History of the M.E. Church, Vol. IV - Media Sabda Org
History of the M.E. Church, Vol. IV - Media Sabda Org History of the M.E. Church, Vol. IV - Media Sabda Org
that resulted in the division of the Church in 1844, and the organization of the Methodist Episcopal Church, South; shared in its convention at Louisville, Ky., in 1845; was the president pro tempore of its first General Conference at Petersburgh, Va.; and was there elected its first Book Agent. In 1854 he was made one of its bishops at Columbus, Georgia. John Early still lives, after one of the most laborious careers in the history of the American Methodist itinerancy. One who has well known him says that "he has probably received more persons into the Methodist Church than any man in it. The accounts he can give of scenes in Conferences, in churches, on the road, in social circles, or around the sick bed, are 'telling beyond description' As a presiding officer we seldom see his equal for precision, dispatch, and business. His preaching is always dignified, simple, and impressive, and often perfectly irresistible; thousands of souls, on earth and in heaven, are the seals of his ministry. He still retains this power; his large blue eye yet flashes with a tranquil and holy zeal; his powerful voice, though affected by age, yet, like the blast of a trumpet, peals forth the invincible truth, and his erect and vigorous form is yet capable of much labor. His knowledge of character is intuitive, his friendship inviolable, his firmness inflexible, his house the home of hospitality and social happiness; and if there be in his well-balanced character one feature more prominent than the rest, it is, that in the functions of the episcopal office, he never sacrifices the interests of the Church to his prejudices or his friendships; if one must suffer, it is [3] always his friend or himself." At the Southern General Conference in New Orleans, 1866, he obtained a release from his episcopal duties on account of his advanced age; but he still sojourns among the Conferences and Churches, a welcome guest, venerated for his long services, and laboring according to his strength. The next year after Early's admission to the itinerancy another young man, who was to attain episcopal dignity and national reputation, entered the ministry in the South Carolina Conference. Major William Capers was of Huguenotic ancestry, and a brave officer of the Revolution, fighting in the battles of Fort Moultrie and Eutaw, suffering in the siege of Charleston, and famous in the band of Marion's men. After the war he became a devoted Methodist, under the ministry of Henry Willis, in Charleston. At his winter residence, a plantation in St. Thomas' Parish, S. C., was born, in 1790, his son, William Capers, one of the most representative men of American Methodism for nearly half a century. He was early sent to a boarding-school, was entered as a sophomore in the South Carolina College in his sixteenth year, and subsequently studied law in Charleston. The fairest prospect of professional success and political distinction appealed to his youthful ambition. His temperament was vivid, brilliant, and generous. He loved society, and was gayest of the gay; but his Methodistic domestic training had touched the deeper susceptibilities of his soul. It had preserved him from youthful vices, and, in 1806, at a camp-meeting on the estate of Rembert, of Rembert Hall, (so historical in early Methodism,) his conscience was thoroughly awakened. After a short period of healthful religious progress he became the victim of a morbid delusion, (sanctioned by the current Calvinistic theology, but denied by Methodism,) under which he suffered for about two years, and which deterred him from an open profession of his faith. Meanwhile his father had also been led astray by the schism of Hammett in Charleston, and had lost the life, if not the form, of his piety. In 1808 his sister was converted at a camp-meeting in the Rembert neighborhood, and returned home exemplifying the power and peace of the gospel. An [4] affecting scene soon followed, which he describes: "It grew night; supper was over; it was warm, and we were sitting in a piazza open to the southwest breeze which fans our summer evenings. My sister was singing with a soft, clear voice some of the songs of the camp-meeting, and as she paused, my father touched my shoulder with his hand, and slowly walked away. I followed him till he had
