CHAPTER XIV.

His mode of Traveling.--Excursion in Missouri, 1820.--His monthly circuit in Missouri and Illinois.--A night Adventure.--A Horseback Excursion.--Origin of Carrollton Church.--Faith and Prayer.--Interview with Rev. J. Going.--A “Standard” Sermon.-- An Affectionate Embrace.--Comforts of Old Age.--Last Illness and Death.

One of the peculiar physical characteristics of Father Clark, even to old age, was his habit of walking. The ordinary mode of traveling for ministers and all other persons who journeyed, both men and women, was on horseback. Carriage roads were infrequent, and buggies, the vehicle of modern times for traveling, were seldom seen on these frontiers. Females rode on horseback to Kentucky and Tennessee, to see their friends, on journies from four to eight hundred miles. But Father Clark had some singular scruples against using a beast of burden; and to one of his personal friends he intimated a religious vow while on the circuit in Georgia, that so long as man oppressed his fellow man, he did not feel free to use a horse. He was never accustomed to the management of a horse, as every frontier man has been from childhood, and he felt unhappy, if not in real fear, while riding one. Hence in nearly every tour he made, he walked.

In the summer of 1820, he made a preaching tour through the Boone’s Lick country to the extreme frontier settlement north side of the Missouri river, to a place called Bluffton. There was Dr. B. F. Edwards, a Baptist, with his young family from Kentucky, who received him cordially. No preacher of the gospel had then gone thus far in the vast west. Only a few families had reached that remote position, then on the border of the Indian country. There he preached the gospel in a small log cabin, and not even crowded with all the families within several miles.

In the Boone’s Lick country, as the central part of Missouri was then called, he found a number of Baptist families, who claimed affinity with the “Friends to Humanity,” and aided them in forming themselves into a church connection. In going and returning, he preached almost daily, as he passed from settlement to settlement.

For ten years before his death, he made a regular circuit, monthly, extending from Fox creek on the Merrimac, twenty miles, west-south-west from St. Louis, round by Coldwater, where was the church to which his membership was attached, and of which he was pastor. There, and near the Spanish pond, a settlement farther east, he held meetings for two, and sometimes three days in succession. At one period he crossed the Mississippi at a ferry a short distance below the mouth of the Missouri. That ferry being stopped, he turned down the course of the river to St. Louis, and passed over on the ferry-boat there. His route then was through the Six-Mile prairie, where he had a regular preaching station. From thence he occasionally diverged to Edwardsville, but more frequently went up the American bottom to Upper Alton, thence to Lofton’s prairie, Judge Brown’s, near the Maconpin, Carrollton, and above Apple Creek to a settlement called Henderson’s Creek, where he collected a small church. Returning, he would deviate from this route to visit other settlements, on the right or left, as occasion called. The whole distance on these routes and back to Fox creek, was about two hundred and forty miles, and in the excursion he preached from thirty to forty times.

Some three or four times each year he visited the churches and his friends in St. Clair, and Monroe counties. At that period a congregation could be gathered on any day of the week by timely notice.

The ferry-boat already noticed below the mouth of the Missouri, was destroyed in a flood, and the ferry not again established. Without knowing this, Mr. Clark started from the Spanish pond, intending to cross at this upper ferry, which would have been a gain of thirty miles. He was obliged to turn down to St. Louis. His appointment next day was at Judge Lofton’s, sixteen miles above Alton. Resolute on fulfilling his engagements, though threescore and ten years had brought on him the infirmities of age, he made his way by St. Louis, and crossed the ferry about dark. In traveling along the muddy pathway, in thick darkness, twenty-four miles to Upper Alton, through the dense forest of the American bottom, he became fatigued, and was repeatedly compelled to rest, by leaning against a tree. He reached the hospitable family of a Presbyterian friend at breakfast. He was excessively fatigued, and on inquiry, the family were astonished to learn he had traveled the whole night and preceding day. Regarding such an effort as an undue sacrifice from a feeble old man, his hospitable friend ventured an admonition that he should not expose himself. He received a response in the mildest language and intonations of voice,--“O, my dear brother, souls are precious, and God sometimes uses very feeble and insignificant means for their salvation. The people expect me to fill my appointments, and the only way was to reach here this morning. This is nothing to what our divine Master did for us.”

