tL^t-S.

AUTOBIOGRAPHY

OF

PETER CARTWRIGHT,

THE BACKWOODS PEEACHEK.

EDITED BY

W P STRICKLAND

PUBLISHED BY CARLTON & PORTER,

200 MULBERKTf-STREET.

1856.

Entered according to Act of Congress, in the year 1856, by

CARLTON & PORTER, in the Clerk's Office of the District Court of the Southern District of New-York.

PREFACE.

For many years past, and especially during the last ten or twelve, I have been almost un- ceasingly importuned to write out a history of my life, as one among the oldest Melodist trav- eling preachers west of the mountains. This would necessarily connect with it a history of the rise and progress of the Methodist Episco- pal Church in the great valley of the Missis- sippi. And surely a work of this kind, written by a competent historiographer, who had kept himself posted, or had kept a journal of his life, and the many thrilling incidents connected with the history of the Church, or the life of a pioneer traveling preacher, could not fail to interest the Church and many of her friends, and would rescue from oblivion many, very many incidents that are now lost, and gone forever beyoud the reach of the historian's pen.

PREFACE.

I have regretted through life that some of my cotemporaries, who were much better quali- fied for the task than I am, did not write out such a work as is contemplated in this imper- fect sketch. Had I seriously thought of sending such a work into the world, I should have tried hard to have been better prepared. But it must be remembered that many of us early traveling preachers, who entered the vast wilderness of the West at an early day, had little or no education; no books, and no time to read or study them if we could have had them. We had no colleges, nor even a respect- able common school, within hundreds of miles of us. Old Dyhe or Dilworth was our spell- ing book; and what little we did learn, as we grew up, and the means of education increased among us, we found, to our hearts' content, that we had to unlearn, and this was the hardest work of all.

And now that I am old and well stricken in years, it has been, and is, my abiding convic- tion that I cannot write a book that will be respectable, or one that will be worth reading ; but I have reluctantly yielded to the many solicitations of my friends, and I am conscious that there must be many imperfections and

PREFACE. 5

inaccuracies in the work. I have no books to guide me ; my memory is greatly at fault ; ten thousand interesting facts have escaped my recollection; names and places have passed from me which cannot be recalled; and I fear that many scenes and incidents, as they now occur to my recollection, will be added to, or diminished from.

Moreover, as I well understand that I have been considered constitutionally an eccentric ministe'ij thousands of the thrilling incidents that have gained publicity, and have been at- tributed to me, when they are not found in my book will create disappointment. But I trust their place will be supplied by a true version, and though some of them may not be as mar- velous, may nevertheless be quite as interesting. I have many to record that have not seen the light, which will be quite as thrilling as any that have been narrated, and their truthfulness will make them more so.

Some of our beloved bishops, book agents, editors, and old men, preachers and private members, as well as a host of our young, strong men and ministers, who are now actively en- gaged in building up the Church, have urged me to undertake this sketch of my life, and I

6 PREFACE.

have not felt at liberty to decline, but send it out with all its imperfections, hoping that it may in some way, and to some extent, conduce to the interests of the Kedeemer's kingdom, and do more than merely gratify an idle curi- osity, or offend the fastidious taste of some of our present more highly favored and better ed- ucated ministers, who enjoy the many glorious advantages of books, a better education, and improved state of society, from which we as early pioneers were almost wholly excluded.

Right here I wish to say, (I hope without the charge of egotism,) when I consider the insurmountable disadvantages and difficulties that the early pioneer Methodist preachers labored under in spreading the Gospel in these Western wilds in the great valley of the Mis- sissippi, and contrast the disabilities which sur- rounded them on every hand, with the glorious human advantages that are enjoyed by their present successors, It is confoundingly miracu- lous to me that our modern preachers cannot preach better, and do more good than they do.. Many nights, in early times, the itinerant had to camp out, without fire or food for man or beast. Our pocket Bible, Hymn Book, and Discipline constituted our library. It is true

PREFACE.

we could not, many of us, conjugate a verb or parse a sentence, and murdered the king's English almost every lick. But there was a Drone unction attended the word preached, and thousands fell under the mighty power of God, and thus the Methodist Episcopal Church was planted firmly in this Western wilderness, and many glorious signs have followed, and will follow, to the end of time.

I will here state, that, at an early period of my ministry, I commenced keeping a' journal, and kept it up for several years, till at length several of our early missionaries to the Natchez country returned, and many of them, I found, were keeping a journal of their lives and labors, and it seemed to me we were outdoino- the thing, and under this conviction I threw my manuscript journals to the moles and bats. This act of my life I have deeply regretted, for if I had persisted in journalizing, I could now avail myself of many interesting facts, dates, names, and circumstances that would greatly aid me in my sketch.

I know it is impossible for my friends to realize the embarrassments I labor under, for the want of some safe guide to my failing and treacherous memory. I therefore ask great in-

8 PREFACE.

dulgence from any and all who may chance to read this imperfect sketch, and pray that our kind Saviour may forgive any inaccuracies or errors that it may contain. If I had my minis- terial life to live over again, my present con- viction is that I would scrupulously keep a journal. But this cannot be ; therefore I must submit.

And now, in the conclusion of this introduc- tion, I will say, I ask forgiveness of God for all the errors of this work, and all the errors of my whole life, especially of my ministerial life. I also ask for the forgiveness of the Methodist Episcopal Church, as one of her unworthy ministers, for any wrongs I may have done to her, or to the world. I also most sincerely ask the prayers of the Church, that while my sun is fast declining, and must soon set to rise on earth no more, I may have a peaceful and happy end, and that I may meet any that I may have been the instrument of doing good to, with all my dear brethren, safe in heaven, to praise God together forever.

Amen.

PETER CARTWRIGHT.

Pleasant Plains, III., 1856.

CONTENTS.

CHAPTER I.

His Birth — Parents remove to Kentucky — Dangers and Difficulties of the Journey — Halt at Camp Defeat — His Father shoots an Indian — Escape of a White Man from the Indians — His Companions shot — Arrival at ^Yflih ffrilh flTfl — Massacre of seven Families — Pursuit of the Indians — Their Slaughter — Perils of the Early Settlers — Fertility and Resources of the Country Page 17

CHAPTER II.

Settlement in Lincoln's County. Kentucky — Methodist Ministers — Parents remove to Ebgati uounty "Kentucky— Rogue's Harbor — The " Regula- tors"— Native Luxuries — Saltpeter Caves — Advantages of Navigation — "Falla into Tiflid ffa^ita — Ts sent to School — Makes little Progress — Fate of his Teacher ". '.""... "......" 23

CHAPTER III.

Increase of Population — Danger of Extremes in Doctrine — Sacramental Meeting — Great Revival — First Camp-meeting— Presbyterians cen- sured for engaging in it — -Origin of the " New Lights" — Their Leaders

— " Republican Methodist's" — The Sn"ak"ers — - Want of Ministers severe- ly felt...... .„. ...Z:. 29

CHAPTER IV

Goes to a Dance — Is convicted — Obliged to leave his Business — Thought to be Insane — His Convictions are Strengthened — Attends a Sacra- mental Meeting, and is Converted — Joins the Methodist Episcopal Church — Organization of the Western Conference by Bishop Asbury — Early Western Itinerants — First Secession — Wilson Lee — The Pet Lamb

— Taking up the Cross — Happy Conversion — Mr. Lee's Death 34

CHAPTER V

Wide-spread Revival in the Wjsl^JLJsA^piLiJanip^mPfttinftS:^ Methodists and Presbyterians unite in the Work — Camp-ground Accommodations — Great Extravagances among the Presbyterians — The Presbytery grant Licenses contrary to the "Confession of Faith" — Some are censured, some suspended, and others expelled — They propose to join the Meth-

10 COKTEKTS.

odist Episcopal Church — Proposal declined — Formation of the "Cum' berland Presbyterian Church" — Splitting the Difference— The Jerks- Horsewhipping escaped — Dreadful Death — Fatal Delusions — Trouble with the Shakers — Debates with them — Numbers received into the Church — Organizes a Circuit Page 45

CHAPTER VI.

Attends numerous Camp-meetings — Opposers overcome — jy[eets Bishop Asburv — ■ Receives an Exhorter^ License — Rejnoyesto. LewistonCounty, niinbis — Enters an Academy — Exhorts large Congregations and gathers a Class — Suffers Persecution — Ducks his Tormentors — Leaves School — Forms a Circuit — Good Success — Gives up the World — Travels jled River Circuit — First Sermon — Its Effect — Transferred to Waynesville Circrnl • — Revival at Stockton Valley — Baptist Proselyters — They entice his Converts — His Scheme to recover them — Is crowned with Success — Organizes a Society — Increase in the Western Conference — Is re- ceived into the Traveling Connection 56

CHAPTER VII.

Conference of 1804 — Travels Salt River and Shelbyville Circuits — Sim- plicity in. Dress of early Methodists — Studies with Mr. M'Kendree — Profits much by his Instructions — Duties of Presiding Elders — Pioneer Methodist Preachers — An educated Ministry — Meets one of the "Regu- lar Graduates" — Confounds him — A striking Illustration — Danger of Congregationalism in the Church — Secular Offices should be filled by Laymen — Evil Effects of the present System — Conference of 1805 — William M'Kendree elected President 74

CHAPTER VIII.

Appointment to Scioto Circuit — Favored with good Superintendents — A drunken Minister — Strange Apology — Powerful Awakenings — Afflict- ing Dispensation — Father Teel — His Eccentricity cured — Large Camp- meeting — The Ro wdies troublesome — A drunken Magistrate — A knock- down Argument — The Meeting progresses — Cheering Results — James Axley — Scene at the Governor's Table — A useful Preacher 84

CHAPTER IX.

Starts for the Conference of 1806 — Increase of Membership — A new Dis- trict—Meager Salary — Is ordained Deacon by Bishop Asbury — Sent to Marietta Circuit — A Colony of Yankees — Hard Appointment — The Halcyon Church — Brimstone Angels — A vile Impostor — Deluded lanatics— Want of an Outfit — Goes Home — Timely Assistance — A b riend in Need — A Generous Landlord — Singular Conversion — Arrives at Home — New Outfit — Starts afresh — Conference of 1807 — Appoint- ed to Barren Circuit — Dying Convert — A knotty Case — Affecting Scene — Methodism obtains a Footing ; gg

CHAPTER X.

Poverty of Preachers — Enters into Matrimony — Conference of 1808 — Ordained Elder by Bisnop"T!f*ffeiidree"= -Father's Death — Has leave of Absence for a Time — Returns to the Regular Work at the Conference of 1809 — Appointed to Livingston Circuit — Holds a Camp-meetintr _

CONTENTS. 11

Good Results — A bigoted "Thinker" — Turns Methodist — Bought by the Baptists — Tries the Shakers — Objects to hard Work — Resorts to the New Lights — Last Session of the Western Conference in 1811 — Increase of Membership — First delegated General Conference — Divis- ion of the Western Conference — Goes to Christian Circuit, Tennessee Conference — Glorious Revivals — Overcomes Prejudice — New Appoint- ment— Another Camp-meeting — A Methodist Fit — Preaches at Red River — Opposed by a Presbyterian Minister — Results of Opposition — Forms a Society Page 111

CHAPTER XI.

First Session of TenneMqe r,nnfgi-pnpg in 1 ftia — Made Presiding Elder by Bishop Asbury — Objects to taking the Office — Travels Wabash District

— Holds several Camp-meetings — Agitation on the Slavery Question — Testimony of the Church against it — Harm done by Rabid Abolitionists

— Breckenridge Camp- meeting — An impudent Dandy — Threat of a Horsewhipping — Dandy escapes with a Ducking — Decrease of Member- ship at Conference of 1813 — Causes thereof — Returned to Green River, formerly Wabash District — New Fields of Labor — A Baptist Goliath — Slander on the Methodists — Vulgar Comparisons — Goliath Defeated — Is blown to Never — A Whisky-drinking Preacher — Charging full Price 126

CHAPTER XII.

Tennessee Conference of 1814 — Bishops Asbury and M'Kendree — Their Ministerial Labors — ■ Privations of the Preachers — A Fatted Calf — Camp-meeting at Christian Circuit — Disturbance from Rowdies — A stroke of Policy — A Disturber roached — Another soused, and afterward converted — The String of Frogs — An enraged Father — Evil Surmis- ings — His Conviction and Conversion — A singular Dream — Its Ful- fillment— Baptist" Froseiyt"er — Extended Argument— An unanswerable Question ."....139

CHAPTER XIII.

Bishop Asbury attends the Tennessee Conference of 1815 — His feeble Health — Election of Delegates to General Conference — The Bishop's Advice to them — His Endeavors to reach the General Conference — In- creasing Weakness — Death and Burial — Reinterment — Epitaph — The Bishop's Talents — His Knowledge of Character — General Confer- ence of 1816— Difficulties of Travel — Election of Bishops George and Roberts — A Year of Prosperity —^L^tro^u^ipji^pX^ritslaiery Feeling into the Church — Injurious Effects — Clamors for Lay RepreserMalibn first heard — They increase at the Conference of 1820 — Other Radical Measures then brought forward — Presiding Elders to be Elected — An entering Wedge — Bishop Soule's Opposition — Suspension of the Elec- tive Rule — Harmony destroyed in the Church — Expulsion of the Radi- cals — Peace restored — Formation of the Methodist Protestant Church

— Schisms originate among the Ministers — Examples cited — Wretched Policy of the Church South on Slavery 152

CHAPTER XIV

Sessions of Western Conferences for 1816 — Is appointed to Christian Circuit — New Conference formed — Introduction of Methodism into Indiana and Illinois — Increase of Members and Ministers — Glorious

12 CONTENTS.

Revivals — Preaches to Slaves — Numbers converted — Want of faithful Preachers among them — Quarterage not twenty-five Cents — Hospitable Farmer — Nothing lost by entertaining Ministers — Meets with a Wealthy Wesleyan — He builds a Church — Dedicated by a Protracted Meeting — A great Concourse attends — Several converted — Scarcity of Bibles — Organization of Bible Society Page 166

CHAPTER XV.

Earthquake of 1812 — Consequent Excitement — Numbers join the Church, of whom many fall away — Is stationed on Red River Circuit at Confer- ence of 1817 — Preaches to a single Hearer — His Fame is spread abroad — Draws crowded Congregations — Dram-drinking — Reasons for and against — Deals summarily with Breakers of the Rules — A Revival springs up — CI ass- meetings with closed Doors —A New-Light Torment- or— How she is got rid of — Young America — Sermon on Worldliness — Dr. Bascom reproved — Is kept in the Shade — "Who is General Jack- son?"— His Independence approved — Need of a Hell — Conference of 1819 — Complains of Violators of the Discipline — They are obliged to con- form— General Conference of 1820 — Plan of the Pro-slavery Party — Formation of Kentucky Conference — The Church in the West — Con- ference of 1820 — Publishes two Anti-Calvinistic Pamphlets — A Satanic Reply— The Rejoinder 180

CHAPTER XVI.

Sets out with Father Walker for the General Conference — Lodges with a shouting Local Preacher — Resumes his Journey — Finds a loaded Pistol

— Met by a Robber — Pistol becomes useful — A Universalist Landlord — Praying off a Bill — Return from Conference — Effects of "New Cider" — A surly Host — Refuses Payment in Bills — Second Thoughts the best — Dance at a Tavern — Is asked to join — First offers a Prayer — The Danc- ing ceases — Prays and exhorts — Many converted — Being instant in and out of Season — A Preacher up to the Times — Dumb Devil — Evil of Dram- drinking — Makes an Enemy by his Temperance — Use of Liquor defend- ed by Methodists — Appointed Presiding Elder of Cumberland District at Conference of 1821 — First round of Quarterly Meetings — Prayerless Professors — Roaring River Camp-meeting — A Disorderly Congregation

— Arrests their Attention — Defends the Divinity of Christ — Vanqui she3 its Disputants — Outpouring of the Spirit — An Arian Devil cast out — Simon Carlisle — He Reproves a young Profligate — His Revenge — Car- lisle arrested for Robbery — Requests his Conference to suspend him — Restored to his Standing in the Church — His Innocence proved 199

CHAPTER XVII.

Poplar Grove Camp-meeting — Spunky Widow — A Proselyting Baptist — In- duced to hear Mr. Cartwright preach — Hears part of the Sermon and then runs — Promise of Immortality scouted — Publicly reproves a young Lawyer

— Is challenged in consequence — Chooses his Weapons — 'His Opponent is Conscience-stricken — Requests his Prayers — Finds Peace in Believ- ing— Revival at Quarterly Meeting — Regulates the Altar Exercises — Sanctified Wealth a Blessing to the Church — Needless Church Expendi- tures— Might be better applied — Rowdies at a Camp-meeting — They determine to break rit up — Essay to carry out their Plans — They are dispersed — Conversion and Reconciliation of bitter Enemies — Ungen- tlemanly Infidel — Sessions of Kentucky Conference for 1822 and 1823

— Delegated to General Conference of 1821 — Close of his twentieth Year in the Itinerancy — Retrospective View oqq

CONTENTS. 13

CHAPTER XVIII.

Determines to remove to Illinois — Reasons for so doing — MaKes the Journey on Horseback — Selects a Location — Returns through Springfield

— Is transferred to Illinois Conference — Parting with old Friends — Fatal Accident to one of his Daughters — Kindness from Strangers — Settles in Sangamon County — Vicinage of Indians — Extent of San-

famon Circuit — Appoints a Sacramental Meeting — " Cartwright's lood " — A close Brother — A Word in Season — Its good Effect — Scarcity of Money — James Dixon — Hunters' Expedients — Their Priva- tions— Dixon loses his Eyesight — Singular Dream — His Sight restored — Good Luck — Voyage to St. Louis — Escapes from the Indians — A suc- cessful Trip — Becomes a Methodist — His peaceful Death — Increase on Sangamon Circuit — Conference of 1825 — Violent Bilious Attack — Journey homeward — An unkind Companion — His Dismissal — Stops to recruit — Proceeds on his Way — Is Sick on the Road — Lies down to Die — Good Samaritans — Is met by his Wife — Partial Recovery — Crossing the Grand Prairie Page 244

CHAPTER XIX.

Sent to Illinois Circuit by Conference of 1826 — Is a Candidate for the Legislature — Hears himself defamed — Faces his Reviler — He apolo- gizes — Another Calumniator — Proves his Assertions to be false — An aspiring Lawyer — He is taken down — Becomes friendly — Dangers in the Use of Liquor — Preaches to a highly expectant Congregation — Annoyance at Camp-meeting from a Drunken Crew — They are dis- persed by an Artifice — An Insane Enthusiast — Various Delusions — Ex- pulsion from the Church of an Impostor — A good Investment — ■ Value of Useful Books — Appointed Superintendent of Pottawattomie District

— Meeting with Indian Chiefs — Expenses of this Mission — Conference of 1827 — Voyage to General Conference at Pittsburgh — Immoral Fel- low-Passengers — An exciting Debate — Comes off Victorious — Preaches on the Steamboat 261

CHAPTER XX.

Absent from Conference of 1828 — Sickness of Mrs. Cartwright — Formation of Oneida Conference — Organization of OalllUlU MfMldflTst Episcopal Church — Attends the General Conference of 1828 — Gets the Cold Shoulder — Hearty Reception — Spiritual Darkness — Obtains Relief — Dangers of New Circuits — A Rough Pulpit — Death of Bishop George — Illinois Conference of 1829 — A hen-pecked Husband — He is relieved

— Written Sermons not liked — A Union Church — Unfair Dealing — A Methodist Church built — Great Sacrifice — Sangamon Camp-meeting

— Groundless Stories — Tormented by Mockers — They stick in the Mud — The Tables turned — A bigoted Mother — Her impotent Rage — A Providential Escape 292

CHAPTER XXI.

Elected to the General Conference of 1832 — Prevented from attending by Family Sickness — Annoyed at Camp-meeting by a Huckster — Prosecutes him — He refuses to pay his Fine — His Stores seized, and himself taken to Prison — Pays, and is released — ■ His Companions desire to retake his Liquor — Their Ringleader quieted — Revival among the Persecutors

— Division of Illinois Conference — Is Superannuated for ten Hours

14 CONTENTS.

— Quincy District formed — None Killing to go to it — Takes the Ap- pointment— Character of the District — A long Shower — An encourag- ing Motto— Watery Journey — A High-strung Predestinanan — Hater of the Methodists — The Eternal Decrees — Barton Randle — His Priva- tions and Usefulness — Visit to Rock Island Mission — A rascally Ferryman — Former Site of an Indian Town — Fording Rock River — An unexpected Wetting — Galena Mission — Dangerous Ride with his Daughter — Contrast between Traveling then and now — D. B. Carter

— Abeloved Minister — His Death — Fort Edwards Mission... Page 320

CHAPTER XXII.

