Forms a Methodist Class in Illinois.--Gradual change of Views.--
Mode of Inquiry.--Circumstances of his Baptism.--Practical
progress in Baptist Principles.--Zeal and influence in promoting
education.--Early Schools in the Illinois country.--A
formidable obstruction to a pupil.--Three fellows in the way.
--Want of books.--A whiskey-loving teacher rightly served.--
Effects of Father Clark’s teaching.--Visits Kentucky again.--
Visits to West Florida.--Interview with a Sick man.--Efficacy
of Prayer.--A Revolution.
We shall now confine our attention entirely to Father Clark. Soon
after he began his regular visits to the Spanish country, he gathered
into a society a small class of disciples, and held regular meetings
with them near Bellefontaine, some three or four miles north of New
Design. He still regarded himself a Methodist, though independent of
that ecclesiastical connection. He was scarcely conscious at that
period, that he was gradually diverging from the peculiarities of
Wesleyism and approaching the fundamental principles of Baptist
faith and practice. He had held his intellect and conscience open to
conviction from the time he left the conference in Georgia, by the
prayerful resolve to follow the Scriptures, and bring all his religious
practice into strict conformity to that divine rule. His habit of
praying in every perplexity, until his mind became satisfied that he
was in the pathway of duty, continued and increased with advancing
years. At the same time, as ever after, he was liberal to all other
Christians, and made no efforts to proselyte them to his own peculiar
views. He explained the Scriptures, and urged on all whom he addressed
in public, or conversed with in private, the duty of studying the Word
of God, and following wherever it led. Christ was ever held up as sole
law-giver in Zion. For several years the conviction had increased that
he was unbaptized, and that by this ordinance more than any other, the
disciples of Christ made a profession of faith in him. He had become
convinced that the ceremony performed in unconscious infancy, by virtue
of some mystical covenant relationship of his parents, and by the
pastor of the church where he was born, was to him no part of Christian
obedience.
In the little society he had gathered was a good man by the name of
Talbot, who had been a local Methodist preacher. Mr. Clark and this
man became quite intimate. Both had about the same views of Christian
ordinances and a gospel church state. Mr. Talbot regarded himself
unbaptized, and repeatedly requested baptism from the hands of his
brother. We have repeatedly shown that Father Clark was subject to very
serious impressions of mind concerning his duty, made it a subject of
fervent prayer, and was conscientious not to resist the impressions
he felt in answer to prayer. His judgment had become clear on the
scriptural form of baptism, but who should baptize him was with him
a momentous question. After another season of private prayer, the
conviction was felt that he must baptize Talbot, and Talbot administer
the same ordinance to him. And so it happened. A meeting was appointed
at Fountain Creek, a small stream that still meanders among the hills
in Monroe county, where a large congregation, compared to the present
population of the country, came out. After preaching, and a relation
of their religious experience, views of the kingdom and ordinances
of Jesus Christ, they both went down into the water, and Mr. Talbot
baptized Father Clark, and Clark baptized Talbot, and then baptized
several other persons.
If a regular and uninterrupted succession of baptisms from the days
of the apostles is indispensable to qualify the administrator, and
give validity to the ordinance, then there was certainly a broken
link in the chain here, as there was in that of Roger Williams and
Deacon Holliman. He who thinks he is in possession of such an unbroken
chain is bound to show every link. Assertions and imaginings are not
historical proofs.
At the next regular meeting, a month later, Mr. Clark again baptized
two or three others of his society, one of whom, a venerable and pious
member of the Methodist society, yet lives within the vicinity of the
writer. Both Mr. Clark and Mr. Talbot, were regular administrators
of religious ordinances according to Pædobaptist usage, for they had
been duly authorized by the Methodist Episcopal church, had left that
connection in an orderly mode, and still sustained the ministerial
office. It was ten or twelve years after this before he became
regularly connected with the Baptist denomination.
Amongst his other services that implanted him in the confidence and
affections of the people, was his ability, zeal and influence in the
cause of education. In this department of labor, as in his gospel
ministrations, he engaged from no personal or pecuniary motives.