Mr. L., in rehearsing this incident, stated he felt humbled and rebuked at the patience, perseverance, and ceaseless energy of this old minister in the service of the Lord.[57]

He had walked eight miles to his customary crossing place on the river, thence eighteen miles to St. Louis, twenty-four miles to Upper Alton, and by two o’clock he was sixteen miles further, preaching to the congregation in Lofton’s prairie. This made sixty-six miles walking in a muddy path, without sleep, so consciously strict was he to fulfill his engagements.

The spring and early summer of 1824, were unusually wet, the rain poured down from the clouds almost daily, the mud was deep in the paths, and it was exceedingly difficult and unpleasant on foot. His friends in Missouri furnished him a small, gentle horse, called a pony, put on him a new saddle, bridle and saddle-bags, and after much persuasion induced Mr. Clark to mount, and ride his customary circuit. He consented, and was placed on the ambling pony, and, much to the gratification of his friends, started on his journey. He was troubled lest the horse should hurt himself, or hurt him. At every creek, pond and slough, he dismounted, threw his saddle bags over his own shoulders, took off his nether garments, as he was accustomed to do when walking, and carefully led the horse through mud and water, often three feet deep. The care of the animal distracted his thoughts, and, on his return, he begged his friends to take back the horse and relieve him from a burden that seriously interfered with his religious and ministerial duties.

When Sunday schools, Bible societies, and missions were brought before the people on these frontiers, he entered at once into these measures, and threw his influence in that direction. He carried a small Bible, or two or three Testaments, in his little wallet to supply the destitute families he visited. He took a deep interest in the first seminary in these frontier States, and encouraged his brethren to coöperate in the good work.[58]

When the first periodical that advocated the interests of religion, education, and social organizations for philanthropic purposes, was published and circulated in his range, his influence gave it impulse. He not only circulated periodicals and tracts among the people, but read such publications in the families he visited, and impressed the subjects on the minds of his listening auditors, by familiar conversation.

In the vicinity of Carrollton, Ill., were a few Baptists from Vermont, New York, and Ohio, who were dissatisfied with the anti-mission, do-nothing policy of a class of Baptists that had a little church in that vicinity. Carrollton was the seat of justice for Greene county, and situated in the centre of a large farming population, and it was desirable to have a Baptist church organized there, without being impeded by the influence and prohibitions of the anti-mission party. To this station Father Clark devoted a portion of his labors. Meetings were held in the court-house, an unfinished wooden structure. Two males and five females having entered into covenant relation in church-fellowship, under the instruction and guidance of the pioneer preacher, a call was made on three preachers in St. Clair county, to visit the place, preach to the people, and give the hand of fellowship to these brethren as a church in gospel order.[59]

These ministers left the north side of St. Clair county on Friday morning, the 27th day of April, 1827. The weather was unpleasant, and a succession of showers continued through the day. They had to ride forty miles to reach Judge Lofton’s, where they were to pass the night. Their breakfast place was twelve miles further on, at Judge Brown’s residence. Another twelve miles would bring them to the place of meeting, and the time to commence was twelve o’clock on Saturday.

At night, when the party reached Judge Lofton’s residence, the weather was most unfavorable. A thick, dark mantle covered the sky, and sent down a steady chilling rain. So it was at nine o’clock. The road had been quite muddy and the traveling unpleasant. The small streams that crossed their path began to rise, and might be in swimming order by morning. They lay down to rest with desponding expectations of reaching the appointment in season.

Next morning, as the first gleams of light glanced over the prairies, the party was up and on their horses. But what a change in the aspects of nature! The clouds were dispersed, the air was soft and exhilarating; and as the sun rose, with healing in his beams, and threw streams of light through the rain drops that glistened on every shrub; gold, emeralds, rubies and diamonds reflected their mingled hues on every side. Birds were celebrating their matins in every spray. The path was muddy, and the streams were at fording places past the mid sides of their horses, but these inconveniences were of too small moment to cause uneasiness. The party dashed on with their high-spirited horses, and arrived at the cabin of their hospitable friend, Judge B---- just as the coffee, corn-cakes, chickens, and other edibles, smoking hot, were ready for the table. The party, both men and horses, were soon refreshed, and being reinforced by a dozen or more persons on their way to the meeting, they proceeded. Just at the time of high noon they entered the village of Carrollton, and made their way across the open area, left for the public buildings, to the house of a Baptist minister,[60] who lived for the time being in the village where they knew the pioneer preacher would be found. He was standing in the door-way, and as his eye caught a glimpse of the ministers, he stepped out; his head was bare and his silvered locks gently agitated by the balmy breeze. The sun shone in meridian splendor, and every thing in nature was a type of the calm and joyous spirit that reigned within. Seizing the hands of his three brethren in the ministry, he exclaimed with the pious ejaculation,--“Bless the Lord, O my soul, and forget not all his benefits. I knew you would come. I prayed for you all day yesterday until I got an answer; and I felt strong in the faith the clouds would disperse, and we should have fair weather and a good time.”

