 
 self wholly to the work of the ministry. He brought into 
 the ranks of the itinerancy earnest zeal for the conversion 
 of souls, and no mean gifts as a preacher of the gospel. 
 Few men in his day were more successful in winning sin- 
 ners to Christ. His first fields of labor were as follows: 
 1792, Botetourt; 1793, Holston; 1794, Bedford; 1795, 
 Cumberland; 1796, Hanover; 1797, Gloucester; 1798, 
 Brunswick. Most of these were among the hardest fields 
 in the Virginia Conference ; and Mead, at the conclusion of 
 these seven years, could justly claim to have borne a fan- 
 share of the hardships incident to the itinerancy. His la- 
 bors, too, had been owned of the Master, and wherever he 
 had traveled sinners had been convicted of their sins and 
 converted to God. 
 
 In 1799 he was appointed to Augusta, Ga. To introduce 
 Methodism into this ungodly place proved to be no small 
 undertaking. Mead's account of the religious state of the 
 place is gloomy in the extreme. "Though the metropolis 
 of Georgia," he writes to Bishop Asbury, " it is the seat and 
 nursery of infidelity, atheism, deism, materialism, fatalism, 
 diabolism, etc. The apostate B. A. [Beverly Allen] and 
 others have done great injury to the cause of Methodism. 
 In a census of four thousand souls in the city, I know of 
 none who know their right-hand from their left in religion." 
 In his efforts to promote the wcJrk of Christ, he soon learned 
 that he was regarded with contempt by his old companions 
 in worldly folly. The Episcopal Church was at first opened 
 to him, but it was opened only once. The earnest, heart- 
 
222 The Puma rs of Methodism 
 
 searching sermon, stripping the sinner of his vain excuses, 
 and causing the professor to investigate the foundations of 
 his hope, created such dissatisfaction on the part of his hear- 
 ers as not only closed the door of the church upon him, but 
 drew upon his head no little opposition. Threatened, re- 
 viled, execrated, unable to procure a boarding-place among 
 his relations, he retired from the Church, and formed a two- 
 weeks circuit in the surrounding country; spending one 
 week in Georgia*, and one in South Carolina, as his little 
 field was evenly divided by the Savannah River. He found, 
 however, an open door at the house of Mr. Ebenezer Dough- 
 ty, in Augusta. Here he preached, and formed a class of 
 six persons. Such was the beginning of Methodism in Au- 
 gusta. After laboring another year on this field, he was ap- 
 pointed presiding elder of the Georgia District, In this 
 capacity he labored, shoulder to shoulder, with such men as 
 Hope Hull, Nicholas Snethen, and others. Camp-meetings 
 were held, at which thousands were brought into the Church, 
 and the foundations of Methodism were laid deep and wide. 
 The following extract from a letter from Mead to Bishop 
 Asbury cannot but prove of interest, giving as it does a 
 graphic picture of the spirit and labors of the men who in- 
 troduced Methodism into the State of Georgia: 
 
 "Georgia, April 21, 1803. 
 " To give you a narrative of the work of God, in its re- 
 markable occurrences, since my letter to you, cannot be 
 done with ease. It may suffice to say that the first general 
 camp-meeting that I attended in the Georgia District was 
 at a cpiarterly-meeting held for Little River Circuit, and 
 commenced on Friday, the 8th, and closed on Tuesday, the 
 12th of October, 1802, at Rehoboth Chapel, Warren county. 
 The around was opened at the meeting-house in an oblong 
 of near a quarter of a mile, with two stages at suitable dis- 
 tances, having the meeting-house in the midst. The people 
 
In North Carolina and Virginia. 223 
 
 began to pitch their tents as early as Thursday night. By 
 Sunday the carriages were computed at upward of one hun- 
 dred, the number of people at seven thousand, the commu- 
 nicants at six hundred, preachers at twenty-six, viz., eighteen 
 Methodist, three Presbyterian, and five Baptist. Preaching 
 at the sound of the trumpet at the hours of eight, twelve, 
 and three ; and at night the exercise of singing and prayer ; 
 in the intervals pointing souls to Christ through faith. 
 Family worship also attended by the preachers, night and 
 morning, at such tents as were most convenient, where sev- 
 eral families might unite. Souls were converted on this 
 second day. On Sabbath a masterly discourse by Hull, pre- 
 paratory to the sacrament. The two crowds from each stage 
 marched to the house, which was like the meeting of two 
 armies, and the shouts of the redeemed were heard in the 
 midst. At the table my own soul feasted on the riches of 
 paradise; my cup was filled, yea, it ran over, while I pro- 
 claimed aloud, and concealed not the truth — no, not in the 
 great congregation. On Monday the exercise increased 
 greatly, and Monday night was the greatest I ever saw. 
 The engagement was general. I labored by moonshine un- 
 der the trees, and with sweat, and with the dew of the night, 
 until two o'clock. (On Tuesday, before the close, Jhe^ wife /N 
 of Colonel Win. Stith, Judge of Civil Law, being power- 
 fully converted, lifted up her voice with strength, and shout- 
 ing among the thousands, came near the stage (himself 
 present), to render thanks to God for converting her soul 
 at that meeting. This made way for one to propose that all 
 remaining on the ground (for numbers had gone away) who 
 had attained the like blessing during the same period would 
 stand forth with Mrs. Stith. A cloud of witnesses stood 
 forth — I suppose above fifty. I have concluded, on a mod- 
 erate scale, there might have been one hundred converted 
 during the meeting. J Thursday and Friday, 14th and 15th 
 
224 The Pioneers of Methodism 
 
 of October, I attended a Presbyterian camp-meeting, with 
 
 Robert Cunningham, and had the pleasure to hear several 
 openly testify they had obtained a saving religion at the 
 Warren meeting. Several, I trust, at this meeting, obtained 
 religion. From thence I passed on and attended a quar- 
 terly-meeting for Appalachee Circuit, Saturday, Sunday, 
 Monday, 23d, 24th, 2~ih of October, at Pentecost meeting- 
 house ; and although we were surrounded with meetings by 
 other denominations, yet the Lord gave us a large audience, 
 and a great time with saints and sinners; ten converted and 
 nine joined. From thence I attended a quarterly-meeting 
 at Cold Water meeting-house, in Broad River Circuit, where 
 your appointments entered on the district. You being hin- 
 dered from us through affliction, Brother N. Snethen came , 
 and we had a good meeting; four were converted. From 
 thence we proceeded to the place where your appointments 
 were formed in a joint camp-meeting with the Presbyterians, 
 which commenced on Thursday, the 11th, and closed Mon- 
 day, November 14th, near Lexington, Oglethorpe county. 
 The outlines of this encampment were near a mile round. 
 The first day was mostly taken up in pitching the tents, 
 some cutting down trees, some carrying off, others riving 
 boards. About noon I was directed to open meeting, which 
 I endeavored to do from Rev. xiv. 6, 7, at one stage; and 
 Henry Moss at the other. Friday night the bounds of the 
 ground were thickly stowed with camps. The number that 
 attended on this occasion is computed from eight to ten thou- 
 sand; the number of carriages at two hundred and fifty; 
 preachers twenty-five — Methodist, fifteen: itinerant, five; 
 local, ten; Presbyterian, five; Episcopal, one; Baptist, 
 five. The conversion of souls began on Friday night, and 
 the exercise increased day and night during our stay on the 
 ground. It is impossible to ascertain with any degree of 
 precision the number converted on this occasion ; but I sup- 
 
In North Carolina and Virginia. 225 
 
 pose from one hundred to one hundred and fifty. During 
 this exercise Gen. Jas. Steward discovered a mark of gener- 
 alship in the conversion of his brother-in-law, Captain J. 
 Floyd. Some time previous Captain Floyd appeared under 
 the alarm of a guilty conscience, but threw off his convic- 
 tion, and came to this meeting only to gratify the wishes of 
 his wife. General Steward, watching an opportunity, in- 
 vited Captain Floyd apart, telling him he believed him to be 
 a man of honor, candor, and truth, and that what he under- 
 took he was faithful to perform ; therefore desired he would 
 then give him his hand in confirmation that he would pray 
 to God with him during life for salvation ; and if they went 
 to hell, to go with a prayer in their mouths : which proposal 
 Captain Floyd acceded to; and after Brother N. Snethen 
 had preached a sermon, and Brother Hull had exhorted, 
 from the valley of dry bones (or rather under the adminis- 
 tration of the word), in the presence of thousands, Captain 
 F. fell, among others, in an agony of conviction. I stepped 
 to him in full faith, for I felt the sanctifying power of the 
 spirit in soul and body ; and while I was praying and point- 
 ing him to Jesus, he was visibly delivered, and praised God 
 in an ecstasy of joy. He called for his wife — the partner 
 of his bosom — who came weeping, and fell into his arms, 
 saying, 'Are you going to leave me?' After this, passing 
 through the crowd, he cried out to General Steward, 'Don't 
 you remember the bargain we made this morning?' (being 
 the Sabbath). Many at the close, unable to help themselves, 
 
 were put into wagons and carried home 
 
 "I do assure you, the sweet union contracted at such 
 meetings, and enjoyed for days together, like heaven upon 
 earth, makes solemn impressions on parting with each other. 
 
 "Your brother and friend, and well-wisher in Jesus 
 Christ, Stith Mead." 
 
 15 
 
226 The Pioneers of Methodism 
 
 In 1805 he was transferred to the Virginia Conference, 
 and placed in charge of the Richmond District. The fol- 
 lowing characteristic letter, written to Asbnry from that 
 field, may prove of interest: 
 
 " Richmond District, April 4, 1805. 
 " I have been in the habit of communicating to you the 
 remarkable occurrences which have fallen in my way from 
 time to time ; but your being kept from us in the South by 
 sickness, I have been at a loss to know where to direct my 
 intelligence. Being informed you will shortly be in Balti- 
 more, I shall endeavor to throw the following narrative in 
 your way; but passing over a great number of pleasing 
 scenes which might be noticed, for brevity's sake, I shall 
 confine myself to giving you a list of the camp and other 
 meetings of magnitude, with their immediate effects, and 
 then, in an aggregate, the consequences of the meetings will 
 be seen on a more enlarged scale; though still much of 
 their fruit will be unnoticed, being scattered generally over 
 *the circuits. 
 
 Dates. Places. Converted. Joined. 
 
 1804. 
 
 March 23-27 Bedford county 50 
 
 April 21-23 Campbell county 24 40 
 
 " Goose Creek 16 
 
 " " Lynchburg 16 
 
 May 5-11 Tabernacle 100 
 
 " 12-15 Xew Hope Chapel 100 49 
 
 " 17-21 Tabernacle 150 140 
 
 " Flat Rock 20 
 
 " 30 Lynchburg 50 
 
 May 31, June l-.New Hope Chapel 40 49 
 
 June 3 Tabernacle 48 
 
 " 8-12 Charity Chapel, PoAvhatan 100 60 
 
 " " Bethel Chapel 50 
 
 July 20-24 Leftwich's Chapel, Bedford Circuit 100 60 
 
 " 28-29 New Hope -. 30 19 
 
In North Carolina and Virginia. 227 
 
 Dates. Places. Converted. Joined. 
 
 1804. 
 
 Aug. 3-7 Botetourt 
 
 " 8 Fincastle .... , 
 
 " 17-21 Ebenezer Chapel, Bedford.., 
 
 Sept.3 1 ZZ} Tabernacle 
 
 " 7-11 Oaks, Amherst.. , 
 
 " 21-25 Brown's Chapel, Campbell. 
 
 " 28 ) 
 
 -. J- Chestnut Chapel, Franklin 10 11 
 
 1805. 
 March 29... 
 
 50 
 
 
 20 
 
 7 
 
 50 
 
 17 
 
 20 
 
 
 40 
 
 13 
 
 30 
 
 12 
 
 | Oarley's Chapel, Bedford 20 13 
 
 1086 538 
 " In this great and glorious work it may be observed that 
 at the close of two months I numbered six hundred convert- 
 ed, and five hundred and twenty added to the Church ; and 
 in the six months — and that principally at the meetings — 
 the number converted amounted to eleven hundred and 
 seventy-six ; and eight hundred and fifty joined the Meth- 
 odist Episcopal Church. With the preachers in the five 
 circuits — Bedford, Botetourt, Amherst, Cumberland, and 
 Franklin — each having one or more camp-meetings, hun- 
 dreds are brought to God and into his militant Church ; and 
 other denominations have shared largely the fruits of our 
 labors. 
 
 " In this work it may be remarked that I have baptized 
 near one hundred adult believers — from ten to twenty at a 
 time; and after giving them the choice of the mode, there 
 has not been one instance where they have chosen immer- 
 sion, and the blessing of God has visibly attended the ordi- 
 nance by affusion ; and there are but few who have joined 
 but what professed saving religion previous to their joining. 
 Persecution has raged in proportion to the revival, but hith- 
 
228 The Pioneers of Methodism 
 
 erto the Lord has helped us, and we can say with the apos- 
 tle, 2 Cor. vi. 8-10: 'By honor and dishonor; by evil report 
 and good report; as deceivers, and yet true; as unknown, 
 and yet well known; as dying, and, behold, we live; as chas- 
 tened, and not killed; as sorrowful, yet always rejoicing; as 
 poor, yet making many rich; as having nothing, and yet 
 possessing all things.' Stitii Mead." 
 
 Other letters might be quoted, but the above will give the 
 reader some idea of the spirit of- the man, as well as of the 
 character of the work he performed for the Church of his 
 love. Under his faithful and zealous ministry many were 
 led to Christ who afterward became ornaments to Method- 
 ism and to society. He was the intimate friend of Asbury, 
 Coke, and Whatcoat, and ever maintained with them the 
 most affectionate and confidential relations. In the even- 
 ing of life, after freely giving his best days to the service of 
 the Church, he was allowed to feel the pinchings of poverty; 
 and with a large family dependent upon him for support, he 
 no doubt was keenly sensible to his misfortunes; but his 
 faith in Christ never wavered, and his zeal for his cause 
 never waned. Now that he rests from his labors, it only 
 remains for us to remember his sacrifices and cherish his 
 memory. 
 
 HOPE HULL. 
 
 THE name of Hope Hull occupies a prominent place 
 in the history of our Church during the latter part of 
 the last and the beginning of the present century. He pos- 
 sessed sterling qualities of head and heart, and, directed by 
 superior judgment and foresight, laid broad foundations for 
 the future. He was one of the most famous of the field- 
 preachers of his day, and the traditions of some of his con- 
 flicts with Belial that have come down to us serve to lend 
 
In North Carolina and Virginia. 229 
 
 an air of romance to Methodist history. Beloved by the 
 believers, feared by the ungodly, respected by all who knew 
 him, few men have done more to lay the foundation of Meth- 
 odism deep and wide in the South. He loved his Church 
 with an intense fervor of devotion ; to her interests he was 
 always attached, and in her service he was ever ready to 
 " spend and be spent." He was born on the eastern shore 
 of Maryland in the year 1763, and in his youth connected 
 himself with the Methodists in Baltimore. In the year 1785 
 he entered the ranks of the itinerancy, where his rare tal- 
 ents and earnest zeal gave him immediate success. Though 
 brought up a mechanic, Hull saw T the importance of educa- 
 tion, and applied himself to his studies with such diligence 
 as to become quite proficient not only in his own but in the 
 Latin language and literature. All the time he could com- 
 mand was spent in the work of preparing himself for more 
 extended usefulness, and the Methodist Church afterward 
 reaped a rich harvest from his studious tastes and habits, as 
 we shall see in the course of this sketch. He was first ap- 
 pointed to Salisbury Circuit in North Carolina. This cir- 
 cuit had been formed two years before, with only thirty 
 members, and to it the unfortunate Beverly Allen, with 
 James Foster and James Hinton as assistants, had been 
 sent. At the ensuing Conference they reported three hun- 
 dred and seventy-five members — a net gain of three hundred 
 and forty-five in one year. On this field Hull succeeded 
 the afterward famous preacher Jesse Lee, whose labors here 
 had also been eminently fruitful. After serving the ap- 
 pointment with great success for one year, leading souls to 
 Christ, and opening the way for new preachers, we find him 
 the next year on Pedee Circuit, with Jeremiah Mastin, 
 gallantly leading the little band then bearing the banner of 
 Methodism toward the South. Of his work here, Dr. Shipp 
 says : " His popularity iu the Pedee country was unbounded, 
 
230 The Pioneers of Methodism 
 
 and his name, like that of Mastin, waa perpetuated by in- 
 corporation as a family name in many households. Edward 
 Crosland, of Green Pond Church, was so partial to both the 
 preachers that he named a son Mastin and a daughter Hope 
 Hull; and Robert Purnell, of Beauty Spot, who was awak- 
 ened and converted under a sermon preached in the open 
 air, because the log-church could not contain the multitude 
 that thronged the appointment, and who was one of the first 
 local preachers raised up in the South Carolina Conference, 
 and a great revivalist, named his second son Hope Hull, 
 and sent him afterward to the academy which he established 
 in Georgia to be educated for the ministry." Dr. Coke was 
 delighted with him, and two years afterward makes this 
 mention of his work on that charge : " Mr. Hull is young, 
 but is indeed a flame of fire. He appears always on the 
 stretch for the salvation of souls. Our only fear concern- 
 ing him is that the sword is too keen for the scabbard — that 
 he lays himself out in w r ork far beyond his strength. Two 
 years ago he was sent to a circuit in South Carolina which 
 we were almost ready to despair of, but he, with a young 
 colleague (Mastin) of like spirit with himself, in one year 
 raised that circuit to a degree of importance equal to that 
 of almost any in the Southern States." 
 
 The next year (1787), we find him appointed to Amelia 
 Circuit in Virginia. This year is a memorable one in the 
 history of Methodism in that State, on account of the won- 
 derful revival that attended the preaching of the itinerants. 
 John Easter was on the Brunswick Circuit, and shoulder to 
 shoulder with Hull, these two " flaming heralds of the cross" 
 fought together some of the hardest fights and won some of 
 the most glorious victories recorded in the annals of the 
 Church. 
 
 The Old Theater which stood on Old street, not far from 
 the present site of Murray's mill, in the city of Petersburg, 
 
In North Carolina iiikI Virginia. 231 
 
 and in which Robert Williams and many of the pioneers 
 had thundered the law and the gospel, was the scene of one 
 of these conflicts. Dr. Bennett has given us the following 
 description of it: "The house was packed from door to pul- 
 pit. The slain of the Lord were many, and the power of 
 God was present to heal them. Excited by the cries and 
 groans of the stricken sinners within, the furious sinners 
 without raved round the house like a tempest. At length 
 they gathered, and rushed with yells and curses against the 
 doors. They burst in among the worshipers, throwing lighted 
 squibs and fire-crackers. Meanwhile another band brought 
 up a fire-engine and played a stream of water into the house 
 until every light was put out, saints and sinners involved in 
 darkness, save where a bursting fire-cracker gave a moment- 
 ary glow, and the whole congregation routed and driven 
 from the place. Great was the joy of the wicked, but short 
 was their triumph. God was in his work; his hand moved 
 it on in the midst of opposition, and its blessed influences 
 reached and subdued not a few of those who had fought 
 against it." 
 
 In 1788 we find Hull sent to Washington, Georgia. To 
 this State he gave the remainder of his ministerial life, with 
 the exception of one year — 1792 — spent with Jesse Lee in 
 New England. But that one year was a memorable one, 
 and his labors indissolubly connected his name with the 
 history of Methodism in that section. It was under Hull's 
 preaching in New England that a young man, whose name 
 was afterward to become familiar as household words in 
 every State in the Union, was converted. The young man 
 had been for some time laboring under conviction, when, 
 led by curiosity, he attended a Methodist meeting and heard 
 Hull preach on the text, "This is a faithful saying, and 
 worthy of all acceptation, that Christ Jesus came into the 
 world to save sinners," etc. Says he, " I thought he told me 
 
232 The Pioneers of Methodism 
 
 all that ever I did." The next day he heard him again, 
 and of the impression the preacher made upon him he tells us: 
 "Pointing his finger toward me he made this expression: 
 'Sinner, there is a frowning Providence above your head, 
 and a burning hell beneath your feet, and nothing but the 
 brittle thread of life prevents your soul from falling into 
 endless perdition. But, says the sinner, what must I do? 
 You must pray. But I can't pray? If you don't pray, 
 then you '11 be damned ! ' and, as he brought out the last 
 expression, he either stamped with his foot on the box on 
 which he stood or smote with his hand on the Bible, which 
 came like a dagger to my heart. I came near falling back- 
 ward from my seat, but saved myself by catching hold of 
 my cousin, who sat by my side; and I durst not stir for 
 some time, for fear I should tumble into hell." He after- 
 ward found pardon for sin, and was known to the world as 
 the great revivalist Lorenzo Dow. 
 
