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

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sulky, and then take him out and carry him into a church or private dwelling, and he would sit and preach. At Fayetteville I carried him into the church, and he preached from Zech. ix, 12, 'the stronghold.' After the sermon he ordained three persons. He had one blister on him, and I carried him to our host, who put on three more. He traveled in great misery. At Wilmington I carried him into church, and he preached in the morning, and then met the society; and, that not being enough for a sick old infirm bishop, he would preach again in the evening. After this he was in such misery that a poultice was applied to mitigate his pain. The next day we rode twenty-four miles. The bishop's feet were so swollen he could not wear a shoe. Almost any other man would have been in bed; but he loved his work better than his life. His record on that day is, 'I have a fever and swelled feet.' The next day, 'I suffer violent pain in my right foot, and yet he says, 'I have filled all my appointments, and answered the letters received.' Who else would have thus persevered amid pain and anguish, dying by inches, to accomplish so much work?" His unparalleled career was drawing toward its close; but we shall follow him yet through many journeys in the North, the East, the West, though with but indistinct glimpses. These were years of rife religious excitement through most of the South. The camp-meeting, of the West, was generally introduced, and from Bassett's Wood, in Delaware, to Rembert's, in South Carolina, and far beyond, in Georgia, these great occasions were of almost continual occurrence, attended sometimes, says Asbury, by ten thousand people, and three hundred traveling and local preachers. A thousand conversions in a week are sometimes recorded of a single meeting. A pervasive influence went forth from them through the circuits and districts, and Methodism spread into almost every city, town, and settlement of the South. The annual Conferences were often held at or near the camps, and the arrival of Asbury, sometimes with McKendree or Whatcoat, always with an able "traveling companion," and usually with a retinue of other preachers gathered on his route, became a sort of spiritual ovation, a triumph march of the great leader, which put in motion the Methodist host all along his progress. The great man had become now wonder to the nation, a hoary captain, with such a prestige as no other clergyman of the western hemisphere could claim. He had led his people to victory in all the land. His whole American life had been heroic, and now, tottering with years, he was as invincible in the field as ever. There was no faltering in his course. His character and example were a marvelous power. The people felt that a cause thus providentially conducted could not fail, but would probably take the whole country. The itinerant especially could not but grow strong in the presence of such a man. His continual passages among them inspirited them to emulate his wondrous energy. They almost universally took a chivalric character, a military "esprit de corp," which kept them compactly united, exultant in labor, and defiant of persecution and peril. It may be doubted whether the Christian world ever saw a more laborious, more powerful, more heroic, or more, successful band of evangelists than the Methodist itinerants who were now traversing the South from Chesapeake Bay to the Mexican Gulf. We are not therefore surprised that their communicants numbered, at the close of these years, more than ninety thousand; that they had gained rapidly, not only through the rural districts, but in all the cities, nearly trebling their numbers in Baltimore, nearly doubling them in Washington, more than doubling them in Richmond and Charleston, and gathering all they yet had in Savannah. Baltimore Conference now enrolled 33,289, Virginia 23,756, South Carolina 32,969. The obituary roll of the South for this period includes many names which, though obscured by time, should not be allowed to die. Among them is that of Benjamin Jones, who, in 1804, fell dead