His services were offered to all who would come under his tuition
and behave properly. For his board and clothing, he relied on the
liberality of his patrons. He was in fact _the pioneer teacher_ in this
country, for all before him were unfit for that business.
In the French villages, common school education was neglected. Some
of the priests and elderly females taught the children the elements
of their religion, and to read their native language, but a large
proportion of that class of people grew up to manhood with little
knowledge of science and literature, and less learning.
The first school ever taught among the American settlers in the
Illinois country, was by Solomon Seely, in 1783. Francis Clark,
an intemperate man, came next, and had a small school in Moore’s
settlement near Bellefontaine, in 1785. He did quite as much harm
as good. Next after him for two or three years was an insignificant
Irishman by name of Halfpenny. He possessed very little learning and
less skill in teaching. School books were scarce and more difficult
of attainment than in Kentucky. Each pupil carried such a book from
which to say his lessons, as could be found in his father’s log
cabin. One little fellow, whose memory was not in the best order and
his perceptive faculties slow of development, had the Bible for his
book for “easy readings.” Master Halfpenny had no more schoolmaster
sense than to give out his lessons from the book of Daniel, and third
chapter. Partly by spelling out the words, and partly by the aid of a
school-fellow, he had made tolerable progress in pronouncing the “hard
words” and proper names through eleven verses. In the twelfth verse he
met the formidable obstruction of the three Hebrew names, Shadrach,
Meshach, and Abednego, which he could not surmount. The master was
petulant, surly, and uttered a series of strange sounds, in jabbering
Irish, which the poor afflicted pupil could neither understand nor
imitate. He did his very best to pronounce these names in the way the
master ordered, and was dismissed with the formidable threat of a
striped jacket the next day if he forgot them. Next day came, and the
little fellow was in his seat, toiling at his lesson, for he really
tried to learn. His turn came to “say his lesson,” and he stood beside
the master in a tremor that shook his little frame and the perspiration
streaming down his cheeks. His lesson commenced with the thirteenth
verse. Nebuchadnezzar was one of those long words that had gone round
the school on divers occasions, and little Tommy, as he was familiarly
called in the family circle, had mastered that before the stupid master
had put him into the book of Daniel. He read two lines distinctly
with a tremulous voice, for the threat of a striped jacket had not
escaped his memory, when he stopped suddenly. “Th’read on,” sounded in
his ears like the crack of the hazle;--“why don’t ye th’read on, ye
spalpeen,” came again with the expectation of the whip. The trembling
pupil, unable to recollect or repeat any thing, burst into tears and
sobs, and made an effort to explain his inability--“Why here are these
three fellows again, and I don’t know them.” Master Halfpenny for once
was disarmed. There was so much simplicity and honest effort in the
boy that the master made a kind effort to relieve his pupil. “Why,
boy, cannot ye mind th’em? They ar’ _Mister Shaderack, Mes-hack, and
Abed-ye-go_. Now ye mought go on with y’r lesson; and don’t ye miss ’em
agin.”
Spelling, reading, writing and the mere elements of simple arithmetic
were all that these and many others pretended to teach. The
difficulties encountered in obtaining a small amount of education by
children in Illinois, from the earliest American settlements to the
close of the last century were greater, and books more difficult to be
procured than when Mr. Clark taught in Kentucky. The price of a single
copy of “Dilworth’s New Guide to the English Tongue,” as the title page
read, was one dollar. And none but old copies of the coarsest paper,
the refuse of old stores and printing offices, sold at auction, were
brought to this remote frontier. No classes were organized, nor could
there be any uniformity of books. The masters ruled, not with “a rod
of iron,” but a wand of hickory, four feet long. The teachers were
turned out at Christmas, when the king of misrule took the chair, and
lawlessness prevailed. Not only were the scenes enacted, we described
in chapter ninth, in Kentucky, but even more lamentable and ludicrous
ones.