 In Georgia, Hull was the soul of the Methodist move- 
 ment. His son, Dr. Hull, quoted in "Sprague's Annals," 
 tells us : " He was in many places the first Methodist preach- 
 er the people ever saw, and to many individuals the first 
 preacher of any denomination. It was chiefly through his 
 exertions that the first respectable brick building was erect- 
 ed in Washington, designed to be used as an academy." In 
 Savannah he met with great persecution on account of the 
 opposition to Mr. Wesley and to the minutes against slavery. 
 He was attacked by mobs and forced to seek refuge in the 
 country, but the "word of God" was "not bound," and 
 gradually the way opened before him. As an evidence of 
 his readiness under all circumstances to promote the work 
 of the Church, the following story is told. While traveling 
 he was invited to spend the night at a house where a ball 
 was to be held. The story goes: "He entered, and when, 
 soon after, he was requested to dance, he took the floor and 
 
In North Carolina and Virginia. 233 
 
 remarked aloud, 'I never engage in any kind of business 
 without first asking the blessing of God upon it, so let us 
 pray.' Quick as thought the preacher was on his knees 
 praying in the most earnest manner for the souls of the peo- 
 ple, that God would open their eyes to see their danger, and 
 convert them from the error of their ways. All present 
 were amazed and overwhelmed ; many fled in terror from 
 the house, while others, feeling the power of God in their 
 midst, began to plead for mercy and forgiveness. After the 
 prayer, he said, ' On to-day four weeks I expect to preach 
 at this house,' and quietly retired. On the appointed day 
 the inhabitants for miles around were assembled, and heard 
 one of the most eloquent and powerful sermons that ever 
 fell on human ears. From the work begun in a ball-room, 
 a most powerful revival of religion extended in every direc- 
 tion, and many were added to the Church." 
 
 In 1794, Asbury chose him as a traveling companion; but 
 before a year had passed in this service, Hull's health failed, 
 and he saw that he could not continue in the regular work. 
 But he was still able to fill another and hardly less noble 
 and important field of labor — that of the Christian teacher 
 — and he determined to do it. Ketiring into Wilkes coun- 
 ty, Georgia, he opened an academy for both sexes, and threw 
 his soul into his new work. The reader must remember 
 that this was a day when the office of a "school-master" 
 was little respected, and few persons competent to fill other 
 stations in life could be secured for this work. But Hull 
 threw his earnest, manly life into the struggling cause, and 
 it received a new impetus. The good that he accomplished 
 at the head of that academy, in those days of " Irish school- 
 masters," the grand results that flowed to the State and to 
 society from his Christian labor and noble example, eter- 
 nity alone will reveal. Nor did he forget to preach. When- 
 ever and wherever opportunity offered, he continued to pro- 
 
l>:>4 The Pioneers of Methodism 
 
 claim the word of life as his health would permit. He was 
 one of the founders of the State University at Athens, its 
 acting president for some time, and the most active and effi- 
 cient member of its board of trustees until the day of his 
 death. 
 
 The Rev. Dr. Lovick Pierce, in " Sprague's Annals," says 
 of him : " Mr. Hull's style of preaching was awakening and 
 inviting — by far the most successful mode with the masses 
 of mankind. He was also emphatically what may be called 
 an experimental preacher, both as regards the renewed and 
 unrenewed heart; a style growing out of the fact that he 
 had carefully studied human nature in its deceitful work- 
 ings, and Christian experience, not only in its more palpa- 
 ble, but more intrinsic phases; so that when an attentive 
 hearer had listened to one of his searching discourses, wheth- 
 er it was intended to lay bare the sinner's heart or to test 
 the Christian's hopes, he always felt that he had passed 
 through a process of spiritual engineering which had mapped 
 before him the whole field of his accountable life. Sinners 
 often charged him with having learned their secrets, and 
 using the pulpit to gratify himself in their exposure; and 
 Christians, entangled in the meshes of Satan's net, and ready 
 to abandon their hope of divine mercy, have been cleared 
 of these entanglements under his judicious tracings of the 
 Holy Spirit in his manifold operations on the heart and con- 
 science. Powerful emotion could be seen as it played in 
 unmistakable outline upon the anxious believer's counte- 
 nance, while undergoing one of these spiritual siftings; and 
 when at last the verdict was written on his heart that he 
 was a child of God according to the rules of evidence laid 
 down, all the conventional rules about the propriety of 
 praise were broken by one willing wave of joy, and he told 
 aloud that the kingdom of God was not a kingdom of 
 word only, but of power. Mr. Hull was a fine specimen of 
 
In North Carolina and Virginia. 235 
 
 what may be regarded as an old-fashioned Methodist preach- 
 er. His oratory was natural, his action being the unaffected 
 expression of his inmost mind. Not only was there an en- 
 tire freedom from every thing like mannerism, but there 
 was a great harmony between his gesticulation and the ex- 
 pression of his countenance. He seemed in some of the 
 finest moods of thought to look his words into his audience. 
 He was one of nature's orators, who never spoiled his speak- 
 ing by scholastic restraints. He wisely cultivated his mind 
 and taste that he might rightly conceive and speak ; but he 
 left all external oratory to find its inspiration in his subject, 
 and to warm itself into life in the glow of his mind. Hence 
 in many of his masterly efforts his words rushed upon his 
 audience like an avalanche, and multitudes seemed to be 
 carried before him like the yielding captives of a stormed 
 castle." 
 
 Of his first meeting with the pioneer preacher, the same 
 writer says: "I well remember that in the days of my youth 
 he used to be known under the coarse but graphic appella- 
 tion of the ' Broad-ax,' an honorary distinction conferred on 
 him because of the mighty power that attended his ministry. 
 My eyes first fell on him as he sat near the pulpit of a small 
 log-chapel called ' Hull's Meeting-house,' in Clarke county, 
 near Athens. It was a memorable day in my own history. 
 I had longed to see, and now I feared to meet, him. It 
 was my second year in the ministry, and, above all, my fear 
 of criticism made his presence dreadful to me. The wonder- 
 ful reports which had reached me made me look upon him 
 rather as an august than a fatherly being, and, when I saw 
 him, there was nothing in the appearance of the real to re- 
 lieve my mind of the dread of the ideal man. His head 
 was rather above the medium size, his hair curling, just 
 sprinkled with gray, and each lock looking as if living un- 
 der a self-willed government. His face was an exceedingly 
 
236 The Pioneers of Methodism 
 
 fine one; he had a well-developed forehead, a small, keen 
 blue eye, with a heavy brow, indicative of intense thought. 
 His shoulders were unusually broad and square, his chest 
 wide, affording ample room for his lungs, a circumstance of 
 great value to a speaker who drew so freely on his deep, 
 strong voice; his body was unusually long and large in pro- 
 portion to his lower limbs, his hair originally black, and his 
 voice full, flexible, and capable of every variety of intona- 
 tion, from the softest sounds of sympathy and persuasion to 
 
 the thunder-tones of wrath I was very intimate 
 
 with him for about ten years ; staid at his house, and talked 
 and prayed and praised with him. At that time he was a 
 local, I an itinerant, preacher ; but often did he leave home 
 and business and travel with me for days. Together we 
 preached; nor did Jonathan and David love each other 
 more. All my intimacy with him only served to multiply 
 
 evidences of his exalted worth When he was a 
 
 circuit missionary, sixty years ago, after preaching one day, 
 he proceeded to meet the little class, and having gone 
 through the names of the class-paper, he approached an 
 elderly man sitting afar off, and inquired after his soul's 
 welfare. The old gentleman, after taking sufficient time to 
 digest his answer, said, ' I am like old Paul — when I would 
 do good, evil is present with me.' To which Mr. Hull re- 
 plied, ' I am afraid you are like old Noah, too — get drunk 
 sometimes.' It was a center shot, for the poor old man was 
 a drunkard. Many such cutting remarks, made in utter 
 ignorance of the persons to whom they were addressed, went 
 to prove that he possessed a power of discerning spirits above 
 most other men." 
 
 His peaceful death was a fitting and beautiful close to his 
 pure and useful life. The unwavering faith and unfalter- 
 ing zeal, that had led him along through suffering and dan- 
 ger toward the goal, shone around his dying couch. He 
 
In North Carolina and Virginia. 237 
 
 ended his warfare on the 4th of October, 1818, at the age 
 of fifty-five, and the entire submission to the divine will, 
 which had been so beautifully exemplified in his life, found 
 expression in his dying remark, " God has laid me under 
 marching orders, and I am ready to obey." 
 
 JOHN McGEE. 
 
 ONE of the great elements of pulpit power in the found- 
 ers of Methodism was the ministerial authority with 
 which they felt themselves to be invested. They believed 
 themselves to be the "anointed of the Lord" for the work 
 of the priesthood; and in delivering their messages, they 
 spoke as those " having authority, and not as the scribes and 
 Pharisees." True, the people to whom they addressed them- 
 selves were accustomed to a priesthood clothed with power 
 from Church and State, but these men claimed to derive 
 their authority from a higher source than either Church 
 or State — they professed. to be called of God. The prophet 
 of old, speaking under the immediate inspiration of the Most 
 High, and working miracles to attest the divinity of his call- 
 ing, was not more certain of the continual presence and pro- 
 tecting care of God, nor more burdened with a sense of the 
 awful responsibility which his office involved. This sense of 
 responsibility developed an all-absorbing earnestness, a fear- 
 less, untiring zeal, and an austere purity of life in the pio- 
 neer Methodist ministry, causing the masses to accord to 
 them a claim which they refused to concede to a more self- 
 indulgent clergy, invested with more of human authority. 
 Conscious of their own integrity; with no unsurrendered 
 vice separating them from the favor of God ; with a sublime 
 trust in the faithfulness of him who had ordained them to 
 the work, and with a courage derived only from a sense 
 of God's protection; with the burden of the world's woe 
 
238 The Pioneers of Methodism 
 
 resting upon them; having tasted of the wormwood and 
 gall, and been "saved as by fire" from the thralldom of 
 sin — these men were baptized with a power before which the 
 world trembled, and their utterances were clothed with an 
 authority which even the ungodly conceded. Criticise as 
 we may the austerity of their lives and discipline, laugh 
 as we may at the uncouth and abrupt manners of some of 
 them, we must confess that, combining what was purest 
 and best in the Stoics, the Mystics, and the Platonists, cru- 
 cifying the flesh to the development of spiritual excellence, 
 looking upon human life as the soul's crucial test — a pro- 
 bationary period on which the momentous issues of life and 
 death eternal are suspended — these men, wofully deficient 
 in what we are pleased to term "pulpit qualification," de- 
 veloped a spiritual power which, while it has largely in- 
 fused itself into other denominations, Methodism has in a 
 great measure lost. 
 
 Of how much other denominations owe to this infusion of 
 spiritual life we have an intimation in the statement of an 
 acknowledged American authority, himself not a Method- 
 ist, who says : " That something of vital Christianity exists 
 among believers of every name; that the doctrine of justi- 
 fication by faith is generally understood and preached ; that 
 we are not blind Pharisees, or dead formalists, or practical 
 Socinians and deists — we" may trace the cause in part (we 
 cannot tell how largely) to the Holy Club of Oxford Meth- 
 odists." (Bibliotheca Sacra, January, 1864, Art. IV.) 
 
 Holiness of life was the great pursuit of these men, and 
 they felt it to be their one great work to spread scriptural 
 holiness over the land. They introduced no new doctrine. 
 Even Wesley's Arminian opinions had been held in the 
 Church of England by such men as Sancroft, Barrow, Bur- 
 net, South, Chillingworth, Cudworth, Bull, More, Ham- 
 mond, Wilkins, Tillotson, and Stillino;fleet. "One condi- 
 
In North Carolina and Virginia. 239 
 
 tion, and only one," was required of candidates for admission 
 into the society — " a real desire to save their souls." " I de- 
 sire," Wesley wrote to Venn, " to have a league, offensive and 
 defensive, with every soldier of Christ." The object of the 
 movement was to reform the heart and life rather than the 
 theological tenets of the religious world ; and so Methodism 
 grew into "a revival Church in its spirit, a missionary 
 Church in its organization." Aiming at holiness of life 
 alone, it left behind the dogmatic questions which the 
 Church was discussing, and endeavored to form a league 
 with every true follower of Jesus Christ in the effort to 
 save the world in the hour of crisis. Before these men, 
 baptized with the divine unction and forgetful of all else 
 save the peril of souls, the world trembled, and the pow- 
 ers of darkness gave way. Called of God, and answerable 
 only to him, they feared no man; their trumpets gave no 
 uncertain sound, and thousands bowed before the cross, and 
 acknowledged them to be* indeed embassadors of the Lord. 
 It is possible that these men would see much to correct in 
 our day. Indeed, we cannot imagine a resurrection of the 
 Asburys, and Lees, and Dromgooles, and Easters, and Wat- 
 terses, and Ellises, and Bruces, without picturing to ourselves 
 a mighty shaking of the dry bones in both clergy and laity. 
 John McGee entered the itinerancy in 1788. He was a 
 native of North Carolina ; born near the Yadkin River, 
 below Salisbury. He was raised by Presbyterian parents 
 of the stricter sort, and carefully trained in the external 
 duties of religion. But on attaining years of maturity he 
 was ignorant of regeneration and justifying faith, and, as 
 he himself confessed, sadly given to dissipation. Leaving 
 his widowed mother, he removed to the eastern shore of 
 Maryland. Here he first met with the Methodists, and 
 under their influence he was led to see himself a vile, un- 
 done sinner, "without God, and without hope in the world." 
 
240 The PUmeer 8 of Methodism 
 
 Earnestly seeking forgiveness and adoption, as the great want 
 of his nature, he soon experienced the joy of the new birth. 
 Within three days after his conversion he felt assured that 
 ( Jod had called him to the work of the ministry, and began 
 at once to labor with the circuit preacher. With a full 
 heart he wrote home, telling of what "great things the Lord 
 had done for his soul," and announcing the fact that he 
 had become a preacher among the Methodists. It seems 
 that his mother had imbibed the prevailing prejudice 
 against the new sect, and it is said that when she heard 
 that her wayward son had turned Methodist preacher, the 
 cup of her sorrow was full; she Avas "almost distracted, 
 and thought seriously of disowning him." In about two 
 years he returned home. His younger brother, William, 
 had been pursuing a theological course, preparatory to en- 
 tering the Presbyterian ministry — an office which he after- 
 ward adorned with a pure life and holy zeal. On the first 
 night after the prodigal son's return, his mother and broth- 
 er held a grave consultation as to the propriety of inviting 
 John to conduct the family worship. The mother was at 
 first violently opposed to it, but William insisted, and final- 
 ly John was asked to " take the books." Then followed a 
 scene that, we may well imagine, heaven delighted to wit- 
 ness. The young man was remarkably gifted in prayer. 
 On this night grateful thoughts occupied his mind. He 
 had left home a wayward sinner; he had returned in the 
 favor of God. Memories of the past crowded upon each 
 other as he contemplated the mercies of his Heavenly Fa- 
 ther. His heart even now was overflowing in thankfulness 
 for the divine goodness. He led in prayer. In the hush 
 of the evening his spirit seemed communing with a loving 
 Father. There was a strange sweetness in his petition. It 
 was the communion of a loving child with a gentle parent. 
 There was a filial awe and vet a strange confidence in the 
 
In North Carolina and Virginia. 241 
 
 divine love that was new to those who listened. The heart 
 of the young man waxed wanner. The incense of praise 
 ascended to heaven. Now he seemed to be in the very 
 presence of the Saviour, and all was peace and joy. The 
 mother and brother were deeply affected. They felt that 
 John had undergone a strange change — a change which, 
 while they did not understand it, they could not but admire 
 — and they began to have more respect for the young Meth- 
 odist's religion. There might be something in it after all. 
 
 Soon after his arrival, an appointment was made for 
 him to preach, at a neighbor's house, on a Sabbath morn- 
 ing. The news spread rapidly over the country that John 
 McGee had returned home a preacher, and curiosity led 
 many to attend. Perhajos the young preacher never after- 
 ward excelled the effort of that day. With a heart laden 
 with joy and peace, he derived an inspiration from the dead 
 formalism by which he found himself surrounded. He spoke 
 on the one great theme of his life — the new birth. The di- 
 vine unction was upon him. The dry bones were shaken. 
 The congregation was melted under the sublime yet simple 
 eloquence of the preacher. Hearts were touched by the 
 word, souls felt themselves condemned, and soon the cry 
 of "Mercy!" broke from the sobbing mourners on every 
 side. His mother and his brother were among the peni- 
 tents. Convinced that they had only the form of godliness, 
 they did not rest until they knew its power. A great re- 
 vival broke out as the result of that sermon. The Church 
 was opened to the new evangelist, and from the pulpit he 
 proclaimed the word of God until numbers experienced a 
 knowledge of saving grace. 
 
 McGee was associated with Daniel Asbury in carrying 
 
 the banner of Methodism into the pioneer fields of Western 
 
 North and South Carolina. The first Methodist church in 
 
 North Carolina, west of the Catawba River, was built in 
 
 16 
 
242 The Pioneers of Methodism 
 
 1791. It was situated in Lincoln county, near where Dan- 
 iel Asbury lived when he located. It was called Ilehoboth. 
 In 1792 McGee was placed in charge of this circuit. In T 
 the following year he located. About this time he was 
 married to a Miss Johnson, of that section. But he did 
 not cease to render active service to the Church. Both he 
 and his Presbyterian brother, William, were shining lights 
 in the great camp-meetings which were started in 1794. 
 These meetings proved a means of drawing together large 
 congregations and concentrating public thought on the sub- 
 ject of religion. Thousands w T ere brought into the Church. 
 So intense grew the religious interest it seemed that the mil- 
 lennium was approaching. Twenty thousand people gathered 
 for weeks in the woods, singing and prayiug ; the encampment 
 lit up at night with pine-torches below and the stars over- 
 head ; the groans of the penitents agonizing for pardon ; the 
 shouts of the redeemed as they found the salvation of the 
 Lord — present a scene which belongs to the early history of 
 Methodism. It has passed. In 1798 McGee removed to 
 Sumner, afterward Smith county, Tennessee, whither his 
 Brother William had preceded him ; and in these new fields 
 he introduced the camp-meeting. Whatever objections may 
 be raised against them now, since the country has become 
 more densely populated, they were a means of great spirit- 
 ual blessing to the sparsely settled sections of the far West. 
 The following letter from McGee to his son-in-law, Rev. 
 Thomas Logan Douglass, at the time presiding elder of 
 Nashville District, appeared in the Methodist Magazine for 
 May, 1821. It is not only a graphic picture of the early 
 camp-meeting, but it serves to give us an intimation of the 
 spirit of the man, and we have thought proper to repro- 
 duce it here: 
 
 "June 23, 1820. 
 " In compliance with your request, I have endeavored to 
 
In North Carolina and Virginia. 243 
 
 recollect some of the most noted circumstances which oc- 
 curred at the commencement of the work of God in the 
 States of Kentucky and Tennessee, and which came under 
 my observation in 1799 and the two following years. I 
 suppose I am one of the two brothers referred to in ' The- 
 ophilus Armenius's account of the work of God in the 
 Western country.' My Brother William McGee is fallen 
 asleep in the bosom of his beloved Master. We were much at- 
 tached to each other from our infancy, but much more so when 
 we both experienced the uniting love of Jesus Christ. I was 
 the oldest, and by the mercy and grace of God sought and 
 experienced religion first. With great anxiety of mind, he 
 heard me preach the unsearchable riches of Christ before he 
 felt or enjoyed peace with God. After he obtained religion 
 he thought proper to receive holy orders in the Presbyterian 
 Church ; and after preaching some time in Xorth Carolina, and 
 in the Holston country, he came to Cumberland (now West 
 Tennessee) about the year 1796 or 1797, and settled in a con- 
 gregation in Sumner county about the year 1798. Several 
 reasons induced me to remove with my family from Carolina 
 to the Western country, and in the year 1798 I settled in 
 Sumner (now Smith) county. The difference of doctrine 
 professed by the Presbyterian and Methodist Churches was 
 not sufficient to dissolve those ties of love and affection 
 which we both felt. We loved and prayed and preached 
 together; and God was pleased to own and bless our labors. 
 In 1799 we agreed to make a tour through the Barrens to- 
 ward Ohio, and concluded to attend a sacramental solemnity 
 in the Rev. Mr. INfcGready's congregation, on Red River, 
 in our way. When we came there I was introduced by my 
 brother, and received an invitation to address the congrega- 
 tion from the pulpit, and I knew not that God ever favored 
 me with more light and liberty than he did each day while 
 I endeavored to convince the people they were sinners, and 
 
244 The Pioneers of M&hodwm 
 
 urged the necessity of repentance, and of a change from 
 nature to grace, and held up to their view the greatness, 
 freeness, and fullness of salvation which is in Christ Jesus 
 for lost, guilty, condemned sinners. My brother and the 
 I\ev. Mr. Hodge preached with much animation and lib- 
 erty. The people felt the force of the truth, and tears ran 
 down their cheeks, but all was silent until Monday, the last 
 day of the feast. Mr. Hodge gave a useful discourse; an 
 intermission was given, and I was appointed to preach. 
 While Mr. Hodge was preaching, a woman in the east end 
 of the house got an uncommon blessing, broke through or- 
 der, shouted for some time, and then sat down in silence. 
 At the close of the sermon, Messrs. Hodge and McGready 
 went out of the house ; my brother and myself sat still ; the 
 people seemed to have no disposition to leave their seats. 
 My brother felt such a power come on him that he quit his 
 seat and sat down on the floor of the pulpit (I suppose not 
 knowing what he did) ; a power which caused me to trem- 
 ble was upon me. There was a solemn weeping all over the 
 house. Having a wish to preach, I strove against my feel- 
 ings. At length I rose up, and told the people I was ap- 
 pointed to preach, but there was a greater than I preaching, 
 and exhorted them to let the Lord God omnipotent reign 
 in their hearts, and submit to him, and their souls should 
 live. Many broke the silence ; the woman in the east end 
 of the house shouted tremendously. I left the pulpit to go 
 to her, and as I went along through the people the thought 
 came to me: 'You know these people are much for order; 
 they will not bear the confusion. Go back and be quiet.' 
 I turned to go back, and was near falling. The power of 
 God was so strong upon me I turned again, and losing sight 
 of the fear of man, I went through the house shouting and 
 exhorting with all possible ecstasy and energy, and the floor 
 was soon covered with the slain. Their screams for mercy 
 
In North Carolina and Virginia. 245 
 
 pierced the heavens, and mercy came down. Some found 
 forgiveness, and many went away from that meeting feeling 
 unutterable agonies of soul for redemption in the blood of 
 Jesus. This was the beginning of that glorious revival of 
 religion in this country which was so great a blessing to 
 thousands; and from this meeting camp-meetings took their 
 rise. One man, for the want of horses for all his family to 
 ride and attend the meeting, fixed up his wagon, in which 
 he took them and his provisions, and lived on the ground 
 throughout the meeting. He had left his worldly cares be- 
 hind him, and had nothing to do but attend on divine serv- 
 ice. 
 
