AUTOBIOGPLAPIIY OF A P:
OR, 
THE NATIVITY, EXPERIENCE, TRAVELS, AND MINISTERIAL LABORS
OF
REV. SAMUEL PJCKARD,
"onbrtt 
STIRRiNG INCIDENTS AND PRACTICAL THOUGHTS; WITH SERMONS BY
THE AUTHOR, AND SOME ACCOUNT 0]? THE LABORS 0]?
ELDER JACOB KNAPP.
"The love of CHRIST doth me constrain1
To seek the wand'rlng souls of men."
EDITED BY 0. T. C0NG].
[ILLUSTUAT ED.]
I!IOAG0:
CHURCII & GOODMAN, PUBLISHERS,
51 LA SMILE STREET.
1860. 
Entered according to Act of Congress, In the year 1866, by
CHURCH & GOODMAN,
In the Clerk's Office of the District Court of the United States, for the Northern
District of ]llinois.
FORCEf, GOODMAN & DONNELLSTI,r
Printers,
51 and 53 La Salle Stree t,e           Chicago.
S3tereotyped by
A. Zkh.S;I',
84 Dearbor n street,
Chicago. 
DEDIC ATION.
TO THE MANY NEW CONVERTS
with whom I have prayed, wept and rejoiced at the mercy seat;
and to the many brethren. sisters, and warm friends who have
sat under my ministry, and from whom I have received much
help and kindness, is this volume respectfully inscribed by their
Grateful Friend and Brother,
S. PICKARD.
e
i It -
I
i 
0 
PREFACE.
"0 THAT MINE ENEMY WOULD WRITE A BOOK I"  This, in former
times, passed for as sore an evil as a good man could think of Wishing
to his worst enemy: bus as to my enemies- and I hope that, aside
from "the rulers of the darkness of this world," they are very fewI do not know that they have wished me so great an evil; yet, strange
to say, my best friends have. Book-making is not my-forte; but I
have been urged to attempt it, and here is the result.
I began to preach in Iowa when it was a Territory, and when there
were, perhaps, not to exceed a hundred Baptists within its entire
bounds, and have made it my principal field of labor ever since.
During all this time my labors have consisted chiefly in traveling from
place to place, and holding protracted meetings.
My life has been a stirring one i and it is supposed, and probably
is true, that I have preached more sermons in Iowa than any other
minister now in it. I have aided in the organization of many churches,
and held meetings in a great many places; and it is thought by those
who have wished me to produce this book, that the many hundreds
of converts who have been brought out in those meetings, and also
multitudes of brethren, sisters, and friends,'who have in different
places sat under my ministry, would gladly receive the volume from
my hands, and be much profited by it. That I have been persuaded
to this must be my only apology.
In justice to myself I should say, that the book has been hastily
prepared within the last few months, under the pressure of ministerial labors, so that very little time could be devoted to giving it literary
- - 
s 
PREFACE.
excellence. Even under these circumstances it has been taken altogether from memory; for I have never kept a journal- a fact which
I very much regret.  Many incidents, therefore, which would have
been interesting and useful I have doubtless forgotten.
In what I have recorded I have endeavored to correct abuses, and
to impress proper sentiments on the milid of the reader, by an application of the facts set forth. If I succeed in this, my greatest wish
in regard to the book will be accomplished.
SAMUEL PICKARD.
vi. 
CONTENTS.
CHAPTER I.
,AG.
13
Parentage-Childhood-Quaker habits....................
CHAPTER II.
Quaker doctrines......................................... 22
CHAPTER III.
Move to Iowa —Wolf story- Prairie-breaking - Sickness-Pros  pects of marriage......................................... 2
CHAPTER TV.
Teaches school-Takes the ague   Causes of ague, and  its
effects-An ague story-Teaches school among the Mormons  Appearance of the school-house -Character of the school  "Trying the master's pluck'-Conquering a peace......... 33
CHAPTER V.
Rise of Mormons-Their strange doctrines-Working miracles Joke on a Mormonii Elder -Baptizing for the dead-Mormon
prayer-meeting-Fate of the "Gentiles "-Mormon dialogue The author is expected to join-The Danites -Corruption ot
the "Saints "-Spiritual-wife system-Preaching of one of the
apostles —Testimony of sixteen women-Arrest of the prophet
-Mormons driven out.................................. 40
CHAPTER VI.
Awakening and conversion................................. 49
I 0. 0
0 
CONTENTS.
PAG!.
CHAPTER VII.
Choosing a church.......................................... 61
CHAPTER VIII.
Courtship and marriage-Learning the drill in God's army...... 16
CHAPTER IX.
Call to the ministry....................................... 84
CHAPTER X.
Commences traveling -Elder More -Trials of early settlers  Meeting at the "Devil's Ridge "-Dreadful death of a sinner-'
Using a skeleton..................................... 97
CHAPTER XI;
Remarkable meeting in Lee county - Dream-A riot-Two men
dragging their wives from the anxious seat-Life threatened  Midianites- The congregation prays for safety -The author's
escape-Rioters fall under the power of God-Dream fulfilled. 108
CHAPTER XII.
Early preachers- A sudden loss of hair - Praying a man out of
meeting-Incident of Crazy Joe......................... 116
CHAPTER XIII.
Ministers' wives - Meeting at R ** * * - A pastor converted  Driven from the meeting-house-The poor woman's mite-Re flections-Thoughts on revivals.......................  128
CHAPTER XIV.
Conversation with a  backslidden deacon-Returns  home  Thoughts on the Spirit -Goes back to Lyttleton-Wickedness
of the place-Holds a meeting - Great revival- Incidents of
the power of God- Dancing-master and his class converted Reflections............................................. 141
CHAPTER XV.
Essay on revivals......................................... 151
viii'.
0 
CONTENTS.
PAGB
CHAPTER XVI.
Goes to Rushville- Loans a meeting-house - Religious visits  Fiddler converted-Impudence of a sinner-A tumult and the
result —Spread of the revival-How it closed-Disappointment
of two ministers-Perilous voyage amid the ice-Providential
escape - Labors in a meeting - Thoughts on Divine Provi  dence-Returns home-Success of the tour................. 164
CHAPTER XVII.
Goes to Missouri-Meeting in the town of W * * * *- Incident
at the baptism of a negro - The negro's poetry- Religious
interest among the slaves-A negro sits down on a hot stove The result- Making an agreement with Hell- Warnings- A
stingy collection-Apologies-Returns home................ 114
CHAPTER XVII.
Meeting at A * * * * - Dull prospects - Revival - Scene at a
baptism - A novel wedding- Who should have the marriage
fees-Thoughts on baptism-A diagram-Church government. 184
CHAPTER XIX.
Hard times-Meeting in a cabin-The old Baptist and his dogs  Thoughts on building meeting-houses-Revival at S  * * *  -
A hard place- Disturbance- Holding mock communion with
a bottle of whiskey -Impudence of a rowdy-Confusion of a
young squire - The reason why donkeys are scarce - Threats
of personal violence-Movements of a reverend school-teach  er-His school-building burned-A man threatens to shoot the
author for baptizing his wife - Testimony respecting immer  sion-Sad affliction-Farming....................1.......... 194
CHAPTER XX.
Visit at R * * * * and L * * * * -Joys-Meeting atM * * * * Experience with the dancers-Visiting - Sexton work- Con fessions of the brethren-Immense feeling-A time of power  The collection - Antinomianism - Preaching in a bar-room -
Returns home - Takes the small-pox - Extreme suffering -
Thoughts on the nature of Job's affliction- Doctors' bills.... 208
. IX. 
CONTENTS.
PAOi.
CHAPTER XXI.
Learning the carpentering trade -Laboring as an Evangelist -
The stool-pigeon - Return to the bench - A sharper, alias
school-teacher-A costly joke on two brethren-Labors again
as an Evangelist - Meeting with a stupid church- Whom the
devil don't want-Revival on Cottonwood Creek- Baptism of
an invalid-Remarkable results-Reflections................ 220
CHAPTER XXII.
Becomes a merchant - Reported as an Abolitionist - Fails in
business-Removes the store to Iowa - Prosperity-Boating  Railroad enterprise-Financial ruin-The deacon's wish-Ad vice to ministers -Removes to Charleston - Meeting at New 
Boston - Perplexity with two mockers- What became of
them-Methodist lady baptized by mistake-Effects of reading
the Bible by two ladies-Interesting conversion of Mr. R ** * * A revival meeting in Keokuk-Return home................ 234
CHAPTER XXIII.
Return to Keokuk-A church organized-Elected Pastor-Inter  esting prayer-meetings -" Brimstone Corner" - Great pros  perity - Baptist council- Persecution - Struggles - Scraps o.
history concerning Baptists -Defence of three ministers by
Patrick Henry, and his eloquent speech-References-A news paper article............................................ 249
CHAPTER XXIV.
Baptism of a nun, and trouble with the Catholics- Immense
crowd at the water - Thoughts on- nunneries- Conversion of
an infidel-How it happened-His experience-An infidel club
burning their Bibles-The converted infidel called to the min istrr-His death-The sharpers of the Lower Rapids, and how
they managed-Warnings to young men-A thought on preach ing-A wedding in church - Conversion of most of the wed ding party - Baptism of a landlady, and threats of her hus band-How it ended-The financial crash of 1857-8- Hard
times-A providential supply-Reflections.................. 268
X. 
CONTENTS.
PAON.
CHAPTER XXV.
Under appointment of the Home Mission- Visiting Associa  tions-Finds a miserable lodging-Chicken and    potatoes, etc.  Liberality of Western brethren............................ 285
CHAPTER XXVI.
Holding grove-meetings - Nature's meeting-houses - A wise in  vestment of twenty-five cents -Thoughts on giving- Meeting
at S * * * G * * *-Bad usage-What became of the hog and
flour-Labors in and about Fort Madison-Thoughts on church
extension - Brief history of the Fort Madison Church - Con  versation on communion- Joy of an old lady on learning that
the Baptists were all in heaven - Effects of pounding the Bap  tists................................................... 301
CHAPTER XXVII.
Enters the army-Tennessee River-Pittsburg Landing-Laid in
the hospital at Hamburg - Prospects of death - Recovery  Appointed Hospital Chaplain -Description of the hospital -
Conversion of a young man- Dreadful cries of a wounded
man, who was dying-Praying for a wounded captain-Solemn
warnings-Mournful incident of transporting a dead husband  Reflections-Return from the war......................... 320
CHAPTER XXVIII.
Reappointed a missionary - A revival in V *  * * - Giving up
the meeting-house to two ministers-The result-Reflections  Meeting near Deacon C * * *'s - A dreadful fright-Want of
meeting-houses in the West - Revival at D*        **  - Meeting
at S * * * * -Happy results-Revival at Y ** * A * * * * -
Trials and triumphs-Labors for Burlington College-Liberality
of the churches - The church at A * * * * - The thirty-five  cent collection -What a church may come to- Reflections  Hospitality of a little peddler........................ 33
CHAPTER XXIX.
A ride with a peddler -Conversation with a rebel, and his
arrest - success of the college enterprise- Labors again as a
missionary - Report of one hundred and two days' labor -
Attacked by two Universalist ministers - The result - Some
poetry for Universalists-The great harvest-Call for laborers  Farewell address....................................... 354
xi. 
CONTENTS.
PAGN.
SERMONS BY S. PICKARD.
SERMON I.
The Barren Fig Tree....................................... 367
SIaMON II.
On the Opening of the Books............................... 380
APPENDIX.
An  examination of the comparative statistical results of the
labors of Elder Jacob Knapp, in the State of Massachusetts.
By A. Wilbur.......................................... 594
xii. 
CHAPTER I.
PARENTAGE-CHILDHOOD-QUAKER HABITS.
I WAS born, October 28th, 1820, in Bartholomew
county, Indiana. My parents were natives of Tennessee, and were old-fashioned, honest, respectable
Quakers. My father was a farmer.
When I was about seven years old my parents
moved to Park county, Indiana, and settled on the
Wabash river.
Quakers are much inclined to settle in communities of their own kind, and here was a strong one.
Their regulations were such, that in many respects
they were, as they always are in such communities,
a little nation by-themselves; and so completely was
I surrounded by and under the influence of Quaker
society, that I was a full-grown man before I had any
definite idea of society outside of the community.
All my neighbors and acquaintances were Quakers;
all the schools and religious meetings I ever attended,
and all the social gatherings I was in until I became
-a man, were made up of Quakers.
In those days we had in that county little induce ment and less facility for travel; hence I "vegetated"
quietly in the one neighborhood, and was trained up
in the Quakers' peculiar habits of dress and conver sation. My communications were "yea," "nay," 
AUTOBIOGRAPHY OF A PIONEER.
and "verily;" and, as might be expected, when I
was twenty-one years of age, I was a complete
Quaker, "dyed in the wool."
No teacher was employed in the community Unless
he was a Quaker, and none but Quaker pupils were
allowed in the school, unless by special permission
of the trustees.
All our schools were conducted under the super vision of the Church.
Our common school would have been a novelty to
a person unaccustomed to these people; and it may
be interesting to the reader to have a description:
The house was about twenty-five by forty feet in
size, and was, for a new country, built with much
regard to health and convenience, and was a model
of order and cleanliness.
From forty to sixty children, plainly and cleanly
attired, sat in order around the room, and behind the
writing-desk sat the pedagogue. He wore an old,
time-honored broad-brimmed hat, tight-fitting pants
and stockings, and a smooth, buttonless, shad-bellied
coat; had a grave countenance, a sober and wise
look, and was regarded by me as decidedly the most
knowing  man  that was to - be found anywhere.
"Spare the rod and spoil the child," was no part of
his creed. He usually had near at hand a good
tough hickory or birch red, with which he often
tanned our jackets in unruly cases, and woe to the
little Quaker who was found guilty of misdemeanor.
Often was I made to dance jigs and hornpipes to the
music of the gad. However, we had a good school,
and he made as rapid progress in teaching the young
14 
MY SCHOOL DAYS.
ideas how to shoot, as our mischievous inclinations
would permit.
The teacher had a very pleasant way of managing
the noon-spell dinner. We were commonly seated
with military precision in a hollow square behind
the writing-desks. Heads of classes were permitted
the official honor of getting the dinner baskets, and
placing them before their respective owners, who in
turn laid out the dinner on the desk before them.
The teacher's seat was considered the head of the
table. The victuals being spread, at a motion of his
hand all would become perfectly quiet for saying
grace, which was done in silence, occupying one or
two minutes, and which was broken by another
signal from the teacher, when all would eat their
dinners. In very pleasant weather he would take
us to a shady grove, where our dinner was spread
upon the grass, and eaten with the same order and
decorum as before mentioned.
Here, with my brothers, sisters and playfellows, I
spent the gleeful days of my boyhood in many a
youthful sport, drinldking again and again from the
cup of childish bliss, little dreaming of the stern
realities which in after-life I was in the providence
of God to experience. I cannot pass this bright
period of my life without dwelling a moment upon
its sweet memories, or feeling a tender sadness, as I
view this weather-beaten, failing tabernacle, in the
thought that those merry days will never more return. Parents, I often think it should be one of your
most willing and pleasant duties, to seek to make
your children happy; for in many respects childhood
15 
AUTOBIOGRAPHY OF A PIONEER.
is the happy part of life. It will soon be past. The
little feet of the children are "marching along."
They will soon leave the joyous morning and flowery
spring behind.  Make them happy, then, while you
may. Crush not their pleasures, give them no n-eedless sorrow, for full soon they must breast life's cold
storms alone!
The place of our settlement on the Wabash was in
a new country, and heavily timbered; by reason of
which we had much hard work to perform in clearing the forests before we had a comfortable habitation; but by thrift and economy, and general good
management on the part of my father, prosperity
attended him, and in a few years he was in quite
easy circumstances.
With him I learned all about hard work, and was
well drilled in chopping, logging, lifting, and many
of those kinds of labor that require the free use of
muscle. This experience developed my bodily
strength and powers of endurance, in a degree which
I should not otherwise have enjoyed. This has
proved to me a great blessing, and served me in
many emergencies in after-life; and my unqualified
verdict is, that all boys, whether they expect to be
presidents, preachers, or farmers, ought to be taught
to do manual labor.
The dense, heavy forests of Park county, in the
days of my boyhood, abounded in wild game, and
hunting was a common sport with me and my fellows,
and we often enjoyed it hugely.  We went out hunting as often as we could get permission, and sometimes oftener. My father was very strict in the
i6 
MY SCHOOL DAYS.
observance of his religious duties, especially that of
attending the regular meetings of his church twice a
week. On such occasions we frequently watched
the venerable sire, and as soon as he was out of
sight, my brothers and I would take our dogs and
guns, and slope for the woods. We often hunted at
night for coons.  This was rich sport, and as they
were very troublesome in robbing hen-roosts and
cornfields, their room was thought to be better than
their company, and as their skins would always command a price in market, the prospect of getting
pocket change was always an additional stimulant to
us in hunting them. Dogs, well trained to the business, will find them and tree them. When this is done,
the next thing to be accomplished is to cut down the
tree, or send up some one to shake' them off. Many
are the anecdotes that are told of coon-hunters. A
laughable one is related of a clerical friend, as having
occurred during his younger days. He was out with
a party, one night, coon-hunting, and the dogs having treed an old coon, it was determined by the party
that our friend should climb the tree and shake him
off, so that the dogs might catch him. Accordingly
he ascended, and stealing softly from branch to
branch in search of the coon, he finally espied him
snugly ensconced on one of the topmost branches, a
somewhat interested spectator of the scene which
was transacting below. Proceeding cautiously, he
reached the limb below that on which was the coon.
Raising himself up for the purpose of reaching the
limb which he intended to shake, the one on which
he stood was'heard to crack, and began to give way.
17 
18        AUTOBIOGRAPHY OF A PIONEER.
Hle was now thirty feet from the ground. Aware
of his perilous condition, he cried out to his companions below, "I'm falling!" Seeing his danger,
and that nothing scarcely less than a miracle could
save him from death, they besought him to pray.
"Pray!" said he; "I haven't time; I can't pray."
"But you must pray. If you fall you will be killed."
He then commenced repeating the only prayer he
knew: "Now I lay me down to sleep;" but he
could proceed no farther,,as the cracking of the limb
indicated its speedy severance from the trunk, and
he cried out at the top of his voice, " Hold the dogs!
I'm coming!" and sure enough, down he came with
a crash; and the dogs, thinking him to be the coon,
were with difficulty restrained from attacking the
coon-hunter. Fortune, however, so favored his fall
that he was only stunned.
A negro obtained permission of his master to start
out coon-hunting one night, and on seeing his master in the morning, who was anxious to know about
his success, related the following: "Well, massa,
you know I treed the coon, and I climbs up to shake
him off de limb.  When I got by him, I begins to
shake, and presently I hearn something drap, and
what do you think it was, massa?"   "Why  the
coon, to be sure."  "1No, it wasn't, massa; it was
dis here nigger." It appears'that instead of shaking off the coon, he shook himself off.
THE QUAKER HABITS
Are peculiar. A community of Friends is almost
a world within itself. It is as nearly separated from 
MY SCHOOL DAYS.
the world without, and is as nearly distinct from it,
as any circle of mortals well can be. All dress in
the same plainness of style, the rich as well as the
poor. All use the same peculiar phraseology, as
yea, nay and verily. Portions of time are designated
by numbers instead of names; as, for instance,
twelve o'clock is called the first hour of the day, and
one o'clock the second hour. Sunday is called the
first day of the week, and Monday the second day.
January is called the first month, and February the
second month, etc.  Their houses of worship are
usually built neat and plain, with a partition of
sliding doors across the audience room, so as to form
two rooms of equal size, or have but one room, by
sliding the doors, as may be desired. Commonly
the doors are closed, and the sisters worship in one
room while the brethren worship in the other, but
on certain occasions the sliding doors are thrown
open and all worship together. The men have the
uncommon habit of keeping their hats on during
divine service. They are opposed to all fashionable
forms of politeness and rules of etiquette in speech
and conduct, and repudiate all titles of honor, and
refuise to take their hats off even in- the presence of
magistrates and superiors; being taught to "call no
man master on earth." Theyhold devotional meeting
twice each week, and have business meetings once
each month.  Their meetings for worship are held
from one to two hours. They all take seats in their
chapel, and there remain usually in perfect silence,
as if in communion with their own thoughts.  They
believe that at such a time the Spirit must move
19 
20        AUTOBIOGRAPHY OF A PIONEER.
upon them, to act or speak, before they can openly
perform any religious service which will be acceptable to God. If one feels that the Spirit moves upon
him to speak, he will rise and offer religious remarks, but if not, after they have remained in silence
one or two hours, some one of the leading brethren
shakes hands with the one sitting next to him. This
is taken as a signal for dismission, when suddenly
there is a general shaking of hands all around the
room, and without farther ceremony they disperse,
with perhaps not a word or a whisper having been
heard during the whole meeting.
They never sing in their meetings, as they believe
that "melody-in the heart" should be made unto
the Lord. They have no regular ministry brought
out and sustained, as is common to most religious
sects; but there are those in the order who are gifted
with speech, and who devote a portion of their time
to the interests of the church and occasional speaking. They hold that it is as appropriate for a sister
to publicly preach, exhort and instruct as a brother,
and a portion of those who supply the place of the
ministry are sisters. They affirm that those who
labor in the ministry should do it "without money
or price," excepting those employed in foreign work,
and then only as they are unable to pay their own
expenses; hence they do but little for foreign missions.
As might be expected, these public teachers are
comparatively scarce, and preaching is still more
scarce. In our community in Park county we would
seldom have any preaching, except some traveling 
MY SCHOOL DAYS.
Friend would come along providentially, or accidentally, and would preach, which was not often, and
we would sometimes have meetings nearly a year
without any public instruction from the Scriptures.
As they never hold prayer-meetings, as others do,
nor have any religious exercises that are lively and
varied, a stranger finds that after attending their
meetings once or twice, all their novelty is gone, and
they appear very dull, dry and uninteresting.
Yet the Quakers are so rigid in their habits and
rules, and so regular in their vays, that, as the saying is, they are always on hand at their meetings,
"fodder or no fodder."  In this last respect, I wish
our brethren of other churches were as faithful.
21 
CaHAPTER II.
QUAKER DOCTRINES.
THE doctrines of the Friends harmonize with those
of all evangelical denominations, so far as pertains to
the fundamental principles of Christianity. They
believe in the.authenticity of the Scriptures of the
Old and New Testaments, as a revelation of the divine will, but do not admit that the Bible is, strictly
speaking, the only rule of faith and practice, as they
believe that each Christian is more or less under the
immediate direction and inspiration of the Holy
Ghost, and that it is the duty of all such to inquire
what is the mind of the Spirit in relation to supposed
duties not clearly pointed out in the Word of God, or
the Scriptures of Truth. The term "Word of God,"'
as applied to the Scriptures, they reject, supposing
it to be applicable only to Jesus Christ.
They reject the outward fortms of baptism and the
Lord's Supper, believing water baptism to have been
superseded by the baptism of the Holy Ghost, which
is the only baptism now valid. Instead of holding
to literal communion, they believe that the only true
comqmunion is spiritual.
Where both the parents are members, their children are considered as belonging to the church by
birthright; hence as soon as they are born they are
#6 
QUAKER DOCTRINES.
members. Though they move quietly through the
world, in respect to infant church membership they
are not so slow, but have thus managed to get a few
days ahead of the Pedo-Baptist brethren generally.
They believe that war, whether offensive or defensive, is forbidden in the New Testament, and is
unqualifiedly evil, and that it is their duty to refuse to
bear arms in times of peace or war. Notwithstanding
this sentiment, they have through the late rebellion
been truly loyal, many of them having served
through the war. A good story is told of an old
Quaker who lived in the South.  At the opening of
the rebellion he was much abused and distressed by
the rebels, and was finally driven out, with the loss
of all his earthly goods. In this condition he sought
refuge with a brother in Iowa. As he related to that
brother his wrongs, his wrath waxed hot against the
rebels, and in his anger he made some severe threats
as to how he would use them if he could get the
chance. His brother rebuked him for showing such
a spirit, saying: "Thee ought not to talk so.'I say
unto you that ye resist not evil; but whosoever shall
smite thee on thy right cheek, turn to him the other
also.''Vengeance is mine, I will repay, saith the
Lord."'  "Ah! but, brother," said he, "if thee had
been robbed, abused and insulted, as I have been, by
those dirty Philistines, thee, too, would have felt very
much like fighting!" And there were many of the
Friends so incensed against the proceedings of the
rebels, that they did fall into the ranks and fight
manfully. They are all abolitionists "up to the hub,"
and believe slavery to be exceedingly sinful and vii
23
I 
AUTOBIOGRAPHY OF A PIONEER.
lainous, and that it is wicked to make any apology
for it. Hence their sympathy for the slave and the
fugitive from oppression. The Friends' anti-slavery
sentiment is most happily represented in Mrs.
Stowe's "Uncle Tom's Cabin," in the character
of the "Friend" who assisted George and his wife
to escape from their tormentors. I never yet knew
a Quaker to show any symptoms of disloyalty. During the rebellion a gunboat was being built in Pennsylvania, when, for want of timber, an old Quaker
who had excellent timber was asked if he could not
sell enough to complete the boat. His reply was:
"I can not sell thee any for such purposes; but thee
can look through my woods, and see if there is any
that suits thee."
Taking them upon the whole, I think that their
fighting inclination is about as well represented in
the following incident as by any that I can give:
A vessel which was once sailing upon the ocean
was attacked by pirates. There happened to be a
Quaker on board, who of course did not believe in
fighting, but seeing a pirate who had seized a rope
and was trying to climb up the ship's side, he caught
up an axe, and stepping up to the edge of the vessel
he said, "Friend, if thee wishes to get that bit of
rope, I will help thee to it." And so saying, he cut
it in twain, when the pirate dropped into the sea and
was drowned.
-As a sect they are, perhaps, the most strict against
the use of ardent spirits of any in the world. They
will discipline a member for selling corn to a distillery, or for stopping over night at an inn where
.24 
QUAKER DOCTRINES.
liquor is habitually sold; or for furnishing barrels
or casks to contain liquor, or in any way aiding the
commerce of the article.
No member of the church is allowed to marry a
person not belonging to the order. All proposals
for marriage must come before the church, and the
church deoides upon the propriety or fitness of the
union, and approves or disapproves as its wisdom
may direct.
Much more might be said about the peculiarities
of the Quakers, but I will pass on. Suffice it to say,
that in this class of people I was born, and I grew
up to manhood with their ideas and views deeply
rooted in my mind. I had been so little in the world
outside of Quaker influence, that I knew but little
about other doctrines, and cared but very little about
them.
The idea of a change of heart, by the agency of
the Iloly Spirit, being necessary to my soul's salvation, I had never heard of to my recollection. Though
I was a member of the Quaker church when I became
a man, I never had been converted to God. But
being a member of the church, and supposing her
doctrines and practices were just right, I felt no
trouble about my soul's safety, because I was a
member, and felt of course that all was right.
I leaned upon the church for salvation, and trusted
to my identity with it, as the ground of my hope;
and, alas! it had well-nigh proved my ruin. The
Quakers do hold, doctrinally, in their printed declarations, to the necessity of regeneration, but with
them it is too much a dead letter. They practically
2
25 
26        AUTOBIOGRAPHY OF A PIONEER.
lay little or no stress upon it, and overlook it, in
their concern for smaller things. I can not remember that I ever heard it mentioned in any of their
exhortations or discourses. If I did, it was with no
force of importance.
They are generally an honest and industrious people, and as such I respect them, and would to God
there were none worse than they; but I must render
my most solemn verdict against the Quaker church
as an ark of safety for souls.
Her practice with reference to church birthright
and unregenerate membership, is unwarranted by
the Bible, and fruitful in the ruin of souls.
With all their sobriety and moral good, the greater
part of them know nothing of regenerating, saving
grace, and are deceiving their own souls. I desire
to raise the voice of warning and sound the trumpet
of alarm throughout the length and breadth of the
land, for dying mortals to beware! Place no hope
of heaven upon the simple fact that you are a church
member, or that you have a church birthright, or
that you have been christened in infancy. If you
lean upon these things you will be lost! "Verily,
verily, I say unto thee, except a man be born again
he cannot see the kingdom of God." t
f John iii. 3. 
CHAPTER III.
MOVE TO IOWA-WOLF STORY-PRAIRIE BREAKING       SICKNESS-PROSPECTS OF MARRIAGE.
IN 1840, the western lands called the Black Hawk
Purchase, now Iowa, was much talked of, and a
number of the Friends concluded to emigrate.
My father's family having become large, and needing a larger tract of land, he determined to go also.
But upon consultation it was thought best that two
of his boys should first go into the wild country and
open a farm, and make some improvements before
the family went. Accordingly my elder brother
and myself, accompanied by a third brother, who
went to assist us in driving the stock and immediately return, took our journey for the wild West.
After a trip of usual novelty in moving to a; new
country, in which we frequently met with Indians,
who, though friendly, were strange creatures to us,
we arrived safely on the Black Hawk Purchase, and
made our cabin near where the town of New Salem
now stands, in Henry county, Iowa. We here
found ourselves in a wild country indeed. In the
latter part of our journey we would often travel
from five to twenty-five miles without seeing a
human habitation. We were on the borders of civilization. One more day's journey west would have
.1 
AUTOBIOGRAPHY OF A PIONEER.
taken us beyond the civilized world, where the
Indian was the only sign of humanity. The greater
part of Iowa was then a wild, trackless waste. We
were almost alone in our glory. Wild deer and
wild Indians roamed over the prairies by day, and
wild wolves kept up their hideous jargon at night.
The wolf is one of the most sneaking and thievish
animals in the world, and of the least use. They
would sneak about in a cowardly manner in the
day-time, but at night one would suppose from their
noise that they claimed to be monarchs of the
realm. One of them would make such a chorus of
howls as to make us think there were a dozen; and
when there were a dozen, as was often the case,
and sometimes more, their howling was terrific.
Nothing is better calculated to make one feel a
sense of utter loneliness than to listen from his cabin,
on a dark, cheerless night, to their dismal howlings.
Though they were cowardly, it was dangerous for
us to be caught out at night when there were many,
especially if they were hungry. At such times they
gave us frequent hints that Quaker bacon would
answer for a substitute. A settler, a number of
miles from our cabin, determined one fall that as
these "varmints" were so troublesome he would
try a plan to thin them out a little, and have some
fine sport into the bargain.
Having taken his wagon-box about a mile out on
the prairie, he moistened a rope with a solution of
assafmtida, of which wolves are very fond, and taking
his gun and his boy, he trailed the rope through the
prairie from different points toward the wagon-box.
28 
WOLF STORY.
About sunset he and the boy got under the box, and
having provided port-holes to shoot through, they
awaited the result; As it grew dark they heard one
howl, then another, and another, and in a short time
they were heard apparently in almost every direction
for miles around. They drew nearer and howled
ouder, and increased in numbers, as though they
were making a general rally for a grand carnival.
Thought the man to himself, "I didn't mean to raise
such a tremendous fuss as this. I wish I were at
home; this is more than I spoke for, but it's too late
now. On they come, like as if all creation was let
loose. This old wagon-box looks rather shackling;
I wish it were stouter, but it can't be helped now."
He was not long in making reflections, for the wolves
were soon about him, yelling most terrifically, and he
was occupied with shooting them. He killed a number, but they were so greedy for the precious perfume,
that they prowled about him in great numbers, and
kept him besieged all night. He had no appetite for
such an experiment again.
One of the first things that now occupied our attention was breaking up the wild prairie, and we prepared ourselves with a full outfit for our new business. This outfit consisted of five yoke of cattle,
with yokes and chains, a large prairie plow, with an
extra share; a file and a hammer, and a long buckskin whip. It was arranged that I should carry the
whip, drive the oxen, and thus be master of ceremonies. We were at first very awkward Quakers
at this new business, but we soon learned the various
mysteries of our calling, and thought we were among
29 
AUTOBIOGRAPHY OF A PIONEER.
its master spirits. Oxen are the pioneer laborers of
civilization, and as such are the founders of our nation's greatness. No brute slave is more gentle or
docile. None are more faithful, and yet none are so
much abused. They serve the pioneer the best,
because they can live without barns or stalls, almost
without provision or expense, and almost without
care; hence they must give all their hard toil to the
master for little or no remuneration. Shame on the
man that will beat and abuse them!  When night
came we unyoked the oxen from the plow, and
hanging a bell upon "Old Tom," who was captain
of the company, we would set them at liberty for the
night, when they sought the cooling streams and
delicious pasturage of nature's wilds, that grew in
rich profusion upon every hand. In the morning
their sleek coats and full sides showed their preparation for another day's toil. My chief objection to
my position was, that on warm days especially, the
oxen seemed to be deaf, or hard of hearing, which
taxed my lungs to the utmost, and required many
loud snaps of the whip to make the team "move up."
They were deaf enough, to be sure; but I have since
then been calling upon a certain class of creatures to
repent, that are more deaf than they.
Our family, for various reasons, did not come as
soon as expected; and finding no occupation more
respectable or lucrative than prairie breaking, we
adopted that as our regular business, and for two
years we broke prairie for the new settlers who kept
coming in. During this time we broke several hundred acres. There is now a goodly number of fine
-so 
SICKNESS.
farms in Iowa, upon which my brother and I were
the first to break the sod.
In 1842, my brother having grown tired of the
prairies, sold out his western possessions, and returned to Indiana. This misstep he some years after
repented and corrected.
I was now left in the new country alone, with no
relatives within several hundred miles, and began
to feel somewhat lonely. In a short time I took the
typhoid fever, and became a great sufferer. I was
bed-fast for many long weeks, and for some time
lingered between life and death, and I felt that truly
dark days were come upon me. Through a merciful Providence, however, I found, in this time of my
affliction, a couple of the kindest friends in the persons of William and Nellie Mathews.
Had it not been for them, I verily believe I should
have died. But they took me to their cabin and
to their hearts, and gave me the best of care. For
this I shall ever hold them in kind remembrance,
and trust that at the judgment they will hear the
Saviour say, " I was a stranger and ye took me in."
After being under lengthy but skillful treatment
from Doctor A., I gradually regained my health and
strength.   The  attack, however, so affected my
nervous system, that from that time to this, althoughI have been uniformly robust, my nerves have been
so beyond my control that it is with difficulty I
write a letter, and sometimes my hands and arms
are so tremulous that I can scarcely hold a cup of
tea. During this illness I felt, somehow, conscious
that I was unfit to die; but my chief feeling was
31 
AUTOBIOGRAPHY OF A PIONEER.
alarm through fear of death.  My seriousness was
not such as led me to repent and seek the forgiving
mercy of God, as I should have done, but I looked
to the doctor as my only hope. Hence, on my recovery. I was indifferent to the subject of vital
religion, and as ignorant of it, as ever.
Previous to this illness I had expected marriage
with a young Quaker woman of good character and
connections; but before my recovery the affair
.turned out most strangely, and, I suppose the reader
will think, with little credit to myself. Feeling, no
doubt, solicitous for me, she came a number of
miles on horseback to see me, which was certainly
very kind.
But while lying on my sick bed I overheard the
woman of the house say, as I suppose she saw her
in the distance, "Sam's sweetheart is coming!"
When I heard it my feelings toward her suddenly
changed, in a strange manner, from a state of tender
regard to one of uncontrollable repulsiveness; nor
could I control this strange impulse sufficiently to
speak to her when she came in.  The result was
that she soon went away, and never spoke to me
afterwards.  She served mne right.
Whether this feeling was caused by my enfeebled
condition of body and mind from my long suffering,
or had more particularly to do with the far-reaching
providence of God, I cannot determine. She was
an amiable girl, and, so far as I knew, was all that
I could have desired.
82 
CHAPTER IV.
TEACHES SCHOOL-TAKES THE AGUE-CAUSES OF AGUE
AND ITS EFFECTS-TEACHES SCHOOL AMONG THE MOR  MONS -APPEARANCE OF THE SCHOOL HOUSE- CHARAC  TER OF THE SCHOOL — TRYING THE MASTER'S PLUCK"
- CONQUERING A PEACE.
WHEN I concluded that I could breast the storms
of the outer world once more, I found myself out of
business, and began to cast about as to what I should
do. At this crisis I was urged to teach school, or,
as they would say, to "keep school," in a settlement
near by.  "This," thought I, "is a new business-a
step in advance, with new prospects; bit am I
adapted to it?  Can I succeed?"
I hesitated in making such a sudden change, from
an ox-driver to a school-teacher, but being urged, I
ventured. Enough settlers had gathered in to build
a rude log school-house, and rally a good lot of
children, and in this house I opened school. It was
a rough beginning for a young college, but the
world had to move some how, and We managed the
best we could. Soon after the term commenced I
was attacked with the ague, and generally shook
every two days, as long as I remained in the school.
However, it so happened that I managed to fully
2* 
AUTOBIOGRAPHY OF A PIONEER.
satisfy my employers and finish the term, and was
pronounced "a buncombe school-keeper."
In those days the ague was our chief torment.
As the prairie sod which was broken up by the
new settlers would rot, its exhalations, together with
those of the vast quantities of wild vegetation which
decayed every year, loaded the air with such effluvia
as to breed ague in abundance.
Scarcely a family could escape it, and it was not
a very uncommon thing to see families of which
every member, from the oldest to the youngest, had
it at the same time. Though it is not a fatal disease,
it is exceedingly afflictive.  The patient, or perhaps
I should say the impatient, after a few shakes becomes weak, poor, and peevish, irregular in appetite
and gloomy in feeling. He is not sick enough to
keep his bed, except during the shake and fever, nor is
he well enough to work; and in this intermediate,
helpless condition he sometimes lingers for months,
while he sees his business going to ruin.  He  may
escape the chills for one or two weeks, and feel so
much better that he will fancy he is almost well, and
conclude to work a little; but after a few hours'
exertion, alas! he is as sick as ever. The poor
creature will vainly try numerous remedies, for nearly
every one he meets knows a " sure cure," and perhaps'he sullenly resolves at last that he will "wear
it out." The disease was so common in those early
days of the West, that it was often said that even
the dogs and cats were subject to it, and would
sometimes shake with chills on a warm day. A
certain adventurer, on one occasion, writing a de
84 
CAUSES OF AGUE AND ITS EFFECTS.
scription of the West to his friends East, said, among
other things, about as follows:  "You wished to
know, in your last letter, if we had much ague here,
if it is very severe, etc.  I reply that it is here in
vast abundance-everybody has it. As to its severity,
why, bless you! you can have no idea-I can't describe it.  A  quarrelsome wife is no comparison to
it.  It shakes all creation out here.  It will shake a
man out of bed and out of doors, and then shake
the bedstead at him."
Many of the first settlers who were much afflicted
with ague and fevers, thinking that such diseases
would always prevail, became discouraged and returned East with evil reports of the goodly land.
This checked the tide of immigration very much for
a number of years; but as the fact became known
that these troubles arose chiefly from transient causes,
the cry was again, "Westward ho! "
Having become known as a teacher, some time
after the close of my first term, an offer was sent me
to take another sch6ol about twenty miles farther
south. The condition and character of this school
and its community were "hard." It was where the
town of Charlestown is now located, and not far from
the once notorious city of Nauvoo. The inhabitants
were made up chiefly of Mormons, many of whom
were as hateful scamps as ever went unhung, and
their children were just such progeny as one might
expect from a settlement of that kind. They had a
wretched house, but a large school. I soon found
that I was going to have my hands full. They had
usually employed female teachers, who being unable
35 
AUTOBIOGRAPHY OF A PIONEER.
to master the school, would generally be driven out
in a short time. Finally they had hired an old gentleman by the name of Meek. He was a decent mIan,
but could not control the pupils. There was among
them a number of large boys, or young men, from
sixteen to twenty years of age, and knowing that the
old man was afraid of them, they treated him with
a good deal of impudence, and did about as they
pleased; and whenever they took the notion, they
would put the teacher out of doors, and raise Cain
generally. As the pupils were too numerous for one
teacher, it was arranged that I should be at the head
of the school, and that the old man should be retained
as an assistant. These matters being settled, I went
to school one morning and took a survey of my new
theatre of action.
The house was built of rough logs, which were put
up in such a bungling style that one would suppose
that some person had done the carpenter work himself. Where the logs crossed each other at the corners they were from six inches to two feet too long.