Rise of the Mormons under Joe Smith — Their Expulsion from Missouri, and Establishment at N auvoo — Acquaintance with Joe Smith — His Ignorance and Cunning — Controversy concerning his Doctrines — Re- lates to him an Encounter with Mormons at a CamD-meeting, and how they were silenced — Smith grows Restive under this Recital — Curses him in the Name of his God — Mormons driven from Illinois — Illinois Conference of 1833 — Bishop Soule's Western Tour — Travels with him to a Quarterly Meeting — Visitation of the Cholera — The Bishop attacked with Fever — Preacher stationed at Jacksonville — First Quarterly Con- ference there — Rapid Growth of the Town — Illinois Conference of 1834

— Religious Excitement in Rushville Circuit — A Papist Convert 341

CHAPTER XXIII.

Knox County Camp-meeting — A Yankee Family — Parents' Dislike of the Methodists — Efforts to keep their Children from the Meeting — The Daughters seek Religion — Opposition of their Mother — Laughable Incidents — Whole Family becomes Religious — Unhealthiness of Quincy

— A Dying Stranger — Takes Charge of his Affairs — A Campbellite De- bater — He resists the Spirit — Becomes Insane — Commits Suicide. . . 352

CHAPTER XXIV

Missionaries sent to the West — They make Evil Reports of the Land — Their Preaching productive of no Good — Election to General Conference of 1836 — Church Paper at Cincinnati — Morris, Waugh, and Fisk elected Bishops — Slavery pronounced a Blessing — Ultra Abolitionists — Plan of Separation — Opinions of Southern Members in regard to Slavery — The True Wesleyans — Wilbur Fisk — Confidence of the Church reposed in him — Declines being ordained Bishop — Six new Conferences formed

— Funeral Sermon of Bishop M'Kendree — Sketch of his Life — Unhappy Delay in the Publication of his Memoirs ' 358

CHAPTER XXV

Extent of Illinois Conference — Session of 1837 — Revival in Jacksonville Station — A New-School Minister — Change of Purpose rrot Conversion — Gracious Revival — A live Yankee Minister — Abortive Attempt to Preach

— A powerful Exhortation — Anxious Inquirers — Easy Way of becoming a Christian — Elected Delegate to General Conference of 1840 — Agita- tion on Slavery revived — Abolitionists led by O. Scott — Opposes the Election of new Bishops — Several new Conferences organized — Aboli- tionists opposed to Colonization — They refuse to assist poor Churches in the South — Winchester Camp-meeting — A large Attendance — Num- bers of Renegades — Determines to maintain Good Order — Rising of the Mob — Their Leader taken — A mock Camp-meeting — Rowdies put to Flight — Their Captain converted — Trial of the Disturbers 363

CONTENTS. 15

OHAPTEE XXVI.

Growth of the Country — Its State in 1824 — Determines to build a Church — A Union Church proposed — He strongly objects to it — Success of his Enterprise — First Church in Sangamon Circuit — Waters's Camp- ground— Quarterly Meeting at Alton — A Methodist Ball — Crowded Attendance — Christ rejects none — Answering a Fool according to his Folly — Universalism a conscience-soothing Doctrine — Quarterly Meet- ing at Exeter — A Company of Mockers— Happy Conversion — A noted Gambler — He burns his Cards — Obtains Religion — Goes to Utah — Becomes a Mormon — A despairing Sinner — Dies without Hope — Revival at Winchester — The Campbellites present in full Force — They

Erovoke Controversy — Their Preacher nonplused — Advice to Public peakers — Conference of 1843 — Bp. Andrew presides — General Confer- ence of 1844 — Church Statistics — Success of early Ministers.... Page 385

CHAPTER XXVII.

Attends the General Conference of 1844 — Government of the Church — The Bishops have no Legislative Power — They do not Hold the Church Property — The Methodist Episcopal Church essentially Anti-slavery — Ground taken by the Northern and Southern Delegates respectively — Bishop Andrew's Connection with Slavery — Course which the Confer- ence should have pursued — Course of Bishop Soule — The Conference had no Power to divide the Church — ■ Dr. Elliott's History of the Seces- sion— Abolitionists have done nothing for the Slave — Course to be pursued toward Slaveholders — Is clear of Guilt in the Action of this Conference 411

OHAPTEE XXVIII.

Illinois Conference of 1844 — Non-concurrence in the Measures of the Gen- eral Conference — Statement of Facts in the Case — Slaveholding never a Test of Church Membership — Conservatism the true Ground — Its Benefits to the Slave — Attends a nameless Meeting at Cincinnati — Ta- ken ill on his Way to Conference — Reaches Alton City — Has Medical Assistance and Proceeds — Arrives at the Conference — A gloomy Year

— Southern Delegates call a Convention — Renounce the Methodist Episcopal Church — Form a separate Organization — Foul Means resort- ed to — Bishop Soule chierly to be Blamed — Bishop Andrew not with- out Fault in the Matter — Fate of Extremes — Fearful Results of Schisms 425

CHAPTER XXIX.

Session of Illinois Conference for 1845 — Returned to Bloomiugton District

— Traveling hazardous in Winter and Spring — Commences his Round of Quarterly Meetings — An intensely cold Storm — Dreary Ride — ■ Reaches a Local Preacher's Cabin — One of his Sons converted at Pray- ers— Pursues his Journey — Crosses Sangamon River — Reaches the Meeting — The Church triumphs over her Foes — A Week at Waynesville

— Nightly Meetings — Frightful Death — A fair Conclusion — Paying Universalist's Bills — Elected to the General Conference of 1S48 — An exciting Session — Southern Delegates come resolved on Secession — The Louisville Convention — Measures of the General Conference of 1844 null and void — A peaceful Settlement evaded — German Mission

1Q QQJtT^NffS.

—Its Formation by Dr. Nast — Death of Charles Holliday — Election to the General Conference of 1852 — Feebleness of Bishops Hedding and Hamline — Affecting Address of Bishop Waugh — Superintends the Mis- sion to the Pottawattomies — Change in the Country — Increase in Wealth and Population — Methodism dying out — Prejudice of the Minister at Warsaw against him — Offered the Use of the Presbyterian Church — Power of God on the Congregation — Notified to vacate the Church — Supposed Reasons therefor — Building of a Methodist Church

— Numerous Accessions to the Society — Revivals the Net of the Church

— Quincy Station — A Time of Refreshing — Sugar Grove Camp-meeting

— A prosperous Year — Failing Strength — Conference of 1S52 — Pleas- ant Plains District formed — Is appointed to it at Conference of 1853 — Incidents at the Boston General Conference — His Sermons pronounced Failures — The Charm broken — Characteristics of the Yankees — Their Hospitality — New-England Farms Page 441

CHAPTER XXX.

General Conference of 1852 — Death of Bishop Hedding — Election of four new Bishops — A Yankee Triumph — Evil of Pewed Churches — Parting with kind Friends — Pioneer Preachers — Their Labors and Success^ Jesse Walker — Abundant in Labors — Becomes Superannuated — Final Triumph — Samuel H. Thomson — His Early Conversion — Great Use- fulness— Sinks under Privations — His Ardent Zeal — Last Message — Victory over Death — John Dew — Talents as a Preacher — .Has Souls for his Hire — Is greatly Beloved — Goes to his Reward 480

CHAPTER XXXI.

Illinois Conferences of 1854 and 1855 — Election to the General Conference of 1856 — Slavery Agitation — Multiplying of Stations tends to Congre- gationalism— Changes in Church Economy — Longer Term of Min- isterial Appointment — New Rule on Ordination 501

CHAPTER XXXII.

A Wealthy Physician — Avowed Infidelity — Moral Benefit of Christianity

— An Inexplicable Mystery — Breach in the Walls — Evidences of the Senses — The Doctor convinced — -His Wife's Conversion — Fervent Prayer — A Peaceful Answer — Glorious Revival — Preaches the Gospel

— Seals to his Ministry — Taken to Abraham's Bosom 507

CHAPTER XXXIII.

Plainness of Early Methodists — Extravagance of the present Day — Duty of Family Prayer — Results of its Faithful Performance — Neglect of many on this Score — Benefits of Prayer-meetings — They are the Seed of Revivals —Class-meetings owned of God — Their Attendance should be a Test of Membership — Value of faithful Leaders 515

CHAPTER XXXIV-

Review of the Past — Entrance into the Itinerant Ranks — Children and Grandchildren — All striving to reach Heaven — Amount lost on Allow- ance— Value of Books sold — Collected for Benevolent Purposes

Ministerial Labors — Decrease of Camp-meetings — Plan lor their Revi- val — Growth of the West — Thanks for Mercies — Prayers implored 521

AUTOBIOGRAPHY

OF

PETER C4-RTWRIGHT.

OHAPTEE I.

PARENTAGE

I was born September 1st, 1785, in Amherst Coun- ty, on James River, in the State of Yirginia. My parents were poor. My father was a soldier in the great struggle for liberty, in the Revolutionary war with Great Britain. He served over two years. My mother was an orphan. Shortly after the united colonies gained their independence, my parents moved to Kentucky, which was a new country. It was an almost unbroken wilderness from Virginia to Kentucky at that early day, and this wilderness was filled with thousands of hostile Indians, and many thousands of the emigrants to Kentucky lost their lives by these savages. There were no roads for carriages at that time, and although the emigrants moved by thousands, they had to move on pack horses. Many adventurous young men went to this new country. The fall my father moved, there were a great many families who joined together for mutual safety, and started for Kentucky. Besides the two

18 AUTOBIOGRAPHY OF

hundred families thus united, there were one hun- dred young men, well armed, who agreed to guard these families through, and, as a compensation, they were to be supported for their services. After we struck the wilderness we rarely traveled a day but we passed some white persons, murdered and scalped by the Indians while going to or returning from Kentucky. We traveled on till Sunday, and, instead of resting that day, the voice of the company was to move on.

It was a dark, cloudy day, misty with rain. Many Indians were seen through the day skulking round by our guards. Late in the evening we came to what was called " Camp Defeat," where a number of emigrant families had been all murdered by the sav- ages a short time before. Here the company called a halt to camp for the night. It was a solemn, gloomy time ; every heart quaked with fear.

Soon the captain of our young men's company placed his men as sentinels all round the encamp- ment. The stock and the women and children were placed in the center of the encampment. Most of the men that were heads of families, were placed around outside of the women and children. Those who were not placed in this position, were ordered to take their stand outside still, in the edge of the brush. It was a dark, dismal night, and all expected an at- tack from the Indians.

That night my father was placed as a sentinel, with a good rifle, in the edge of the brush. Shortly after he took his stand, and all was quiet in the camp, he thought he heard something moving toward him' and grunting like a swine. He knew there was no swine with the moving company, but it was so dark he could not see what it was. Presently he perceived

PETER CARTWRIGHT. 19

a dark object in the distance, but nearer him than at first, and believing it to be an Indian, aiming to spring upon him and murder him in the dark, he leveled his rifle, and aimed at the dark lump as well as he could, and fired. He soon found he had hit the object, for it flounced about at a terrible rate, and my father gathered himself up and ran into camp.

When his gun fired, there was an awful screaming throughout the encampment by the women and chil- dren. My father was soon inquired of as to what was the matter. He told them the cimimstances of the case, but some said he was scared and wanted an excuse to come in ; but he affirmed that there was no mistake, that there was something, and he had shot it ; and if they would get a light and go with him, if he did not show them something, then they might call him a coward forever. They got a light and went to the place, and there they found an Indian, with a rifle in one hand and a tomahawk in the other, dead. My father's rifle-ball had struck the Indian nearly central in the head.

There was but little sleeping in the camp that night. However, the night passed away without any further alarms, and many glad hearts hailed the dawn of a new day. The next morning, as soon as the company could pack up, they started on their journey.

In a few days after this, we met a lone man, who said his name was Baker, with his mouth bleeding at a desperate rate, having been shot by an Indian. Several of his teeth and his jaw bone were broken by a ball from the Indian's gun. His account of a battle with the Indians was substantially as follows :

There were seven young white men returning to Virginia from Kentucky, all well armed ; one of

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them, a Frenchman, had a considerable sum of money with him. All seven were mounted on fine horses, and they were waylaid by seven Indians.

When the white men approached near the am- bush, they were fired on by the Indians, and three shot down ; the other four dismounted and shot down three of the Indians. At the second fire of the Indians, two more of the white men fell, and at the second fire of the white men, two more of the Indians fell. Then there were two and two. At the third fire of the Indians, Baker's only remaining compan- ion fell, and he received the wound in the mouth. Thinking his chance a bad one, he wheeled and ran, loading his gun as he went. Finding a large, hollow tree, he crept into it, feet foremost, holding his rifle ready cocked, expecting them to look in, when he intended to fire. He heard the Indians cross and recross the log twice, but they did not look in.

At this perilous moment, he heard the large cow- bell that was on one of the drove of cattle of our com- pany, and shortly after he crawled out of the log, and made his way to us, the happiest man I think I ever saw. Our company of young men rushed to the battle-ground, and found the dead white men and Indians, and dug two separate graves, and buried them where they fell. They got all the horses and clothes of the white men slain, and the Frenchman's money, for the surviving Indians had not time to scalp or strip them.

When we came within seven miles of the Crab Orchard, where there were a fort and the first white settlement, it was nearly night. We halted, and a vote was taken whether we should go on to the fort or camp there for the night. Indians had been seen in our rear through the day. All wanted to go

PETER CARTWR1GHT. 21

through except seven families, who refused to go any- further that night. The main body went on, but they, the seven families, carelessly stripped off their clothes, laid down without any guards, and went to sleep.

Some time in the night, about twenty-five Indians rushed on them, and every one, men, women, and children, was slain, except one man, who sprang from his bed and ran into the fort, barefooted and in his night clothes. He brought the melancholy news of the slaughter.

The captain of the fort was an old, experienced ranger and Indian warrior. These murderous bands of savages lived north of the Ohio River, and would cross over into Kentucky, kill and steal, and then recross the Ohio into their own country. The old captain knew the country well, and the places of their crossing the river. Early next morning he called for volunteers, mounted men, and said he could get ahead of them. A goodly company turned out, and, sure enough, they got ahead of the Indians, and formed an ambush for them. Soon they saw the Indians com- ing, and, at a given signal, the whites fired on them. At the first shot all were killed but three; these were pursued, two of them killed, and but one made his escape to tell the sad news. All the plunder of the murdered families was retaken.

Thus you see what perilous times the first settlers had to reach that new and beautiful country of " caves and turkeys"

Kentucky was claimed by no particular tribe of Indians, but was regarded as a common hunting- ground by the various tribes, east, west, north, and south. It abounded in various valuable game, such as buffalo, elk, bear, deer, turkeys, and many other

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smaller game, and hence the Indians struggled hard to keep the white people from taking possession of it. Many hard and bloody battles were fought, and thou- sands killed on both sides ; and rightly was it named the " land of blood." But finally the Indians were overpowered and driven off, and the white man ob- tained a peaceable and quiet possession.

It was chiefly settled by Yirginians, as noble and brave a race of men and women as ever drew the breath of life. But Kentucky was far in the interior, and very distant from the Atlantic shores ; and though a part of the great Mississippi Yalley, the mouth of the Mississippi and thousands of miles up this " father of waters " belonged to foreign, and, in some sense, hos- tile nations, that were not very friendly to the new republic.

The Kentuckians labored under many, very many, disadvantages and privations ; and had it not been for the fertility of the soil and the abundance of wild meat, they must have suffered beyond endurance. But the country soon filled up, and entered into the enjoyment of improved and civilized life.

PETER CARTWRIGHT. 23

CHAPTER II.

EARLY LIFE.

After my father reached Kentucky he rented a farm for two years in Lincoln County, on what was called the " Hanging fork of Dicks River," near Lancaster, the county seat. I My mother, being a member of the Methodist Episcopal Church, sought and obtained an acquaint- ance with two Methodist traveling preachers, namely, John Page and Benjamin Northcut, men of precious memory — men that are to be numbered as early pio- neers in the West, who labored hard and suffered much to build up the infant Methodist Church in the wilderness; and those two men are to be numbered among the oldest Methodist preachers on this conti- nent that are now living. (Northcut has since died.)

In the fall of 1793 my father determined to move to what was then called the Green River country, in the southern part of the State of Kentucky. He did so, and settled in Logan County, nine miles south of Russellville, the county seat, and within one mile of the state line of Tennessee.

Shortly after our removal from Lincoln to Logan County my father's family was visited by Jacob Lur- ton, a traveling preacher of the Methodist Episcopal Church. Though my father was not a professor of religion, yet he was not an opposer of it, and when Jacob Lurton asked the liberty of preaching in his cabin, he readily assented.

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I was then in my ninth year, and was sent out to invite the neighbors to come and hear preaching. Accordingly they crowded out, and filled the cabin to overflowing. Jacob Lurton was a real son of thunder. He preached with tremendous power, and the congre- gation were almost all melted to tears ; some cried aloud for mercy, and my mother shouted aloud for joy.

Jacob Lurton traveled several years, married, and located in Kentucky, from whence he removed to Illinois, and settled near Alton, where he died many years ago. His end was peaceful and happy.

Shortly after Jabob Lurton preached at my father's cabin, he or his successor organized a small class, about four miles from my father's, where my mother attached herself again to the Church. I think there were thirteen members, one local preacher, one ex- horter, and a class-leader. Here my mother regularly walked every Sabbath to class-meeting, for a number of years, and seldom missed this means of grace. This little society ebbed and flowed for years, until about 1799, when a mighty revival of religion broke out, and scores joined the society. We built a little church, and called it Ehenezer. This was in what was then called Cumberland Circuit, and Kentucky Dis- trict, in the Western Conference, the seventh confer- ence in the United States.

Logan County, when my father moved to it, was called " Eogiies' Harbor." Here many refugees, from almost all parts of the Union, fled to escape justice or punishment ; for although there was law, yet it could not be executed, and it was a desperate state of so- ciety. Mvirderers, horse thieves, highway robbers, and counterfeiters fled here until they combined and actually formed a majority. The honest and civil part of the citizens would prosecute these wretched

PETER CARTWRIGHT. 25

banditti, but they would swear each other clear ; and they really put all law at defiance, and carried on such desperate violence and outrage that the honest part of the citizens seemed to be driven to the neces- sity of uniting and combining together, and taking the law into their own hands, under the name of Regulators. This was a very desperate state of things.

Shortly after the Regulators had formed themselves into a society, and established their code of by-laws, on a court day at Russellville, the two bands met in town. Soon a quarrel commenced, and a general battle en- sued between the rogues and Regulators, and they fought with guns, pistols, dirks, knives, and clubs. Some were actually killed, many wounded, the rogues proved victors, kept the ground, and drove the Regu- lators out of town. The Regulators rallied again, hunted, killed, and lynched many of the rogues, until several of them fled, and left for parts unknown. Many lives were lost on both sides, to the great scan- dal of civilized people. This is but a partial view of frontier life.

When my father settled in Logan County, there was not a newspaper printed south of Green River, no mill short of forty miles, and no schools worth the name. Sunday was a day set apart for hunting, fish- ing, horse-racing, card-playing, balls, dances, and all kinds of jollity and mirth. We killed our meat out of the woods, wild ; and beat our meal and hominy with a pestle and mortar. We stretched a deer skin over a hoop, burned holes in it with the prongs of a fork, sifted our meal, baked our bread, eat it, and it was first-rate eating too. We raised, or gathered out of the woods, our own tea. We had sage, bohea, cross-vine, spice, and sassafras teas, in abundance. As

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for coffee, I am not sure that I ever smelled it for ten years. We made our sugar out of the water of the maple-tree, and our molasses too. These were great luxuries in those days.

We raised our own cotton and flax. We water-rot- ted our flax, broke it by hand, scutched it ; picked the seed out of the cotton with our fingers ; our mothers and sisters carded, spun, and wove it into cloth, and they cut and made our garments and bed-clothes, &c. And when we got on a new suit thus manufactured, and sallied out into company, we thought ourselves " so big as anybody."