 "The next popular meeting was on Muddy River, and 
 this was a camp -meeting. A number of wagons, loaded 
 with people, came together, and camped on the ground, and 
 the Lord was present, and approved of their zeal by sealing 
 a pardon to about forty souls. The next camp-meeting was 
 on the Ridge, where there was an increase of people, and 
 carriages of different descriptions, and a great many preach- 
 ers -of the Presbyterian and Methodist order, and some of 
 the Baptist, but the latter were generally opposed to the 
 work. Preaching commenced, and the people prayed, and 
 the power of God attended. There was a great cry for 
 mercy. The nights were truly awful; the camp-ground 
 was well illuminated ; the people were differently exercised 
 all over the ground, some exhorting, some shouting, some 
 praying, and some crying for mercy, while others lay as 
 dead men on the ground. Some of the spiritually wounded 
 fled to the woods, and their groans could be heard all through 
 the surrounding groves, as the groans of dying men. From 
 thence many came into the camp rejoicing and praising God, 
 having found redemption in the blood of the Lamb. At this 
 meeting it was computed that one hundred souls were con- 
 verted from nature to grace. But perhaps the greatest 
 
246 The Pioneers of Methodism 
 
 meeting we ever witnessed in this country took place shortly- 
 after on Desha's Creek, near Cumberland River. Many thou- 
 sands of people attended. The mighty power and mercy of 
 God was manifested. The people fell before the word like 
 corn before a storm of wind, and many rose from the dust 
 with divine glory shining in their countenances, and gave 
 glory to God in such strains as made the hearts of stubborn 
 sinners tremble; and after the first gust of praise they would 
 break forth in volleys of exhortation. Amongst these were 
 many small home-bred boys, who spoke with the tongue, 
 wisdom, and eloquence of the learned; and truly they were 
 learned, for they were all taught of God, who had taken 
 their feet out of the mire and clay, and put a new song in 
 their mouths. Although there were converts of different 
 ages under this work, it was remarkable they were general- 
 ly the children of praying parents. Here John A. Granade, 
 the Western poet, who composed the Pilgrim songs, after be- 
 ing many months in almost entire desperation, till he was 
 worn down and appeared like a walking skeleton, found 
 pardon and mercy from God, and began to preach a risen 
 Jesus. Some of the Pharisees cried disorder and confusion, 
 but in disorderly assemblies there are generally dislocated 
 and broken bones, and bruised flesh; but here the women 
 laid their sleeping children at the roots of trees, while hun- 
 dreds of all ages and colors were stretched on the ground in 
 the agonies of conviction, and as dead men, while thousands 
 day and night were crowding around them, and passing to 
 and fro; and yet there was nobody hurt, which shows that 
 these people were perfectly in their senses. And on this 
 chaos God said, 'Let there be light,' and there was light, 
 and many emerged out of darkness into it. We have hard- 
 ly ever held a camp-meeting since without his presence and 
 power to convert souls. Glory to God and the Lamb for- 
 ever and ever! Yours respectfully, John McGee." 
 
In North Carolina, and Virginia* 247 
 
 Asbury rejoiced at the introduction of the camp-meeting 
 as peculiarly adapted to the wants of the West. " It gave 
 him immense congregations, and added the people to the 
 Church by thousands." From one of them he wrote: "I 
 cannot say how I felt, nor how near heaven." Again: "I 
 pray God that there may be twenty camp-meetings a week ! " 
 And again: "More of camp-meetings! I hear and see the 
 great effects produced by them." 
 
 The camp-meetings produced a religious interest through- 
 out the whole country, and were the means of carrying on 
 the great revival which began with the nineteenth century 
 and continued to grow several years. But as the great re- 
 ligious excitement was maintained, there appeared at the 
 meetings, and sometimes elsewhere, a " physical phenome- 
 non" not to be mentioned even now without a sensation of 
 fear. "The jerks" are one of the mysteries in the history 
 of religion. "Violent opposers were sometimes seized by 
 them ; men with imprecations upon their lips were suddenly 
 smitten with them." Drunkards, attempting to drown the 
 effect by liquors, could not hold the bottle to their lips. 
 Their convulsed arm would drop it or shiver it against the 
 surrounding trees. Horsemen charging in upon camp-meet- 
 ings to disperse them were arrested by the strange affection 
 at the very boundaries of the worshiping circles — sometimes 
 struck from their saddles as if by a flash of lightning — and 
 were violently shaken the more they endeavored to resist 
 the inexplicable power. . . . Infidels and scorners could 
 hardly dare oppose them, for they themselves were often 
 seized by the mysterious affection, while their arguments or 
 jests were but half uttered ; and drunken revilers were smit- 
 ten by it when alluding to it in their carousals in bar-rooms." 
 The most thoughtful people became alarmed, and gradually 
 camp-meetings fell into disfavor. 
 
 McGee's latter days were spent in the quiet of his beauti- 
 
248 Tlie Pioneers of Methodism 
 
 ful country home, Dear Dixon's Springs, Smith county, Ten- 
 nessee. He raised a family of four daughte rs and one son. 
 His eldest daughter married Rev. T. JU Doug lass; another 
 married Rev. Thomas Jovner; another, Col. Burchett Doug - 
 lass; the other, Dr. Timothy Walton . He is said to have 
 excelled as a farmer as well as a preacher. His beautiful 
 farm evinced the care of an industrious, energetic spirit, as 
 his pulpit success had crowned a living, toilsome zeal for the 
 Master. He was well educated in the English branches, and 
 was noted as a preacher of fine address. A bold defender 
 %i Methodism, he did no mean service in laying broad foun- 
 dations for her future growth and prosperity. He died from 
 an ulcer on his arm, and breathed his last at his country 
 home, leaving the old fields of his toils and triumphs in the 
 ministry, and the quiet of his latter retirement, to join in 
 the everlasting shout of victory before the Throne, and to 
 enjoy the endless "rest that remaineth to the people of 
 God." . 
 
 WILLIAM ORMOND. 
 
 "TTTITHIN the bounds of the Snow Hill Circuit, North 
 V V Carolina Conference, there is a monument to the 
 memory of one of the heroes of early Methodism, more en- 
 during than brass or marble. These may be demolished or 
 forgotten, but "Ormond's Chapel," with its hallowed asso- 
 ciations, so dear to hundreds of living hearts, and so em- 
 balmed in memories of the departed, will ever be connected 
 with the history of Methodism in North Carolina. The first 
 structure was erected with funds bequeathed for that pur- 
 pose by the subject of this sketch, and it is eminently proper 
 that this place of worship shall ever perpetuate the name 
 and memory of one of the purest men that ever laid down 
 his life in the service of Christ. Certainly no more suita- 
 ble monument could have been suggested. Like Jacob's 
 
Iii North Carolina and Virginia. 249 
 
 well, a means of blessing to the generations who succeed 
 him, it symbolizes the spirit of active, loving service which 
 was in him whose name it bears, and who, after devoting 
 his life to the best interests of humanity, sealed his work by 
 dying, like a hero, at the post of duty in a time of danger. 
 
 Only the true Christian is a true hero. The one Perfect 
 Man, he "in whom dwelt all the fullness of the Godhead 
 bodily," submitted to be bruised and smitten of men; he 
 bore, without show or feeling of resentment, the wrongs, in- 
 sults, and persecutions of the world; but when "his hour 
 was come," he went to his death with a sublime fortitude 
 and courage which sealed his claims to divinity forever. 
 The history of early Methodism presents to us many char- 
 acters who were afraid to resent the indignities that were 
 heaped upon them — but it was a fear of God, not man — 
 and these very men could brave all manner of danger, and 
 go to their death with a song and a shout upon their lips. 
 
 William Ormond did not live long enough to attain the 
 place in history which others of more extended experience 
 have won, but his twelve years of itinerant service suffice 
 to show what might have been expected of him in later life ; 
 and the occasional and fragmentary notices of him in the as 
 yet unsatisfactory records of our Church's history, patiently 
 gathered from various sources and thrown together, will 
 enable us to form an estimate of the man ; and that is the 
 purpose of our present task. 
 
 He was born of respectable parents in what was then 
 known as Dobbs county, and near the present town of 
 Kinston, North Carolina, on the 22d of December, 1769. 
 His parents were considered wealthy in that clay, and left 
 him a patrimony which, had he been guided by different 
 views of life and duty, might have developed into a consid- 
 erable fortune; but when he gave himself to Christ, he made 
 an entire consecration of every thing to his service. AVe 
 
250 Tlie Pioneers of Methodism 
 
 know but little as to his early life and education. It is 
 probable, from the small number and inferior character of 
 the institutions of learning in the country at that time, that 
 his early literary advantages would be now considered very 
 meager ; yet his brethren speak of him as one of the most 
 "gifted" of their number. 
 
 These grand old heroes have left us little information con- 
 cerning themselves, but the few notes which they made are 
 full of interest and significance. Mr. Ormond seems to have 
 been no exception to the rule, and the following record, 
 which the Church has preserved with fidelity, embraces what 
 he considered the most important events in his life : 
 "Convicted, 10th December, 1787; 
 Converted, 11th December, 1787; 
 Sanctified, 20th March, 1790." 
 
 A little reflection may show us a deeper significance in 
 these notes than we might at first be disposed to accord to 
 them. One of the great secrets underlying the marvelous 
 success of our pioneer ministry is found in the fact that 
 they "knew they had passed from darkness unto light." 
 They remembered — ah! never to forget it — the day "when 
 God, for Christ's sake, spoke peace to their souls." They 
 lived in daily, prayerful communion with their God and 
 Saviour, lest they should lose "the pearl of great price," and 
 fail, at last, of eternal life. To them, time was nothing, 
 eternity was every thing; they were "dead, and their lives 
 were hid with Christ in God." And these men were preach- 
 ers called of God. They were watchmen on the walls of 
 Zion. Their business it was to show the sinner the exceed- 
 ing sinfulness of sin, to strip him of the garments of his 
 vain excuses, to reveal to him, as messengers and embassa- 
 dors of Christ, his wretched, lost condition, and then to point 
 him to the Lamb of God, slain for the sin of the world. 
 They spoke as those having authority; an audible voice 
 
In North Carolina and Virginia. 251 
 
 from the throne of heaven could hardly have added to their 
 conviction of their duty to preach. By faith, they felt the 
 weight of the divine hand laid upon them ; by faith, they 
 heard the voice bidding them "cry aloud, and spare not;" 
 and in the inmost heart of every true man among them 
 burned this conviction, " Woe is unto me, if I preach not the 
 gospel ! " And they preached the gospel — the good news of 
 God's grace abounding to the chief of sinners — they made 
 the sinner feel and see his burden of guilt and shame, 
 pointed him to Christ for salvation, and trusted to God's 
 Spirit to do the rest. There was a realm they dared not 
 enter. They did not attempt to simplify or explain away 
 the mystery of the new birth; they did not make justifying 
 faith so simple a thing that the sinner in his sins could un- 
 derstand it ; they did not make the religion of pardon and 
 trust a thing that the sinner could obtain without forsak- 
 ing his sins and laying his all of service a willing sacrifice 
 upon the altar of Christ. They preached of sin, of right- 
 eousness, and of judgment. Their great themes were re- 
 pentance, justification, sanctification, and adoption, and un- 
 der their preaching the world was moved, the ranks of sin 
 were broken; men were converted, regenerated, led to an 
 experimental knowledge of Christ as a living personal Sav- 
 iour and Redeemer, and made to rejoice in the fullness and 
 freeness of the divine love. 
 
 It was such an experience in the divine life, such a con- 
 secration of self and service, and such a conviction of duty, 
 that William Ormond brought with him into the Conference 
 in 1791. Without attempting to follow him through his 
 several years of service, we will simply give here the various 
 appointments to which he was assigned: 1791, Tar River; 
 1792, Goshen; 1793, Pamlico; 1794, New Hope; 1795, 
 Sussex; 1796, Trent; 1797, Roanoke; 1798, Portsmouth; 
 1799, Washington (Georgia); 1800, Tar River; 1801, 
 
252 Tlie Pioneers of Methodism 
 
 Brunswick; 1802, Salisbury; 1803, Norfolk and Ports- 
 mouth. 
 
 As a man, he was quick in his bodily movement arid in 
 his perceptions; generous, affectionate, fervid, and faithful. 
 In all his relations, he exemplified the truth of Bayard 
 Taylor's oft-quoted lines: 
 
 The bravest are the tenderest, 
 The loving are the daring. 
 
 He lived above those motives of cold, calculating policy 
 which too often prevail, even among ministers, and never 
 inquired whether or not a measure was popular before sup- 
 porting it. He was rapidly becoming a leader of public 
 thought when removed by death. 
 
 At the General Conference of 1800 he introduced a mo- 
 tion which created no little discussion, through successive 
 years, before it was finally defeated — namely, "That the 
 Yearly Conferences be authorized to nominate and elect 
 their own presiding elders." 
 
 His motion, at the same Conference, "To make local 
 deacons eligible to the elder's office," though defeated 
 here by a vote of forty-seven nays to thirty-six ayes, was 
 destined to pass, twelve years later, into a law of the 
 Church. 
 
 Ormond was now entering the prime of his manhood, and 
 a brilliant career of usefulness seemed to spread out before 
 him. His affectionate nature, his tender sensibilities, his 
 compassionate interest in all who wore the garb of human- 
 ity, his striking natural gifts, and his entire consecration, 
 made him a. power in the pulpit and out of it, and gave a 
 peculiar impressiveness and tenderness to his public prayers. 
 He was a marked leader in the great revival of 1802, in 
 Western North Carolina, being at that time on the Salis- 
 bury Circuit. From the scene of the revival, that year, on 
 Yadkin Circuit, Daniel Asburv wrote: "After Brother Or- 
 
In North Carolina and Virginia. 253 
 
 mond's sermon, under prayer, the Lord displayed his power 
 in an increasing manner." 
 
 But whatever of service he might have given in after- 
 years, an all-wise and inscrutable Providence ordained it 
 otherwise, and permitted him only to leave to the Church 
 of his choice the example of one who was faithful to duty, 
 even unto death. 
 
 In 1803, he was appointed, with Joseph Toy, to Norfolk 
 and Portsmouth. While here, the yellow fever appeared, 
 and began its work of death. From the scene of its ravages 
 he wrote to a friend: "I expect to continue upon my sta- 
 tion, for it appears I cannot well leave at this time. I might 
 as well die of the fever as with any other affliction, and there 
 is as direct a passage from Norfolk to heaven as from any 
 other part of the globe. I have no widow to weep over my 
 lifeless body, no babes to mourn for a father, and I find this 
 world a dangerous and troublesome place." 
 
 He was called off, two months later, to attend the meet- 
 ing of a committee on some business of the Church in the 
 country, but the seeds of death were already sown. After 
 attending the meeting, and as he was returning to his post, 
 he was taken with the fever, and died at the house of a 
 friend, in Brunswick county, Virginia, October 30, 1803. 
 His last hours were blessed by the consolations of the gos- 
 pel, and he died with the shout of victory upon his lips. 
 
 The "early minutes" tell us that "he left a legacy to the 
 Conference, another to build a house for God, in the neigh- 
 borhood of his nativity; the balance to his relations, with 
 particular instructions that a part of it be applied to the 
 education of their children." 
 
2.">4 The Pioneer* of Methodism 
 
 JAMES JENKINS. 
 
 IT is interesting to note the various shades of character 
 that were brought out by the Wesleyan movement, and 
 more interesting still to witness the utilization, by an over- 
 ruling Providence, of the various types and degrees of tal- 
 ent, in the work of saving «souls and advancing the kingdom 
 of Christ. When Paul asked, " Lord, what wilt thou have 
 me to do?" he expressed his recognition of individual duty 
 and responsibility, and his acquiescence in the divine purpose 
 and plan in his creation. When David said, " I had rather 
 be a door-keeper in the house of my God than to dwell in 
 the tents of wickedness," he expressed his willingness to do 
 the kind of work which Infinite Wisdom had prepared him 
 for performing. Here lies the secret of success in the Chris- 
 tian life — submission to the divine will, and conformity to 
 the divine purpose. When Paul brought himself and laid 
 his all upon the altar of the divine will and asked, " Lord, 
 what wilt thou have me to do?" the question was answered, 
 the desired direction was given. And it was an abiding 
 consciousness of his individual acquiescence in and conform- 
 ity to the divine purpose, united with his unwavering faith 
 in God, that enabled him to rejoice in tribulations, and to 
 declare that he had learned in whatsoever state he was 
 "therewith to be content." This willingness to "endure 
 hardness as good soldiers" — resulting from an entire conse- 
 cration, and an abiding faith in the divine guidance — this 
 readiness to render the entire service in just the field for 
 which God had adapted and to which he called the subject, 
 was beautifully exemplified in the pioneer Methodist minis- 
 try; and in this fact we may read the secret underlying 
 their wonderful success. The history of Methodism is in- 
 deed wonderful, and the chain of circumstances which con- 
 nects its origin with its firm establishment shows in its sev- 
 
Iii Xortli Carolina and Virgin in. 255 
 
 eral links the molding hand of Providence. Various shades 
 and degrees of talent finding their proper fields for use- 
 fulness — various types of pulpit power suiting to various 
 shades of human character and temperament, showing the 
 directing mind of the great Captain of our salvation, lead- 
 ing this sacramental host on to victory. 
 
 For many years, and until the year 1847, the name of 
 James Jenkins stood upon the roll of the South Carolina 
 Conference, connecting that generation with the noble band 
 of pioneer heroes who had gone before. In the year 1792 
 he had joined the Conference, and his fields of labor were 
 as follows: 1792, Cherokee Circuit; 1793, Oconee; 1794, 
 Santee; 1795, Broad River and Edisto; 1796, Great Pedee; 
 1797, Washington, Georgia; 1798, Bladen, North Carolina; 
 1799, Edisto; 1800, Santee and Catawba; 1801, South Car- 
 olina District; 1802-4, Camden District; 1805, superannu- 
 ated; 1806, located. He reentered in 1812, aud was ap- 
 pointed to TVateree Circuit, but located again in 1813. 
 From 1831 to 1847 he sustained a superannuated relation 
 to the Conference. 
 
 He is described as " tall and commanding in person, with 
 a face — even in old age — expressive of great energy and 
 courage, and a voice — until impaired by long use — clear and 
 trumpet-toned." He belonged to the class of preachers 
 popularly known as " Sons of Thunder," and was famil- 
 iarly called " Thundering Jimmy," "Bawling Jimmy," etc. 
 So vigilant was he in his oversight of the young preachers, 
 and so ready to correct what appeared to him to be errors 
 in them, that he was styled by the preachers "the curry- 
 comb of the Conference." 
 
 Whatever objections criticism may make to such a char- 
 acter in this day, it is at least certain that James Jenkins 
 accomplished a work in his generation that will live for 
 eternity, and his consecration to the work of the ministry, 
 
25G The Pioneers of Methodism 
 
 his devotedness to Christ, underlying all his conduct and 
 shining out in the motives impelling his actions, would com- 
 mand respect and win veneration in any day. It was under 
 hi* ministry that those grand pillars of early Methodism, 
 Keddick and Lovick Pierce, were converted. Of the former 
 of these we shall have occasion to speak in another sketch. 
 The latter tells us that Jenkins was the first man that he 
 ever heard preach " with the power of the Holy Ghost 
 come down from heaven." Had he done nothing else, these 
 seals to his ministry would have justly won for him the ev- 
 erlasting gratitude of the Church he served so faithfully 
 and loved so well. 
 