The crevices between the logs had been chinked with
clay, which was still remaining, except such portions
as had been knocked out by the boys. The concern
was roofed over with clap-boards, but had no ceiling.
The floor was made of puncheons which had been
smoothed but very little, and the desks and seats
were made of the same material, supported by
wooden legs polished with an axe and put in with
an auger.  The door swung on large wood hinges
secured by pins. There were two windows in the
house, each one being two panes in depth; room
36 
TEACIIES SCHOOL AMONG THE MORMONS.
had been made for them by cutting out a log on each
side. The architectural beauty of the building was
finally completed by the fire-place. This was a huge
pile built of timber and rocks, and would accommodate a back log six feet in length, with a large quantity of finer wood.
But the school itself beggars description, and I
will not attempt it. I verily never had seen such a
pack of saucy, shabby, hopeless disciples, and I never
have since. Thought I, "Surely I'm in for it." But
the success of my first trial in teaching gave me selfconfidence, and I resolved to go forward and risk the
chances. As I expected, they began to experiment
with me the first day, and that for the avowed purpose of " trying the master's pluck."
Modern school teachers and doating parents talk
very handsomely about new systems and mild measures, and I am glad of the improvements in our
schools, and the growing success of mild measures;
yet I think this success is more the result of an improved state of society than anything else. Now, I
don't mean to philosophize and forget my story; yet
I cannot but wonder how the new order of things
would work with such a gnarly lot of imps as those
with whom I had to deal.
I let them have rather loose rein the first day. I
saw that nothing but strong doses, promptly administered, could cure them. As soon as I dismissed for
the night, I prepared, with the concurrence of the
old man, a number of strict rules for the school,
writing them down in order. I then went to the
trustees showed them the rules, and told them that
37
0 
AUTOBIOGRAPHY OF A PIONEER.
if I taught the school I should carry out these rules
to the letter, and should demand them to sustain me
in it, urging that otherwise the attempt for reform
would be hopeless. To all this they agreed.
The next morning I cut some heavy whips, tough ened them in the hot embers, and again opened
school. The next thing I did was to read the rules.
I then told the school that the first one who violated
them might expect to get very rough handling. I
put on a stern look, and assumed a demeanor alto gether different from that of the day before, and went
forward with the duties.
They were not, however, to be awed into obedi ence by rules or threats; and it was not long before
one overgrown young fellow perched himself upon
a seat, and mocked me with all the impudence of a
jackanapes.  I bade him attend to his book, but he
treated my order with contempt. I then went up to
him coolly, and before he anticipated my movements,
I suddenly caught him by the scalp-lock, jerked him
across the writing-desk, keel downwards, and gave
his back and hips such a sudden and severe vegetable application that he bawled out lustily for help
and mercy.
The ball was now opened in earnest. General dis
order prevailed. Cries of "Help! help!" "Pull the
master off!" "Knock him down!" came from various quarters. A young man from the back end of
the room rushed toward me with a knife drawn; but
to my good fortune my old colleague, acting as a
reserve corps, met him with the big wooden fireshovel and split it on his head. The tap proved to
88 
TEACHES SCHOOL AMONG THE MORMONS.
be a lucky one for us, for it laid him sprawling on
the floor. By this time several of the large boys
were coming to the help of their companions; but
having tamed the first one, I turned upon them with
all the ferocity I could command. At this they
hesitated; appearances were against them; blood
was flowing pretty freely already, especially from
the one lying on the floor. They began to retreat.
I then followed them up, and soon had the ground.
Many of the smaller ones became frightened, and
were for running home; but I forbade them, and told
them all to sit down and be orderly, and if they did
not I would murder every mother's son of them!
They soon became quiet. The old man and I had
conquered a peace, won the field, and showed them
our "pluck."
They were ever after as afraid of me as death. I
had comparatively little trouble with them, and succeeded in carrying out my rules to the letter.
In the opinion of the more influential of the
citizens, my reputation as a good "school-keeper"
was thoroughly established. I taught this school a
long time. During my stay there, however, various
changes took place. The Mormons were driven out
of the country and a better class of people began to
settle in it, so that in a short time the social element of the community became tolerably decent.
39 
CHAPTER V.
RISE OF MORMONS-THEIR STRANGE DOCTRINES-WORK ING MIRACLES-JOKE ON A MORMON ELDER-BAPTIZING
FOR THE DEAD-MORMON PRAYER-MEETING-FATE OF
THE " GENTILES "-MORMON DIALOGUE —THE AUTHOR
IS EXPECTED TO JOIN-THE " DANITES "-CORRUPTION
OF THE "SAINTS"-SPIRITUAL WIFE SYSTEM-PREACH ING OF ONE OF THE APOSTLES-TESTIMONY OF SIXTEEN
WOMEN-ARREST OF THE PROPHET-THE MORMONS
DRIVEN OUT.
THE history of Mormonism presents one ofthe most
shocking examples, illustrative of human credulity,
that the enlightened world ever saw. The success
of Joseph Smith, in rising from obscurity and igno.
rance and building up a sect of followers, gathered
from different parts of the world, to the number of
two hundred thousand or more, in so short a time,
surely entitles him to the name of the "American
Mohammed."  In an early part of the history of the
Upper Mississippi Valley, the Mormons and their
enterprise created much public interest, and much
was said about them, true and untrue.
Since then, amid other exciting matters of national
interest, they have been almost forgotten; yet it will
doubtless be instructing and interesting to the reader
to hear something about them, from one who was a 
STRANGE MORMON DQCTRINES.
near neighbor to them, and is personally acquainted
with many facts and incidents concerning them.
Like all other advocates of heresy, they preach some
good doctrines; and under certain circumstances
you might listen to a Mormon elder, and hear
nothing contrary to sound orthodoxy. But such a
discourse would seldom occur. In fact, during my
stay among them they labored ten times as much to
establish error as to enforce usefuil truth; and hence
not only the religious interests, but the moral wellbeing of the people was unfavorably affected. Many
of their ideas are very strange. For example: They
teach that the kingdom of Christ was destroyed at
the crucifixion, and has had no existence since until
it was reestablished by Joseph Smith, who is the
true prophet of God. They believe that now, since
Joseph has done so much, true believers (that is,
Latter-Day Saints) can heal the sick, cure the lame,
restore the blind, and do all those miraculous things
which were done, through faith, by the early Apostles of Christ. To bring in converts, their preachers
went into various parts of the country and preached.
They often told a miracle performed by the saints.
It was a common thing to hear of obstinate diseases
and dreadful afflictions suddenly cured by the miraculous power of the true believers; and these reports
were speedily circulated among them. But though
I lived several years just across the river opposite
the Mormon city, and only a few miles from it, in a
Mormon community, I never could get to see any
such case; nor could I get any other evidence of the
truth of such reports than their simple statements.
41 
AUTOBIOGRAPHY OF A PIONEER.
On one occasion a "Saint" went out from Nauvoo
to make converts among the "Gentiles," as all are
called who are not Mormons, and took a lame brother
along as a traveling companion.
By his request an old preacher of the Christian
connection permitted him to hold a meeting in his
dwelling. After due notice the neighbors gathered
in, and he earnestly preached that the true saints had
the power of healing.  HIe told them of a number
of examples where he had cured and witnessed the
cures of those who had been given up by physicians,
and finally urged that all present ought to accept a
religion so abundantly approved of God by signs
and wonders. When his discourse was ended, he
said: "Now, if any one desires to speak, or ask any
questions, he may."
The old preacher now arose, and, first addressing
the lame brother, said: "Brother J****, do you believe what brother II**** has just preached?"
"Certainly I do," said J****.
Then turning to the Mormon preacher, he said:
"Brother E****, do you really believe what you
have preached?"
" Most surely I do, with all-my heart," said H****.
"Then," said the old preacher, "just turn about
now and heal your lame companion, and we'll all
believe!"
This was a stumper he could not manage, and
there was no chance of relief but for him and his
companion to leave the crowd and the community,
which they did amid hearty laughter from the com
pany.
42
I 
FATE OF THE " GENTILES."
They have a singular custom of baptizing the
living for their dead friends. I once saw a man
baptized seven times for as many dead friends,
before he came up out of the water.
They sometimes had prayer meetings in the community where I resided, but not often. On such
occasions, where there were seldom any but Mormons, it was shocking to hear them talk and pray.
In those days I did not care what people believed;
I thought it of little concern to me whether they
were saints or sinners; and as I lived among the
Mormons and was their school-teacher, I thought
best for prudential reasons to have as little dispute
with them as possible, and make myself as agreeable
to them as I could. From this they became very
hopeful for my conversion, and thought I was "not
far from the kingdom." In my presence they seemed
to feel no restraint in expressing their sentiments;
and I had abundant opportunity to thoroughly understand them.
They declared that the day would soon come when
God would so help them against their enemies, and
visit such judgments on the "Gentiles," that they
would flee to the "Saints" (that is, the Mormons) to
plead for mercy and beg for bread; and that all that
prevented them from doing it-then was the forbearance of God. I went once to what they called a
night prayer-meeting, in my school-house, to see
how they conducted it. I there saw and heard what
in substance was about as follows: Mr. Mowry, an
elder, and a near neighbor, first arose in the meeting and said: "Brethren, we believe that Joseph
43 
AUTOBIOGRAPHY OF A PIONEER.
Smith is the true Prophet of God, and we must feel
it our bounden duty to comply with any request or
order which he may make."
Here one of the brethren inquired, "Suppose he
should order us to lay hands on the Gentiles, would
not their laws punish us?"
"We do not consider their law as binding upon
the true church of the Saints, and this is the order
of Joseph, that if we lay hands on Gentile property
and they arrest us, it is our duty to swear each other
clear."
Another asked, "Suppose Joseph should order us
to go to Missouri and kill those who drove us out,
would you go?"
"Certainly I would go; and if we were arrested
and tried according to the laws of the d    d
Gentiles, I would help in swearing each other
clear."
After other questions and remarks more or less
of this character, the elder kneeled down and prayed.
In that prayer he said, among other things: " 0 Lord,
God of thy Saints, hasten on the day when the true
church shall have it in its power to tramp the d    d
Gentiles under their feet, until their blood shall rise
to the bits of the horses' bridles!"
There was a regular organization within the
church, called the "Danite Band."  No person could
become a member of that band without first joining
the church.  One young man who belonged to this
class, and who expected I would soon become a
member of the church, urged that I ought to become
a Mormon as soon as possible, and that when I did
44 
THIE " IDANITES."
I ought to join the "Danites." Partly from curiosity and partly from mischief, I encouraged the
fellow until I stole his confidence, when he revealed
to me that their business was to gather the Lord's
property into the church-that everything belonged
to the Lord, and that they gathered it up, wherever
and whenever they most conveniently could, among
the accursed Gentiles. He said they made theirs
reports to the church every three months, and that
it allowed them a certain percentage on all they
gathered. They had to be pretty sharp and cautious,
but some of them had made a good sum by it. If
one of them did get arrested, his comrades were
bound to swear him clear, if possible.
I, of course, had heard all this before, though with
some doubt as to the details; but in view of the
source from which it now came, and the circumstances which called it forth, I was satisfied that a
pack of more consummate scoundrels did not live in
the West.
The old settlers in the counties adjoining Nauvoo,
can well remember how much they were annoyed
by this gang of rascals. They skulked about the
country so much as to keep people in a constant
state of uneasiness, and in consequence of them
many quiet citizens moved away. It is true, as has
bI)een said, the thieves, gamblers and counterfeiters
who infested that region, were not all Mormons.
There were more or less of those scamps who
hlaunted the vicinity of the Lower Rapids, who were
of a more transient character. But granting this,
the fact of their being around there so much shows
45 
AUTOBIOGRAPHY OF A PIONEER.
that Nauvoo was a congenial place for them, and
illustrates the saying, that,
"Birds of a feather
Will flock together."
The Mormons never publicly advocated the Spirit ual Wife System until a short time before they left
Nauvoo. I heard Elder Page, one of the twelve
Apostles, preach on the subject one evening in a
private house, near my school. He tried to argue:
First, from the Bible-describing in a very cunning
manner the concubinage of Abraham, David, Solomon, and others, and claimed from these precedents
the divine sanction of his doctrine. Secondly, from
supposed benefits to be derived in the development
of the human species. Said he, "Now we wisely
follow the more excellent way in our efforts to improve the brute species, and by obeying the law of
selection great improvements are made; but of all
the animals, man, who was originally the glory of
creation, has become the most degenerate." Finally,
said he, "I appeal to the good sense of the women.
Look at this wretched world, see how it is filled up
with poor, miserable, degenerated specimens of
humanity. The greater part of them are not men;
they are but mere apes of the human kind. Now,
had not six or seven of you in company, rather all
have one good man-a large, handsome, intelligent,
noble, genteel man for a husband, than for each one
of you to tie to a poor, scrubby, scabby, ugly, hairbrained, snotty-nosed baboon? To be sure, any
sensible woman would."
46 
TESTIMONY OF SIXTEEN WOMEN.
This doctrine, however, was scarcely introduced,
when it resulted in their confusion and dispersion.
A Dr. Foster, who had been excommunicated from
the church, and a man named Law, commenced the
publication in Nauvoo itself, of a newspaper, called
the Expositor. In the first number they printed
the affidavits of sixteen women, to the effect that
Smith, Rigdon, and others, had tried to seduce them
under the plea of having special permission from
Heaven. Soon after this the Mormons destroyed
the office of the Expositor, and all its contents; and
the editors fled for their lives, and took refuge in
Carthage. Here they applied for a warrant against
Joseph and Hiram Smith, and sixteen others, known
to have aided and abetted in putting down the Expositor office. The warrant was granted, and served
upon Joseph Smith, but he refused to acknowledge
its validity, and the constable -who served it was
marched out of Nauvoo by the city marshal. The
authorities of the county could not suffer this affront
to the law, and the militia were ordered out to
support the county officer in the arrest of the two
Smiths and their sixteen confederates. The Mormons in Nauvoo fortified the city, and determined
to fight to the last extremity in support of the
"Prophet." The "saints," from all parts of the
country, hastened to give assistance. Illinois, like
Missouri, divided itself into two great camps, the
Mormons and the Anti-Mormons, and the circumstances were so menacing that Gov. Ford took the
field in person. In a proclamation to the people of
Illinois he stated that he had discovered that noth
47 
'k
AUTOBIOGRAPHY OF A PIONEER.'
ing but the utter destruction of the city of Nauvoo
would satisfy the militia and troops under his command, and that if they marched into the city, pretexts
would not be wanting for the commencement of
slaughter.
Anxious to spare the effusion of blood, he called
on the two Smiths to surrender, promising that they
should be defended and strictly dealt with according
to law. They finally submitted, and were lodged in
Carthage jail to await their trial. But the citizens
of the adjoining country were so exasperated, that a
short time after this, on the evening of the 27th of
June, 1844, the guard at the jail was overpowered
by a band of nearly two hundred men, with blackened
faces, and the prisoners were killed.
After this the Mormons relaxed for a time; Brigham Young was appointed successor to Smith, and
they renewed their work on the city and temple.
But this state of affairs did not last long.  New
complaints arose from the citizens of the adjoining
counties.  Disputes and quarrels became more frequent, until, finally, in September, 1846, the city
was besieged, and after three days' bombardment the
Mormons were driven off.
Before closing this chapter it is just to say, that
there are also many Mormons who are well-disposed
and sincere in their belief. This is more Specially
true of those who have never lived at headquarters,
and consequently know nothing of the realities of
Mormonism except by report. By its visionary ideas
hundreds who have deserved a better fate have
been deceived, and I cannot but pity them.
48 
CHAPTER VI.
AWAKENING AND CONVERSION.
DURING the time occupied in events of the two preceding chapters, my father and his family had
moved to Henry county, Iowa, and settled on the
farm opened by my brother and myself. Many
other Quakers had settled there also, and a Quaker
village had been built containing three or four hundred inhabitants, called New Salem. They had
erected a meeting house, school house, comfortable
dwellings, and had around them most of the improvements of a regular "community."
Though the Quakers are strict in the moral training of their children, some of them, of course, are
hard to train, and I suppose that I belonged to that
class. I was not a lawbreaker or a malicious person, yet I must say that I was as full of mischief and
frolic as an egg is of meat, and far from God by
wicked works. I was about that age when young
men are said to "sow their wild oats," and the social
influences which had surrounded me in the new
country were unfavorable to a sober life.
On  renewing  acquaintance among the young
Quakers at New Salem, I found a number of them
who were as fond of sport as I, and they were ever
3 
AUTOBIOGRAPHY OF A PIONEER.
ready for a frolic when they could slip from under
the watchfiul eyes of the old folks.
A Methodist class was organized in the vicinity of
New Salem, and we young Quakers were present.
It being a new thing to us we thought it a capital
show. The praying, preaching, and especially the
singing, seemed to us very novel. After attending
one of these meetings, we concluded that as they
were so interesting we must have one of our own.
Accordingly, on the following Sabbath, fifteen or
twenty of us went into the woods, arranged some
old logs for seats, and held a mock class-meeting.
Though we made much awkward work, especially
with the singing, we felt.that we enjoyed it hugely.
We thought there was so much sport in it that we
would have another, and we agreed that it should
occur in two weeks from that time.
It was arranged that our next meeting should be
more systematic. I was to preach, W. W. P. was
to do the praying, and the rest were to do the singing and attend to the amens, shouting, rubbing of
hands, groaning, etc.  In the meantime a preacher's
stand was to be erected, and all were to prepare to
act well their part. With this understanding we
adjourned to our homes.
I privately determined that during that two weeks
I would carefully think up a good sermon and have
it in readiness, that when the meeting occurred I
would astonish them all at my preaching ability.
One would naturally suppose that I must have felt
some uneasiness of conscience while, during those
two weeks, I was preparing to act out before my
60 
AWAKENING AND CONVERSION.
young companions such a heaven-daring mockery,
and to venture with impudent hardihood upon such
ground as angels fear to tread; but no -so hard was
my heart and so great was my moral distance from
God! I knew it was foll  and thought it was a
strange experiment, and had some feeling of its
awkwardness and inconsistency; but I knew nothing
of the doctrine of new birth by the Spirit, and the
necessity of a deep repentance of sin at the foot of
the cross. I had no knowlege of that faith in Christ
which is necessary to salvation. My religious instruction had not been such as to open these doctrines
before me, and I went forward in preparations for
this mock solemnity without a just conception of its
exceeding sinfulness. May God in his mercy blot it
from the book of his remembrance!
On the day appointed a good number of us gath
ered on the ground, with fine prospects for a jolly
time.  W. W. P       made the opening prayer, and
did well, considering. A hymn was lined, and singing attempted, but none of us had ever heard singing
enough to know how to carry a tune, and the music
was a poor apology. This ended, I arose in the stand
and announced my text in these words:
" WHO IS CHRIST?"
But I could not say another word.   By some cause,
I knew not what, I suddenly became confused,
speechless, and terrified. My companions afterward
said that my hair stood erect, and I was as pale as a
corpse. I immediately left the ground, with the rest
61 
AUTOBIOGRAPHY OF A PIONEER.
after me, all in great fright. This at once, and forever, put an end to our mock meetings.
It since appears that God, in his mercy, instead of
cutting me down in my iniquity, meant to teach me
in the severe school of his providence, and by the
wonders of his grace, how to preach in earnest, and
how to teach doctrines which to me were then unknown, and how to preach a gospel to which I was
a stranger.
As soon as I got away from the place of meeting
and its vicinity, my fright left me, and my feelings
were quiet. I never could tell the real cause of my
fear, and cannot yet account for it, otherwise than
to regard it as a sudden and special visitation from
God. My feelings were frightful, yet they were vague
and indefinable; and one thing that still appears
strange to me is, that the effect so soon left me.
Some time after this, at the close of a school I had
been teaching in another part of the country, I went
one night with some young companions to a ball.
The fiddle came in due season, and I danced until
four o'clock in the morning.  At the close of the
dance I went to a settlement two miles from M****,
and hired to teach another school. I immediately
engaged boarding in a tavern, and began to fix myself for a winter's stay. On the first evening, supper
being over, while the boarders were seated around
the bar-room fire, the conversation turned upon a
religious meeting that was to be held at the schoolhouse by a Mr. M****, who was to preach there that
evening, and after some talk as to the prospects of an
interesting meeting, the majority concluded to go,
52 
AWAKENING AND CONVERSION.
and I went along. The house was much crowded
with people before we arrived, but, though with
some difficulty, I found room to stand near the door.
The place of. worship was built of rough logs, and
covered with clap-boards. It had two or three small
windows, a large rude fire-place in the back end, and
in every way corresponded with the times. As I
entered, the people were singing. With this I was
delighted, for I had seldom heard it in a religious
assembly. The preacher arose to pray. I thought
he was certainly a dull, stupid, ignorant man. His
hair hung in strings and mats about his neck and
shoulders, and half concealed his forehead. In short,
his head bore a striking resemblance to a brush-heap.
His clothes were worn and tattered, and his figure
was lean and crooked. He began his prayer in a
very bungling manner.  I thought I was "sold" in
coming to the meeting, and was more than half
decided to go back; for, thought I, I don't care
about hearing that man attempt to preach. Yet I
did not start. The preacher tried to read a hymn,
which he did with much difficulty, being obliged to
stop occasionally to spell out the hard words. I
thought again I would leave, but waited to hear the
singing, which finally went off to my satisfaction. I
then thought I would remain a little while and hear
what the old man would make out, to satisfy my
' curiosity. The text was in Matthew, and his subject
was the Judgment. He began in a very dull, awk  ward manner, but after a while he seemed more
animated and interesting.  His animation increased
as he advanced in the discourse, until his intellect
53 
54        AUTOBIOGRAPHY OF A PIONEER.
seemed to be fully aroused and his soul fixed with
inspiration.
His feelings ran up to the highest pitch of sympathy for the sinner, and his exhortations became
eloquent and powerfiul. My mind at length became
so riveted upon the speaker that I forgot the crowd
of people who were crammed around-me, and every
thing besides but the preaching and myself. I felt a
strange sense of guilt come over me. The sermon,
as with a bright lamp, searched by inmost soul. My
sins were exposed to view in such a way as I never
before imagined. I felt that I was one of the vilest
sinners God had ever permitted to live. Yet the
preacher went on, and spared me not. Hle so presented my guilt in the light of the judgment, that I
thought he was preaching expressly to me, and my
awakened conscience said, "Thou art the man!"  I
thought that by some means, perhaps supernatural,
the preacher knew all about me, and was now exposing me. I trembled with solemn awe.
When meeting was dismissed I went home with
my landlord, feeling the keenest remorse, and a most
distressing anxiety about my soul's well-being. I
soon began to be sorry I had gone to the meeting,
and tried to shake off my feelings. I tried to reason
with myself, and in this I suppose Satan helped me
as follows: "I am a member of the Quaker church,
and always have been, and so are my parents. I have'
no reason to fear; these fears are foolish. Before I
went to that meeting I felt well enough, and I stand
on the same footing now. I have always enjoyed
life; I have had-mirth to my full, and if I had kept 
AWAKENING AND CONVERSION.
away from that meeting, I would be happy now; but
I have been so silly as to go there, and now I am
miserable. I am provoked at myself beyond endurance for having gone there. What a fool I was!
The preaching has done me more harm than good; it
makes me worse, and unhappy in the bargain; I'll
have no more to do with it. These praying and
preaching people try to scare folks on purpose; they
are nothing but a set of hypocrites; they had better
mind their own business. I'll shun their company,
that's what I'll do; and I want them to steer clear
of me." Thus, with my mind full of rebellious
thoughts, I hastened to bed, not wishing to speak
to any one; but with all these flimsy arguments I
could not banish my troubles; an awful sense of guilt
pressed upon me. I commenced my duties in school,
yet was often but half conscious of what I was doing;
my mind'remained gloomy and my feelings morose
and sullen. I heard that in two weeks from the
previous meeting another was to occur, eight miles
distant, and it provoked me to hear of it. I felt
determined that I should not go near such a place
again. But as the days passed by, in. spite of all I
could do, my distress of soul continued. I tried
various expedients, but to no purpose; and when
the time of the meeting arrived, I felt somehow that
I must go, and I traveled the eight miles through
the snow on foot, hoping that some change might
be made in my feelings, I thought that possibly they
would leave me; I listened attentively to the preaching, and carefully watched all the exercises of the
meeting; but, alas! it only revived my sense of
55 
AUTOBIOGRAPHY OF A PIONEER.
guilt, and arrayed my sins anew before me, causing
me to feel, if possible, worse than before, and to hate
existence.  On my journey home I wished I were
anybody or anything but Samuel Pickard. In my
distress I saw a hog by the road-side, and envied his
lot. I heartily wished I was a hog, because, thought
I, "I could then quietly eat, drink, and die, without
such tormenting, tantalizing fears on account of sin
and the great judgment to come. I returned to my
school and continued to discharge my duties the best
I could; but no permanent change occurred in my
feelings, and I feared I should never have another
happy day, in time or eternity. A few days after
the meeting I heard that a dance was to take place
in the neighborhood, and I received it as most wel come news; for, thought I, "I have found delight in
such places," and, like Solomon, I said to my heart,
" Go to, now, I will prove thee with mirth." I went,
but in our first attempt to dance, the fiddle-strings
broke, and could not be repaired; thus our prospects
were suddenly blasted. We tried to turn the dance
into a play, but somehow we could not make it go,
and the whole affair turned out a failure and a
disappointment.  I here met with the young lady
who afterwards became my wife, and engaged to
escort her home, according to customary civilities;
but in this I was doomed to the most mortifying
failure of all: we had not gone far on our journey
when such a consciousness of my dreadful situation
as a sinner came over me, and so affected me, that
in spite of all I could do, my knees gave way with
weakness, and I sank helpless to the ground. There
.56 
AWAKENING AND CONVERSION.
were very few professors of religion in the country,
and I had felt ashamed to reveal my state of mind,
for I knew I should be laughed at, and I kept it a
dead secret. When my lady saw me sprawled upon
the ground, she felt, no doubt, that she had taken
up with a poor apology for a beau, and was very
much embarrassed; she would walk around me, or
stand and look, as though she did not know what
on earth to do. I felt sorry for her, and pitied
myself, but could not help any. She attempted to
raise me up and help me along, but it was no use,
my legs would not go; they seemed like strings.
Finally, some people from the party came up, on
their way home, and carried me back to the house
whence we started. I remained in this helpless
condition several days, and was urged to try remedies,
but refused all medical aid.  My fri-ends said, "You
ought to quit school; it is killing you, you look so
poorly." As soon as I was able to walk I resumed
my duties as teacher, but the troubles of my mind
now began to tell most seriously upon my health. I
lost my appetite, became pale and emaciated, and
feared that I should die. Oh, the agony I endured
through those long, dreary, weeks of conviction!
Well did it teach me how to sympathize with and
counsel those who are crushed under the strokes of
God's insulted law! Had I sought the company of
some warm Christian, I might have been instructed,
and led to light and comfort; but no, my proud
heart spurned the idea of becoming one of those
solemn, praying creatures, whom I had seen conducting meeting; it was contrary to my notions,
3*
57 
AUTOBIOGRAPHY OF A PIONEER.
tastes, and appetites, and repulsive in every respect.
An appointment for an evening prayer meeting
to be held five miles distant came round. I did
not want to go, yet I felt that I must. At that meeting I saw several go to the anxious seat for prayers;
among them my future wife. I wanted to bow
there, too, but believed that I was too vile to have
any right at such a place. I supposed that those
who went to the anxious seat did not think themselves so wicked as I thought myself to be, or they
would not have gone there, and I left the meeting
with my grief still secret in my soul, to be troubled
with gloomy thoughts by day and fearful dreams by
night.
Finally, some weeks after this I attended another
prayer meeting, and while the people prayed and exhorted I communed with my heart, and felt that I
should soon die if I continued in such distressing anxiety. I knew that I had tried every mortal expedient
that I could devise for my relief, and all was vain. I
thought I should surely not only die in this world, but
spend an awful eternity in the world to come, " where
the worm dieth not, and the fire is not quenched." I
saw that I was brought to a complete extremity, and
that God alone could save me through the mercy of
Christ. I felt that I had but precious little time left
in which to decide the controversy. My feelings at
that time are fitly described by a poet:
' Lo, on a narrow neck of land,
'Twixt two unbounded seas I stand;
A point of time, a moment's space,
Removes me to that heavenly place,
Or shuts me up in hell 1"
58 
AWAKENING AND CONVERSION.
I felt that I was sinking under the weight of God's
wrath, and that I would surely be in hell in a little
time if I received not help from him, and from the
depths of my heart I pleaded for mercy. My stubbornness was gone. I humbled myself under his
mighty hand, and looked with earnest pleadings to
Christ. I knew that if I were damned it was just,
if saved it was mercy. So intent was I in begging
for divine mercy, that I lost sense of what was passing around me.
At last, while the brethren were singing the
words
I Jesus, my all, to heaven is gone,"
the hand of God appeared to be gently placed beneath me, and my soul seemed to rise from its low
estate as upon the wings of eagles. The dark night
of bitterness and sorrow receded from my soul. The
day of hope dawned, and the Sun of Righteousness
arose with healing in his Wings.  I rejoiced with joy
unspeakable, and was filled with that peace which
passeth all understanding!
"Oh I the rapturous height
Of that holy delight,
Which I felt in his life-giving blood."
Methinks an angel's tongue could not tell half
the joy of my first love with Christ. The gift of a
crown and scepter I would have prized as insignificant, compared with the gift of immortal hope which
I then received through our Lord Jesus Christ. My
desire to keep my feelings secret at once vanished,
and the brethren rejoiced with me that the dead
was alive and the lost was found. It was a moon
59 
AUTOBIOGRAPHY OF A PIONEER.
light night, and on my way home it seemed to me
that the appearance of the world had changed, and
that nature had arrayed herself as for some grand
festivity to rejoice with me. I thought the whole
dome of heaven seemed as one vast amphitheater of
glory, and that the stars shone with unearthly luster.
The landscape that lay around me, though half concealed in the shadows of the night, seemed of the
rarest beauty and sublimity.
Though long years of toil, with their varied scenes
of light and shade, have passed since then, I can yet
Bing
" Oh happy day that fixed my choice
On thee, my Saviour and my God;
Well may this glowing heart rejoice,
And tell its wonders all abroad."
60 
CHIAPTER VII.
CHOOSING A CHURCH.
UP to the time of my conversion I had hears very
little said about churches and sects, nor was I disposed to give much attention to the subject. Having
been raised a Quaker, I knew something of that
church, and supposing it was all right, I thought
that was sufficient; but as to creeds outside of that,
I was perhaps as ignorant as any convert ever was
at my age.
As soon, however, as I received joy in believing,
the Bible seemed to me as an unsealed book. I
delighted to study it, and it became my daily counselor and companion.
The New Testament showed very clearly, Ithought,
that churches existed in the days of the Apostles,
for it speaks of a church at Jerusalem,* "the church
at Smyrna,"t "the church in Pergamos,"T and in the
same way does it speak in many other places.~ I
could see that God had established churches, and
that it was the duty and high privilege of a Christian
to be in one. I supposed, of course, that the various churches alluded to in the New Testament were
of one faith and order, but as I looked around me I
*Acts xv:2.   t Rev. ii: 8.   t Rev. ii: 12.   ~See 1 Cor. i: 2;
Col. iv: 16; 1 Thes. i: 1  Rev. ii: 1, 8; iii: 1; iii: 7, etc. 
AUTOBIOGRAPHY OF A PIONEER.
saw that there were a great many different kinds of
churches, called by different names, and all more or
less at variance with each other in faith and order.
It was pleasant for me to know, however, that these
churches claimed to love and worship the same God
and Saviour, and strive for the same heaven. I felt
a strong attachment for the Quakers, but aside from
this I had a glowing heart and loved all the praying
people with whom I met, and thought it a great
pity that there were divisions in sentiment and feel ing among Christians. With this unbiased state of
mind I resolved to join some church; but when I
began to ask counsel as to the best one, some said,
" Lo, here!" others said, " Lo, there!" and yet others
said, "Lo, yonder!"  The consequence was that I
became very much confused and knew not what
to do.
I finally concluded that they could not all be right
in theology and have so many opposites-that God
would surely not establish a number of churches, and
then give to the world so many different sets of
doctrines to suit those churches and accommodate
the numerous tastes of men.   On reflection, it
seemed clear to me that God was a being of one
mind.
The question would then arise, "Which is the
true Church?" I felt that I must find an answer to
the question, if possible, that would satisfy my mind.
"For," thought I, "this is a matter of solemn import
which concerns my usefulness and happiness for life,
and perhaps for eternity."
62 
BAPTISM.
While reading the Testament, my attention was
directed to such passages as the following:
"Search the Scriptures; for in them ye think ye
have eternal life; and they are they which testify of
me." *
"All Scripture is given by inspiration of God, and
is profitable for doctrine, for reproof, for instruction
in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." t
" Ye do err, not knowing the Scriptures." J
With passages of this character before me, I resolved to take my time, and study God's Word carefully and diligently, for " doctrine" and "instruction
in righteousness."
I believed that God had established a church as a
home for his people, and that in his Word its model
could be found. I felt satisfied that in taking this
course I should get my information from the best
authority. I was cautioned in due time by the Book
of God, which says that " Some wrest the Scriptures
unto their own destruction;" ~ and I read with a
praying heart that I might learn the will of God and
be led into the truth.
I soon saw that it was my first duty, as a disciple
of Christ, to be baptized. This was clear from the
great commission of the Apostles. The Saviour said
to them, " Go ye therefore and teach all nations;
baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost." 11 "He that believ
t 2d Tim. iii: 16, 1.
I Matt, xxvii: 19.
63
* John v: 39.
~ 2d Pet. iii: 16.
t Matt. xxi I: 29. 
AUTOBIOGRAPHY OF A PIONEER.
eth and is baptized shall be saved; but he that believeth not shall be damned." *
These, and other passages, showed me that it was
not only my right to be baptized, but it was a duty
I should not dare to omit.
My practice was, as often as I found a passage
relating to any prominent doctrine, to mark down
the chapter and verse under its appropriate head, on
paper; and thus I would collect in one body all the
passages relating to that subject. I then read and
meditated upon them with reference to the doctrines
they contained, and my duty respecting them; nor
did I lay by a particular subject until my mind was
at ease concerning it. I of course sought such other
helps as could be found; but Iowa at that time was
not a land of books or scholars, and the Bible was
my dependence.
The mode of baptism next occupied my attention.
I noticed upon this subject the fact that John and the
Apostles habitually baptized in rivers and places of
much water. This was seen in such passages as the
following: "And John also was baptizing in anon,
near to Salim, because there was much water there."t
Here it was easy to see that a reason was given why
John baptized in AEnon; and this is the reason: "because there was much water there." From this it
seemed evident that much water was required in
baptizing, or this would not have been given as the
only reason. I thought that no other mode of baptism but immersion would require "much water."
* Mark xvi: 16.
64
f John iii - 23._ 
BAPTISM.
If the mode had been by sprinkling-which, as is
commonly the case, requires only enough water to
wet the tips of the administrator's two fore-fingers,
which he touches against the forehead- one gallon
of water would have baptized thousands, and "much
water" would not have been required.
"Then went out to him Jerusalem, and all Judea,
and all the region round about Jordan, and were baptized of him in Jordan confessing their sins." *
"Then cometh Jesus from Galilee to Jordan unto
John, to be baptized of him." t
"And as they went on their way they came unto
a certain water, and the eunuch said, See, here is
water; what doth hinder me to be baptized?" t
"And on the Sabbath we went out of the city by a
river side.... And a certain woman named Lydia....
heard us.... and when she was baptized and her
household," etc.
"John did baptize in the wilderness, and preach
the baptism of repentance for the remission of sins,
and there went out unto him all the land of Judea
and they of Jerusalem, and were all baptized of him
in the river of Jordan, confessing their sins." ~
Again, I noticed that the actions frequently associated with baptism were those of going down into
the water, and coming up out of the water.
For example: "And Jesus, when he was baptized,
went up straightway out of the water." 11
"And straightway coming up out of the water, he
saw the heavens opened."~[
t Matt. iii: 13.       t Acts viii: 36.
| Matt. iii: 16    [   Mark i: 10.
65
'k
* Matt. iii: 5, 6.
~ Mark i: 4. 
66        AUTOBIOGRAPHY OF A PIONEER.
"And he commanded the chariot to stand still,
and they went down both into the water, both Philip
and the eunuch; and he baptized him. And when
they were come up out of the water, the Spirit of the
Lord caught away Philip, and the eunuch saw him
no more." *
I thought, and very naturally, I believe, that such
Scriptures pointed to immersion as the true mode of
baptism.
Again, I observed that the New Testament represented Christian baptism as a burial. For example:
"Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?
Therefore we are buried with him by baptism into
death."  "For if we have been planted together in
the likeness of his death, we shall be also in the likeness of his resurrection." t
"Buried with him in baptism, wherein also ye are
risen with him." I
I thought that surely immersion was the only mode
of baptism which could be represented by the figure
of a burial. By this plan of inquiry I became satisfied as to the mode, and have believed in immersion,
as the true apostolic practice; ever since.
Had I not taken to the Bible as my only reliable
counselor, I should, perhaps, have never been baptized by any method. The Quakers believe that
water baptism has been done away, and superseded
by the baptism of the Holy Ghost.  Hence, without
any prejudice to favor it, I was made an immersionist by the Bible.
* Acts viii: 38, 39.       f Rom. vi: 3-5.        i Cols. 2: 12. 
BAPTISM.
Allow me, with due deference, to recommend all
my Quaker fi-iends and relatives who may read this
narrative, to place less dependence upon their books
of discipline and their inculcated opinions, and give
more importance to the study of the Bible. Though
it be true that your discipline and your instructors,
in the main, are good, and teach you many good
things, remember that they are not inspired, and the
Bible is.  They may be wrong, but the Bible cannot be.
While reading the Scriptures, it seemed to me to
show that one characteristic feature of the New Testament church was, its being made up of baptized
believers. With this impression I searched out the
passages which I thought had a beaiing upon that
point. Some of them I will here quote:
"Then they that gladly received the Word were
baptized; and the same day there were added unto
them about three thousand souls. And they continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers." *
The divine order of things here appears very plain.
First, they "gladly received the Word, that is, they
believed; secondly, they "werebaptized;" thirdly,
they were added unto them: from which it is plain
that they all believed and were all baptized before they
became members of the church.
"Paul,....unto the church of God which is at Corinth.....Is Christ divided? Was Paul crucified for
you? or were ye baptized in the name of Paul?" t
* Acts ii: 41, 42.
67
f 1 Cor. i: 1-13. 
AUTOBIOGRAPHY OF A PIONEER.
Here he alludes to the fact of their having been
baptized into Christ, as a reason why the Corinthian
brethren ought to regard him as their supreme head,
and not give undue importance to any one of the
Apostles.
To the Romans, Paul says: "Therefore we ARE
buried with him by baptism."* By this I understood the apostle as recognizing the fact, that the
Roman brethren, as well as himself, had been baptized.
"We ARE baptized." But I cannot dwell, to refer
to all the Scriptures which I studied as relating to
this point.
I was fully convinced at an early period of my
studies, that the New Testament showed that a person must be a believer, before he was a fit subject
for baptism. I could find no place where it recognized any other as a suitable candidate. Among
the many proofs I found, here are a few: "HIe that
believeth and is baptized shall be saved."t  "They
that gladly received the Word were baptized."T Of
the Samaritans it is said, "But when they believed
Philip, preaching the things concerning the kingdom
of God and the name of Jesus Christ, they were
baptized, both men and women."~ The eunuch said
before he was baptized, "I believe that Jesus Christ
is the Son of God."  "Philip said, If thou believest
with all thine heart thou mayest."l Which I thought
equivalent to saying, "If you do not believe with all
your heart you may not be baptized."  "Many of
the Corinthians hearing, believed and were baptized."~
* Rom. vi:4.  t Mark. xvi: 1l.  t Acts iii: 41.  ~ Acts viii: 12.
| Acts viii: 37.  ~ Acts xviii: 8.
68 
BAPTISM.
So it was in the case of Lydia,* the Philippian
jailor,t Saul of Tarsus,t and others.