There were two large caves on my father's farm, and another about half a mile off, where was a great quantity of material for making saltpeter. We soon learned the art of making it, and our class-leader was a great powder-maker.

Let it be remembered, these were days when we had no stores of dry goods or groceries ; but the United States had a-military post at Fort Messick, on the north bank of the Ohio River and south end of the State of Illinois. Here the government kept stores of these things. After we had made a great quantity of saltpeter, and had manufactured it into powder, really number one, strange to say, it came into the mind of our class-leader to go to Fort Messick on a trading expedition. Then the question arose, what sort of a vessel should be made ready for the voyage. This difficulty was soon solved ; for he cut clown a large poplar-tree, and dug out a large and neat canoe, and launched it into Eed River, to go out into Cum- berland River, and at the mouth of said river to ascend the Ohio River to the fort.

Then proclamation Avas made to the neighborhood to come in with their money or marketing, but pow-

PETER CARTWRIGHT. 27

dei-' was the staple of the trading voyage. They were also notified to bring in their bills, duly signed, stat- ing the articles they wanted. Some sent for a quarter of a pound of coffee, some one yard of ribbon, some a butcher-knife, some for a tin cup, &c, &c. I really wish I had the bill ; I would give it as a literary curi- osity of early days.

Our leader went and returned, safe and sound, made a good exchange, to the satisfaction of nearly all con- cerned; and for weeks it was a great time of rejoic- ing, that we, even in Kentucky, had found out the gjprious advantages of navigation.

I was naturally a wild, wicked boy, and dajighted in horse-racing, card-playing, and dancing, My father restrained me but little, though my mother often talked to me, wept over me, and prayed for me, and often drew tears from my eyes; and though I often wept under preaching, and resolved to do bet- ter and seek religion, yet I broke my vows, went into young company, rode races, played cards, and danced. i At length my father gave me a young race-horse, which well-nigh proved my everlasting vuin ; and he bought me a pacKof cards, and I was flivery success- ful young gambler^ and though I was not initiated into the tricks of regular gamblers, yet I was very suc- cessful in winning money. This practice was very fascinating, and became a special besetting sin to me, so that, for a boy, I was very much captivated by it. My mother remonstrated almost daily with me, and I had to keep my cards hid from her ; for if she could have found them, she would have burned them, or destroyed them in some way. O, the sad delusions of gambling ! How fascinating, and how hard to re- claim a practiced gambler ! Nothing but the power of Divine grace saved me from this wretched sin.

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My father sent me tor school, tyoarding me at Dr. Beverly Allen's ; but my teachep* was not well-quali- fied to teach correctly, and I made but small progress. I, however, learned to read, write, and cipher a little, but very imperfectly. Dr. Allen, with whom I boarded, had, in an early day, been a traveling preacher in the Methodist Episcopal Church. He was sent South to Georgia, as a very gentlemanly and popular preacher, and did much good. He mar- ried in that country a fine, pious woman, a member of the Church ; but he, like David, in an evil hour, fell into sin, violated the laws of the country, and a writ was issued for his apprehension. He warned the sheriff not to enter his room, and assured him if he did he would kill him. The sheriff rushed upon him, and Allen shot him dead. He fled from that country to escape justice, and settled in Logan County, then called " Rogues' Harbor." His family followed him, and here he practiced medicine. To ease a troubled conscience he drank in the doctrine of Universalism ; but he lived and died a great friend to the Methodist Church.

It fell to my lot, after I had been a preacher several years, to visit the doctor on his dying bed. I talked to, and prayed with him. Just before he died I asked him if he was willing to die and meet his final Judge with his XJniversalist sentiments. He frankly said he was not. He said he could make the mercy of God cover every case in his mind but his own, but he thought there was no mercy for him ; and in this state of mind he left the world, bidding his family and friends an eternal farewell, warning them not to come to that place of torment to which he felt himself eter- nally doomed.

PETER CARTWRIGHT. 29

CHAPTER III.

CANE RIDGE CAMP-MEETING.

Time rolled on, population increased fast around us, the country improved, horse-thieves and murderers were driven away, and civilization advanced consid- erably. Ministers of different denominations came in, and preached through the country ;f but the Meth- odist preachers were the pioneer messengers of salva- tion in these ends of the earth. Even in Bogues' Harbor there was a Baptist Church, a few miles west of my father's, and a Presbyterian congregation a few miles north, and the Methodist Eoenezer, a few miles south.

There were two Baptist ministers, one an old man of strong mind and good, very good, natural abilities, having been brought up a rigid Calvinist, and having been taught to preach the doctrine of particular elec- tion and reprobation. At length his good sense re- volted at the horrid idea, and, having no correct books on theology, he plunged into the opposite ex- treme, namely, universal redemption. He lived in a very wicked settlement. He appointed a day to pub- lish his recantation of his old Calvinism, and his views on universal and unconditional salvation to all man- kind. The whole country, for many miles around, crowded to hear the joyful news. When he had finished his discourse, the vilest of the vile multitude raised the shout, expressing great joy that there was no hell or eternal punishment.

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I will here state a circumstance that occurred to the old gentleman and myself. He was a great smoker, and as he passed my father's one day, to marry a couple, he came to the fence and called to me, and said, " Peter, if you will bring me a coal of tire to light my pipe, I will tell you how to get out of hell, if you ever get there." Although I was very wicked, the expression exceedingly shocked me, and neither the devil nor any of his preachers have ever been able, from that day to this, seriously to tempt me to believe the blasphemous doctrine.

■ The other Baptist minister soon took to open drunk- enness, and with him his salvation by water expired ; but if ever there was a jubilee in hell, it was then and there held, over these apostate and fallen ministers, B. A. and Dr. Allen.

Somewhere between 1800 and 1801, in the upper part of Kentucky, at a memorable place called " Cane Ridge," there was appointed a sacramental meeting by some of the Presbyterian ministers, at which meet- ing, seemingly unexpected by ministers or people, the mighty power of God was displayed in a very extra- ordinary manner; many were moved to tears, and bitter and loud crying for mercy. The meeting was protracted for weeks. Ministers of almost all denomi- nations flocked in from far and near. The meeting was kept up by night and day. Thousands heard of the mighty work, and came on foot, on horseback, in car- riages and wagons, lit was supposed that there were in attendance at times during the meeting from twelve to twenty-five thousand people. Hundreds fell prostrate under the mighty power of God, as men slain in battle. Stands were erected in the woods from which preachers of different Churches pro- claimed repentance toward God and faith in our Lord

PETER CARTWKIGHT. 31

Jesus Christ, and it was supposed, by eye and ear wit- nesses, that between one and two thousand souls were happily and powerfully converted to God during the meeting. It was not unusual for one, two, three, and four to seven preachers to be addressing the listening thousands at the same time from the different stands erected for the purpose. The heavenly fire spread in almost every direction. It was said, by truthful wit- nesses, that at times more than one thousand persons broke out into loud shouting all at once, and that the shouts could be heard for miles around.

From this camp-meeting, for so it ought to be called, the news spread through all the Churches, and through all the land, and it excited great wonder and surprise; but it kindled a religious flame that spread all over Kentucky and through many other states. And I may here be permitted to say, that this was the/ first camp-meeting ever held in the United States ^nd here our camp-meetings took their rise.

As Presbyterian, Methodist, and Baptist ministers all united in the blessed work at this meeting, when they returned home to their different congregations, and carried the news of this mighty work, the revival spread rapidly throughout the land ; but many of the ministers and members of the synod of Kentucky thought it all disorder, and tried to stop the work. They called their preachers who were engaged in the revival to account, and censured and silenced them. These ministers then rose up and unitedly renounced the jurisdiction of the Presbyterian Church, organized a Church of their own, and dubbed it with the name of Christian. Here was the origin of what was called the New Lights. They renounced the "Westminster Confession of Faith, and all Church discipline, and professed to take the New Testament for their Church

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discipline. They established no standard of doctrine ; every one was to take the New Testament, read it, and abide his own construction of it. Marshall, M'Namar, Dunlevy, Stone, Huston, and others, were the chief leaders in this trash trap. Soon a divers- ity of opinion sprang up, and they got into a Ba- bel confusion. Some preached Arian, some Socin- ian, and some Universalist doctrines ; so that in a few years you could not tell what was harped or what was danced. They adopted the mode of immersion, the water-god of all exclusive errorists ; and directly there was a mighty controversy about the way to heaven, whether it was by water or by dry land.

: In the meantime a remnant of preachers that broke off from the Methodist Episcopal Church in 1792, headed by James O'Kelly, who had formed a party because he could not be a bishop in said Church, which party he called the Republican Methodist Church, came out to Kentucky, and formed a union with these New Lights. Then the Methodist Episco- pal Church had war, and rumors of war, almost on every side. The dreadful diversity of opinion among these New Lights, their want of any standard of doc- trines, or regular Church discipline, made them an easy prey to prowling wolves of any description.

Soon the Shaker priests came along, and off went M'Namar, Dunlevy, and Huston, into that foolish error. Marshall and others retraced their steps. B. W Stone stuck to his New Lightism, and fought many bloodless battles, till he grew old and feeble, and the mighty Alexander Campbell, the great, arose and poured such floods of regenerating water about the old man's cranium, that he formed a union with this giant errorist, and finally died, not much lamented out of the circle of a few friends. And this is the

PETER CARTWRIGHT. 83

way with all the New Lights, in the government, morals, and discipline of the Church.

This Christian, or New Light Church, is a feeble and scattered people, though there are some good Chris- tians among them. I suppose since the day of Pente- cost, there was hardly ever a greater revival of religion than at Cane Ridge ; and if there had been steady, Christian ministers, settled in Gospel doctrine and Church discipline, thousands might have been saved to the Church that wandered off in the mazes of vain, speculative divinity, and finally made shipwreck of the faith, fell back, turned infidel, and lost their re- ligion and their souls forever. But evidently a new impetus was given to the work of God, and many, very many, will have cause to bless God forever for this revival of religion throughout the length and breadth of our Zion.

3

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CHAPTEE IV

CONVERSION.

In 1801, when I was in my sixteenth year, my father, my eldest half brother, and myself, attended a wed- ding about five miles from home, where there was a great deal of drinking and dancing, which was very common at marriages in those days. I drank little or nothing ; my delight was in dancing. After a late hour in the night, we mounted our horses and started for home. I was riding my race-horse.

A few minutes after we had put up the horses, and were sitting by the fire, I began to reflect on the manner in which I had spent the day and evening. I felt guilty and condemned. I rose and walked the floor. My mother was in bed. It seemed to me, all of a sudden, my blood rushed to my head, my heart palpitated, in a few minutes I turned blind ; an awful impression rested on my mind that death had come and I was unprepared to die. I fell on my knees and began to ask God to have mercy on me.

My mother sprang from her bed, and was soon on her knees by my side, praying for me, and exhorting me to look to Christ for mercy, and then and there I promised the Lord that if he would spare me, I would seek and serve him ; and I never fully broke that promise. My mother prayed for me a long time. At length we lay down, but there was little sleep for me. Next morning I rose, feeling wretched beyond expression. I tried to read in the Testament, and re-

PETER CARTWRIGHT. 85

tired many times to secret prayer through the day, but found no relief, I gave up my race-horse to my father, and requested him to sell him. I went and brought my pack of cards, and gave them to mother, who threw them into the fire, and they were consumed. I fasted, watched, and prayed, and engaged in regular reading of the Testament. I was so distressed and mis- erable, that I was incapable of any regular business.

My father was greatly distressed on my account, thinking I must die, and he would lose his only son. He bade me retire altogether from business, and take care of myself.

Soon it was noised abroad that I was distracted, and many of my associates in wickedness came to see me, to try and divert my mind from those gloomy thoughts of my wretchedness ; but all in vain. I ex- horted them to desist from the course of wickedness which we had been guilty of together. The class-lead- er and local preacher were sent for. They tried to point me to the bleeding Lamb, they prayed for me most fervently. Still I found no comfort, and although I had never believed in the doctrine of uncondition- al election and reprobation, I was sorely tempted to believe I was a reprobate, and doomed, and lost eternally, without any chance of salvation.

At length one day I retired to the horse-loft, and was walking and wringing my hands in great anguish, trying to pray, on the borders of utter despair. It appeared to me that I heard a voice from heaven, saying, "Peter, look at me." A feeling of relief flashed over me as quick as an electric shock. It gave me hopeful feelings, and some encouragement to seek mercy, but still my load of guilt remained. I repaired to the house, and told my mother what had happened to me in the horse-loft. Instantly she

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seemed to understand it, and told me the Lord had done this to encourage me to hope for mercy, and exhorted me to take encouragement, and seek on, and God would bless me with the pardon of my sins at another time.

Some days after this, I retired to a cave on my father's farm to pray in secret. My soul was in an agony ; I wept, I prayed, and said, " Now, Lord, if there is mercy for me, let me find it," and it really seemed to me that I could almost lay hold of the Saviour, and realize a reconciled God. All of a sud- den, such a fear of the devil fell upon me that it really appeared to me that he was surely personally there, to seize and drag me down to hell, soul and body, and such a horror fell on me that I sprang to my feet and ran to my mother at the house. My mother told me this was a device of Satan to prevent me from finding the blessing then. Three months rolled away, and still I did not find the blessing of the pardon of my sins.

This year, 1801, the Western Conference existed, and I think there was but one presiding elder's dis- trict in it, called the Kentucky District. "William M'Kendree (afterward bishop) was appointed to the Kentucky District. Cumberland Circuit, which, per- haps, was six hundred miles round, and lying partly in Kentucky and partly in Tennessee, was one of the circuits of this district. John Page and Thomas Wilkerson were appointed to this circuit.

In the spring of this year, Mr. M'Grady, a minister of the Presbyterian Church, who had a congregation and meeting-house, as we then called them, about three miles north of my father's house, appointed a •sacramental meeting in this congregation, and invited the Methodist preachers to attend with them and

PETER CARTWEIGHT. 87

especially John Page, who was a powerful Gospel minister, and was very popular among the Presbyte- rians. Accordingly he came, and preached with great power and success.

There were no camp-meetings in regular form at this time, but as there was a great waking up among the Churches, from the revival that had broken out at Cane Ridge, before mentioned, many nocked to those sacramental meetings. The church would not hold the tenth part of the congregation. Accordingly, the officers of the Church erected a stand in a contigu- ous shady grove, and prepared seats for a large con- gregation.

The people crowded to this meeting from far and near. They came in their large wagons, with victuals mostly prepared. The women slept in the wagons, and the men under them. Many stayed on the ground night and day for a number of nights and days together. Others were provided for among the neighbors around. The power of God was wonder- fully displayed ; scores of sinners fell under the preaching, like men slain in mighty battle ; Chris- tians shouted aloud for joy.

To this meeting I repaired, a guilty, wretched sin- ner. On the Saturday evening of said meeting, I went, with weeping multitudes, and bowed before the stand, and earnestly prayed for mercy. In the midst of a solemn struggle of soul, an impression was made on my mind, as though a voice said to me, "Thy sins are all forgiven thee." Divine light flashed all round me, unspeakable joy sprung up in my soul. I rose to my feet, opened my eyes, and it really seemed as if I was in heaven ; the trees, the leaves on them, and everything seemed, and I really thought were, praising God. My mother raised the

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shout, my Christian friends crowded around me and joined me in praising God ; and though I have been since then, in many instances, unfaithful, yet I have never, for one moment, doubted that the Lord did, then and there, forgive my sins and give me religion.

Our meeting lasted without intermission all night, and it was believed by those who had a very good right to know, that over eighty souls were converted to God during its continuance. I went on my way rejoicing for many days. This meeting was in the month of May. In June our preacher, John Page, at- tended at our little church, Ebenezer, and there in June, 1801, I joined the Methodist Episcopal Church, which I have never for one moment regretted. I have never for ta moment been tempted to leave the Meth- odist Episcopal Church, and if they were to turn me out, I would knock at the door till taken in again. I suppose, from the year 1786 Methodist preachers had been sent to the West, and we find among these very early pioneers, F Poythress, presiding elder, T. Wil- liamson, I. Brooks, Wilson Lee, James Haw, P Massie, B. M'Henry, B. Snelling, J. Hartly, J. Tal- man, J. Lillard, Kobler, and others.

Perhaps the first conference holden in the West was held in Kentucky, in April, 1789, and then at different points till 1800, when the Western Confer- ence was regularly organized, and reached from Red- stone and Greenbrier to Natchez, covering almost the entire Mississippi valley. I can find at this time a record of but ninety members in 1787, and five traveling preachers. From 1787 up to 1800, Bishop Asbury visited the Western world, called together the preachers in conferences, changed them from time to time, and regulated the affairs of the infant Church in the wilderness as best he could.

PETEE CAETWRIGHT. 89

Several times the Western preachers had to arm themselves in crossing the mountains to the East, and guard Bishop Asbmy through the wilderness, which was infested with bloody, hostile savages, at the imminent risk of all their lives. Notwithstand- ing the great hazard of life, that eminent apostle of American Methodism, Bishop Asbury, showed that he did not count his life dear, so that he could pro- vide for the sheep in the wilderness of the West.

At the time I joined the Church in 1801, accord- ing to the best accounts that I can gather, there were in the entire bounds of the Western Conference, of members, probationers, colored and all, two thou- sand, four hundred and eighty-four, and about fifteen traveling preachers. ' In the United States and terri- tories, East and West, North and South, and Canada, seventy-two thousand, eight hundred and seventy- four. | Total, in Europe and America, one hundred and ninety-six thousand, five hundred and two. > The number of traveling preachers this year, for all America and Canada, was three hundred and seven ; and during the same year there were eight thousand members added to the Methodist Episcopal Church.

I believe, to say nothing of some local preachers who emigrated to the West at a very early day, that James Haw and Benjamin Ogden were the first two regular itinerant preachers sent out in 1786. After traveling and preaching for several years, they both became disaffected to the Methodist Episcopal Church and withdrew, with the secession of James O'Kelly, elsewhere named in my sketches. O'Kelly left the Church in 1792. He was a popular and powerful preacher, and drew off many preachers and thousands of members with him. He formed what he called the Kepublican Methodist Church, flourish-

40 AUTOBIOGRAPHY OF

ed for a few years, and then divisions and subdivis- ions entered among his followers. Some of his preachers turned Arians, some Universalists, and some joined the so-called New Lights, and some re- turned to the Methodist Episcopal Church, and the last authentic account I had of O'Kelly he was left alone in his old age, and desired to return to the Methodist Episcopal Church again ; but whether he was ever received I am not informed. And here was an end of the first grand secession from our beloved Church.

James Haw and Benjamin Ogden, we have said, became disaffected and left the Church with O'Kelly's party. They soon found that they could not succeed to any considerable extent in these Western wilds. Haw veered about and joined the Presbyterians, be- came a pastor in one of their congregations with a fixed salary, but lived and died in comparative obscurity.

Ogden backslid, quit preaching, kept a groggery, and became wicked, and raised his family to hate the Methodists. In the year 1813, when I was on the Wabash District, Tennessee Conference, Breckenridge Circuit, at a camp-meeting in said circuit, B. Ogden attended. There was a glorious revival of religion, and Ogden got under strong conviction, and profess- ed to be reclaimed, joined the Church again, was licensed to preach, was soon recommended and re- ceived into the traveling connection again, and lived and died a good Methodist preacher. He was saved by mercy, as all seceders from the Methodist Episco- pal Church will be, if saved at all.

To show the ignorance the early Methodist preach- ers had to contend with in the Western wilds, I will relate an incident or two that occured to Wilson

PETER CARTWRIGHT. 41

Lee in Kentucky. He was one of the early pioneer Methodist preachers sent to the West. He was a very solemn and grave minister. At one of his appointments, at a private house on a certain day, they had a motherless pet lamb. The boys of the family had mischievously learned this lamb to butt. They would go near it, and make motions with their heads, and the lamb would back and then dart for- ward at them, and they would jump out of the way, so that the sheep would miss them.