The unexpected change of the weather had been a topic of conversation by the party during their morning’s ride, and one remarked, “I should not be surprised to learn that Father Clark has been praying for us.”

We leave it to that class of speculatists, who fancy that the Almighty does not concern himself with human affairs, to explain the philosophy of this sudden and unexpected change. Doubtless they can solve the mystery by referring to an occult female, without either intelligence, goodness, or power, called NATURE, by whose LAWS every change is produced. Their progenitors lived about 3,680 years ago, and in their superabundant wisdom exclaimed, “_What is the Almighty that we should serve him; and what profit should we have if we pray unto him._”[61]

The little church in Carrollton received the fellowship of the brethren, and was visited by Father Clark nearly every month, while he was able to travel, while Mr. Dodson, who lived in that county several years, furnished occasional aid. The mystical number of seven members remained, but the fallow ground was broken up, the seed was sown in the congregation, and the year before his death, when he could no longer walk the long circuit of two hundred and forty miles, the spirit of the Lord was poured out, and large accessions were made. He labored in faith, prayer and feebleness, and other men gathered in the harvest.

The year 1831 was signalized by the visit of the late Rev. Jonathan Going to this valley. He spent some time in Illinois, and Father Clark heard of him, and so arranged as to meet him at the first annual session of the Edwardsville Association. The writer had given Mr. Going some outline of his character, labors and peculiarities. Each was desirous to hear the other preach. The congregation was unusually large for that period, especially on Sabbath. It was mid-summer, the weather hot, and the people were provided with rough seats, under the trees, adjacent to Upper Alton, and not many yards from the present site of Shurtleff College. Two and three discourses were then listened to with interest and patience at one sitting. The meeting continued without intermission for about four hours. The people gathered from fifteen and twenty miles distant, and would return the same day. No one was fastidious of the dining hour, or cared a straw for the conventionalities of a higher civilization. Mr. Clark had several peculiar sermons, not on paper, for he never used notes;--but in his mind, one of which he would draw forth on such occasions, and preach to large and Christian audiences. One had the text from one of the prophets, and the imagery of the STANDARD, or military ensign, under which the cohorts were marshalled.

Allusion was had, prophetically, to the army of Christ in the gospel day. In his illustrations he referred to the order in the army of Israel, as given in the first and second chapters of Numbers, and their march, each tribe under its own banner. The application of the figure was made to the various denominational forms of organic Christianity. Each standard had its appropriate emblem.

The Protestant Episcopal cohort had inscribed on their liturgical standard, “_Let all things be done decently and in order._”

The Presbyterians inscribed, “_And ye, fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord._”

The Methodists hoisted their banner, with letters of fire,--“_Work out your own salvation with fear and trembling._”

The Baptists had on their flag, which they held with great tenacity,--“_To the law and to the testimony; if they speak not according to this word, it is because there is no light in them._”

Under each head he touched on the peculiarities of each sect, and showed that each held a portion of divine truth, and did valiant service in the army of Prince Emanuel.

There was just enough of quaintness and eccentricity in this mode of preaching the gospel to keep every one wide awake, and cause every hearer to remember and “inwardly digest” what he heard. Few men would crowd into a sermon more evangelical thoughts, or make more vivid and happy illustrations.

The old pioneer was not less interested in the impressive sermon of Mr. Going on missions, and the wonderful progress made in the work of translating and publishing the Scriptures, and preaching the gospel to the heathen.

At the close of such exhilarating meetings, a lively hymn is sung, and the friendly grasp of the hand of christian fellowship extended through the highly excited congregation.