Having heard that it was the practice of many
churches to sprinkle infants, I supposed the doctrine
could be found in the Bible, and in myreading I
looked carefully for it. Not finding it as readily as
I expected, I thought at first that I must have overlooked it; but finally, after diligent search, I was
unable to find a single passage of Scripture that gave
any authority or encouragement for the practice,
nor have I been able to find one to this day. I
learned afterward, however, that the leading advocates of the doctrine said, " We do not claim to find
any express command in the Bible for the baptism
of infants,"~ and I was brought to agree with them
in that fact, and hence I dismissed the subject as not
belonging to Bible studies.
Thus I took up also the several doctrines of church
government, regeneration, repentance, sanctification,
and others. I was unable, of course, to consider those
doctrines in their natural order, or to have a very
definite understanding of their relations to each
other. I pursued those studies with regard to doctrines in about the same arrangement of order that
I have referred to them in this chapter; yet, however rudely those doctrines were arranged in my
mind, I became well established and settled in my
views in regard to most of them, with very little
help or influence outside of the Bible.  For some
months, every hour and moment I could spare, and
* Acts xvi: 14.  + Acts xvi: 31.: Acts ix: 18.  ~ Bishop Morris
and Henry Ward Beecher.
69 
AUTOBIOGRAPHY OF A PIONEER.
some that I could not very well spare, were given to
the study of the Scriptures.
I was thus not only set at rest in regard to many
doctrines, but the exercise greatly strengthened me
in spirit, and gave me such a familiarity with the
Word of God that I could repeat chapters and verses
from memory until I would be weary. I now look
back upon that time as one of the best spent seasons
of my past life. I have often felt the benefit of it
since, and perhaps will to the end of my days.
In studying the model New Testament church, it
was clear to my mind that these were some of the
conditions under which it existed: —
1. Its members had all repented of sin.
2. They were true believers in Christ.
3. After believing they had been baptized.
4. They had been baptized by immersion.
5. They endeavored to live holy lives.
6. They were a missionary people, and gave labors,
prayers, and money to send the gospel to every
creature.
In the spring after my conversion, I learned that
several persons were to be baptized a number of miles
off, in the Des Moines river. I did not know what
denomination of people was to hold the meeting,
but having never witnessed the ordinance, I went,
and after a sermon I saw, with most happy feelings,
several converts buried and raised from the watery
grave. I had heard that baptism by immersion was
an "unpleasant spectacle," but I then thought I had
never witnessed anything more scriptural or more
appropriate and beautiful. When I first began to
70 
BAPTISM.
think about water baptism I was most inclined to
favor sprinkling or pouring, for the simple reason
that it seemed most convenient; but as the Scriptures encouraged no such argument, I thought it
ought not to be consulted, and I thought that if I
should still have seen any force in the argument of
convenience it would now have vanished as I witnessed this appropriate and beautiful sight. The
minister announced an appointment to preach in two
weeks from that time at the same place and dismissed
the assembly.   I then introduced myself to the
minister and began to ask him what his church held
in respect to various doctrines, when he gave me a
copy of its articles of faith, telling me to look them
over carefully and compare them with the Bible.
I saw from the title that they were of "the Regular Baptist Church." During a number of days which
followed, I gave much time to the examination of
those articles, and compared them with the Scriptures. The quotations marked in them gave me new
assistance in searching the Word of God, and I was
very much benefited in the exercise. As soon as I
examined them, I found that the views they held
forth bore a striking resemblance to those doctrinal
outlines which had been formed in my mind by previous study of the Bible, and I was so well pleased
with them that I at once resolved to present my
unworthy self at the next appointment as a candidate
for baptism and membership in the Baptist Church.
I went to the meeting and made known my desires.
The pastor requested that I should tell the church
my Christian experiences before they voted on my
71
4o 
AUTOBIOGRAPHY OF A PIONEER.
acceptance. This I essayed to do, but was so much
embarrassed, I could not tell half I wanted to; yet
those Christian people saw that I loved Jesus, believed me to be regenerated, and voted unanimously
to receive me. My heart was touched and melted at
the kindness and readiness with which they accepted
me; and the thought that I, who was once so vile,
should be given a home amdng the dear people of
God! All then repaired to the "river side, where
prayer was wont to be made," and after a brief but
impressive address by the man of God, upon the
solemnity and importance of the sacred ordinance,
during which tears stood in many eyes, and after a
prayer was offered, poor unworthy I was led down
into the Jordan, and in the presence of many witnesses, on the eighth day of June, 1843, was gently
laid into the mystic grave.
Oh! the joys of that hour! I shall never forget it
i n    time or eternity.  My soul was filled with peace;
and as I thought upon the great things God had done
for me, I was lost in wonder, love and praise, and I
journeyed home with a light heart, trying to sing
"How happy are they,
Who their Saviour obey I"
Ever since that time, though my short-comings
have been many, I have had an undisputed place in
the church of Christ.
Reader, before closing this chapter, let me offer a
reflection. It is too common a thing in these days,
that when a convert is seeking to know truth and
duty, there are many ready to lend him a book of
72 
DUTY TO'CONVERTS.
discipline, or a catechism, or other prints of sectarian
production, doctrinal or controversial; and many
persons are ready to become catechists to proselyte
him to their cause. The result is, that his mind is
turned one way or the other, according to the personal views of the authors whose arguments he may
read or to whose counsels he may listen, when he
ought to be studying the sure Word of God. My
candid opinion is, that he should be encouraged and
urged to "search the Scriptures," and to take the
Bible as the man of his counsel.
A  certain young man in the West, who had professed a hope, was asked by a minister if he had not
made up his mind to join a church.
"No, sir," said he.
"But have you not been trying to find out your
duty in reference to it?" asked the minister.
"Yes, sir," said he; "I asked brother B's
opinion, and he thought his church was the right
one. I asked brother H, and he thought B
was wrong,'For,' said he,'my church is the right
one;' and I asked brother E — -, and he said that
those other brethren were both mistaken, and he
tried to show me that his church was the right oneand I can't decide."
"Was not Deacon M         over to see you to-day?"
asked the minister.
"Yes, sir."
" What did he advise you?"
"He urged me to study the Bible on the subject."
"That," said the minister, "was the best and
wisest counsel of all, and I do hope that you may
4
73 
AUTOBIOGRAPHY OF A PIONEER.
follow it. Remember that men may be mistake,
but the Bible cannot be.' Search the Scriptures, for
in them ye think ye have eternal life, and they are
they which testify of me."'
The convert took the deacon's advice, and in due
time had a mind of his own, and knew what to do.
This is the course I recommend to my brethren.
Point the convert to the Bible; let it be first and
la.t, and we shall have less heterodoxy as the result.
Too much, however, cannot be said to the inquirer
upon the importance of reading the Bible with a
prayerfill spirit, and an unbiased mind.
"HOW READEST THOU?"
Lutz X: 26.
'T is one thing, now, to read the Bible through,
And another thing to read, to learn, and do
'Tis one thing now to read it with delight,
And quite another thing to read it right.
Some read it with design to learn to read,
But to the subject pay but little heed;
Some read it as their duty once a week,
But no instruction from the Bible seek;
Whilst others read it with but little care,
With no regard to how they read, nor where I
Some read it as a history, to know
How people lived three thousand years ago
Some read to bring themselves into repute,
By showing others how they can dispute;
Whilst others read because their neighbors do,
To see how long'twill take to read it through.
Some read it for the wonders that are there,
How David killed a lion and a bear;
Whilst others read, or rather in it look,
Because, perhaps, they have no other book.
.74 
" HOW READEST THOU? "
Some read the blessed Book, they don't know why,
It somehow happens in the way to lie;
Whilst others read it with uncommon dare,
But all to find some contradictions there I
Some read as though it did not speak to them,
But to the people at Jerusalem! 
One reads it as a book of mysteries,
And won't believe the very thing he sees;
One reads with father's specks upon his head,
And sees the thing just as his father said:
Another reads through Campbell or through Scott,
And thinks it means exactly what they thought.
Whilst others read the Book through H. Ballou,
And if it cross his track, it can't be true.
Some read to prove a pre-adopted creedThus understand but little what they read;
For every passage in the Book they bend,
To make it suit that all-important end I
Some people read, as I have often thought,
To teach the Book, instead of being taught I
And some there are who read it out of spite
I fear there are but few who read it right.
So many people, in these latter days,
Have read the Bible in so many ways,
That few can tell which system is the best,
For every party contradicts the rest I
75 
CHAPTER VIII.
COURTSHIP AND MARRIAGE- LEARNING THE DRILL IN
GOD'S ARMY.
You may think, dear reader, from the heading of
this chapter, that you will get a little romance.
Well, this brings us to the romantic period of life;
but whether my matrimonial conquest would afford
grounds for a novel by Charles Dickens, you may
judge. I hope, however, that you do not read romances; and, above all, I hope that if you are a
professor, you do not take that trashy sheet called
the " New York Ledger." I have to my sorrow seen
it in some instances in the families of professors, and
if you read it, or have it about you, or any of those
yellow-covered novels, or any fictitious stuff of that
character, I hope you are ashamed of it, and very
sorry for it, for you have promised better things.
The preliminaries of our marriage were few, and
the account will be short. I did not intend to marry,
at least not so soon; but-I always insisted that it
was Sister Pickard's fault, and yet she blames me for
it all.  While teaching school in     county, Iowa,
in the winter of 1843, she was one of my scholars.
In autobiographies the author usually comes out
successful; but I must confess that in this school I
was thoroughly beaten by one of my own scholars. 
COURTSHIP AND MARRIAGE.
There were two or three gleeful, mischievous
young women, including Miss More, who, though
they made fair progress in study, were, as I thought,
too full of mischief. Being but a young man, I felt
a delicacy in correcting them, and I was put to my
wits' end as to how I should keep them under proper
command. After I thought I had shown sufficient
toleration, I gave them a severe lecture, in which I
told them that if they expected to still attend the
school, they must be more sober- otherwise I would
prefer that they stayed at home. At this they took
offence, and all left the school. In a few days, however, Miss More returned, as I supposed repentant,
took her place, and remained through the term.
It was not long until I saw many elements in her
character that I liked. She seemed so teachable and
happy, that I began to feel a partiality for her.  In
the mean time she became a Christian, and I thought
she was one of the best scholars I ever had. Finally,
I don't know how it came, but somehow, almost
unconsciously, a strong attachment grew up between
us. Suffice it to say that preliminaries were arranged,
and on the 3d of August, 1843, about two months
after our baptism, we were married by the Rev. S.
L-, the man who baptized us both.
This step, as well as that of my baptism, was a
grave offence in the eyes of the Quaker church.
According to its rules, by getting married outside of
the church or without its consent, I, like Esau of
old, forfeited my birthright.* But love hazards all,
* Gen. xxv: 33.
77 
AUTOBIOGRAPHY O0 A PIONEER.
and the die was cast. I was so happy in my choice,
however, that I did not nor have I found occasion,
like Esau, to seek with tears a place for repentance.
We stopped at my wife's father's until we could
drum up a few things for house-keeping. In a few
weeks we succeeded in this, and rented a cabin about
five miles distant, where I had taken another school
and moved in. Having but one bed we thought it
necessary to have an extra one for company. To
meet this demand I bought material for a straw
tick, which Mrs. Pickard made up and we filled with
straw. I then built a bedstead in one corner of the
room, by boring holes in the logs and driving in
timbers to form a support. As a substitute for a
bed-cord we used boards, and soon had a bed. Thus
we were established in life, and lived right ahead.
In those days we knew nothing of such fine wedding
tours as are often taken by the newly married in
these more improved times, but I believe that among
the cabins and wild prairies, as Col. Crockett said,
"we used to love as hard as any people in the
world." Many are the pleasant hours I have spent
while living in a log cabin.
We were now living about twenty-five miles from
the Quaker church. I expected they would discipline me, but they deferred it for nearly a year.  A
committee of " Friends" was then sent to see me on
the subject.
They informed me that the requirements were,
that I should confess that I was sorry for having
married out of the church contrary to its discipline;
78 
LEARNING THE DRILL IN GOD'S ARMY.
and secondly, that I should make the same confers
sion for having joined another religious society.
We had quite a lengthy controversy. I urged
that I had violated no law of the land, nor of God
or the Bible. - To this they agreed, but said, "Thee
knowest thee hast violated the discipline, and thee
knowest that every church must have a discipline;"
but I could not feel sorry.
They visited and labored with me several times,
to reclaim me from what they thought was the error
of my ways, but all to no purpose; and in about a
year from the time of their first visit they gave it up;
and threw me overboard.  I have always, however,
regarded their efforts to reclaim me as very Christianlike and commendable, and I suppose I ever shall
feel great respect for the Quaker people.
Though I had now become enlisted as a Christian, I
soon found that it was no small matter to learn the
drill in God's army.
Reader, are you a feeble Christian? Do you dread
the cross of your Master? If so, I know well how
you feel. I would sympathize with you and offer
words of encouragement. It may be of some benefit
to you to hear of my humble experience in learning
the drill in God's army.  When Sister Pickard and
I began house-keeping, I had never made a vocal
prayer in a family or any other place, though I had
been a professor several months. I had often felt it
my duty, but shrank from it. I did not receive such
encouragement in that matter as most new converts
do now; there were but few Christians around me,
and as the duty was not urged upon me I had ex
79
0 
AUTOBIOGRAPHY OF A PIONEER.
mused myself with praying in secret; but now that I
was the head of a family I felt strongly condemned in
the neglect of a family altar. You know, perhaps,
that the Bible threatens those families that call not
upon God.  "Pour out thy fury upon the heathen
that know thee not, and upon the families that call
not on thy name: for they have eaten up Jacob and
devoured him, and consumed him, and have made his
habitation desolate." Such are the words of inspiration, and it is a solemn matter for Christians to
neglect family prayer.
It seemed to me that I never could bear such a
cross, and I deferred it from time to time, but the
longer I neglected it the greater did the task appear.
Cross-shunning Christian, is it not the same with
you? I tried hard to think up excuses, such as want
of time-incapacity-I would pray more in secret;
but it was no use. I saw clearly that my neglect
was bringing coldness and dearth upon my soul.
The excuse to which I clung the longest was, that I
thought I could not pray; but this did not ease my
conscience.
After some weeks of inward conflict, in which I
lost much peace, I one day determined that when
that night came I would pray in my family, though
earth and hell should mock me. "Yes," thought I,
"I will do it if it kills me."  As soon as my mind
yielded to do the duty, my distress about the matter
was gone, and I was filled with such peace as I had
not enjoyed for many a day. I longed for night to
come that I might pay my vow unto the Lord.
80 
ELECTED CHURCH CLERK.
When night did come it seemed ordered that
Satan should have another trial at me, and that my
resolution should be put to the severest test. A
very joking, fun-loving young man came that evening to spend the night with us. I thought I would
rather have prayed in the presence of any other person on earth, but I stood firm to my vow. I read the
Scriptures and prayed. I was so confused I never
knew what I said i'n my prayer; I supposed it was
a very poor, stammering one, but I afterward felt
peaceful and happy. After this the cross grew
lighter, and much of the time the duty seemed light
and pleasant. I counsel all halting Christians to
take the same course, believing that if they do they
will obtain the same victory; for, as says a poet,
" Satan trembles when he sees
The weakest saint upon his knees.'
I now lived happily and pleasantly for some months,
being in fellowship with my brothers and sisters, enjoying the comforts of religion, feeling at peace with
God and all mankind.
" Not a cloud did arise
To darken my skies. "
The church with which I was connected was a
young and feeble interest, and before I had belonged
one year, the members elected me church clerk.
So far as I know, I filled the office with approval.
Elder Elmore, our pastor, would come around
once in four weeks and preach to our little band.
Frequently before preaching he would call upon
some of the members to pray. I loved to hear the
4*
81 
AUTOBIOGRAPHY OF A PIONEER.
brethren pray, and enjoyed the meetings very much,
but the pastor began to urge me to take up the cross
also, and pray in the congregation. I told him that
there were other brethren who could pray well, and
he must call on them; "I have not the gift," said I,
"and can't do it."  He urged that I had the gift, ii
I wiould only improve it-that I could pray in public,
and that I should. He insisted that as I was now
an officer in the church the people expected it of me.
I felt it my duty, but hesitated; yet he urged it upon
me at different times, until I resolved to attempt it.
I concluded, however, that I should never try to
pray extempore, for I thought if I did I should make
such a ludicrous blunder that I would mortify myself
and shame the cause. So I sat down and wrote out
a prayer-looked it over carefully; and thought it
would sound very respectably. I then committed it
to memory as thoroughly as possible, and, to make
sure of it, I repeated it a number of times before the
next meeting occurred. " Now," thought I, "if the
Elder calls on me to pray I shall make a prayer that
none of us will be ashamed of."
It so happened that at the next meeting the house
was crowded, and before I was expecting it the Elder
spoke from the desk in a loud voice, saying, "Brother
Pickard will lead in prayer." I felt as if I were
thunderstruck! Every nerve within me seemed to
tremble. I fell upon my knees, thinking to say my
prayer; but to my utter confusion, I had suddenly
forgotten it all! I wished the floor might open and
let me out of sight; but there was no escape, and I
tried to pray from the spur of the moment.   I
'82 
PRAYING IN PUBLIC.
scarcely knew what I prayed, but after the attempt I
felt much relieved. I was so scared that I did not
think of my written prayer for a number of days;
but the ice was thus broken, and after this I soon
felt it a privilege to pray in public. I often felt
much inward joy in the exercise, and realized that
it was conducive to my growth in grace.
There are many brethren and sisters who by
reason of their refusal to pray in their families, or
in religious meetings, are suffering leanness of soul.
In conclusion, let me exhort all such who may read
this book, to arouse from that condition and bear
the cross at all hazards. I have now labored and
traveled many years in Zion, and I do know that
this Christless, prayerless way of living among many
of the members, is bringing dearth and death upon
the churches.
83 
CHAPTER lx.
CALL TO THIE MINISTRY.
IN the summer of 1844, while at meeting one
evening, I was strangely, as I thought, possessed
with the idea that it was my duty to preach. The
feeling was impressed upon me with great power,
but I thought that such a calling was so contrary to
my tastes and feelings, and so much above my
capacity, that I endeavored to banish the idea.
This I could not do. The feeling continued and
increased in force. My mind almost constantly
brooded upon the subject, and yet it was contrary
to my desire-I did not wish to think of it. I tried
to flatter myself that it was but a notion I had fallen
into, and would finally pass off; but contrary to
this, the feeling so grew upon me that I became
distressed.
I argued to myself that there were old and experienced ministers now preaching-they were loved,
talented and useful; that with my feeble gifts I
never could stand in their places, and that it was
folly to think of such a thing; but this was all to no
purpose. I strove to keep my feelings a profound
secret, lest I should be made a butt for ridicule.
This, however, only seemed to increase my trouble,
and as time wore on I began to murmur against 
CALL TO THE MINISTRY.
God. My rebellious heart urged that God was
chastening me uselessly in pressing such troubles
upon me, and thus rendering me miserable; while
by talent, temperament, and inclination I was alto gether unfit for such a calling.  When  my mind
rebelled against the Lord I finally lost the comforts
of religion, and became most wretched.
One day, while grieving over my troubles, I
received the startling intelligence that my beloved
pastor and friend, Elder Elmore, was dead! Him self and wife lived about eight miles distant from
our place, and we had not known of any sickness in
his family until I heard of his death. In much
sadness we went to attend his funeral, and on our
arrival we learned, to our astonishment, that his
wife, whom we had hoped to comfort, had died a few
hours after her husband. They had died suddenly,
of congestive chills, which were then prevalent, and
the remains of both were in the house, prepared for the
tomb. This was sad news to our little church, for
they were a father and mother in Israel, and Brother
Elmore was a guide and counselor for all.
We buried this faithful pair side by side in the
same grave, and many were the tears shed on that
mournful occasion. While I stood looking upon
the process of burial, my mind was wrapt in thought
upon the strangeness of the providence that had cut
down this faithful servant of God in the midst of his
usefulness.  Thought I, "he was a man of piety and
talent, and was really more useful to society than
any other person in the country; yet he is taken,
while I, and many others of little use, are spared.
85 
86        AUTOBIOGRAPHY OF A PIONEER.
Why was not I taken and he left in the world to do
good?" - While thus musing, my attention was
abruptly called, and my soul startled, at-what seemed
to me a voice from heaven, exclaiming; "HE IS
DEAD!  NOW WILL YOU PREACH?"   These words
seemed to mie to be spoken so loud that I fancied
that every one present must have heard them.  I
went home from the grave much excited in feelings,
and somewhat alarmed. I thought myself the most
unhappy of mortals, because I could have no peace
on earth or be let alone from heaven. I felt, however, that I could not yield, and in a few days the
exciting effects of this occurrence left me.
I had exhorted two or three times in meeting, at
the urgent request of the pastor, and had enjoyed
tolerable liberty. Now that the pastor was dead the
brethren urged me more than ever to publicly talk
to the people. I attempted it once or twice, but
finding that the exercise strengthened my convictions and revived my troubles about preaching, I
afterwards firmly refused. Moreover, from some
cause, the brethren began to think I ought to take a
license to preach, and they pressed the subject upon
me. With this I finally became so annoyed and provoked that I disliked to be in their company. In
one instance, while at meeting, I saw that they were
expecting me to exhort, and to avoid it I left the
meeting and went home, leaving my wife behind
me. I was ashamed of my conduct, yet I felt so
crabbed and hateful that I could not help it. It
seemed as though the devil possessed me. I wofully
backslid-neglected the family altar, and became 
A CHRISTIAN SPIRIT.
as sensitive and passionate as a fool. Much of my
time I was so morose and sullen that I could scarcely
treat any one decently.
About this time a Brother T., a young man, commenced boarding in my family. He was a kind
Christian, and one of my warmest friends. One day
he said to me, "Pickard, what's the matter with
you lately, that you look and act so strangely?"  He
evidently spoke with friendly feelings, but I instantly became enraged, and heaped upon him a
tirade of abuse! He took all in a meek, Christian
spirit, but I saw that his feelings were hurt. I was
sorry and self-condemned in an instant for what I
had done, but I was too obstinate to show repentance. I noticed that he went to his room alone. As
I passed by his door, which had swung slightly ajar,
I listened, and heard him, in a suppressed voice,
praying for me.
This circumstance acted powerfully upon my
spirit. I hastened away with feelings of the keenest
remorse, and lamented my folly in bitterness of soul.
I heartily despised myself for what I had done, and
felt that I was deserving of all the reproaches that
could be heaped upon me.
I have always regarded the conduct of this young
man as exhibiting some of the highest Christian
graces- meekness, forbearance, and prayerfulness.
I recommend his example for the imitation of all
Christians in times of similar trial.  Nothing so
effectually confuses and defeats the tempter as to
show him the meek, forbearing spirit, and take the
87 
88        AUTOBIOGRAPHY OF A PIONEER.
Saviour's way of heaping "coals of fire" upon the
heads of offenders.*
One thing that had much influence on me against
being a minister was, that while I was poor, having
forfeited my birthright by my marriage and by joining the Baptist church, my brothers, who were now
married, had good farms and a fair start in life; and I
had formed the determination to accumulate property
enough to claim position with them. To give up
the earthly prospects which seemed to open before
me, and consent to the life of poverty consequent
upon the calling, and, worst of all, to have my
family in poverty with me, and oftentimes in want,
seemed to me more than I could possibly endure.
The force of such thoughts were far greater then
than they would be now, for in those days a-preacher
was expected to labor abundantly with no remuneration. But these excuses gave no relief to my mind.
During this long season of rebellion I was so tormented that I was often troubled with dreams.
One night I dreamed that hell was open before
me, and that I stood upon its brink. A voice said
unto me, "Look!"  I thought I looked, and saw a
wide expanse. Dark clouds of smoke and offensive
vapors hovered over it, amidst which there flashed
most fearful lightnings. In every direction were
huge volcanoes, which were incessantly bursting and
heaving up immense volumes of melted lava. Here
and there were frightful precipices, immense black
rocks, and yawning chasms. Beneath all were deep
basins, in which rolled the surges of liquid fire. In
Luke vi: 27; Rom. xi: 20. 
EFFECTS OF HIS DREAM.o
these I saw countless fiends and lost spirits, which
were yelling and screaming, and clutching each other
in wild agony, while they were dashed about upon
the fiery billows, or were overwhelmed in the roaring
surge; while, ever and anon deep, fearful thunders
joined the horrid chorus, and shook the dreadful
region from center to circumference. I thought
that while I gazed upon the hideous scene my knees
smote together, and my soul and body were paralyzed
with fear. Then the voice spoke again, saying,
"WILL YOU PREACH OR TAKE YOUR PORTION HERE?"
I exclaimed, "Oh, my Lord! I will preach; or do
anything, rather than be lost in this place of damnation." At this another frightful thundering burst
upon the air, making the region to tremble again,
and I awoke.
On first recovering my senses, I was much coilncerned and affected by what had occurred. But I
soon argued to myself that it was simply a feverish
dream, which had resulted from a disordered fancy,
and therefore amounted to nothing, and I still felt
as determined as ever that I would not preach.
I yet had darkness of spirit and hardness of heart,
and I felt an obstinate bitterness toward God for
thus afflicting me in my poverty, when I was first.
making a start in life, while there were many others
who, I thought, were better prepared for the ministry, and could enter it with less sacrifice.
Soon after my frightful dream I had another,
which was its opposite. I dreamed that I stood
upon the verge of heaven, apparently not more' than
ani arm's length from the point of admittance, and I
89 
AUTOBIOGRAPHY OF A PIONEER.
looked and saw its glories. It appeared to me far
more beautiful than I had ever been able to conceive. Landscapes of the most rapturous beauty
and variety stretched out in every direction, clothed
in verdure of the finest tints, bearing delicious fruits,
and watered by crystal streams which flowed to the
river of life. Upon the banks of the river stood the
tree of life, towering up in unspeakable greatness
and beauty. The whole scene was made resplendent by the great white throne, from which proceeded light of an unearthly glory, which seemed to
increase the otherwise enchanting beauty of every
thing my eyes beheld. The throne was far whiter
than marble, and seemed to be a-living element
shining by its own will. UIpon it sat the Saviour,
presenting an appearance of inconceivable magnificence. Companies of shining angels and redeemed
ones, arrayed in rich garments, were floating upon
the gentle zephyrs or walking amid the bowers.
Withal, music of unearthly sweetness, now rolling
up to a pitch sublimely grand, then dying down to
delicious softness, fell upon my ear. But words
would fail to tell the delights that opened to my
view. I thought I would gladly give all the worlds
in the universe, if I owned them, to enter in at once
and there make my final home.
I looked longingly upon the scene and wept, when
a voice said to me, "THIS IS THE HOME OF THE RIGHTEOUS. WILL YOU PREACH AND ENTER HERE, OR WILL
YOU REFUSE AND BE SHUT OUT?" I thought my tears
flowed afresh as I exclaimed, "0O Lord! I will preach,
or do anything, that I may not miss of heaven." I
90
0 
REFUSES TO ATTEND CHURCH MEETINGS.
thought that, somehow, I then received the assurance that I should be admitted when my task on
earth was done, and I awoke, shouting with such
ecstacy that I awakened all in the house.
When I saw that it was a dream, I felt very sad
and disappointed, and soon relapsed into my former
obstinacy.  I had a number of dreams of a similar
character, but these things did not reconcile me to
the will of God.
By my backsliding I had for some time refused
to attend our Sabbath meetings and prayer meetings, yet I remained clerk of the church, and had
attended regularly the monthly meetings of business;
but now I refused to attend even these.
One church-meeting day my wife inquired, "Are
you going to meeting to-day?" I sullenly replied,
"No." She said no more, and went alone. I sought
something to busy myself, and soon found business in
chasing hogs out of the field. Backsliders always have
plenty of business on church-meeting days. Covenant-breaker, haven't you noticed that fact? Well,
it might be a mercy to you if, every time you tried
to steal half a day from God, when you ought to
be at church meeting, you would have an experience
like the one I am going to relate.
While I was chasing the hogs, every thing seemed
combined to provoke me.  The hogs were contrary,
and the dogs were lazy, and I could do nothing with
either. My anger became so aroused that I tried to
kill both dogs and hogs. While chasing them at
the top of my speed, with my soul boiling with rage,
[ suddenly saw, or thought I saw, an open grave,
91I!. 
AUTOBIOGRAPHY OF A PIONEER.
not more than two steps before me! A coffin was
suspended over it, and a few feet above it. I stopped
instantly, and thought I had very nearly stepped
into the grave.  When, with excited feelings, I had
viewed for a moment this appalling vision, a voice
said, " Go NO FARTHER OR YOU ARE DEAD, AND THIS IS
YOUR GRAVE." For an instant I stood riveted to the
spot, when the voice said again, seemingly as loud
as thunder, "You ARE NEEDED AT CHURCH!"   I
wheeled round instantly, and fled for the church in
the utmost fright. Before I got to the meeting, it
being about half a mile distant, I slackened my
speed, and began to think that what I had seen was
only visionary, and the result of my previous excitement, and that it was cowardly in me to be scared
to meeting. Moreover, I was dressed in very ragged
clothes, which made me ashamed to enter the assembly. While thus reasoning, I hesitated, halted,
and finally turned back for home. I had gone but
a few paces in that direction, when the voice canme
louder than before, saying again, "You ARE NEEDED
AT CHURCH!"  I then ran for the church with all my
power, and did not stop until I entered the door.
Opportunity was offered to speak, and I made part
of a confession; but did not tell the great trouble
which was upon my heart, and I obtained no relief.
I continued two weeks more in the greatest
trouble. My mind was much distressed through
the day, and often afrighted in dreams of the night.
I certainly felt the full force of Paul's expression
"Woe is unto me if I preach not the gospel!"*  I
* 1 Cor. ix: 16.
92 
DES MOINES CHURCH.
was finally induced, by the earnest solicitations of
my wife and friends, to attend a regular meeting of
the Des Moines church, about six miles from our
place.
On coming near the church, I felt such a dislike
to enter it that I left the company and went to the
woods, where I roamed about all day, and went
without dinner. We were to have night meeting.
As it grew dark, I went into the church slyly, and
took a back seat, not wishing to speak to any one,
for, just as David said, "The pains of hell gat hold
upon me."* I was in the deepest misery, and feared
that I should not live to see another day. Thc long
torments of mind had so affected me that I had lost
my appetite, and become weak, lean, and peevish.
The preacher commenced singing,
"Oh when shall I see Jesus,
And reign with him above."
"Alas'!" thought I, "I shall never see him, I fear.  I
am upon the brink of hell, and if I do not obey him
soon, I shall be lost forever!" I saw my folly in
resisting, and yielded inwardly to the Lord, saying,
"I will preach, though I suffer poverty, humiliation,
shame, or death itself. Lord forgive my rebellion,
and fit me for thy work!" When I had thus fuilly
yielded, sweet peace flowed into my soul, such as I
had been a stranger to for many long weeks. I was
filled with holy ecstacy, and longed to begin the
work of preaching, and fulfill my vow. My feelings were entirely new and surprising to myself.  I
* Palm cxvi: 3.
93 
AUTOBIOGRAPHY OF A PIONEER.
wanted to commence warning sinners that moment!
Though I once thought that to be a minister was to
live the most pitiable life, I now felt that it was the
most exalted position a mortal could enjoy, and a
calling that an angel might covet. Though I thought
my talent small, I felt that God knew all about me,
and could best decide as to my adaptation to the
work, and I felt ready to obey, and leave the result
with him.
The minister's text was, "I have found no fault
in this man."* This was the testimony of Pilate
concerning Jesus. As soon as he had finished his
discourse, I went to the front of the desk, without
waiting for an invitation, and poured forth the feelings
of my overflowing soul with such liberty as I never
before enjoyed. The Holy Spirit fell upon the congregation, the brethren rejoiced and wept for joy, and
five or six ungodly sinners arose for prayers. A re.
vival of religion thus commenced, which resulted in a
general awakening throughout the community, and
the conversion of a goodly number of souls. The
joys of that meeting I shall never forget; it seemed
that heaven and earth were met together. I continued to exhort with much liberty throughout this
entire revival season.
I knew not what opportunities for doing good
would open before me, but I now resolved to cast
myself loose from the world as much as possible,
and hold myself in readiness for any work Proviknce might assign me. This course I have at
* Luke xxiii: 14.
94 
A WARNING TO YOUNG MEN.
tempted to follow, though with many missteps, until
this day.
In respect to the dreams, visions, and voices of
which I have spoken, I should not be misunderstood.
As to whether they were real, and came from God,
or from natural causes, I do not here venture an
opinion. I speak of them simply as circumstances
connected with my call to the ministry. As to their
reality, each who reads this account of them must
judge for himself. Of this much I am certain, they
seemed real to me, and hastened my decision on the
question of preaching.
I will close this chapter with a word of warning
to young men who truly feel called to the ministry. If you are impressed with an intelligent
conviction that it is the will of God that you
should labor in the ministry, as you value your
soul's peace do not dare to fight against himthe contest will be unequal. Do not attempt to run
from him, as Jonah did-the race will be vain, and
judgment will overtake you. Though you flee to
the uttermost parts of the earth, or build your nest
in the stars, God is there! Doing the duties the
Spirit impresses upon you is the- only way of
comfort.
Brother M    -, an intimate acquaintance of mine,
and a young man of promise, felt deeply impressed
that he ought to enter the work. Dreading its
c osses and trials, he went to another State, several
hundred miles distant, hoping that by getting away
from the influence of his Christian friends for a time,
his concern on the subject would leave him. But
95 
AUTOBIOGRAPHY OF A PIONEER.
it only increased; and he vowed to the Lord that if
he would only spare him to return to his friends in
Iowa, he would obey the call. He did return in
safety, but in a short time he took the gold fever,
which was raging in 1849, and against the earnest
solicitations of his friends, he started for California.
I pleaded hard with him to remain and commence his
work, but he urged that he was poor, and could do
more good when he got means; and, besides, he
had no library or outfit for the ministry, and no way
of supporting himself in it, until he first raised the
means to pay his way.
He had some fears about breaking his vows, but
persuasion was of no avail. When I bade him farewell, I told him that I never expected to see him
again, because he was trying to run away from God.
At this he wept, but was resolved.  He got along
well until he was within thirty miles of Salt Lake.
There he and a comrade climbed a mountain to view
the country. He was apparently in good health,
and before he left the top of the mountain he sang:
i Come let us anew,
Our journey pursue," etc.
He then kneeled down and prayed God to prosper
him in his errand, and on his journey home, and
vowed anew, that if the Lord would permit him to
return in prosperity and safety, he would then preach
the gospel. He went from the mountain down to
the camp, took the cholera that night, and died upon
the spot! It is far better that we trust and obey.
96 
CHAPTER X.
COMMENCES TRAVELING- ELDER MORE-MEETING AT
THE "DEVIL'S RIDGE"-DREADFUL  DEATH OF A
SINNER- RAISING A SKELETON.
SOON after the events of the preceding chapter, I
commenced traveling with Elder James More, my
spiritual father. Our plan was to travel and hold
meetings through the fall and winter seasons, and
each till a small farm through the summer, to support our families. The demands of the people, in a
literary point of view, were less exacting then than in
these days. There were no colleges then in the West,
nor education societies to encourage and help candidates for the ministry, as there are now. There
were no well-educated ministers, except the very few
who came from the East. The church could not wait
until colleges were built, and men were thoroughly
fitted and polished for the ministry.   Hence the
Spirit took men from the plow, and from the various
avocations of life, and thrust them forth. We pursued our theological studies in Brush College.
What may now be learned from books, we were
compelled to learn by experience, at much greater
cost, or go unlearned. What we lackedin scholastic
attainments we tried to atone for by experimental
knowledge and practical tact. Though our clothes
5
.                   -: A.' 
AUTOBIOGRAPHY OF A PIONEER.
were coarse and our appearance rough, and though
our purses and general outfit were poor-our libraries
usually consisting of little more than a Bible and
hymn book-we were well received by the people,
and regarded as the messengers of God. When I began to travel, though my education was what would
now be considered quite limited, it was, perhaps,
much better than that of most of the preachers in
Iowa at that time.
Elder James More became my professor of theology and general instructor. He knew little of
high schools and colleges, such'.as have since been
reared upon those foundations he helped to lay as
a pioneer minister; but he had much native talent,
was deeply pious, and well acquainted with the
tricks of the adversary. He was well versed in the
Scriptures, and when warmed up with holy fire, he
was gifted in speech and sometimes eloquent.
Many were the valuable lessons and wise counsels
I received from that good man, as we journeyed and
labored together. I often recognized the wisdom of
the Saviour in originally sending forth his disciples
"two and two," we were so much comfort and encouragement to each other. At first Brother More
would have me exhort after he had preached; but
gradually, as my talents improved, he pressed me
into the pulpit, until we finally adopted the habit of
preaching and exhorting alternately.
The first fall and winter, we held a number of
revival meetings, were permitted to witness a goodly
number of conversions, and I was much encouraged
in the great and good work. Before the season of
98 
COMMENCES TRAVELING.
our winter campaign closed, however, my family
began to be in want, for I was poor in this world's
goods, being only a renter, and when I left them I
could make but slight provision for their wants.
Though we met with good success, and saw scores
of souls converted during our tour, you need not
suppose, reader, that we were successful in getting
temporal remuneration for it; for all our labor and
travel that winter we did not receive a single cent!
We carried on the warfare against Satan's kingdom
at our own charges. The work then had to be done
on such terms or be left undone. We did not get
supplied with clothing-not even witha pair of
socks. When we ended the tour, my clothes were
well worn, and I was poorly- clad. In my cabin,
want was peeping in at every crevice. But I had
counted the cost, and was not disappointed; pioneer
preachers did not usually have any better fare, and
we both rejoiced that we were counted worthy to
endure these things for Christ's sake.
There were of course causes for this. In the first
place, Iowa was then only a territory; and there were
but few Baptists, or Cliristians of any-order, within
its bounds. When I began to preach there was but
one Baptist association in the whole territory of
Iowa. It was called the Des Moines Association, and
embraced the whole territory. The entire body did
not number one hundred members.
The churches were young and feeble, and able to
do but little for the support of the gospel, and the
unconverted part of the people were' of the pioneer
or squatter class, who knew but little of the wants
*..-....*.
99 
AUTOBIOGRAPHY OF A PIONEER.
of a minister, and cared less. But the greatest cause
of our receiving nothing was, that the few Baptists
who then composed the churches were generally
Southern people of the anti-mission stamp, and would
not pay a preacher anything if they could. They
"didn't think a preacher ought to preach for money."
They "thought he ought to preach for the good of the
cause," and were very jealous if one would hint that
he wanted money, "because it would hurt the cause
for people to think that that was what he wanted."
They put this in the mouths of outsiders also, and
we, of course, rather than "hurt the cause," labored
for them at our own expense, and usually went home
worn and ragged, to look after our needy families.
God bless the do-nothing, anti-mission Baptists!  I
hope that most of them are now in heaven- and I
wish the rest were there, for they are of little use on
earth. By these things, reader, you may see what it
cost, in those days, to forsake our business and enter
the ministry.
In the spring of 1844, when I resumed my work
upon the farm, times were very hard. I sold corn
at ten cents a bushel, wheat at from twenty-five to
thirty-seven cents, heavy pork at one dollar and fifty
cents, and other products in proportion. Postage on
letters was twenty-five cents. I have often had to let
a letter lie in the office some time before I could get
money enough to pay the postage.  The people in
Iowa then lived very poorly, and knew little of the
many comforts enjoyed in the same country to-day.
I will here give one example to show the privations
of the early settlers.  Mr. G. M      moved to Iowa,
I" I','' 
100 
COMMENCES TRAVELING.
in what is now called Lee county, in the spring.
Not being able to erect a good cabin and raise a
crop, he built a booth, about twelve by sixteen feet.
It was covered with bark, and the front was left
open. It contained but one room, and it was used
for kitchen, parlor, dining-hall, and bed-room. Here
he lived with his family through storm and sunshine
until late in the fall, when, having secured his crops,
he built a rude cabin. His nearest mill was on Spoon
River, Illinois, distant about seventy miles. In the
following winter he went there with his ox team to
mill; but on his arrival the mill was ice-bound, and
he was compelled to leave his grist and return empty.