eached the furthest end of the piazza on another side of the house, when, turning to me, he expressed himself in a few brief words, to the effect that he felt himself to have been for a long time in a backslidden state, and that he must forthwith acknowledge the grace of God in his children or perish. His words were few, but they were enough, and strong enough. I sank to my knees and burst into tears at the utterance of them, while for a moment he stood trembling by me, and then bade me get the books. The Bible was put on the table; the family came together. He read the hundred and third psalm, and then he kneeled down and prayed as if he felt indeed that life or death, heaven or hell, depended on the issue. That was the hour of grace and mercy, grace restored to my father as in times of my infancy, and mercy to me in breaking the snare of the fowler that my soul might escape." His law books were laid aside for the Bible. We have already seen William Gassaway summoning him out to accompany him around a circuit. He went to Camden to meet Gassaway for the purpose, and diffidently took refuge in an inn, at the door of which the venerable Rembert, who was passing, met him, and exhorted him to go with Gassaway. He found Kennedy with the latter, and accompanied them to the church. Kennedy preached, and afterward beckoned him to the pulpit, where Gassaway, who sat in the desk, cried out to him, "Exhort!" he did so, and thus began his distinguished ministerial career. He continued to go round the circuit, laboring energetically, and at a camp-meeting at Rembert's met Asbury, and was licensed to preach, though he was not yet through his probation in the Church. His interview there with the bishop was a characteristic scene. His father had long been alienated from Asbury (formerly his honored guest) by the Hammett schism. "I was introduced," he writes, "to Bishop Asbury immediately on his first coming to the camp-meeting, as I happened to be in the preachers' tent at the time of his arrival. I approached him timidly, you may be sure, and with a feeling of profound veneration; but 'Ah,' said he, 'this is the baby; come and let me hug you;' meaning that I was the baby when he was last at my father's house. On my father's entering the tent, he rose hastily from his seat and met him with his arms extended, and they embraced each other with mutual emotion. It had been some seventeen years since they had seen each other, and yet the bishop asked after Sally and Gabriel as if it had been but a few months, and repeated gleefully, 'I have got the baby.' It was evident that no common friendship had subsisted between them; and how much happier had those years of estrangement been to my honored father if they had been passed in the fellowship which he had been seduced to leave. I hate schism; I abhor it as the very track and trail of him who 'as a roaring lion walketh about seeking whom he may devour.'" In the last month of 1808 young Capers was received by the Conference, and appointed to the Wateree Circuit, on which he had to fill twenty-four appointments every four weeks. He had formidable labors and trials, and was well initiated. In 1809 he traveled Pee-Dee Circuit, where he was especially devoted to the religious welfare of the colored people. He found many of them eminently pious, and some as eminently useful. One of his churches, at Fayetteville, had been founded by a faithful Negro, whose name has thereby become historic in the annals of the Conference. "The most remarkable man," he says, "in Fayetteville when I went there, and who died during my stay, was a Negro by the name of Henry Evans, who was confessedly the father of the Methodist Church, white and black, in Fayetteville, and the best preacher of his time in that quarter, and who was so remarkable as to have become the greatest curiosity of the town, insomuch that distinguished visitors hardly felt that they might pass a Sunday in Fayetteville without hearing him
- Page 61 and 62: at Cabbin Creek, Ky., twenty thousa
- Page 63 and 64: in that vast wilderness, and had no
- Page 65 and 66: poles. This was their bedstead. Som
- Page 67 and 68: Benjamin Lakin, Samuel Doughty John
- Page 69 and 70: Gibson. "Here," say his brethren, "
- Page 71 and 72: of the Little Miami River. On Thurs