Brethren crowded towards the stand to reach the hand of the “strange brother,” who had so opportunely appeared in the “Far-West.” Some one called on him to come down from the platform, where all the people could approach him.

Father Clark, whose day of discharge every one knew could not be far distant, approached with light in his eyes and joy in his countenance. He first seized one hand with a nervous grasp, then the other; then struck both palms on his shoulders, and before there was time to reflect, threw both arms around his body with an affectionate embrace, and gave him the ancient salutation on both cheeks. The vast congregation were melted, and many voices became so tremulous that the singing almost ceased.

But “the end of all things is at hand.” The friends of Father Clark saw the infirmities of age pressing on him. His walks were limited, his preaching less frequent, and his visits to families were fewer and at longer intervals.

He had gained a home in every family he visited, and a place in every Christian heart. There was no murmuring; nor fretfulness; no complaining of the degeneracy of the age, which is the common failing of old men.

His friends gave him money whenever he needed it. He was seldom known to have a larger sum than fifty cents at one time, and then he felt uneasy until he found some deserving object of charity to relieve him. He desired nothing, sought nothing, and needed nothing of this world’s wealth. His wants were few and promptly supplied by his friends. He had every comfort he desired. He lived among a people where hospitality is a cardinal virtue, and the kind feelings of his friends were exhaustless.

Knowing his increasing infirmities, the author made an effort to visit him at William Patterson’s house on Coldwater, but found he had gone to another home on Fox Creek, and pressing engagements prevented going there. The pen was substituted for a personal interview, and a sketch of his eventful life was commenced, but failing strength prevented its completion.[62]

He lingered along, growing more and more feeble until the autumn of 1833. A letter from one of his brethren, with whom he always found a hospitable and comfortable home,[63] written to his friends in Illinois after his decease, tells the story of his decline in a few words.

“For two years before his death, he had been in a bad state of health, but still traveled through the settlements (St. Louis county) and preached till the 22d of September, when he preached his last sermon at the house of Mr. Quick. He was seized with a severe bowel complaint, which lasted several days, but from which he partially recovered.

“As in health so in his sickness, he must be traveling. We moved him four times in his sickness. On Friday morning, he breathed his last at the house of Elisha Patterson.”

This we suppose to be the 11th of October, 1833. Had he lived to the 29th of November, he would have attained seventy-five years.

His funeral was attended the next day by a large concourse of people. It is not known that he had a relative on earth living, but the Christian people over the whole country where he preached were his sincere mourners.

His mortal remains were deposited in a burying ground, on which the church, with which he lived and died, had erected a house of worship of hewn logs, and his friends placed at the head and foot of his grave a pair of neat marble tombstones, with a suitable inscription.

The place is now an obscure one, out of sight from all public roads. A lot has been provided by a liberal and philanthropic gentleman of St. Louis for the special purpose of a resting place for the Pioneer Preachers of Missouri. Thither it is proposed to convey the remains of FATHER CLARK, THE PIONEER PREACHER.

APPENDIX.

In the “Western Christian Advocate,” Cincinnati, of October, 1834, we found a communication from Rev. John Glanville, the circuit preacher of the Methodist Episcopal Church, in St. Louis county, dated Sept. 25th, from which we give the following extract, relating to Mr. Clark.

“The first preacher that brought the gospel, as understood and taught by the Methodists, across the mighty Mississippi, was the Rev. John Clark. While this country was under the Spanish Government, it was an _illegal_ act;--but not in reference to that _law_ which makes the minister of God a debtor to the Jew and to the Greek; to the wise and the unwise. Having received a commission to preach the gospel to every creature, God sent him not on a warfare at his own cost. Seals to his ministry yet remain in this circuit.

“I saw him on his death-bed. He insisted on being taken to the meeting place. It was done. He enjoyed himself under preaching. Class meeting followed. The old man seemed like a person returned to his home and his friends like a long absence, exulting, rejoicing, and declaring that for many years he had been subject to doubts about his acceptance with God; but that for fours years past, he had not a doubt, and was calmly waiting for his departure. The next time I came to the place, I laid him in the tomb. He had returned to the same house to be at meeting, but on the preceding day was called to the great assembly above.”

FUNERAL DISCOURSES.