During the three months following, the family lived
upon buckwheat, ground in a coffee mill, with milk
and wild honey, as their only subsistence. Their
few neighbors were generally in the same condition,
and were unable to help each other. 
As soon as my crops were gathered in the fall, I
started again in company with my old colleague,
Elder More, on another revival tour. Among the
places where we held meetings this winter was one
called "The Devil's Ridge," a name given to the
settlement by Methodist ministers, on account of its
hardness and wickedness. It bordered upon the
grounds of the notorious Abner Kneeland, who is
extensively known as having labored very earnestly
to establish infidelity in Iowa and Missouri.
We had no special inducement to hold meeting
there, but seeing the exceeding wickedness of the
place, we felt moved to warn the people of their sins,
and make an attempt for the honor of our God.
101 
AUTOBIOGRAPHY OF A PIONEER.
We found a Baptist couple newly settled there, and
they tendered us the use of their house for holding
meetings. We made the announcement all over the
neighborhood, that our meeting would commence
on Thursday night; but not a soul came. We
preached and exhorted to the man of the house and
his wife the best we could, and announced meetings
for several nights in succession, to be accompanied
by prayer-meeting every morning at nine o'clock.
The second night there were two hearers added
to our audience. At this rate the meeting continued
through the week. On Saturday night another man
and his wife were present. The case looked hopeless; but we trusted in God for victory, and preached
and prayed with all our hearts.   On Sunday morning, to our joy and surprise, the people came from
every direction and filled the house to overflowing.
That morning we began to pray at nine o'clock;
preaching was to begin at eleven o'clock, and before
the hour there were many crowding about the door
and windows, who could not get in. Brother More
preached.  He felt that much was pending, and his
discourse was heart-searching and soul-awakening.
To my joy, I soon saw tokens of mercy; and before
the sermon was ended the crowd seemed to wave
like a forest in the mighty wind. Many wept, some
cried aloud for mercy, and others fell on the floor
at full length, under the mighty power of God's
truth. when they were invited forward for prayer,
there seemed to be a general rush. Some who had
previously fallen could not get there, and others fet
on te way.  Brother More and I prayed and couu
102 
MEETING AT THE " DEVIL'S RIDGE."
Beled with them until a late hour, and such an intense
religious interest I had never seen before. After having had one or two seasons of prayer, we seemed to
be in a perfect Babel. Some were shouting lustily
for joy in hope of salvation, while others were crying
at the top of their voices for mercy. Thirty or forty
souls professed conversion that night, and yet it was
the first sermon that most of them had heard for
years. A few days from that time we organized a
Baptist church of about fifty members. This meeting encouraged me very much in the work, and
increased my boldness in the faith. I clearly saw
what God would do in answer to prayer, for I knew
that this mighty work was to be attributed in but a
small degree to human agencies.   God had surely
heard our prayers, and began to work on the people's
hearts before they came to the meeting.
A remarkable incident occurred at this meeting, in
the case of a wicked young man. He had attended
several evenings, and was deeply convicted. I talked
with him on the subject of religion, but could not
prevail upon him to submit to God; and though his
mind was most severely wrought upon, he resisted
the Spirit with most brutal obstinacy to the end. On
the last night of the meeting, the devil seemed to
possess him entirely. As soon as service closed he
ran out, slamming the door, hallooing at the top of
his voice, saying, "The Baptist distracted meeting
is done, and now we will have a distracted meeting
of our own!"  Then he commenced dancing, yelling, and mocking. That night he went home and
to bed as usual, and in the morning waked up a
103 
AUTOBIOGRAPHY OF A PIONEER.
raving maniac; and thus literally fulfilled his own
mocking declaration-" 1Now we will have a dis tracted meeting of our own!" He continued in this
situation until his death, which occurred a few days
after. In his ravings he would frequently exclaim
in great distress, " Oh, that meeting! that meeting!"
He died without hope! Thus it is, as God has said,
" He that being often reproved hardeneth his neck,
shall suddenly be destroyed, and that without remedy." * Five or six others who were under deep
conviction at this meeting, and resisted God, died
within six months of its close; so common is it for
judgment to follow mercy refused.
In the spring of 1846, I was again on my farm,
preparing for a crop. God had given us two children, and though we were poor we enjoyed domestic
peace and heavenly consolation, and I shall perhaps
never be more happy in this world than I was then.
While conducting my farming operations, I usually
preached on Sabbaths in adjacent communities. I
had but little time to sermonize, and I preached
mostly as I found utterance in an extempore manner,
upon such topics as most readily presented themselves. Often in the pressure of my business I have
been unable to find time to think about a sermon,
until Sabbath, and then I was frequently compelled
to hunt a text after I entered the desk, read it for
a beginning, and trust to God and the inspiration of
the occasion for a sermon. What studying I did
was mostly done at night, commonly by the light of
Prov. xxix: 1.
104 
RAISING A " SKELETON."
a bark fire.  My book of study was the Bible.  It
constituted the larger part of my library. This was
not such a chance ae one should have to become a
workman, "rightly dividing the Word of truth; "
but it was the best I had,, and I could do no better;
yet God often blessed me and my hearers with
happy spiritual emotions under this style of preaching. About this period of my ministry, I one day
resolved to get up a regular good sermon. I thought
that after I had preached so much in the scattered
style, I would have it right for once. I took paper
and pencil, and after a hard task I produced a
"skeleton."  I found it very difficult to get it near
what I thought would be right; but I found it much
more difficult to preach it right. When I attempted
to use it, it seemed so defective and confused that I
became badly embarrassed, and made such a miserable mess of it that I threw it away, and gave the people an exhortation. This for a long time discouraged
me from any further efforts of the kind; though I
have since learned that it was chiefly owing to my
want of time and practice in the preparation of sermons and the use of skeletons. Want of time for
study has, in fact, been to me one of the greatest
sources of embarrassment in my ministry, more especially in the early part. This, I believe, is a common
complaint of the ministry, and they not only complain of a want of time, but a want of books.
Oh, that our brethren of the laity did but realize
how much we feel the need of study to qualify us to
preach with power! How often ministers are embarrassed and distressed thereby, especially where they
5*
105 
AUTOBIOGRAPHY OF A PIONEER.
preach long to one congregation. A want of books,
or means to get them, and time to read them, is a
common reason why your pastors, 0 ye churches!
"don't wear well," and have "so much sameness,"
that after a short stay your congregations "run
down," and they are compelled to "resign."  If
you would see these things as we do, your pastors
would be better sustained, and their whole time
would be given to the legitimate work of the ministry.  But so it is, that "he which soweth sparingly
shall reap also'sparingly."* Remember that it is
contrary to Scripture to "muzzle the ox that treadeth out the corn." t It is wrong, my brother, or my
sister, to permit your pastor, if you can avoid it, to be
entangled with'secular cares.  "Who goeth a warfare at any time at his own charges? Who planteth a
vineyard and eateth not of the fruit thereof? or who
feedeth a flock, and eateth not of the milk of the
flock?" "If we have sown unto you spiritual things,
is it a great thing if we shall reap your carnal things?"
Remember that "even so hath the Lord ordained,
that they which preach the gospel should live of the
gospel." ~
Perhaps you say as you read this, "Oh, yes; that's
all true. I sympathize with our preacher and his
family. I don't know but I ought to give him something." But let me tell you that your pastor is not
suffering for want of sympathy; what he wants is
JUSTICE. Pay him what you owe him-your proportion of his salary.  He is not needy because peo
* 2 Cor.ix:6.        1 Cot. i x: 9.   t 1  Cor. ix: 7-14.
106 
" JUSTICE." 
pie don't "give" him more, but because they do not
pay him his due; he does not receive what he has
richly earned. The one great boon the ministry
asks of those for whom they labor, and to whom they
preach, is JUSTICE. First give them that, and then
if you have any sympathy they will be thankful for
it, but they cannot live on it; and if you will give
them any presents they will gratefully accept them
as a mark of love and friendship, but not as paupers
who live on the pities and charities of the world.
107 
CHAPTER XI.
REMARKABLE MEETING IN LEE COUNTY-A DREAM-A
RIOT-TWO MEN DRAG THEIR WIVES FROM THE ANX  IOUS SEAT-LIFE THREATENED- MIDIANITES- THE
CONGREGATION PRAYS FOR SAFETY-AUTHOR'S ESCAPE
-RIOTERS FALL UNDER THE POWER OF GOD-DREAM
FULFILLED.
LATE in the fall of 1846, Brother More and I set out
on our third revival campaign. We journeyed on
foot, not knowing where we should stop; but we
felt that our commission, "Go ye into all the world
and preach the gospel to every creature,"* was a
broad one, and did not fear of getting out of our
field. It appeared, however, that Providence directed
us to the neighborhood of Brother A, in Lee
county, Iowa, where there were three or four Baptist
families. They were rejoiced to see us; for preachers' visits, like those of angels, in that new country,
were few and far between.
We arrived late and were very weary with walking,
but by the earnest solicitation of our host we agreed
to preach that evening in his cabin. We soon had
about thirty-five persons for a congregation, including the family of the house. But six of the hearers
* Mark xvi: 15 
A DREAM.
were professors; and as the audience was so small
we thought the prospect was very dull, but I began to
preach, taking for my text-" Come, for all things
are now ready." After I had proceeded with my
remarks for a few minutes, the Holy Spirit alighted
down upon us in an unusual manner; my soul caught
fire, the few professors present seemed to be electrified, and I was blessed with great liberty in preaching. It was really wondrous to see what solemn awe
pervaded the company. At the close of the sermon
I gave an opportunity for any person or persons
present to ask the prayers of God's people by rising
to their feet. To our joy, every unconverted soul in
the room, twenty-nine in number, arose. After a
season of prayer for their conversion, we appointed
another meeting for nine o'clock the next morning.
At a late hour, being very weary, we laid down to
rest; but our hearts were so light and happy, that it
was near morning before we slept. We were rejoicing in the thought that the angel of the Lord, as
when the servant of Abraham was in search of the
bride,* went before us, as Isaiah said "to make ready
a people for the Lord," and we felt that we had been
dtirected by the Spirit.
When I fell asleep I had a peculiar dream, which
[ will relate. I do not think I am inclined to be
superstitious, for I don't believe much in whims; but
I have had a number of dreams in my ministerial
experience, which were so impressive and so literally
fulfilled, that I am almost compelled to believe that
* Gen. xxiv: 7.
109 
AUTOBIOGRAPHY OF A PIONEER.
there is something in them, though in rare instances,
which cannot be accounted for by natural causes.
"And it shall come to pass in the last days, saith
God, I will pour out of my Spirit upon all flesh:
and your sons and your daughters shall prophesy,
and your young men shall see visions, and your old
men shall dream dreams." * I think that those last
days are that period of the world that began at Pentecost and will close at the Judgment. God's servants of old had revelations in dreams of the night,
and why may not we of the present day?
But I will leave this question for others to discuss,
and tell my dream. On this first night of my stay
in the community, I dreamed that a great cloud
gathered over the place, from which burst forth a
furious storm. The thunders boomed in an awful
manner, and the forests were swayed to and fro in
the mighty winds. But, above all, the lightnings
were most appalling; they struck in every direction,
so that it seemed that nothing could escape them:
they skinned or peeled every tree that I could see in
the forest in any direction, from top to bottom, and
the people were all terrified.  The storm finally
passed over; the heavens were cleared, the stars
shone forth beautifully bright, the fields were green
and delightful, the birds sang sweetly, and all nature
smiled. When I awoke the scene was still impressed
upon my mind, though I thought it was but a dream.
Yet the sequel will show that "it was not all a
dream."
.    * Acts ii: 17, and Joel ii: 28, 29.
110 
A RIOT.
At a late hour in the morning our brother and
host aroused us, saying, "It will soon be meeting
time." We bestirred ourselves hastily, but had only
just finished our breakfast when the people began to
come in for meeting. The news of the last night's
doings had been circulated, and the crowd was now
considerably increased. Every one who had attended
in the evening was also present. I preached again;
and after this second sermon, every unconverted person in the house came to the anxious seat! This included all who had attended the previous night, and
all those who were then present for the first time.
We had truly a Pentecostal time, praying for them;
and we continued the exercises of praying, singing,
counseling, and praying again, until two o'clock in
the afternoon.
The meeting, from this, went on with some conversions every night. In a short time the people
assembled in such numbers that the crowd could not
possibly get into the house, and every night, after
the house was filled to its utmost capacity, scores of
people would stand around the doors and windows
outside.
When reformation's fire was-fairly under way, the
devil, as he usually does on such occasions, got angry.
He instigated certain lewd fellows of the baser sort
to stir up the wicked people to mob us. We had
preached very plainly, telling them boldly of their
wickedness and corruption, and warning them that
if they did not repent they might expect the judgments of the Almighty sooner or later to fall upon
them. With this the scamps pretended to be in
ill 
AUTOBIOGRAPHY OF A PIONEER.
sulted, and having laid the plot, and supplied themselves with clubs and jugs of devil's tea, they came
on one night in a most tumultuous manner, using
many oaths and curses, and making dreadful threats.
Apprehending their design, we instantly closed the
doors and windows. This appeared to increase their
rage; they rushed up to the door and about the windows like a pack of wild Indians. They yelled and
screamed like fiends; a regiment of catamounts
could not have produced a more frightful jargon.
They threatened to tear the house down upon our
heads. At this the women and children screamed,
and we had confusion inside and out. For a moment
our chances looked dark and perilous; but, thought
I, God has sent us here to preach to these sinners,
and we have done our duty as Hle has required; most
surely, if we ask. it, Hle will deliver us from this
drunken mob. I then quieted the congregation, and
requested that all would kneel with us before God,
and that each one would pray aloud unto the Lord,
that he would have mercy upon those wicked men,
defeat their purpose, and save their perishing souls.
We all kneeled, and such loud and earnest petitions
as went up from that assembly within a few minutes, I suppose the world has seldom heard. When
we arose from prayer, an aged woman  exclaimed
aloud, "I know that God will answer those prayers,
for it seemed to me that I could see them go right
up through the roof."^
The noise still continued outside, but from some
cause, I never knew exactly what, they were quarreling and fighting among themselves in such a
112 
A  RIOT.
manner that, in the new issue they had raised, we
were for the time forgotten, and we attributed it to
Divine Providence, with which we thought we had
been favored in special answer to prayer. It forcibly
reminded me of the defeat of the Midianites which
occurred in the days of Gideon, by the direct interposition of God.* I quieted the congregation, had
them take their seats, and finished my sermon. On
inviting the penitent forward for prayers, as usual
after preaching, a couple of women, who were the
wives of two of the principal rioters, came up, with
others, and kneeled at the anxious seat. They were
in great distress of soul, and pleaded most earnestly
for divine mercy. One season of prayer had been
offered for them, and we were just commencing
another, when the door was forced, and their husbands rushed in from the outside with clubs in their
hands, and in a brutal manner caught them from the
anxious seat and commenced dragging them out of
doors, threatening to kill them.
All was now terrible confusion. The poor women
screamed for help.  Some were shouting, "Stop
them! Stop them!" others, "Knock them down!"
Some were rushing forward, pell-mell, to the rescue,
crying, " Hold! hold!" while the noise of the children and the dogs joined in the general uproar I
But, in spite of all we could do, the women were
dragged out of doors. They were scarcely out when
a tremendous fight began between two of the men
outside, and in less than one minute half a dozen or
* Judges vii: 22.
113 
AUTOBIOGRAPHY OF A PIONEER.
more joined the fray, and a number of broken noses
and bloody faces was soon the result.
We then closed our exercises in the house, thinking that we would let the people get home as soon
as possible, and make our own escape. As the
crowd began to go out, we were told privately that
several men stood by the door outside, with clubs in
their hands, determined to kill us when we went out.
Thinking it unsafe to remain, we retreated through
the rear of the house, and, like the Saviour, hid ourselves and passed by.*
Having concealed ourselves in the woods for some
time, the mob thought we had left for other parts,
and finally dispersed. We then returned to our
lodgings, and slept in safety.  After consultation in
the morning, we resolved to trust in God for safety,
and go forward with the meeting.
The next evening the crowd returned, but the
roughs did not have so much whiskey. They were
more quiet, and a number of them stood in the house
during service. They looked, however, very sullen,
and we thought they were bent upon some new
deviltry; but I looked to God in faith, and began
my sermon, taking for my text, if I remember right,
" 0 full of all subtlety and all mischief, thou child
of the devil, thou enemy of all righteousness, wilt
thou not cease to pervert the right ways of the
Lord? "t They at first stared at me in a hard,
brazen manner; but as I proceeded with my subject
my soul became filled with the power of God,
* John vii:59,
114
f Acts 3dii: 10. 
RIOTERS FALL UNDER THE POWER OF GOD.  115
thoughts and facts of alarming interest opened to
my mind, my tongue was loosed, and opened the
batteries of God's truth, and poured the red-hot
gospel right upon them. God's Spirit attended the
effort with power, and it was not long until one of
the wretches, who the night before had dragged his
wife out of doors, and who was standing but a few
feet from me, suddenly turned pale and fell headlong, measuring his whole length upon the floor!
He groaned and cried for mercy; but I let him lie,
showing him no attention, and continued preaching.
Soon another fell in the same way, and anotheruntil some half-dozen of the rioters were rolling and
groaning on the floor under the mighty power of
God!  Thus was the devil defeated in his designs
on God's kingdom.
This broke the ice. The meetings continued, and
the work went on, until every responsible soul in that
community, who, so far as we could learn, had attended
the meetings, made a profession of religion!
Thus my dream was fulfilled. In the midst of a
great storm every tree was peeled! The spring time
of rejoicing came; "the singing of birds, and the
voice of the turtle'.' * was heard in the land, and the
barren desert was made to bloom and blossom as the
rose. God's name was honored, and out of those
rough ashlars from Nature's quarry did the God of
protracted meetings hew out living stones for His
spiritual temple, and establish a living Church.
* Sol. Songs ii: 12.
. 
CHAPTER XII.
EARLY PREACHERS-SUDDEN LOSS OF HAIR-PRAYING
A MAN OUT OF MEETING-INCIDENT OF CRAZY JOE.
As I have stated, when I first began my labors in
the ministry, there was but one Baptist Association in
Iowa, and all its churches did not contain a hundred
members. Soon after this, however, we received
some valuable additions to the ministry. They were
of such men as Fisher, Post, Sperry, Ball, Elliot,
Johnson, Jewett, and others worthy of note. They
were all noble, self-sacrificing men, who had the
cause of God at heart, and traveled and labored
earnestly and actively for the establishment of
churches and the salvation of souls. They were
generally poor in this world's goods, and were called
to endure hardships as good soldiers, often traveling
on foot from one settlement to another, and at times
lying upon the bleak prairies in the wild woods at
night. Yet they were noble men of God, and under
their labors hundreds of precious souls were converted, and many of the scattered sheep gathered up.
Scores of other able ministers have since come forth
to do battle for God, such as Griffith, Childs, Leonard, Lee, Edwards, Edminister, Eggleston, Cochran,
Starkweather, Sutton, Gunn, Wood, Eberhart, Bush,
Bates, Walton, Warren, and a host of others, many 
EARLY PREACHERS.
of whom I do not know, neither have space to mention.   Many churches have been  organized and
ministers raised up. Baptist doctrines have been
spread through the State, and our denomination has
moved forward with surprising force and energy.
Many of the first pioneers have gone to their reward,
and others are filling their places. "God buries His.
workmen, and carries on His work." They had to
contend with much opposition, and endure many
trials; but the little feeble sect that was "everywhere spoken against;" as the disciples of old, is
now numbered in its ministry by hundreds,* in its -
laity by thousands, and is still increasing. "Behold,
what hath God wrought!"
Yet those pastors and people who have the care
of the Iowa churches, and enjoy a home among them,
ought to bear in mind how much it has cost of selfdenial, labors, cares, and tears, upon the part of their
predecessors, to establish them, and defend and sustain them with a jealous care, and labor to promote
them with zeal and fidelity. If apathy and worldliness are allowed to prevail, and your church meetings, covenant meetings, prayer and Sabbath meetings, are neglected and your discipline slighted, the
spiritual building will soon fall to ruin. God forbid
that this shall be the case; but may our Zion. still
be enlarged and strengthened.
Many incidents might be related of the early ministry which are of a laughable and of a serious character. Brother J. M, a man who was just enter
* Who in point of talent will compare favorably with those of any
State.
117 
AUTOBIOGRAPHY OF A PIONEER.
ing the ministry, and who was uneducated and very
timid, was called upon to lead a prayer meeting
which was held one evening at a neighboring cabin.
It was his misfortune on this occasion to have long,
dry, bushy hair. The candle by which he read a
chapter was placed near the window curtain. The
chapter being read, all kneeled down for prayer. He
prayed very earnestly for the descent of the Spirit,
and that all might be fired up to start anew in the
good cause. Forgetting his timidity in his earnestness, his prayer became quite lengthy, and in the
mean time the window curtain caught fire from the
candle; the string by which it hung was burned off,
and while he was at the very height of prayerful
interest, to his sudden amazement the blazing fabric
fell upon his bushy head, set fire to his hair, and in
spite of his active and almost frantic efforts, shingled
his head as close as would a barber. The result of
the affair was so laughable, that the solemnity of
the meeting could not possibly be maintained; and
he took so much to heart the frequent jokes he
received about it, that he came very near leaving the
ministry.
In the fall of 1847, after my crops were secured, a
Baptist Brother S     urged Brother More and myself to hold a meeting together in his cooper shop in
L     county. In addition to the community around,
he had a number of coopers in his employ who lived
with their families near the shop. The people of the
community were generally wicked, especially the
coopers, and Brother S      was anxious to have
something done for their souls.
'118 
PRAYING A MAN OUT OF MEETING.
Getting on the ground, we circulated an appointment, and prepared the shop with seats for the people. The meeting opened with very dull prospects,
but we resolved to do all in our power to arouse the
community before.we gave them up, and appointed a
sunrise prayer meeting in connection with the other
services, to which we invited the attendance of sinners. The Lord finally came to our aid, and among
the first converts were the wife and some of the children of one of the most wicked of the coopers. On
hearing of this, he threatened to kill either one or
all of his family that-went any more to the meeting,
and the following night, to show his determination,
after getting about half drunk, he went himself to
the meeting for the first time, that he might know
if any of his family came. They, however, fearing
his brutal disposition, especially when drunk, did not
come.  Brother More preached that night.  As the
shop was very long, we had our stand in the centre
of one side. We had left open an aisle the whole
length of the shop; and while Brother More was
preaching, the scoundrel kept walking back and
forth, up and down the aisle, pausing occasionally as
he came near the preacher to listen a moment, when
he would call him a "d    d liar!" and pass on.
This he did in a loud voice, and continued his impudence through the whole sermon; though sometimes
changing his phraseology, he would say in reply to
some remark in the sermon, "That's a'd    d lie,
sir!"  This was as trying to Brother More as anything could be, and under this annoyance he closed
his sermon with embarrassment. It was my turt, to
lig 
AUTOBIOGRAPHY OF A PIONEER.
exhort; and having made up my mind as to what
should be done if he called me a liar, I began the
exhortation with all my might. But his impudence,
if possible, now increased, and coming up close
before me, he shouted, "You are a G- d    liar!"
I. then paused, and told the people that this disturbance, if allowed to continue, would break up the
meeting, and that it must be stopped. The man
now evidently thought he was going to be gratified
with a row, this was what he wanted; but I continued and told them how wicked this man was, how
he had insulted the Word of God and those who
preached it, and that he had even threatened the
lives of his poor wife and children, because they
wished to attend the meeting, and in a free country
at that. I told them that he was then under the
effects of liquor, and near to the gates of hell, with
a fair prospect of being lost forever; and then requested all who were in the congregation to get
down upon their knees, and that every one who could
would pray that God would either convert this man,
or otherwise get him out of the way of the meeting.
Such tactics he did not expect, and was not prepared to meet.  I led off in prayer, and he did not
open his mouth. The moment the season of prayer
was closed he quietly left the congregation, and immediately went out of the settlement. We heard no
more of him during our stay. Where he went I
never learned, but good order was restored for the
remainder of the meeting. His wife and children
came out in religion, and a goodly number of others.
In this case the devil would have been pleased to
120 
AN INCIDENT OF CRAZY JOE.
have a row.  We  could have forced the man outthe crowd would have helped us; but God was our
best and present help, and in Him we chose to trust.
"For the weapons of our warfare are not carnal,
but mighty through God to the pulling down of
strong holds,"* while "the wicked flee when no
man pursueth." t
At the close of the meeting above mentioned, we
were urged to hold another in a deserted dwelling
several miles distant.  We sent forward an appointment, and in due season were in the neighborhood;
but on the night when the meeting was to have
begun the rain poured down in torrents, and as we
supposed that not a soul would be out, we did not
go. Yet, in our absence, one of the most novel
meetings did occur of which I have ever heard.
There was a young man living in the vicinity who
was a licentiate, by the name of T-.  For the
reader to understand what I am about to relate, he
must remember that the mind of Brother T        was
somewhat enfeebled by poor health. There was
another man, who was not a professor, by the name
of D, who was remarkable for having large,
white-looking eyes. Hie was about middle-aged,
and about the same height as Brother T   -.. These
and a number of others, who were very anxious to
hear the preaching, got in before the rain began,
where they remained some time waiting for the
preachers. There was a Baptist brother who lived
a considerable distance from this place of meeting;
t Prov. xxvii: 1.
*2  Cor. x:46
121 
AUTOBIOGRAPHY OF A PIONEER.
by the name of Thomson.  He was a pious man, bit
his mind was such that when it was affected above
a certain degree of religious interest, it would become deranged; and in this derangement he would
often fancy that he had a call to preach. On account
of this he was called "Crazy Joe." He had attended
our meeting at the cooper shop, and was not altogether satisfied, because he thought we had not
given him a proper chance to preach and exhort;
but being thoroughly waked up, he followed us to
our new meeting. In crossing a field on his way,
he cut a cornstalk and took it with him. While it
was raining heavily without, he made his appearance
in the meeting, dripping wet, with the stalk in his
hand. Scanning the company and finding that the
coast was clear of ministers, he resolved to go forward at once, and set the ship in order; and without
invitation or ceremony he went to the preacher's
stand, set his cornstalk by the wall, and opened out
on the people with a strong exhortation.
HIe was very tonguey, and being a stranger to
most of the people in the company, they supposed
he was some minister who had been sent on to fill
our appointment, and listened to him with close
attention. For a time he talked well, but as he
attempted to draw his remarks to a focus, they were
something like as follows: "Brethren, a great work
of salvation is needed here. Sinners are perishing
around here by scores. But there is something
wicked in the way.  It's hypocrisy!  There's rot
tenness in the camp! God can't and won't convert
sinners among so many hypocrites.  They must be
122 
AN INCIDENT OF CRAZY JOE.
got out of the way. They must make deep and
thorough confession of their secret sins, and get
out of the way of sinners, or God will put them out
of the way by a shorter method. I used to be a
hypocrite myself!"  Here he confessed to some
wickedness he had done when down in Missouri.
"But," continued he, "I am not the only one;
there are others here, right in this crowd, and they
will soon be found out; God will detect and expose
them before another morning. Their doom is close
at hand!" As he was a stranger, and had so
strangely introduced himself, this close cutting
opened everybody's eyes, and some even had their
mouths open with interest. Said he, " Yes, it's
awfully true; if they don't confess and repent, they
will be dead and in hell before morning. God told
me so to-night! I can find out who they are, for I
can tell a hypocrite the minute I set eyes on him;
and I am going to find out some of them to-night."
Here D    -'s big white eyes looked like dogwood
blossoms.   "But," continued Crazy Joe, " there
is one man here in particular, for whom there is no
mercy. I can find the man. Here is his measure,"
said he, holding up the cornstalk. Here Brother
T-  trembled and sighed; D's eyes were as
large as they could get. "Here is the measure,
brethren! Look at it! This is your measure!"
All eyed the cornstalk, some of them with almost
breathless interest. It was about five feet and nine
inches in length, and there were four or five in the
room, among them D        and Brother T, who
123 
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AN INCIDENT OF CRAZY JOE.
were about that height. It was an awful moment!
Several felt guilty, but brother T     could stand it
no longer.  He arose trembling, and said,, Sir, l
think I am the man!" "Yes, yes," said Crazy Joe,
approaching and measuring him with the cornstalk,
"this is just your length; " and grasping him by the
hand, "you are the very man. I could know that
you were a hypocrite, just by shaking hands with
you.  Your hand feels like a poking stick!"  Joe
now stood shaking him by the hand, and exhorted
him with the most intense interest and haste to get
ready for death instantly, for die he must. He
declared that there was no hope that he could live,
and that if he had anything to say before he died
he must say it soon, for not a moment was to be
lost. In the midst of this Brother T     fell sprawling on the floor, bellowing at a great rate, and tried
to die. Some who thought they understood the case
now gathered about Brother T, and tried to
comfort him by telling him that they thought the
preacher was crazy, but T       would not be comforted. They got the cornstalk and measured him
as he was stretched upon the floor; some insisted
that their lengths were not equal, though in fact
there was not half an inch difference. T     begged
to be prayed for; Joe declared it was no use; yet
T      begged so hard that prayer was offered for
him. Joe now declared that the devil was in the
house.  Said he, "I know he is, I won't stay here,"
and away he ran through the rain, when it appears
that he attempted to hide at some distance in an old
125 
AUTOBIOGRAPHY OF A PIONEER.
corn-crib. But the night was very dark, and a large
black dog, which he could not recognize, was sleeping there, and pitched on him. He tore loose from
the dog, and running back to the place of- meeting
in great alarm, he said, "Brethren, the devil is all
around here. I found him in the corn-crib as big
as a mule! I had a fight with him there. See how
he has wounded me!" holding up one hand, which
had been bitten by the dog, and was bleeding. Said
he, "It's dangerous to stay here." At this, a boy
about sixteen years of age, who was at meeting, and
who lived about a quarter of a mile distant, ran home
in great fright. On getting there he found that the
family had gone, and for security he hid himself
under a bed. In the meantime Crazy Joe, who
still exhorted all to leave because the devil was all
around there, could not be persuaded to remain, and
ran off again for safety. It so happened that the
first house he entered was the one in which the boy
was secreted. Finding no light, he went to the fire
place, took the poker and stirred up the coals, and
immediately began to look around to ascertain
whether there was any devil there or not. The boy,
who had begun to be afraid of the man as well as the
devil, kept very quiet, but he was soon found under
the bed, and Joe, supposing him to be the devil,
threatened to kill him at once. The boy yelled
awfully, and begged for quarter; but Joe was resolved that the devil should not fool him in that
way, and he seized him. After a short tussle, however, the boy managed to escape; when he ran back
126 
AN INCIDENT OF CRAZY JOE.
to the meeting and told what had happened. By
this time poor Brother T- had been brought to
his right mind, and every one understood the case.
Crazy Joe was soon cared for, and all went home.
We afterward held a meeting at that place, though
with small success.
127 
CHAPTER XIII.
MINISTERS' WIVES-MEETING AT P * * *-PASTOR CON  VERTED-DRIVEN FROM THE MEETING-HOUSE — THE
POOR WOMAN'S MITE- IREFLECTIONS -A THOUGHT ON
REVIVALS.
'-P to the fall of 1848, Mrs. Pickard had never been
satisfied for me to give my time fuilly to the ministry.
She had no objection to my preaching on the Sabbath, or spending a week day occasionally in holding
a meeting, but to cast myself on the altar, and sacrifice my time for weeks and months together, and
exhaust my strength, without any remuneration, as
I had been doing, she insisted-was not my duty.
She thought we were too poor to endure it, and that
the condition and wants of the family could not
righteously allow it. I felt, however, that the scarcity
of ministers, the destitution of gospel labor among
the perishing, and the wants of Zion, demanded it.
Besides this, I was so eagerly beset with entreaties
to hold meetings here and there, by persons who
would take no refusal, that I could not, in the opinion
of the people, do credit to the ministry without much
sacrifice of time; btherwise I would have been
thought too worldly: such was the sentiment of the
people. This fall, I once agreed to go with Brother 
MINISTERS WIVES.
More, and be gone a few days at a meeting in a very
busy time. My wife felt hurt about the matter. She
blamed Brother More for coaxingme off, and rebuked
me for what she thought my folly in promising to
go. She insisted that, promise or no promise, I
should not go; for, as she claimed, the promise
was unjust, therefore I had no right to keep it. No
more was said for the present, but when my colleague
came along and called for me, I felt that the Master's
business was so important that I must go. I hastened to the house to change my clothes, but lo, they
were gone, and not to be found! Mrs. Pickard had
concealed them. I, however, slipped out quietly,
and went to the meeting in my dirty ragged suit, in
which I had worked on the farm all the week. On
my return she was so mortified at what I had done,
that, I really felt sorry for her; but she never tried
the plan again, nor has she tried in any way to
prevent my absence from home, as often as I
have chosen to go. Her ambition for us to obtain
an earthly competency was broken; she lost all hope
of worldly success, became resigned to our thriftless
fortune, contented to live in poverty, and gave me
up as an offering to the church. She has never been
disposed to murmur at our sacrifices, but has always
given me encouragement to go as duty seemed to
call, and she has often urged me to go when she
knew, and I knew, that I was badly needed at home
by reason of our necessities.
Many were the shifts and turns which she made
in the earlier days of my ministry, to keep the wolf
from the door.  Often she has taken in sewing and
6*
129 
AUTOBIOGRAPHY OF A PIONEER.
knitting, and other kinds of work, to aid in the support of our family, while the wives and daughters of
many of those whom I served without pay, would
have been ashamed to have done the same things. I
do not speak of this experience as a precedent, which
some may think ministers' wives ought now to follow,
but rather as a memory of the past. I am aware
that it is not yet past with the wives of many of them;
they are yet often compelled to make all sorts of
shifts and turns to live. Fortunately, however, they
usually become very ingenious in those things. I
knew one of those dear women who, while her husband was off preaching, attempted to raise a garden.
She had a good sized patch of potatoes, which, after
much hard work in hoeing, she feared she was g6ing
to lose by the bugs. Finding, at last, that the bugs
were of such a kind that they made good blister
plasters, and would command a good price, she took
some water in a large pan, which she moved along
under the vines, and with a stick thrashed the bugs
into it, where they were drowned.  She then dried
them in the sun, and sold them to a druggist for
nearly twelve dollars. Being freed of the bugs, she
raised a fine patch of potatoes and a good garden,
and in the mean time took in knitting, by which she
eained eighteen dollars, and when her poorer half
returned, with a still poorer purse, she could show
the most money. Reader, you must not think that
the good things I have said about Mrs. Pickard
come simply from that partiality which arises from
conjugal feeling, for it is not so.  I do declare to
you, that if I have been useful and successful in the
130 
MEETING AT Rt * * *
ministry, I am indebted to her for it, more than to
any other person living.
In the fall of 1848, I shouldered my bundle and
started on a campaign in Illinois. I walked on, not
knowing the precise destination of my journey, until
by some providence I stopped at the town of R * * *,
in the county of S * * *, distant from home about
seventy miles.
Learning that there was a small Baptist church
there, and that it had not enjoyed a revival for several years, I circulated a notice that I would preach
in the community the next evening. In the mear
time I learned that they had a pastor, but botl
church and pastor had fallen into such an indifferent'
state, that they had not had a single meeting of any
kind for six months past.
A few came out the first evening, and gave such
good attention that I told them that if there was oa
objection I would preach again the next evening
To this there seemed a general agreement, and by
the time of the next meeting the news was better
circulated, and the congregation much increased.
I talked to them in my usual plain and bare.
handed style, and preached up doctrines and duties
to the professors which were very offensive to some
of their backslidden hearts. The pastor, above all,
seemed to be very severely hit, and as soon as I
closed my sermon he arose and. asked me to show
my credentials. I did not have them by me, and
scarcely knew what to do; but, fortunately, after
some embarrassment, a man who was present
reported himself, and told the congregation that
131 
AUTOBIOGRAPHY OF A PIONEER.
he knew my reputation very well as a Baptist
minister, and that my standing was good. This
appeared to be satisfactory to all but the pastor,
who seemed to bear the rebuff badly, and took his
seat, where he maintained a sullen silence the rest
of the evening. I then took a rising vote of the
congregation, that they might decide whether they
wanted meetings there or not. I told them that, if
they saw fit, I would continue the meetings there a
number of evenings more. Strange to say, only one
man voted for it, and he was not a professor. Yet,
from some cause, no one voted against it; I suppose
they were ashamed. I felt satisfied that God had a
work there for me to do, and as the chance was
gained, although it was only by one vote, I announced that I would begin a regular series of night
meetings. Some one now spoke up, and said that
the meeting-house could not be used for meeting,
as it was rented for a school-house. At this, the
school-teacher, who happened to be present, arose
and said, "Gentlemen, I pay rent for this house,
and have charge of it. It is entirely under my
control, and this minister can hold meetings in it
as long as he wishes."  This settled the question of
the right to use the house; but thus was I tried at
every point. Every effort was made to discourage
me. The church had just enough religion to oppose
religious efforts and quarrel with God's ministers;
but I gave notice that I should hold meetings a
number of nights more, before I dismissed. No
person in the vicinity offered me the hospitality of
his house-not even so much as a bed, or a bite to
132 
CONVERSION OF A PASTOR.
eat. I had the fortune, however, to find an acquaint
ance, the only one I knew in the whole country,
who lived three miles from the place. With him I
was welcome, and I walked that distance back and
forth, to get bed and board.
On the third night of my meeting the house was
well filled, and the audience was very attentive.
People were pricked in their hearts, and a score or
more of them came to the anxious seat. The ice
was now broken. The work went on from that
time with power, and souls were converted every
evening. Old hopers began to see themselves as
"weighed in the balances and found wanting," and
began to make confession of their sins.
One evening, while sinners were pressing forward
to the anxious seat for the prayers of Christians,
whom should I behold among them but the old
pastor of the church! IHe had attended the meeting
at first as a matter of policy, and though it was
repulsive for him to be there, he thought that as he
was a minister he must frequent the meetings for
prudential reasons. As the work progressed, he
became satisfied that he had never been regenerated,
and that he had deceived his own soul and had been
a deceiver of others. He earnestly besought us to
pray for him, and he plead for the salvation of his
soul in downright earnest.   After a season of deep
grief, in which he had many struggles, he rejoiced
greatly, and professed the hope that he was happily
and soundly converted to God.
After this he was one of my warmest friends, and
helped me faithfully in the meeting, during the
133 
AUTOBIOGRAPHY OF A PIONEER.
remainder of my stay. What is better, he was ever
after a devoted and useful minister of the gospel.
The crowd that now attended the meetings had
become so large that only a part of them could get
into the house. Some Methodist brethren said to
me, "Our house of worship is only about a quarter
of a mile from here, and it is larger; come and hold
your meetings in it." I gladly accepted their kind
invitation, and took my congregation there.
The house was crowded there also, but the accommodations were somewhat larger, and prospects
appeared better. It was not long, however, before I
found that with the willingness to turn the Baptist
meeting into the Methodist house, there was also a
willingness to make a Methodist meeting of it. On
the first night I called for the anxious after the sermon, and there were fifteen came forward, all young
gentlemen and ladies. As these seekers kneeled at
the anxious seat, the Methodist people began to be
very noisy. As there was a railing about the altar,
I got the anxious inside, to prevent them from intrusion by the pressure of the crowd, but the Methodist brethren and sisters crowded indiscriminately
inside the railing, to help the seekers get religion
and have a loud time. Some of them locked hands
in a half circle, and stood swaying back and forth
and shouting. Others kneeled among the seekers,
and, amid short ejaculations of prayer, pounded
them on the back. Some who were tobacco-chewers
carelessly spit on their clothes.  Others trod on them,
and in the midst of the excitement some were pushed
clear over them, by those who were shouting and
184 
DESPERATE ELOQUENCE.
pressing up from behind; and withal, the rowdies
who stood upon the benches took the occasion to
laugh and talk, and halloo "Amen" to each other
back and forth. In short, we had confusion to perfection. I could do nothing to control it, nor could
I do anything for the anxious. All I could do was
to look on and take it as patiently as possible. In
about half an hour from the beginning of this
excitement there was a partial lull, and I began to
think we would have order once more, that I might
counsel and pray with the seekers. But I was
doomed to disappointment. One of the brethren,
who was a local preacher, determined on a desperate
effort of eloquence, as it appeared, to raise it again.