 Besides the traditions that have reached us of his wonder- 
 ful successes in proclaiming the glad tidings of salvation, 
 showing the " exceeding sinfulness of sin," and constraining 
 the listening multitudes, overwhelmed by the storm of his 
 exordiums, to turn to a living Advocate and Eedeemer, be- 
 fore their day of probation ended, we have, fortunately, a 
 few old letters that he wrote to Bishop Asbury, and which 
 we give as valuable not only in bringing out the man in 
 living colors before us, but as contributing to the history of 
 Southern Methodism: 
 
 "Camdex, S. C, June 30, 1802. 
 
 "Hell is trembling, and Satan's kingdom is falling. 
 Through Georgia, South and North Carolina, the sacred, 
 flame and holy fire of God, amidst all the opposition, is ex- 
 tending far and wide. I may say with safety that hundreds 
 of sinners have been awakened and converted this year in 
 the above-named States. 
 
 "The general meeting held at the Waxaws, was on the 
 last of May. Five Methodist, five Baptist, and twelve Pres- 
 byterian 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 re- 
 
In North Carolina and Virginia. 257 
 
 markable cases I will relate, of a professed atheist who fell 
 to the earth and sent for Brother Gassaway to pray for him. 
 After laboring in the pangs of the new birth for some time, 
 the Lord gave him deliverance. He then confessed before 
 hundreds that for some years he had not believed there was 
 a God, but now had found him gracious to his soul. 
 
 " Not far from Rutherford court-house there was another 
 general meeting the first of June, 1802. The same power 
 attended the meeting; thousands were present; many poor 
 sinners felt the power of God, and were raised up to testify 
 that he had forgiven their sins. 
 
 " The Methodists had another general meeting a few days 
 past at the Hanging Rock; fifteen ministers — Methodist, 
 Baptist, and Presbyterian — with about three thousand peo- 
 ple. The work began, in some degree, on Friday night. 
 The preachers were singing, praying, or preaching all the 
 night. Saturday evening it began again at the stand. Sab- 
 bath evening, at the close of the sacrament, some fell to the 
 earth, and the exercise continued the whole night. Monday 
 morning the people came together again, and began singing 
 and exhorting. The Lord wrought again, and this was the 
 greatest time. They were crying for mercy on all sides. 
 • One man, that had one Sabbath evening been in a dreadful 
 and unreasonable rage, at the close of this meeting the Lord 
 brought to plead for mercy. I found him weeping — he had 
 watered the ground with his tears. We judged twelve or 
 fifteen found peace. A letter from Daniel Asbury informs 
 me he never saw such a work, and that he had joined fifty 
 in going round the Yadkin Circuit. Brother Mead informs 
 me the work is still going on in Georgia. We have a re- 
 vrval in Anson and the upper part of Santee. Brother Gas- 
 saway joined at one time nineteen, and at another seven- 
 teen. There is also a revival at Bladen, Kingston, and sev- 
 eral other places. James Jenkins." 
 17 
 
258 The Pioneers of Methodism 
 
 "Camden District, July 28, 1803. 
 
 "After attending several camp-meetings, the particulars 
 of which I will not detail, but contenting myself with say- 
 ing the Lord was with us at every one, I will proceed to 
 give you an account of one held in Sandy River Circuit, 
 which began the first day of July. I have seen in my trav- 
 els many good and great times ; but among sinners, I think 
 this was the greatest I ever saw. On Saturday the Lord 
 began to shake Satan's kingdom in a glorious manner. On 
 this day a man was struck with the power of God, who 
 tried to get off the ground, but got only about three hundred 
 yards, when he fell and cried for mercy. Another such 
 case happened on Sunday. One of the brethren and myself 
 retired in the bushes for private devotion. Scarcely were 
 we there when a man came along lamenting his wretched 
 case, two men following him, with whom he pleaded to stay 
 behind, while he should go and pour out his soul to God. 
 We stood and listened at him — it was truly affecting. He 
 confessed his sins in these words: 'O God, I have sinned 
 against thee, and dared thee to thy face ; and I deserve noth- 
 ing but hell ; yet I plead for mercy ! ' And I have no doubt 
 he obtained that mercy he pleaded for. On Sunday and 
 Sunday night the powers of darkness gave back. Many 
 sinners were on the ground crying for mercy, and many be- 
 lievers crying for perfect love. About twenty found re- 
 demption in the blood of Jesus at that time. 
 
 " I next attended a camp-meeting in Union Circuit. The 
 Lord was with us indeed ; many were convicted and several 
 converted, and the shouts of his people were heard afar off. 
 At the Waxaws also I had a very remarkable and gracious 
 time; though this was chiefly among believers. Several 
 spoke in love-feast and testified that the blood of Christ had 
 cleansed them from all sin. Eight more professed to have 
 received the same blessing and the same witness at this 
 
Iii North Carolina and Virginia. 259 
 
 meeting. Thus the work goes on. May it spread more rap- 
 idly, is my fervent prayer. 
 
 "I am, etc., James Jenkins." 
 
 "Wilmington, N. C, October 18, 1804. 
 
 "Our first camp-meeting began the 22d of June, in Bla- 
 den Circuit, about ten miles from Wilmington. The power 
 of God was present to wound and to heal. The cries of the 
 distressed, and the shouts of joy from those that were healed, 
 were truly awful and pleasing. The work broke out the 
 first day, and increased until Sunday evening and Monday 
 morning, when God seemed to bow the heavens, and come 
 like the rushing of a mighty wind. The slain of the Lord 
 were many; every mouth was stopped, and confessed that it 
 was the power of God. On Monday morning we had three 
 persecutors struck with the power of God; two fell and 
 never rose till God spoke peace to their souls. We suppose 
 that there were seventy souls found peace with God through 
 our Lord Jesus Christ. 
 
 "Our next camp -meeting was in Great Pedee Circuit, 
 at Brother E. James's. Upon this occasion God made bare 
 his arm, and worked for his own glory. Some fell under 
 the power of God, and others found redemption in the blood 
 of the Lamb. There is still a blessed work in that circuit. 
 There was a camp-meeting at the Hanging Rock, in Santee Cir- 
 cuit. This was a time of refreshing from the presence of the 
 Lord to souls of believers. Sinners were awakened, mourn- 
 ers converted, believers sanctified, and backsliders reclaimed. 
 
 " The next camp-meeting was at the Beauty Spot, 21st of 
 September. Ten preachers and numbers of people. We 
 had some stir on Friday night, but were interrupted by the 
 rain. We began the exercise after breakfast, and continued 
 nearly till night with very little stir, but under the last 
 prayer the power of God came down among the people. 
 
260 The Pioneers of Methodism 
 
 The saints began to shout aloud and praise God, and sin- 
 ners began to cry for mercy. In a little time there were 
 many agonizing on the ground — some found the pearl of 
 great price. The work lasted nearly all night. In the 
 morning I gave them my farewell from 2 Tim. ii. 12. This 
 was the greatest time that was seen among the preachers — 
 they were filled with the Holy Ghost. The last camp-meet- 
 ing is just over in Bladen Circuit, by Brother Gauteers. 
 Ten preachers and about sixteen hundred people. This ex- 
 ceeded all that I ever saw. The work broke out the first 
 day, and increased rapidly until we left the ground. The 
 Lord rode forth conquering and to conquer; the devil's 
 kingdom fell like lightning to the ground. Many sinners 
 fell under a sense of guilt and danger, and cried aloud as if 
 in the agony of death; many praising God for pardoning 
 love. It was truly affecting to see parents, with their chil- 
 dren in their arms, crying over them, and pleading with 
 them to serve God; children pleading with their parents to 
 flee from the wrath to come. All souls w T ere made subjects 
 of the work — males and females, whites and blacks, rich 
 and poor. From the hoary -headed sinner to children of 
 nine years old were the subjects of this blessed work. Many 
 sinners had to fly from the ground or fall under the power 
 of God. One sinner that had been burning the negroes 
 that were down at last fell himself, and never rose till he 
 was happy in God. We suppose there w T ere three or four 
 hundred Christians; about twelve hundred sinners, and of 
 twelve hundred one hundred found the Lord. We left the 
 ground about two o'clock in the afternoon, and then several 
 lay on the ground like dead men. We suppose since our 
 first camp-meeting in June there, have been about three 
 hundred souls converted in and about Bladen Circuit. We 
 had a powerful time last night in this place. Some awaken- 
 ings in this town this year. 
 
In North Carolina and Virginia, 201 
 
 "I have labored under great weakness for two months — 
 colds and fevers latterly, and now a sore leg; but have kept 
 along hitherto. I do not expect much to take a station 
 next year. I expect to meet you in Camden. I am as 
 much as ever thine to obey. James Jenkins." 
 
 In 1809, Bishop Capers, then just entering the itinerant 
 work, was sent to the circuit on which Mr. Jenkins lived, 
 the latter, at that time, sustaining to the Conference a local 
 relation. Speaking of the neighborhood of Sawney's Creek, 
 the Bishop says : 
 
 "Here lived that most remarkable man James Jenkins, 
 whose goodness no one ever doubted, but whose zeal was 
 always brandishing in the temple a scourge of not very 
 small cords, as if for fear that some one might be present 
 who did not love the temple well enough to take a scourging 
 for it, and who ought therefore to be driven out; and in full 
 faith that the more men were beaten the better for them, as 
 it would make them more humble and less worldly-minded. 
 His was the first house I entered in my new field of labor, 
 and if I might have been driven off by the first discourage- 
 ment, that might have been my first and last appearance in 
 that quarter. I seemed to be younger, greener, and a 
 poorer prospect for a preacher in his estimate than even in 
 my own ; and he was an old preacher, and withal a famous 
 one. That first introduction to the responsibilities of my 
 new charge was after this sort : 
 
 "'Well, have they sent you to us for our preacher?' 
 
 "'Yes, sir.' 
 
 "'What, you? and the egg-shell not dropped off of you 
 yet ! Lord have mercy upon us ! And who have they sent 
 in charge?' 
 
 " ' No one, sir, but myself.' 
 
 " ' What, you, by yourself? You in charge of the circuit? 
 
262 The Pioneers of Method Ism 
 
 Why, what is to become of the circuit? The Bishop had 
 just as well have seut nobody. What can you do in charge 
 of the circuit?' 
 
 "'Very poorly, I fear, sir; but I dare say the Bishop 
 thought you would advise me about the discipline, and I 
 am sure he could not have sent one who would follow your 
 advice more willingly, Brother Jenkins, than I will.' 
 
 " ' So, so ; I suppose then I am to take charge of the circuit 
 for you, and you are to do just what I tell you?' 
 
 " ' I would be very glad, sir, to have you take charge of 
 the circuit.' 
 
 " ' Did ever ! What, I, a local preacher, take charge of the 
 circuit? And is that what you have come here for? Why, 
 man, you know nothing about your business. How can I 
 take charge of the circuit? No, no; but I can see you do 
 it, such a charge as it will be ; and if I do n't, nobody else 
 will, for these days the discipline goes for nothing.' 
 
 "And he groaned deeply. 
 
 "It was on my second or third round that coming to 
 Brother Jenkins's he asked me, in his usual earnest man- 
 ner, how many members I had turned out at H meet- 
 ing-house. 
 
 "'None, sir.' 
 
 " ' What, do you let peojde get drunk, run for the bottle, 
 and turn up Jack, and keep them in the Church?' 
 
 " ' My dear sir, I hope nobody does so at H . I am sure 
 
 I never heard of it.' 
 
 " 'A pretty piece of business,' rejoined he. ' Why, at Polly 
 H.'s wedding, a whole parcel of them ran for the bottle, 
 and old J. A. held it, and got drunk into the bargain. And 
 now you, the preacher in charge, come here and tell me 
 that you never heard of it, though I can hear of it forty 
 miles off.' 
 
In North Carolina and Virginia. 263 
 
 " This was a poser for mc. With feelings too sad for soci- 
 ety, I took the earliest hour for retirement. My bed was 
 in an upper room, the floor of which was made of loose plank, 
 without ceiling of any kind at the lower edges of the joist, 
 which might have obstructed the passage of sound from the 
 room below. And I had not been long in bed before I heard 
 my kind-hearted sister say : 
 
 " ' O Mr. Jenkins, you do not know how much you have 
 grieved me ! ' 
 
 " ' Grieved you, Betsy,' replied he ; ' how in the world can 
 I have grieved you?' 
 
 " ' By the way you have talked to Brother Capers. I am 
 afraid he will never come here again. How can you talk 
 to him so?' 
 
 "'Why, Betsy, child,' returned he, 'don't you reckon I 
 love Billy as well as you do? I talk to him because I love 
 him. He '11 find people enough to honey him without my 
 doing it ; and he 's got to learn to stand trials, that 's all.' 
 
 "Sister Jenkins seemed not to be satisfied, but wished to 
 extort a promise that he would not talk so roughly to me 
 any more. But his conscience was concerned in that, and 
 he would not promise it — ' You may honey him as much as 
 you please, but I go for making him a Methodist preacher.' 
 ' Well, then,' thought I, ' it 's a pity, my old friend, that you 
 should spoil your work by not tightening your floor. You 
 might as well have promised, for I will take care that you 
 shall not make any thing by the refusal.' The next morn- 
 ing it was not long before something fetched up the unpleas- 
 ant theme, and as he was warming into the smiting spirit, I 
 looked in his face and smiled. 'What,' said he, 'do you 
 laugh at it?' 'As well laugh as cry, Brother Jenkins/ I 
 returned ; ' did you not tell Sister Jenkins that you loved 
 me as well as she did, and only wanted to make a Method- 
 ist preacher out of me? I am sure you would not have me 
 
264 The Pioneers of Methodism 
 
 cry for any tiling that is to do me .so much good.' It was 
 all over; he joined in the laugh, and threw away his seem- 
 ing ill humor. But as for the matter of the immoralities 
 at II , it turned out to be all a hoax. Borne wag, know- 
 ing how such a circumstance would trouble him, probably 
 originated the tale for that purpose." 
 
 For the following incidents we are indebted to Shipp's 
 " History of Methodism in South Carolina : " 
 
 "At a protracted meeting in one of the larger towns, a 
 talented minister, who a few days before had been married 
 to a most excellent young lady in the place, preached a 
 carefully prepared sermon to a large congregation — in which 
 the bride, the family, and divers friends were included — on 
 the 'frailty of man and the immutability of the gospel,' 
 from 1 Peter i. 24, 25. In the discourse, which was through- 
 out highly rhetorical and excessively ornate, there occurred 
 in particular a passage in which the pyramids of Egypt were 
 made to stand out very conspicuously to view. Mr. Jenkins, 
 who had been trained in a widely different school of homi- 
 letics, and who had been requested to close the exercises 
 after him, began his exhortation by saying: 'Brethren, the 
 hour is gone, and nobody is profited. I should like to know 
 what the pyramids of Egypt have to do with converting 
 souls. Fire, Holy Ghost, power, is what we want!' And 
 he proceeded to criticise in unsparing terms of severity a 
 style of j^reaching so revolting to his taste, and so foreign 
 from his conception of the proper object of the pulpit. Not- 
 withstanding the mortification on the one side, and the mer- 
 riment on the other, produced for a time by the severity of 
 his strictures, yet by his honesty of purpose and earnestness 
 of spirit, which all were obliged to recognize, he brought 
 the services to a close amid feelings of deepest solemnity and 
 awe on the vast congregation. 
 
 " During the session of one of the Conferences, Mr. Jen- 
 
In North Carolina and Virginia. 265 
 
 kins felt bound by his conscience to make complaint against 
 a young preacher who had allowed himself to be detained 
 with a wedding-party after the dancing had been introduced. 
 The young brother pleaded in excuse that he had not been 
 notified beforehand that there was to be dancing, and that 
 he was imprisoned in a room from which there was no way 
 of exit without going through the hall in which the dancing 
 was going on, and withal the door was kept fast closed. 
 The defense was not at all satisfactory to Mr. Jenkins, who 
 insisted on an honest application of discipline, on the ground 
 that it was a will on the part of the young brother, and not 
 a way of egress, that was wanting. 'If I had been there,' 
 said he, 'I would have gotten out of the house if Satan him- 
 self had been the door-keeper.' " 
 
 From the foregoing letters and incidents, the reader has 
 formed an estimate of the character of the man. Amid all 
 bis peculiarities, his passionate love for the Master, his in- 
 tense devotion to the Church, and his burning, restless, toil- 
 some zeal for the conversion of souls and the honor of Zion 
 shone out through all his actions, and inspired confidence in 
 all who knew him. And while this zeal led him to criticise 
 sharply what he thought to be wrong, it never led him — as 
 it so often does others — "to think of himself more highly 
 than he ought to think." A beautiful humility, a Christ- 
 like spirit of self-abasement, ran through his whole life, tem- 
 pering the ardent intentness of his toilsome love for Christ 
 and his kingdom, and revealing the melting, molding influ- 
 ences of divine grace in his heart. He feared no man, and 
 in the discharge of what he conceived to be his duty he was 
 ever ready to brave danger and death, but at the foot of the 
 cross he was as meek and submissive as an ignorant, depend- 
 ent child. This beautiful spirit of Christian humility shone 
 out in radiant colors as the sun of his life approached its 
 setting. When some one, perhaps to encourage him, in his 
 
2G6 The Pioneers of Methodism 
 
 last hours reminded him of the work he had done for the 
 Church, he replied: "I have never done any tiling; don't 
 mention these things to me; I am nothing but a poor, un- 
 worthy sinner, saved by grace. Christis all; to him be all 
 the praise." He had raised the shout of victory over many 
 a hard-fought field, and now, "saved by grace," he was to 
 "come out more than conqueror" in the final conflict. 
 " The last enemy, even death," was overcome. On the 24th 
 of January, 1847, at Camden, South Carolina, in the eighty- 
 third year of his life and in the fifty-fifth of his ministry, 
 without a struggle, he yielded his spirit up to God who gave 
 it, and sweetly "fell on sleep." The notes of victory lin- 
 gered upon his lips even as his spirit was passing up to the 
 blood- washed hosts to take up the everlasting shout of praise 
 before " the throne of God and of the Lamb." 
 
 JAMES DOUTHIT. 
 
 ~TT"7"E learn from Bishop Asbury's journal that the fa- 
 V V ther of the subject of this sketch was born in Ma- 
 ryland. Removing from his native State, he settled on the 
 Yadkin River, in North Carolina, became a member of the 
 Methodist Church, was appointed class-leader, and opened 
 his house as a preaching-place for "the assemblies of his 
 brethren." But, alas! "an infamous woman found her way 
 into the society, seduced Douthit away, and he departed 
 from his brethren and from God. Some years after this, 
 the family removed to the Table Mountain, Pendleton Dis- 
 trict ; preachers came to the house, the father was reclaimed,, 
 and his two sons, James and Samuel, joined the Methodists 
 and were useful and respectable traveling preachers; the 
 former laboring twelve, the latter seven years in the minis- 
 try." The father fell a second time into sin — led away by 
 his weakness for strong drink — but in the evening of life 
 
In North Carolina and Virginia, 267 
 
 "became a true penitent, was blessed with justifying and 
 sanctifying grace, and slept in peace in the seventy-third 
 year of his age." 
 
 James Douthit entered the itinerant ministry at the Con- 
 ference held in the city of Charleston, December 24, 1792, 
 though it seems he had traveled some before this time. It 
 may be interesting to note just here the fact that the Meth- 
 odists had been so imposed upon by unworthy characters 
 traveling through the country and passing for preachers 
 that the Conferences this year took steps to protect them- 
 selves and the preachers by issuing the following " caution" 
 which appears on the printed minutes : 
 
 " The brethren are requested to be on their guard against 
 impostors — one of this character having made his way 
 through Xorth and South Carolina, collected money, pur- 
 chased a horse by falsehood, and disappeared. If a preach- 
 er is on the traveling plan, he will be sent out from the 
 District Conference; if he is in the local line, he can be 
 recommended from his quarterly-meeting. If doubts arise 
 relative to any person who may appear under the character 
 of a Methodist preacher, refer him to the preacher who has 
 charge of the circuit for examination before he is permitted 
 to preach." 
 
 The term "District Conference" was used in place of 
 "Annual Conference," as it was the intention at that time 
 to hold an Annual Conference in each presiding elder's dis- 
 trict. This, however, was found to be impracticable, and 
 the term "District Conference" fell into disuse until it was 
 used to designate certain local preachers' Conferences known 
 in the Church from 1820 to 1836. 
 
 In the year 1792, the Conferences received forty-three' 
 young men into the itinerant ranks, and Douthit's name 
 appears on the roll of the general minutes with such names 
 as Anthony Sale, Francis A cuff, and Hezekiah C. Wooster. 
 