A man came into the congregation who had been drinking and frolicking all the night before. He came in late, and took his seat on the end of a bench nearly in the door, and, having slept none the night before, presently he began to nod ; and as he nodded and bent forward, the pet lamb came along by the door, and seeing this man nodding and bending for- ward, he took it as a banter, and straightway backed and then sprang forward, and gave the sleeper a severe jolt right on the head, and over he tilted him, to the no small amusement of the congregation, who all burst out into laughter ; and grave as the preacher, Mr. Lee, was, it so excited his risibilities that he almost lost his balance. But recovering him- self a little, he went on in a most solemn and im- pressive strain. His subject was the words of our Lord : " Except a man deny himself, and take up his cross, he cannot be my disciple." He urged on his congregation, with melting voice and tearful eyes, to take up the cross, no matter what it was, take it up.

There were in the congregation a very wicked Dutchman and his wife, both of whom were pro- foundly ignorant of the Scriptures and the plan of salvation. His wife was a notorious scold, and so much was she given to this practice, that she made

42 AUTOBIOGRAPHY OF

her husband unhappy, and kept him almost always in a perfect fret, so that he led a most miserable and uncomfortable life. It pleased God that day to cause the preaching of Mr. Lee to reach their guilty souls and break up the great deep of their hearts. They wept aloud, seeing their lost condition, and they, then and there, resolved to do better, and from that time forward to take up the cross and bear it, be it what it might.

The congregation were generally deeply affected. Mr. Lee exhorted them and prayed for them as long as he consistently could, and, having another appoint- ment some distance off that evening, he dismissed the congregation, got a little refreshment, saddled his horse, mounted, and started for his evening appoint- ment. After riding some distance, he saw, a little ahead of him, a man trudging along, carrying a wo- man on his back. This greatly surprised Mr. Lee. He very naturally supposed that the woman was a cripple, or had hurt herself in some way, so that she could not walk. The traveler was a small man, and the woman large and heavy.

Before he overtook them Mr. Lee began to cast about in his mind how he could render them assist- ance. When he came up to them, lo and behold, who should it be but the Dutchman and his wife that had been so affected under his sermon at meeting. Mr. Lee rode up and spoke to them, and inquired of the man what had happened, or what was the matter, that he was carrying his wife.

The Dutchman turned to Mr. Lee and said, " Be- sure you did tell us in your sarmon dat we must take up de cross and follow de Saviour, or dat we could not be saved or go to heaven, and I does desire to go to heaven so much as any pody ; and dish vife is so

PETER CARTWRIGHT. 43

pad, she scold and scold all de time, and dish woman is de Greatest cross I have in de whole world, and I does take her up and pare her, for I must save my soul."

You may be sure that Mr. Lee was posed for once, but after a few moments' reflection he told the Dutch- man to put his wife down, and he dismounted from his horse. He directed them to sit down on a log by the road side. He held the reins of his horse's bridle and sat down by them, took out his Bible, read to them several passages of Scripture, and explained and expounded to them the way of the Lord more per- fectly- He opened to them the nature of the cross of Christ, what it is, how it is to be taken up, and how they were to bear that cross ; and after teaching and advising them some time, he prayed for them by the road side, left them deeply affected, mounted his horse, and rode on to his evening appointment.

Long before Mr. Lee came around his circuit to his next appointment the Dutchman and his scolding wife were both powerfully converted to God, and when he came round he took them into the Church. The Dutchman's wife was cured of her scolding. Of course he got clear of this cross. They lived together long and happily, adorning their profession, and giv- ing ample evidence that religion could cure a scold- ing wife, and that God could and did convert poor ignorant Dutch people.

This Dutchman often told his experience in love- feasts, with thrilling effect, and hardly ever failed to melt the whole congregation into a flood of tears ; and on one particular occasion which is vividly printed on my recollection, I believe the whole congregation in the love-feast, which lasted beyond the time al- lotted for such meetings, broke out into a loud shout.

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Thus Brother Lee was the honored instrument in the hand of God of planting Methodism, amid clouds of ignorance and opposition, among the early settlers of the far West. Brother Lee witnessed a good confes- sion to the end. At an early period of his ministry lie fell from the walls of Zion with the trump of God in his hand, and has gone to. his reward in heaven. Peace to his memory.

PETER CARTWRIGHT. 45

CHAPTER V.

THE GREAT REVIVAL.

Fkom 1801 for years a blessed revival of religion spread through almost the entire inhabited parts of the "West, Kentucky, Tennessee, the Carolinas, and many other parts, especially through the Cumberland country, which was so called from the Cumberland River, which headed and mouthed in Kentucky, but in its great bend circled south through Tennessee, near Nashville. The Presbyterians and Methodists in a great measure united in this work, met together, prayed together, and preached together.

In this revival originated our camp-meetings, and in both these denominations they were held every year, and, indeed, have been ever since, more or less. They would erect their camps with logs or frame them, and cover them with clapboards or shingles. They would also erect a shed, sufficiently large to protect five thou- sand people from wind and rain, and cover it with boards or shingles ; build a large stand, seat the shed, and here they would collect together from forty to fifty miles around, sometimes further than that. Ten, twenty, and sometimes thirty ministers, of different denominations, would come together and preach night and day, four or five days together; and, indeed, I have known these camp-meetings to last three or four weeks, and great good resulted from them. I have seen more than a hundred sinners fall like dead men under one powerful sermon, and I have seen and

46 AUTOBIOGRAPHY OF

heard more than five hundred Christians all shouting aloud the high praises of God at once ; and I will ven- ture to assert that many happy thousands were awak- ened and converted to God at these camp-meetings. Some sinners mocked, some of the old dry professors opposed, some of the old starched Presbyterian preachers preached against these exercises, but still the work went on and spread almost in every direc- tion, gathering additional force, until our country seemed all coming home to God.

In this great revival the Methodists kept moder- ately balanced; for we had excellent preachers to steer the ship or guide the flock. But some of our members ran wild, and indulged in some extrava- gancies that were hard to control.

The Presbyterian preachers and members, not being accustomed to much noise or shouting, when they yielded to it went into great extremes and downright wildness, to the great injury of the cause of God. Their old preachers licensed a great many young men to preach, contrary to their Confession of Faith. That Confession of Faith required their ministers to believe in unconditional election and reprobation, and the unconditional and final perseverance of the saints. But in this revival they, almost to a man, gave up these points of high Calvinism, and preached a free salvation to all mankind. The "Westminster Con- fession required every man, before he could be licensed to preach, to have a liberal education ; but this quali- fication was dispensed with, and a great many fine men were licensed to preach without this literary qualification or subscribing to those high-toned doc- trines of Calvinism.

This state of things produced great dissatisfaction in the Synod of Kentucky, and messenger after mes-

PETEB CAKTWKIGHI. 47

senger was sent to wait on the Presbytery to get them to desist from their erratic course, but with- out success. Finally they were cited to trial before the constituted authorities of the Church. Some were censured, some were suspended, some retraced their steps, while others surrendered their credentials of ordination, and the rest were cut off from the Church.

While in this amputated condition, they called a general meeting of all their licentiates. They met our presiding elder, J. Page, and a number of Meth- odist ministers at a quarterly meeting in Logan County, and proposed to join the Methodist Episco- pal Church as a body ; but our aged ministers declined this offer, and persuaded them to rise up and embody themselves together, and constitute a Church. They reluctantly yielded to this advice, and, in due time and form, constituted what they denominated the " Cumberland Presbyterian Church ;" and in their confession of faith split, as they supposed, the differ- ence between the Predestinarians and the Methodists, rejecting a partial atonement or special election and reprobation, but retaining the doctrine of the final unconditional perseverance of the saints.

What an absurdity ! While a man remains a sin- ner he may come, as a free agent, to Christ, if he will, and if he does not come his damnation will be just, because he refused offered mercy; but as soon as he gets converted his free agency is destroyed, the best boon of Heaven is then lost, and although he may backslide, wander away from Christ, yet he shall be brought in. He cannot finally be lost if he has ever been really converted to God.

They make a very sorry show in their attempt to support this left foot of Calvinism. But be it spoken

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to their credit, they clo not often preach this doc- trine. They generally preach Methodist doctrine, and have been the means of doing a great deal of good, and would have done much more if they had left this relic of John Calvin behind.

In this revival, usually termed in the West the Cum- berland revival, many joined the different Churches, especially the Methodist and Cumberland Presbyte- rians. The Baptists also came in for a share of the converts, but not to any great extent. Infidelity quailed before the mighty power of God, which was displayed among the people. Universalism Avas al- most driven from the land. The Predestinarians of almost all sorts put forth a mighty effort to stop the work of God.

Just in the midst of our controversies on the subject of the powerful exercises among the people under preaching, a new exercise broke out among us, called ike jerks, which was overwhelming in its effects upon the bodies and minds of the people. No matter whether they were saints or sinners, they would be taken under a warm song or sermon, and seized with a convulsive jerking all over, which they could not by any possibility avoid, and the more they resisted the more they jerked. If they would not strive against it and pray in good earnest, the jerking would usually abate. I have seen more than five hundred persons jerking at one time in my large congregations. Most usually persons taken with the jerks, to obtain relief, as they said, would rise up and dance. Some would run, but could not get away. Some would re- sist ; on such the jerks were generally very severe.

To see those proud young gentlemen and young- ladies, dressed in their silks, jewelry, and prunella, from top to toe, take the jerte, would often excite my

PETER CARTWRIGHT. 49

risibilities. The first jerk or so, you would see their fine bonnets, caps, and combs fly ; and so sudden would be the jerking of the head that their long loose hair would crack almost as loud as a wagoner's whip.

At one of my appointments in 1804 there was a very large congregation turned out to hear the Ken- tucky boy, as they called me. Among the rest there were two very finely-dressed, fashionable young ladies, attended by two brothers with loaded horse- whips. Although the house was large, it was crowded. The two young ladies, coming in late, took their seats near where I stood, and their two brothers stood in the door. I was a little unwell, and I had a phial of pep- permint in my pocket. Before I commenced preach- ing I took out my phial and swallowed a little of the peppermint. While I was preaching, the congrega- tion was melted into tears. The two young gentle- men moved off to the yard fence, and both the young ladies took the jerks, and they were greatly mortified about it. There was a great stir in the congregation. Some wept, some shouted, and before our meeting closed several were converted.

As I dismissed the assembly a man stepped up to me, and warned me to be on my guard, for he had heard the two brothers swear they would horsewhip me when meeting was out, for giving their sisters the jerks. " Well," said I, " I'll see to that."

I went out and said to the young men that I under- stood they intended to horsewhip me for giving their sisters the jerks. One replied that he did. I under- took to expostulate with him on the absurdity of the charge against me, but he swore I need not deny it ; for he had seen me take out a phial, in which I car- ried some truck that gave his sisters the jerks. As

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quick as thought it came into my mind how I would get clear of my whipping, and, jerking out the pep- permint phial, said I, " Yes ; if I gave your sisters the jerks I'll give them to you." In a moment I saw he was scared. I moved toward him, he backed, I ad- vanced, and he wheeled and ran, warning me not to come near him, or he would kill me. It raised the laugh on him, and I escaped my whipping. ^ I had the pleasure, before the year was out, of seeing all four soundly converted to God, and I took them into the Church.

While I am on this subject I will relate a very seri- ous circumstance which I knew to take place with a man who had the j erks at a camp-meeting, on what was called the Eidge, in William Magee's congregation. There was a great work of religion in the encamp- ment. The jerks were very prevalent. There was a company of drunken rowdies who came to interrupt the meeting. These rowdies were headed by a very large drinking man. They came with their bottles of whisky in their pockets. This large man cursed the jerks, and all religion. Shortly afterward he took the jerks, and he started to run, but he jerked so powerfully he could not get away. He halted among some saplings, and, although he was violently agitated, he took out his bottle of whisky, and swore he would drink the damned jerks to death; but he jerked at such a rate he could not get the bottle to his mouth, though he tried hard. At length he fetched a sudden jerk, and the bottle struck a sapling and was broken to pieces, and spilled his whisky on the ground. There was a great crowd gathered round him, and when he lost his whisky he became very much enraged, and cursed and swore very profanely, his jerks still in- creasing. At length he fetched a very violent jerk,

PETEE CAETWBIGHT. 51

snapped his neck, fell, and soon expired, with his mouth full of cursing and bitterness.

I always looked upon the jerks as a judgment sent from God, first, to bring sinners to repentance ; and, secondly, to show professors that God could work with or without means, and that he could work over and above means, and do whatsoever seemeth him good, to the glory of his grace and the salvation of the world.

There is no doubt in my mind that, with weak- minded, ignorant, and superstitious persons, there was a great deal of sympathetic feeling with many that claimed to be under the influence of this jerk- ing exercise; and yet, with many, it was perfectly involuntary. It was, on all occasions, my practice to recommend fervent prayer as a remedy, and it almost universally proved an effectual antidote.

There were many other strange and wild exercises into which the subjects of this revival fell ; such, for instance, as what was called the running, jumping, barking exercise. The Methodist preachers general- ly preached against this extravagant wildness. I did it uniformly in my little ministrations, and sometimes gave great offense ; but I feared no con- sequences when I felt my awful responsibilities to God. From these wild exercises, another great evil arose from the heated and wild imaginations of some. They professed to fall into trances and see visions ; they would fall at meetings and sometimes at home, and lay apparently powerless and motionless for clays, sometimes for a week at a time, without food or drink ; and when they came to, they professed to have seen heaven and hell, to have seen God, angels, the devil and the damned ; they would proph- esy, and, under the pretense of Divine inspiration,

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predict the time of the end of the world, and the ushering in of the great millennium.

This was the most troublesome delusion of all ; it made such an appeal to the ignorance, supersti- tion, and credulity of the people, even saint as well as sinner. I watched this matter with a vigilant eye. If I opposed it, I would have to meet the clamor of the multitude ; and if any one opposed it, these very visionists would single him out, and denounce the dreadful judgments of God against him. They would even set the very day that God was to burn the world, like the self-deceived modern Millerites. They would prophesy, that if any one did oppose them, God would send fire down from heaven and consume him, like the blasphemous Shakers. They would proclaim that they could heal all manner of diseases, and raise the dead, just like the diabol- ical Mormons. They professed to have converse with spirits of the dead in heaven and hell, like the modern spirit rappers. Such a state of things I never saw before, and I hope in God I shall never see again.

I pondered well the whole matter in view of my responsibilities, searched the Bible for the true fulfill- ment of promise and prophecy, prayed to God for light and Divine aid, and proclaimed open war against these delusions. In the midst of them along came the Shakers, and Mr. Rankin, one of the Presbyte- rian revival preachers, joined them ; Mr. G. "Wall, a visionary local preacher among the Methodists, joined them ; all the country was in commotion.

I made public appointments and drew multitudes together, and openly showed from the Scriptures that these delusions were false. Some of these visionary men and women prophesied that God would kill me. The Shakers soon pretended to seal my damna-

PETER CAETWBIGHT. 53

tion. But nothing daunted, for I knew Him in whom I had believed, I threw my appointments in the midst of them, and proclaimed to listening thousands the more sure word of prophecy. This mode of attack threw a damper on these visionary, self-deluded, fake prophets, sobered some, reclaimed others, and stayed the fearful tide of delusion that was sweeping over the country.

I will here state a case which occurred at an early day in the State of Indiana, in a settlement called Burroe. Many of the early emigrants to that settle- ment were Methodists, Baptists, and Cumberland Presbyterians. The Shaker priests, all apostates from the Baptist and the Cumberland Presbyterians, went over among them. Many of them I was per- sonally acquainted with, and had given them letters when they moved from Kentucky to that new country. There were then no Methodist circuit preachers in that region.

There was an old Brother Collins, a local preacher, who withstood these Shakers, and in private combat he was a full match for any of them, but he was not eloquent in public debate, and hence the Shaker priests overcame my old brother, and by scores swept members of different Churches away from their steadfastness into the muddy pool of Shakerism.

The few who remained steadfast sent to Kentucky for me, praying me to come and help them. I sent an appointment, with an invitation to meet any or all of the Shaker priests in public debate ; but instead of meeting me, they appointed a meeting in opposi- tion, and warned the believers, as they called them, to keep away from my meeting ; but from our for- mer acquaintance and intimate friendship, many of them came to hear me. I preached to a vast crowd

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for about three hours, and I verily believe God helped me. The very foundations of every Shaker present were shaken from under him. They then besought me to go to the Shaker meeting that night. I went, and when I got there we had a great crowd. I pro- posed to them to have a debate, and they dared not refuse. The terms were these: A local preacher I had with me was to open the debate; then one or all of their preachers, if they chose, were to follow, and I was to bring up the rear. My preacher opened the debate by merely stating the points of difference. Mr. Braylton followed, and, instead of argument, he turned everything into abuse and insulting slander. Then he closed, and Mr. Grill rose, but, instead of ar- gument, he uttered a few words of personal abuse, and then called on all the Shakers to meet him a few minutes in the yard, talk a little, and then disperse.

Our debate was out in the open air, at the end of a cabin. I rose, called them to order, and stated that it was fairly agreed by these Shaker priests that I should bring up the rear, or close the argument. I stated that it was cowardly to run; that if I was the devil himself, and they were right, I could not hurt them. I got the most of them to take their seats and hear me. Mi-. Gill gathered a little band, and he and they left. They had told the people in the day that if I continued to oppose them, God would make an example of me, and send fire from heaven and consume me. "When I rose to reply I felt a Divine sense of the approbation of God, and that lie would give me success.

I addressed the multitude about three hours, and when I closed my argument I opened the door of the Church, and invited all that would renounce Shaker- ism to come and give me their hand. Forty-seven

PDTER CARTWKIGHT. 55

came forward, and then and there openly renounced the dreadful delusion. The next day I followed those that fled ; and the next day I went from cabin to cabin, taking the names of those that returned to the solid foundation of truth, and my number rose to eighty- seven. I then organized them into a regular society, and the next fall had a preacher sent to them. And perhaps this victory may be considered among the first-fruits of Methodism in that part of this new country. This was in 1808.

At this meeting I collected, as well as I could, the names and places where it was supposed they wanted Methodist preaching. I made out and re- turned a kind of plan for a circuit, carried it to Con- ference, and they were temporarily supplied by the presiding elder in 1809 and 1810. In 1811 the cir- cuit was called St. Yincennes, and was attached to the Cumberland District, and Thomas Stilwell appointed the preacher in charge.

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CHAPTEE YL

EXHORTING AND FIRST PREACHING.

I will now resume my personal narrative. I went on enjoying great comfort and peace. I attended several camp-meetings among the Methodists and Presbyterians. At all of them there were many souls converted to God. At one of these camp- meetings something like the following incident oc- curred :

There was a great stir of religion in the crowded congregation that attended. Many opposed the work,

and among the rest a Mr. D , who called himself

a Jew. He was tolerably smart, and seemed to take great delight in opposing the Christian religion. In the intermissions, the young men and boys of us, who professed religion, would retire to the woods and hold prayer-meetings ; and if we knew of any boys that were seeking religion, we would take them along and pray for them. Many of them obtained religion in these praying circles, and raise loud shouts of praise to God, in which those of us that were religious would join.

One evening a large company of us retired for prayer. In the midst of our little meeting this Jew appeared, and he desired to know what we were about. "Well, I told him. He said it was all wrong, that it was idolatry to pray to Jesus Christ, and that God did not nor would he answer such prayers. I soon saw his object was to get us into de-

PETER CARTWRIGHT. 57

bate and break up our prayer-meeting. I asked him, " Do you really believe there is a God ?"

" Yes, I do," said he.

"Do you believe that God will hear your prayers ?"

" Yes," said he.

" Do you really believe that this work among us is wrong ?"

He answered, " Yes."

" Well now, my dear sir," said I, " let us test this matter. If you are in earnest, get down here and pray to God to stop this work, and if it is wrong he will answer your petition and stop it; if it is not wrong, all hell cannot stop it."

The rest of our company seeing me so bold took courage. The Jew hesitated. I said, " Get down in- stantly and pray, for if we are wrong we want to know it." After still lingering and showing unmistakable signs of his unwillingness, I rallied him again. Slowly he kneeled, cleared his throat, and coughed. I said, " ]STow, boys, pray with all your might that God may answer by fire."

Our Jew began and said, tremblingly, " O Lord God Almighty," and coughed again, cleared his throat, and started again, repeating the same words. We saw his evident confusion, and we simultaneously prayed out aloud at the top of our voices. The Jew leaped up and started off, and we raised the shout and had a glorious time. Several of our mourners were converted, and we all rose and started into camp at the top of our speed, shouting, having, as we firmly believed, obtained a signal victory over the devil and the Jew.

