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.