268 TJie Pioneers of Methodism 
 
 He was appointed this year to Saleuda Circuit, with young 
 George Clark as co-pastor, and Reuben Ellis as presiding 
 
 elder. It was the custom then to send two preachers to each 
 of the large circuits. They could not get around the cir- 
 cuits, generally, in less than six weeks' time, preaching from 
 three to ten times a week; and they succeeded each other 
 at intervals of about three weeks at each place. As the 
 preachers were mostly young men, and unordained, the pre- 
 siding elder was expected to reach every preaching-place on 
 his district, as nearly as possible, at least once a year to ad- 
 minister the sacraments. Like Paul and Barnabas, young 
 Douthit and Clark went to their work with the divine unc- 
 tion upon them. The Lord blessed their efforts, and crowned 
 their labors with success. The next year, Douthit traveled 
 Burke Circuit, in Georgia, with Benjamin Tarrant as co- 
 pastor, and Philip Bruce as presiding elder. Here, also, he 
 was permitted to raise the shout of victory over many a 
 hard-fought field. At the close of this year, he was ordained 
 a deacon by Bishop Asbury. In 1795, he was returned to 
 Saleuda, and in 1796 he traveled Broad Eiver Circuit, ad- 
 joining. At the close of the latter year, he was elevated to 
 elder's orders. In 1797, we find him on the Great Pedee 
 Circuit; and in 1798, with the saintly George Dougherty 
 and Robert Gaines, he traveled Santee and Catawba. These 
 were all new fields where Methodism was just opening the 
 way, and demanded indomitable energy and courage to meet 
 the oppositions that offered, and to Avithstand the privations 
 of frontier life. 
 
 In 1799, we find Douthit on the Salisbury Circuit, in 
 North Carolina. In 1800, he traveled Greensville Circuit, 
 in Virginia. The latter was one of the old fields of Meth- 
 odism, and had been blessed with the labors of the first 
 preachers who came to Virginia. 
 
 In 1801-2, he traveled Salisbury District as presiding 
 
In North Carolina and Virginia. 2G9 
 
 elder. These were memorable years in the history of South- 
 ern Methodism. A revival-wave seemed to sweep over the 
 land, and thousands were added to the Church. The Salis- 
 bury District at this time embraced Caswell, Guilford, Yad- 
 kin, Morganton, Swannanoa, Salisbury, Haw River, and 
 Franklin circuits. Rather an appalling extent of territory 
 surely for one man to travel, but he did it, and the follow- 
 ing letter to Asbury will give us some idea of the progress 
 of the work : 
 
 "July 13, 1802. 
 "At the quarterly-meeting in Swannanoa, May 1st and 2d, 
 Mr. Newton, a Presbyterian, attended, and assisted me in 
 the administration of the Lord's Supper. It was a solemn 
 time ; thought by some to be the greatest meeting ever held 
 in Buncombe county. At the quarterly-meeting in Mor- 
 ganton, the 8th and 9th of May, we had a very large con- 
 gregation, a solemn time, and some very powerful convic- 
 tions. At the Yadkin quarterly-meeting, the loth and 16th 
 of May, we had also a gracious season. At the quarterly - 
 meeting in Guilford, which began on Friday 21st and con- 
 tinued until Monday the 24th of May, Ave had the greatest 
 time and the most powerful work that I ever saw. The 
 work broke out on Saturday, about four o'clock in the after- 
 noon, and there was no intermission till after two o'clock in 
 the afternoon on Monday. I think there were (at times) 
 during this meeting, upward of one hundred souls down at 
 one time crying for mercy ; between forty and fifty professed 
 to be converted. At the quarterly-meeting in Caswell, at 
 Edward Taylor, jr.'s, Brother Jackson met me. On Sab- 
 bath-day, under preaching, the work broke out; perhaps 
 five professed faith, while several others were struck to the 
 earth and cried aloud for mercy. At the quarterly-meeting 
 in Haw River Circuit, held at the Hickory Mountain meet- 
 ing-house, which began on Friday the 11th of June, and 
 
L'To Thr Pioneers of Methodism 
 
 continued until Monday the 14th, we had the greatest time 
 that had ever been seen there. The power of the Lord 
 came down on Saturday, like a mighty rushing wind, and 
 appeared to rest on the congregation during the meeting. 
 The number of the converted could not be ascertained. The 
 work of the Lord at this time is reviving in a most pleasing 
 manner in all the circuits in the district, except Franklin. 
 I pray God to send it there and everywhere till the earth 
 is filled with the knowledge and glory of God. The preach- 
 ers in the district are all able to travel and preach, although 
 some of them complain, and are greatly weakened by ex- 
 cessive labors. 
 
 "I am your son and servant in the gospel of Christ, 
 
 "James Douthit." 
 
 We hear the shout of victory in the following, which he 
 wrote four months later : 
 
 "November 13, 1802. 
 
 "I am now at the quarterly-meeting in the Yadkin. 
 Brother McKendree is with us. The Lord has been pow- 
 erfully present this day, and we are looking' for greater 
 times to-morrow and the next day. The Lord is doing won- 
 ders throughout the district; the holy flame has caught and 
 is going on very considerably in all the circuits. I suppose 
 at the several quarterly-meetings, the second time I went 
 round the district, not less than five hundred souls professed 
 to find the Lord. Hail, Jesus! thou art our King, and we 
 will praise thee. James Douthit." 
 
 From these letters we must form our estimate of the char- 
 acter of the preacher, unless there be some who will favor 
 us with information that has not yet been permanently re- 
 corded. Although an earnest worker, filling high positions 
 in the Church, traveling twelve years, and exploring new 
 fields, Douthit's name has as yet no place in the written 
 
/// North Carolina and Virginia. 271 
 
 history of his Church. His brother Samuel went West, and- 
 his name is accorded honorable mention in Bedford's " His- 
 tory of Methodism in Kentucky." James located in 1803, 
 and we hear no more of him until ten years after, when 
 Bishop Asbury stops at his house "on the quiet banks of 
 the Saleuda" to write his "valedictory address to the presid- 
 ing elders," and mentions it in his journal. 
 
 We have been unable to ascertain the exact time and 
 place of his birth or of his death. Asbury spells his name 
 Douthat ; in the early minutes it uniformly appears Douthet ; 
 but we have been guided by his own signature as it occurs, 
 each time, in an old volume of printed letters. 
 
 GEORGE DOUGHERTY. 
 
 TO the right and left of the main entrance to Front 
 Street Church, in Wilmington, N. C, two of the 
 pioneers of Methodism in the South sleep their last sleep, 
 awaiting the sound of the trump that shall call them to 
 the resurrection of the just. Until the close of the late war 
 between the States, a marble slab marked the resting-place 
 of each — one perpetuating the memory of William Meri- 
 deth and the other of George Dougherty. Side by side 
 they had been buried at the old "African Chapel" which 
 Merideth had founded, and which stood where the Front 
 Street parsonage now stands, corner Walnut and Second 
 streets. Their remains were removed when the new church 
 was built. At the close of the war the negroes claimed the 
 building, and, under bayonets, came near getting control of 
 it; and an allusion to the old "African Church " in the ep- 
 itaphs on the slabs caused their removal when the front steps 
 to the church were remodeled. 
 
 In this city Merideth had labored and founded the first 
 Methodist house of worship. To it Dougherty, broken 
 
Zi - The Pumeers of Methodism 
 
 down in health and dying of consumption, had come to 
 take shipping for a milder climate; and here, in graves 
 now unmarked save by the bricks which inclose them, 
 their mortal remains await the day when Christ shall come 
 to make up his jewels, and when the redeemed spirits and 
 glorified bodies shall be wedded together in immortal union 
 and unfading bloom. And while Dougherty spent the whole 
 of his ministerial life in another State, the fact that he here 
 ended his warfare and now rests from his labors brings a no- 
 tice of his life within the domain of the intention of this work. 
 
 He was born in Newberry District, South Carolina, about 
 the year 1772, and was here reared to manhood's state. His 
 parents, though not wealthy, were in comfortable circum- 
 stances, and managed to give him early educational advan- 
 tages, which he well employed, and which were far superior 
 to those enjoyed by the majority of youths of his day, yet the 
 reader will hardly need to be reminded that they were far 
 from being what would now be called liberal. After spend- 
 ing a few years in teaching, he joined the South Carolina 
 Conference at its session in Charleston, January 1, 1798, and 
 his fields of labor were as follows: 1798, Santee; 1799, Oco- 
 nee; 1800-1, Charleston; 1802-1804, presiding elder of 
 Saleuda District; 180-5-1806, Camden District. Here his 
 health failed, and he found it necessary to take a super- 
 annuated relation, which he did not long maintain before 
 he exchanged labor for rest. 
 
 Perhaps no man among the early preachers of Methodism 
 made for himself a more enviable reputation in the short 
 space of nine years. He was an indefatigable student, un- 
 tiring in his efforts to acquire knowledge that would be use- 
 ful to him in his w T ork as a preacher. As a Greek and He- 
 brew scholar, he stood preeminent among his brethren; and 
 as an earnest, forcible, eloquent minister of the gospel of 
 Christ, he was equaled by few in any Church in his day. 
 
In North Carolina and Virginia. 273 
 
 In personal appearance he was quite unprepossessing. He 
 had lost an eye, and was otherwise sadly disfigured by small- 
 pox ; his tall, frail figure was ungainly in the extreme, and 
 yet, by the force of an intellect which no cloud shadowed, 
 thorough consecration to the work of the ministry, and a 
 rich and deep religious experience, he won for himself the 
 reputation of one of the most eloquent and effective preach- 
 ers that ever graced a South Carolina pulpit. 
 
 The following instances of his pulpit success we quote from 
 Dr. Shipp's " History of Methodism in South Carolina." The 
 first was related by the Rev. Dr. Flinn, of Charleston, one 
 of the most eloquent divines of the Presbyterian Church : 
 
 " The Doctor, in the early part of his ministry, was carry- 
 ing forward, in a country church, an interesting protracted 
 meeting, without help and quite exhausted. Mr. Dougherty 
 passed through the neighborhood, and hearing that Mr. Flinn 
 Was in need of help, called upon him, and tendered his serv- 
 ices for a short time. Ministerial comity demanded that he 
 should accept the proffered aid, but he did so regretting the 
 necessity that seemed to be laid upon him. When the hour 
 of service came, the Doctor conducted him to the pulpit, and 
 took his seat in a distant part of the church, fearing, and 
 rather expecting, that his Methodist brother would make a 
 grievous failure. Mr. Dougherty began the service by read- 
 ing a hymn in a style of great impressiveness. Then followed 
 a prayer, rich in evangelical thought, and altogether perti- 
 nent to the occasion. But the sermon was yet to come, and 
 he was not relieved altogether of his anxiety, especially as 
 the text that was announced required the skill of a master 
 workman. The Doctor said that he actually turned his 
 eyes downward to the floor that he might not see the ungain- 
 ly form that rose up in the pulpit before him. The preach- 
 er, however, launched forth fearlessly into his great subject, 
 'and in fifteen minutes,' said the Doctor, 'I found mvself 
 
274 The Pioneer* of Methodism 
 
 straightened into an erect posture, but absolutely enchained 
 by a burst of eloquence, a mellow blaze of rich thought, as 
 rare as it was overwhelming; and to this day my recollec- 
 tion of that discourse places George Dougherty in the very 
 front rank of American preachers. He filled my ideal of 
 an able minister of the New Testament.' 
 
 "A similar incident occurred at the General Conference 
 in Baltimore in 1804. It was announced that the Rev. Mr. 
 Dougherty was to preach at a certain church that night, but 
 who was Mr. Dougherty? Nobody knew him; it was only 
 known that he was a delegate from South Carolina. The 
 hour for service came at last, and with it a very large con- 
 gregation. The members of the General Conference were 
 out in great force. ' I was there early,' said an old preacher, 
 giving his experience of that night's work, ' and took my seat 
 convenient to the pulpit. The congregation was waiting for 
 the preacher, and all eyes were directed to the door through 
 which he was to enter. Now I saw a fine-looking man enter, 
 and advance toward the pulpit. That's the preacher; but, 
 no, the stranger took his seat in the congregation ; and sev- 
 eral times I was thus disapjDointed. At length I saw a tall, 
 gaunt, one-eyed man, in rather shabby dress, enter, and walk 
 up toward the pulpit ; and to my astonishment the awkward 
 stranger entered it, and went through all the motions prepar- 
 atory to preaching. Mortification succeeded astonishment. 
 Is it possible that this fine congregation is to be bored and 
 mortified by this awkward, blundering backwoodsman ? At 
 length the preacher arose. The whole congregation seemed 
 disappointed, and there was an almost universal hanging of 
 heads. The preacher proceeded to read his hymn, and there 
 was something hopeful in that part of the performance. He 
 prayed, and I felt that there was more in the preacher than 
 I had supposed. He proceeded to his text and the sermon, 
 and a few minutes sufficed to raise every head and fix every 
 
In North Carolina and Virginal. 275 
 
 eve. Meanwhile the preacher advanced in his discourse, ris- 
 ing higher and higher, till he carried the congregation as it 
 were by storm.' 
 
 "At one of the early camp-meetings, held some distance 
 below where Anderson Court-house now stands, the congre- 
 gation was immense — Baptists, Presbyterians, and Method- 
 ists being encamped on the ground, and all three of these 
 denominations being represented in the pulpit, Messrs. Ben- 
 nett and Dougherty were appointed to occupy the stand on 
 Sabbath, and to follow each other without intermission. Mr. 
 Bennett opened with a discourse on Romans viii. 29, 30, and 
 from the text advanced the peculiar doctrines of Calvinism. 
 Mr. Dougherty followed with a discourse on the same text. 
 After a clear exegesis in correction of the erroneous inter- 
 pretation and misapplication of the passage, he advanced in 
 thunder-peals the doctrine of a free and full atonement, and 
 urged with prodigious energy an immediate compliance with 
 the conditions of salvation. The power of God came down, 
 and one universal cry for mercy was heard all through the 
 vast concourse of people. Some fell pro3trate on the ground, 
 others, rising to fty from the scene, fell by the way. Hun- 
 dreds were crying for mercy all over the encampment, while 
 the rejoicing of heaven-born souls and the shouts of victory 
 over the powers of darkness were heard all through the crowd 
 and surrounding grove. At the close of the sermon, Mr. 
 Dougherty turned to Mr. Bennett, and with uplifted hands 
 and streaming eyes, begged him, in God's name, always to 
 preach a free and full salvation by grace through faith. 
 1 The scene,' said George Clark, who was an eye-witness, 
 1 was overwhelming, and beggared all description.' 
 
 "At a camp-meeting held in Darlington District in 1805, 
 the assembled rowdies perpetrated enormities over which it 
 is necessary, even at this distant day, to draw a veil. On 
 Sunday, when fully reenforced, and roving about in a large 
 
27G The Pioru > rs of Mi thodizm 
 
 pine-forest which surrounded the tent, it came to pass, under 
 the preaching of the Rev. James Jenkins — famous through 
 all the country for having a stir and a shout — that a lady 
 in the congregation began to praise God aloud. From 
 every point of the compass they came thundering into the 
 camp with the tramp of a herd of buffaloes, thus producing 
 a scene of the utmost tumult and confusion. The lady had 
 by this time become quiet, and every thing seemed to indi- 
 cate that the time had come for Mr. Dougherty to launch a 
 thunderbolt. He accordingly arose, and said : ' I desire 
 very much to engage your attention for a short time, and 
 as I am aware of your impatience, I propose, as a sort of 
 compromise with you, to waive all the usual introductory 
 services, and proceed directly to my discourse.' He then 
 announced for his text Mark v. 13: 'And the herd ran 
 violently down a steep place into the sea, and were choked.' 
 He commenced with some striking remarks upon the general 
 policy of Satan, showing that he cared not what means he 
 used for the accomplishment of an object if they might only 
 prove successful. Thus when he was dislodged from a man 
 he was well satisfied to enter swine, if by so doing he could 
 prejudice men against Christ. In this maneuver he was in 
 the instance here recorded very successful. ' But,' said the 
 preacher, ' let us consider the text in the order of the thoughts 
 which it suggests. First, we will notice the herd into which 
 the devils enter; secondly, the drivers employed, and third- 
 ly, the market to which they are going.' Never, perhaps, 
 was an effort made under similar circumstances that equaled 
 this. It was pertinent, awful, living, scathing, and unique. 
 It was the attack of a master-mind in a last resort, and wa.s 
 entirely successful. He swept along his pathway like a 
 blazing comet, drawing such life-like pictures of vice and 
 diabolical intrigue that the miserable creatures before him 
 seemed spell-bound ; though they were all standing, scarcely 
 
/;/ North Carolina and Virginia. 277 
 
 a man among them broke ranks. When he reached his 
 imaginary market with them — the end of an abandoned 
 life, of a dark and soul-destroying course of wickedness — 
 the picture took on such an appalling hue that an invol- 
 untary shudder came manifestly over the audience; they 
 seemed actually to see them in successive columns disap- 
 pearing from mortal view and sinking into the everlasting 
 abyss. The most stout-hearted sinners present seemed over- 
 whelmed with amazement, and when the preacher closed, 
 they left in wild confusion, and were soon en route for 
 home." 
 
 In his efforts to serve the blacks, he fell a victim to the 
 persecution which the- insane zeal of some of the preach- 
 ers, and Dr. Coke in particular, had excited. On one oc- 
 casion a traveling preacher in passing through Charleston 
 made some injudicious remarks in denouncing the evils of 
 African slavery. A mob went to the church, and mistaking 
 Mr. Dougherty for the offending minister, dragged him to 
 the town-pump, and came well-nigh drowning him by pour- 
 ing water upon him. He was rescued by a brave Methodist 
 woman — Mrs. Martha Kugley — who, rushing into the midst 
 of the crowd, gathered up the folds of her gown with both 
 hands, and thrusting it into the spout of the pump, stopped 
 the flow of water until a courageous citizen, with a drawn 
 sword, obliged the mob to release their victim. Dougherty 
 never recovered from the treatment of that night, nor did 
 Mrs. Kugley. Dr. Mood, in his " History of Methodism 
 in Charleston," says of her: "The wetting she received at 
 the pump from the heartless ruffians was the cause of her 
 premature death. Like Dougherty, she was of a consump- 
 tive habit, and the cold she acquired that wintry night never 
 left her, and she and Dougherty died about the same time." 
 Dr. Bangs says: "Of all those concerned in this persecution, 
 not one prospered. Mosl of them died miserable deaths, and 
 
278 The Pioneers of Method ion 
 
 one of them acknowledged that God's curse lighted upon 
 him for his conduct in this affair." 
 
 The following letter from Dougherty to Bishop Asbury 
 reveals his earnest spirit, and gives us an intimation of the 
 peculiar embarrassments under which he labored : 
 
 " Charleston, May 25, 1801. 
 • My black school has increased to upward of forty, sev- 
 eral of whom have discovered an excellent capacity in learn- 
 ing. But you will readily believe that this has no tendency 
 to remove the reproach of the cross. The epithet of negro 
 school-master, added to that of Methodist preacher, makes a 
 black compound sure enough; yet, wonderful to think, the 
 congregations are as large and serious as they were at any 
 time since I came to Charleston. The number of blacks 
 that attend on the Sabbath is truly pleasing; yet, alas! I 
 cannot say that there is any revival. But I humbly hope 
 the storms in Charleston have taught me some useful lessons. 
 Outward persecution seems to abate, and I am again cheered 
 with the sight of some black faces in the galleries at night. 
 
 "George Dougherty." 
 
 It is difficult for us in this day to appreciate the peculiar 
 trials under which our fathers labored in founding Method- 
 ism in these fields. But if we can bring before us the per- 
 secutions they suffered, if we can think of them as preach- 
 ing in the very face of danger, and offering the word of 
 life to the mob threatening to take their lives, if we can 
 picture to our minds the overwhelming reaction in this very 
 mob as the word spoken " in demonstration of the Spirit and 
 with power " sinks into their hearts, and they begin to cry 
 unto God for pardoning mercy, there will appear to us a 
 strange, quiet beauty in the spirit of the man returning from 
 such scenes, and, without a particle of self-glorification, writ- 
 ing to Bishop Asbury the following letter: 
 
Iii North Carolina and Virginia. 279 
 
 " South Carolina District, October 20, 1802. 
 "As to the state of the district, it is tolerably pleasing. 
 Edisto Circuit has had a revival which has added very 
 considerable members to the societies. Broad River Circuit 
 has likewise been much blessed. Saleuda Circuit and Charles- 
 ton have advanced, but not equally with the others. 
 " Believe me as ever you affectionate son in the gospel, 
 
 "George Dougherty." 
 
 There is no self-assumption here ; no men are eulogized ; 
 to no sermons is the work attributed. But the letter re- 
 veals the fact that the writer recognized himself and his co- 
 laborers to be but mere agents in the matter, and that the 
 work was God's alone. 
 