In 1802 William M'Kendree was presiding elder of Kentucky District. John Page and Thomas Wil- kerson were appointed to the Cumberland Circuit.

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The Conference this fall was held at Strother's Meet- ing-house, Tennessee. This was the first time I saw Bishop Asbury, that great, devoted man of God. Here the Cumberland District was formed, and John Page appointed presiding elder. The name of Cum- berland Circuit was changed into Red River Circuit, and Jesse "Walker was appointed to ride it. This was the circuit on which I lived.

The membership of the Western Conference this year numbered seven thousand two hundred and one, the traveling preachers numbered i renty-seven, pro- bationers and all.

At a quarterly meeting held in the spring of this year, 1802, Jesse Walker, our preacher in charge, came to me and handed me a small slip of paper, with these words written on it :

"Peter Cartwright is hereby permitted to exercise his gifts as an exhorter in the Methodist Episcopal Church, so long as his practice is agreeable to the Gospel. Signed in behalf of the society at Ebenezer.

" Jesse Walker, A. P

"May, 1802."

I was very much surprised. I had not been talked to by the preacher, nor had I formally attempted to exhort. It is true, in class and other meetings, when my soul was filled with the love of God, I would mount a bench and exhort with all the power I had ; and it is also true that my mind had been deeply exercised about exhorting and preaching too. I told Brother Walker I did not want license to exhort ; that if I did not feel happy I could not exhort, but if my soul got happy I felt that I had license enough. He urged me to keep the license, alleging that it was the more orderly way, and I yielded to his advice.

To show how matters were done up in those early

PETER CARTWRIGHT. 59

days of Methodism, I will here state that this permit to exhort was all the license I ever received from the Church to preach until I received my parchment of ordination.

The fall of this year my father moved from Logan County down toward the mouth of the Cumberland River, into what was called Lewiston County. This was a new country, and at least eighty miles from any circuit. There was no regular circuit, and no organ- ized classes ; but there were a good many scattering members of the Methodist Episcopal Church through that region of country. I applied to Brother Page, our presiding elder, for a letter for myself, my mother, and one sister, which he gave us. On examination I found that mine contained a "Benjamin's mess." It not only stated my membership and authority to ex- hort, but it gave me authority to travel through all that destitute region, hold meetings, organize classes, and, in a word, to form a circuit, and meet him the next fall at the fourth quarterly meeting of the Red River Circuit, with a plan of a new circuit, number of members, names of preachers, if any, exhorters, class-leaders, &c, &c, &c. I am sorry I did not pre- serve the document ; for surely, all things considered, it would be a curiosity to educated and refined Meth- odists at this day.

I felt bad on the reception of this paper, and told Brother Page I did not want to take it, for I saw through the solemn responsibilities it rolled upon me. I told him just to give me a simple letter of member- ship ; that, although I did think at times that it was my duty to preach, I had little education, and that it was my intention to go to school the next year. He then told me that this was the very best school or college that I could find between heaven and earth,

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but advised me, when my father got settled down there, if I could find a good moral school with a good teacher, to go to it through the winter ; then, in the spring and summer, form the circuit and do the best I could.

Shortly after my father settled himself I inquired for a good teacher and school, and found that there was one a few miles off, taught by a well-educated teacher, a Seceder minister, who had finished his education in Lexington, Ky., under a Mr. Bankin. I went and entered as a scholar, and boarded with a fine old Methodist man, close by. This school was called Brown's Academy. He taught all the branches of a common English education, also the dead lan- guages. I now thought Providence had opened my way to obtain a good education, which I had so long desired, and of which I had been deprived without remedy. I entered the school, and was making very rapid progress.

The brother with whom I boarded, being a zealous man of God, insisted that we should hold meetings on Sundays and in the evenings. To this I consented. We held prayer-meetings on evenings, and Sundays I attempted to exhort the large congregations that at- tended. We soon collected a small class from the scattered Methodists around, had a few conversions, and I began to think that God had wonderfully opened my way before me. But soon a storm of persecution arose. My teacher was a very bigoted Seceder, and I believe he hated the Methodists more than he hated the devil. I know he hated them worse than the bot- tle, for he would get drunk at times.

There was a large class of young men in school about my age, and they were very wicked and pro- fane. I saw my perilous condition, and put myself

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under strong restraints, so that I should give no one any just offense. My teacher would try to draw me into debate, but this I avoided. The young men set themselves to play tricks and start false reports on me, by way of diversion calling me the Methodist preacher. Teacher and all would do this. I told Mr. Brown and all the rest that I was no preacher, but that I wished I was a good one. At length two of these young students fixed a plan to duck me in the creek that ran hard by. There was a very beautiful grassy plat of ground right on the bank of the creek in a retired spot. The bank was about seven feet per- pendicular, and there was a deep hole of water right opposite, in which the water was ten feet deep. They decoyed me to this place under the pretense that they wanted me to pray for them, pretending to be in great distress on account of their sins. I was suspicious, but thought if they were sincere it would be wrong to refuse them. So, putting myself on my guard as best I could, I went with them, not knowing their plan. "When we came to the bank of the creek they both seized me, intending to throw me over the perpen- dicular bank into the deep water. As quick as thought I jerked loose from one, and gave the other a sudden flirt over the bank into the stream. The other and I clinched, and, being nearly equal in strength, a hard tussle ensued. In the scuffle we fell to the ground, and I rolled over toward the precipice, hold- ing him fast, until at length into the deep hole we both went, and then had to swim out.

Although this to me was an unpleasant affair, yet there was no shouting over me ; for if I had got wet, I had ducked both of them. I bore all these things for some time patiently, but, my difficulties increas- ing, I complained to Mr. Brown, the teacher. He

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would do nothing to bring things right. I then left the school, deeply regretting that I was thereby de- prived of the privilege of finishing my education. I then prepared myself, and started out to form a kind of circuit, and gather up scattered members and organ- ize classes. I had much opposition in some places, but in others was kindly received. We had some very powerful displays of Divine grace, a goodly number obtained religion, and I received about seventy into society, appointed leaders, met classes, sung, prayed, and exhorted, and, under the circumstances, did the best I knew how.

Here I found the celebrated James Axley, and took him into the Church. Peace to his memory. He was in after years favorably known as a powerful and successful traveling preacher. He was a great and good man of God. He married, located, and long since went to his reward.

In the fall of this year, 1803, I met Brothers Page and Walker, reported my success, and the plan of the circuit. It was called Lexington Circuit, and Jesse Walker was appointed to it, and traveled it in 1804 and 1805. The increase of members this year was over nine thousand throughout the connection. In the Western Conference the increase was fifteen hun- dred. The number of traveling preachers was about thirty-five. There were four presiding-elder districts in the Western Conference: Holston, Cumberland, Kentucky, and Ohio. Brother Page located, and Lewis Garrett succeeded him on the Cumberland Dis- trict. The Eed Eiver Circuit, in this district, was a very large one. It had but one preacher appointed to it, namely, Kalph Lotspeich.

Brother Garrett, the new elder, called on me at my father's, and urged me to go on this circuit with Brother

PETER CAKTWRIGHT. 63

Lotspeich. My father was unwilling, but my mother urged me to go, and finally prevailed. This was in October, 1803, when I was a little over eighteen years of age. I had a hard struggle to give my consent, and although I thought it my duty to preach, yet I thought I could do this and not throw myself into the ranks as a circuit preacher, when I was liable to be sent from Greenbrier to Natchez ; no members hardly to support a preacher, the discipline only allowing a single man eighty dollars, and in nine cases out of ten he could not get half of that amount. These were times that tried men's souls and bodies too.

At last I literally gave up the world, and started, bidding farewell to father and mother, brothers and sisters, and met Brother Lotspeich at an appointment in Logan County. He told me I must preach that night. This I had never done ; mine was an exhort- er's dispensation. I tried to beg off, but he urged me to make the effort. I went out and prayed fer- vently for aid from heaven. All at once it seemed to me as if I could never preach at all, but I struggled in prayer. At length I asked God, if he had called me to preach, to give me aid that night, and give me one soul, that is, convert one soul under my preaching, as evidence that I was called to this work.

I went into the house, took my stand, gave out a hymn, sang, and prayed. I then rose, gave them for a text Isaiah xxvi, 4 : "Trust ye in the Lord forever : for in theLord Jehovah is everlasting strength." The Lord gave light, liberty, and power; the congregation was melted into tears. There was present a professed in- fidel. The word reached his heart by the Eternal Spirit. He was powerfully convicted, and, as I be- lieve, soundly converted to God that night, and joined

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the Church, and afterward became a useful member of the same.

I traveled on this circuit one quarter, took twenty- five into the Church, and at the end of three months received six dollars. The health of Brother Crutch- iield, who was on the "Waynesville Circuit, having failed, he retired from labor, and Brother Garret placed me on that circuit in his place, and put on the circuit with me Thomas Lasley, a fine young man, the son of an old local preacher who lived in Green County.

Our circuit was very large, reaching from the north of Green River to the Cumberland River, and south of said river into the State of Tennessee. Here was a vast field to work in ; our rides were long, our appointments few and far between. There were a great many Baptists in the bounds of the circuit, and among them were over thirty preachers, some of whom were said to be very talented. In the four weeks that it took us to go round the circuit, we had but two days' rest, and often we preached every day and every night, and although in my nineteenth year, I was nearly beardless, and cut two of my back jaw teeth this year. Hence they called me the boy preacher, and a great many flocked out to hear the boy. A revival broke out in many neighborhoods, and scores of souls were converted to God and joined the Methodist Episcopal Church ; but there was also considerable persecution.

We had a preaching place in what, at that early day, was called Stockton Valley. There were sev- eral members of the Methodist Episcopal Church scattered around in the neighborhood, but no organ- ized class. The Baptists, some years before, had a society here, and had built a log meeting-house,

PETEK CAETWEIGHT. 65

which was very common at an early day in the West. It was covered with boards. The Baptists flourished here for a considerable time, and they had enjoyed regular monthly preaching ; but the society had nearly died out, and the preaching had been withdrawn for several years. The house was old and out of repair. As I passed round my circuit, I was requested to preach a funeral sermon at this old church. Accordingly, I left an appointment on a Sabbath. When I came there was a very large con- gregation. While I was preaching, the power of God fell on the assembly, and there was an awful shaking among the dry bones. Several fell to the floor and cried for mercy.

The people besought me to preach again at night. I gave out an appointment accordingly, and having several days' rest, owing to a new arrangement in the circuit, I kept up the meeting night and day for some time, and at every coming together we had a gracious work. Many obtained religion, and great was the joy of the people. There were twenty-three very clear and sound conversions. As a matter of course they felt a great love to me, whom they all claimed as the instrument, in the hand of God, of their conversion. I was young and inexperienced in doctrine, and especially was I unacquainted with the proselyting tricks of those that held to exclusive im- mersion as the mode, and the only mode, of baptism. I believe if I had opened the doors of the Church then, all of them would have joined the Methodist Church, but I thought I would give them time to inform themselves. Accordingly, I told them that when I came again, I would explain our rules and open the doors of the Church, and then they could join us if they liked our rules and doctrines. In the mean-

K

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time I left them some copies of our Discipline to read.

After doing this I started on my circuit round, and although the Baptist preachers had left this place, without preaching in it for years, yet, in a few days after I was gone, there were sent on appointments for the next Sabbath three of the Baptist preach- ers, and they came on, and all three preached as their custom was, and they all opened with the cry of " Water, water ; you must follow your Lord down into the water." They then appointed what they called a union meeting there, to commence the next Friday and hold over Sabbath, and although I have lived long and studied hard, I have never to this day found out what a Baptist means' by a union meeting. But to return. The few scattered Methodists in the neighborhood took the alarm, for fear these preachers would run my converts into the water before I would come round, and they dispatched an old exhorter after me, saying I must come immediately, or my converts would all be ducked. I had appointments out ahead, and I told the old exhorter if I went, he must go on and fill my appointments, to which he readily agreed. So back I came on Friday to the commencement of their union meeting. Two of them preached, but they paid no attention to me at all. As they had no meeting at night, I gave

out an appointment for night at S 's, Esq. He

and his wife were two of my converts, and kind of leaders in the neighborhood. The people flocked out, and we had a good meeting and two conversions.

Next day we repaired to the old log meeting-house, and heard two more water sermons. When they were done preaching, they opened the way for per- sons to join the Church by giving in their experi-

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ence. One old lady rose, and gave in something for an experience that had happened about ten years before. Then an old man rose, and told a remarkable dream he had in North Carolina twenty years before. They were both accordingly received by giving them the right hand of fellowship. There was then a seeming pause. The preachers urged the people to come forward and give in their experience. O, how I felt ! I was afraid that some one of my young con- verts would break the way, and the rest would then follow, and so I would lose all my converts. At length one of those young converts rose, and gave in his experience, claiming me, under Gocl, as the in- strument of his conviction and conversion ; then an- other and another, till twenty-three of them told their experience ; every one of them claiming me, under God, as the instrument of their salvation.

Their experiences were pronounced good, and the right hand of fellowship was freely given, and there was great joy in the camp, but it was death in the pot to me. I thought I could not bear up under it. I was sitting thinking what I would do. I am bereft of my children, and what have I left ? Just behind me sat a very intelligent lady, who had long been a member of the Methodist Episcopal Church. About the time they were done giving the right hand of fel- lowship and rejoicing over my stolen children, a thought struck my mind very forcibly to give in my. experience, and act as though I intended to join the Baptist Church. It may be that I can yet save them. I rose up, and gave in my experience ; they gave me the right hand of fellowship, and then there was great rejoicing over the Methodist preaching boy.

Just as I sat down I felt some one touch me on the shoulder. I turned, and as I looked round I met the

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eyes ot my intelligent Methodist sister, and the largo tears were coursing down her cheeks and dropping off her chin.

" O, brother," said she, in a subdued tone, " are you going to leave us ?"

I replied to her, "Dear sister, fear not; I know what I am about. Pray hard. I hope to retake my children yet." And though she did not understand my plan, yet my reply seemed to quiet her fears.

There was a fine creek running near the old church. The preachers directed us all to appear next morn- ing at nine o'clock, with a change of apparel, to be baptized.

I held meeting again that night, and had a good time. My situation was a critical one. I had no one to advise with. I dared not tell any one what I was going to do, for fear my plan would out and my object be defeated. I rose early next morning, re- tired to the woods, and if ever I asked God in good earnest for help it was then.

Brother and Sister S , with whom I stayed,

prepared a change of apparel, in order to baptism. At the appointed hour we all met at the creek, but I took no change of apparel. I had been baptized, and I did not intend to abjure my baptism. But I kept this all to myself. There was a great crowd out to see us immersed. My twenty-three young con- verts and the two old, dry dreamers that first gave in their experience, were all dressed and ready for the performance of what they considered to be their Christian duty. The preachers appeared. One of them sang and prayed, then gave us an exhortation, and bade us come forward. I knew all the time that it was all important to my success that I should present myself first. Accordingly I stepped forward, and said,

PETEK CARTWRIGSt. 69

" Brother M " — who was the preacher and ad- ministrator— "I wish to join the Baptist Church if I can come in with a good conscience. I have been baptized, and my conscience is perfectly satisfied with it, and I cannot submit to be re-baptized. Can I come into your Church on these terms ?"

The position I occupied startled the preacher.

" When were you baptized ?" he asked.

" Years gone by," I replied.

" But how was it done ? "Who baptized you ?" was the next inquiry.

" One of the best preachers the Lord ever made."

" Was it done by sprinkling ?"

"Yes, sir."

" That is no baptism at all."

I replied, " The Scriptures say that baptism is not the putting away the filth of the flesh, but the an- swer of a good conscience, and my conscience is per- fectly satisfied with my baptism, and your conscience has nothing to do with it."

" Well," said he, " it is contrary to our faith and order to let you come into the Baptist Church in that way. We cannot do it."

"Brother M' ," said I, "your faith and order

must be wrong. The Church has heard my experi- ence, and pronounced it good ; and you believe that I am a Christian, and cannot fall away so as to be finally lost. What am I to do? Are you going to keep me out of the Church, bleating round the walls like a lost sheep in a gang by myself? Brother

M , you must receive me into the Church. I

have fully made up my mind to join you on these terms ; now, will you let me into the Church ?"

Our preacher by this time had evidently lost his patience, and he very sharply bid me stand away, and

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not detain others. It was an intensely thrilling mo- ment with me. I cast a look around on the crowd, and saw they were enlisted in my favor. I cast a wistful eye on the young converts ; their eyes met mine most sympathetically, and many of them were weeping, they were so deeply affected. They all in- voluntarily seemed to move toward me, and their looks plainly spoke in my favor. It was an awful moment. O, how I felt! who can describe my feelings?

I stepped aside. Brother S stood next to the

preacher, dressed ready for baptism ; his wife was also dressed, and leaning on her husband's arm. Brother S said :

"Brother M , are you going to reject Brother

Cartwright, and not receive him into the Church ?"

" I cannot receive him," said Brother M .

"Well," said Brother S , "if Brother Cart- wright, who has been the means, in the hand of God, of my conversion, and the saving of so many precious souls, cannot come into the Church, I cannot and will not join it." "Nor I," said his wife; "Nor I," " Nor I ;" and thus it went round, until every one of my twenty-three young converts filed off, and gath- ered around me. " That's right, brethren," said I, " stand by me, and don't leave me ; the Lord will bring all right !"

Well, the two old dreamers were baptized, and then the preachers urged the rest to come ; but all in vain. Now, my dear reader, just imagine if you can, how I felt. I had a great mind to shout right out, and should have done so, but forbearance, at that time at least, was a virtue.

From the creek we repaired to the old log-church. Three of their ministers preached ; and you may de- pend on it, I got a large share of abuse. They com-

PETER CARTWRIGHT. 71

pared me to the Pharisees of old, for they said 1 would not go in myself, and those that would go in I had prevented ; but I bore it as best I could. They stated that in all probability these souls that I had hindered would be lost, and if so, their damnation would be laid to me ; but this did not alarm me much, for they had pronounced us all Christians good and true, and had often in their sermons there said that if a person were really converted, he never could lose his religion. How, then, could we be lost ? and what was there to alarm us ? The congregation saw the absurdity, and more and more were interested in my favor.

Next came on their communion. There were some loose planks laid across the benches, and all the mem- bers of their particular faith, that had been immersed, were invited to seat themselves on these planks. I was determined to give them another downward tilt, so I took my seat with the communicants ; and some of the young converts, seeing me do so, seated them- selves there also. But when the deacons came with the bread and wine, they passed us by. When they had got round, I rose and asked for the bread and wine for myself and the young converts. This threw a difficulty in the way of the deacons ; however, they asked the preacher if they might give us the elements. The preachers peremptorily forbade it.

I then said, " My brethren, you, after hearing our experience, pronounced us Christians ; and you say a Christian never can be lost; and our Saviour pro- nounced a solemn woe on those that offend one of his little ones ; now do, therefore, give us the bread and wine !"

One of the preachers gave me a sharp reproof, and told me to be silent. This treatment enlisted the sympathies of almost the entire assembly, and they

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cried out, " Shame ! shame !" Just as the preacher was about to dismiss the congregation, I rose, and asked of them the privilege of speaking to the people fifteen or twenty minutes, to explain myself. This they refused. I said, " Yery well ; I am in a free country, and know my rights." He then dismissed them, and I sprang on a bench, and said to the people that if they would meet me a few rods from the church, and hear me, I would make my defense.

The people flocked out ; I mounted an old log, and the crowd gathered around me. I showed them the inconsistency of the Baptist preachers, and laid it to them as well as my inexperience would permit ; and closed by saying that, as I and my children in the Gospel could not, in any consistent way, be admitted into the Baptist Church, I was now determined to organize a Methodist Church. I explained our rules, and invited all that were willing to join us, to come forward, and give me their hands and names. Twenty- seven came forward ; all of my twenty-three young converts, and four others ; and before the year ended, we took into the Church there seventy-seven mem- bers, but my Baptist friends blowed almost entirely out. I was greatly encouraged to go on, and do the best I could.

This year, (1804,) in the "Western Conference there were 9,600 members ; our increase was 2,400. The number of traveling preachers was thirty-six. Our Annual Conference this fall was held in October, at Mount Gerizim, in Kentucky. Our Annual Confer- ences in those days were universally held with closed doors, none but members of the conference, or visiting members from other annual conferences, being per- mitted to occupy seats in the body. At this confer- ence Bishop Asbury presided.