A few years later, one of the whiskey-loving sons of Erin attempted to
teach in a settlement known to the writer, who received the tale from
one of the employers. Our informant, who loved his dram, despised all
meanness and selfishness, and he regarded a man who would “suck a jug”
in secret, as about the meanest of the race. Hence he “abominated” the
schoolmaster, and gloried in the tricks some of the youngsters played
him. The master was observed by the shrewd young men under his charge,
to retire from the cabin to a thicket during the hours for lessons, and
in proportion to these occasions of retirement, his eyes grew dull, his
tongue wagged heavily, and his natural jabbering as an Irish pedagogue,
became more unintelligible.
A search warrant in a verbal form was issued and served on the thicket
by two smart young men; the whiskey bottle was found, and in quite
a private way received a full allowance of tartar-emetic, and then
carefully deposited in its accustomed hiding place. Next day the master
was seized suddenly with an alarming illness. It would have been
called cholera, but that disease was unknown on these frontiers at that
period. But, as our informant expressed it, “he was orfully skeered,
and glad enough to have us let him off from his article.”
Mr. Clark taught the youngsters about Bellefountaine, New Design, and
the “Bottom,” at various intervals for eight or ten years. Though other
teachers met with the customary Christmas frolic, and were dethroned,
Mr. Clark was an exception. Not one of the roguish young men in the
settlements would offer him such an insult. Those pupils who were kept
under proper government at home, made no trouble in the school. But
there were wild and rude young lads, who were devoid of self-respect,
and required the application of the hazel and hickory. One of our old
friends, now past the age of threescore and ten, was a student of Mr.
Clark, at times, for several years, and received ample qualifications
under his tuition for the official duties of marshall under the
territorial government, and who also has been a useful teacher. Of
him we have made special inquiry how he managed these insubordinate
youngsters, and how their rebellious habits affected his temper and
patience. His response is, that on some occasions he thought him to
be slightly irritated, that occasionally he had to use the rod, that
he would have order in his school, and that he always discriminated
between criminality and dullness.[49] The modern contrivances for
teaching arithmetic and the elements of mathematics were then unknown.
The rules were written out by the teacher, and the sums when worked
right were all copied in a book. Not long since we looked over a book
preserved by another student, with the date of 1806, then twenty-one,
now verging to seventy years of age.[50] A third, and one who for
almost half a century, has been esteemed as one of our ablest and
most successful ministers, (as has also his brother just named,)
acknowledges himself as having received special aid from this pioneer
preacher in preparing him for the ministry. This person in earlier life
performed a prominent part in the public affairs of the territorial
and state governments. In addition to minor branches, he studied
mathematics, logic, rhetoric, history and philosophy. This minister,
as several others have done, acknowledges his indebtedness to Father
Clark for his valuable aid in those branches specially relating to the
profession of the ministry.[51] Many others who shared the benefits of
his instruction have long since followed their beloved teacher to “that
bourne from whence no traveler returns.”
Mr. Clark made a visit to Kentucky before the period of his baptism,
but what year we find no one who can recollect. It was probably about
1800, or 1801, during the period of the great revivals there, for he
had large congregations wherever he preached, and unusual success
followed. He was absent several months, and his friends in Illinois
were anxious for his return, and sent William Murray as a messenger
through the wilderness to recall him. Mr. Murray came into a crowded
congregation, soon after Mr. Clark had commenced his sermon. While
his quick eyes were glancing over the deeply affected congregation,
they lit on the well known form and features of the messenger, and a
suspicion of his errand flashed on his mind.
“There’s brother Murray, from the Illinois country, and no doubt the
Lord has sent him for me to return there. I had an impression this
morning in prayer that I must go back to that destitute field. Try to
get a seat, brother Murray, and wait patiently, for I must finish my
sermon. It is probably the last time I shall ever preach in Kentucky,
and I can’t leave without warning poor sinners once more to flee to the
Saviour.”
There was nothing extravagant in this style of address. In that
congregation, it would have turned no one’s thoughts from the subject.
It is no unusual thing for ministers, while preaching, to throw out a
parenthetical sentence to individuals present, and receive responses.
It causes no interruption to persons who are not tied up by forms, and
restrained by conventionalities, as in older communities.