 At the Conference held in Sparta, Ga., in 1807, he asked 
 for and obtained a superannuated relation. His health con- 
 tinuing to fail, it was thought by his friends that a voyage 
 to the West Indies might restore him. Accordingly he set 
 out for Wilmington, from which point the vessel was to sail 
 on which the kind Captain Bingley had offered him a free 
 passage. Arriving here, he found that the vessel was to be 
 detained for several days, and he stopped with a kind fam- 
 ily who did all in their power to relieve and make him com- 
 fortable. It was soon evident that he was too feeble to un- 
 dertake the voyage, and, indeed, that his hours upon earth 
 were numbered. He was perfectly aware of his condition, 
 and spoke with the composure of a child of God of his ap- 
 proaching dissolution. The marvelous love and the free, 
 unbounded grace of which he had so often spoken to others 
 now comforted his heart and lighted up the valley before 
 him. " The goodness and love of God to me," said he, " are 
 great and marvelous as I go down the dreadful declivity of 
 death." On the 23d of March, 1807, he " fell on sleep," and 
 entered into rest. 
 
280 The Pioneers of Methodism 
 
 At the last Annual Conference that he attended he brought 
 forward the following resolution, which was adopted: "If 
 any preacher shall desert his station through fear, in time 
 of sickness or danger, the Conference shall never employ 
 that man again." Kinging down through the years, these 
 words echo to us the spirit not only of the man who wrote 
 them and advocated their adoption, but of all the early act- 
 ors in the great movement that has left its everlasting im- 
 pression for good upon our world. 
 
 RICHMOND NOLLEY. 
 
 Away from his horne and the friends of his youth 
 He hasted, the herald of mercy and truth, 
 For the love of his Lord, and to seek for the lost; 
 Soon, alas ! was his fall — but he died at his post. 
 
 The stranger's eye wept, that in life's brightest bloom 
 One gifted so highly should sink to the tomb; 
 For in ardor he led in the van of the host, 
 And he fell like a soldier — he died at his post. 
 
 He wept not himself that his warfare was done — 
 The battle was fought, and the victory won ; 
 But he whispered of those whom his heart clung to most: 
 'Tell my brethren for me that I died at my post." 
 
 He asked not a stone to be sculptured with verse, 
 He asked not that fame should his merits rehearse; 
 But he asked as a boon, when he gave up the ghost, 
 That his brethren might know that he died at his post. 
 
 Victorious his fall — for he rose as he fell, 
 
 With Jesus, his Master, in glory to dwell; 
 
 He has passed o'er the stream and has reached the bright coast, 
 
 For he fell like a martyr — he died at his post. 
 
 And can we the words of his exit forget? 
 
 O no ! tliey are fresh in our memory yet : 
 
 An example so brilliant shall never be lost ; 
 
 "We will fall in the work — we will die at our post. 
 
 — Hunter, Songs of Zion. 
 
In North Carolina and Virginia. 281 
 
 NO name in the whole range of Methodist biography is 
 invested with a more tender interest than that of the 
 young hero-martyr Richmond Nolley. The world's grand- 
 est heroes, the world's greatest benefactors, are not always 
 those who fall on the battle-fields of civil liberty, or who lead 
 their country's hosts to victory. Courage is not always more 
 displayed in the heroic daring of the leader who attacks and 
 defeats advancing error or tyranny than in the calm intre- 
 pidity of him who seals his principles with his life-blood, and, 
 through all time, throws over his memory the halo of a mar- 
 tyr's death. It was by pouring his life out upon the cross 
 that the incarnate Son of God established forever the divin- 
 ity of his mission and the truth of the principles he had ad- 
 vanced, and accomplished the work of man's redemption. 
 Through all the ages of her history, the ashes of the martyrs 
 have been the seed of the Church. No man ever yet died 
 in vain who died for humanity. No life was ever yet spent 
 in vain that was breathed out in benediction upon mankind, 
 or offered in sacrifice upon the altar of holiness and truth. 
 God's way is not man's way. Christ accomplished the world's 
 redemption by dying upon the cross. He subdued mankind 
 by offering up his life for them, giving them the grandest 
 evidence of love that this world has ever seen. And since 
 that time the Church has won her grandest victories by the 
 silent suffering, the patient endurance, and the unshaken for- 
 titude of her defenders in the death-hour. Luther defeating 
 Rome with his logic was no more a hero, possibly not more 
 a benefactor, than the less gifted believer who, unable to 
 preach like Luther, was yet permitted to ascend the scaffold 
 and die for the principles that Luther advocated. The value 
 to the world of a human life offered in sacrifice upon the 
 altar of humanity is beyond all estimate. From every such 
 life there springs a tide of influence that will flow on forever. 
 From every such memory the ages will derive an inspiration. 
 
282 The Pioneers of Methodism 
 
 Over every such grave there will hover a halo of light and 
 glory that will shine through the ages as a candle of truth 
 in the night of error. 
 
 Richmond Nolley was born in Virginia, but we believe 
 the exaet place and date of his birth are not now known. 
 While he was quite young, his father removed to the State 
 of Georgia. Here, his parents dying, young Nolley was left 
 an orphan, dependent upon his own exertions for a support. 
 A prominent Methodist of Sparta, Captain Lucas, gave him 
 employment as a clerk in his store. In 1806 a camp-meet- 
 ing was held near this place which was crowned with results 
 long to be remembered. An immense throng of people at- 
 tended. Lovick Pierce, who had entered upon his long and 
 useful ministry, was present, and was, on this occasion, to be 
 especially honored of the Master. Standing upon a table, 
 he proclaimed the word of God in demonstration of the 
 Spirit and with power. Among the first to fall, smitten by 
 conviction, was a daughter of Captain Lucas. The vast 
 multitude was moved by the word, and gathered around the 
 preacher. They fell upon their knees, and the groans and 
 prayers of the penitents were soon mingling with the shouts 
 of those delivered from bondage. It is said that more than 
 a hundred souls were converted around that table, during 
 that memorable day and the night that succeeded. Among 
 the converts was Richmond Nolley * 
 
 He was of a "slender and delicate frame and feeble con- 
 stitution," and his previous life had ill prepared him for the 
 hardships of the itinerant life; but he soon felt that the hand 
 of God was upon him, and that the divine voice was calling 
 him to the field. In the hour of conversion he had made no 
 reservation in surrendering himself to Christ, and now he 
 was ready to take up any cross that He might impose, and 
 follow any line that He might direct. He remained with 
 his old friend and employer, "preparing himself for the min- 
 
In. North Carolina and Virginia. 283 
 
 istry by exhorting in the neighborhood" until the South 
 Carolina Conference held its annual session in the city of 
 Charleston, December 28, 1807. Here he was admitted on 
 trial and appointed to Edisto Circuit. 
 
 On this field it was his custom, after preaching in the day, 
 to visit the huts of the slaves at night, and instruct them by 
 the light of their pine-torches. Still he followed to the let- 
 ter the advice of the Father of Methodism. He rose with 
 the lark. He was never idle or unemployed. He was as 
 methodical as it was possible for him to be under the cir- 
 cumstances attending his ministry. He punctually observed 
 the days which the Church had set apart for fasting and 
 prayer, and his feeble constitution grew gradually weaker 
 under the austere mode of life to which it was subjected. 
 After preaching a year on Edisto Circuit, during which time 
 one hundred and sixty white members were added to the 
 Church there, and great good was accomplished among the 
 slaves, he was appointed the ensuing year to Wilmington 
 Station, North Carolina. Under his faithful pastorate here 
 the membership was increased from thirty-six white and two 
 hundred and seventy-nine colored members to fifty-three 
 white and six hundred and seventeen colored members — a 
 net increase of three hundred and fifty-five in one year. 
 
 In 1810 he was appointed to Charleston, South Carolina. 
 Here he was to encounter no little opposition. " Fire-crack- 
 ers were often thrown upon him in the pulpit, and while he 
 was on his knees praying; but he would shut his eyes that 
 he might not be distracted by menaces, and preach and pray 
 on with overwhelming power — a habit which, it is said, lasted 
 through the remainder of his life. His voice was as a trumpet, 
 and no man of the South proclaimed the gospel with greater 
 energy than he." (Stevens.) In 1811 we find him travel- 
 ing the Washington Circuit in the State of Georgia. 
 
 At the ensuing Conference a call was made for missiona- 
 
284 Tlie Pioneers of Methodism 
 
 ries to the far South-west Richmond Nolley, Lewis Hobbs, 
 Drury Powell, and Thomas Griffin responded and were ac- 
 cepted. "Hobbs," says Bishop McTyeire, "was a lovely 
 spirit. He was called the ' weeping prophet.' He shed tears 
 over sinners while he warned them. A year or two afterward 
 he was stationed in Xew Orleans, where his last strength was 
 spent. Their appointments scattered them widely. Griffin's 
 was on the Ouachita. Few have been so honored in planting 
 Methodism in the South-west. He lived to a good old age, and 
 his memory is blessed by thousands. While Nolley persuaded 
 sinners and Hobbs wept over them, Griffin made them quail. 
 There was a clear, metallic ring in his nature. By the camp- 
 fire, on the forest-path, he studied. One of the saddle-bags 
 men — to whom Western civilization is more indebted than 
 to any other class of agents — he mastered the hardy elements 
 of frontier life; he was sagacious in judgment, decisive in 
 action, strong in speech, and generous-hearted." The min- 
 utes of 1815 say of Hobbs: "Truly it may be said that he 
 counted not his life dear to him so he might be instrumental 
 in advancing the Redeemer's kingdom ; for, although he was 
 of slender habit, he cheerfully submitted to the inconven- 
 iences of a missionary station, and the almost incredible dif- 
 ficulties he had to surmount in New Orleans, where he be- 
 came deeply consumptive. In a lingering and dying condi- 
 tion he traveled nearly one thousand miles (great part of 
 which lay through an almost uninhabited wilderness) to his 
 native country, where he departed this life on the 4th of 
 September, 1814, in full assurance of endless life. He was 
 for some time a witness of that love which casteth out all 
 slavish fear. 'I am going, but not a missionary — I am 
 going to Jesus ! ' he exclaimed on his death-bed. ' When I 
 entered the connection I gave myself to the Lord and the 
 connection. I now feel no sorrow for having filled the sta- 
 tions to which I was appointed, but a peculiar consolation 
 
In North Carolina and Virginia. 283 
 
 that I have preached the gospel to a people who till then 
 had been strangers to it.' " 
 
 Such were the men chosen for the bravest work of the 
 itinerancy — chosen because of the heroic spirit they had 
 developed on former fields. Nolley's appointment was 
 Tombigbee Mission. "After passing through a wilderness 
 of three hundred and fifty miles," says Mr. Finley, "em- 
 bracing many savage nations, during which he was subjected 
 to all kinds of hardships, such as swimming deep rivers and 
 creeks, often destitute of food, sometimes lost in the depths 
 of the forest, exposed to wild beasts or savage men, and lying 
 out with nothing but the earth for his bed and the dark vault 
 above for his covering, he at last arrived at the place of his 
 destination. Here, on this distant and toilsome field, he 
 spent two years in laboring most indefatigably for the glory 
 of God and the advancement of the Eedeemer's kingdom. 
 Thousands would have lived and died in this frontier region, 
 without having heard of salvation had it not been for the 
 itinerant system of a Church which had the men of nerve 
 to carry it out. And while the 'successors of the apostles' 
 were sitting in their gas-lighted saloons, reclining on their 
 rich velvet-cushioned Elizabethans, discoursing pathetically 
 about the moral wastes of the West, and the inefficient min- 
 istry, Nolley and his coadjutors were carrying the bread of 
 life to starving, dying thousands, and peopling heaven with 
 little less than the redeemed of heathen lands. . . . On 
 this mission, where appointments were as far apart as Con- 
 ferences now are long, or as would embrace an entire circuit, 
 he never lost an appointment. He never stopped for wet or 
 cold. The invisible hand beckoned him onward, the inaudi- 
 ble voice urged him forward, and often without a horse he 
 would take his saddle-bags on his shoulders and walk to his 
 appointments. In regard to the hours of sleep, he carried 
 out to the letter the rules of the Father of Methodism, and 
 
286 The Pioneers of Methodism, 
 
 at early morn, while many were locked fast in the embrace 
 of Morpheus, he was up with the lark, at his morning ori- 
 sons. It is reported of him that he diligently instructed the 
 children in every place — a duty alas too often neglected by 
 many who have declared before God and the world that they 
 would attend to it. The poor slave was not forgotten in his 
 daily ministrations. Every day almost found him in the 
 hut of the sable son and daughter of Africa, teaching them 
 the religion of Christ and the way to heaven; and had it 
 not been for the labors of just such faithful men, 'Uncle 
 Tom's Cabin' would have been devoid of every element of 
 interest. But not only did he instruct the children, and 
 labor and pray with the slave, but at every house, among 
 parents and masters, with the young and the old, the sick 
 and the poor, the bond and the free, he endeavored to make 
 full proof of his ministry by ' warning every man and teach- 
 ing every man in all wisdom, that he might present every man 
 perfect in Christ Jesus.' 
 
 " In the great work he often met with opposition ; he was 
 threatened and execrated ; but for revilings and persecutions 
 he returned blessings, and his tears and prayers often dis- 
 armed persecution, and sent trembling to the stoutest heart. 
 He was on the Tombigbee Mission when the Indian war 
 raged with the most relentless fury, and the unprotected 
 whites fell in every direction beneath the murderous toma- 
 hawk and scalping-knife of the savage. When the people 
 had all taken refuge in forts, and were afraid to visit their 
 plantations, the intrepid missionary, as if conscious of im- 
 mortality till his work was done, unarmed and unattended, 
 went from fort to fort, and preached the gospel as a visiting 
 angel of mercy. By these, and other acts of Christian kind- 
 ness, he enthroned himself in the hearts of all the people, 
 and his name will be a household word in time, his deeds 
 will live forever." 
 
Iii North Carolina and Virginia. 287 
 
 For the following incident we are indebted to Bishop 
 McTyeire : " In making the rounds of his work, Nolley came 
 to a fresh wagon-track. On the search for any thing that 
 had a soul, he followed it, and came upon the emigrant fam- 
 ily just as it had pitched on the ground of its future home. 
 The man was unlimbering his team, and the wife was busy 
 around the fire. 'What!' exclaimed the settler upon hear- 
 ing the salutation of the visitor, and taking a glance at his 
 unmistakable appearance, 'have you found me already? 
 Another Methodist preacher! I left Virginia to get out of 
 reach of them, went to a new settlement in Georgia, and 
 thought to have a long whet, but they got my wife and 
 daughter into the Church ; then in this late purchase (Choc- 
 taw Corner) I found a piece of good land, and was sure I 
 would have some peace of the preachers, and here is one 
 before my wagon is unloaded.' Nolley gave him small 
 comfort. ' My friend, if you go to heaven, you '11 find Meth- 
 odist preachers there ; and if to hell, I am afraid you will 
 find some there ; and you see how it is in this world ; so you 
 had better make terms with us, and be at peace.' " 
 
 His quenchless zeal and ceaseless toil preyed heavily upon 
 his constitution, and it was soon evident that he must quit 
 the field or go prematurely to his grave; but he had no 
 thought of desisting. " Reduced almost to a shadow, with 
 pale, attenuated features, he was found among his brethren 
 at the Conference, after the year's toil had ended. His 
 dauntless spirit would not allow him to desist from labor 
 and seek that rest which was essential to his restoration. 
 Determined, as it seemed, to run on and burn out, like the 
 arrow of Acestes, which took fire in its flight and vanished 
 in the immensity of heaven, so he, a flaming herald of the 
 cross, on fire of a quenchless zeal, pressed on to the mark 
 of the heavenly prize." From this Conference, he was ap- 
 pointed to Attakapas Circuit, in the State of Louisiana. 
 
288 The Pioneers of Methodism 
 
 The story of his life on this field was to be the story of toil, 
 hardships, persecution, fortitude, and death. AVc find him 
 on one occasion driven, by a sugar-planter, away from the 
 smoke-stack, where he had gone to warm himself; and, on 
 another, rescued by " a negro woman, armed with a hoe," 
 from a mob who were taking him from the preaching-stand 
 to a bayou to duck him. Gradually sinking into his grave, 
 it was yet thought necessary at the next Conference to re- 
 turn him to the circuit another year. He was accompa- 
 nied, on his return, by his former companion Griffin. To- 
 gether, they crossed the Mississippi and a vast swamp. 
 
 "The difficulties they had to encounter," says Mr. Finley, 
 " were almost incredible, and, coming to a place where they 
 must separate, after embracing each other, with mental 
 benedictions, they parted. It was in the latter part of No- 
 vember, and it was a dark, cold, rainy day. Arriving at 
 night at the house of a friendly man, where he staid till 
 morning, imparting the comforts of religion to its inmates, 
 he departed on his journey. Across his path there lay a 
 large swamp and deep creeks, and not a single white man 
 was to be found between that and the place of his destina- 
 tion. Alone he travels on till evening, when he found 
 himself at an Indian village. Having to cross a creek be- 
 fore night, and apprehending from the rains that it would 
 be swollen, he employed an Indian to go with him. When 
 he arrived on its banks, he found it, as he anticipated, a full 
 and angry flood, rushing tumultuously along. There .was 
 no alternative but to cross or remain with the savages; so 
 he chose the former, and, leaving his valise, saddle-bags, 
 and a parcel of books with the Indian, he urged his horse 
 into the stream. No sooner did his noble charger strike 
 the furious current than he was beaten down the flood. The 
 noble animal battled courageously with the tide, but before 
 the other shore was reached, horse and rider were for below 7 
 
Iii North Carolina and Virginia. 289 
 
 the landing-place of the ford, and the banks being high and 
 precipitous, it was imj^ossible for the horse to get a foot-hold 
 or make the ascent of the other shore. In the struggle to 
 do so, the rider was thrown, and, grasping the limb of a tree 
 which extended over the stream, he reached the shore. The 
 horse swam back to the side of the stream from which he 
 started. The missionary directed the Indian to keep his 
 horse till morning, and he would walk to the nearest house, 
 which was distant about two miles. He traveled through 
 the woods about one mile, wet, cold, and weary. Unable 
 to proceed any farther, and conscious, perhaps, that his 
 work was done, and he had at last fulfilled the errand of 
 his Master, he fell upon his knees and commended his soul 
 to God." 
 
 He was found the next day calmly sleeping beneath a 
 clump of pines, his limbs composed, his eyes closed on the 
 earth forever. His knees were muddy, and the indentures 
 made by them on the ground marked the spot where he had 
 knelt in prayer. He had died on Friday — his fast-day. 
 He was probably weaker than usual, and the weather was 
 unusually cold for that climate. His remains were borne 
 to the nearest house, and on the following day — Sunday — 
 were buried in Catahoula Parish, near the road leading from 
 Alexandria to Harrisonburg. 
 
 "In 1856," says Bfshop McTyeire, " three members of the 
 Conference sought out the long-neglected and almost forgot- 
 ten spot, marked it, and, kneeling down, consecrated them- 
 selves afresh to the same ministry of faith and patience 
 and love. These forty years the recollection of Nolley has 
 quickened the zeal of his brethren. From that mound of 
 earth, in the fenceless old field, a voice has spoken, ' Be 
 faithful.' " In the minds of the people the effect was pro- 
 found. 
 
 He was but thirty years of age at the time of his death, 
 19 
 
290 The Pioneers of Methodism 
 
 and was never married. He is described by his contempo- 
 raries as tall, slender, wasted by exposure and fasting; his 
 eyes, dark and radiant, flashing with determination, and 
 glowing with saintly love and hope. His memory will be 
 cherished by the Church as a hero and a martyr. 
 
 JAMES O'KELLY. 
 
 NEAR the public road leading from Chapel Hill to 
 Raleigh, and eight miles from the former place, near 
 a country church known as "O'Kelly's Chapel," and be- 
 longing to the Christian denomination, James O'Kelly sleeps 
 his last sleep, awaiting the sound of the trump that shall 
 call those that have done well to the resurrection of life, 
 and those that have done evil to the resurrection of dam- 
 nation. He is dead ; and buried, like his own dust, are the 
 passions and prejudices and heart-burnings which threatened 
 to rend American Methodism in his day. We are not 
 writing a history of the Church, but merely sketching the 
 characters of the great and noble spirits through whose 
 instrumentality her borders were advanced, and her glory 
 promoted. In that list few names will shine with more en- 
 during luster than that of James O'Kelly ; for his early 
 labors should never be forgotten in the remembrance of any 
 harm that he may have done. It is mean and cowardly to 
 take advantage of the dead. We would do the old Irish- 
 man full justice; and in writing a sketch of his life, we shall 
 endeavor to present his views, so far as it becomes necessary 
 to introduce his views, as he held them, giving his reasons 
 for the faith that was in him. We would not open the con- 
 troversies or rekindle the passion - fires of the past. The 
 shadows of the years have fallen upon them. They are 
 buried and extinguished in the grave of forgetfulness. It 
 is not our purpose to approve or condemn his course, in 
 
In North Carolina and Virginia. 291 
 
 some things, but simply to give a sketch of it. We have to 
 do with him mainly as a pioneer of Methodism, and, as such, 
 his name and memory deserve to be embalmed in her his- 
 tory forever. Time gives a softening, mellowing touch to 
 all things. When the smoke of combat has cleared away, 
 and the pure sunlight of historic truth falls upon us, we are 
 better prepared to judge of motives and feelings as well as 
 of actions. 
 