He saw that the tide was falling, and that if some
stirring movement was not made it would soon die
out.
Mounting the pulpit, and opening his mouth very
wide, he raised his voice to the highest pitch and
gave us eloquence about as follows: "Brethren, I
thank God that I am aboard the old ship of Zion. I
am glad that I have come aboard. I feel like taking
a fresh sail in her to-night. Brethren and sisters,
loose the cable and let her swing — out. The gales
are blowing from heaven; hoist her canvas and let
her sail.  Glory to God!"  Here he began to jump
and slap his hands, and shout "Glory to God!"
Amens and shouts were heard all through the house,
and in a moment the preacher's voice was almost
drowned in the-general noise. This state of things
continued until about eleven o'clock, when, having
despaired of restoring order, I dismissed the meeting with as little ceremony as possible.
135 
AUTOBIOGRAPHY OF A PIONEER.
The next day I went about to visit those who had
been' at the anxious seat. Some of them declared
that they were actually sore from the pounding they
had received while they were kneeling for prayer.
They felt so mortified at the proceedings and the
way they had been used, that they had resolved to
go forward no more. The dresses of some of the
young ladies were in a wretched condition, and it
was with difficulty that I could pacify them. But I
urged that these things were nothing compared with
the loss of their souls, and promised them all that
if they would still go forward and continue to seek
religion at the meetings, I would be responsible for
keeping everybody outside the altar except such as
were invited there to labor and pray with them, and,
setting life and death before them again, I exhorted
them to go forward.
The next night I told those brethren of the confusion the night before, alluding to the way in which
some of the seekers had been pounded on their backs,
had their clothes torn, soiled, &c., and told them
that they might make as much noise as they pleased,
but that I now requested them to keep outside of
the altar unless they were invited to go in for the
benefit of the mourners.   After this there was
general quiet, and for the remainder of the meeting
I never saw a more orderly assembly. They generally seemed to receive the new order of things
kindly, and they worked and prayed with us in harmony until the meetings closed, and about forty had
joined the Baptist church. Besides these, a goodly
numnber of the converts had joined elsewhere, or
136 
THE CIRCUIT-RIDER.
were still holding the question of their church rela tion under advisement. The work was still going
on; we had frequent conversions and baptisms, and
it seemed that the whole country was going to turn
to the Lord. The Methodist brethren generally
worked with us in harmony, and rejoiced with us in
the salvation of souls.
Finally the Methodist circuit-rider came around,
and on seeing what had occurred his jealousy was
awakened.  Taking the stand, he expressed his dislike of Baptist influences, spoke of the dangerous
tendency of Baptist doctrines, said he did not believe
in building meeting-houses for their use, and forbade my using the house any longer.
According to Methodist rule, of course the
preacher was the highest authority; and besides this,
his movement was encouraged by two or three of
his brethren who were leading spirits in the society,
and very sectarian in their feelings; and although I
felt that it was a great disappointment, I thought it
would be best, for the sake ofthe new converts, to
avoid any show of retaliation, and as quietly as
possible I closed the meeting.* Notwithstanding
all the hindrances of which I have spoken, a glorious
work of God was done in that meeting. A Baptist
church, worse than dead, was aroused and reclaimed;
many good members were added to it, so that it was
made a strong church; and besides this a man claim
* This circumstance, and many others of a similar character, forcibly remind me of a remark I saw in the biography of a Methodist
minister by the name of Cartright.  He says, " I have never to this
day found out what a Baptist means by a union-meeting." 
13T 
AUTOBIOGRAPHY OF A PIONEER.
ing to be a minister, and who was doing much harm,
was truly and soundly converted to God, and made
to be a light in the world.
The preacher who was so determined that the
Baptists should not hold meetings in his meetinghouse, is, I am told, yet living, and is now somewhere in Iowa. I have no doubt that as often as
he has thought it profitable, which has been often
enough, he has preached very warmly on the loving
beauties of harmony and fellowship among all
denominations of Christians, and I wish him success
in that work.
Before I left the friends in R* * * a collection was
taken for my benefit. This collection was meager,
but the liberality of one sister is worthy of a notice
in this book.
She had been a poor backslider, and had been
renewed at the meeting. Being very poor and
having no money to give at the collection, she went
to the woods and gathered a quantity of wild grapes
which she took to market and sold for twenty-five
cents. On the night of the collection she gave it all.
Having heard the facts in the case, I went to the
poor woman and urged her to take back her twentylive cents, but she would not receive it.  She
declared that she felt such gratitude to God for her
deliverance, and such thankfulness to his servant,
that it was a happy privilege for her to give it, and
that she only regretted that it was not many times
as much larger in amount.
I have often thought, with pleasure, of the Christian liberality and godly spirit of that sister; and I
138 
TIHE      WIDOW'S MITE.
doubt not, that if she now lives to read this book
the Lord has returned to her "good measure, pressed
down, shaken together and running over.* Her
example teaches one good lesson, and that is, where
there is a will to support the gospel there is a way.
This incident often reminds me of another: "And
he called unto him his disciples, and saith unto them,
Verily I say unto you, that this poor widow hath
cast more in than all. they which have cast into the
treasury. For all they did cast in of their abundance, but she of her want did cast in all that she
hadt"
I shall here offer a reflection on attempting revivals. There is, perhaps, no true Christian who will
not desire a religious reformation in his church or
neighborhood, yet there are members and there are
churches that very seldom or never enjoy them. I
believe that in a great measure the reason for this
may be found in the fact, that such churches and
people have a kind of impression that a true revival
must always be preceded by certain signs and divine
indications of an unusual character, such as "the
sounds of a going in the tops of the mulberry
trees," &c.; and that until such signs or indications
do occur they feel that it is not their duty, and often
that it is positively not right, to make special or
unusual efforts, such as the holding of a number of
night-meetings or day-meetings  in succession, to
promote a revival. As I shall deal with this subject
at greater length hereafter, I shall not discuss it now,
* Luke vi: 38.    f Mark xii: 43, 44.
139 
AUTOBIOGRAPHY OF A PIONEER.
but ask you, reader, to apply the doctrine just stated
to the origin and history of this meeting at R * * *. I
could hear of no favorable signs or indications; there
had been no movings of the Spirit, the church was so
dead that they had not held a meeting of any kind
for six months. They did not want a meeting after I
went there and had preached two nights. Only one
man voted for it, and he was not a professor. The
pastor or others tried to defeat and discourage from
beginning to end. The very fact that the church
was in a dead and shameful condition, was the
strongest reason why I began the meeting. It is
true that the meeting was not what it would have
been, had I met with less opposition, yet, you see,
the result was glorious. I do not believe that any
special indications of a revival moved the spirit of
Paul when he "stood in the midst of Mars-hill, and
said, Ye men of Athens, I perceive that in all things
ye are too superstitious." Evidently the contrary
was the fact, for it is said that "his spirit was stirred
within him when he saw the city wholly given to idolatry." Yet he enjoyed a revival, and witnessed a reformation, for it is said that "certain men clave unto
him and believed;"* and I am confident that if many
of our churches and ministers would quit waiting. for
special indications, and do as Paul did on that occasion, they would witness similar results. Indications of a revival are cheering to pastor and people,
and when they occur they should be improved; but
it is certain that if we do but little more than wait
for them they will never come.
* Acts xvii: 16-34.
140 
CHIAPTER XIV.
CONVERSATION WITH A BACKSLIDDEN DEACON-RETURN
HOME-THOUGHTS ON THE SPIRIT- GOES BACK TO
LYTTLETON-WICKEDNESS OF THE  PLACE-HOLDS
A MEETING-GREAT REVIVAL-INCIDENTS OF THE
POWER OF GOD-DANCING-MASTER AND HIS CLASS
CONVERTED — REFLECTIONS.
HAVING learned that there were thi ee or four Baptist families in the town of Lyttleton, which was
about twelve miles from the place of my last meeting,
I concluded to go and hunt them out, and give them
some preaching. Being directed to the house of
Deacon W* * *, as the man who it was thought
would probably give me the most information and
encouragement, I called upon him. As I entered
the house, he was writing some vendue notices for
the sale of some property which had  belonged
to his son, lately deceased. After the common
civilities, I said:
"Mr. W* * *, was your son a Christian?"
"No," said he; "he was a blacksmith."
"I was told," said I, "that there were some
Baptist people in or about this village."
' There were some," said he, "who were Baptists,
but I guess they are nothing now." 
AUTOBIOGRAPHY OF A PIONEER.
"I am a Baptist minister," said I, "and I have
come to hunt them up, and hold some night meetings with you." Here he eyed me very closely.
"What encouragement can you give me?"
"None at all," said he; "the people here care
nothing about such things."
"But," said I, "can we not persuade them, by
God's help, to care something about them?"
" No," said he; "you could not get them out to
meeting."
"I should like to try it," said I.
"It is no use," said he, "it would be very inconsistent, for there is no place to hold a meeting, and
besides that there is no place in the village where
you can get kept over night."
It did not seem to occur to him that his own
house was not more than a mile from the village;
but I saw that he was wofully backsl'dden, and did
not want a meeting, but was inclined to. do all he
could to discourage it. I thought that as he who
was known as a deacon could show no encouragement, not even so much as to keep me over night,
or do anything but really oppose the idea, I had
better start home, and home I went.
The roads were so very bad that the journey of
seventy miles made me very foot-sore and weary,
and it took me several days to recover from the
effects of the trip.
I believe that I was pretty thoroughly converted
from Quakerism, but in one respect I am something
of a Quaker yet. I do not believe in waiting at al]
times until we feel that we are moved by the direct
142 
THOUGHTS ON THE SPIRIT.
agency of the Spirit; yet I do believe that if we live
spiritually-minded, and breathe a praying atmosphere, with an earnest desire to do the will of God,
we shall be often led by the Spirit to do what God
will have us do.  Says the Scripture, "For as many
as are led by the Spirit of God they are the sons of
God."*  My own experience in the ministry has
often proved this, and kindred passages, to be
literally true; and I am satisfied that Christians and
Christian ministers would often be much more useful
if they would seek to follow the leadings of this
heavenly Counselor. When I returned from my
last revival meeting, I thought that the wants of my
family and myself required my attention at home for
the rest of the winter, and that I should stay at
home.
But I had not remained there long until my
mind began to run back to the village of Lyttleton,
from which I had been scared by the backslidden
deacon.
A feeling that I ought to return and preach at that
place grew upon me until I finally felt that it would
be wrong for me not to go. There appeared no
earthly reason for such a feeling, for I had decided
that there was not a more unpromising place for
meetings to be found. Yet I was now unable to
banish it from my mind, and felt that I must return.
In a month from the time I left L * * * Iwent, "led
by the Spirit," as I thought, back to the same place.
The first thing I did was to put up at the village
* Rom. viii: 14.
143 
AUTOBIOGRAPHY OF A PIONEER.
hotel, where I engaged my board and lodging for
an indefinite time. I then took a more complete
survey of the place. The village contained some
two or three hundred inhabitants. There was no
meeting-house in the place, nor had there been any
preaching, or even a prayer-meeting held for months
past.  There was a dancing-school which was well
attended, and for which they had a building on
purpose.
The most honored dignitary in the place was the
dancing-master.   There were  also two or three
dram-shops, doing a driving business in the drinking
and gambling line. The people were very profane,
and, in short, the entire village and surrounding
community seemed wholly given over to sin and
hell.
Thought I, this is a godless, hopeless-looking
place, sure enough; but I w;ll plant my batteries
and throw some shells into the devil's kingdom at
all hazards.
The best place for holding meetings that could
be obtained was an old dirty school-house.  Having
secured this, I circulated a notice about the place
that I would preach there that night. I then bought
some candles and lighted up, and sat down to wait
for a congregation. After a while I began to think
that none would come; but finally, at a late hour,
six persons came in and I preached to them. The
second night twelve persons were present, and the
third night the house was filled. I felt that I was in
the line of duty, and God blessed my soul greatly in
preaching. I prayed for the people, sang, preached
144 
LYTTLETON- ITS WICKEDNESS.
and exhorted with my utmost energy. That night
clouds of mercy began to appear in the deep feeling
manifested, and from that time to the close of the
meeting, the house seemed but as a nut-shell to the
throngs of people that gathered from every quarter.
God visited the meeting in great power. Every
night the number of anxious was increased; and in
many cases persons for whom we had the least hope
were found among the seekers. In some instances
strong men would suddenly fall prostrate under the
power of the Spirit. One night while I was exhort ing, there were four young men who were termed
"hard cases," who had been crowded up by the
press until they stood close before me. They were
all standing up, and locked together with their arms
over each other's shoulders.  In some way my soul
became powerfully aroused, as I looked upon them
and saw their God-defying countenances, and I had
the boldness for a few moments to address my
exhortations to them personally. Under almost any
other circumstances my movements would have been
imprudent; but I felt that the Spirit's presence was
awful, and in my earnestness I shook my hands
within a few inches of their faces as I poured out
upon them the threatenings of God to the guilty.
At first their countenances fell, then they began to
sway from one side to the other, then to reel and
totter, and finally the whole pack fell headlong upon
the floor together crying for mercy.
One circumstance occurred which shows that the
wicked are not so indifferent to the prayers of Christians as they often pretend. Having gone into tho
7
145 
AUTOBIOGRAPHY OF A PIONEER.
back part of the congregation one night to invite
sinners to go forward for prayers, I made the request
of a young man while he was sitting in his seat,
and he gave me a very saucy reply to the effect that
our prayers were all nonsense, and that he cared
nothing for them.
Said I to him, "Young man, do you really believe
that?"
"Yes sir," said he, "of course I do."
"Are you willing, sir, that I should put the matter
to a solemn test in your case?"
"How do you want to test it?" said he.
"Why, sir, by your consent I will test it now,
right on the spot. I will kneel down and pray God
to take your life instantly." And I began to knee].
It was a solemn matter, and an awful moment.
Why I felt and proposed as I did I do not know,
but I was certainly in earnest and would surely have
made the prayer; but as I was in the act of kneel.
ing he exclaimed in great excitement, " O don't! 1
beg of you don't do it!" said he.
"But, sir," said I, "if prayer is nothing but nonsense, it will not hurt you," and I insisted on praying as I had proposed.  But his pleadings finally
dissuaded me from making the attempt, and he was
soon broken in spirit and bowed at the anxious
seat.
The religious interest in the community became
such that people, of their own accord, hauled timber
from the woods and built large log-fires outside of
the house, around which those who could not get in
would gather, and stand in mud and snow, half-shoe
146 
ORGANIZES A CHURCH.
deep, to hear the gospel and witness the progress
of the meeting. To accommodate the large num
bers which gathered around the house, a platform
was erected by one of the windows, on which I
afterwards stood and preached to the people.
After the meeting had been in progress some
time, the village dancing-master was converted, and
after this occurred nearly his whole class of pupils,
which was about fifty in number, came out in
religion. It was a most searching time upon the
hearts of the people. False hopes were exposed,
false hiding-places uncovered, sandy foundations
were destroyed, and souls everywhere throughout
the neighborhood seemed to be shaken by the
mighty wind.
The crowd was so dense that the convicted could
not all get to the anxious seat. There were many
of that class whom I could not get to speak with
personally, and I had to exhort them publicly, and
leave them to themselves and to the mercy of God;
yet many of them were converted, and the tide of
salvation rolled over the community.
I continued the meeting for about three weeks,
having conversions and baptisms every few days,
and before I left we organized a church of one
hundred and twenty-five members. Beside these
there were many professed religion who at that
time did not join the church. There was a wagon
road running through Lyttleton from M** * to
B * * *, and quite a number of travelers, who would
halt for the night and attend the meeting, went
away some convicted and some converted, most of
-147 
AUTOBIOGRAPHY OF A PIONEER.
whom I have never heard from, but hope to see at
the great protracted meeting in heaven.
Such strange and unexpected conversions took
place at the meeting, and so many "hard cases"
were slain by the Spirit, that it was said that some
of the teamsters on the road actually became afraid
to stay in the place over night, lest the "influence"
should come upon them and set them to weeping
and praying.
During the meeting there were many instances
of the power of the Spirit, a couple of which I will
yet relate.
A very wicked man, while standing by one of
the log-fires and looking at some others who were
groaning on account of their sins, commenced swearing and cursing in a terrible manner, and declared
that he could not be so overcome as to act the fool
in that way.  He had scarcely closed his mouth,
when he was suddenly seized with such an awful
conviction of his guilt that he acted as one distracted. Fearing that he would be damned instantly,
he screamed and ran to the door and tried to get in
where the circle of prayer was, that he might be
prayed for. Finding the door so pressed by the
crowd standing inside that he could not open it, he
ran to a window, climbed in, and tumbled over the
heads of the people, regardless of bonnets or anything else, and fell upon his knees near the preacher,
begging, in a very loud voice, for the preacher and
everybody else to pray for him. He continued in
great agony and supplication until near morning,
and declared that he was afraid he was going to
148 
AN INCIDENT OF THE POWER OF GOD.
fall into hell head-foremost. He almost despaired,
but finally God had mercy on him, and he was filled
with great joy.
There was quite an intelligent man living near
the school-house, who had considerable wealth, and
was somewhat prominent in the community.  Ie had
been raised a Catholic, and was then a member of the
Catholic Church. He was a very wicked man, and
feigned to have an utter contempt for the religious
manifestations and the meeting. In one of our
morning exercises he became convicted; but feeling
mortified and unwilling to yield, he, for the lack of
something better to spend his rage upon, became
very angry at the preacher, and sought to break up
the meeting. He swore that he would rather go to
hell and be damned, than disgrace himself at the
anxious seat. He went from the house in a great rage,
and having a pen of hogs near by, he went to pounding them for the purpose of disturbing the services.
Becoming weary at that, and thinking it slow work,
he determined to butcher his hogs. It was not far
from butchering time, and he thought it would
afford a good pretext for disturbing the meeting by
the squealing of the hogs. With this intention he
went to the timber to get some poles which he
wanted in making his arrangements but on getting
to the woods, his mind became so agitated and confused that he got lost, and spent the rest of the day
wandering about and did not get back until after
dark. Hle then came to the night-meeting in great
distress, pleading for mercy. His soul was set at liberty before I invited the seekers forward, but as soon
149 
AUTOBIOGRAPY OF A PIONEER.
as the invitation was given he presented himself at
the anxious seat, avowing that his reason for doing
so was, that he had determined to break all promises
he had ever made to the devil, and one was that he
would never go to an anxious seat. This man
became an interesting Christian. When the church
was organized he was chosen a deacon, and has
held the office with honor and usefulness ever since.
In a few months, an excellent house of worship
was built at L * * * and a good pastor settled. One
year from that time I visited them, and found nearly
all the converts faithful to their profession, and
growing in grace; and that church has remained a
flourishing one unto this day.
I think that taking this example for a basis, I mayprudently offer a plea for protracted meetings. I
do not believe that we ought to place our dependence entirely upon such means of grace for church
extension, and Christian growth.   All scriptural
means ought to be used: but I do feel confident
that among those means, the holding of protracted
meetings by pastors and churches is one of the most
efficient and successful ways of working for the
upbuilding of churches and the salvation of souls.
As some of my views upon this subject are ably
set forth in a lively essay which was lately read by
one of our brethren at a Baptist ministerial conference in Illinois, and as I think our churches ought
to see it, it shall constitute the next chapter.
150
I 
CHAPTER XV.
ESSAY ON REVIVALS.
DEAR BRETHREN,- The subject you have chosen
for me to discuss is one of extraordinary importance.
It opens such a wide field for thought, that in a
brief essay we can make but a mere introduction.
We trust that no more than this will be expected.
What is a revival? The term has various meanings; but in this essay we will consider it to mean
just what Christians commonly mean when they
say, "A revival;" and define it thus:
An unusual demonstration of the power of God in any
community, to awaken saints and convert sinners.
I shall confine myself, chiefly, to what I consider
the question of first importance.
row can we promote revivals.
I premise, in the first place, that
If we would have revivals we must believe in revivals.
"What!" says one: "Do not all orthodox people
believe in revivals? especially Baptists. Do not all
Baptists believe in revivals?" I answer, No.  Granting the truth of our definition, they do not all believe
in revivals. They may all say that they wish the
churches to grow and prosper, but they wish them
to be watered with dew. They are afraid of those
big showers that have thunder and lightning in 
AUTOBIOGRAPHY OF A PIONEER.
them, and set everybody and everything in commotion. They prefer to see the work go on gradually,
and to see one or two born at a time. This would
not be a revival, although they prefer it. A revival
is an "unusual demonstration of the power of God,"
while they prefer the usual. Then they do not fully
believe in revivals. This class of brethren, whether
in the ministry or laity, do not encourage these
unusual demonstrations, and commonly never make
special efforts to promote a revival. Nay, they frequently discourage such a work. They seem very
much afraid of "excitement," just as though it were
possible for a soul to be converted without being
excited-for a person's eyes to be opened to see
himself trembling on the brink of hell- exposed to
eternal ruin, and immediately raised to a hope of
heaven, without being excited! We hear such persons say, frequently, that they are afraid of "foxfire," in these special efforts; yet in their concern
about this, they forget, that without some special
efforts there is much greater danger that they will
have no fire at all. They are afraid that the converts
will not be genuine - forgbtting that the Saviour
has likened the Kingdom to fish in a net, from which,
when the fishermen drew it ashore, they selected the
good and threw the bad away. They are afraid
that these revivals will turn out badly in the end,
by cultivating ultra views and establishing wrong
precedents among the churches; yet as big a dunce
as Artemus Ward has been capable of telling us,
that "If a man's views are right he cannot be too
ultra; and if they are wrong he cannot be too con
152 
ESSAY ON REVIVALS.
servative." But there is a long list of petty objections: their name is legion; those who harp upon
them do not belleve in real revivals; and it will be
unto them according to their faith-they will not
be troubled with them. I do not say but that some
of the fears alluded to are often realized-many of
the converts will backslide, and many will be spurious. There may be things done which are better
undone, and things may be said which are better
unsaid: yet under these special efforts, multitudes
will believe to the saving of their souls. If we will
look at the statistics of those churches that have
grown up without protracted meetings -and how
few there are of such -we will find that they show
as great,.if not a greater number of exclusions, in
proportion to the number of converts they receive,
than those that have.  If any one doubts this, let
him refer to the pamphlet produced by Deacon Wilbur, of Boston, on the labors of Elder Knapp,* and
he will see that there is no chance to doubt it. If
those brethren who borrow so much trouble about
the frequent apostacy of protracted meeting converts,
would be equally troubled about the fact that by the
working of their policy there are seldom any converts to apostatize, and that their churches have to
be kept alive by immigration or die out, it would
be better for Zion. Where there are converts there
will be apostates, whether they have been brought
in by protracted meetings or otherwise. The Word
of God foretells it, and we may expect it. There
were plenty of such under the wise and holy minis
* See Appendix.
153
7* 
AUTOBIOGRAPHY OF A PIONEER.
try of the Apostles, and we cannot calculate on con ducting things better than they. Those who urge
that fact as a weighty objection to special revival
efforts, and on account of the objection do not make
such efforts, or encourage them, evidently do not
believe in revivals; and I say again, it will be unto
them according to their faith.
If we would have revivals we must make special efforts
for them.
We must watch the most favorable seasons for
these efforts, and then hold protracted meetings.
The church and pastor must devote themselves to
prayer and Christian labors every day and every
night, for days or weeks in succession. It is a
stubborn fact, that in the West the great majority
of converts have been born in protracted meetings.
Most of our churches have had their birth, and the
principal part of their growth, under God, through
protracted meetings. I think it was at a meeting of
the General Association of Iowa that a minister,
while speaking upon this point, requested all the
professors present who had found their hopes in
seasons of protracted meeting to rise up. The congregation was large, and two or three hundred arose.
He then requested those who had found their hopes
under the usual means of grace to arise, and out of
the multitude only nine persons arose! Of these
the speaker also observed, that if they would look
back carefully, he thought that some of them, at
least, would find that their first serious convictions
began from protracted meetings.   It should be
remembered that this congregation was not of the
154 
ARGUMENT ON PROTRACTED MEETING.S.
illiterate class, but consisted chiefly of ministers,
deacons, and respected representatives from churches
in various parts of the State; and it cannot be said,
in the face of that rising vote, as it is sometimes
said, that protracted meetings draw in only the
light trash of the community.
Facts undoubtedly show that nine-tenths of the
Baptists in the West have been brought into the
churches under the influence of protracted meetings. In view of this I am astonished that such
meetings are not of more common occurrence among
the churches, and that there are many pastors and
churches who live from year to year, for many years
in succession, without making a single protracted
effort.
I remarked that we should watch for the favorable
seasons in which to hold these meetings, but I do
not mean that we should always wait. There are
times when we see spiritual indications, and have
unusual encouragement. In such times we ought
to be found ready; but if such times do not come,
go forward, at all events, and hold meetings.
Said I to a certain pastor, "You don't believe in -
protracted meetings, do you?"
"Not much," said he.
"Do you believe," said I, "that it would be right
to follow your Sabbath evening service by another
on Monday evening?"
"Yes," was the answer.
"Then," said I, "it would be no harm to follow
that with service on Tuesday evening, and another
15b 
AUTOBIOGRAPHY OF A PIONEER.
on Wednesday evening, and so on through the
week, would it?"
" Ohi," said he, "it would be well enough to hold
such meetings, perhaps, if we saw good indications
to begin with; but otherwise, they do more harm
than good."
This pastor has been settled about eight years,
and I believe has never yet seen any " indications
which he thought warranted him in holding a protracted meeting. Sometimes some of his brethren's
children attend revivals at other places, become
converted and join his church; occasionally a new
member moves in, and thus the church Jives, and
thus only; and he may vainly wait all his life for
"indications," unless he grinds his sword and goes
at it in earnest. The Testament does not say much
to us about waiting that I can see. The Saviour
has said, "Ask  and ye shall receive," without
specifying any time in the future to which we shall
wait before we can receive the blessing; but we are
taught that we should go forward in God's work
with earnestness, and he will bless our work
speedily..
There is good reason why protracted meetings
are successful above other means of grace. If a
sinner hears a good sermon on the Sabbath and is
partly awakened, he has, under the usual means of
grace, to wait a week before he will hear another;
and thus he has a long space of time in which to
stifle his convictions, drive away his serious thoughts,
and listen to the tempter. But when one stroke is
followed by another and another, he has less time
156 
REVIVAL REQUISITES.
to maneuver-is driven to the wall, and feels com pelled to surrender to God.
On the same principle, the people of God are
kept in working order.   They  may  attend one
meeting, and before they have time to lose the ardor
of their feelings they enjoy afresh the most power ful means of grace.
If we would have revivals, the laity must be
trained to work for them.
This responsibility must lie with immense weight
upon the pastor. It is a trite saying, " Like priest
like people." He must show the revival spirit in
his preaching and conversation, for the people will
become more or less assimilated to his character,
whether it be good or indifferent. His preaching
should be direct, earnest, pungent, and as searching
as he can make it. He should be careful not to
spend too much time in polishing his sermons, but
bring out the-stirring, convicting truth, if he has
to let the drapery go. He should give backsliders
and luke-warm professors no peace, but tell them
that they are dead-we'ghts to the church, stumblingblocks to sinners, and clogs to the chariot wheels of
salvation. He must strive to show all Christians that
it is impossible for them to please God without working for him, and he must get them, if possible, to
make personal effort every day with the unconverted
for their salvation. He must get them, if possible,
to leave their homes, take up the cross, and visit,
exhort, and pray from house to house among their
neighbors. If the work of personal effort and visiting be left for the preacher alone, he cannot begin
157 
AUTOBIOGRAPHY OF A PIONEER.
to do it. But let the deacons, and as many of the
brethren and sisters as possible, go out in every
direction, day after day, and talk with sinners. Let
each one become a home missionary, and religion
will soon become the all-absorbing theme in the
community for miles around;  believers will be
strengthened, and sinners brought to God.
I have never yet known of a church becoming in
earnest in this work without souls being converted.
The reason why such work is blessed is evident; it
is because it is God's arrangement.. The book of
Acts says, that after the death of Stephen- the disciples were all scattered abroad through Judea and
Samaria, and they (that is, the disciples, not the
apostles) "went everywhere preaching the Word." What
was the result? We read that soon after this believers were added to the church, and still a little
later, "believers were multiplied."  In those days,
when the laity worked, fear laid hold upon the
wicked, and they were converted by hundreds and
thousands. But in these days it is a common thing
for the laity to attend the Sabbath service when convenient, hear the pastor's sermon, pronounce it
good, bad, or indifferent, and go home to assume no
farther responsibility in the matter; and if their
pastor should wish them to spend a day, or less, in
missionary work among their neighbors, they would
think the idea a novelty. Brethren, if the churches
could control the latent power that is now slumbering in them, and have it wholly sanctified to God,
!we would see the hosts of Zion march forth to vic
18
I 
GENUINE EVANGELISTS NECESSARY.
tory, "clear as the sun, fair as the moon, and terrible
as an army with banners."
If we would have revivals, we should try to sustain
genuine evangelists.
In doing this we fall in with the divine arrange ment, and if we follow God's plan we shall succeed-.
He has called some to be evangelists, and has be stowed upon them special gifts.  Says Paul, "There
are diversities of gifts."  He tells us that some have
gifts for pastors, and some for evangelists. Now, if
God has called this class of men he has a place for
them; but, for some reason, it appears that many of
our people are almost ready to say that evangelists
have no place in the churches, and that they ought
to be nowhere. It is true that there are some who
ought to be nowhere, but it is just as true of pastors,
and we ought not to discourage evangelism because
unworthy men are sometimes found in the work.
There are evangelists who are available to the
churches, and they are good men, who are favored
of God, and prove a blessing wherever they go.
For the fact that this class of men is in no greater
demand among the churches, the pastors are perhaps as much to blame as anybody else. The evangelist commonly selects a few of his warmest, choicest
sermons, and preaches them as often, and repeats
them so much, that he can make them more effective
than a pastor whose old stock is exhausted, and who
usually is obliged to try a new subject when he
preaches. With.this advantage the sermons of the
evangelist will he more powerful than those of the
pastor, although his gifts may be inferior. For this
159 
AUTOBIOGRAPHY OF A PIONEER.
cause a pastor will sometimes get jealous, make the
trouble himself and throw the blame on the evangelist. If the meeting proves successful, the pastor
will be apt to hear some silly brethren giving all the
credit to the evangelist, and he w.ill perhaps hear it
intimated that the stranger would be just the man
for a pastor, if the pastorate was only vacant. TUnder
such trials the pastor needs prudence and humility;
but if, through his own folly and jealousy, he stirs
up division and loses his place, it is his own fault. I
believe that if the pastor has shown himself an
earnest, godly man, and has the love of his people,
he has little to fear in those things; but if such is
not the case, and he has but a frail hold upon their
regard, it will be no damage to him or the cause if,
he does lose his place.
Brethren sometimes object to foreign aid, because,
they say, it takes money to pay for it, and they can
scarcely sustain their pastor -hence they have nothing to spare. But I believe the pastor will find, in
most instances, that the more there is raised for this
purpose the more he will receive himself; for his
flock and the financial strength of the church will
commonly be increased more than enough to make
amends.
The advantages of evangelism are easily seen.
The pastor, however good and talented he may be,
after a lengthy settlement becomes an old bell to the
careless, and there is a large class of this kind who
must be called out and arrested by something that
is novel. They seldom attend church unless something new brings them out. Let the new preacher
160 
EVANGELISTS NECESSARY.
come in with his warmest sermons, and let the pastor
be active in getting the careless out, and they will
come from every direction. The pastor will feel at
greater liberty to urge people to come out and hear
a stranger than he would to have them come out
and hear him. There are those whom a pastor never
can reach, while an evangelist can. Thus scores of
the careless are brought under the means of grace
who otherwise would not be; the house of God is
thronged; the members are encouraged. The ministry is doubled in strength for the occasion, so that
the pastor is not over-taxed, and the effort may thus
continue for weeks, and religion be the common
theme among saints and sinners, in the field or
street, on the road or in the shop, and thus many
will be brought to Christ through this union of
strength. Let the pastor and evangelist understand
each other before they commence laboring together.
Let the pastor keep his throne, and let it be understood by all that it is not the evangelist who is holding the meeting, but it is the pastor, and that the
pastor has the meeting under his control, while the
evangelist is only helping him. Let the pastor steer
the boat, and the stranger pull the oars. Let them
love each other, and put down jealousies, as Christians ought to do. See that the foreign help remains
until the revival is done, and not allow him to go
off saying that it should continue right on just when
it is ready to die, and then leave it to die on the
hands of the pastor; and my opinion for it, if pastors and evangelists will thus work together in harmony, we will see more revivals in our churches.
161 
AUTOBIOGRAPHY OF A PIONEER.
Finally, if we would have revivals, we must exercise
faith in the reality and attainableness of the blessing.
We must have faith in the specific thing, not a
vague, general notion of something, we know not
what.  We often treat the subject of a revival as
sinners commonly do the gospel, as something to
be believed in, in some way, they know not how,
and by somebody else, but not by themselves. We
are apt to begin a series of meetings, and say we will
try for a revival a few evenings, and if we can't
make it go we will close the meeting; but such
efforts will most surely fail. This is experimenting
with God, and he does not want us to experiment
on his promises, which are yea and amen in Christ
Jesus: he wants his people to be in earnest, and take
him at his word. Christ has said, "Ask and ye
shall receive," and he expected us to believe it. If we
would have revivals we must believe that God will
grant them, and that in answer to our prayers and
labors we will have them, and that we must have
them. We must hang to the divine promises with
an unyielding grasp-if necessary, in the night
watches, or until the dawning of the day-and wait
before the throne of grace in that spirit which
prompted the prayer of John Knox, when he said,
"0, Lord, give me Scotland, or I die!"  We  are
too doubtful in our prayers and labors.   If one
brother can get hold of the arm of the Lord by
faith, the community will be shaken as a forest in
the mighty winds, and the wicked will quail before
God and cry out, "What shall we do!"
When Jesus went to raise Lazarus, he commanded
162 
EVANGELISTS NECESSARY.
them to take away the stone from the sepulcher.
Brethren, sinners are dead, and our unbelief is the
stone on their sepulcher!. Let us roll away the stone
and we will hear the voice of Deity saying to the
sinner, "Arise, and come forth from the dead!"
163 
CHAPTER XVI.
GOES TO RUSHVILLE- LOANS A MEETING-HOUSE- RELI  GIOUS VISITS-A FIDDLER CONVERTED- IMPUDENCE
OF A SINNER-A TUMULT AND THE RESULT-SPREAD
OF THE REVIVAL- HOW IT CLOSED - DISAPPOINTMENT
OF TWO MINISTERS - PERILOUS VOYAGE AMID THE
ICE - PROVIDENTIAL ESCAPE -LABORS IN A MEETING
- THOUGHTS  ON  DIVINE  PROVIDENCE - RETURNS
HOME-SUCCESS OF THE TOUR.
HAVING bidden the newly-formed church at Lyttleton an affectionate farewell, and received many a
"God bless you," I went to Rushville, Illinois.
There was a small Baptist organization, which held
meetings occasionally, about two miles north of the
town, and the brethren wanted me to hold a meetimg in the town. The place then contained about
five thousand inhabitants. It had a seminary of
learning, and there were in it several denominations
of Christians, among which there was a church of
Cumberland Presbyterians. The religious interest
in the town was said to be unusually dull. The
attendance at the places of worship was very small.
The Cumberland Church had so nearly died out
that they seldom had meeting; but they owned a
large meeting house, and we tried to rent it. We
could not persuade them, however, to rent it, but
they consented to loan it for an indefinite time. 
RELIGIOUS VISITS.
This offer we accepted, and I began a meeting in
their house. It was soon evident to me that some thing was required beside preaching, to awaken a
religious interest among the people; and having
announced that some of the brethren and myself
would visit the families through the town as much
as possible, by calling at their houses, we commenced
visiting on the first Monday of my stay. We went
out two and two, taking it street by street, to can vass the town. This proved to be one of the hardest
and happiest day-works I ever did. A good deacon
went in company with me, and we spent the whole
day, from early morning until late, exhorting and
praying from house to house with the utmost diligence. The Lord seemed to go before us and open
the way. Occasionally some of the members of a
family would be seized with conviction during a
season of prayer. Five persons declared themselves
to have found peace in believing during this day's
visits. In one instance we called at a place where
the man of the house was within, playing on a violin.
Said the deacon, " It's of no use to go in there, is
it?" "But," said I, "we must go in and redeem
our pledge." We ventured in, and he received us
kindly.  He laid by his fiddle, listened very respectfully to all we had to say, and appeared to take a
deep interest in our remarks. It finally turned out
that he went to hear the preaching, and was the
first one who experienced religion that night. This
incident may be an encouragement to those who
will attempt a similar work for the Master. To any
such I will here say: fear not to enter the house of
165 
AUTOBIOGRAPHY OF A PIONEER.
any one on so good an errand; "for thou knowest
not whether shall prosper either this or that."* This
visiting proved to be just what was most needed in
that place. It was new tactics to the unconverted,
and produced a general stir.  On Monday evening
the house was filled. This had not before occurred
while we were there. The spirit of God rested
upon the congregation in an unusual degree, and
quite a number present were concerned for their
souls. I invited the anxious forward for prayers,
and as was sometimes my custom, I went back into
the congregation to entreat individuals personally
to go up to the altar of prayer. Among others, I
saw two young ladies who were deeply penitent, and
who desired to go forward for prayers; but when
they attempted it, a young man who was with them,
and who I afterwards learned was a brother of one
of them, posted himself between the slips, and would
not allow them to go. Thinking that my presence
might release them, I went to them and said,
"Young ladies, don't tarry- move right out."  At
this they took courage, and attempted again to pass
him; but as they did so, he laid hold upon one of
them to detain her. Seeing this act of meanness, I
could not endure it. Seizing him by the arm with
a strong grip, and looking him sternly in the eye, I
said to him sharply, "Release that lady, sir!"  At
the same time I gave him a push backward, and
the lady went forward. I suspected that he would
grapple me for a fight-he seemed half inclined to.
do so, but for some reason he did not, and I moved
*Sol. Songs, 11: 6.
166 
A TUMULT AND THE RESULT.
on and engaged in counsel and prayer for the seekers.
We had three stoves in the room, and I had been
occupied but a short time at the anxious seat, when
this fellow, who doubtless felt humiliated in the eyes
of the lookers-on, and greatly enraged withal, caught
hold of one of the stoves and turned it over, spilling
the fire upon the floor, knocking down the stovepipes, and filling the house with soot and smoke.
Soon all was confusion. Some ran for water to
extinguish the fire. Some carried the stove out of
doors, and others took out the pipes. In the mean while the offender ran out of doors, and himself
and two or three others yelled about the windows
like wild Indians, determined, if possible, to complete the disorder by breaking up the meeting.
Order, however, was restored, and the meeting
continued.
Such occurrences do often dishearten the people
of God in protracted efforts; but I would here
remark that I have commonlyseen them overruled
for good.  It was so in this instance.
In using this desperate fellow Satan overshot his
mark. The occasion was improved to show the
people the unmasked deformity of sin.  But this
was not all; the next day, although it was very
cold, this young man and one of his companions in
iniquity, were found alone in an old, deserted
wagon-shop, each one being in a corner by himself,
weeping over his sins.  Their own wickedness had
corrected them.* Soon after this they went to the
mneeting as meek and quiet as lambs, and sought
* Jer. ii: 19.
167 
AUTOBIOGRAPHY OF A PIONFER.
and found the favor of Him whose mercy knows no
bounds. Thus does God often make the wrath of
man to praise him, while the remainder of wrath
he will restrain.*
Our place of worship became so crowded, and the
religious interest so general, that I requested the
other denominations to open their houses of worship
and hold meetings also. The Methodists and NewSchool Presbyterians did so, and although they had
good crowds, our congregation did not seem to
diminish. So general was the interest that religion
was the chief topic of conversation among saints and
sinners all through the town, and it seemed that
the awakening angel had knocked at every door.