It has been customary throughout the south and west to preach funeral discourses, after interment, at such time as may accommodate the largest number of friends or relatives. Rev. Messrs. James and Joseph Lemen had been selected by Mr. Clark for this purpose. After conferring with those more directly concerned, the following places were selected, and due notice given in the papers.

Bethel meeting-house in St. Clair county, the first Sabbath in February;--New Design, in Monroe county, second Sabbath;--Judge Brown, in Greene county, on the third Sabbath;--and Coldwater in Missouri, at William Patterson’s, the fourth Sabbath in February. It was stated in the notice,--“The object in preaching at these several places, is to afford opportunity to the friends of our deceased Father to join in paying this last tribute of respect to his worthy memory. These places furnish central localities in the great moral vineyard, where his labors were ordinarily bestowed.” Immense congregations attended these appointments.

FOOTNOTES

[1] The true aboriginal name of the MISSISSIPPI.

[2] Prov. xxiii: 5.

[3] Transport ships are engaged in carrying soldiers and munitions of war from one country to another.

[4] 1 Cor. xv: 33.

[5] Eccl. vii: 14.

[6] A convoy is one or more ships of war sent to protect merchant vessels and transports.

[7] Technically “burst.”

[8] A Letter of Marque is a merchant vessel, licensed to go armed, and fight in defense in time of war.

[9] A cartel is an agreement between nations at war, for exchange of prisoners. It is also used for the vessel that brings them home.

[10] They proved to be the captain and two mates of the vessel.

[11] Jer. x: 23.

[12] Job xxviii: 28.--Ps. cxi: 10.--Prov. i: 7; ix: 10; xv: 33.--Luke xii: 5.

[13] Job xvi: 2.

[14] Ezek. xviii: 20.

[15] Luke xviii: 13.

[16] Acts ix: 6.

[17] Psalmist, H. 472.

[18] Rom. viii: 14-17.

[19] 1 Cor. xii: 3.

[20] 2 Peter iii: 18.

[21] Looking into the History of the Methodist Episcopal Church, by Rev. Dr. Bangs, Vol. 1, p. 253, we find the following under 1786.

“At the Conference in Virginia, a proposal was made for some preachers to volunteer their services for the State of Georgia, and several offered themselves for this new field of labor. Two of those who offered themselves, namely, Thomas Humphries and John Major, were accepted, and they went to work in the name of the Lord, and were made a blessing to many. They formed a circuit along settlements on the banks of the Savannah river, round by Little river, including the town of Washington. During the year they formed several societies, containing upwards of four hundred members--so greatly did God bless their labors.”

The preceding year (1785) Thomas Humphries was on Tar river circuit, N. C., and John Major on Mecklenburg circuit in Virginia. Very probably the emigration of Methodists from his circuit to Broad river in Georgia, drew him there.

[22] Conference Minutes, vol. 1, pp. 39 and 41.

[23] Many of our readers require telling that _Episcopal hierarchies_ have what they call three “_Orders_” in the ministry, in ascending grades; as, _deacons_, _presbyters_ or _priests_, and _bishops_. The last named communicates the official gift to those below him, by “laying on of hands.” The Methodist Episcopal Church has the same orders, though in a modified form. With them the term Elder is used to express the second grade.

[24] Minutes, Vol. 1, p. 20.

[25] Psalmist--Hymn 1068.

[26] We give old English names for these garments, purposely; such as they were called before finical and apish people changed them for the unintelligible ones now used.

[27] Bib. Antiq., vol. I., Chap. V., pp. 115-129. Amer. S. S. Union.

[28] 1 Cor. ix: 19-23.

[29] 1 Cor. i: 30.

[30] 37 1-2 cents.

[31] Butternut--_Juglans alba oblonga_.

[32] The edition before us is the seventh, and “printed by John Dunlap, at the newest printing office in Market street, Philadelphia, MDCCLXXIII.” [1773.] The title page reads, “A Confession of Faith, put forth by the Elders and Brethren of many Congregations of Christians, (Baptized upon Profession of their Faith,) in London and the Country.”