 James O'Kelly entered the itinerant ranks in 1777, and 
 remained in the Methodist Connection for the space of fif- 
 teen years. He was one of the boldest spirits in a move- 
 ment that enlisted none but heroes. From the first, he im- 
 pressed himself upon his brethren as a strong character, 
 combining a spirit of bold adventure with an indomitable 
 will. No man in the Connection possessed superior mental 
 powers, nor was he unconscious of his power. He had been 
 in the ministry but a few years when he was acknowledged 
 to be, preeminently, the leader of the Southern preachers. 
 In debate he was universally feared; and on no occasion 
 did he hesitate to express his sentiments. He soon became 
 a favorite with the many who love courage and delight in 
 adventure. He wielded an influence which Dr. Coke feared, 
 a few years later, would prove the certain destruction of the 
 Methodist Church. He was lacking in prudence, and was 
 prone to carry measures to extremes. He did not know, 
 when in the minority, how to submit to the voice of a ma- 
 jority; and he was not always liberal or unprejudiced in 
 his views of the motives of those who differed with him. 
 And yet, after all of the bitterness of the past, no fair-mind- 
 ed critic can stand over O'Kelly's grave and charge him 
 with insincerity. The petty flings that calumny has made 
 at his character fade, like the mists at sunrise, before the light 
 of his great spirit as it shines through all of his errors, and 
 tli rough all the fierce controversies of unhappy years. He 
 
202 The Pioneers of Methodism 
 
 was relentless in his opposition ; by nature, slow to forgive 
 a wrong; too ready, perhaps, to attribute base motives to 
 those who differed with him ; and yet this man, who feared 
 no human being, who asked quarter of no human foe, who 
 never hesitated to face danger and death in the path of duty, 
 was, at the foot of the cross, as meek and submissive and 
 humble as a little child. In their later years, he found in 
 Asbury an opponent not less determined and not less con- 
 scious of his power, but more generous toward those who 
 differed with him, and less disposed to brood over a wrong. 
 In earlier life, they were as Jonathan and David. O' Kelly 
 was not less noted for the fervor of his piety than for the 
 reckless daring and intensity of his zeal. As a preacher, 
 he was eloquent and powerful; discovering to the sinner 
 his sins, disrobing him of his vain excuses ; taking away the 
 hopes, and awaking awe and trembling in the false pro- 
 fessor, comforting the believer and the " mourner in Zion," 
 with words of assurance from the book of God ; thundering 
 the law of Sinai, and echoing the strains of Calvary. At 
 the altar of public intercession all hearts were melted under 
 the intense fervor and child-like simplicity of his petitions. 
 In 1778, he laid the foundations of New Hope Circuit, 
 in Orange, Durham, Chatham, and Wake counties. Here 
 he was associated with the unfortunate Beverly Allen, 
 whose great services for the Church were, in later life, to be 
 shrouded with the mantle of a great crime. Their labors 
 were greatly blessed. ''Numbers," says Mr. Allen, "joined 
 our society, and many professed faith in the Redeemer." In 
 1779, New Hope Circuit appears for the first time on the 
 minutes, with James O'Kelly and Philip Adams as pastors. 
 During this year O'Kelly extended his labors down the Cape 
 Fear, and through the section afterward embraced in the 
 Bladen Circuit. The war was then raging, and he met not 
 a few adventures. The following incident is recorded by 
 
Li North Carolina and Virginia, 293 
 
 Dr. Shipp. In his travels through this section, O'Kelly, that 
 writer tells us, "became well known to Col. John Slingsby, 
 a commissioned Tory officer in the Revolutionary War, who 
 resided on the lower Cape Fear, and was deeply and most 
 favorably impressed by his preaching. A granddaughter 
 of Colonel Slingsby writes : ' The anecdote of the Methodist 
 preacher (James O'Kelly), which you wish me to relate, I 
 had from the old gentleman's own lips. Mr. O'Kelly, then 
 a young Methodist preacher, when traveling over the coun- 
 try and preaching, was taken at the house of a friend or 
 acquaintance by a small band of Tories. His horse, saddle, 
 and saddle-bags were taken from him, and he was tied to a 
 peach-tree. A party of Whigs coming up just at the time, 
 a skirmish ensued; and although he was between the two 
 fires, he was not hurt. Before this skirmish was ended, 
 Colonel Slingsby came up with a larger party of men, and 
 the Whigs were dispersed. Recognizing Mr. O'Kelly, the 
 Colonel asked him to preach for them, which he did ; and 
 drawing up his men in good order, he stood with his head 
 uncovered during the whole of the service. Mr. O'Kelly 
 said, when relating this anecdote to me, "Ah, child, your 
 grandfather was a gentleman ! " An old lady, who was well 
 acquainted with Mr. O'Kelly, tells me that the man at 
 whose house he was taken was also taken, bound to the same 
 tree, and killed in the skirmish. She had heard him 
 (O'Kelly) relate the anecdote frequently — I only once.' " 
 
 In 1780, O'Kelly was appointed to Tar River Circuit. 
 Of his labors here we have an intimation in Asbury's jour- 
 nal. Under date of July 9, 1780, he writes: "Preached at 
 Green Hill's to about four hundred souls, on 1 Thess. ii. 4. 
 The subject was new, the people dead. James O'Kelly spoke 
 on 'Have ye understood all these things?' He raised high, 
 and was very affecting, but to little purpose. There are 
 evils here; the meeting ^s not solemn, the women appeared 
 
294 The Pioneers of Methodism 
 
 to be full of dress, the men full of news. These people are 
 gospel slighters. I fear some heavy stroke will come on 
 them. James O'Kelly and myself enjoyed and comforted 
 each other. This dear man rose at midnight and prayed 
 very devoutly for me and himself. He cries, ' Give me chil- 
 dren, or I die!' but I believe no preaching or preacher will 
 do much good at present." 
 
 O'Kelly subsequently traveled Mecklenburg, Brunswick, 
 and Sussex circuits. At the Christmas Conference of 179^,^2--*- 
 he was elected and ordained an elder. The district to which 
 he was appointed embraced Amelia, Bedford, and Orange 
 circuits. The next year he presided over Guilford, Halifax, 
 and Mecklenburg circuits. In 1787, his district embraced 
 Bladen, New River, Tar River, Roanoke, Mecklenburg, 
 Brunswick, Sussex, and Amelia; in 1788, Anson, Bertie, 
 Camden, Portsmouth, Brunswick, Amelia, Mecklenburg, 
 Buckingham, Bedford, Amherst, Orange, Hanover, Will- 
 iamsburg. In 1789, he was returned to the same charge; 
 only that a few changes had been made in the territory em- 
 braced by the district — Anson is dropped, and Halifax and 
 Orange again appear within its bounds. In 1790-1-2, he 
 was successively returned to this district, the "time-limit" 
 not having then been instituted. Throughout this territory, 
 O'Kelly was highly esteemed and beloved. His labors were 
 greatly blessed in the conviction and conversion of sinners, 
 and the hearts of the preachers and people were greatly 
 drawn to him. No other man wielded so powerful an in- 
 fluence over the people of this section ; no man enjoyed more 
 entirely the public confidence. Not a breath of suspicion 
 had fallen upon his religious character in all his goings " in 
 and out before the people." He had conducted himself as 
 a man of God and a Methodist preacher. 
 
 And now we approach a period that was marked by con- 
 tentions and bitterness better to be forgotten but for the 
 
In North Carolina and Virginia. 295 
 
 lessons they taught. In order to do justice to the memory 
 of O'Kelly, we must remember the power with which the 
 Methodist Episcopal Church invested Bishop Asbury. Coke 
 spent the greater part of his time abroad, where he could 
 not exercise his episcopal functions, and he had signed a 
 written agreement never to station the preachers except in 
 the absence of Bishop Asbury. The British Conference, 
 after the death of Mr. Wesley, had provided for the sub- 
 mission of the appointments, made by the President, to the 
 vote of the Conference; but in America, Asbury had full 
 power to station the preachers where he pleased ; there was 
 no appeal whatsoever from his decision, and there was no 
 earthly tribunal to which he was accountable for his actions. 
 No General Conference had been held since the one in 1784, 
 which organized the Church, and elected the bishops. No 
 provision had been made for holding another, and there was 
 no organized body competent to try a bishop for any mis- 
 demeanor. As Methodism advanced, it was seen to be nec- 
 essary to have a general meeting of the preachers of some 
 sort, in order to maintain organic unity. Coke wanted a 
 General Conference. Asbury objected, and it was finally 
 agreed to have a " council," to be composed of the bishops 
 and the presiding elders, to take under consideration all of 
 the general interests of the Church. The council was to 
 meet at the bishops' discretion, and as the appointing power 
 was vested in them, they chose the presiding elders — the 
 members of the council. An action of the council, however, 
 was not to be binding on an Annual Conference that pro- 
 tested against such action ; so that we are prepared to learn 
 that the idea of a "council" was abandoned by the time it 
 had held two sessions. It met with little favor in any 
 quarter. In 1789, the following curious question and an- 
 swer appear on the minutes: "Who are the persons that 
 exercise the episcopal office in Europe and America? An- 
 
296 The Pioneers of Methodism 
 
 Bwer. John Wesley, Thomas Coke, and Francis Asbury, by 
 regular order and succession." The latter clause of the an- 
 swer is left off in the bound reprints of the minutes, but is 
 mentioned by both Jesse Lee and Nathan Bangs ; the latter, 
 as Dr. Stevens says, "animadverts curiously" on its "pecul- 
 iar phraseology." 
 
 O'Kolly objected to what he termed the "one-man power" 
 of the episcopacy, and was bitterly opposed to the term 
 "bishop." The first that we hear of his dissatisfaction is 
 the following in Asbury's journal, under date of January 12, 
 1790: "I received a letter from the presiding elder of this 
 district, James O'Kelly. He makes heavy complaints of 
 my power, and bids me stop for one year, or he must use 
 his influence against me. Power, power! there is not a vote 
 given in a Conference in which the presiding elder has not 
 greatly the advantage of me. All the influence I am to 
 gain over a company of young men in a district must be 
 done in three weeks; the greater part of them, perhaps, are 
 seen by me only at Conference, whilst the presiding elder 
 has had them with him all the year, and has had the great- 
 est opportunity of gaining influence. This advantage may 
 be abused — let the bishops look to it — but who has the pow- 
 er to lay an embargo on me, and to make of none effect the 
 decision of all the Conferences of the Union?" Again, un- 
 der date of August 21, 1791, he writes: "I received the 
 olive-branch from Virginia. All is peace ; it was obtained 
 by a kind letter from me to O'Kelly." Coke tells us, in 
 his letter to the General Conference of 1808, that he had 
 prevailed on O'Kelly to remain in the Connection, together 
 with his thirty-six preachers, and submit the matter in dis- 
 pute to a General Conference; and Asbury says that the 
 General Conference was called for this purpose. It met in 
 Baltimore, in 1792. The chief matter that came up for its 
 deliberation was the resolution offered by O'Kellv, viz.: 
 
In North Carolina and Virginia. 297 
 
 "After the bishop appoints the preachers at the Confer- 
 ence to their several circuits, if any one think himself in- 
 jured by the appointment, he shall have liberty to appeal to 
 the Conference and state his objections ; and if the Confer- 
 ence approve his objections, the bishop shall appoint him to 
 another circuit." 
 
 Asbury regarded this resolution as a reflection on his 
 administration, and retired from the Conference, leaving 
 Dr. Coke to preside. The debate that followed lasted nearly 
 a week, and exhibited the deliberative talent of the body. 
 The ablest men of American Methodism were arrayed 
 against each other. O'Kelly, Ivey, Hull, Garrettson, and 
 Swift led for the affirmative; Lee, Willis, Morrell, Everett, 
 and Reed for the negative. They were all chieftains in 
 the Thundering Legion, and were famous throughout the 
 Connection for their pulpit eloquence. "Coke," says 
 Stevens, "however anxious for the issue of the contro- 
 versy, sat in the chair wrapped in admiration of the talent 
 it elicited." 
 
 Lee, in his journal, quoted by Thrift, says: 
 
 "Thursday, 1st of November. — The General Conference 
 commenced in Baltimore. 
 
 " Monday, 5th. — We spent the w T hole day in debating one 
 point, viz. : ' Whether or not a preacher that thinks him- 
 self injured in his appointment to a circuit shall have an 
 appeal to the District Conference.' We had long and close 
 debates, and at five o'clock we went to the Dutch Church, 
 and about eight o'clock we broke up, and a majority was 
 for no appeal. Some of the preachers were much dissatis- 
 fied about it, after it was decided. 
 
 " Tuesday, 6th. — James O'Kelly wrote a letter to the Con- 
 ference, that he should leave the traveling connection on 
 account of the vote that was taken the night before. When 
 the letter was read, many of the preachers wept heartily. 
 
298 The Pioneer* of Methodism 
 
 It was a sorrowful day to me, yet I could say, The will of 
 the Lord be done." 
 
 Thomas Ware says: "It was allowed on all hands that no 
 sacrifice could be too great to accomplish the object we had 
 in view — namely, the salvation of souls; but the question 
 was, whether the means were the most perfectly adapted to 
 the accomplishment of that object; whether for this purpose 
 so large a body of men should hold themselves ready to go 
 wherever the general superintendent should deem it best in 
 his judgment to send them. The number of traveling 
 preachers was at this time two hundred and thirty-six. 
 Had O'Kelly's proposition been differently managed, it 
 might possibly have been carried. For myself, at first I 
 did not see any thing very objectionable in it. But when 
 it came to be debated, I very much disliked the spirit of 
 those who advocated it, and wondered at the severity in 
 which the movers, and others who spoke in favor of it, in- 
 dulged in the course of their remarks. Some of them said 
 that it was a shame for a man to accept of such a lordship, 
 much more to claim it; and that they who would submit to 
 this absolute dominion must forfeit all claims to freedom, 
 and ought to have their ears bored through with an awl, and 
 to be fastened to their master's door, and become slaves for 
 life. One said that to be denied such an appeal was an 
 insult to his understanding, and a species of tyranny to 
 Avhich others might submit if they chose, but for his part 
 he must be excused for saying he could not. The advocates 
 of the opposite side were more dispassionate and argument- 
 ative. They urged that Wesley, the father of the Method- 
 ist family, had devised the plan, and deemed it essential for 
 the preservation of the itinerancy. They said that, accord- 
 ing to the showing of O'Kelly, Wesley, if he were alive, 
 ought to blush, for he claimed the right to station the 
 preachers to the day of his death. The appeal, it was 
 
In North Carolina and Virginia. 2D!) 
 
 urged, was rendered impracticable on account of the many 
 serious difficulties with which it was encumbered. Should 
 one preacher appeal, and the Conference say his appoint- 
 ment should be altered, the bishop must remove some other 
 one to make him room; in which case the other might com- 
 plain and appeal in his turn ; and then again the first might 
 appeal from the new appointment, or others whose appoint- 
 ments these successive alterations might interrupt. Hear- 
 ing all that was said on both sides, I was finally convinced 
 that the motion for such an appeal ought not to carry." 
 
 As we have seen, the Conference received O'Kelly's letter 
 of withdrawal with deep regret. A committee was at once 
 appointed to wait upon him and induce him to come back. 
 Garrettson, who had sided with him in the debate, was one 
 of the committee. He says of the interview: " Many tears 
 were shed, but we were not able to reconcile him to the de- 
 cision of the Conference. His wound was deep, and appar- 
 ently incurable." Coke also had an interview with him, but 
 to no purpose. Taking their saddle-bags, great-coats, and 
 other baggage on their shoulders, they set off for Virginia, 
 walking twelve miles to the place where their horses had 
 been kept during the Conference. 
 
 The Conference, while it regretted the departure of the 
 brethren, did not anticipate any further trouble, although 
 Lee thought it possible that O'Kelly might "become the 
 head of a party." At the request of Asbury, a resolution 
 was passed allowing the dissenting preachers to continue to 
 preach in Methodist churches, and voted to give O'Kelly 
 his usual forty pounds per annum, as he was " almost worn 
 out," " provided he would be peaceable, and forbear to ex-^ 
 cite divisions." But O'Kelly did not long consent to receive 
 the money on such a stipulation. Lee's prediction proved 
 correct. He "excited divisions" as no other man could 
 have done; and, though it sounds strange to us now, among 
 
300 The Pioneers of Methodism 
 
 those who withdrew with him were William McKendree — 
 afterward one of the most saintly bishops of the Methodist 
 Episcopal Church — and Rice Haggard. 
 
 The following letter, written shortly after the separation, 
 gives expression to O'Kelly's feelings at the time: 
 
 " To Dear Brother Nicholson, Local Preacher: 
 
 " O my brother ! Alas ! my brother. I beseech God to 
 grant you a share in every blessing of the everlasting cov- 
 enant. O brother, the heart knows its own bitterness! I 
 am too often giving way to the overflowings of a full heart. 
 O the heart-breaking thoughts! the Methodist preachers 
 who stood together like regular soldiers are now afraid of 
 each other, as you told me last evening that you feared me! 
 Fearful prelude to a universal decline, or a fearful separa- 
 tion! Find out the cause; search for the Achan. One 
 there is in our camps; and if the lot justly falls on me, cast 
 me away, and there will be a calm. But be sure, before 
 God, to give me justice. I am not given to change. A 
 Methodist I am, and how can I change? The elders to the 
 North, not knowing what to accuse me of, make me their 
 table laugh; still I am loath to go away. What have I 
 done? overturned government? What? the council — not 
 Methodism. I only say no man among us ought to get into 
 the apostle's chair with the keys, and stretch a lordly power 
 over the ministers and kingdom of Christ. 'T is a human 
 invention, a quicksand; and when my gray hairs may be 
 preserved under-ground, I may be remembered. We ought 
 to respect the body before any mere man. A consolidated 
 government is always bad. We have published that we 
 believed a General Conference to be injurious to the Church. 
 District Conferences have lost their suffrages; men of wit 
 will leave the traveling connection. Boys with their keys, 
 under the absolute sway of one who declares his authority 
 
Iii North Carolina and Virginia. 301 
 
 and succession from the apostles — these striplings must rule 
 and govern Christ's Church, as master-workmen ; as though 
 they could finish such a temple. People are to depend on 
 their credibility. These things are so ; I know what I say ; 
 I am able, when called upon, to answer it. I am a friend 
 to Christ — to his Church, but not to prelatic government. 
 If you will read the bishop's address to me and others of 
 the preachers who oppose the late proceedings, there you 
 will find the heresy reflections — and the manner of the 
 new constitution; but, unless you look over and over it, 
 't is hard to understand. My dear brother, farewell ; re- 
 ject me, all of you, and let me feel the sneers, the frowns 
 of strangers. My days are few among you ; when the mem- 
 bers reject me, I drop my journeyings. I am, etc., 
 
 "James O'Kelly." 
 
 We pass over the long and bitter controversy, the crim- 
 inations and recriminations that ensued. O'Kelly became 
 the founder of the Republican Methodist Church, and car- 
 ried with his party many preachers, members, and churches 
 from the Methodist Episcopal Church; but the enterprise 
 failed, and he and his followers assumed the title of Chris- 
 tian Church — a denomination that still survives him. 
 
 In August, 1802, Asbury writes in his journal: "Mr. 
 O'Kelly having been taken ill in town (Winchester, Va.), 
 I sent two of our brethren — Reed and Walls — to see him, 
 by whom I signified to him that if he wished to see me I 
 would wait on him. He desired a visit, which I made him 
 on Monday, August 23. We met in peace, asked of each 
 other's welfare, talked of persons and things indifferently, 
 prayed, and parted in peace. Not a word was said of the 
 troubles of former times — perhaps this is the last interview 
 we shall have upon earth." 
 
 O'Kelly settled in Orange county, North Carolina, and 
 
/ 
 
 302 The Pioneers of Methodism 
 
 lived to the good old age of ninety-one years. He died in 
 peace, on the 16th day of October, 1826, and his remains 
 were buried at his homestead near the church which he 
 built, and which still bears his name. His memory is held 
 in veneration by all classes and denominations in the county 
 where he was one of the first to spread the knowledge of 
 the truth, and where he now rests from his labors. 
 
 JONATHAN JACKSON. 
 