- Page 73 and 74: Circuit) for this year began at Moo
- Page 75 and 76: Sale, J. Oglesby; Guyandotte, Asa S
- Page 77 and 78: worst for stealing, fighting, and l
- Page 79 and 80: twentieth they reached the scene of
- Page 81 and 82: the toil and sufferings, of another
- Page 83 and 84: ENDNOTES 1 See Extracts by Bishop M
- Page 85 and 86: 37 Rev. Dr. Trimble's Address at Oh
- Page 87 and 88: my father's neighborhood. The Confe
- Page 89 and 90: attempted also to make local preach
- Page 91 and 92: tireless apostle completed by the n
- Page 93 and 94: to prepare forms of petition to the
- Page 95 and 96: HISTORY OF THE METHODIST EPISCOPAL
- Page 97 and 98: a change which it has always since
- Page 99 and 100: Methodism was now entrenched in eve
- Page 101 and 102: ENDNOTES 1 Bangs, (II, p. 171,) fol
- Page 103 and 104: Methodists in other places, and wis
- Page 105 and 106: are reported from Flint Circuit. Th
- Page 107 and 108: Russell, fallen as he was from the
- Page 109 and 110: ENDNOTES 1 Bangs, ii, 194. Dunwody'
- Page 111: intensely bright by the grateful jo
- Page 115 and 116: his humble shed and the chancel whe
- Page 117 and 118: class-meetings, and to no small ext
- Page 119 and 120: 1 Minutes, 1858. ENDNOTES 2 Rev. Dr
- Page 121 and 122: grandchildren were gay and playful;
- Page 123 and 124: in a swamp on the Waccamaw Lake, a
- Page 125 and 126: ENDNOTE 1 A few months ago, accompa
- Page 127 and 128: Asbury, in the summer of 180, wrote
- Page 129 and 130: means by which this necessary objec
- Page 131 and 132: I should have to preach, but determ
- Page 133 and 134: themselves, it was resolved that th
- Page 135 and 136: ENDNOTES 1 Bangs, though his narrat
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- Page 139 and 140: and in the States, from the Ulster
- Page 141 and 142: Conference sent over three missiona
- Page 143 and 144: 1814 Michael Coate, of New Jersey,
- Page 145 and 146: 1 Peck's "Early Methodism," p. 158.
- Page 147 and 148: limits, when it will devolve upon t
- Page 149 and 150: That very significant and convenien
- Page 151 and 152: Channing, the elder Beecher, Wainwr
- Page 153 and 154: in the eyes of the people, and grea
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- Page 157 and 158: own souls, because ye were dear unt
- Page 159 and 160: Early in the spring of 1808 he retu
- Page 161 and 162: seventeen preachers upon trial. The
that resulted in <strong>the</strong> division <strong>of</strong> <strong>the</strong> <strong>Church</strong> in 1844, and <strong>the</strong> organization <strong>of</strong> <strong>the</strong> Methodist Episcopal<br />
<strong>Church</strong>, South; shared in its convention at Louisville, Ky., in 1845; was <strong>the</strong> president pro tempore<br />
<strong>of</strong> its first General Conference at Petersburgh, Va.; and was <strong>the</strong>re elected its first Book Agent. In<br />
1854 he was made one <strong>of</strong> its bishops at Columbus, Georgia.<br />
John Early still lives, after one <strong>of</strong> <strong>the</strong> most laborious careers in <strong>the</strong> history <strong>of</strong> <strong>the</strong> American<br />
Methodist itinerancy. One who has well known him says that "he has probably received more<br />
persons into <strong>the</strong> Methodist <strong>Church</strong> than any man in it. The accounts he can give <strong>of</strong> scenes in<br />
Conferences, in churches, on <strong>the</strong> road, in social circles, or around <strong>the</strong> sick bed, are 'telling beyond<br />
description' As a presiding <strong>of</strong>ficer we seldom see his equal for precision, dispatch, and business. His<br />
preaching is always dignified, simple, and impressive, and <strong>of</strong>ten perfectly irresistible; thousands <strong>of</strong><br />
souls, on earth and in heaven, are <strong>the</strong> seals <strong>of</strong> his ministry. He still retains this power; his large blue<br />
eye yet flashes with a tranquil and holy zeal; his powerful voice, though affected by age, yet, like <strong>the</strong><br />
blast <strong>of</strong> a trumpet, peals forth <strong>the</strong> invincible truth, and his erect and vigorous form is yet capable <strong>of</strong><br />
much labor. His knowledge <strong>of</strong> character is intuitive, his friendship inviolable, his firmness inflexible,<br />