Adopted by the Baptist Association, met in Philadelphia, Sept. 25, 1742. This “Confession” had its origin in fact from “seven congregations gathered in London, 1643,” and revised and adopted by “Ministers and Messengers of upwards of one hundred baptized congregations in England and Wales,” in 1689. The “Confession” of that year is signed by thirty-eight persons, as a committee, “in the name and behalf of the whole assembly.” The name of the renowned Hanserd Knollys stands at the head of the committee. The object of this Confession, was not to have a “standard,” or rule of faith, separate from or in addition to the Scriptures, in the churches, but “for the satisfaction of all other Christians that differ from us in the point of baptism.”

[33] Job xxxviii: 2.

[34] At that period (1796,) the Methodists had five circuits in Kentucky, ten preachers in the traveling connection, and 1880 whites and 64 blacks in their societies. Their preachers, learning that Mr. Clark had left the Methodist connection, gave him no direct encouragement as a preacher. Mr. Jolliff, Rev. J. Lillard, and two or three other preachers were Independent Methodists, and affiliated with Clark.

According to Asplund’s Register, there were 57 Baptist churches, 50 ordained ministers, 16 licentiates, and 3,453 members, in 1792. Twenty per cent. increase at least should be added for their number in 1796. This would give 4,150 communicants.

[35] Pictures.

[36] It will not be thought strange that such a boy as Thomas Bush (which is a fictitious name for a real personage) became a graduate of Transylvania University, studied law in Lexington, was elected to Congress, and became a Judge of the Court. In all these stations he was an honor to himself, and to those who trained him for usefulness and respectability. He also became a Christian professor, lived a life of faith in Jesus Christ, and died in the full hope of a blessed immortality.

[37] Whiskey in which cherries have been steeped.

[38] This is the aboriginal meaning of Mississippi.

[39] Their towns were situated about twenty miles a little east of north from Springfield, and not far from where now the Chicago and Mississippi railroad crosses Salt Creek, in Logan county. Kickapoo, a branch of Salt Creek, may be seen on the sectional map of Illinois.

[40] The cordelle is a long rope attached to the bow of the boat, and drawn over the shoulders of the men, who walk along the bank. The setting-pole is about ten or twelve feet long, with the lower end shod with iron, and the upper end terminating in a knob, which is pressed against the shoulder, and the men who use them walk forwards on the narrow gunwale, in a very stooping posture, with their faces towards the stern. This shoves the boat against a strong current. When the hands on the gunwale next the shore drop their poles and catch hold of limbs and bushes that overhang the river and pull the boat forward, it is called “bush-whacking.” Oars are used in crossing the river from one shore to the other. A long heavy oar with a wide blade is attached to the stern so as to move on a pivot, and the steersman, who is commandant for the occasion, directs the boatmen. This was the mode of ascending western rivers before the “Age of Steam.”

[41] A species of New England rum, brought from New Orleans.

[42] James Lemen, Sen., became a Baptist preacher, and died January 8th, 1823. He left four sons in the ministry, all of whom, venerable men, are still living in 1854.

[43] Judge Martin’s History of Louisiana, vol. ii, p. 90.

[44] Ibid, p. 153.

[45] Stoddard’s Sketches of Louisiana, pp. 211-224. Annals of the West; St. Louis Edition, 1850, p. 543. The aggregate population of Upper Louisiana at the period of the cession, was about 10,120, of which 3,760 were French, including a few Spanish families; 5,090 were Anglo-Americans, who had come into the country after 1790;--and 1,270 black people, who were slaves, with a few exceptions. Indians were not counted, although several bands had their villages within the bounds of the settlements.

[46] The Spanish prison. Jail.

[47] This is _Fife_ in French orthography, and the name of a Frenchman who first settled on it.

[48] _Clo-shai_--a steeple.

[49] Robert Lemen, Esq., of St. Clair county, Illinois.

[50] Rev. Joseph Lemen, _ibid._

[51] Rev. James Lemen, then junior, now senior.

[52] For about twenty years, we depend wholly on the recollections of his surviving friends, for the incidents of his life and labors. The facts have been obtained, but after protracted and diligent search, we cannot in all cases accurately fix the dates. In no instance do we vary from the exact period more than four or five years.

[53] Red Staff, from the color of the flag-staff.

[54] Rev. James Lemen, who narrated the incident to the author.

[55] We extract the following correspondence from the WESTERN PIONEER, of which the author was editor, of February 16, 1831.