PETER CART-WEIGHT. 73

At the close of my labors on Waynesville Circuit, I was recommended to the Annual Conference by the quarterly meeting as a proper person to be re- ceived into the traveling connection. There were eighteen preachers recommended and received at this Conference, and, perhaps, of this number, I am the only surviving one left. One by one, these early pioneers in the traveling ranks have fallen victims to death ; most of them, as far as I am in- formed, witnessed a good confession, and have gone to heaven to swell the triumphant shouts of the re- deemed, and meet their spiritual children in a better country than the " far "West." There was one of this number that made shipwreck, and proved the truth of God's word, which says, "One sinner destroyeth much good ;" and perhaps of all the men that then composed the Western Conference when we joined, there are but two now living, namely, William Burke and Jacob Young. Since writing the above, William Burke has gone to his everlasting home.

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CHAPTER VII.

PRIMITIVE METHODISM.

At this conference, in October, 1804, 1 was sent as the junior preacher to Salt River and Shelbyville Circuits, which were joined together, Benjamin La- kin in charge, and William M'Kendree presiding elder.

The circuit was in the Kentucky District. It was a large six weeks' circuit, and extended from the rolling fork of Green River south, to the Ohio River north, and even crossed the Ohio into what was then called Clark's or the Illinois Grant, now in the east- ern portion of Indiana State. We had a little Book Concern then in its infancy, struggling hard for exist- ence. We had no Missionary Society ; no Sunday- school Society ; no Church papers ; no Bible or Tract Societies ; no colleges, seminaries, academies, or uni- versities ; all the efforts to get up colleges under the patronage of the Methodist Episcopal Church in these United States and Territories, were signal failures. We had no pewed churches, no choirs, no organs; in a word, we had no instrumental music in our churches anywhere. The Methodists in that early day dressed plain ; attended their meetings faithfully, especially preaching, prayer and class meetings ; they wore no jewelry, no ruffles; they would frequently walk three or four miles to class-meetings and home again, on Sundays ; they would go thirty or forty miles to their quarterly meetings, and think it a glorious privilege

PETER CARTWRIGHT. 75

to meet their presiding elder, and the rest of the preachers. They could, nearly every soul of them, sing our hymns and spiritual songs. They religiously kept the Sabbath day : many of them abstained from dram-drinking, not because the temperance reforma- tion was ever heard of in that day, but because it was interdicted in the General Rules of our Discipline. The Methodists of that day stood up and faced their preacher when they sung ; they kneeled down in the public congregation as well as elsewhere, when the preacher said, "Let us pray." There was no standing among the members in. time of prayer, especially the abominable practice of sitting down during that ex- ercise was unknown among early Methodists. Par- ents did not allow their children to go to balls or plays ; they did not send them to dancing-schools ; they generally fasted once a week, and almost uni- versally on the Friday before each quarterly meeting. If the Methodists had dressed in the same "superfluity of naughtiness" then as they do now, there were very few even out of the Church that would have any confidence in their religion. But O, how have things changed for the worse in this educational age of the world! I do declare there was little or no necessity for preachers to say anything against fash- ionable and superfluous dressing in those primitive times of early Methodism; the very wicked them- selves knew it was wrong, and spoke out against it in the members of the Church. The moment we saw members begin to trim in dress after the fashionable world, we all knew they would not hold out. Permit me here to give a few cases in confirmation of some things I have said.

This year, in my circuit, there lived a very wealthy, fashionable family. The good lady governess of this

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family attended a two days' meeting I held in the neighborhood. On Saturday, under preaching, the Lord reached her proud heart, and although, perhaps, she was the finest dressed lady in the congregation, when I invited mourners, she was the first that came and fell on her knees, praying aloud for mercy. It pleased God, before our meeting closed, to bless her with a sense of pardoning mercy, and she rose and shouted aloud for joy ; she also joined the Church. When we closed the meeting, I gave out our love-feast for next morning -at eight o'clock ; not a word was said about dress. She went home, intend- ing to come to love-feast next morning, but it occur- red to her that all her superfluities ought to be laid aside now, and that she, as a Christian, for example's sake, ought to go in plain attire ; but, alas ! for her, she had not a plain dress in the world. Said she to herself, What shall I do ? She immediately hunted up the plainest and most easily altered dress she had. To work at it she went ; trimmed it and fixed it tolera- bly plain. To love-feast she came ; and when she rose to speak, she told all about her trouble to get plainly attired to appear in love-feast as she thought she ought to. Take another case :

I traveled in the State of Ohio in 1806, and at a largely attended camp-meeting near New Lancaster, there was a great work of God going on ; many were pleading for mercy ; many were getting religion ; and the wicked looked solemn and awful. The pul- pit in the woods was a large stand ; it would hold a dozen people, and I would not let the lookers-on crowd into it, but kept it clear that at any time I might occupy it for the purpose of giving directions to the congregation.

There were two young ladies, sisters, latelv from

PETEK OAETWKIGHT. 77

Baltimore, or somewhere clown east. They had been provided for on the ground in the tent of a very reli- gious sister of theirs. They were very fashionably dressed ; I think they must have had, in rings, ear- rings, bracelets, gold chains, lockets, etc., at least one or two hundred dollars' worth of jewelry about their persons. The altar was crowded to overflowing with mourners ; and these young ladies were very solemn. They met me at the stand, and asked permission to sit down inside it. I told them that if they would promise me to pray to Qod for religion, they might take a seat there. They were too deeply affected to be idle lookers-on ; and when I got them seated in the stand, I called them, and urged them to pray ; and I called others to my aid. They became deeply en- gaged ; and about midnight they were both power- fully converted. They rose to their feet, and gave some very triumphant shouts ; and then very delib- erately took off their gold chains, ear-rings, lockets, etc., and handed them to me, saying, "We have no more use for these idols. If religion is the glorious, good thing you have represented it to be, it throws these idols into eternal shade."

Take still another case in point. In 1810, when I was traveling in West Tennessee, at a camp-meeting I was holding there was a great revival in progress. At that time, it was customary for gentlemen of fashion to wear ruffled shirts. There was a wealthy gentleman thus attired at our meeting, and he was brought under strong conviction. I led him to the altar with the mourners ; and he was much engaged. But it seemed there was something he would not give up. I was praying by his side, and talking to him, when all on a sudden he stood erect on his knees, and with his hands he deliberately opened his shirt bosom,

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took hold of his ruffles, tore them off, and threw them down in the straw ; and in less than two minutes God blessed his soul, and he sprang to his feet, loudly praising God.

I state these cases to show that unless the heart is desperately hardened through the deceitfulness of sin, there is a solemn conviction on all minds that fashion- able frivolities are all contrary to the humble spirit of our Saviour ; but idolatry is dreadfully deceptive, and we must remember that no idolater hath any inheritance in the kingdom of God. Let the Method- ists take care.

"We had at this early day no course of study pre- scribed, as at present; but William "M'Kendree, after- ward bishop, but then my presiding elder, directed me to a proper course of reading and study. He selected books for me, both literary and theological; and every quarterly visit he made, he examined into my progress, and corrected my errors, if I had fallen into any. He delighted to instruct me in English grammar.

Brother Lakin had charge of the circuit. My busi- ness was to preach, meet the classes, visit the society and the sick, and then to my books and study ; and I say that I am more indebted to Bishop M'Ken- dree for my little attainments in literature and divinity, than to any other man on earth. And I believe that if presiding elders would do their duty by young men in this way, it would be more advan- tageous than all the colleges and Biblical institutes in the land ; for they then could learn and practice every day.

Suppose^joow, Mr. "Wesley had been . obligexLto wait for a literary and theologically trained band of preachers before he moved in the glorious work of his.

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dajj what woukd Methodism have been in the Wes- leyan connection to-day J Suppose the Methodist Episcopal Church in these United States had been under the necessity of waiting for men thus qualified, what would her condition have been at this time? In despite of all John Wesley's prejudices, he providen- tially saw that to accomplish the glorious work for which God had raised him up, he must yield to the superior wisdom of Jehovah, and send out his " lay preachers" to wake up a slumbering world. If Bishop Asbury had waited for this choice literary band of preachers, infidelity would have swept these United States from one end to the other.

Methodism in Europe this day would have been as a thousand to one, if the Wesleyans had stood by the old land-marks of John Wesley : but no ; they must introduce pews, literary institutions and theological institutes, till a plain, old-fashioned preacher, such as one of Mr. Wesley's "lay preachers," would be scouted, and not allowed to occupy one of their pul- pits. Some of the best and most useful men that were ever called of God to plant Methodism in this happy republic were among the early pioneer preachers, east, west, north, and south ; and especially in our mighty West. We have no such preachers now as some of the first ones who were sent out to Ken- tucky and Tennessee.

The Presbyterians, and other Calvinistic branches of the Protestant Church, used to contend for an edu- cated ministry, for pews, for instrumental music, for a congregational or stated salaried ministry. The Methodists universally opposed these ideas ; and the illiterate Methodist preachers actually set the world on fire, (the American world at least,) while they were lighting their matches !

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Methodist preachers were called by literary gentle- men illiterate, ignorant babblers. I recollect once to have come across one of these Latin and Greek schol- ars, a regular graduate in theology. In order to bring me into contempt in a public company he addressed me in Greek. In my younger days I had learned considerable of German. I listened to him as if I understood it all, and then replied in Dutch. This he knew nothing about, neither did he understand He- brew. He concluded that I had answered him in Hebrew, and immediately caved in, and stated to the company that I was the first educated Methodist preacher he ever saw.

I do not wish to undervalue education, but really I have seen so many of these educated preachers who forcibly reminded me of lettuce growing under the shade of a peach-tree, or like a gosling that had got the straddles by wading in the dew, that I turn away sick and faint. Now this educated ministry and theo- logical training are no longer an experiment. Other denominations have tried them, and they have proved a perfect failure ; and is it not strange that Methodist preachers will try to gather up these antiquated sys- tems, when enlightened Presbyterians and Congrega- tionalists have acknowledged that the Methodist plan is the best in the world, and try to improve, as they say, our system, alleging that our educational institu- tions have created a necessity for theological insti- tutes? Verily we have fallen on evil times. Is it possible that now, when we abound in education, that we need Biblical instruction more than when we had no education, or very little ? Surely if we ever needed Bible instruction, it was when we could derive no benefit from literary institutions. This is my com- mon-sense view of the subject.

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I awfully fear for our beloved Methodism. Multi- ply colleges, universities, seminaries, and academies ; multiply our agencies, and editorships, and fill them all with our best and most efficient preachers, and you localize the ministry and secularize them too ; then farewell to itinerancy ; and when this fails we plunge right into .Congregationalism, and stop precisely where all other denominations started. I greatly desire to see all the interests of the Methodist Church promoted, and when all our presidents, professors, editors, and agents shall be laymen, and our ministers follow their appropriate calling, namely, preach the Gospel to a dying world; and if they will not fall into the traveling ranks and be men of one work, let them locate, for it is certain as long as they fill these offices and agencies, it is like a man undertaking to ride a race with the reins of his horse's bridle tied to a stump. Every man who fills these offices and agencies, and retains a membership in the traveling connection, is a clog to the itinerant wheels, and must, ere long, stop the traveling car ; and when that takes place farewell to Methodism.

Is it not manifest that the employing so many of our preachers in these agencies and professorships is one of the great causes why we have such a scarcity of preachers to fill the regular work? Moreover, these presidents, professors, agents, and editors get a greater amount of pay, and get it more certainly too, than a traveling preacher, who has to breast every storm, and often falls very far short of his disciplinary allowance. Here is a great temptation to those who are qualified to fill those high offices to seek them, and give up the regular work of preaching and trying to save souls. And is it not manifest to every candid observer that very few of those young men who be-

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lieve they are called of God to preach the Gospel, and are persuaded to go to a college or a Biblical institute, the better to qualify them for the great work of the min- istry, ever go into the regular traveling ministry ? The reason is plainly this: having quieted their consciences with the flattering unction of obtaining a sanctified education, while they have neglected the duty of regu- larly preaching Jesus to dying sinners, their moral sensibilities are blunted, and they see an opening prospect of getting better pay as teachers in high schools or other institutions of learning, and from the prospect of gain they are easily persuaded that they can meet their moral obligations in disseminating sanctified learning. Thus, as sure as a leaden ball tends to the earth in obedience to the laws of gravity, just so sure our present modus operandi tends to a congre- gational ministry. And if this course is pursued a little longer, the Methodist Church will bid a long, long farewell to her beloved itinerancy, to which we, under God, owe almost everything that is intrinsically valuable in Methodism.

It is said that the young men who are studying in the Biblical Institute at Concord, which is patron- ized by all the New-England Conferences, spend their evenings, and especially their Sabbaths, in the sur- rounding villages, lecturing and preaching, to the great satisfaction and edification of the Churches, and their brethren give them something to aid in their support while they are prosecuting their studies. But who is so hoodwinked or cable towed by prejudice as not to see that this very course is well calculated to sap the foundation of the itinerancy and supplant the regularly appointed pastor, or supersede his labors, and will finally end in a settled ministry. But I must resume the narrative.

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Our conference this fall, 1805, was held at Cole's Meeting-house, Scott County, Kentucky. Bishop Asbury, in consequence of affliction, failed to be with us, and the Conference elected William M'Kendree president. Six more preachers were admitted on trial. The number of traveling preachers was thirty-eight. Our membership numbered 11,877 ; and our increase in members was 2,277.

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CHAPTER VIII.

SCIOTO CIRCUIT.

My appointment, during 1805-6, was on the Scioto Circuit, Ohio State and District. John Sale was pre- siding elder, and James Quinn was senior preacher, or preacher in charge. The reader will see how greatly I was favored the first two years of my regular itinerant life, to be placed under two such men as Benjamin Lakin and James Quinn, and more, two such presiding elders as William M'Kendree and John Sale. These four men were able ministers of Jesus Christ, lived long, did much good, witnessed a good confession, died happy, and are all now safely housed in heaven. Peace to their memory forever !

Scioto Circuit extended from the Ohio River to Chillicothe, situated on that river; and crossed it near the mouth, at what is now called Portsmouth. It was a four-weeks' circuit, and there were four hun- dred and seventy-four members on it. Dr. Tiffin, who was governor of the state, was a local preacher; and both he and his wife were worthy members of our Church. He lived at Chillicothe, then the seat of government for the state.

There were two incidents happened while I was on the east end of this circuit, which I will relate.

"We had an appointment near Eagle Creek. Here the Shakers broke in Mr. Dunlevy, whom we have mentioned elsewhere as having been a regular Pres- byterian minister, who had left that Church and joined

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the New Lights. His New Light increased so fast, that he lost what little sense he had, and was now a ranting Shaker. He came up here, and roared and fulminated a while, led many astray, flourished for some time, and then his influence died away, and he left for parts unknown.

On the southeastern part of the circuit, we took in a new preaching-place, at a Mr. Moor's. We gave them Sunday preaching. Mr. Moor had built a large hewn log-house, two stories high. There was no parti- tion in the second story; but it was seated, and he gave it to us to preach in. Not far from this place lived a regularly educated Presbyterian preacher, who had a fine family, and was in many respects a fine man, but, unhappily, lie had contracted a love for strong drink. He had preached in this neighborhood, and was much beloved, for he was withal a very good preacher.

In making my way on one occasion to Mr. Moor's, to my Sunday appointment, I got lost and was belated, and when I arrived, there was a large assembly collect- ed, and this minister was preaching to them, and he preached well, and I was quite pleased with the sermon so far as I heard it. When he was done, he undertook to make a public apology for a drunken spree he had got into a few days before. "Well," thought I, "this is right; all right, I suppose!" But to excuse himself for his unaccountable love of whisky, he stated that he had been informed by his mother that before he was born she longed for whisky ; and he supposed that this was the cause of his appetite for strong drink, for he had loved it from his earliest recollection. This was the substance of his apology.

I felt somewhat indignant at this ; and when I rose to close after him, I stated to the congregation that I thought the preacher's apology for drunkenness was

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infinitely worse than the act of drunkenness itself; that I looked upon it as a lie, and a downright slander on his mother; and that I believed his love of whisky was the result of the intemperate use of it, in which he had indulged until he formed the habit ; and that I, for one, was not willing to accept or believe the truth of his apology ; that I feared the preacher would live and die a drunkard, and be damned at last ; and that I hoped the people there would not receive him as a preacher until he gave ample evidence that he was entirely cured of drunkenness.

After I made these statements, I felt that God was willing to bless the people there and then ; and, rais- ing my voice, gave them as warm an exhortation as I could command. Suddenly an awful power fell on the congregation, and they instantly fell right and left, and cried aloud for mercy. I suppose there were not less than thirty persons smitten down; the young, the old, and middle-aged indiscriminately, were ope- rated on in this way. My voice at that day was strong and clear ; and I could sing, exhort, pray, and preach almost all the time, day and night. I went through the assembly, singing, exhorting, praying, and directing poor sinners to Christ. While I was thus engaged, the Presbyterian minister left.

There were a few scattered members of the Church around this place, who got happy and shouted aloud for joy, and joined in and exhorted sinners, and they helped me very much. Indeed, our meeting lasted all night, and the greater part of next day. Between twenty and thirty professed religion, and joined the Church ; and fully as many more went home under strong conviction and in deep distress. Many of them afterward obtained religion, and joined the Church.

There was a very remarkable case that I will men-

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tion here. There was one lady about forty-five years old, who was a member of the Presbyterian Church, and a very rigid predestinarian. Her husband was a Methodist, and several of their children had obtain- ed religion among the young converts. This lady got powerfully convicted, and concluded that she never had any religion. She had fallen to the floor under the mighty power of God. She prayed and agonized hard for days. At length the devil tempted her to believe that she was a reprobate, and that there was no mercy for her. She went into black despair under this temptation of the devil, and such was the desperate state of her mind that at length she conceived that she was Jesus Christ, and took it upon her, in this assumed character, to bless and curse any and all that came to see her.

The family were, of course, greatly afflicted, and the whole neighborhood were in great trouble at this afflictive dispensation. Her friends and all of us used every argument in our power, but all in vain. She at length utterly refused to eat, or drink, or sleep. In this condition she lingered for thirteen days and nights, and then died without ever return- ing to her right mind. A few persecutors and oppo- sers of the Methodists tried to make a great fuss about this affair, but they were afraid to go far with it, for fear the Lord would send the same affliction on them.

The Hockhocking River lay immediately north of us, the Scioto River between us. John Meek and James Axley were appointed to that circuit. The circuit reached from the Scioto to Zanesville, on the Muskingum River. It was a hard and laborious circuit. Brother Meeks's health failed, and Brother Sale, our presiding elder, moved me from Scioto, and placed me on this circuit with Brother Axley. X

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was sorry to leave the brethren in Scioto Circuit, and especially Brother Quinn, whom I clearly loved ; but Brother Sale was still my presiding elder, and Brother Quinn's family lived in Hockhocking Cir- cuit, and a precious family it was.

I got to see Brother Quinn every round. Brother Axley and myself were like Jonathan and David. There were no parsonages in those days, and Brother Quinn lived in a little cabin on his father-in-law's land. He had several children, and his cabin was small. When the preachers would come to see him, they would eat and converse with Brother Quinn and family, but would sleep at old Father Teel's, Brother Quinn's father-in-law. The first time I came round, I spent the afternoon with Brother Quinn. He made some apologies, and told me I could sleep better at Father Teel's. " But," said he, " I will tell you how you must do. You will sleep, at Father Teel's, in one part of his double cabin ; he and his family will sleep in the other. His custom is to rise early. As soon as ever he dresses himself he commences giving out a hymn, sings, and then goes to prayer; he does not even wait for his family to get up. He serves the preachers the same way. He never was known to wait a minute for any preacher except Bishop Asbury. You must rise early, dress quickly, and go right into the other room if you want to be at morning prayer. I thought I would tell you beforehand, that you might not be taken by surprise."

I thanked him. "But," said I, "why don't the preachers cure the old man of this disorderly way?"

" O, he is old and set in his way," said Brother Quinn.

"You may rest assured I will cure him," said I.

" O, no," said he, " you cannot."