The meeting continued till a late hour that day. Anxious persons
desired instruction, and Father Clark was called on repeatedly to
offer prayers for sinners in distress. Then the congregation must sing
some familiar songs, give him the hand of fellowship, and beg him to
remember them in his prayers when far away. Next morning Mr. Clark and
his friend were on the trail for the Illinois country.
It was about the year 1807 or ’08, that Mr. Clark, after a long
season of prayer and impressions, went down the Mississippi river on
a mission to West Florida.[52] The tract of country, exclusive of
the Island of Orleans, now belonging to the State of Louisiana, and
called West Florida, was retained by the Spanish government, after the
cession of Louisiana, though understood by both the French and American
governments to be included in that cession. The laws of Spain and the
Catholic religion existed in that district. Baton Rouge was the site of
a Spanish fort, in which a small garrison was stationed. A large part
of the population were emigrants from the south-western States, and
claimed the right of transfer with the people of Louisiana. They made
an unsuccessful effort to throw off the Spanish yoke in 1805. In this
district, and amongst these Americans, Mr. Clark spent several months,
preaching and teaching. The towns of Baton Rouge[53] and Bayon Sara
were on the river, and the settlements in the country extended over
the district of East Feliciana. Mr. Clark made a second visit to this
country about 1810, or ’11, and we can give several incidents that
occurred, but cannot distinguish on which tour. On his first voyage he
started in a small canoe from the Merimac river in St. Louis county,
and Mr. Boly, one of his friends, aided in fitting him out. To balance
the frail craft in which he embarked, poles of light papaw wood were
lashed across the canoe. In this light vessel thus trimmed he floated
with the current, and steered with a single paddle by day, and encamped
in the dense forest that lined the shore at night. The voyage of more
than one thousand miles, down this turbid, foaming river, was made in
safety. He was alone, and yet not alone, for a deep conviction of the
all-seeing and everywhere-present God rested on his mind wherever he
traveled, by night and by day. Through the Mediator and mercy seat he
held communion, habitually, with the Father of spirits, and felt the
most childlike confidence in his gracious arm for protection.
It was while on one of his excursions to Florida, that he heard of
the illness of a Mr. Todd, with whom he had some acquaintance in the
Illinois country. Mr. Todd had gone down the river on a flat-boat
with a load of produce, which he had sold out, and with one of his
companions, was making the long and perilous journey on foot to the
upper country. This was the common mode of transportation _down_ the
great rivers of this valley to market before the period of steam
navigation. Flat-boats never return up the strong current, but are sold
and broken up for old lumber, and the men return through the Indian
country and intervening forest on foot. This was a perilous business,
and caused great destruction of human life. Many perished of whom their
friends never learned the particulars. Bands of robbers roamed through
this wilderness, and doubtless many a farmer from Tennessee, Kentucky,
and the country along the Ohio and Wabash rivers, who never returned,
was murdered for the money he attempted to transport.
Mr. Todd belonged to a family in Illinois who were infidels of the
Paine creed. That is, they believed in Almighty God, as the creator
and governor of the world, but disbelieved the supernatural birth,
divine nature and office-work of Jesus Christ as a mediator, and the
divine authority of the Scriptures. Mr. Clark found Mr. Todd very
sick with the bilious fever, nursed him, and continued with him until
he thought himself able to travel. While at the worst stage of the
disease, the sick man was given over, and thought himself he must die
in that dreary wilderness, and desired Mr. Clark to pray for him. This
was done repeatedly in his presence, and the preacher became unusually
exercised, and spent some time in secret prayer for him, that God would
spare his life, and enable him to reach his friends in the Illinois
country. As Mr. Todd was about to depart on foot, with his traveling
companion, for a long journey through the wilderness and Indian
country, under great despondency, and with faint hopes of reaching
the end of his journey, Father Clark again prayed with him, gave him
encouragement, and assured him that the GOOD ONE, as he denominated
our Heavenly Father, would not leave him to perish in the wilderness.
He felt assured of a gracious answer to his prayers on his behalf, and
that he would reach his friends, though a thousand miles lay between
them.