“The following letter from Judge Brown to the editor will be read with pleasure by many of our subscribers. The venerable Father Clark has long been known in Illinois and Missouri as a prudent, but uncompromising advocate of human freedom and the rights of man. The ladies could not have paid the worthy father in the ministry a happier compliment than making him a member of the Colonization Society.

CARROLLTON, Ill., December 25, 1830.

DEAR SIR:--The cause of Colonization is gaining ground in our county, and many, both male and female, take a deep interest therein. The Rev. John Clark was constituted a life member of the auxiliary society of Greene County, on the 12th inst., by the patriotic ladies of Lofton’s prairie and its vicinity, who is the first person, so far as I know, who has been constituted by the ladies a member of that most benevolent institution. I hope for the honor of those ladies, and to stimulate others to follow the example they have set, you will publish the following resolution, with such remarks as you may deem proper to promote the cause of colonization, which I consider a most efficient means that ever have been adopted to civilize and Christianize the uncultivated and barbarous tribes of Africa, as well as to wipe away a foul stain from our national character.

Respectfully your obedient servant, JEHU BROWN.

CARROLLTON, Ill., Dec. 25, 1830.

At a called meeting of the Auxiliary Colonization Society of Greene county, it was

_Resolved_, That the thanks of this society be presented to the ladies of Lofton’s prairie and vicinity, for their generosity and benevolent feelings in constituting Rev. John Clark a life member of this society.

By order of the President. MOSES O. BLEDSOE, Secretary.

[56] The author tried the practice of bathing the feet in cold water in the morning, while traveling on these frontiers, and found it invariably injurious to _him_. The application of cold water to the feet and body of more than one-fourth is positively injurious. To others it is highly beneficial. This depends on the _temperament_. Mr. Clark had a sanguine-nervous temperament, and received benefit. The writer has a bilious-nervous temperament, and the circulation sluggish. To such, the experience and observation of fifty years have taught that the cold bath is injurious, while the hot bath is exhilarating. Careful observation and experience are the only safe guides. It is sheer quackery to prescribe the same treatment to all persons.

[57] This was Enoch Long, Esq., now of Galena, Ill.

[58] This was the seminary at Rock Spring, which proved the embryo of Shurtleff College.

[59] This is the usage amongst Baptists. No ecclesiastical authority is required to constitute a church. Any number of the disciples of Christ, when baptized on a profession of faith, can unite in church fellowship. Ministers and other brethren, on invitation, meet with them, and give them public recognition as being in union.

[60] Rev. Elijah Dodson.

[61] Job xxi: 15.

[62]

COPY.--Coldwater, Mo., Sept. 20th, 1832.

DEAR FATHER IN THE GOSPEL:

I have come this way on my tour to the Missouri Association, with the hope of seeing you, and having one more interview on the shore of time. I imagine you have gotten to the banks of Jordan, and are waiting for the boat to carry you safely across.

I have some special business with you, on behalf of your friends, which I meant to have done by word of mouth, but now must do it with the pen. During your long pilgrimage, you have been _trying to do good_, and no doubt wish to keep _trying_ the inch of time you may remain with us. Some of your Christian friends are anxious you should do some _good on earth_, after you have joined the ranks above.

Your friends think a memoir of your life, including your conversion, experience, travels, and labors would be interesting and useful to the living; and they are not willing to part with you without having the materials left.

Your labors in this country are intimately connected with the religious history of the country, and to have an accurate account of the one, we must have a sketch of the other. We wish you to commence writing, the mere facts and dates, without regard to style, soon, and continue as your strength permits. Yours with due respect,

[63] Mr. William Patterson.

Transcriber’s Notes

Punctuation, hyphenation, and spelling were made consistent when a predominant preference was found in this book; otherwise they were not changed.

Simple typographical errors were corrected; occasional unbalanced quotation marks retained.

Ambiguous hyphens at the ends of lines were retained.

Multiple paragraphs within quoted text inconsistently begin with quotation marks. These inconsistencies have been retained here.

Page 9: “_Frith of Murray_” probably should be “Firth”.

Page 13: “all his studies” was misprinted as “stndies”; changed here.

Page 26: “a monument” was misprinted as “monment”; changed here.

Page 47: “Sweedish” was printed that way.

Page 113: “Pittssylvania” was printed that way, but looks like a printer’s typesetting error.