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So I retired to old Father Teel's to sleep. We had family prayer, and I retired to rest. I had no fear about the matter, for I was a constant early riser, and always thought it very wrong for preachers to sleep late and keep the families waiting on them. Just as day broke I awoke, rose up, and began to dress, but had not nigh accomplished it when I distinctly heard Teel give out his hymn and commence singing, and about the time I had got dressed I heard him commence praying. He gave thanks to God that they had been spared through the night, and were all permitted to see the light of a new day, and at the same time I suppose every one of his family was fast asleep. I deliberately opened the door and walked out to the well, washed myself, and then walked back to my cabin. Just as I got to the door, the old brother opened his door, and seeing me, said :

" Good morning, sir. "Why, I did not know you were up."

" Yes," said I ; " I have been up some time."

" Well, brother," said he, " why did you not come in to prayers ?"

" Because," said I, " it is wrong to pray of a morn- ing in the family before we wash."

The old brother passed on, and no more was said at that time. That evening, just before we were about to retire to rest, the old brother set out the book and said to me :

" Brother, hold prayers with us."

"No, sir," said I.

Said he: " Come, brother, take the book and pray with us."

" No, sir," said I ; " you love to pray so well you may do it yourself."

He insisted, but I persistently refused, saying,

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"You are so fond of praying yourself, that you even thanked God this morning that he had spared you all to see the light of a new day, when your family had not yet opened their eyes, but were all fast asleep. And you have such an absurd way of holding prayers in your family, that I do not wish to have anything to do with it."

He then took up the book, read and said prayers, but you may rely on it the next morning things were much changed. He waited for me, and had all his family up in order. He acknowledged his error, and told me it was one of the best reproofs he ever got. I then prayed with the family, and after that all went on well.

Our last quarterly-meeting was a camp-meeting. We had a great many tents, and a large turn-out for a new country, and, perhaps, there never was a greater collection of rabble and rowdies. They came drunk, and armed with dirks, clubs, knives, and horse-whips, and swore they would break up the meeting. After interrupting us very much on Satur- day night, they collected early on Sunday morning, determined on a general riot. At eight o'clock I was appointed to preach. About the time I was half through my discourse, two very fine-dressed young men marched into the congregation with loaded whips, and hats on, and rose up and stood in the midst of the ladies, and began to laugh and talk. They were near the stand, and I requested them to desist and get off the seats ; but they cursed me, and told me to mind my own business, and said they would not get down. I stopped trying to preach, and called for a magistrate. There were two at hand, but I saw they were both afraid. I ordered them to take these men into custody, but they said they could not do it. I

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told tliem, as I left the stand, to command me to take them, and I would do it at the risk of my life. I ad- vanced toward them. They ordered me to stand off, but I advanced. One of them made a pass at my head with his whip, but I closed in with him, and jerked him off the seat. A regular scuffle ensued. The congregation by this time were all in commotion. I heard the magistrates give general orders, commanding all friends of order to aid in suppressing the riot. In the scuffle I threw my prisoner down, and held him fast ; he tried his best to get loose ; I told him to be quiet, or I would pound his chest well. The mob rose, and rushed to the rescue of the two prisoners, for they had taken the other young man also. An old and drunken magistrate came up to me, and ordered me to let my prisoner go. I told him I should not. He swore if I did not, he would knock me down. I told him to crack away. Then one of my friends, at my request, took hold of my prisoner, and the drunken justice made a pass at me; but I parried the stroke, and seized him by the collar and the hair of the head, and fetching him a sudden jerk forward, brought him to the ground, and jumped on him. I told him to be quiet, or I would pound him well. The mob then rushed to the scene ; they knocked down seven magistrates, and several preachers and others. I gave up my drunken prisoner to another, and threw myself in front of the friends of order. Just at this moment the ringleader of the mob and I met ; he made three passes at me, intending to knock me down. The last time he struck at me, by the force of his own effort he threw the side of his face toward me. It seemed at that moment I had not power to resist temptation, and I struck a sudden blow in the burr of the ear and dropped him to the earth. Just at that moment the

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friends of order rushed by hundreds on the mob, knocking them down in every direction. In a few minutes, the place became too strait for the mob, and they wheeled and fled in every direction ; but we secured about thirty prisoners, marched them off to a vacant tent, and put them under guard till Monday morning, when they were tried, and every man was fined to the utmost limits of the law. The aggregate amount of fines and costs was near three hundred dollars. They fined my old drunken magistrate twenty dollars, and returned him to court, and he was cashiered of his office. On Sunday, when we had vanquished the mob, the whole encampment was filled with mourning; and although there was no attempt to resume preaching till evening, yet, such was our confused state, that there was not then a single preacher on the ground willing to preach, from the presiding elder, John Sale, down. Seeing we had fallen on evil times, my spirit was stirred within me. I said to the elder, " I feel a clear con- science, for under the necessity of the circumstances we have done right, and now I ask to let me preach."

" Do," said the elder, " for there is no other man on the ground can do it."

The encampment was lighted up, the trumpet blown, I rose in the stand, and required every soul to leave the tents and come into the congregation. There was a general rush to the stand. I requested the brethren, if ever they prayed in all their lives, to pray now. My voice was strong and clear, and my preaching was more of an exhortation and encourage- ment than anything else. My text was, " The gates of hell shall not prevail." In about thirty minutes the power of God fell on the congregation in such a manner as is seldom seen ; the people fell in eveiy

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direction, right and left, front and rear. It was sup- posed that not less than three hundred fell like dead men in mighty battle ; and there was no need of calling mourners, for they were strewed all over the camp-ground ; loud wailings went up to heaven from sinners for mercy, and a general shout from Christians, so that the noise was heard afar off. Our meeting lasted all night, and Monday and Monday night ; and when we closed on Tuesday, there were two hundred who had professed religion, and about that number joined the Church.

Brother Axley and myself pulled together like true yoke-fellows. We were both raised in. the back- woods, and well understood frontier life. Brother Axley was truly a child of nature ; a great deal of sternness and firmness about him as well as oddity. He knew nothing about polished life. I will here relate a little circumstance that took place with him and myself at Governor Tiffin's, in Chillicothe.

This year, Brother Axley, while I was on the Scio- to Circuit, came over to see me, and he preached for me in Chillicothe. The governor and his amiable wife were much delighted with Brother Axley. The governor's house was the preacher's home, and we went there. The governor was easily excited, and he had not entire command of his risibilities. Sister Tiffin had great command of herself. She could control the muscles of her face, and look stern when she pleased. They had no children ; but they had a very nice little lap-dog. We were called from the parlor to supper, and among other eatables, they had fried chicken, and tea and coffee. Sister Tiffin asked Brother Axley if he would have some of the chicken. He said, yes, he was very fond of it. She helped him to some ; it was a leg unjointed. Brother

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Axley never offered to cut the flesh off of it, but took it in his fingers, and ate it in that way ; and when he had got the flesh from the bone, he turned round and whistled for the little lap-dog, and threw the bone down on the carpet. I saw the governor was excited to laughter, but he suppressed it. I cast an eye at Sister Tiffin; she frowned, and shook her head at me, as much as to say, " Do not laugh." This passed off tolerably well.

It was the custom in those days to eat a while be- fore the tea and coffee were dished out. Said Sister Tif- fin to Brother Axley, "Will you have a cup of tea or coffee ?" He asked her if she had any milk. She an- swered, " Yes." " Well, sister," said he, " give me some milk, for they have nearly scalded my stomach with tea and coffee, and I don't like it." I really thought the governor would burst out into loud laughter, but he suppressed it; and I thought I must leave the table to laugh ; but casting my eye again at Sister Tiffin, she frowned, and shook her head at me, which helped me very much.

When we went up to bed, said I: "Brother Axley, you surely are the most uncultivated creature I ever saw. Will you never learn any manners ?"

Said he, "What have I done?"

"Done!" said I; "you gnawed the meat off of your chicken, holding it in your fingers; then whistled up the dog, and threw your bone down on the carpet; and more than this, you talked right at the governor's table, and in the presence of Sister Tiffin, about scalding your stomach with tea and coffee." He burst into tears, and said, "Why did you not tell me better? I didn't know any better."

Next morning when we awoke, he looked up and saw the plastering of the room all round. " Well," said

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he, " when I go home I will tell my people that I slept in the governor's house, and it was a stone house too, and plastered at that."

Having been raised almost in a cane brake, and never been accustomed to see anything but log-cabins, it was a great thing for him to behold a good house and sleep in a plastered room. But I tell you, my readers, he was a great and good minister of Jesus Christ. He often said, a preacher that was good and true, had a trinity of devils to fight, namely : super- fluous dress, whisky, and slavery ; and he seldom ever preached but he shared it to all three of these evils like a man of God.

Brother Axley entered the traveling connection in 1804, traveled nineteen years, and in 1823 located. He was remarkably useful as a local preacher. He was industrious and economical ; lived neat and com- fortable, but by going, security for a friend, he lost nearly all his property. The Church helped him some ; but he never recovered his former easy and comfortable circumstances, and died in comparative poverty.

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CHAPTER IX.

ITINERANT LIFE.

At the close of this conference year, 1806, I met the Kentucky preachers at Lexington, and headed by William Burke, about twenty of us started for conference, which was held in East Tennessee, at Ebenezer Church, Nollichuckie, September 15th. Our membership had increased to twelve thousand six hundred and seventy ; our net increase was about eight hundred.

This year another presiding-elder district was added to the "Western Conference, called the Missis- sippi District. The number of our traveling preach- ers increased from thirty-eight to forty-nine. Bishop Asbury attended the Conference. There were thir- teen of us elected and ordained deacons. According to the printed Minutes, this was placed in 1807, but it was in the fall of 1806. Two years before there were eighteen of us admitted on trial; that number, in this short space of time, had fallen to thirteen; the other five were discontinued at their own request, or from sickness, or were reduced to suffering circum- stances, and compelled to desist from traveling for want of the means of support.

I think I received about forty dollars this year; but many of our preachers did not receive half that amount. These were hard times in those Western wilds ; many, very many, pious and useful preachers, were literally starved into a location. I do not mean

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that they were starved for want of food ; for although it was rough, yet the preachers generally got enough to eat. But they did not generally receive in a whole year money enough to get them a suit of clothes ; and if people, and preachers too, had not dressed in home-spun clothing, and the good sisters had not made and presented their preachers with clothing, they generally must retire from itinerant life, and go to work and clothe themselves. Money was very scarce in the country at this early day, but some of the best men God ever made, breasted the storms, endured poverty, and triumphantly planted Methodism in this Western world.

When we were ordained deacons at this Confer- ence, Bishop Asbury presented me with a parchment certifying my ordination in the following words, namely :

" Know all by these presents, That I, Francis As- bury, Bishop of the Methodist Episcopal Church in America, under the protection of Almighty God, and with a single eye to his glory, by the imposition of my hands and prayer, have this day set apart Peter Cartwright for the office of a Deacon in the said Methodist Episcopal Church ; a man whom I judge to be well qualified for that work ; and do hereby rec- ommend him to all whom it may concern, as a proper person to administer the ordinances of baptism, mar- riage, and the burial of the dead, in the absence of an elder, and to feed the flock of Christ, so long as his spirit and practice are such as become the Gospel of Christ, and he continueth to hold fast the form of sound words, according to the established doctrine of the Gospel.

" In testimony whereof, I have hereunto set my

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hand and seal this sixteenth day of September, in the year of our Lord one thousand eight hundred and six.

" Francis Asbtjey.'1'

I had traveled from Zanesville, in Ohio, to East Tennessee to conference, a distance of over five hun- dred miles ; and when our appointments were read out, I was sent to Marietta Circuit, almost right back, but still further east. Marietta was at the mouth of the Muskingum River, where it emptied into the Ohio. This circuit extended along the north bank of the Ohio, one hundred and fifty miles, crossed over the Ohio River at the mouth of the Little Kanawha, and up that stream to Hughes River, then east to Middle Island. I suppose it was three hundred miles round. I had to cross the Ohio River four times every round.

It was a poor and hard circuit at that time. Marietta and the country round were settled at an early day by a colony of Yankees. At the time of my appoint- ment I had never seen a Yankee, and I had heard dismal stories about them. It was said thev lived almost entirely on pumpkins, molasses, fat meat, and bohea tea ; moreover, that they could not bear loud and zealous sermons, and they had brought on their learned preachers with them, and they read their sermons, and were always criticising us poor back- woods preachers. "When my appointment was read out, it distressed me greatly. I went to Bishop Asbury and begged him to supply my place, and let me go home. The old father took me in his arms, and said,

" O no, my son ; go in the name of the Lord. It will make a man of you."

Ah, thought I, if this is the way to make men, I do not want to be a man. I cried over it bitterly, and prayed too. But on I started, cheered by my presid-

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ing elder, Brother J. Sale. If ever I saw hard times, surely it was this year ; yet many of the people were kind, and treated me friendly. I had hard work to keep soul and body together. The first Methodist house I came to, I found the brother a Universalist. I crossed over the Muskingum River to Marietta. The first Methodist family I stopped with there, the lady was a member of the Methodist Episcopal Church, but a thorough Universalist. She was a thin-faced, Roman-nosed, loquacious Yankee, glib on the tongue, and you may depend on it, I had a hard race to keep up with her, though I found it a good school, for it set me to reading my Bible. And here permit me to say, of all the isms that I ever heard of, they were here. These descendants of the Puritans were gener- ally educated, but their ancestors were rigid pre- destinarians ; and as they were sometimes favored with a little light on their moral powers, and could just " see men as trees walking," they jumped into Deism, Universalism, Unitarianism, etc., etc. I verily believe it was the best school I ever entered. They waked me up on all sides; Methodism was feeble, and I had to battle or run, and I resolved on the former.

There was here in Marietta a preacher by the name of A. Sargent ; he had been a Universalist preacher, but finding such a motley gang, as I have above mentioned, he thought (and thought correctly too) that they were proper subjects for his imposture. Accordingly, he assumed the name of Halcyon Church, and proclaimed himself the millennial messenger. He professed to see visions, fall into trances, and to con- verse with angels. His followers were numerous in the town and country. The Presbyterian and Congre- gational ministers were afraid of him. He had men

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preachers and women preachers. The Methodists had no meeting-house in Marietta. "We had to preach in the court-house when we could get a chance. We battled pretty severely. The Congregationalists opened their Academy for me to preach in. I pre- pared myself, and gave battle to the Halcyons. This made a mighty commotion. In the meantime we had a camp-meeting in the suburbs of Marietta. Brother Sale, our presiding elder, was there. Mr. Sargent came, and hung around and wanted to preach, but Brother Sale never noticed him. I have said before that he professed to go into trances and have visions. He would swoon away, fall, and lay a long time ; and when he would come to, he would tell what mighty things he had seen and heard.

On Sunday night, at our camp-meeting, Sargent got some powder, and lit a cigar, and then walked down to the bank of the river, one hundred yards, where stood a large stump. He put his powder on the stump, and touched it with his cigar. The flash of the powder was seen by many at the camp ; at least the light. When the powder flashed, down fell Sargent; there he lay a good while. In the mean- time, the people found him lying there, and gathered around him. At length he came to, and said he had a message from God to us Methodists. He said God had come down to him in a flash of light, and he fell under the power of God, and thus received his vision.

Seeing so many gathered around him there, I took a light, and went down to see what was going on. As soon as I came near the stump, I smelled the sul- phur of the powder ; and stepping up to the stump, there was clearly the sign of powder, and hard by lay the cigar with which he had ignited it. He was now busy delivering his message. I stepped up

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to him, and asked him if an angel had appeared to him in that flash of light. ,

He said, " Yes."

Said I, " Sargent, did not that angel smell of brim- stone?"

" "Why," said he, " do yon ask me snch a foolish question ?"

" Because," said I, " if an angel has spoken to you at all, he was from the lake that burnetii with fire and brimstone !" and raising my voice, I said, " I smell sulphur now !" I walked up to the stump, and called on the people to come and see for themselves. The people rushed up, and soon saw through the trick, and began to abuse Sargent for a vile impostor. He soon left, and we were troubled no more with him or his brimstone angels.

I will beg leave to remark here, that while I was battling successfully against the Halcyons, I was treat- ed with great respect by the Congregational minister and his people, and the Academy was always open for me to preach in ; but as soon as I triumphed over and vanquished them, one of the elders of the Congrega- tional Church waited on me, and informed me that it was not convenient for me to preach any more in their Academy. I begged the privilege to make one more appointment in the Academy, till I could get some other place to preach in. This favor, as it was only one more time, was granted.

I then prepared myself; and when my appointed day rolled around, the house was crowded ; and I leveled my whole Arminian artillery against their Calvinism; and challenged their minister, who was present, to public debate; but he thought prudence the better part of valor, and declined. This effort secured me many friends, ajid some persecution ; but my way was

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opened, and we raised a little class, and had a name among the living.

I will here mention a special case of wild fanaticism that took place with one of these Halcyon preachers while I was on this circuit. He worked himself up into the belief that he could live so holy in this life, that his animal nature would become immortal, and that he would never die ; and he conceived that he had gained this immortality, and could live without eating. In despite of all the arguments and per- suasion of his friends, he refused to eat or drink. He stood it sixteen days and nights, and then died a suicidal death. His death put a stop to this foolish delusion, and threw a damper over the whole Halcyon fanaticism.

I will here state something like the circumstances I found myself in, at the close of my labors on this hard circuit. I had been from my father's house about three years; was five hundred miles from home; my horse had gone blind ; my saddle was worn out ; my bridle reins had been eaten up and replaced, (after a sort) at least a dozen times ; and my clothes had been patched till it was difficult to detect the original. I had concluded to try to make my way home, and get another outfit. I was in Marietta, and had just seventy-five cents in my pocket. How I would get home and pay my way I could not tell.

But it was of no use to parley about it ; go I must, or do worse ; so I concluded to go as far as I could, and then stop and work for more means, till I got home. I had some few friends on the way, but not many ; so I cast ahead.

My first day's travel was through my circuit. At about thirty-five miles' distance there lived a brother, with whom I intended to stay all night. I started,

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and late in the evening, within five miles of my stop- ping-place, fell in with a widow lady, not a member of the Church, who lived several miles off my road. She had attended my appointments in that settlement all the year. After the usual salutations, she asked me if I was leaving the circuit.

I told her I was, and had started for my father's.

" Well," said she, " how are you off for money ? I expect you have received but little on this circuit."

I told her I had but seventy-five cents in the world. She invited me home with her, and told me she would give me a little to help me on. But I told her I had my places fixed to stop every night till I got to Mays- ville ; and if I went home with her, it would derange all my stages, and throw me among strangers. She then handed me a dollar, saying it was all she had with her, but if I would go home with her she would give me more. I declined going with her, thanked her for the dollar, bade her farewell, moved on, and reached my lodging-place.

By the time I reached the Ohio River, opposite Maysville, my money was all gone. I was in trouble about how to get over the river, for I had nothing to pay my ferriage.

I was acquainted with Brother J. Armstrong, a mer- chant in Maysville, and concluded to tell the ferry- man that I had no money, but if he would ferry me over, I could borrow twenty-five cents from Armstrong, and would pay him. Just as I got to the bank of the river he landed, on my side, with a man and a horse ; and when the man reached the bank, I saw it was Colonel M. Shelby, brother to Governor Shelby, of Kentucky. He was a lively exhorter in the Methodist Episcopal Church, and an old acquaintance and neigh- bor of my father's.

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When he saw me he exclaimed :

" Peter ! is that you ?"

" Yes, Moses," said I, " what little is left of me."

" Well," said he, " from your appearance you must have seen hard times. Are you trying to get home?"

" Yes," I answered.

" How are you off for money, Peter ?" said he.

" Well, Moses," said I, " I have not a cent in the world."

" Well," said he, " here are three dollars, and I will give you a bill of the road and a letter of introduc- tion till you get down into the barrens, at the Pilot Knobb."'

You may be sure my spirits greatly rejoiced. So I passed on very well for several days and nights on the colonel's money and credit, but when I came to the first tavern beyond the Pilot Knobb my money was out. What to do I did not know, but I rode up and asked for quarters. I told the landlord I had no money ; had been three years from home, and was trying to get back to my father's. I also told him I had a little old watch, and a few good books in my saddle-bags, and I would compensate him in some way. He bade me alight and be easy.

On inquiry I found this family had lived here from an early day, totally destitute of the Gospel and all religious privileges. There were three rooms in this habitation, below— the dining-room, and a back bed- room, and the kitchen. The kitchen was separated from the other lower rooms by a thin, plank partition, set up on an end ; and the planks had shrunk and left considerable cracks between them.