his house <strong>the</strong> home <strong>of</strong> hospitality and social happiness; and if <strong>the</strong>re be in his well-balanced character<br />
one feature more prominent than <strong>the</strong> rest, it is, that in <strong>the</strong> functions <strong>of</strong> <strong>the</strong> episcopal <strong>of</strong>fice, he never<br />
sacrifices <strong>the</strong> interests <strong>of</strong> <strong>the</strong> <strong>Church</strong> to his prejudices or his friendships; if one must suffer, it is<br />
[3]<br />
always his friend or himself." At <strong>the</strong> Sou<strong>the</strong>rn General Conference in New Orleans, 1866, he<br />
obtained a release from his episcopal duties on account <strong>of</strong> his advanced age; but he still sojourns<br />
among <strong>the</strong> Conferences and <strong>Church</strong>es, a welcome guest, venerated for his long services, and laboring<br />
according to his strength. The next year after Early's admission to <strong>the</strong> itinerancy ano<strong>the</strong>r young man,<br />
who was to attain episcopal dignity and national reputation, entered <strong>the</strong> ministry in <strong>the</strong> South<br />
Carolina Conference. Major William Capers was <strong>of</strong> Huguenotic ancestry, and a brave <strong>of</strong>ficer <strong>of</strong> <strong>the</strong><br />
Revolution, fighting in <strong>the</strong> battles <strong>of</strong> Fort Moultrie and Eutaw, suffering in <strong>the</strong> siege <strong>of</strong> Charleston,<br />
and famous in <strong>the</strong> band <strong>of</strong> Marion's men. After <strong>the</strong> war he became a devoted Methodist, under <strong>the</strong><br />
ministry <strong>of</strong> Henry Willis, in Charleston. At his winter residence, a plantation in St. Thomas' Parish,<br />
S. C., was born, in 1790, his son, William Capers, one <strong>of</strong> <strong>the</strong> most representative men <strong>of</strong> American<br />
Methodism for nearly half a century. He was early sent to a boarding-school, was entered as a<br />
sophomore in <strong>the</strong> South Carolina College in his sixteenth year, and subsequently studied law in<br />
Charleston. The fairest prospect <strong>of</strong> pr<strong>of</strong>essional success and political distinction appealed to his<br />
youthful ambition. His temperament was vivid, brilliant, and generous. He loved society, and was<br />
gayest <strong>of</strong> <strong>the</strong> gay; but his Methodistic domestic training had touched <strong>the</strong> deeper susceptibilities <strong>of</strong><br />
his soul. It had preserved him from youthful vices, and, in 1806, at a camp-meeting on <strong>the</strong> estate <strong>of</strong><br />
Rembert, <strong>of</strong> Rembert Hall, (so historical in early Methodism,) his conscience was thoroughly<br />
awakened. After a short period <strong>of</strong> healthful religious progress he became <strong>the</strong> victim <strong>of</strong> a morbid<br />
delusion, (sanctioned by <strong>the</strong> current Calvinistic <strong>the</strong>ology, but denied by Methodism,) under which<br />
he suffered for about two years, and which deterred him from an open pr<strong>of</strong>ession <strong>of</strong> his faith.<br />
Meanwhile his fa<strong>the</strong>r had also been led astray by <strong>the</strong> schism <strong>of</strong> Hammett in Charleston, and had lost<br />
<strong>the</strong> life, if not <strong>the</strong> form, <strong>of</strong> his piety. In 1808 his sister was converted at a camp-meeting in <strong>the</strong><br />
Rembert neighborhood, and returned home exemplifying <strong>the</strong> power and peace <strong>of</strong> <strong>the</strong> gospel. An<br />
[4]<br />
affecting scene soon followed, which he describes: "It grew night; supper was over; it was warm,<br />
and we were sitting in a piazza open to <strong>the</strong> southwest breeze which fans our summer evenings. My<br />
sister was singing with a s<strong>of</strong>t, clear voice some <strong>of</strong> <strong>the</strong> songs <strong>of</strong> <strong>the</strong> camp-meeting, and as she paused,<br />
my fa<strong>the</strong>r touched my shoulder with his hand, and slowly walked away. I followed him till he had