in a swamp on the Waccamaw Lake, a man "of solemnity of countenance and manners, deeply serious, of a gentle mind, and Christian spirit." In the same year Nicholas Watters, worthy of his historic family, a laborer from Pennsylvania to Georgia, "a man of courage," "ready in conversation," of "gracious temper" and "simple manners," who died in Charleston, S. C., exclaiming, "I am not afraid to die, thanks be to God!" In 1805 John Durbin, of Maryland, who expired shouting, "Jesus! Jesus! angels! angels! I'll go." In 1807 George Dougharty, the persecuted hero, whose death we have heretofore recorded. The same year Bennet Kendrick, of whom the Minutes say, "What pen can write his worth? Worthy to supply the place of Dougharty; but, alas! we are deprived of them both, not in one year only, but within thirteen days of each other. The poor Africans repeat his name, and speak of his death with tears. He was a willing servant to slaves for the sake of Christ." He was "studious and skillful in the word," and "ended in triumph." The next year Henry Willis, who has been often noticed as one of the greatest men of the itinerancy, an evangelist from New York to Charleston and the West, and who died in Maryland, "with triumphant faith in Christ." Also Edmund Henley, a native of North Carolina, a laborer in the western mountains and southern low country. Expecting death, he hastened from his circuit to his father's house, erected a stand at the graveyard, preached from it his own funeral sermon to his old neighbors and friends, and was soon after buried there. "Several years he professed sanctification and the full assurance of hope," and was "very circumspect in his walk." The ruling passion was strong with him in death. He became delirious, "but would shout and pray, exhort and praise God to the last." The same year Leonard Cassell, of German parentage, born in the neighborhood of Strawbridge's Chapel, on Pipe Creek, the Summerfield of his times; of "astonishing genius," a "happy model of pulpit simplicity, eloquence, and piety, which shone with astonishing luster." The "loss of no young man in the connection," say his brethren, "could be more deservedly lamented." Like Nicholas Watters, and many other itinerants, he fell a victim to the epidemic yellow fever, which he bravely confronted at his last post. In Baltimore, and died "with unbroken confidence in God." In 1809 the veteran Joseph Everett, in Maryland, shouting; "Glory! glory! glory!" In 1810 Moses Black, of South Carolina, who, dying, requested his attendants to open his chamber windows, and, looking out, said, "Behold, how beautiful everything looks; I shall soon go now," and immediately closed his eyes forever, in "great peace and tranquillity." In 1811 Samuel Mills, "grave," "plain in dress and diet, a strict disciplinarian, visiting from house to house," "a witness of sanctification," of "strong confidence in God, and frequently shouting his praise." Also Nathan Whedon, of Virginia, a man of "peculiarities," of great afflictions, suffering by agonies in the head, and at last by blindness, but persisting in his labors till he fell declaring, "I am not afraid to die." In 1812 Jesse Pinnell, of Virginia, "of blameless and harmless character," dying of consumption, he testified, as long as "he could whisper, that he was happy, happy." Jacob Rumph, of South Carolina, "abstemious, steady, studious;" a strict "disciplinarian," "dead to the world;" "difficult to persuade to receive any pecuniary aid from the Church;" distinguished by his devotion to the religious welfare of children, with whom he was greatly successful. On his last sacramental occasion he said: "This day the Lord hath enabled me to be perfectly willing to die in Charleston," where he soon after expired with "the smiles of peace and confidence on his countenance." Jesse Brown, of Virginia, "a witness of perfect love," and " praising God while he had breath." In 1813 Leroy Merritt, also a Virginian, of great "zeal and simplicity, studious and successful;" attacked with fever on his circuit, he hastened to a Methodist family in Portsmouth, Va., saying that he had "come to die with them;" they took him in, ministered to him to the last, and witnessed his triumphant departure, as he exclaimed, "I have gained the victory! Come, Lord, come! I am ready to go! Glory, glory, glory! Roll on eternity, eternity! Roll on ages, ages, ages!" In 1815 Joel Arrington, a North

in a swamp on <strong>the</strong> Waccamaw Lake, a man "<strong>of</strong> solemnity <strong>of</strong> countenance and manners, deeply<br />

serious, <strong>of</strong> a gentle mind, and Christian spirit." In <strong>the</strong> same year Nicholas Watters, worthy <strong>of</strong> his<br />

historic family, a laborer from Pennsylvania to Georgia, "a man <strong>of</strong> courage," "ready in conversation,"<br />

<strong>of</strong> "gracious temper" and "simple manners," who died in Charleston, S. C., exclaiming, "I am not<br />

afraid to die, thanks be to God!" In 1805 John Durbin, <strong>of</strong> Maryland, who expired shouting, "Jesus!<br />

Jesus! angels! angels! I'll go." In 1807 George Dougharty, <strong>the</strong> persecuted hero, whose death we have<br />

heret<strong>of</strong>ore recorded. The same year Bennet Kendrick, <strong>of</strong> whom <strong>the</strong> Minutes say, "What pen can write<br />

his worth? Worthy to supply <strong>the</strong> place <strong>of</strong> Dougharty; but, alas! we are deprived <strong>of</strong> <strong>the</strong>m both, not in<br />

one year only, but within thirteen days <strong>of</strong> each o<strong>the</strong>r. The poor Africans repeat his name, and speak<br />

<strong>of</strong> his death with tears. He was a willing servant to slaves for <strong>the</strong> sake <strong>of</strong> Christ." He was "studious<br />

and skillful in <strong>the</strong> word," and "ended in triumph." The next year Henry Willis, who has been <strong>of</strong>ten<br />

noticed as one <strong>of</strong> <strong>the</strong> greatest men <strong>of</strong> <strong>the</strong> itinerancy, an evangelist from New York to Charleston and<br />