 THE subject of this sketch deserves no mean mention 
 among the heroes of Southern Methodism. His long 
 and faithful service, and his immediate connection with the 
 laying of the foundation-stones on which others since his day 
 have built, entitle his name to a high place in his Church's 
 history. So far as we have been able to learn, he possessed 
 no extraordinary gifts to claim for him distinction — was not 
 brilliant in his conceptions nor eloquent in his delivery. Yet 
 he was a patient, laborious student ; a man of deep piety, rec- 
 ognizing at all times his accountability to God as an " embas- 
 sador for Christ," and full of zeal for the conversion of souls. 
 Travis says of him: "He was one that could bear acquaint- 
 ance. The more you were with him, the more you were 
 brought to love and admire him. He was emphatically a 
 man of God. His piety was deep, his fervent zeal was 
 governed by knowledge, and his walk was in accordance 
 with the Bible. His preaching talents were not the most 
 brilliant, but his sermons were orthodox, scriptural, prac- 
 tical, and experimental; and on the prophecies of Daniel 
 he was profound." 
 
 He entered the traveling connection in 1789, four years 
 after the organization of the Church, and at the time that 
 Christopher S. Mooring and Benjamin Abbott began their 
 brilliant and glorious careers. His first fields of labor were 
 
In North Carolina and Virginia. 303 
 
 as follows: 1789, Anson; 1790, Catawba; 1791, Little Pe- 
 dee. During these years he had for presiding elder the 
 saintly. Reuben Ellis. It is no improbable conjecture that 
 the intimate relations which they sustained to each other 
 had much to do with molding Jackson's character, and that 
 he imbibed the spirit of that devoted servant of God — a spirit 
 that was so beautifully exhibited in patient suffering and lov- 
 ing labor in after-years. His next fields of labor were : 1792, 
 New Hope; 1793, Charleston; 1794, Black Swamp. Dur- 
 ing these years he developed such sterling qualities that he 
 was the next year elevated to the office of presiding elder — 
 an office which he maintained during fifteen of the twenty- 
 six years of his itinerant labor. The districts he traveled 
 during the first four years lay in Georgia, South and North 
 Carolina, and demanded indomitable courage and persever- 
 ing toil. Methodism was extending her borders, and these 
 districts embraced some of the hardest fields in the Connec- 
 tion. In 1799 and 1800 we find him traveling districts in 
 Virginia, his fields of labor extending over much of the 
 territory then known as the "Western wilds," and durino- 
 the latter year embracing Camden and Bertie circuits in 
 North Carolina. 
 
 The year 1800 marked a new era in the history of Meth- 
 odism. With the new century, the movement seemed to 
 imbibe new life. Old difficulties which had threatened dis- 
 solutions, and had impeded the progress of the work, had 
 been settled, harmony had been restored, and Methodism 
 took heart and moved onward. A deep and wide-reaching 
 religious interest was developed among the masses. This 
 interest was promoted by camp-meetings, where thousands 
 would meet and remain for weeks at a time, and during 
 the first few years of the new century the history of Meth- 
 odism is the story of a sweeping — almost uninterrupted — 
 revival, which bore every thing before it as by storm. 
 
304 The Pioneers of Methodism 
 
 Nothing was more natural than that during these periods 
 of time, wholly devoted to religious services — or, rather, 
 particularly devoted to the work of inducing the ungodly 
 to forsake their sins — preachers and people should fall into 
 religious excesses. Such was the case, and the excesses 
 were such as to finally bring eamp-meetings into disrepute. 
 As earnest as any of his brethren, and as fully devoted to 
 his Master's service, Jackson's zeal was ever tempered with 
 prudence. He guarded against disorder, and all through 
 his career we may see the traces of those solid qualities — 
 that good " common sense " — which won for him the -confi- 
 dence of all, and made him a trusted leader of the sacra- 
 mental hosts. 
 
 The following letter from him to Bishop Asbury will give 
 us some idea of the state of affairs on his district at this time : 
 
 "Cumberland Circuit (Yirg.), August 20, 1800. 
 " I have been round the district, and, glory be to God, I 
 have seen very good and gracious times in all the circuits! 
 There are prospects of a good revival ; but in many parts 
 of Bertie and Cumberland they have great and powerful 
 times, and many have been awakened, converted, and add- 
 ed to the Church; I expect not less than two hundred. 
 The preachers were all able to labor, and much engaged 
 in the Lord's work. The local preachers in general seem 
 to be very zealous and useful. We have great peace and 
 union in this district. I have not heard a murmur from 
 any of our brethren. Jonathan Jackson." 
 
 It will be noticed that in this letter great stress is laid 
 upon the fact that harmony prevailed, and that the local 
 preachers are working well. How much credit is due to 
 Jackson for this state of affairs, eternity alone will reveal. 
 He had encountered dangers from two sources. The influ- 
 ence of James O'Kellv was great within the bounds of this 
 
7// North Carolina and Virginia. 305 
 
 district, and the unhappy circumstances attending his with- 
 drawal, only eight years before, were still fresh in the pub- 
 lic mind. Methodism had been sorely crippled, and the 
 work of God retarded by the secession. Some of the pur- 
 est and noblest spirits of the movement had been drawn 
 from their confidence in Asbury, and the schism had for 
 awhile threatened the annihilation of the Church. These 
 wounds were only healing, when another matter, perhaps 
 growing out of it, was sprung upon the Church. The local 
 preachers claimed ordination at the hands of the Bishop to 
 the order of elders. The motion was promptly met with 
 the objection that only those who were wholly devoted to 
 the work of the ministry were eligible to elder's orders. It 
 found defenders in such men as William Ormond, by whom 
 the motion was made at the General Conference of 1800; 
 but opposed by Jesse Lee and others, it had been lost by a 
 vote of thirty-six ayes to forty-seven nays. Nothing was 
 more natural than that the local preachers should feel ag- 
 grieved. They had ever proved valuable allies to the itin- 
 erant preachers, many of the best circuits had been explored 
 by them, and the withdrawal of their zeal, to any extent, 
 could only be regarded as a calamity calling for the tears 
 of the whole Church. 
 
 In the year 1801, for the first time, the districts appear 
 on the minutes by name. Heretofore the Church had had 
 presiding elders having the oversight of a number of cir- 
 cuits, and their fields were known as districts, but no names 
 had been given them, and it was several years afterward 
 before the boundaries of the districts and Conferences were 
 definitely drawn. For instance, the city of Wilmington 
 appears first on one district and then on another — one year 
 in the Virginia and the next year in the South Carolina 
 Conference. 
 
 In 1801 New Berne District embraced Wilmington, New 
 20 
 
306 The Pioneers of Methodism 
 
 Berne, Goshen, Contentne) T , Pamlico, Roanoke, Tar River, 
 Mattamnskeet, "and Banks. Jackson appears as the presid- 
 ing elder. Wilmington was manned by young Bennet Ken- 
 drick, who loomed up as a brilliant star on the bosom of the 
 horizon, and rising rapidly for a few years, went out forever 
 in the glory of mid-heaven; while New Berne was served 
 by Christopher S. Mooring, before whom a long life of toil 
 and suffering and usefulness was yet extended. 
 
 In 1802-3 Jackson was returned to this district. In noth- 
 ing is the devotion of the early preachers to the one work of 
 saving souls more clearly shown than in their readiness to 
 assist their brethren on other fields of labor. Jackson's 
 territory extended from Halifax and Franklin to New 
 Berne and Wilmington, yet we find him in the summer 
 of 1802 assisting the presiding elder of the Salisbury Dis- 
 trict, James Douthit, and the preachers — Daniel Asbury, 
 Ormond, Pinnell, Moore, and others — in the wonderful re- 
 vival with which they were blessed. From Caswell Circuit, 
 on this district, he wrote to Bishop Asbury the following ac- 
 count of the state of the work on his charge : 
 
 "Caswell, North Carolina, June 5, 1802. 
 "In Roanoke Circuit there is a gracious revival. There 
 have been additions to the societies, and some have pro- 
 fessed converting grace. We had great congregations 
 when I visited the circuits. At a quarterly -meeting at 
 Malory's meeting-house, it was the most awfully glorious 
 season I ever saw among sinners. I judged the congrega- 
 tion was about fifteen hundred. There were but few sin- 
 ners but what were stricken with the power of God; and 
 many of the saints of the Most High shouted as if they 
 had taken the kingdom. Tar River quarterly-meeting also 
 was attended with the power and presence of the Most High 
 God. Jonathan Jackson." 
 
In North Carolina and Virginia. 307 
 
 We have before observed that about this time camp-meetings 
 began to be generally introduced. In Eastern North Carolina 
 they were, we believe, comparatively free from those excesses 
 with which they were attended in the West, and which finally 
 brought them into disfavor. The following letter from Jack- 
 son to Asbury, touching upon the work accomplished by them, 
 and the manner in which they were conducted, may prove of 
 interest: 
 
 "New Berne District, December 16, 1803. 
 " The greatest times we have had have been at our camp- 
 meeting. Great pains have been used to prevent irregulari- 
 ties and disorders, which has so far won the hearts of the peo- 
 ple to them that they want camp-meetings almost everywhere. 
 It is impossible to tell the good which has been done at them ; 
 for while some have been crying for mercy, others shouting 
 the praises of the Most High, there would not be a sinner 
 found who would open his mouth against the work. At the 
 first camp-meeting I suppose there were twenty-seven con- 
 verted; several at the second and third, about ten at the 
 fourth, and about sixty-seven at the last which was held in 
 my district. In the lower part of the district we have had 
 the greatest seasons that have been ever seen, and I hope the 
 w r ork will go on and prosper. 
 
 "I am, etc., Jonathan Jackson." 
 
 In 1804 we find the old veteran presiding elder on Swanna- 
 noa District, his field embracing Swannanoa, Morganton, Un- 
 ion, and Saleuda circuits. The next year he traveled Holstein 
 District, embracing as it did Holstein, Nollie-chuckie, French 
 Broad, New River, Clinch, and Powell's Valley circuits. This 
 frontier work proved to be too laborious for him. His phys- 
 ical strength gave way beneath the toilsome labors and the 
 privations to which he was subjected, and the year following 
 his name appears on the minutes as the solitary supernumer- 
 
308 The Pioneers qf Methodism 
 
 ary of the Western Conference. The next year lie was trans- 
 ferred to the South Carolina Conference, where he continued 
 to travel until 1815, -when he located. Twenty-six years of 
 his life he had given to the itinerant service of the Church, 
 when he retired to the local ranks, and during those years 
 he had made a record preserved nowhere but in the book 
 of God's remembrance. Nor did he cease to labor in the 
 cause of the Master when he entered the local relation. To 
 the day of his death he was a true friend to the Church, 
 ever ready to spend and be spent in her service. "The 
 memory of the just is blessed." The examples of such men 
 form one of the grandest legacies of the Church, and the re- 
 cital of their deeds, the story of their self-sacrifice and de- 
 votion, will continue to awaken the same spirit in others, 
 and inspire others to like deeds of Christian heroism, So 
 long as their memory is perpetuated. 
 
 The good man's end was as serene and peaceful as the close 
 of a tranquil summer day. The same quiet trust that had 
 marked his whole ministerial life shed a halo around his 
 dying-bed. There was light in the valley, but he was not 
 surprised to find it so. No song, no shout found expression 
 in his expiring breath, but " leaning upon the very breast of 
 the Son of God," he " felt the throbbing of Infinite Love," 
 and all was peace. To him it was no surprise that He who 
 had never left him or forsaken him should draw nigh unto 
 him in the dying-hour, and gently bear him over the cold 
 flood. With the loving confidence of a child he looked, for 
 the Father's presence, and he was not disappointed. 
 
 He set as sets the morning-star, which goes 
 Not down behind the darkened west, nor hides 
 Obscured amid the tempest of the sky, 
 But melts away into the light of heaven. 
 
 As the shades of evening gathered about his pillow, a broth- 
 er preacher, who was there to witness the closing scene, asked, 
 
Li Xortli Co roll a 'i and Virginia. 309 
 
 "Brother Jackson, do you know me?" "No," replied the 
 dying saint. He was then asked if he knew his wife, and 
 again the answer faintly came, " No." Once again the preach- 
 er aroused him to ask, " Do you know Jesus?" "Jesus!" he 
 replied, as if the sound of that precious name had recalled 
 him from the valley which he was entering. "Yes, I have 
 known my Jesus for better than forty years." And so he 
 died. 
 
 "To him that overcometh will I give to eat of the hidden 
 manna, and will give him a white stone, and in the stone a 
 new name written, which no man knoweth saving he that 
 receiveth it." 
 
 Note. — We take the liberty of appending the following 
 note from Kev. S. J. Hill, of Little Rock, S. C, to the au- 
 thor after the above sketch had been written : 
 
 "Jonathan Jackson was born August 22, 1758; was con- 
 verted in November, 1784; began traveling in May, 1788; 
 married Mrs. Margaret Roberts (I think of Tennessee) ; died 
 February 13, 1831. He had no children. He was my great- 
 uncle. The above record I took from the old family Bible. I 
 think it likely he was related to 'Stonewall' Jackson. If I 
 mistake not, they came from the same locality — both Meth- 
 odists by birth, both named Jonathan." 
 
 He bequeathed his property to Rev. Jacob Hill, who now 
 sleeps beside him in Rehoboth church-yard, Catawba countv, 
 K C. 
 
310 The Pioneers of Methodism 
 
 HENRY EVANS, OF FAYETTEVILLE. 
 
 [Incomplete as this work necessarily is, it would be sadly more so 
 were no mention made in it of Henry Evans, the saintly colored 
 preacher of Fayetteville. But an abler pen, drawing upon memories 
 of personal acquaintance and friendly associations, has left us a pict- 
 ure of his character; and we have taken the liberty to transcribe the 
 touching sketch just as it appears in Bishop Capers's Autobiography.] 
 
 THE most remarkable man in Fayetteville when I went 
 there, and who died during my stay, was a negro, by 
 the name of Henry Evans. I say the most remarkable in 
 view of his class; and I call him negro with unfeigned re- 
 spect. He was a negro ; that is, he was of that race, without 
 any admixture of another. The name simply designates 
 the race, and it is vulgar to regard it with opprobrium. I 
 have known and loved and honored not a few negroes in my 
 life, who were probably as pure of heart as Evans, or any- 
 body else. Such were my old friends Castile Selby and John 
 Boquet, of Charleston; Will Campbell and Harry Myrick, 
 of AVilmington; York Cohen, of Savannah, and others I 
 might name. These I might call remarkable for their good- 
 ness. But I use the word in a broader sense for Henry 
 Evans, who w T as confessedly the father of the Methodist 
 Church, white and black, in Fayetteville, and the best 
 preacher of his time in that quarter ; and he was so remark- 
 able as to have become the greatest curiosity of the town ; 
 insomuch that distinguished visitors hardly felt that they 
 might pass a Sunday in Fayetteville without hearing him 
 preach. Evans was from Virginia ; a shoe-maker by trade, 
 and, I think, was born free. He became a Christian and a 
 Methodist quite young, and was licensed to preach in Vir- 
 ginia. W'hile yet a young man, he determined to remove 
 to Charleston, South Carolina, thinking that he might suc- 
 ceed best there at his trade. But having reached Fayette- 
 ville on his way to Charleston, and something detaining him 
 
In North Carolina and Virginia. 311 
 
 for a few days, his spirit was stirred at perceiving that the 
 people of his race in that town were wholly given to pro- 
 fanity and lewdness, never hearing preaching of any de- 
 nomination, and living emphatically without hope and 
 without God in the world. This determined him to stop 
 in Fayetteville ; and he began to preach to the negroes, 
 with great effect. The town council interfered, and noth- 
 ing in his power could prevail with them to permit him to 
 preach. He then withdrew to the sand-hills, out of town, 
 and held meetings in the woods, changing his appointments 
 from place to place. No law was violated, while the coun- 
 cil was effectually eluded; and so the opposition passed into 
 the hands of the mob. These he worried out by changing 
 his appointments, so that when they went to work their will 
 upon him he was preaching somewhere else. Meanwhile, 
 whatever the most honest purpose of a simple heart could 
 do to reconcile his enemies was employed by him for that 
 end. He eluded no one in private, but sought opportunities 
 to explain himself; avowed the purity of his intentions; and 
 even begged to be subjected to the scrutiny of any surveil- 
 lance that might be thought proper to prove his inoffensive- 
 ness; any thing, so that he might but be allowed to preach. 
 Happily for him and the cause of religion, his honest coun- 
 tenance and earnest pleadings were soon powerfully seconded 
 by the fruits of his labors. One after another began to sus- 
 pect their servants of attending his preaching, not because 
 they were made worse, but wonderfully better. The effect 
 on the public morals of the negroes, too, began to be seen, 
 particularly as regarded their habits on Sunday and drunk- 
 enness. 
 
 It was not long before the mob was called off by a change 
 in the current of opinion, and Evans was allowed to preach 
 in town. At that time there was not a single church-edifice 
 in town, and but one congregation (Presbyterian ) 3 who wor- 
 
312 Tlie Pioneers of Methodism 
 
 sbiped in what was called the State-house, under which was 
 the market; and it was plainly Evans or nobody to preach 
 to the negroes. Now, too, of the mistresses there were not 
 a few, and some masters, who were brought to think that 
 the preaching which had proved so beneficial to their serv- 
 ants might be good for them also; and the famous negro 
 preacher had some whites as well as blacks to hear him. 
 From these the gracious influence spread to others, and a 
 meeting-house was built. It was a frame of wood, weather- 
 hoarded only on the outside, "without plastering, about fifty 
 feet long by thirty feet wide. 
 
 Seats, distinctly separated, were at first appropriated to 
 the -whites, near the pulpit. But Evans had already become 
 famous, and these seats were insufficient. Indeed, the ne- 
 groes seemed likely to lose their preacher, negro though he 
 was, while the whites, crowded out of their appropriate seats, 
 took possession of those in the rear. Meanwhile Evans had 
 represented to the preacher of Bladen Circuit how things 
 were going, and induced him to take his meeting-house 
 into the circuit, and constitute a church there. And now, 
 there was no longer room for the negroes in the house when 
 Evans preached ; and for the accommodation of both classes, 
 the weatherboards were knocked off and sheds were added 
 to the house on either side ; the whites occupying the whole 
 of the original building, and the negroes those sheds as a 
 part of the same house. 
 
 Evans's dwelling was a shed at the pulpit end of the church. 
 And that was the identical state of the case when I was pas- 
 tor. Often was I in that shed, and much to my edification. 
 I have known not many preachers who appeared more con- 
 versant with Scripture than Evans, or whose conversation 
 was more instructive as to the things of God. He seemed 
 always deeply impressed with the responsibility of his posi- 
 tion; and not even our old friend Castile was more remark- 
 
In North Carolina and Virginia. 313 
 
 able for his humble and deferential deportment toward the 
 whites than Evans was. Nor would he allow any partiality 
 of his friends to induce him to vary in the least degree the 
 line of conduct or the bearing which he had prescribed to 
 himself in this respect;' never speaking to a white man but 
 with his hat under his arm; never allowing himself to be 
 seated in their houses; and even confining himself to the 
 kind and manner of dress proper for negroes in general, 
 except his plain black coat for the pulpit. " The whites are 
 kind to me, and come to hear me preach," he would say; 
 "but I belong to my own sort, and must not spoil them." 
 And yet Henry Evans was a Boanerges, and in his duty 
 feared not the face of man. 
 
 I have said that he died during my stay in Fayetteville 
 this year (1810). The death of such a man could not but 
 be triumphant, and his was distinguishingly so. I did not 
 witness it, but was with him just before he died; and as he 
 appeared to me, triumph should express but partially the 
 character of his feelings, as the word imports exultation at a 
 victory, or at most the victory and exultation together. It 
 seems to me as if the victory he had won was no longer an 
 object, but rather as if his spirit, past the contemplation of 
 triumphs on earth, were already in communion with heaven. 
 Yet his last breath was drawn in the act of pronouncing 1 
 Corinthians xv. 57: "Thanks be to God, which giveth us 
 the victory through our Lord Jesus Christ." It was my 
 practice to hold a meeting with the blacks in the church 
 directly after morning preaching every Sunday. And on 
 the Sunday before his death, during this meeting, the little 
 door between his humble shed and the chancel where I stood 
 was opened and the dying man entered for a last farewell to 
 his people. He was almost too feeble to stand at all, but 
 supporting himself by the railing of the chancel, he said : 
 " I have come to Bay mv last word to you. It is this : Xone 
 
314 The Pioneers of Methodism. 
 
 but Christ. Three times I have had my life in jeopardy for 
 preaching the gospel to you. Three times I have broken the 
 ice on the edge of the water and swam across the Cape Fear 
 to preach the gospel to you. And now, if in my last hour 
 I could trust to that or to any thing else but Christ crucified, 
 for my salvation, all should be lost and my soul perish for- 
 ever." A noble testimony ! Worthy not of Evans only, but 
 St. Paul. His funeral at the church was attended by a great- 
 er concourse of persons than had been seen on any funeral 
 occasion before. The whole community appeared to mourn 
 his death, and the universal feeling seemed to be that in 
 honoring the- memory of Henry Evans we were paying a 
 tribute to virtue and religion. He was buried under the 
 chancel of the church of which he had been in so remark- 
 ablv a manner the founder. 
 
 The End. 
 

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