After we had witnessed about sixty conversions,
and while our meeting was in full blast, one of the
elders of the Cumberland Presbyterian Church informed me that a couple of their ministers had come
to preach to them, and that they must use their
house of worship. As they had not been using the
house for some time previous, and had not expected
to use it soon, this move was unlooked for, and I was
much taken aback; but the house was theirs, and thus
suddenly ended our meeting. Under these embarrassing circumstances a good number of our converts
were lost to the Baptists; but even thus the result
was happy. We organized a good Baptist Church,
which soon after built a meeting-house of their own,
employed a regular pastor, and have sustained
worship and prospered ever'since.
The two ministers who took the meeting off our
* Psalm lxxvi: 10.
'168 
PERILOUS VOYAGE AMID THE ICE.
hands, I afterward learned had been sent for a dis  tance of seventy miles. They and their brethren had
hoped to improve the opportunity which seemed
presented in the large awakening to strengthen their
church, but they were disappointed. When they
commenced the house was filled with people, but
though they preached every night for two weeks,
public feeling was against them, and they finally
closed their meetings with a congregation of twelve
persons on Sabbath, and their church was in a far
worse condition than when they began.
Leaving Rushville, I set my face homewards. On
getting to the Mississippi, I found the river so full
of floating ice that the ferry could not run. The
chances of getting across seemed small; but long
absence from my family made me anxious to hasten
home, and I resolved to get over if possible. After
some inquiry, I found a man who, for the sum of
one dollar, agreed to attempted the passage in a
skiff. I accepted his offer and we shoved out. The
wind was blowing unfavorably against us from the
western shore, but we thought that with proper
caution we could work our way between the floating cakes; but our difficulties increased as we went,
and when we were about half way across the skiff
became so hemmed in with ice that we could not
advance. We attempted to clear away the ice,
but with all our efforts we were soon so completely locked in that we could neither advance nor
retreat, and we found ourselves hopelessly floating
down the river. To complete our troubles night
oou came onl, the wind increased to a strong gale,
8
169 
AUTOBIOGRAPHY OF A PIONEER.
and it became bitterly cold.  The raft of ice about
us was constantly increasing, and apparently making
our imprisonment more sure. We renewed our
efforts, and struggled our utmost to escape, but
finally gave it up as hopeless and useless.
It was now terribly cold; such intense cold
I had seldom felt.   We very much feared that
we should freeze to death! I thought it dreadful
that we should perish in such a condition, beyond
the reach of human aid, but committing myself into
the hands of that God whom I loved and had tried
to serve, I was resigned to wait patiently the issue,
and abide it with Christian fortitude, whatever it
might be. The gloomy aspect of either shore, the
outlines of which we could but dimly perceive
through the darkness as we floated on, together with
the dismal sounds made by the grinding and crushing of ice-floats against the points and islands, served
to make our condition appear more terrible.
Thus we were carried down helplessly upon the
broad stream.
After we had floated about eight miles the wind
providentially crowded our travelling prison into a
bend of the river, on the Illinois shore, and as it
struck the bank it was separated into several pieces.
Seeing our prison doors thus thrown open we renewed our struggles for liberty, and after several
efforts we stood once more in safety upon terra
fJrma.
We were now not far from the town of W * * *,
to which we hastened, and found a hotel as soon as
170 
LABORS IN A MEETING.
possible, where we had a good fire and were soon
restored to comfort.
I soon fell into conversation with the landlord,
who was a very agreeable man, and I told him of
my late adventure. He said that it was next to im  possible to cross the river then, and that it was dan  gerous to attempt it. He told me that I might as
well try to be contented, for I might be compelled
to remain there several days.  As we went on in
conversation I found that he was a warm Baptist
brother, and when I told him that I was a Baptist
minister he was perfectly pleased.  Said he, "God
must have blown you here on purpose to help us in
our meeting, for we are holding meetings in the
Baptist church in town; and now I want you to go
with me to the meeting immediately, for you are
needed there;" and without further words we went.
#Though the church had no pastor at that time, a
visiting brother had been with them several evenings;
a good interest had begun, and all were pleased to
see an accession of help. My visit was seasonable,
for the church was weak, and they did indeed need
help. I was ice-bound for eight days, during which
time I labored diligently with the minister and the
brethren, and saw about thirty souls added to -the
church. I then crossed the river in safety and went
on my way home rejoicing, feeling the firm belief
that the landlord's remark was true when he said
that God must have blown me to W ** * on purpose. Experience, as well as Scripture, has taught
me to count much on special providences. This is
only one among many instances which have occurred
171 
AUTOBIOGRAPHY OF A PIONEER.
in my ministry to confirm me in the belief. Many
times have I felt the force of these almost inspired
lines of Cowper:
" God moves in a mysterious way,
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.
"I Ye fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy, and shall break
With blessings on your head.
'I Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.
" His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower."
As I neared my home, and thought back upon the
gracious dealings of God to myself and many others,
during this campaign against Satan's kingdom, my
soul was inexpressibly happy.
Though I had been out less than three months, I
estimated that not less than two hundred and thirty
souls had professed to have found hope in the
various meetings in which I had been engaged. Besides this, the Presbyterian and Methodist churches
ill Rushville had been aroused by our meeting there,
and they in turn had been instrumental in the conversion of a considerable number. It had been truly
172 
SUCCESS OF THE TOUR.
a season of the right hand of the Most High. Though
there are many of the converts whom I have not
since been permitted to see, and years have passed
since we wept and rejoiced together, my heart yet
warms in remembrance of them, and I look forward
with hope and comfort to a happy reunion, which I
trust we shall enjoy in the fair climes of immortality,
" Where congregations ne'er break up,
And Sabbaths never end."
173
i.
O~ 
CHAPTER XVII.
GOES TO MISSOURI- MEETING IN THE TOWN OF W * * 
-INCIDENT AT THE BAPTIZING OF A NEGRO-THE
NEGRO'S POETRY-RELIGIOUS INTEREST AMONG THE
SLAVES-A NEGRO SITS DOWN ON THE HOT STOVE THE RESULT-MAKING AN AGREEMENT WITH HELL
WARNINGS-A STINGY COLLECTION - APOLOGIES RETURNS HOME.
HAVING remained at home about two weeks after
my last return, I set out on foot for the State of
Missouri, and the first night from home I stopped
at the town of W*  * *, distant about twenty-fir
miles. There was a Baptist church there, of about
two hundred members, some of whom were quite
wealthy. I was informed that the money and property among them was worth not less than three
hundred thousand dollars. They were very anxious
for me to stop and hold a meeting with them, and I
thought, as I had labored so much in destitute places
where I received little or no pay for it, that in view
of my poverty I had better do so; for in the first
place the church had no pastor at that time, and
my help was much wanted; and as the people were
abundantly able, they would perhaps give me a good
remuneration, which I very much needed.  I accordingly held a meeting with them, in which I labored 
-"TCIDENT AT THE BAPTIZING OF A NEGRO.   175
very hard for about twenty days.  It pleased God
to give us the victory, and we had a powerful revival. Fifty-three persons were baptized, and a good
number professed conversion besides, who were not
baptized. Many backsliders were reclaimed, the
members were renewed in spirit, and a general
reformation of feeling was produced throughout the
community. Among the converts were some very
interesting colored people. One of them, an old
negro man, when being led into the water for baptism, requested permission to repeat a hymn he had
learned. Permission being granted, he repeated it
in the hearing of the people, greatly to his satisfaction. As I think it contains some good and plain
gospel instruction, and is well worth the reading,
the reader shall have it. It is as follows:
"Go read the third of Matthew,
And read the chapter through;
It is a guide to Christians,
To tell them what to do.
In those days came John Baptist,
Into the wilderness,
A preaching of the Gospel
Of Jesus' righteousness.
"Then came to him the Pharisees,
For to baptized be;
But John forbade them, saying,
Repentance bring with thee;
Then I'11 baptize you freely,
When you confess your sin,
And own your Lord and Master,
And tell how vile you've been. 
AUTOBIOGRAPHY OF A PIONEER.
" When John was preaching Jesust,
The all-atoning Lamb,
He saw the blessed Saviour,
And said,'Behold the man
Appointed of the Father
To take away your sin,
When you believe in Jesus,.
And own him for your King.'
"Then came the blessed Saviour,
For to baptized be: 
He was baptized in Jordan,
The Scripture reads to me;
He came out of the water   The Spirit from above
Descends and lights on Jesus,
In likeness of a dove.
"*The heavens then were opened,
As you may plainly see;
A witness to the people,
That thus it ought to be.
A voice from heaven proclaimed,
'This is my only son;
And I'm well pleased with Jesus
In all that he has done.'
' All you who say you've Jesus,
Come, prove you have the Lord;
Come, follow his example,
Recorded in his Word.
Take up your cross as freely
As Jesus did for you.
I leave you all to Jesus,
And bid you all adieu."
When the old negro had finished repeating this
hymn, he was baptized and came up out of the
-water very happy.
176 
RELIGIOUS INTEREST AMONG THE SLAVES.   177
There were thirty or forty slaves owned by the
membership of the church, and they were remarkably fond of attending the meetings. They seemed
to think it a sad misfortune to miss a single night.
Those who professed religion showed a warm and
sincere attachment to the cause which it would have
been well for some of their masters to imitate.
They were good natural singers, and when they
were at meeting there was never any lack of music.
Some of them had a good share of native wit and
talent; but being unlettered and unschooled, they
made a great many ludicrous mistakes. During
this meeting they often tested my gravity severely,
and in some instances entirely overcame it.
One evening, just before preaching, after the
room had become well filled, and everybody seemed
unusually quiet and solemn, a large, dull-looking
negro man came into church. The seats were all
full, and the space about the stove was occupied
with those less fortunate hearers who were standing. The negro, seeing no seat, pressed his way
through, and took his position among the standers
near the stove. Here he stood for a minute or
more staring about the room, and, as I suppose, his
attention was so completely absorbed in looking
about at the people that he forgot himself and sat
down upon the hot stove!  His presence of mind
returned instantly. I had no idea that he was
active; but, O dear!'"Tell it not in Gath." He
excelled any puppet show or ballet-dancer that
could be found, for he was so active that it was as
much as a bargain for the house to hold him. The
8* 
AUTOBIOGRAPHY OF A PIONEER.
crowd about him was suddenly set into a jostle, a
space was cleared, and for one or two minutes he
jumped up and down, hallooing at the top of his
voice, "Lor' a mercy!  0 Lor' a mercy!"
The whole affair was so peculiarly ludicrous as to
defy the most determined gravity; and people and
preachers were so overcome with laughter that it
drove away all seriousness of feeling for the entire
evening. The poor fellow was no doubt in some
pain and much alarm, but the affair was so laughable that pity and prudence plead in vain.
Some occurrences connected with that meeting
were of the most solemn character. I labored a
great deal in the congregation, and through the
community in conversations with individuals at
their homes. In this way there came to my notice
two young ladies and two young gentlemen, who,
as I believe, made "a covenant with death."
On learning something of their circumstances, it
appeared that both couple were keeping company
with prospects of marriage. I saw that they were
convicted of their sins, and that I ought to press
upon them the vast importance of seeking the mercy
of Christ while it might be found, and the great
danger of grieving the Holy Spirit forever away;
but they were much inclined to levity and pleasureseeking, and felt such a strong aversion for my
interviews that they tried to avoid me. For this
purpose they sought to disguise themselves by
changing hats or bonnets, and various articles of
dress. I still sought them out, however, and
pleaded with them to yield to Christ; but so de
178 
DYING WITHOUT HOPE.
termined were they to live on in their folly, and
resist the influences of the Spirit and the Word,
that they covenanted together that rather than go
to the anxious seat they would go to hell! This was
an awful covenant, and having heard of it I went to
them again, and earnestly endeavored to show them
its wickedness and folly, and besought them not to
dare thus to trifle with God; but in spite of my
utmost persuasion they continued obstinate.
In a few weeks from that time the two young men
were on their way to California, and while one of
them was taking his gun from the wagon, its hammer caught against the side of the wagon-box,
discharging the contents of the gun in his chest,
and he died in few minutes. In a few days from
that event, the other young man fell with his head
under a wheel, and was killed instantly!
On the last Sabbath of the meeting, while I was
preaching, a messenger came into the congregation,
and walking up to the pulpit he whispered to me
that Miss * * *, who was one of the young ladies
who had made the dreadful covenant, was dying,
and wanted me to come and pray for her. I whispered to one of the deacons that he had better go
immediately, but knowing the circumstances he
begged to be excused, saying, "I would go, but
somehow I have no heart or faith to pray for her."
I dismissed the meeting and started upon the solemn
errand as soon as I could, but when I arrived she
was a corpse!  In something over three months
from this, the other young lady sickened and died
also.
179 
AUTOBIOGRAPHY OF A PIONEER.
Thus, min less than four mnonths from the time
they made the rash vow together, they were all in
their graves, and every o ae died without hope!
They had made "an agreement with hell," and
a "covenant with death," that for the uncertain
promise of a life of liberty in sin and folly, they
would dare to brave the dangers of delay, and
hazard the highest interests of their souls!
Reader, are you an impenitent sinner?  Beware!
Do not dare to trifle with )ffered mercy! Let these
sad examples teach you a lesson never to be forgotten.   Hear what God has said to such covenant makers: "Your covenant with death shall
be disannulled, and your agreement with hell shall
not stand; when the overflowing scourge shall pass
through, then ye shall be trodden down by it."*
They banded together and strengthened each
other in their rash purposes to drive off conviction,
but says the Bible: "Though hand join in hand,
the wicked shall not be unpunished."t
You may wonder, reader, that the deacon did not
go and pray for that young lady, and I confess that
his refusal was strange to me. I thought it a
solemn matter for him to refuse, yet it was no more
solemn than these words of John: "There is a
sin unto death; I do not say that ye shall pray
for it."I
But I will now return to my personal narrative.
As the time of my departure from Missouri drew
near, there were many expressions of sorrow among
t Prov. xi: 21.    t 1 John v:16.
180
* Isa. xxviii: 18. 
A STINGY COLLECTION.
the people that I must so soon leave them. Fre quent allusions were made to the prosperous and
happy hours we had enjoyed together, and the faith fill manner in which I had labored and preached
the gospel among them; and, indeed, I felt sad in
prospect of leaving the place, as I always do where
God has given me converts. It is natural for me to
feel a warm attachment to those for whose salvation
I have labored and prayed.
On the last night of the meeting there was a
general turn out to hear my farewell sermon, and
all seemed to feel that we had the best of the wine
at the last of the feast. I preached, gave them my
parting counsel, and sat down. There was present
with us that evening Brother C * * *, who was a
minister, and a man of good sense and talent.
When my discourse was ended he arose, and in a
happy style alluded to my earnest and successful
labors among them. Hie then spoke of my poverty,
self-denial, and the destitution of my family, and
told the congregation that he hoped these things
would be remembered when the hat was passed
around for Brother Pickard.   Finally he said:
"Brethren and friends, you are able to contribute
largely, for God has blessed you in the concerns of
both earth and heaven, and I hope you will show
your gratitude to God, and your kindness to Brother
Pickard, by giving generously." The hat was then
passed around while a hymn was being sung. The
collection was counted, and lo! it amounted to two
dollars and thirty cents. I felt somewhat disap
181 
AUTOBIOGRAPHY OF A PIONEER. 
pointed that this should be the reward of three
weeks of hard labor, but said nothing.
When the money had been counted, Brother
C ** * ordered the congregation to stop singing.
He then told the people the amount of the contribution, and openly said that they ought to be
ashamed of themselves.  Said he, "Brother Pickard
is here by your solicitation. He has labored hard,
and has honestly earned one hundred dollars.  You
justly owe it, his family needs it, and he ought to
have it."  From this he struck fire, and poured it
out upon them for several minutes, with wit, satire,
and eloquence, rebuking their parsimoniousness,
until they were so completely flagellated that I
thought if I had wished for revenge for my treatment, which I did not, I should have been more
than satisfied. I fancied that every one present
was ashamed that he was there. I never heard an
appeal before or since, of a similar character, so
full of sarcastic power. I really felt sorry for the
brethren, and was glad when he stopped.
One brother then arose, blundered out a few
apologies, and concluded by saying that he did not
know that Brother Pickard was preaching for
money. These apologies Brother C * * * answered
in short order, and starting around with a subscription paper he urged every one to sign it. When
this effort was done, he handed me the paper, which
footed up seven dollars and twenty cents. This I
returned to the people telling them that it was of
no use to me, as I should be out of the State before
another night.  The next day I was left to plod my
-ft
182 
RETURNS HOME.
way home on foot.  This ill-usage cut keenly upon
my feelings at the time, for I was very needy. My
only decent pantaloons had been worn out at the
knees at that meeting, in laboring and praying for
the anxious. My hat had become seedy, my boots
leaky, and my scanty purse exhausted. My sorrow,
however, was of short duration; my mind turned
from this to think of the many mercies of God
toward me. I fell to singing spiritual songs, became
extremely happy, and went home rejoicing.
I relate this circumstance to show how sorely
ministers are sometimes tried, hoping that if any
should read it who have niggardly habits in respect
to supporting the gospel, it may cause them to think
of their duty to those servants who labor for their
highest welfare. In justice to the Baptists I must
remark, however, that there are few such churches.
This one was an exception. I believe that there are
as many noble, generous spririts among the Baptists
at the present time, as there are in any order of
Christians in our country; and though there are
others who may be equally good, I love my brethren better than any other class of men on earth.
183 
CHAPTER XVIII.
MEETING AT A* * *-DULL PROSPECTS- REVIVAL  SCENE AT A BAPTISM-A NOVEL WEDDING- WHO
SHOULD HAVE THE MARRIAGE FEES-THOUGHTS ON
BAPTISM -A DIAGRAM-CHURCH GOVERNMENT.
ON getting home from my Missouri meeting, I was
much worn by the labors of the winter, but the
stern demands of want allowed no time for rest. I
immediately set about gathering supplies for my
family, who were destitute of wood, flour, groceries,
and almost the necessaries of life. After working
at home two weeks, to replenish our store, I went
to the town of A * * *, the place of a county-seat
on the Mississippi, to hold a meeting. There was
no Baptist interest there at the time, and I obtained
the use of the court-house, in which I preached
three weeks. It was the breaking up of winter, and
the streets and roads were very bad. The mud was
so deep that I saw one team stick in the middle of
a street. The bad going was thought by the people
generally an excellent excuse for not coming to
meeting; in fact, they considered it altogether
impracticable, for that reason, to attend. For a
week or more the prospect looked gloomy enough,
but we managed to get a few out. To these we
continued perseveringly to preach and exhort, and 
A BAPTISMAL SCENE.
earnestly besought the Lord to give us victory. At
length some of the few hearers began to seek for
mercy. From this an interest went out through
the town, and the people soon found plenty of ways
and means to come in and crowd the court-room.
The mud now seemed scarcely an impediment.
Conversions occurred every day, the meeting went
on gloriously, and finally resulted in the organization
of a promising Baptist church.
On the occasion of our last baptism, as the audience were going to that noble baptistry, the "Father
of Waters," to witness the ordinance, the first upriver steamer for the seasoi hove in sight, and
landed at the point where we stopped, with about
three hundred souls on board, to witness the ceremonies. The captain requested all on the boat to
keep the most respectful silence, which was done
with an appearance of becoming reverence. The
converts, about fourteen in number, were then laid
in the watery grave. At the close of the exercises,
the captain, crew, and passengers were remembered,
with the rest of the congregation, in prayer. The
morning was so clear and charming that it increased
the solemn beauty of the scene, and made it delightfiul to witness. Some of the passengers on the boat
were heard to remark that it was the most solemn
and impressive sight they had ever beheld.
While I was at A * * *, a happy couple stepped
up to the desk, one evening, just as I had dismissed
the congregation, and requested me to unite them
in marriage.  They were taking rather a late start
in wedlock. The groom was seventy-two and the
185 
AUTOBIOGRAPHY OF A PIONEER.
bride sixty-eight years old. Their request surprised
and confused me at first, but recollecting the substance of an old Quaker marriage ceremony, I
pressed it into service, and
"Joined them in that silken tie
Which binds two willing hearts."
The groom, who seemed wonderfully pleased with
his new state, generously gave me one dollar and
fifty cents; which, for the times, was liberal indeed.
Though I had been in the ministry a number of
years, this was the first couple I ever married.
People then commonly had the unfair custom of
not only allowing the minister to preach, travel,
visit sick beds and attend the funerals of the
country, gratis, but of adding to this neglect the
aggravation of sneaking off to the squire, or some
other civil functionary, to pay him their marriage
fee. I will just say here, that I am glad, for the
sake of the poor ministers, that this way of doing is
getting out of style. Ministers do more gratuitous
labor than any other class of men, and a common
sense of justice should certainly secure to them the
marrying patronage.
At the close of the meeting an old lady gave me
nine yards of calico for a dress-pattern for my wife.
This, with the marriage fee, was the sum of my
receipts for the three weeks' labor.
As the topic of baptism has been suggested by
the impressive scene at the steamboat landing, I
will here venture to offer a few thoughts and facts
186 
TESTIMONY RESPECTING IMMERSION.
relative to it, though it may be at the expense of
some digression.
The apostolic mode of baptism by immersion has
an impressive solemnity to the spectator which no
other mode can have.  When some of the passen gers on the steamer declared, of our last baptismal
occasion at A* * *, that it was the most solemn
and impressive sight they had ever beheld, they but
repeated what has been felt and said thousands
of times.  I have seldom, if ever, administered the
ordinance without hearing more or less declarations
of that character. There are but few sights upon
which the eyes may look which are so well calculated to affect the heart. HIundreds of living witnesses can testify, to-d,ay and forever, that their first
alarm for their souls occurred while looking at the
impressive sight of converts being buried in the
baptismal grave. Many cases of the kind have
occurred under my own observation. In my meetings I have noticed that a baptism usually gives
new interest, and I have often counted more upon
such occasions, in arresting the attention of the
careless, than upon a good sermon.   God thus
speaks through his own appointed ordinance. This
fact highly favors the doctrine that immersion is
the only scriptural mode of baptism, and is one of
the very strongest of presumptive arguments, for
the same cannot be said of other modes. Again: I
have conversed with hundreds of persons who have
been sprinkled or poured, who have been more or
less dissatisfied with their baptism, so called, and I
have immersed scores of such persons at their re
187 
AUJTOBIOGRAPHY OF A PIONEER.
quest, and received them into the Baptist churches;
but never in my life have I known of a person who
had received the ordinance by immersion and afterward doubted that he had been baptized.   This
shows very clearly which way the finger-board of
conscience points, and is a fact which to me speaks
upon the subject with convicting power. The sure
and firm growth of the Baptist denomination for
the last three hundred years is perhaps attributable
in a large degree, by the blessing of God, to this
fact, that when a person is once a Baptist he is satisfied with Baptist doctrines, and can seldom be
persuaded to change them or change his church
relation for another. On the other hand, the Baptist
denomination in the United States has for a number
of years back been receiving by immigration members from the different Pedo-Baptist churches at the
rate of two thousand a year, and it has been receiving ministers from the same source, at the rate
of one for every week in the year.* This is a church
immigration which has never been heard of except
in this instance. During one year of my ministry I
kept an account of the number I baptized of those
who had been previously sprinkled or poured, and
it amounted to fifty-seven persons. I have baptized
a greater or less number of that class every year
since I was ordained. All these, of course, were
received into the Baptist church.
Again: the fact that our Pedo-Baptist brethren
have kept preaching so much on baptism is good
* History of Baptist Denomination.
188 
THOUGHT ON BAPTISM.
evidence that they are conscious, themselves, that
their theory on that subject is one of the weak points
in their creeds.   Hence their greater uneasiness
about that point and their disposition to bestow upon
it the more care. I will not suppose that there is
such a want of charity on their part that they do it
simply for the purpose or with the desire to tear us
down. I believe that I may safely affirm, as the
result of extensive acquaintance, that in the States
of Illinois and Iowa there have been five sermons
preached against our views on baptism, communion,
etc., where there has been one preached for their
support, and yet this immigration still keeps coming
into our churches. The reason why Baptists nowa-days preach less on baptism than other denominations is, that they are so confident in the strength
of their position that they feel morq at ease.
I have not space to dwell upon the subject of
baptism in this book, but I will simply point the
inquiring reader to a few scripture passages, suggest a safe rule by which the different views on the
subject may be criticised, and dismiss it with the
recommendation that he "search the Scriptures," to
know the will of God, not only in this but in all
things.
If the word sprinkle or pour means baptism, it will
make good sense if you substitute either one of those
words for the word baptism. So of the word immersion, when substituted for the word baptism, if it be
borne in mind that to immerse, according to Webster's Unabridged Dictionary, is to bury-to overwhelm-to involve, or to deeply engage in. The
189 
AUTOBIOGRAPHY OF A PIONEER.
word baptism is often used in a figurative sense: for
example - Matt. iii: 11-" He  shall baptize you
with the Holy Ghost."  Where the word is used
thus, one of the figurative words corresponding with
immersion should be used instead of the word immersion. Thus: "He shall overwhelm you with the
Holy Ghost."
To give a clearer idea of the figurative words
which correspond with the word immersion, or which
present the likeness of immersion by a different
figure, we might say of a person that he is immersed
in the affairs of life, deeply engaged in business, involved in the concerns of state, overwhelmed in
sorrow, or that his name is buried in oblivion. It
would mean the same thing if we should say that
he is immersed in the affairs of life, immersed in
business, immersed in the concerns of state, immersed in sorrow, or that his name is immersed in
oblivion; yet, according to modern taste, the former
mode of expression, by preventing repetition, would
be more elegant, and hence is more used. This is
enough to show that these words do present a figurative likeness to the word immersion, and that they
may be used interchangeably with it. I shall so use
one of them in the diagram which I shall present.
In reading the common translation of the New Testament on this subject, we are not accommodated
with these words of figurative likeness, but the
simple word baptism is used with reference to things
literal and things not literal. It is comprehensive
in its meaning and varied in its application, and it
is left to the discriminating judgment of the reader
190 
ON BAPTISM.
to find its exact shade of meaning by the relative
position which it occupies in any given place. By
allowing the same liberty in the use of the equivalent word, immersion, it will make precisely the same
sense as does the word baptism, if it should be substituted for it, in EVERY PLACE WHERE IT OCCURS IN THE
BIBLE. This fact any one may know for himself by
taking the pains to test it with the Scriptures. But
the same cannot possibly be said of the word
sprinkle, or pour. We will now try this plan of substitution in the following.
191 
AUTOBIOGRAPHY OF A PIONEER.
DIAGRAM.
The word IMMERSION
o r its words of lik
Ies8, gubstituted for
* the word BAPTISM.
John did immerse in
in the wilderness, and
~ preach the overwheling of repentance, for
the remission of sins.
And Jesus, when he
was immersed, went
up straightway out of
the water.
John also was immoreing in.nEnon, near
to Salem,because there
was much water there;
and they came, and
were immersed.
And they went down
Into the water, both
Philip and the eunuch,
and he immersed him.
And when they were
come up out of the
water, etc.
Buried with him In
immersion, wherein ye
are also risen with him.
I have an /mnmor
uson to be overwhekned with, and how am I
straitened until it be
accomplished.
For as many of you
as have been /minerde
into Christ, have put
on Christ.
Are ye able to drink
of the cup that I shall
drink of, and be /t7~rsed with the imnersz? I am to be
verwhelmed with?
Then said Paul, John
verily immersed with
he overwhelming of
epentance. When they
eard this, they were
qnmersed in the name
f the Lord Jesus.
Therefore we are
uried with him by
The word SPRINKLE
~. sbstituted  for  the
word BAPTISM. *
John did sprnkle in
the  wilderness,  and
preach the  s8inkliUng
of repentance, for the
remission of sins.
And Jesus, when he
was pw rinkled, went
up straightway out of
the water.
John also wa s s8prink ling in AEnon, near to
Salem, because there
was much water there;
and they ca me,   and
were  sprinkled.
An d they went down
into the  water, both
Philip and the       -      eunuch, a nd he  sprinkled
him.           And  when  they
were come up o  ut of
th e wa ter, e tc.
Buried with h im in
sprinkling, wherein ye
are also risen with him.
I have a sprinkling
to be sprinkled with,
and how am  I strait- 
ened until it be accom- r
plished.
For as many  of you
a s have   b ave been    nkled 
into Christ, have put i
on C hrist.  o
Are ye able to drink
of the  cup tha t I shall o
drink  of, a nd to be 
bpri nkled  with the a
sprinkliug that I am z
tized  with?          o
Then said Paul, Joh n
verily  prinkled with v
he  sprinkling of re- t
pentance.  When they r
heard this, they were h
sprinkled in the name i
f the Lord Jesus.  o
Therefore   we are
uried with  him  by b
Spria.                 in
L
i
h
h
t
r
e
t
n
in
9
t
u
11
e
e
e
i
h
u
h
a
e
e
n
e
of
I
to
d
d
d
t
I
e
n
y
192
tmmlatio,n.
Mark i: 4.
John did baptize in
the wilderness, and
preach the baptism of
repentance, for the re.
mission of sins.
And Jesus, when he
was baptized, went up
straightway out of the
water.
John also was baptiztiig in Mnon, near
to Salem, because
there was much water
there; and they came,
and were baptized.
And they went down
into the water, both
Philip and the eunuch, and he baptized
him. And,when they
were come up out of
the water, etc.
Buried with him In
baptism, wherein ye
are also risen with him.
I have a baptism to
be baptized with, and
how am I straitened
until it be accomplished.
For as many of -.vou
as have been baptized
into Christ, have put I
on Christ.
Are ye able to drink
cup that I shall
of, and to be
ed with the bapism that I am bapized with?
Then said Paul, John
erily baptized with
e baptism of repent- t
nce. When they p
this, they were h
a ed in the name
the Lord Jesus. 0
Therefore we are
uried with him by b
aptism.
I
Mark iii: 16.
J,Dhn lii: 28.
Acts viii: 38.
Col. ii: 12.
Lake xU: 50.
Gal. iii: 27.
Matt. xx: 22.
Acts idx: 4, 5.
Rom. vi: 4. 
CHURCH GOVERNMENT.
Hiaving spoken of the steady success of Baptist
principles, it is worthy of notice that the political
revolutions which have been going on in the world
for the past few years have not only called the
attention of the people to consider what is the best
and safest form of civil government, but, with this,
more interest has been taken with reference to what
is the true church government. The model of our
present civil government was suggested to Thomas
Jefferson while at a Baptist meeting, watching the
administration of its church government.t The
ordeal of the past has convinced Americans, at least,
more firmly than ever, that the republican form of
civil government is the only just and true one; and
many are becoming convinced that the same is true
of church government. Americans naturally love
soul-liberty. This is bringing many of them into
the Baptist churches, and will yet bring many more.
* I here use the word sprinkle, because sprinkling is more commonly practiced,
but I recommend the reader to try the word por, also, as a substitute, in the same
way, or any words that may have a likeness to sprinkle or pour.
f See History of Baptist Denomination.
9
193
. 0 
CHIAPTER XIX.
HARD TIMES- MEETING IN A CABIN-THE OLD BAPTIST
AND HIS DOGS -THOUGHTS ON BUILDING MEETING  HOUSES-REVIVAL AT S * * * -A HARD  PLACE  DISTURBANCE-HOLDING MOCK COMMUNION WITH A
BOTTLE OF WHISKEY-IMPUDENCE OF A ROWDY  CONFUSION OF A YOUNG SQUIRE-THE REASON WHY
DONKEYS ARE SCARCE -THREATS OF PERSONAL VIO  LENCE-MOVEMENTS OF A REVEREND SCHOOL-TEACHER
-HIS BUILDING BURNED-A MAN THREATENS TO
SHOOT-TESTIMONY  RESPECTING IMMERSION- SAD
AFFLICTION- FARMING.
ON returning from the meeting at A * * * my family
was ini a poor condition. My wife was sick, and I
was so much exhausted with revival labors that I
was in a poor condition for manual labor; but the
Lord recovered us both to good health and spirits.
This spring I moved on the farm of Brother H * * *,
who was to furnish me with a team, and give me
one half the crop. During the summer I lived as
usual, working six days in the week on the farm,
and preaching once or twice usually each Sabbath,
at some destitute place.
When my crop was raised the corn was worth ten
cents a bushel, wheat fifty, pork from one dollar
and thirty to one dollar and fifty per hundred, and I 
HARD TIMES.
lived so far from market that it was more than it
was worth to get the grain marketed.  You may be
sure we had hard times; but I gathered the crops,
did the best I could with them, and prepared for
another winter's campaign against Satan's kingdom.
This was in 1849. In the fall a Brother T ** *
came from Missouri in person, and earnestly urged
me to go to a certain community in that State, dis tant about thirty miles, to hold a meeting.  After he
had helped me to get up a few loads of wood, we set
out together on those old-fashioned chariots which
have neither wheels nor horses. The first snow
had just fallen, and the roads were so slushy and
slippery that our tramp was very fatiguing. On
getting to the Des,Moines river we only succeeded
in crossing with the greatest difficulty. At night
we found a cabin near the river, where we gratefully
received free hospitality. The next day we finished
our journey, and stopped at the place where Brother
T ** * *thought that a meeting was so much needed.
I thought it a dull prospect. It was a very rude
cabin. The region was thinly settled, and the proprietor of the cabin, who claimed to be a Baptist,
was the only one in the settlement from whom we
might hope for any encouragement. These things,
however, would not have been so forbidding to us if
our host had been a warm Christian, but this he was
not-he was a poor representative. He received
us very coldly, and conducted himself during our
stay as though he thought that preachers were a
necessary evil. He had a couple of big, ugly mastiff dogs, which took a large share of his attention,
195
O 
AUTOBIOGRAPHY OF A PIONEER.
and he seemed to think far more of them than he
did of us. We circulated notice of a meeting, and
preached in his cabin that evening to sixteen persons. I would have left the next morning but for
Brother  T* * *  who  was still hopeful that we
should do much good, and we decided that as we
had taken such a hard tramp to get there, we would
hold on a few evenings, at all events.
Our Baptist man could not allow us to hold meetings in the day-time at his house, because it made
his dogs cross and would not answer. But greater
ills were in store; for finally, on the third day of our
stay, the man's pet dogs got to fighting, and when
their affectionate master went to part them, one of
them turned upon him and bit him severely. Instead of thrashing or killing his nasty dogs, as he
should have done, he laid all the blame for the misfortune upon the meeting, and said that it brought
so many strangers around that it was making his
dogs cross and would be the ruination of them.
After this, he was so crusty toward us that we gave
up the meeting as hopeless, and left the next morning. I thought our old Baptist was treated right,
for he was making an idol of his dogs, and was
worshiping them more than he did his God. But
his punishment worked no repentance, and by his
unfaithfulness we had all our tramping and toiling
for nought, and were obliged to leave him in as
much coldness and poverty of soul as when we found
him, to raise up his family without religion, amidst
a Godless, Christless set of neighbors.
I have related this partly as an example of the
196
I I 
BUILDING MEETING-HOUSES.
trials of pioneer ministers, but more particularly as
a warning to any of our brethren who may now live
in a churchless community, or who will hereafter
settle in a new country. Had this professed Baptist
but done his duty, and appreciated the day of his
merciful visitation, a Baptist church would probably
have been organized there which would have been
a blessing to himself and family, and all his nei4 bors, as long as they lived-a blessing, the value of
which dollars and cents could not estimate. There
are now many places in the West, even in Illinois
and Iowa, where there are two, or three, or more,
Baptist families destitute of the blessings of church
relation, who, if they were only awake, might hold
prayer-meetings, employ some evangelist to hold a
protracted meeting of two or three weeks, and joining with him in an earnest and faithful effort for
God, might see a church raised up among them,
and their neighbors brought to Christ.  All the
effort and expense it might cost them would make
them no poorer: it would enhance the value of their
property; it would be of inestimable benefit to their
children; and, above all, it would make them richer
for the life to come.  If any such brother should
read this book, I pray him to arouse and make an
effort to build a Zion of God in his community.
Many of our churches which do exist owe their
origin and advancement, under God, to the piety
and enterprise of some one family or one person
who lived in the locality where they were organized.
May God grant to raise up many more such brethren and such churches. Instances might be cited
197 
AUTOBIOGRAPHY OF A PIONEER.
where even a sister has been the chief promoter of a
church, and that not only of its organization, but the
building of a house of worship. Spiritual stupor
and a want of pious enterprise are the curse of some
and a great impediment to the common  cause.
Pious enterprise is what the cause needs; without
it we shall be as trees without fruit-with it we
shall be "terrible as an army with banners."
Leaving my crusty brother to take care of his
dogs, I pushed out for W * * * in Missouri, where
I tarried over night. In the morning I started for
the town of S * * *, on the Des Moines river. A
deep snow had fallen during the night, and the
walking was slavish. I several times lay down in
the snow with weariness, but I finished my journey,
though it was too late to circulate a notice and have
a meeting.
The next night I preached. Only five persons
were present, but I was urged by two or three of
them to remain and hold a protracted meeting.
The town of S * * * contained only about eight hundred souls, but it supported a number of whiskey
shops, and was a perfect devil's nest-a complete
sink of ifiiquity. I held the meeting in the town
school-house, a place which would seat about three
hundred hearers.  Few were out the second night,
but every night after that the house was crowded.
The work of the Spirit was soon manifest. Believers were quickened, and sinners were made to
seek for mercy. No sooner did sinners begin to
inquire, than the devil, as he commonly does on
such occasions, commenced his work of finding
198 
A MOCK COMMUNION'.
fault with the doctrines preached, the character of
the meeting, and everything possible connected
with the revival.  He tried various expedients to
hinder the work; but as wicked devices increased
with some, religious interest increased with others.
"Where  sin abounded,  grace  did much  more
abound:" yet the wicked seemed determined to
do their utmost to throw the meetings into disorder.
The roughs finally went so far with their insults
that they brought a bottle of whiskey with them
into the congregation, and held a mock communion
with it during divine service.  When the bottle was
emptied, a young man, as if to complete the impudence, held it up and waved it about his head in
the sight of the whole assembly.  At this I gave
him a sharp rebuke, and calling out to him, I said,
"Put up that bottle immediately, sir, or I will arrest
you." But he did not do it, and I threatened again.
The roughs then became very disorderly; some of
the people began to be clamorous against the insult,
and I was obliged to dismiss the meeting as quick
as possible, to prevent it from breaking up in a
general row. On consultation with a few friends
as to the question of arresting the disturber, they
said that if I attempted it, it would be a profitless
undertaking, for the reason that the magistrate and
all the civil officers of the place were of the same
character, and would privately sympathize with
them. I then decided to make no prosecutions, but
go on with the meeting and trust to Providence for
a successful issue. As no arrests were made it
199 
AUTOBIOGRAPHY OF A PIONEER.
encouraged them in their wickedness, and the next
night they behaved as badly as ever.
There was a young magistrate present that night,
and he was one who thought he knew about all that
was worth knowing. He professed to be a Presbyterian, but I suppose he must have had a poor
standing. However, after I dismissed, this knowing
individual requested the congregation to tarry,
while he asked the preacher a few questions. The
people took their seats again, and he began thus:
"I wish to know by what authority, sir, you say
that these young gentlemen and ladies are on the
road to hell?" I allowed him to proceed, and he
asked several other questions in a disrespectful way,
about certain doctrines I had preached.  When he
had exhausted his inquiries, I answered him by
saying, "Have you no Bible, sir, that you are
ignorant of these things? If you have not, some
well-disposed person ought to give you one. In
answer to your first question, I can tell you that if
you should ever have a Bible and read it, you will
see that the Lord Jesus Christ says to the Pharisees,
' How can ye escape the damnation of hell?' And,
sir, in my opinion, you are the very man who ought
to take a lively interest in that question, for how
shall you escape?" This gave me good opportunity
to apply the anathemas of the gospel. I took those
words as a text, and preached a short sermon
especially for his benefit. The Lord gave me good
use of my tongue, and I told him of the threatenings of the divine law against the disobedient and
guilty, with a vengeance; and referring to the
200 
CONFUSION OF A YOUNG SQUIRE.
manner in which, after having been chosen by the
citizens to promote law and order, he had come into
an assembly of free people with the avowed purpose
of interfering with the progress of the revival, I
warned him to beware lest judgment should overtake him, and soon show him more about hell than
he really wanted to know. The tide of feeling was
soon so turned against him that he went off enraged
and mortified. After this the young squire was a
target-for the wit of all the wags and saucy boys in
town, and whenever they would meet him upon
the street they would ask him such questions as -
"Squire, has no one given you a Bible yet?"  Or,
"Did you never own a Bible, Squire?" Or, "Squire,
have you found out anything more about hell, yet?"