When we were about to retire to bed, I asked the landlord if he had any objection to our praying before we laid down, Ho said, "None at all ;" and stepped

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into the kitchen, as I supposed, to bring in the family. He quickly returned with a candle in his hand, and said, "Follow me." I followed into the back bed- room. Whereupon he set down the candle, and bade me good night, saying, "There, you can pray as much as you please."

I stood, and felt foolish. He had completely ousted me ; but it immediately occurred to me that I would kneel down and pray with a full and open voice ; so down I knelt, and commenced praying audibly. I soon found, from the commotion created in the kitchen, that they were taken by surprise as much as I had been. I distinctly heard the landlady say, "He is crazy, and will kill us all this night. Go, husband, and see what is the matter." But he was slow to approach ; and when I ceased praying he came in, and asked me what was the cause of my act- ing in this strange way. I replied, " Sir, did you not give me the privilege to pray as much as I pleased?" " Yes," said he, " but I did not expect you would pray out." I told him I wanted the family to hear prayer, and as he had deprived me of that privilege, I knew of no better way to accomplish my object than to do as I had done, and I hoped he would not be offended.

I found he thought me deranged, but we fell into a free conversation on the subject of religion, and, I think, I fully satisfied him that I was not beside my- self, but spoke forth the words of truth with soberness.

Next morning I rose early, intending to go fifteen miles to an acquaintance for breakfast, but as I was get- ting my horse out of the stable the landlord came out, and insisted that I should not leave till after break- fast. I yielded, but he would not have anything for my fare, and urged me to call on him if ever I

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traveled that way again. I will just say here, that in less than six months I called on this landlord, and he and his lady were happily converted, dating their con- viction from the extraordinary circumstances of the memorable night I spent with them.

I found other friends on my journey till I Beached Hopkinsville, Christian County, within thirty miles of my father's, and I had just six and a quarter cents left. This was a new and dreadfully wicked place. I put up at a tavern kept by an old Mr. M' The landlord knew my father. I told him I had not money to pay my bill, but as soon as I got home I would send it to him. He said, " Very well," and made me welcome. His lady was a sister of the "apostate Dr. Allen whom I have elsewhere mentioned. Shortly after I laid down I fell asleep. Suddenly I was aroused by a piercing scream, or screams, of a female. I supposed that somebody was actually committing murder. I sprung from my bed, and, after getting half dressed, ran into the room from whence issued the piercing screams, and called out, " What's the matter here ?" The old gentleman re- plied, that his wife was subject to spasms, and often had them. I commenced a conversation with her about religion. I found she was under deep concern about her soul. I asked if I might pray for her. " O, yes," she replied, " for there is no one in this place that cares for my soul."

I knelt and prayed, and then commenced singing, and directed her to Christ as an all-sufficient Saviour, and prayed again. She suddenly sprung out of the bed and shouted, "Glory to God ! he has blessed my soul." It was a happy time indeed. The old gentle- man wept like a child. We sung and shouted, pray- ed and praised, nearly all night. Next morning the

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old landlord told me my bill was paid tenfold, and that all he charged me was, every time I passed that way, to call and stay with them.

Next day I reached home with the six and a quar- ter cents unexpended. Thus I have given you a very imperfect little sketch of the early travel of a Meth- odist preacher in the Western Conference. My par- ents received me joyfully. I tarried with them sev- eral weeks. My father gave me a fresh horse, a bri- dle and saddle, some new clothes, and forty dollars in cash. Thus equipped, I was ready for another three years' absence.

Our Conference, this year, was held in Chillicothe, September 14, 1807. Our increase of members was one thousand one hundred and eighty ; increase of traveling preachers, six. From the Conference in Chillicothe I received my appointment for 1807-8, on Barren Circuit, in Cumberland District, James Ward presiding elder, who employed Lewis Ander- son to travel with me. This brother is now a mem- ber of the Illinois Conference. It was a four weeks' circuit. We had several revivals of religion in differ- ent places. The circuit reached from Barren Creek, north of Green Kiver, to the head of Long Creek, in Tennessee State. I received about forty dollars quar- terage. We had an appointment near Glasgow, the county seat of Barren County. A very singular cir- cumstance took place in this circuit this year; some- thing like the following:

There were two very large Baptist Churches east of Glasgow. These Churches had each very talented and popular preachers for their pastors, by the name of W and H. The Baptists were numerous and wealthy, and the great majority of the citizens were under Baptist influence. The Methodists had a

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small class of about thirteen members. There lived in the settlement a gentleman by the name of L., who was raised under the Baptist influence, though not a member of the Church. His lady was a mem- ber of one of these large Baptist Churches. Mr. L, was lingering in the last stages of consumption, but without religion. These Baptist ministers visited him often, and advised, and prayed with, and for him. Learning that I was in the neighborhood, he sent for me ; I went ; he seemed fast approaching his end, wasted away to a mere skeleton ; he had to be lifted, like a child, in and out of the bed. I found him penitent, and prayed with him, sat up with him, and in the best way I knew I pointed him to Jesus. It pleased God to own the little effort, and speak peace to his troubled soul ; he was very happy after this. lie told me the next morning that he wished to be baptized, join the Church, and receive the sac- rament. In the meantime, the Baptist ministers came to see him, and as I knew he was raised under Baptist denominational influences, I was at a loss to know how to act. I took the two Baptist ministers out, and said to them: "This afflicted brother has obtained religion, and he desires to be baptized, join the Church, and receive the sacrament. And," said I, "brethren, you must now take the case into your own hands, and do with it as you think best. He was raised a Baptist, and, as a matter of course, he believes in immersion. And," said I, " my opinion is, if he is immersed, he cannot survive it; and as you are strong in the faith of immersion, you must administer it."

"ISTo, no," said they; "he is your convert, and you must do all he desires. We believe, as well as you, that he cannot be immersed."

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" 'Now," said I, " brethren, he wants not only to be baptized, but wants to join the Church, the Baptist Church of course ; and if I baptize him by sprinkling or pouring, you will not receive him into the Baptist Church ; or, in other words, if I do, will you receive him into your Church ?"

" Well, no," said they ; " we cannot do it." "JSTow," said I, "brethren, this is a very solemn affair. You will not baptize him and take him into your Church; and if I baptize him, still you will not receive him. There must be something wrong about this very solemn matter."

They then said they would have nothing to do with it ; that I must manage it in my own way. I then went and consulted the wife of the sick man. I told her what her ministers had said. "Now," said I, "sister, what must I do?"

Said she, " Go and ask my husband, and do as he wishes, and I will be satisfied."

I went, and said, " Brother L., if I baptize you, it must be by sprinkling or pouring; you cannot be immersed."

Said he, "I know I can't, and I am willing to be baptized in any mode ; it is not essential."

As soon as preparation was made, I baptized him by sprinkling, and then proceeded to conse- crate the elements and administer the sacrament. I turned and invited both of the Baptist ministers to come and commune with the dying saint, but they refused. Then I turned to his wife, and invited her to come and commemorate the dying sorrows of her Saviour with her dying husband. She paused for a moment, and then, bursting into a flood of tears, said, "I will;" and came forward, and I administered to them both.

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After this I said, "Brother L., do you wish to have jour name enrolled with the members of the little class of Methodists that worship in the neigh- borhood ?"

He said, "O, yes;" and then added, "before you get round your circuit, I shall be no more on earth, and I wish you to preach my funeral."

After consultation with his wife, I left an appoint- ment for his funeral. In a few days he breathed his last, and went off triumphant.

When I came to the appointment, there was a vast crowd. We had a very solemn time. I stated all the circumstances above narrated, and at the close I opened the door of the Church, and Mrs. L., and six others of her relatives, all members of the Baptist Church, came forward and joined the Methodists. This circumstance gave us a standing that enabled us to lift our heads and breathe more freely after- ward..

In the course of this year we carried Methodist preaching into a Baptist congregation on Barren Creek. A great many of their members gave up Calvinism, close communion, and immersion, and joined the Methodist Church ; and we took possession of their meeting-house, and raised a large society there that flourishes to this day. Out of this re- vival several preachers were raised up that trained and blessed the Methodist Episcopal Church for years afterward.

PETER CARTWRIGHT. Ill

CHAPTEE X.

MEETING IN A WAGON.

Owing to the newness of the country, the scarcity of money, the fewness of our numbers, and their poverty, it was a very difficult matter for preachers to obtain a support, especially married men with families. From this consideration many of our preachers delayed marriage, or, shortly after marriage, located. Indeed, such was our poverty, that the Discipline was a perfectly dead letter on the subject of house rent, table expenses, and a dividend to children ; and al- though I had acted as one of the stewards of the Con- ference for years, these rules of the Discipline were never acted upon, or any allowance made, till 1813, when Bishop Asbury, knowing our poverty and suf- ferings in the "West, had begged from door to door in the older conferences, and came on and distributed ten dollars to each child of a traveling preacher un- der fourteen years of age.

After mature deliberation and prayer, toward the close of my labors on the Barren Circuit, I thought it was my duty to marry, and was joined in marriage to Frances Gaines, on the 18th of August, 1808, which was her nineteenth birthday ; and we had our infare at my father's, on the 1st of September following, which was my twenty-third birthday.

The Conference, this fall, was held at Liberty Hill, Tennessee, on the 1st of October, 1808. Our increase in members this year was about one thousand three

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hundred and fifty; our increase of traveling preach- ers was ten. We had three new presiding-elder dis- tricts formed this year, namely, Indiana, Miami, and Muskingum, making seven presiding-elder districts in the Western Conference.

At this Conference I was elected and ordained an elder by Bishop M'Kendree. The parchment reads as follows, viz. :

" Know all men by these presents that I, William M'Kendree, one of the bishops of the Methodist Epis- copal Church in America, under the protection of Almighty God, and with a single eye to his glory, by the imposition of my hands and prayer, (being assisted by the elders present,) have this day set apart Peter Cartwright for the office of an Elder in the said Methodist Episcopal Church ; a man whom I judge to be well qualified for that work ; and I do hereby rec- ommend him, to all whom it may concern, as a proper person to administer the sacraments and or- dinances, and to feed the flock of Christ, so long as his spirit and practice are such as become the Gospel of Christ.

" In testimony whereof, I have hereunto set my

hand and seal, this fourth day of October, in the year

of our Lord one thousand eight hundred and eight.

" William M'Kendree. "Liberty Hill, Tennessee."

My appointment, this year, was to Salt River Cir- cuit, Kentucky District, James Ward presiding elder. This was a part of the circuit I had traveled in the years 1804 and 1805.

In the course of this year my father died, and left me to settle his little estate, which, owing to the forms of law, took me several months, which was the longest

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time I have ever had from the regular work of a traveling preacher in fifty years ; but upon a proper presentation of the case to my presiding elder, he gave me liberty to go and attend to this business. Giving me this liberty by the presiding elder was then according to Discipline.

At the close of the conference year 1808-9, I at- tended conference at Cincinnati, and there reported myself ready for regular work, and my appointment was to Livingston Circuit. Our increase of member- ship was four thousand and fifty-one ; our increase of traveling preachers was twenty-one.

Livingston Circuit was in the Cumberland District, Learner Blackmail presiding elder. This was my first field of labor as an exhorter ; which circuit I had formed in the days of my boyhood, and had then re- turned to J. Page, presiding elder, seventy members. They had increased now to four hundred and twenty- seven ; a good increase for six years.

We had not a very prosperous year, but we had some gracious outpourings of the Spirit of Gocl. I held a camp-meeting this year, which lasted four days and nights, without any ministerial aid, save one little exhorter and an old drunken Baptist jDreacher, who preached for me once, on Sunday. He then and there confessed his dissipation, and wept bitterly, and made us all cry. We had about thirty converts at this meeting. At the close of the meeting we had many seekers who had not obtained comfort. Twelve of them got into a one-horse wagon, and myself with them. We had to go about fifteen miles, but before we reached our home every one of them got power- fully converted, and we sung and shouted aloud along the road, to the very great astonishment of those who lived along the way. That night the whole neighbor-

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hood gathered in, and we had a glorious time. Sev- eral more were powerfully converted, and many deeply convicted. The work broke out around the settlement, and scores were brought to a saving knowledge of the truth.

I will here relate an incident that took place this year, concerning one of our Methodist preach- ers; his name was J. D. He was raised a very bigoted Dunker, or, as they are sometimes denomi- nated, Seventh-day Baptists. When the Methodist preachers came into his settlement he violently op- posed them, asserting the Dunkers were right and everybody else wrong. After a while, however, he either really or pretendedly got under deep convic- tion and professed religion. (This was when the Meth- odists had borne down all opposition and become popular.) He joined the Methodists, and they soon secured him to preach. Now he had found the right way, and all the rest were wrong. He had consider- able talent, but was a very lazy man. However, the Methodists got him on a circuit a while, and he was popular, but did not get money enough to support him ; so he located, and went into land speculations, and got under par as a good man. This year he moved into the bounds of my circuit, and we renewed our former acquaintance, preached together often, and really we were in a fair way of doing much good. We broke into a very large Free-will Baptist settlement, where the preacher was a very weak brother. We rose high in public opinion, and the Baptists offered us a good salary if we would join them and become their pastor. This was a little too much for my Brother D. He came to me one day and said, "Brother Cartwright, you and I have young and growing families : if we would join these

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Baptists they would give us a handsome support, and as they have no preacher in all this country of any talents, we could sway a mighty influence, getting hundreds into our Church, and secure a good living for our families in all time to come. Don't you think," said he, " it would be best to do it ?" I re- plied: "Brother D., 'Get thee behind me, Satan, for thou art an offense to me.' If money, sir, or a good living, had been my prime object in joining a Church, I should never have joined the Methodists; but when I joined them I joined them from a firm con- viction, believing them to be the best" people in the world ; and the longer I live with them, and the more I understand of their doctrine and system of Church government, the more firmly I am settled in mind to abide my choice ; and this world has not treasure enough to allure me from the Methodist Church."

Poor human nature ! The temptation was too strong. Brother D. yielded, joined the Free-will Baptists, and was soon installed their pastor. Well, now, he proclaimed, he had certainly found the right way, and all the world was wrong. Well, it was not long before he was caught in a criminal act, ruined his moral character, and was dismissed from his pastoral charge. I will here say that this said J. D. was formerly my armor-bearer in the great contest I had with the Shakers at Bozrah, in In- diana, mentioned elsewhere in this narrative. What next? Why, J. D. went and joined the Shak- ers; and now from heaven God had revealed it to him that he was right and everybody else wrong. The Shakers, hearing of his instability of character, had very little confidence in him. They put him to hard labor to try him. This he could not stand ; and presently left them, took up with a scattered band of

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New Lights, moved to Texas, and I expect the devil has got him in safe keeping long before this time.

Our increase for 1809-10 was 1,950. Increase of traveling preachers, fifteen.

At this conference I was returned to Livingston Circuit, Cumberland District ; Learner Blackman presiding elder. At the close of this year, 1810-11, we met at New Chapel, Shelby County, Kentucky, November 1st, 1810. Our increase of members, this conference year, 4,264 ; increase of traveling preach- ers, thirteen.

The Western Conference met the last time as the Western Conference, at Cincinnati, October 1st, 1811, and our increase this year was 3,600. Our increase in preachers was ten. Our strength of membership in the entire Western Conference at its last session as a Western Conference, was 30,741. In 1787 we had but ninety members that were officially reported from the West ; and if, as we have elsewhere stated, that at the General Conference of 1st May, 1800, in Baltimore, the Western Conference was regularly organized, with about two thousand members, the reader will plainly see what God wrought in eleven years by the pioneer fathers that planted Methodism in this vast Western wilderness ; and of the little band of traveling preachers that then plowed the wilderness, say twelve men, none are now living save Mr. Henry Smith. In the fall of 1804, when I joined the Conference, there were a little over 9,000 members in the Western Conference ; in 1811, 30,741. There were then a little over forty traveling preachers, and, in 1810 over one hundred; and yet, at this time there are not more than six of ns left lingering on the shores of time to look back, look around, and look forward to the future of the

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Methodist Episcopal Church, for weal or for woe. Lord, save the Church from desiring to have pews, choirs, organs, or instrumental music, and a con- gregational ministry, like other heathen Churches around them !

In 1804, the membership of the whole Church was 119,945, traveling preachers 433, throughout the United States, territories, and Canada. Their increase this year, throughout the Union, was 6,811. In 1812, when the "Western Conference was divided into Ohio and Tennessee Conferences, our entire membership had increased to 184,567 ; increase of members in eight years, near 65,000. Traveling ministers in 1804, 433 ; in 1812, 688.

In 1811 we elected our delegates to the first dele- gated General Conference ever holden by the Meth- odist Episcopal Church. This General Conference was holden in New- York, 1st May, 1812. At this General Conference, the Western Conference, which had existed some twelve years, was divided into two annual conferences, called Ohio and Tennessee. The Ohio Conference was composed of the following pre- siding-elder districts, namely: Ohio District, Muskin- gum District, Scioto District, Miami District, Ken- tucky District, and Salt River District : six. Tennessee Conference was composed of the following districts, namely: Holston District, Nashville District, Cumber- land District, "Wabash District, Mississippi District, and Louisiana District : six. It will be seen that the State of Kentucky was divided between the two con- ferences. There were members in Ohio Conference, 23,284; in Tennessee Conference, 22,700. There were in Ohio Conference, traveling preachers, sixty- four; in Tennessee, sixty-two. These statistics are for 1812.

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I was appointed to Christian Circuit, Wabash Dis- trict ; James Axley presiding elder. This was a four weeks' circuit, most of it parts and fragments of other circuits. I formed it into a four weeks' circuit. "We had some splendid revivals this year, and took in some three hundred members. We had two or three very successful camp-meetings ; at one of them I baptized one hundred and twenty-seven adult persons and forty -seven children, all by sprinkling, save seven adults, whom I immersed. One of them was the daughter of a very celebrated Baptist minister.

In the north end of my circuit there was a district of densely-populated country, about thirty-five miles across. A Methodist preacher had seldom, even if ever, preached in this district of country. About midway of it there lived a Baptist minister, with a large society and a large meeting-house. He, at an early day, had settled among them, and prejudiced nearly all the country against the Methodist preach- ers and people.

I had to make a day's ride through this settlement every round, and thought it singular that no Method- ist preacher, as I could learn, had ever made a break in it ; and I determined to make one in this region somehow or somewhere. While riding through, I stopped at many houses, and asked for the privilege to preach among them. They looked shy, and denied me. I prayed God to open my way ; and at length, through an acquaintance I had made, left an ap- pointment to preach at the Baptist meeting-house on my next round.

The Baptist minister publicly warned the people not to hear me ; but somehow the novelty of the thing excited their curiosity, and though a week- day, a large congregation turned out, and among the

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rest, their preacher. He told me he should not hinder me that time from preaching in his meeting-house; "but," said he, "you must leave no more appoint- ments at my church, or if you do, you will find the doors barred against you." Well, I had to submit. I went in, and preached as well as I could, and the congregation were considerably affected, even to weeping. I called on the Baptist minister to con- clude, but he refused ; so after closing the services, I told the congregation that I could preach to them every round, but that their minister had forbidden me the use of his meeting-house any more ; but if there was any man present that would open his private house for me to preach in, I would leave an appointment. A gentleman rose up, and tendered me the use of his house, and invited me home with him for dinner ; so I left an appointment, and went with this man and partook of his hospitalities.

When I came round to my appointment, the house was filled to overflowing, though large. While I was preaching, near the close of the discourse, suddenly the power of God fell on the congregation like a flash of lightning, and the people fell right and left ; some screamed aloud for mercy, others fell on their knees and prayed out aloud ; several Baptist members fell to the floor under the power of God. There was a Baptist preacher present. After I had talked, and exhorted, and sung a long time, I called on this preacher to pray, but he was so astounded that, he told me, he could not pray. Our meeting lasted nearly all night. About twelve persons were con- verted in the good old way, and shouted aloud the praises of God. I opened the doors of the Church, and thirteen came forward and joined. From this time the work broke out and many professed religion,

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and we succeeded in planting Methodism on a firm footing here. The Baptist minister who was pastor of the congregation that worshiped at the meeting-house where I preached, had a dreadful rude set of children, especially a daughter whom they called Betsy. She would stand on the seats, point and laugh, and when any would fall under the power of God, she would say it was nothing but a Methodist fit.