It was a terrible affair for a sick man to travel through the swamps,
cane-brakes and pine forests, and cross the rivers and creeks that lay
in the route. On several occasions the sick man, in despair of reaching
the end of his journey, lay down to die, when the recollection of
the prayers of Father Clark, and the assurance he gave of seeing
home, inspired him with new vigor, and urged him onward. He reached
his brother’s house in the American bottom, under the firm conviction
that his life had been spared, and preternatural strength given him in
answer to the prayers of that good man.
This man’s constitution was broken down. He lingered along in a feeble
condition, and in a year or two died of a pulmonary disease. While
on his death-bed at his brother’s house, (who, though he possessed
some fine traits of character, remained a hardened infidel,) he sent
for a minister of the gospel to visit and pray with him.[54] He had
previously told his friends how he had experienced the efficacy of the
prayers of Mr. Clark, and he again repeated the story to his visitor,
and stated with great frankness that he had serious doubts of the Bible
being a revelation from God, but he had no doubt that God did hear and
answer the prayers of good men.
The visiting minister, as was his habit in all such instances,
conferred with the infidel brother in whose house he was, and with
whom he had been personally acquainted for many years. “Mr. Todd,
your brother appears to be failing. He has not long to live with us.
I know your principles, that you do not believe in the Scriptures as
a revelation from God, nor in Jesus Christ as a Saviour. This is your
house, and I desire to do nothing that appears obtrusive. If I pray
with your brother as he requests, I must pray in the name of Jesus
Christ. This may be offensive to you.” Mr. Todd replied, “Mr. L., my
brother wishes you to pray for him. I desire you to exercise your own
privilege in my house as freely as if it were your own. In every thing
I desire my brother to be gratified while he lives, and I think with
him that the prayers of good men are heard. I know he cannot live long.”
A portion of Scripture was read, a hymn sung, and all the household
kneeled around the bed, and behaved with decorum, while the minister
made his petition to the throne of grace for the dying sinner.
No good, but much injury has resulted from the assumption of
ministerial dignity and authority, with such people as the Todd family.
Nothing is lost but much gained by courtesy and condescension. Such
were the lessons taught and the example set by the successful pioneer
whose life we are tracing.
In one instance, if not in both, Mr. Clark returned on foot from West
Florida to the Illinois country through the intervening wilderness. His
second tour was made by land, and on foot, and he preached wherever
settlements existed, and left a series of appointments, which he
filled on his return. In the Arkansas country he attempted to reach a
settlement, but got lost in the woods and cane-brakes, and wandered for
some hours without finding the signs of a human habitation. He was a
thorough woodsman, but he despaired of finding the way out by his own
skill. Believing in the constant protection of Divine providence, which
he could obtain by prayer, he knelt down by a large tree, and continued
to pray until his mind became calm, and he felt relieved of all
perturbation and anxiety. Pursuing the direction to which he was led by
the impressions of mind he received, he soon came to a path that led
him to a house on the border of the settlement he was trying to find.
West Florida became revolutionized in 1810, and if we rightly
conjecture, at the time or just before the second visit of Father
Clark. That portion of Florida that lay west of the Perdido river,
was originally a part of Louisiana, but the Spanish government held
possession, and the government of the United States, desirous of
avoiding collision with Spain, did not take forcible possession of this
district. In the summer of 1810, the people of the territory, aided
by their friends from Mississippi, effected a successful revolution,
with very little bloodshed. A party of French, headed by Captain George
Depassau, and a party of Americans, commanded by Captain H. Thomas,
made a bold and successful attack on the fort at Baton Rouge, which
surrendered at discretion, and the civil and military authorities of
Spain were permitted to retire to Pensacola. In October the district
was annexed to the United States, by the proclamation of the President,
announcing that William C. C. Clairborne, governor of the territory
of Orleans, was empowered to take possession of West Florida, in the
name of the United States, as a portion of the territory under his
jurisdiction.
While on a visit to this district in 1842, we found persons who had
heard Father Clark preach, and remembered him as a pioneer school
teacher.
On his return from his second tour, he was taken sick, and continued
in a feeble condition for some time. His friends in St. Louis county
hearing of his situation, went after him, and there being no carriage
roads, they hauled him on a sled, dragged by a single horse, through
the wilderness to the settlements near St. Louis.