Or another would call out, "Squire, they say you
have had a call to preach; is that so?"  "Where
do you hold your next meeting, Squire?" etc. Thus
the man was nicely caught in his own trap, and so
completely bored that I presume he wished a hundred times he had minded his own business, and I
will warrant that he never tried to show off in a
similar way again.
He was nearly as badly done for as another certain
squire I once heard of, who, I think, must have
been some relation to this one. He was very fond
of picking at professors and ministers. One day
he fell in company with a minister, and, as usual,
began to find fault with the ways of the church and
kingdom.
Finally said he to the minister, who was riding a
very fine horse:
9*
201 
AUTOBIOGRAPHY OF A PIONEER.
"It seems to me that you preachers now a-days
are getting so proud that you don't try to imitate
your master."
"How is that?" said the preacher.
"Why," said the squire, "we read that Christ
rode on a jackass, but preachers now must have fine
horses."
"You are right," said the preacher.  "It is a
lamentable fact, but it can't be helped; for the truth
is, the people in these days have used all the jackasses to make squires of!"
The next move made by the rowdies was an attempt to get out a writ to arrest me, on the charge
of slander. This was because I had publicly told
them of their wickedness and rascality; but, finding
they could do nothing at that, some of them agreed
together, as I afterwards learned, to attack me personally. This was to be done on a certain night, as
I would pass out at the door; but before the time
came for the attack to be made, the Lord magnified
the hazard of the attempt in their eyes to such a
degree, that the leading spirit of the clique declared
that he would have nothing more to do with it. Said
he to his companions, "You had better take my
advice, and let the job go. That Pickard is a dangerous man to quarrel with; just notice the look of
his eye and you will see it so. Just watch his
motions and appearance: he is built from the ground
up; and mind you, if we get into trouble with him
he will not stop at trifles; mark my word for it,
you had better let him alone."  Though they might
easily have overpowered me, they deferred, through
202 
THREATS OF PERSONAL VIOLENCE.
fe,- of what might be the result, to take further
counsel. In the mean time the leading spirit among
them fell at the foot of the cross for mercy, and
sought the Lord with all his heart. This gave a
new turn to affairs, and took the rest by surprise.
Soon another one of the number was convicted;
better thoughts began to occupy their attention, and
it was not long before every one of the clique that
had thus threatened to do me bodily injury was
hopefully converted to God! They generally became faithful Christians, and one of them is at this
time a minister of the gospel. Thus did God maintain his own cause, and make the wrath of man to
praise him.'
The gospel, however, must ever work its way
through opposition. When this difficulty was disposed of a new one came up. There was a kind of
apostate Presbyterian minister in the place, who was
trying to teach a high school. He was very much
dissatisfied with the meeting, and gave lectures to
his pupils every morning, to prejudice them against
it, and prevent them from going to the anxious seat
to seek roligion. He took the position that the idea
of regeneration was nonsense, and taught that infant
baptism and a moral life were sufficient. He told
them that it was a shame and a disgrace to go to an
anxious seat, and that he very much hoped that none
of his pupils would think of doing such a thing.
An old deacon, who was attending my meeting,
having heard how the teacher was trying to impress
his pupils, sent word to him that he would pay him
twenty dollars for his trouble if he would attend the
203 
AUTOBIOGRAPHY OF A PIONEER.
Baptist meeting regularly every night while it lasted,
and listen carefully to the preaching; but this he
would not do. Though he could neither be coaxed
nor hired to come near the meeting, he continued to
work very diligently against the revival, especially
among the young people, and caused us a great deal
of trouble and uneasiness. We felt his evil influence
so deeply that we at length prayed earnestly that
God would either convert him, or otherwise get him
out of the way of sinners, that he might not prevent
their salvation in that community.
Hie had in his possession a fine school building,
and was thought to be permanently located.  Our
prayers were not answered during the meeting,
though they were not long after. This was done in
a way we would not have chosen, and by a process
we did not expect. His building took fire in open
daylight, as was supposed, by sparks from a stovepipe, which caught in the roof, and was not discovered until it was too late to save the building, which
was soon burned to the ground. The poor sinner
was insolvent, and ran away to escape his creditors.
Whether or not this was a judgment of Heaven
upon him, for fighting against the work of God,others may judge.
During the meeting a Mrs. M*  * *, the wife of a
wicked man, was converted and wished to be baptized.  The husband sent me word that if I attempted to baptize his wife he would shoot me, and that
I might fully depend upon it. This seemed a hard
case, but I felt that it was my  duty-that God
commanded it, and that I should obey God rather
204 
A MAN THREATENS TO SHOOT.
than man. The woman was very anxious to be
baptized, and I determined to do it if it cost me
my life. I did not expect to get killed, for I thought
upon the promise in the great commission: " Lo, I
am with you always, even unto the end of the
world."
On the next Sabbath I had about twenty persons
to baptize. We opened a baptistry through the ice
in the Des Moines river. The day of the baptism
was beautiful, and as we gathered upon the bank the
Spirit was present. During the introductory exercises of singing and prayer, I became so happy that
I forgot all about the shooting business, nor did I
think of it until after a part of the converts had been
baptized, when, as I happened to look up the river,
I saw the man walking up and down along the bank
with a gun in his hand. The threat had been so
positive that the sight somewhat confused ime.  I
felt fearful for a moment; but I mentally prayed to
God for courage and protection, and went forward
with my duties. I baptized the rest of the candidates, including his wife; but he did not shoot.
He went home angry and ashamed. This was the
third company of converts I had baptized during the
meeting; and although the water was cold, the man's
wife was not injured, nor did a single one even take
cold; they were the better for it, by their obedience.
It is a fact worth noticing, that while the lives of
ministers have been threatened hundreds of times,
they have rarely ever been murdered in America.
In some instances they have received bodily injury,
yet I do not remember having heard of more than one
205 
AUTOBIOGRAPHY OF A PIONEER.
minister being killed in this country within the last
hundred years, except in connection with the rebellion, for preaching too plainly to the wicked. One
was killed, I am told, in an early day in Cincinnati.
The statement is, that a Baptist elder, who had been
preaching in a saw-mill, was struck on his head with
a large stone and killed, while returning from meeting at night, by a young man who was enraged at
his plain dealing, and who had concealed himself
behind a fence and threw at him purposely.
After this baptism I was sent for by my wife to
attend to a calamity at home, and thus suddenly
ended the meeting. As I have an important testimrony to give in regard to immersion, I will give it
here. As you will see by this book, I have immersed hundreds of people. I have administered
the ordinance in all kinds of weather-in cold, heat,
and rain; and though the greater part of this has
been done in the winter, often when the ice had to
be cut, I have never known of a single instance
where an individual's health has been in the least
injured in receiving the ordinance of baptism by
immersion. On the contrary, I have known several
cases where feeble persons were improved in health
by the watery burial. One most remarkable case of
the kind will be found in this volume. There are
some who often argue that to require baptism by
immersion is unreasonable, because, they say, it
often endangers the health; but facts are stubborn
things, and to all such persons I will but say that
the facts just given are my answer to their argument.
The circumstance which called me from the meet
.206
-1- 
SAD AFFLICTION.
ing at S * * * was an accident which befell one of my
little boys, then about one year and a half old. He
fell into the fire and burned his face horribly. It
was a calamity, indeed, the mark of which he will
carry to his grave. This affliction, combined with
pecuniary embarrassment, kept me at home during
the remainder of the winter. As no one had given
me a shilling for the labors of my tour, I returned
utterly pennyless to face doctors' bills and many
other worldly perplexities. It may be supposed that
it was in part my own fault that I so seldom received
anything for my ministerial labors, because I did
not demand it; but in those places where my work
was most needed, and where I more commonly went,
society had such an abhorrence of the idea of paying
a preacher, that if he should say anything about it
he would make ten enemies where he would get one
dollar. Many would then take it for granted that
he was too lazy to work, and had taken to preaching
as an easier way to get-money. It was almost necessary for him to labor for nothing, in order to convince them that he had the good of souls at heart.
Ministers of all kinds were obliged to endure these
things. There are yet some destitute places in the
West of that kind, but the great improvement that
has been made in this particular is truly wonderful.
During the following summer I remained on Bro.
H * * *'s farm at the former terms, usually preaching
at some place on the Sabbath as before.
207
?I FlI' 
CHAPTER XX.
VISIT AT R ** * AND L ** * *-JOYS-MEETING AT
M * * *-EXPERIENCE WITH THE DANCERS-VISITING
-SEXTON WORK- CONFESSIONS OF THE BRETHREN  IMMENSE FEELING- A TIME OF POWER- THE COLLEC  TION-ABOLITIONISM- PREACHING IN A BAR-ROOM  RETURN HOME-TAKES THE SMALL POX-EXTREME
SUFFERING - THOUGHTS  ON JOB S AFFLICTIONS -
DOCTORS' BILLS.
EARLY in the winter of 1850 I visited my friends
and acquaintances in the town of R * * *, in S * * *
county, Illinois, where I had held a meeting two
years before. Here I enjoyed a rich feast of soul
with the converts. As evidence of their growth in
grace, they had built a good house of worship, and
the church was in a prosperous condition. Some of
the converts, who were not there, I learned had died
happy and gone home to heaven. Some had removed
to other parts; but those who remained were steadfast, and greatly rejoiced with me in our reunion.
As I heard them tell of their trials and triumphs,
their confidence in God, and fair prospects of a
happy heaven, my soul fluttered. with joy.  Sordid
gold could not have purchased me such comfort as
I felt with these spiritual children. O ye that labor
for the meat that perisheth! Though ye increase in 
JOYS.
riches, I envy not your'lot; for all your gains would
not purchase a single hour of such felicity as was
mine, when with these converts I thought and talked
of Christ and heaven! I have often thought that
as we are permitted to experience such joys as we
sometimes do upon earth when we meet together,
oh, what will be the bliss of heaven! Oh, what rap turous joy, what holy ecstacy will possess our souls,
when in that final meeting whence we shall never
part we shall taste of those things which "eye hath
not seen nor ear heard, neither have entered into
the heart of man!" *
After a short visit with the brethren at R * * *, I
went to L * * *, where I had also labored two years
before. There I preached in a good house of worship, which they had built since the revival. I stayed
and preached several times to them, with a view to
comfort and strengthen them in the work of the
Lord, and was not a little comforted myself to find
the church in such prosperity.
I then went to the town of M * * *, about twentyfive miles from Nauvoo, where there was a Baptist
church and a small meeting-house. Here I fell in
with my old yoke-fellow, Brother More. The church
was in a miserable condition. Some two or three
years before this, Satan had crept in among the
brethren, through some difficulties about Mormonism. The church had attempted discipline, but the
troubles increased and the infection had spread until
it 2ervaded the whole body.  For a long time they
had held no meetings except once a month, which
* 1 Cor. ii: 9.
209 
AUTOBIOGRAPHY OF A PIONEER.
was on Saturday, and that was occupied in discipline
and quarreling. The members had all back-slidden,
and some of them had put their profession to an
open shame. Though it was the only church in the
region, it had become a by-word, and wvas hissed at,
and was a standing reproach to the cause. Brother
More and I felt our spirits stirred within us by the
mournful state of the case, and resolved to make a
trial in the place for the honor of God. We obtained
permission to use the house, circulated our appointment for meeting, and after packing wood about
half a mile upon our backs and warming the house,
we swept it, lighted up, and waited for the people,
but we could get no congregation. For the first
two or three nights we could not get enough hearers
for a corporal's guard. We appointed a morning
prayer-meeting, but it seemed to have no more effect
than the Pope's bull against the comet; not a soul
came out. Brother More and I then held a council
of war, and decided to divide our forces, go through
the town, visit every family, and preach to them at
their houses. We drew a line through the place to
make an equal division of the work, and, he taking
one side and I the other, we separated; agreeing to
meet at the meeting-house, the Lord willing, at sunset, to make our report to each other, and talk matters over. During the day, I knocked at the door
of a house, and was bidden to "come in." I saw no
one in the room but an old lady, who was busily
working at a spinning-wheel in one corner. I introduced myself to her, told her my object in calling;
drew up a chair, and commenced a religious conver
210 
EXPERIENCE WITHI THE DANCERS.
sation with her. Suddenly some half-dozen young
men and women entered the room. One of them
had a fiddle, on which he immediately began to play,
and the rest fell to dancing with all their might. I'
saw at once that it was a trick of the devil to bully
me out of countenance; but paying them no attention, I exhorted the old lady to seek the Lord,
reminding her that she was near the grave, and
warning her not to delay.  By my request she said
I might pray for her, and, kneeling by her spinningwheel, I besought the Lord in her behalf. For a
time it seemed doubtful whether dancing or praying
would take the sway, but the dancing ceased, and I
commenced praying for the dancers. I told the Lord
what they had done, and why they had done it,
remarking in my prayer that they were evidently
not Christians, and prayed God to open their eyes
to see the folly of their ways, and prepare for the
great judgment to come. When the prayer was
closed, they were as quiet as kittens, and hung their
heads as though they had been stealing sheep.  I
then exhorted them to mend their ways, and invited
them out to hear the preaching. That night all the
company were at meeting. In a few days every one
of them was converted, and ever after treated me
with the most cordial respect. I give this incident
to show timid Christians that, so long as we have
God on our side, there is no need of being scared
out of countenance by the devil.
I made a number of calls through the day, but had
the misfortune to go without my dinner; though in
the evening I happened in a house just as they were
211 
I             II    I!
<II''       I'"'        liii                       I       iii                                                    I
il
t.,,'
"FOP A TIM3 IT SEEM       ED DOUBTFUL WHETHE R    RD 
VISITING.
sitting down to supper, and gladly accepted an invi tation to eat.  I had heard nothing of Brother More
through the day, and at sun-set went to meet him at
the church, as agreed on, but could find no Brother
More. I began to be uneasy for him, but near dark
he came, and on inquiry I found that the first place
he had stopped at in the morning was a grocery, and
he so much dreaded to visit that he remained there
all day, talking with the customers. lie said that
their chief business was drinking, playing poker, and
casting slurs at religion, That night the house was
crowded, and Brother More preached a powerful
sermon. There was weeping through the house, but
sinners made no move. The next morning a number of the brethren came to prayer-meeting. I told
them of the view of the church before the world, the
tremendous interests pending, the fearful responsibility upon them, their backslidden state, and exhorted them with all my power and feeling to confess their sins and backslidings openly to the world.
I told them that they were verily guilty of standing
in the way of sinners, and that if they did not make
their confessions we would not stay another day, but
would leave them with their ruined church to die in
their own shame. It was like pulling teeth to get
their confessions, but they saw that it was that or
death. Finally one man got up very reluctantly, and
began to talk a long way from the point; then he
came a little nearer, and began to warm up and
came a little nearer still. I was afraid he would
miss it, but at length he grew very warm and came
up square to the mark.  Said he, "Brethren, I am
213 
AUTOBIOGRAPHY OF A PIONEER.
a poor, miserable, wicked backslider. It was me
that stole the pig! I have been a trouble-maker in
Zion, and I want the church and the world to forgive me!" Others then began to melt, and when he
sat down there was a number who wanted to confess,
and we soon had a regular breaking up and melting
down. The ice was thawed out, and the spring-time
came to their hearts. I then told them that this
confession was well enough for the church, but that
the world ought to hear it, and proposed to draft
resolutions to be read to the public congregation
from the desk at night, to the effect that the church
would confess their short-comings to the sinners of
the community, and ask their pardon. The resolutions were then drawn up and agreed to. At night I
read them to the congregation,'and dwelt upon them
at some length and with much feeling. I then requested the people that as many of them as would
freely forgive, would make it known by rising to
their feet. At this there was a general rising. Tears
flowed freely. It was a moment of deep interest. An
awful solemnity prevailed. A certain doctor, who
arose, fell down with emotion.  The Spirit of God
filled the place with mighty power; many cried
aloud for mercy; and, seemingly in a moment of
time, not less than fifty souls were brought under
conviction. No preaching was done that night;
there was no chance; but it was a time to pray, and
all who could pray began praying for the anxious
in downright earnest. The meeting went on with
power for several days, and many were converted
to God. The membership of the church was doubled;
214 
THE COLLECTION.
backsliderswere reclaimed; believers were renewed,
and a new impetus was given to the cause of religion
in that section.
The people did not allow us to go away empty.
ly previous announcement a collection was taken
up on the last night of the meeting, for Brother
More and myself, and when it was equally divided
we had one dollar and seventy-five cents a piece to
take home- with us.
The leading trouble with this church was its antinomianism. The two leading spirits in the church
were hyper-Calvinists. One of them had the peculiar belief that no church should have a settled
pastor, and thought that no regular preacher should
have a settled place of labor, but that all such should
travel from place to place as circumstances would
direct, and thus a church would hear new talent
nearly every time it had meeting.  But there was
no need of a better argument against his doctrine
than the condition of his own church, which was
without a pastor.'I would' as soon think of raising
a sweet family on wolf soup, as think of raising up a
good church by feeding it with the doctrines of antinomianism.  It is often called the "Two-Seed Doctrine," and I believe it is the right name, for if you
plant it, one seed will grow up an Infidel, and the
other a Universalist.
Brother More and I now went to the town of
C * * *. On our arrival we stopped at a tavern, thinking that as we were tired we would get refreshment
and retire to bed early; but the landlord, who was a
Baptist, and had heard of our meetings, urged us to
215 
AUOBIOGRAPHY OF A PIONEER.
preach that night in the court-house. We told him
that we did not feel able, and prayed him to excuse
us. He then pleaded with us to allow him to
gather a congregation in the bar-room, and have
one of us preach there; but this arrangement we
refused, and he left us. A short time after, as we
were about going to bed, we noticed that the barroom was being filled with people, and learned that
the landlord had been spreading a notice about the
town for preaching at the tavern. We saw that we
could not well avoid the stratagem, and it fell to
my lot to preach. The room was very warm, and
crammed almost to suffocation.
While preaching, I was conscious of a strange,
musty smell in the room, but I gave it no particular
notice at the time, and finished my sermon as well
as I could. That night it snowed heavily, and the
next day we walked twenty-six miles, and finished
our journey home.
My wife having fattened fourteen hogs, I took
them to market, and sold them for one dollar
thirty-seven and a half cents per hundred weight.
The morning following I was taken very sick, and
sent for a physician.  When  he came he said that I
had the fever, and he blistered me and left medicines to stop its progress; but I grew worse.
Finally, there was a strange breaking out of spots
all over my body; and one who was acquainted
with that loathsome disease, revealed to us the sad
fact that I had the small-pox!
It appeared that I had caught it while preaching
at the tavern in  C* * *.   The pestilence was
216 
TAKES THE SMALL-POX.
brought there in the clothes of some of the people,
and this accounted for the strange smell in the room
during service. The news of my dreadful afflic  tion ran among the neighbors like wild-fire; all
took the alarm and shunned my house with fear, as
though it were the plague-spot of death, and w' could get no assistance. My condition was terrible.
My wife had all the burden of caring for me.
So worn did she become in attending me in my
helplessness that she often dropped asleep in her
chair. I had never seen a case of the small-pox, and
my impression of its fatality was such that as soon
as I learned that I had it I despaired of life. My
head became a hideous sight. It was so swollen
that for two weeks my eyes were so tightly closed
with the swelling that I could not distinguish day light from darkness. There was scarcely a spot on
my person where a pin's point could be placed without touching a sore. My whole body was a bloated,
festering mass, disgusting to the sight and offensive
to the smell. To add to our afflictions, two of our
children caught the disease from me. Had it not
been for the kindness of my wife's brother, who
finally came to our aid, I believe we would all have
died. He had not even been vaccinated, but came
and waited upon us, and in every way he could
ministered to our necessities, though he did it at the
risk of his own life. I have since seen men braving
danger on the battle-field; but I have never seen a
nobler heroism than was shown by him in this instance. Nor did he suffer for his generosity, for he
was permitted to pass through the exposure without
10
217 
AUTOBIOGRAPHY OF A PIONEER. 
taking the infection. There is much in the saying
that "to the brave there is no danger."
I was confined to my bed nine weeks, but after
this I was unable to move for two weeks more, only
as I was helped; for my feet were longer in healing than any other parts, because the humors could
not break through the thick sole-skin, or escape
from under the nails of my toes; and before I could
entirely recover I had to lose all my toe-nails, and
about a quarter of an inch thickness of old flesh
from the bottom of each foot. This might have
been prevented, but the physician was not practiced
in the treatment of the disease, and some of his
appliances only aggravated it. In prospect of death
my soul was full of bright hopes for the future, but
my sufferings were so extreme that I begged for
death to be sent to my relief; but God, who it
appears had something more for me to do, restored
me to health, contrary to every expectation. Our
children were also spared; their sufferings, however,
were much less than mine.
I have ever since believed that it was the smallpox with which the devil afflicted Job. His being
"smitten with sore boils, from the sole of his foot
unto his crown,"* his extreme misery, the loathsomeness of his person, his being forsaken by his
friends, the distractions of his feelings, the length
of his illness, and his scraping himself with a
potsherd,t (a piece of broken earthenware,) presents
as complete a description of a case of small-pox as
any physician could give. When my boils were
* Job ii: 7.
218
f Job ii: 8. 
DOCTOR'S BILLS.
healing, and especially when the scabs we' coming
off, the itching of my body at times was almost dis tracting.  Concerning Job, "the  Lord said unto
Satan, behold he is in thine hand, but save his life."
Satan had the privilege of afflicting him in the way
which he thought the most trying, and I believe he
chose the small-pox; for of all the diseases which
are in the service of death it is the most horrible.
When I recovered, however, my general health
was better than ever. I had formerly been troubled
with the rheumatism, but the ulcerous exhalations
carried off all the impurities of my system, and so
rectified the fluids, that I came out from the furnace
of trial like a new coin just from the mint.
When Job recovered his worldly goods were increased to "twice as much as he had before," in
oxen, sheep and camels, but I was dealt with in a
very different way, though, doubtless, none the less
merciful; for the Maker of heaven and earth doeth
all things well. My small stock of money had been
paid out for necessaries in our sickness; my stock
of hogs had nearly all perished for want of care; my
doctor's bills had so accumulated that I sold all the
cattle I had to square accounts, except one milch
cow, and that cow died soon after, leaving us as
poor and penniless as when we first began.
219 
CHAPTER XXI.
LEARNING THE CARPENTERS' TRADE- LABORING AS AM
EVANGELIST-THE STOOL-PIGEON-RETURN TO THE
BENCH-A  SHARPER, ALIAS SCHOOL-TEACHER-A
COSTLY JOKE ON TWO BRETHREN -LABORS AGAIN AS
AN EVANGELIST -MEETING WITH A STUPID CHURCH  WHO THE DEVIL DON'T WANT- REVIVAL AT COTTON  WOOD CREEK-BAPTISM OF AN INVALID-REMAiRK  ABLE RESULTS- REFLECTIONS.
JESUS was a carpenter; Paul was a tentmaker;
Luke is supposed to have been a physician; Matthew
and James the Less were tax-collectors; Peter, Andrew, John, and James the Great, were fishermen,
and it is thought that the other six Apostles were
also; and though farming has always been the most
common employment, it is nowhere intimated that
Christ, or any of the twelve Apostles, or seventy
disciples, ever followed it. This is suggestive. I
think that if a minister is obliged to unite other
labor with his calling in order to live, there is no
honest occupation which will embarrass him more
than that of a farmer. By it he is more apt to be
tied to his secular business and shorn of his strength.
To be a mechanic, artist or physician, is better; for
he will have more liberty. 
LABORING AS AN EVANGELIST.
I had always found it very difficult to unite the
calling of a minister with the business of a farmer;
and now that the small-pox had made my feet so
tender that I had no hope of being able to pursue
this employment again very soon, I found that some
other was necessary. Thinking that the old trade
of my Master would accommodate my calling as
much as any other, I engaged with Brother M * * *,
a Baptist minister in Missouri, to work for him one
year as an apprentice to the carpenters' trade for
one dollar per day and board. The brother with
whom I worked was pastor of three churches, and
he gave me plenty of preaching to do on Sabbaths;
but we moved on happily, feeling that we were useful beings in creation, for we worked at the framing
and building of the world six days in the week, and
at the polishing of it on the seventh. As the winter
came on, I was employed by the Wyaconda Association of Missouri to labor for three months among
the churches as an evangelist. This association embraced Clark county and a part of Scotland and
Lewis counties. I was to hold protracted meetings
with such churches of the body as invited me, and
spend the remainder of my time, if I should have
any, laboring in destitute places. I was to receive
twenty-five dollars per month. I gladly embraced
this opportunity for usefulness, and this was the first
labor I ever did in the ministry with the promise of
any pay. I found it necessary to have a horse to.
travel among the churches, and succeeded in buying
one with my claim of seventy-five dollars for labor
Ln the Association. I then moved my family from
221 
AUTOBIOGRAPHY OF A PIONEER.
Iowa to Missouri, and began the good work. Tbo
Lord was with me, and in my meetings within there
three months about one hundred and forty souls
were converted, many backsliders were reclaimed,
and one hundred and fifteen persons were baptized.
Many incidents of interest occurred during this
time.
In one of my first meetings the daughter of a rich
slaveholder came to the anxious seat with others, and
wept and prayed for a change of heart. She was fully
resolved to find salvation if there was mercy for her,
and not obtaining a hope at first, she continued to
go forward and bow at the anxious seat every night
as long as the meeting lasted. We prayed with her
and for her, and I gave her all the counsel and encouragement I possibly could, but all seemed of no
avail. Many others who had kneeled in sorrow at
the same time and in the same place of prayer had
found peace and were rejoicing, but there seemed to
be no mercy for her. She was in great despair, and
nothing we could do or say seemed to show her any
reason for comfort; and though she was still at the
anxious seat, I was obliged to close the meetings
and leave her without hope.
The next protracted meeting I held was in another
part of the country, and after preaching a night or
two in the new place, I invited seekers of religion
forward, and to my surprise, the first one who came
to the prayer-circle was this same young lady. She
besought us not to forget her, but to pray on, for she
felt that in her present state she would surely perish
if she could not find mercy. I then renewed my
222 
THE STOOL-PIGEON.
exertions in her behalf, and tried to present the sav ing truths and gracious promises of the gospel to
her mind in a new light; and as she kept coming to
the anxious seat, I repeatedly tried to instruct and
encourage her. She was willing to bear any cross,
or obey any gospel requirement, and I could not see
what was in her way. I prayed and plead for her;
the people of God joined in my petitions, and she
prayed for herself, but all appeared to be to no
purpose whatever.
Finally, feeling that it was one of the unaccountable things in grace and past my finding out, I committed her to the mercies of God and dropped her
case entirely. My mind somehow would not take
any more interest in her, and as a seeker I paid her
no further attention whatever. Yet the poor creature
would come to the anxious seat until it perplexed
me to see her there; nor did she stop until the
meetings were closed.
I then began a third meeting in another place,
and as I looked among the penitents who came forward, whom should I behold but the same young
lady who had so long been the stool-pigeon. I wondered how she managed to follow me so closely, and
found that she had a carriage and a black driver at
her control, and was independent to go when and
where she chose. By this means she had followed
the meetings, and in the spirit of the importunate
widow, she pressed her plea with a perseverance
that could brook no refusal.
I took up her case again, and the thought came
into my mind that there must be something yet un
223 
AUOBIOGRAPHY OF A PIONEER.
revealed in her past history which would accountfor the fruitlessness of her search. I ventured to
inquire more particularly about her former course of
life..
She said that though she felt that she was a sinner,
she had surely committed no overt acts of crime, but
had sought to live a blameless life, and that she
often prayed, and had given much thought to the
subject of religion.
I asked her if she had ever really felt any delight
in prayer. She replied that she had, and that when
she was quite young she had often felt happy with
pious reflections.
By following this channel of conversation, the fact
was revealed to my satisfaction that in her easly experience, at the age of ten or twelve years, she had
been truly regenerated, but, for lack of gospel instruction and religious encouragement, she had neglected duty, lost confidence, and had since lived in
fear, as the result. I then told her of the impossibility of a soul receiving the gift of eternal life the
second time, and being born on earth the third time.
I told her that her trouble was, that she had not improved the blessing God had given, and that if she
would enjoy comfort and hope, she must take up
the Christian's cross, and go forward openly and
boldly in every religious duty. At last she grasped
the truth, acted by the advice, and was blessed with
abiding peace. Ever after this, as long as I knew
about her, she was a faithful and happy Christian.
Should this account ever be readby any friend under
224 
RETURN TO THE BENCH.
similar embarrassment, may it prove to himn or her
a blessing.
In the spring I returned to the carpenter's bench
with Brother M * * *, completed the term of my
apprenticeship, and worked on at the business until
the next fall.
In the Baptist church at W  * * *, of which my
employer was pastor, were two brethren, one of
whom was a deacon, and both men of considerable
means. They were very much taken up with a
young man who had come into town, wishing to
start a high-school. He appeared like a young gentleman of high principles and superior culture, and
withal was very modest in his behavior. He drove
a fine horse and carriage with silver-mounted harness; and as his calling was a respectable one which
promised to benefit the town, he was well received
by the people generally, but more especially by these
two brethren, who thought he was a young man of
extraordinary promise, and became his warmest
friends. He showed a marked appreciation of their
good will, and spent considerable time in their company. As they were ready to help him carry out
the enterprise he proposed, they built, at his request,
a new addition to the already fine school-house. The
young man said that he was from Kentucky, from
which State he frequently received letters from his
friends. He seemed to feel a great deal of concern
about a suit which he had instituted in Kentucky,
and which was still pending, relative to some matters of family estate, consisting chiefly of negro
property, in which an interest of several thousand
10*
225 
AUTOBIOGRAPHY OF A PIONEER.
dollars was involved. He showed letters to his two friends occasionally, which he said were from his
lawyer in Kentucky, in regard to the progress of
his suit. While the school building was being
erected, he began to get serious and show a deep
interest in religion.  He said that he liked the
preacher very much, and attended the meetings
regularly. Finally, to the great satisfaction of his
friends, he expressed confidence of having found a
good hope through grace, and requested to be
baptized. A few days before his baptism was to
occur he drove up to Deacon B ** *'s, and showed
him a new letter from his lawyer in Kentucky, about
the suit for the recovery of his negro property.
Deacon B * ** read the letter, which stated that he
had gained the suit, but there were three or four
hundred dollars cost to pay, and that his client must
send money for that purpose immediately, as he
could not make a hasty sale of his negroes to a good
advantage. As soon as they could be sold at a fair
price, however, he would send on the proceeds.
After the deacon had read the letter, the young
man told him in a modest way, that he did not
happen at that time to have money enough by him
to send his lawyer, and that if he would lend him
one hundred and fifty dollars for a short time, it
would be a great.accommodation to him, and he
would leave him his horse and buggy as security.
Though the horse and buggy were worth more than
twice that amount, the deacon told him he would
not take the security; he would lend him the money
without it; but his friend urged him to take them,
226 
A COSTLY JOKE ON TWO BRETHIREN.
and getting the money, he left them in his hands.
He then went to Brother C ** * *'s, and in the same
way borrowed two hundred dollars; leaving his
gold watch as security. Brother C * * * told him
he did not want his watch, as he had no uneasiness
about his friend's honesty; but the young man got
him to take it by strong urging. Things went on
again as usual. The young man told his friends
that he was very thankful for their favors, and
seemed quite contented.
In two or three days he went again to Deacon
B ** *'s, and said he wanted to go to the town of
A * * * about ten miles distant, to solicit students
for their new school, and post some notices concerning the terms and time it would open, and he wished
he would lend him the horse and buggy. The
deacon said that, of course, he could have it. He
then drove by his equally confident friend C  * **'s,
and with the same ease borrowed his gold watch.
After that he started in the direction of the town
of A * * *, but has never been heard of since. The
brethren were so befooled that for several days they
would not believe he had run away, and when,
finally, they tried to search for and arrest him, no
trace of their nice young man could be found, and
they beheld to their loss and great mortification,
that their friend, convert, school enterprise, and all
the fond hopes and plans pertaining thereto, had
" Vanished in empty air I'
" Not every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven."
227 
AUTOBIOGRAPIY OF A PIONEER. 
In the winter of 1852, I was employed again by
the Wyaconda Association for three months on the
same field and upon the same terms as those of the
previous winter.   A  large portion of my time,
however, was spent in laboring in destitute places.
I held one meeting in a place called Wakentaugh,
where I found a number of Baptists from Tennessee,
who, I think, were a little the coarsest and most
ignorant of our brethren I ever fell among. It was
a place of great spiritual poverty, and there were
just enough such brethren there to show the utter
destitution of that poverty. I could not get them
to do anything or say anything. After several
nights of vain effort, I resolved to set the plow
deeper and prepare for it. We had been troubled
every night for want of lights, and when night came
again, there was a full congregation, but there was
not a candle in the house, and we were all in such
darkness that we could not tell the negroes from the
white folks. I apologized to the congregation, and
told them I hoped we would soon have light, and
requested that some brother would go immediately
and get some candles. As no one moved I urged
again, but still no one wanted to go. I then gave
them some pretty plain talk, rebuking them for
their neglect. At this, a brother who seemed to
think he knew what ought to be done, spoke out
and said, "Jest git some bark and put it in that are
stove, and throw open the door and it will give light
a plenty. That's the way we used to do down in
Tennessee, and we used to have glorious times; fact
is I can't see the use in a preacher havin to have a
228 
MEETING WITH A STUPID CHURCH.
half a dozen candles to preach by anyhow, and if
Ise you, I'de jest put in some bark an go on with
the preachin."
I remarked that that would never do, because it
would not give light enough to see across the
room, and that besides it would smoke us out of the
house in the bargain.  Said I,  "Can it be possible
that there is no one here who will go and get some
candles?"
At this, another brother spoke out, and said: "I
keen't, for I haint got none at hum."  Two or three
others then spoke to the same effect and showed
considerable tartness toward me, for they felt hurt
because I pressed them so hard. The fact was clear
that they were too mean and stingy to afford candles
for the services, and after blowing them up right
well, I cut everything short in righteousness, dismissed the meeting and cleared out. What will
ever become of them I don't know.  It is certain
that unless they have mended their ways, God will
not own them, and they are of so little account that
the devil don't want them; but such is a specimen
of much of the society, or "white trash," that is
raised under the accursed influences of slavery.
During the winter I held a meeting on Cottonwood Creek, which resulted in a large revival and
the organization of a Baptist church. A brother
and sister W ** * *, who resided there had a consumptive daughter, who became interested in religion during the meeting, but was unable to attend.
After I closed the protracted effort there I went to
other places, and having heard no more of the
229 
AUTOBIOGRAPHY OF A PIONEER.
young lady for some time, by reason of the many
acquaintances I was continually forming, the rememberance of her had almost passed from my
mind; but in the latter part of March following I
was sent for, by her request, to go on purpose to
see her.
She sent me word that she was in the last stage
of her disease, and that as she expected to die soon
she was very anxious to see me before she left the
world. The greatest reason why she wished me to
visit her, was that she wanted to be baptized,
because she believed that since the meeting I had
held near her father's, God had forgiven her sins
and that it was her duty thus to obey Him, and as
the Saviour said, "Fulfill all righteousness."
When I went, her parents told me that she had
often talked about being baptized, and wished
them to send for me to administer the ordinance,
but they had repeatedly refused, because she was
so very feeble they feared it would kill her. They'
had tried to dissuade her from it, but all in vain;
they said that she would not be refused, but had
begged and pleaded until they were wearied with
hearing her, and they had felt compelled to send
for me.
They had hoped, however, that when I came I
might be able to satisfy her mind that baptism in
her case was unnecessary; but in this they were
disappointed.  When I went to her room she was
overjoyed at seeing me, and said she could not tell
how glad she was that I had come. She then told
me what great things the Lord had done for her
230
.. 
BAPTISM OF AN INVALID..
soul, and repeated her request to be baptized. I
inquired. carefully of her in regard to her religious
experience, and was well satisfied that she had truly
become a subject of grace; but told her that the
Lord did not ask impossibilities, and that in her
present condition of body he certainly did not re  quire her to be baptized; the Lord asks according
to what a man hath, and not according to what he
hath not.  "Besides," said I, "if I should baptize
you now, it might hasten your death and lay me
liable. If such a thing should occur, the enemies
of religion would use it to embarrass my ministry,
and it might cripple my usefulness for life." Though
she offered answers to all my objections, I felt that
I certainly could not baptize her, for I feared she
could not survive the shock. She had been confined
to her bed a number of weeks, was a mere helpless
skeleton and so weak that it was with much weariness
that she conversed with me; but she kept pleading
* for baptism with such an intensity of desire, that I
held a council with her parents and friends to con sider thoughtfully what should be done. All felt
satisfied that she would soon die at best, and finally
decided, her parents in particular, that they would
prefer to run the risk of having her baptized than
that of her continual worrying and ultimately dying
unsatisfied;  and they agreed that she should be
baptized the next day, if alive.
We then employed a carpenter to make a large
box of sufficient size for the baptistry, and notified
the neighbors that there would be preaching in the
sick-room the next day. The invalid heard of these
231 
AUTOBIOGRAPHY OF A PIONEER.
arrangements with the greatest satisfaction and
rested quietly with her mind at ease awaiting the
hour.
The next day she enjoyed the sermon very much.
A watery grave had been prepared during the
service within a few feet of her bedside-it was a
solemn scene.  After the dedicatory prayer, six
brethren, three on each side, lifted her from her
bed by the sheet on which she was lying and held
her over the water.  I supported her head with one
hand while I repeated the ceremony, and when it
ended with the solemn "Amen," she was buried in
the water, and raised again. When she was laid
upon the bed she showed no alarming symptoms
whatever, and when her garments had been changed
a few moments after, she said that she felt better
than she had before for some time. To the glad
surprise of all her friends, she really began to
recover,.and by degrees finally regained her former
strength and spirits.
The last I heard of her she was still living, enjoying tolerable health, was the mother of three children,
and I suppose she will read this book.
As I have already offered some reflections on the
subject of baptism, I will say but little here. This
is simply a fact presented which may be attested by
living witnesses; and on the controversy, as to
whether the apostolic baptism endangers health or
Rot, the reader may apply it for himself. -
It is certain, however, that some of our most
noted physicians refuse to treat many chronic diseases unless the patient will submit to an occasional
232 
REFLECTIONS.
cold bath; and I believe that there are many
timid, nervous people, who have been scared about
the old-fashioned baptism, who would have better
health if they were immersed in cold water once
every week.
233 
CHAPTER XXI1.
BECOMES A MERCHANT -REPORTED AS AN ABOLITION  IST-FAILS IN BUSINESS- REMOVES THE STORE TO
IOWA  PROSPERITY- BOATING-RAILROAD  ENTER  PRISE-FINANCIAL RUIN-THE  DEACON'S WISH ADVICE TO MINISTERS-REMOVES TO CHARLESTON  MEETING AT NEW BOSTON-PERPLEXITY WITH TWO
MOCKERS-WHAT  BECAME  OF THEM- METHODIST
LADY BAPTIZED BY MISTAKE- EFFECTS OF READING
THE BIBLE BY TWO LADIES -INTERESTING CONVER SION OF MR. R* * *, -A REVIVAL MEETING IN KEO KUK-RETURN HOME.
IN the spring I returned again to my jack-plane, but
had not worked long when new prospects opened.
A Baptist brother by the name of C * * *, who was
an old acquaintance, came to the town of W * * * to
set up a store and proposed to accept me as a partner. By selling my horse I managed to raise one
hundred dollars. I then borrowed nine hundred
dollars of my partner, and we commenced business
with a stock of two thousand dollars between us.
This was getting all my eggs into one basket;
but, thought I, " Nothing risked, nothing gained,"
and hoping for the best, we stuck out our shingle.
At first, things looked hopeful, but it was soon
noised about by our rivals in trade that our firm 
BECOMES A MERCHANT.
were Abolitionists. This was thought to be a hor rible story, and we soon felt its effects on our
business. We undersold the other merchants, but
to no purpose, the patronage was carefully withheld
from us; and after a fruitless trial of about nine
months we abandoned the place.