<strong>the</strong> West, and who died in Maryland, "with triumphant faith in Christ." Also Edmund Henley, a<br />

native <strong>of</strong> North Carolina, a laborer in <strong>the</strong> western mountains and sou<strong>the</strong>rn low country. Expecting<br />

death, he hastened from his circuit to his fa<strong>the</strong>r's house, erected a stand at <strong>the</strong> graveyard, preached<br />

from it his own funeral sermon to his old neighbors and friends, and was soon after buried <strong>the</strong>re.<br />

"Several years he pr<strong>of</strong>essed sanctification and <strong>the</strong> full assurance <strong>of</strong> hope," and was "very circumspect<br />

in his walk." The ruling passion was strong with him in death. He became delirious, "but would<br />

shout and pray, exhort and praise God to <strong>the</strong> last." The same year Leonard Cassell, <strong>of</strong> German<br />

parentage, born in <strong>the</strong> neighborhood <strong>of</strong> Strawbridge's Chapel, on Pipe Creek, <strong>the</strong> Summerfield <strong>of</strong> his<br />

times; <strong>of</strong> "astonishing genius," a "happy model <strong>of</strong> pulpit simplicity, eloquence, and piety, which<br />

shone with astonishing luster." The "loss <strong>of</strong> no young man in <strong>the</strong> connection," say his brethren,<br />

"could be more deservedly lamented." Like Nicholas Watters, and many o<strong>the</strong>r itinerants, he fell a<br />

victim to <strong>the</strong> epidemic yellow fever, which he bravely confronted at his last post. In Baltimore, and<br />

died "with unbroken confidence in God." In 1809 <strong>the</strong> veteran Joseph Everett, in Maryland, shouting;<br />

"Glory! glory! glory!" In 1810 Moses Black, <strong>of</strong> South Carolina, who, dying, requested his attendants<br />

to open his chamber windows, and, looking out, said, "Behold, how beautiful everything looks; I<br />

shall soon go now," and immediately closed his eyes forever, in "great peace and tranquillity." In<br />

1811 Samuel Mills, "grave," "plain in dress and diet, a strict disciplinarian, visiting from house to<br />

house," "a witness <strong>of</strong> sanctification," <strong>of</strong> "strong confidence in God, and frequently shouting his<br />

praise." Also Nathan Whedon, <strong>of</strong> Virginia, a man <strong>of</strong> "peculiarities," <strong>of</strong> great afflictions, suffering by<br />

agonies in <strong>the</strong> head, and at last by blindness, but persisting in his labors till he fell declaring, "I am<br />

not afraid to die." In 1812 Jesse Pinnell, <strong>of</strong> Virginia, "<strong>of</strong> blameless and harmless character," dying<br />

<strong>of</strong> consumption, he testified, as long as "he could whisper, that he was happy, happy." Jacob Rumph,<br />

<strong>of</strong> South Carolina, "abstemious, steady, studious;" a strict "disciplinarian," "dead to <strong>the</strong> world;"<br />

"difficult to persuade to receive any pecuniary aid from <strong>the</strong> <strong>Church</strong>;" distinguished by his devotion<br />

to <strong>the</strong> religious welfare <strong>of</strong> children, with whom he was greatly successful. On his last sacramental<br />

occasion he said: "This day <strong>the</strong> Lord hath enabled me to be perfectly willing to die in Charleston,"<br />

where he soon after expired with "<strong>the</strong> smiles <strong>of</strong> peace and confidence on his countenance." Jesse<br />

Brown, <strong>of</strong> Virginia, "a witness <strong>of</strong> perfect love," and " praising God while he had breath." In 1813<br />

Leroy Merritt, also a Virginian, <strong>of</strong> great "zeal and simplicity, studious and successful;" attacked with<br />

fever on his circuit, he hastened to a Methodist family in Portsmouth, Va., saying that he had "come<br />

to die with <strong>the</strong>m;" <strong>the</strong>y took him in, ministered to him to <strong>the</strong> last, and witnessed his triumphant<br />

departure, as he exclaimed, "I have gained <strong>the</strong> victory! Come, Lord, come! I am ready to go! Glory,<br />

glory, glory! Roll on eternity, eternity! Roll on ages, ages, ages!" In 1815 Joel Arrington, a North

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