We then moved our store to the town of C * * *,
on the Des Moines river, and increased the stock
two thousand dollars more, which was done chiefly
on credit.
Here our custom increased, and we prospered
finely. At length we connected the grain trade with
our store-keeping. We bought the grain, loaded it
in keel-boats, and ran it down the Des Moines,
where we sold it at a good profit. Our business became quite extensive, and we made money fast. I
had not ceased to preach on the Sabbaths in the
mean time, and enjoyed life pretty well, though my
mind was evidently too much engaged in secular
plans.
Finally we took a contract to get out and deliver
a large quantity of railroad-ties, for building the
Warsaw and Rockford Railroad, in Illinois. We
employed a large number of hands to work on the
job, and paid them in money and store goods.
We were to receive our dues from the company
every. month. They made several failures to pay us,
but the company was thought to be perfectly reliable,
and we were so confident of its solvency that we
went on with the work. We rafted the ties down
the Des Moines, towed them across the Mississippi
by steam, banked them all on the Illinois shore
235 
AUTOBIOGRAPHY OF A PIONEER.
above high water mark, and thus completed the
whole contract before we stopped.
Here we made a dreadful mistake in putting all
our eggs in one basket-nearly our whole capital
was consumed in filling the contract, and the railroad company, after making many fair promises,
burst up and left us in financial ruin!
We then went out of business, and, after settling
all claims -against the firm, and dividing what was
left of our hapless fortune, the cash balance in my
favor was only three dollars and fifty cents! About
eighteen hundred dollars in old book accounts fell
to my share, but of that I never collected more than
fifty.
Before this misfortune I was in good circumstances
and prospectively rich; but thus did our riches
"make themselves wings"* and fly away, leaving us
to the dreary conmforts of disappointment, and the
sober fellowship of our own reflections.
Says the Saviour, "Take heed and beware of
riches, for a man's life consisteth not in the abundance of the things which he possesseth."
While a merchant I was pastor of two small
churches, but was not expected to do much for them
except to preach on the Sabbath, and it was my impression that the Lord was not pleased to have my
mind so much occupied in worldly pursuits.
A good deacon of my acquaintance once said to
his pastor, "I have often thought, elder, that if I
had a million of dollars I would do a great amount
* Prov. xxiii: 5.
.236
I 
THE DEACON'S WISH.
of good with it, in building churches, supporting
missionaries and Sabbath schools, and the like. It
grieves me that I have so little to give for the cause
of religion."
The pastor remarked that the Lord knew his heart,
and he believed that if his deacon would really have
made such a use of that amount of money he would
have been allowed to use it.
"Ah! that's the rub," said the deacon; "I'm
afraid the good Lord knows me too well to trust me."
Like the deacon, I thought I would do generous
things for the cause, if the Lord would grant me the
capital, but I suppose for the same reason he did
not, because he knew me too well to trust me.
I warn ministers against making too large calculations on obtaining worldly wealth, for it is a fact
that the Lord is not often willing to trust them with
much money-he knows them too well.
The sons of Levi had no possessions among their
brethren; they were so well fed and supported in
their holy office that they did not need them;* their
office was their riches, and God designs that their
office shall be their riches still.t  Also, "they which
ministered about holy things, lived of the things of
the temple;" and God often shows us, by providences such as I have related, as well as by his word,
that ministers have no business in secular pursuits,
but that their office should be their sufficient wealth,
as "they who preach the gospel: should live of tho
* Num. xviii: 21.              t Matt. x: 9.
t 1 Cor. ix: 11-14.
237 
AUTOBIOGRAPHiY OF A PIONEER.
gospel, and give their whole time and all their
talents to the work.*
I now moved to Charleston, Iowa, and rented a
house, paying $2.50, the first month's rent, in ad vance. I commenced preaching to the people and
working at my trade. Moderate prosperity attended
me. Through my trade I bought the house I had
rented, and when I had lived in it for a year I sold
it for double what it cost. But even here I was too
thoughtful of the world, and had much coldness of
soul, which was manifest in my preaching through
the summer.
In the winter following, I held a meeting at New
Boston, three miles from Charleston.
On the second night of the meeting, after nine
persons had been received for baptism, two young
men came up, requesting to be baptized on the following Sabbath. I asked them to tell their experience, but they would not even make any attempt.
We tried to ascertain their feelings by asking them
questions, but they did not make any replies. I
thought it strange. Their cases were deferred, and
a committee was appointed to wait upon them, obtain more satisfaction, and report to the church.
We hoped that they were children of God, though
they seemed to be dumb ones, and I required of the
brethren to find some better evidence of their conversion before they were baptized; but that night
one of the most severe snow storms occurred that
I ever knew. On Sabbath morning it was bitterly
* 1 Tim. iv: 15.
238 
THE MOCKERS PUNISHED. 
cold; the snow in places covered the tops of the
fences, and when I attempted to get to the place of
worship, I floundered along in the snow for about
three hundred yards, but the cold was so intense I
was obliged to return, almost perished. This put a
stop to our meetings; and as the weather continued
severe they were not renewed, and some of the converts were not baptized until spring. It was afterward found that those two young men who  had
requested to be baptized on the following Sabbath,
were hypocrites, who had been hired by a certain
man to feign religion, and attempt what they did.
They might have gone so far as to have been baptized, but Providence prevented it. It was a bold,
God-insulting mockery, and they doubtless chuckled
over it among their wicked companions; but what
was the sequel? It is one which ought to be a
warning to all mockers. The next summer one of
those young men suddenly took the cholera while
at the plow-handles, dropped down in his furrow,
and was soon a corpse! The other was put in the
penitentiary for the commission of crime! Let the
wicked beware! God is not to be mocked with impunity; for he has declared that the way of the
transgressor is hard.* Those mockers both probably perished in their sins; so true it is that they
who sow to the wind shall reap the whirlwind, and
the hard-hearted and stiff necked "shall suddenly
be destroyed, and that without remedy."t
The same winter I was requested to hold a protracted meeting in Tuscarora, in Lee county, Iowa
* Prov. xiii: 15     + Prov. xxix: 1.
239 
AUTOBIOGRAPHY OF A PIONEtLR.
ft was a field which had been held for some time by
the Methodists and Presbyterians; but their efforts
had not been successful, and a couple of Baptist
familes having moved into the place, they wished
the Baptists to make an effort also.
We made the effort and enjoyed a glorious revival
season. It resulted in the organization of a Baptist
church of about fifty members, and some accessions
to the other churches.
An  incident occurred in connection with this
meeting which was rather odd.  A lady living in
the vicinity, who belonged to the Methodist church,
sent a messenger to me saying, that having been
sprinkled she was not contented, and that she
wished to be baptized.  This was no unusual occurrence, but the oddity was that she wished to receive
the ordinance at my hands and still remain in the
Methodist church.   The Baptist church was the
church of her choice, but her parents were opposed
to her joining it; and she wished to remain with
the Methodists until such time as she could unite
with us with less opposition. I sent her word that
I had no jurisdiction over the members of the
Methodist church, and had no right to molest
them, and furthermore, that she would violate her
church rules and make herself liable to discipline by
taking such a step, and I would not baptize her. I
heard no more from her for some time; but a few
days after this I baptized a considerable number of
converts. I knew how many were expected to be
baptized, but having a very short acquaintance with
the converts, and being very happy in singing and
240 
METHODIST LADY BAPTIZED BY MISTAKE.   241
talking, I did not take particular notice, and bap  tized every one who stepped forth.
When the baptism was over, I got into a wagon,
which was already well-loaded, to ride from the
water; but I had not been in long until the laugh  ing and talking of some of the passengers, in a sly
way, gave me a hint that something odd had hap pened, and I inquired what it was, when they told
me, to my surprise, that I had baptized that Metho dist lady! I felt embarrassed about the matter, and
went immediately to see her. It appeared that
what led her to take the course she did, was her
great anxiety, and this was her only apology. I
then told her that as we held baptism to be the
initiatory rite into the church, it followed that she
had, by. her own act in the step she had taken, come
into the church, and that we were obliged to regard
her as a member until her dismission, exclusion, or
death.  I told her, also, that as she only was responsible, she must take her own choice of the
chances. But still, instead of regretting what she
had done, she was tremendously pleased to find that
she was a Baptist, and thus the matter was settled;
she remained in the church, and made a good
member.
I believe that I have already said that I have
baptized as many as fifty-seven in one year, who had
been sprinkled or poured, and so I have been baptizing more or less of those every year of my ministry. I might give many incidents concerning such
cases. I will here relate one which just now occurs
to me as I learned it from a Baptist minister of my
11 
A'UOBIOGRAPHY OF A PIONEER.
acquaintance, and which shows the effect of studying
the Scriptures on doctrine; and as it is not so long
as the history of Theodosia, I deem it worth a place
here. The incident occurred not long since under
the brother's ministry, in a certain town in Illinois.
There was a Mrs. R * * *, an intelligent lady who
had been sprinkled in infancy, and though she did
profess to be a Christian, she had been raised, under
Congregationalist influences, to look upon her infant
baptism as a most sacred thing. While stopping
with a Methodist lady in town, she attended a series
of Baptist meetings, and was induced to give her
heart fully to the Lord. She greatly loved those who
had been instrumental in her salvation; but said to
the minister, when he afterwards called at the house
in which she was stopping, that however much she
esteemed the Baptist people, she did not see how she
could unite with theni, as they would require her
to be immersed, and she could not consent to that,
because, in the first place, it was mid-winter, the
river was filled with ice, and she felt that she could
not endure the trial; she thought her constitution
was not strong enough to bear the shock of the cold
water; but this was not all. The most serious
objection was, that if she should be immersed it
would be treating her infant baptism with contempt;
this she could not think of doing, as she held it as
most sacred and binding. The minister then asked
her if she was not willing to do anything which she
was persuaded that the Lord required of her. "Yes,
sir," said she, "I hope I would be willing, if neces sary, to die at the stake."
242
I. 
EFFECT OF READING THE SCRIPTURES.
He then asked her if she had ever searched the
Word of God carefully, to ascertain whether he
required her to hold to her infant sprinkling or not,
and whether he did not really require her to be
baptized. "I have not searched it closely," she
replied; "for I have always been well enough satis fied without it; but I think, though, that I can find
abundance of proof of my baptism in the Scrip tures." The minister then told her that he would
present no argument whatever, but that he wished
her to give all her spare time for the next two days,
in searching the Scriptures on the subject, and that
if she found any passages which sanctioned infant
sprinkling, or sprinkling of adults, for baptism, she
would mark them down on paper, for as he would
call again at the end of that time, he would like to
see them. He also remarked that as her friend, the
lady of the house, had been a Methodist for twenty
years and had been sprinkled, she no doubt believed
in it, and would aid her in finding the passages.
.This the Methodist lady consented to do; and expressing the hope that Sister R* * * would obey
whatever the Scriptures taught her, the minister
took his leave.
Mrs. R * * * was quite awakened to the subject,
and searched the Scriptures diligently; and as the
Methodist lady was a little piqued at the remarks
of the minister, she searched very carefully, also, for
the purpose of aiding her boarder to find infant
sprinkling; and for two days they gave the Bible
such close attention as they had searcely ever done
243 
AUTOBIOGRAPHY OF A PIONEER.
before. The result was that both of them were
surprised and disappointed.
When. the minister called again and wished to
know the results of their study, Mrs. R * * *, with
a hopeless look, pointed him to the passage which
speaks of Christ blessing little children, and the
baptism of the households of Lydia and the Philippian Jailer; but as she confessed that they afforded
no real proof, there was little to be said. A brief
outline of the Baptist views on Bible doctrine was
then presented to her, in the hearing of the Methodist lady, and a list of scriptural references left, with
the request that Mrs. R * * * would look them out,
read them thoughtfully, and act so far as her conscience, enlightened by the Bible, should dictate.
A few evenings after this, as candidates were
being received for baptism, Mrs. R* * * and the
Methodist lady both came up, related their Christian
experience, spoke of their confidence in Baptist
doctrines, and on the following Sabbath were both
immersed in the Mississippi river, while the ice was
floating around them; nor did they show the slight est alarm in receiving the ordinance, but declared
immediately after it was over, that they never felt
better in all their lives, either in soul or body.. Ever
since then they have been respectable members in
the Baptist church.
While I was pastor of the church in Charleston,
in the year 1856, one of our deacons, who lived near
the meeting-house, sold out his farm to Mr. R * * *,
whose family consisted of himself and wife, and five
or six children, who were old enough to attend to
244 
CONVERSION OF MR. R * * *.
religion.  Neither Mr. R * * * nor any of his family
were professors, though they were very respect able people. The wife and one of the daughters,
after they had been there a short time, became con cerned for their souls, and one day they were in duced to attend our covenant meeting. At that
meeting the power of God was manifest; they
sought religion, became hopefully converted, and
before they left the house were both received for
baptism.
The husband, who in the mean time was in the
field sowing buckwheat, observed that the meeting
was lengthy, and felt a presentiment that his wife
and daughter were acting some part in it, and it
gave him great uneasiness. As soon as meeting
was out, he went home and asked his wife in regard
to it. She then told him what she and the daughter
had done. As soon as he heard this he was very
much provoked, nor could his feelings be pacified.
Hie knew well enough that they had done right, and
yet he hated it with all his heart, and he became so
unhappy over the matter that he tried to sell his
farm, that he might move out of the country; but
he did not succeed, and thus the matter ran on until
the next winter. We then commenced a protracted
meeting. To this Mr. R * * * came a few times,
but it became t6o hot to suit him, and he grew very
much displeased with it, as it revived his troubles of
mind, and getting up his team he went off to a mill,
a distance of twenty miles, and remained away a
considerable time, visiting with some friends and
trying to sell his farm.  He became so anxious to
245 
AUTOBIOGRAPHY OF A PIONEER.
move out of the country that he put down the price
of his farm to a very low figure, and tried hard to
sell it; but as he could not find a purchaser, he
returned, after an absence of several days, hoping
that at least the meeting would be closed; but on
getting home he found, to his surprise, that it was
yet in filll blast, and what was more annoying still,
nearly all his family had joined the church!
Being prevailed upon to attend meeting that night,
he went, and tried to get into a back seat; but the
devil had all the back seats occupied, and the poor
man was pressed up pretty well forward into the
warm atmosphere, where he was obliged to receive
the full force of the sermon, without any whisperers
around him to prevent it.  When, finally, the sermon was ended and the invitation given, he rushed
to the anxious-seat, exclaining, " I can't stand it any
longer!"
Hle was afterward converted, and proved to be an
excellent Christian. In a short time he was chosen
to the deacon's office, to fill the old deacon's place,
which post he has filled with usefulness to the cause,
and dignity and honor to himself. This meeting
lasted about six weeks, and many of the leading
citizens were brought into the church, who remain
there to the present.
It is truly wonderful how the Lord, by his providences, often overrules the plans of men for their
own good and his glory, and it is no less surprising
how men of natural hearts will try to run from their
highest interests.
246 
MEETING AT KEOKUK.
One dear brother, who belonged to a church in
Illinois where I held a meeting, and who was one
of the main supports of the church, sold out his
possessions and started to Oregon; but he had not
gone far on his journey, when sickness and other
hindrances combined, compelled him to turn aside
and make his home, for the time, in Iowa.
It was so ordered that the community in which he
stopped was one in which there was no church or
religious interest. He began a little prayer-meeting,
invited the neighbors in, and prayed for them and
talked to them the best he could; and after he hard
continued these efforts for some time, a revival
began among them.
Hte then procured the assistance of a minister, who
united with him in his efforts, and in a very short
time they had a church in the vicinity which numbered over a hundred souls!
In the spring of 1857, some brethren who wished
to maintain a mission interest in the city of Keokuk,
about three-fourths of a mile from the First Baptist
Church in that place, sent for me to hold a meeting
at that point. I was so much engaged with cares at
the time that I thought I could not go, and refused;
but in about two weeks after this they came for me,
bringing a carriage to take me down, and declared
that they could not return without me.
-Their request was so urgent that it could not well
be refused, and I went with them. We began
meetings in a private house, as it was the only available place, and the Lord soon gave us souls for our
hire; but after we had preached a few evenings, the
247
I
a 
AUTOBIOGRAPHY OF A PIONEER.
crowd which would come could not get into the
house, and as some eighteen or twenty souls had
already experienced hope, who had been gathered
in by the meeting, the brethren thought that the
interest demanded the organization of a church at
that point, that we might work with more efficiency,
and make better arrangements for the up-building
of the cause.  Keokuk was a growing city, and as it
contained but one Baptist church, it was thought
that another was needed in a different part of the
place; but to this plan a strong opposition arose
from a certain quarter which was unlooked for, and
threw us into perplexity.
The source of this opposition, or its character, I
need not mention, but suffice it to say that it defeated
the plan for that time, and so discouraged our efforts
that we ceased them, and I went home.
248
4#1 
CHAPTER XXIII.
RETURN TO KEOKUK-A CHURCH ORGANIZED-ELECTED
PASTOR —INTERESTING PRAYER-MEETINGS -" BRIM  STONE CORNER "-GREAT PROSPERITY-BAPTIST COUN  CIL-PERSECUTION-STRUGGLES- SCRAPS  OF HIS  TORY CONCERNING BAPTISTS-DEFENCE OF THREE
MINISTERS BY PATRICK HENRY, AND HIS ELOQUENT
SPEECH- REFERENCES-A NEWSPAPER ARTICLE.
IN a few weeks from the time I left Keokuk the
brethren sent for me again. They had resolved to
go forward with the interest at all hazards, and had
rented a hall in which to hold meetings that would
seat three or four hundred hearers. We then renewed the attack on Satan's kingdom, and held a
series of meetings in the hall which lasted about five
weeks.
The Lord was pleased to hear the prayers of our
little company, and set down the right foot of his
power, and before the meeting closed we had baptized eighty-five converts. These converts, with the
few other brethren, then organized themselves into
a church. The newly organized body then elected
me pastor. I did not wish to take the post, but the
brethren would not hear a refusal,; and as Providence seemed to point out my duty in that direction,
11* 
AUTOBIOGRAPHY OF A PIONEER.
I movel my family into the city, and was installed
bishop of the new church.
During the first year we received fifteen or twenty
accessions more, and enjoyed a high degree of spiritu ality and prosperity.
The most marked feature of the church at this
period was its large and interesting prayer-rieetings.
As the members were nearly all new begin hers in
religion, I gave particular attention to the prayermeeting interest, and tried to get every one to attend
regularly, and pray and talk as much as possible.
We felt that they were the hope of the churc,h and
tried to leave nothing undone that could be done
to make them profitable and interesting.
These meetings were so lively and varied in their
exercises that they became a popular place of resort
for the careless on Sabbath nights, and the prayers
and exhortations were so often full of warmth and
fire, that the wags gave to our place of worship the
name of "Brimstone Corner."  The name, however,
did us no harm; it only made the place the more
noted and popular.
"Where are you going to-night, Lemons?" one
would ask as he would halloo across the street to
an acquaintance.
"I don't know," would be the reply, perhaps.
"Let's go down to Brimstone Corner, to. prayer,
meeting."
"Agreed," would be the answer, and off they
would go the prayer-meeting of the Second Baptist
Church.
250 
BAPTIST COUNCIL.
Thus scores came in to hear and to see who, it
was true, cared little for religion, but some who
came only to see and to hear went away to pray and
to weep, while the members greatly grew in grace
and waxed bold in the faith.
A strong attachment grew up within me for my
brethren, and I took such delight in laboring among
them, that although I had commonly thought that
my most useful sphere was that of an evangelist, I
felt so much encouraged as to the prospects of building up a strong and useful church, that when they
elected me pastor for the second year, with the
generous promise of $1,000, I continued with them.
During the next winter we prospered greatly.  I
held a great many night meetings, and we were
permitted to visit the river and baptize every Sabbath, for eleven Sabbaths in succession. When the
second year closed, the membership of the church
numbered two hundred souls. In the mean time we
had bought a good lot in the city, and got part of
the materials on the ground for building a good
house of worship. Though all this was done, under
God, in the short space of two years, it is the more
surprising that it was done in the midst of the most
determined sectarian opposition. Every inch of the
ground we gained was hotly disputed.
While I was laboring in Keokuk the First Baptist
Church had an unfortunate difficulty with a heterodox minister, by which means it was badly perplexed;
and after much embarrassment about the matter, it
finally called a council. This council, which was a
large one, and of which the Rev. N. Colver, D. D.,
251 
AUTOBIOGRAPHY OF A PIONEER.
was chairman, was composed of much of the first
talent of the West. As the minister in question was
non-fellowshiped; as such, by the council, for unsoundness in doctrine and practice, and also dismissed
by the church, the opponents of our doctrines in the
city, who had been wonderfully pleased at the manner in which the said minister, who was very popular
with them, had been setting aside the old Baptist
land-marks, claimed to have a strong sympathy for
him, and were loud in their denunciations against
the proceedings of the church and the council.  We
felt sorry that there was a necessity for his dismissal,
but it could not be helped. It was truly urged by
way of apology, that no denomination would be willing to sustain and nurse a minister to destroy its
own doctrines; but this apology was not heeded,
and when the council dispersed, it left us behind
with the bear to fight. The Pedoes presented their
charges against the Baptists with earnest declamations, and "piled them on and rubbed them in."
The attacks upon us were so simultaneous, that it
seemed that they were going to take us by storm.
They fondled the man as long as they could use his
case to create public prejudice against the Baptists;
but when their new harp was spoiled and became
useless, they forgot their sympathy and dropped him
in the mud, which doubtless disappointed and mortified him more than anything the Baptists ever did.
While going up a street one day, I was met by a
certain Pedobaptist elder, who opened his batteries
upon me in a style about as follows:
"Good morning, Pickard."
252 
PERSECUTIONS.
"Good morning," said I.
"Pickard, that Baptist council you had here was
a dreadful concern. The man who was chairman
was the most-corrupt and bigoted man I ever saw.
In fact I consider that the whole body was a corrupt
mess. Such persecution as they showed in their
deliberations and decisions haven't a parallel in
modern history."
"My dear sir," said I, "it must be then that you
have not read modern history very closely; for if
you had you would have read of some persecutions,
with which these imaginary ones you speak of will
bear no comparison."
"If modern history," said he, "gives any record
of more bigoted religious intolerance, I would like
to know it."
"Well, sir," said I, "as to the case of this minister, we have simply expressed our views of doctrine
and practice, and have withdrawn ourselves from
him, as the New Testament requires we should do,
from all those who walk disorderly.* We have
thereby merely sought to disabuse ourselves without
abusing him, and have left him free to enjoy his own
opinions, and unite with some other Christian body
which will be more in harmony with his views; but,
sir, history informs us that your Pedobaptist fathers
have locked the Baptists from their places of worship, and forbidden them to enter at their peril.
They have forbidden Baptist ministers to preach.
They have banished them from the country. They
* 2 Thes. iii: 6.
253 
AUTOBIOGRAPHY OF A PIONEER.
have whipped them at the whipping-post. And all
this has been done on American soil, mostly within two
hundred years! But, sir, let me tell you what all this
was for: It was simply for' denying infant baptism;
and the use of secular force in religious affairs/' " *
This was turning the tables wonderfully, and the
brother came very near collapsing.  He flew into a
splutter, declared he did not believe a word of it, and
left me with his feelings very much riled.
As we received frequent assaults, more or less of
this character, in public and private, which I thought
were prejudicial to the Baptist cause, I resolved to
stir up their pure minds by way of remembrance,
and to this end preached a sermon according to previous announcement to a large audience, on Baptist
history. My object was, inasmuch as the subject of
religious bigotry had created considerable interest
of late in the Gate City, to unmask it when and
where it could be found, and show what it was, and
whom it most concerned. In the discourse I related
and read numerous historical facts, by which I
showed that the Baptists, instead of being such intolerant bigots as some would like to make them
appear, had from the beginning of American history
and before, always insisted on liberty of conscience
in all matters of religion, to all mankind; and that
in our early struggles for deliverance from national
thraldom, their views and ideas were the very vanguards of liberty; t and that instead of their having
been oppressors of other sects, they had suffered the
t " Baptist Denomination," p. 333.
254
* Backus. 
PERSECUTIONS IN BOSTON.
most bitter persecutions from other sects on account
of their doctrines. As I think that two or three of
those historical quotations may benefit the reader
and enrich my book, I will here give them.
PERSECUTION OF OBADIAH HOLMES, IN BOSTON.
"Let us roll back the dial of the world to the
month of September, in the year 1651, and place
ourselves in imagination in one of the streets of old
Boston town. See! there is a crowd passing along
toward the place of public punishment and disgrace.
In their midst is a man, bound and handled by the
rude officers of the law as a criminal; but showing
in his meek upturned countenance no tokens of
guilt, and uttering with his lips the language of
Christian exhortation and prayer. Who is he?
What is his name? And what is the crime with
which he is charged?
"He is a minister of the Lord Jesus Christ, a
Baptist minister. His name is Obadiah Holmes, and
his crime is, that he has dared to preach the same
gospel and administer the same ordinances as those
which have been maintained on the same spot by
the beloved and venerated Stillman, and Baldwin,
and Sharp, in succession, now for more than three
quarters of a century. But see! his clothes are
rudely torn from his person by the coarse and brutal
executioner, and this minister of Christ is tied securely to the whipping-post.  Hark! he speaks.
' Good people all, I am now about to be baptized in
afflictions, that so I may have fellowship with my
255 
AUTOBIOGRAPHY OF A PIONEER.
Lord; and am not ashamed of His sufferings, for by
His stripes I am healed.'
" His voice is silenced for a moment by the cruel
thongs of the' three-corded whip,' dashing the
crimson gore from the quivering flesh of the man of
God; and again he cries aloud,'Though my flesh
should fail, and my spirit should fail, yet God would
not fail me!''And so,' to use the language of the
meek sufferer, in relating this cruel scene to his
brethren in England,'it pleased the Lord to come
in, and to fill my heart and tongue as a vessel full,
and with an audible voice I broke forth praying
to the Lord not to lay this sin to their charge, and
telling the people that now I found God did not
fail me, therefore I should trust him forever. For,
in truth, as the strokes fell upon me, I had such a
spiritual manifestation of God's presence as I never
had before; and the outward pain was so removed
from me, that I could well bear it; yea, and in a
manner felt it not; although it was grievous, as
the spectators said, the man striking with all his
strength, spitting in his hands three times, with a
three-corded whip, giving me therewith thirty
strokes.'
"A few days later, and that meek sufferer, bruised
and wounded so that for weeks he could only rest
on his hands and knees, might have been seen
stealthily threading his way through the forest wilderness between Boston and Providence, to escape
the constable, who, with a second warrant, was hunting again for his prey; and as he drew near to the
256 
PERSECUTIONS IN BOSTON.
Rhode Island asylum of freedom,* the voice of
thanksgiving and songs of praise might have been
heard' for miles in the woods,' where pioneers of
soul-liberty had gone to meet their suffering brother,
to thank God for his deliverance, and to pour oil
into his wounds.
0' It may serve as an index to the prevailing opinions, even in New England, two centuries ago, to
mention that when this act of cruel persecution was
severely rebuked in a letter from Sir Richard Saltonstall, in England, the Rev. John Cotton, author of
the reply to Williams, entitled'The Bloody Servant
washed and made white in the Blood of the Lamb,'
boldly justified and defended the whipping of
Holmes, and the right of the magistrate to persecute,
by the flimsy sophism that' if the worship be lawful
in itself, the magistrate compelling a man to it compelleth him to sin, but the sin is in the man's will
that needs to be compelled;' and at that time not a
minister in New England could be found, with the exception of the Baptists of Rhode Island, to dissent from the
views of Mr. Cotton, or to speak a word in favor offreedom to worship God!"
PERSECUTION OF A BAPTIST CHURCH IN BOSTON.
"On the 28th of May, 1665, Thomas Gould, a
member of a Pedobaptist church in Charlestown,
Richard Goodall, a member of a Baptist church
in London, and seven other humble disciples, after
* The Baptist Settlement of Roger Williams
257 
AUTOBIOGRAPHY OF A PIONEER.
wading through a sea of persecution, formed themselves into the First Baptist Church of Boston.
Fifteen years later, on the 8th of March, 1680, the
doors of their humble sanctuary were nailed up by
the marshal, and a notice posted thereon, warning
'all persons' against holding any meetings or opening the doors,'as they will answer the contrary at
their peril.' And the little despised band were compelled to meet to worship God under a temporary
covering in the yard of their meeting-house.
"But soon a brighter day begins to dawn.  Every
experiment has only proved the utter folly of attempting to control the conscience by coercive means. The
sun of soul-liberty, shining so brightly over the neighboring colony of Rhode Island, sends its rays beyond
the limits of the noble little State; and at length
light bursts into the minds of the ministers of Bobton, and they begin to look with a more favorable
eye upon the little company of Baptists in their
midst, who have so long and so nobly struggled for
'freedom to worship God.' The march of freedom
is onward, still onward, and the doctrine of Roger
Williams (the Baptist apostle of'soul-liberty,' or
'liberty of conscience,') is at last triumphant."
I might just add to the above, that a Baptist minister is now preaching regularly in the city of Boston,
whose pulpit is on the very spot of ground where his
brethren, for preaching the same doctrines he is now
preaching, were so shamefully scourged at the whipping post!
The Baptists have continued as the firm, unflinching, undeviating advocates for perfect liberty of con
258 
PERSECUTIONS IN VIRGINIA.
science to all the family of man.  Thank God! we
live to see this glorious principle triumphant in
America. May our children live to see it triumphant
throughout the world!
I will give yet one more quotation:
THE SUFFERINGS OF BAPTISTS IN VIRGINIA- DEFENCE
OF THREE BAPTIST MINISTERS BY PATRICK HENRY.
"Numerous instances of persecution for conscience's sake occurred in different parts of the
IUnited States, from the time of Williams' sufferings
onward to the Declaration of Independence, July
4th, 1776. In Virginia, as late as 1768-75, Baptists
suffered from Episcopal persecutions. Preaching
contrary to law was construed into a breach of the.
peace, and devoted ministers were incarcerated in
common with the vilest men. June 4th, 1768, three
men were arraigned as disturbers of the peace; and
the prosecuting attorney brought this charge against
them:'May it please your worship, these men are
great disturbers of the peace; they cannot meet a
man on the road, but they must ram a text of Scripture down his throat."'
The following instance of persecution seems to
have been one of the last struggles of the demon,
just before the Declaration of Independence. The
facts were published by John M. Peck, in the Baptist
Memorial, in 1845:
"Go back to the period just prior to the Declaration of Independence. Imagine yourself in the old
courthouse at Fredericksburg, Spottsylvania county,
"'" i' * i
259 
AUTOBIOGRAPHY OF A PIONEER.
Virginia. The king's judges are upon the bench,
in great dignity, and the king's attorney is present
to aid in dealing justice to all offenders. Numerous
are the spectators on the present occasion, for three
ministers are to be tried for no other offence than -
'preaching the gospel of the Son of God,' contrary to the
statute in that case provided, and consequently dis turbers of the peace. The thunders which soon re verberated in the revolution had begun their mutter ings, and many were the brave hearts in that audi ence indignant at what was transpiring, and at the
impending fate of those inoffensive men, which ap parently nothing could avert. But whilst the por tentous preparations are going on within the court house, a plain man dismounts his horse at the door.
This was Patrick Henry, beginning to be known as
a talented, patriotic lawyer. He had heard of this
approaching trial, and, true to his noble principles,
unsolicited he had ridden fifty or sixty miles from his
residence in Hanover county, to volunteer his services in defence of these prisoners. No one can tell
the feelings which agitated his noble heart at that
time.  What might seem to the common observer
of little consequence, the punishment of three unimportant men, to him was freighted with moment, as
embracing the principles of the revolution.
" As Henry entered the court-room, unknown to
most present, and attracting no attention, the clerk
was reading the indictment, in a slow, formal manner, in harmony with the august court assembled.
He pronounced the crime with emphasis-'for
preaching the gospel of the Son of God.' The reading
. e eee
!" "  -  
260 
DEFENDED BY PATRICK HENRY.
of the indictment finished, the prosecuting attorney
submitted a few words, all he thought necessary to
convict the prisoners, and all which would have been
necessary under ordinary circumstances. The judges
were about to pronounce the ordinary verdict of condemnation, when Henry, who had entered the bar
among the lawyers, arose, stretched out his hand,
and received the paper.  The first sentence of the 
indictment, which was being read as he entered,
and had fallen upon his ear, was-'for preaching
the gospel of the Son of God!' This was his key note.
He commenced:
"' May it please your worships: I think I heard
read as I entered this house, the paper I now hold
in my hand. If I have rightly understood, the king's
attorney of this county has framed an indictment for
the purpose of arraigning and punishing by imprisonment three inoffensive persons, before the bar of
this court, for a crime of great magnitude, as disturbers of the peace. May it please the court, what
did I hear read? Did I hear it distinctly, or was it
a mistake of my own? Did I hear an expression, as
if a crime, that these men, whom your worships are
about to try for a misdemeanor, are charged withwhat?' and continuing in a low, solemn, heavy tone,
'for preaching the gospel of the Son of God! Pausing
amid the most profound silence and breathless astonishment of his hearers, he slowly waved the paper
three times around his head, then lifting up his
hands and eyes to heaven, with extraordinary and
impressive energy he exclaimed,' Great God!' The
exclamation -the action -the burst of feeling from
'261 
AUTOBIOGRAPHY OF A PIONEER.
the audience, were all overpowering. Mr. Henry
resumed:
"'May it please your worships: In a day like
this, when Truth is about to burst her fetters -when
mankind are about to be raised to claim their natural
and inalienable rights-when the yoke of oppression
which has reached the wilderness of America, and
the unnatural alliance of ecclesiastical and civil
power is about to be dissevered-at such a period,
when liberty, liberty of conscience, is about to awake
from her slumberings, and inquire into the reason
of such charges as I find exhibited here to-day in
this indictment! * *'
"Another fearful pause; while the speaker alternately cast his sharp, piercing eyes upon the court
and the prisoners, and resumed:
"' If I am not deceived, according to the contents
of the paper which I hold in my hand, these men are
accused of' preaching the gospel of the Son of God!'
Great God!'
"Another long pause, during which he waved the
indictment around his head, while a deeper impression was made on the auditory.  Resuming his
speech-' May it please your worships: There are
periods in the history of man when corruption and
depravity have so long debased the human character,
that man sinks under the weight of the oppressor's
hand, and becomes his servile, his abject slave; he
licks the hand that smites him; he bows in passive
obedience to the mandates of the despot, and in this
state of servility he receives his fetters of perpetual
bondage. But, may it please your worships, such a
262 
"IF I A~i  NOT  DECEIVED, ACCORDIN(',  TO  THE CONTENTS OF THE PAPER WHICH   I   HOLD  IN  MY  HAND,  THESE MEN AIRE ACCUSED OF'IPREACH~' BB
GOSP ELT OF tTHiiTTEiI;Ti, TSOI1: OFI   Gott'                             GREAT TOD!" 
0 
DEFENDED BY PATRICK HENRY.
day has passed away! From the period when our
fathers left the land of their nativity for settlement
in these American wilds, for liberty-for civil and
religious liberty- for liberty of conscience to wor ship their Creator according to their conceptions
of Heaven's revealed will; from the moment they
placed their feet on the American continent, and
in the deeply imbedded forests sought an asylum
from persecution and' tyranny-from that moment
despotism was crushed; her fetters of darkness
were broken, and Heaven decreed that man
should be free- free to worship God according to
the Bible. Were it not for this, in vain have been
the efforts and sacrifices of the colonists; in vain
were all their sufferings and bloodshed to subjugate
this new world, if we, their offsprilng, must still be
oppressed and persecuted. But, may it please your
worships, let me inquire once more, for what are
these men about to be tried? - This paper says,'for
preaching the gospel of the Son of God!' Great
God! for preaching the Saviour to Adam's fallen
race!'
"After another pause, in tones of thunder he inquired,'What law have they violated?' Then, for
the third time, in a slow, dignified manner, he lifted
his eyes to heaven and waved the indictment around
his head. The court and the audience were now
wrought up to the most intense pitch of excitement.
The face of the prosecuting attorney was pale and
ghastly, and he appeared unconscious that his whole
frame was agitated with alarm; and the judge, with
a   tremulous voice, put an end to the scene, now be    12
265 
AUOBIOGRAPHY OF A PIONEER.
coming extremely painful, by the authoritative corn
mand -' Sheriff, discharge those men!'"
These quotations are but a little out of the mass
of such as might be brought forward to show the
character of the early Baptists of America, and the
persecutions they suffered in the cause of Christ and
soul-liberty, but I have not space for more, and will
point the reader who may wish farther reference on
the subjects to such books as "The Convert's
Guide," "Baptist Denomination," "Baptist Martyrs," "History of the Welsh Baptist," and "Benedict's History of the Baptists," etc.
It may be easily seen that from the abundance of
such matter, upon whichI couldlay myhands, and from
the stirring character of the subject itself, I could
readily present such thoughts, facts, arguments and
reflections, as would not only relieve the name of
our denomination from odium, but exalt it in the
eyes of the people, and show where the real bigotry
and persecution was, and where it always had been.
I made free use of historical quotations, and piled
on the applications, doing all in my power to make
them stand up before the people like a mountain of
glory. Whether I succeeded in this or not, one
thing is certain, we breathed more freely afterwards,
and by many were regarded with more respect.
While laboring in the Gate City an unpleasant
experience occurred with the same Pedo-Baptist
minister who was concerned with me in a debate at
C * * *. I preached a sermon in defence of Baptist
doctrine, and, as it had been previously announced,
this minister, who was then in the city, and who
.266 
NEWSPAPER ARTICLE.
did not want our doctrines defended, sent a reporter
to take notes of my discourse, with the view of making a reply to them. When he gave his discourse
in reply he declared, among other things, that he
did not believe that immersion was baptism at all,
and that no such thing was anywhere warranted in
the Scriptures. 
Immediately after this an article came out in the
city paper which in substance was about as follows:
"     P E R S O NAL.
"The Rev. Mr. * * *, who has lately been discussing the subject of baptism in this city, said, not
long since, near the town of C * * *, in the hearing
of many witnesses, while discussing the same subject there:'I wish to have it distinctly understood
that I believe in immersion as valid baptism, and I
believe it just as strongly as any Baptist brother
there is present; but I am going to show you that
there are other Scriptural modes of baptism.'
"He now tells us-in his last discussion:'I do not
believe that immersion is baptism at all; no such
thing i~ anywhere warranted in the Scriptures.'
"Will this divine now be so kind as to tell the
public which one of these two opposite statements
expresses his real sentiment?"
What his real sentiment was I never learned.
267
9
I', < 
CHAPTER XXIV.
BAPTISM OF A NUN, AND TROUBLE WITH THE CATHO  LICS-IMMENSE CROWD AT THE WATER-THOUGHTS
ON NUNNERIES- CONVERSION  OF AN INFIDEL  HOW IT HAPPENED-HIS EXPERIENCE-AN INFIDEL
CLUB BURNING THEIR BIBLES-THE CONVERTED IN  FIDEL CALLED TO THE MINISTRY-HIS DEATH-THE
SHARPERS OF THE LOWER RAPIDS, AND HOW THEY
MANAGED-WARNINGS TO YOUNG MEN-A THOUGHT
ON PREACHING-A WEDDING IN CHURCH-CONVER  SION OF MOST OF THE WEDDING PARTY-BAPTISM
OF A LANDLADY, AND THREATS OF HER HUSBAND  HOW IT ENDED-THE FINANCIAL CRASH OF 1857-8
-HARD TIMES-PROVIDENTIAL SUPPLY- REFLEC  TIONS.
WHILE I was preaching- in Keokuk, there was an
intelligent young Catholic lady, who was providentially employed in a Protestant family, through
whose influence she was induced to attend our
meetings. She had been well educated in a Catholic
convent, and had already taken the white veil in a
nunnery; but as she listened to the preaching of the
gospel, the Lord opened her heart to attend to the
things spoken. She repented of her sins in deep
croW, and after receiving suitable instruction in
the way of salvation, much concern being felt for 
BAPTISM OF A NUN.
her, she professed to have found peace in believing,
and requested baptism.
This was soon known to the Catholics.  The fact
of her having taken the white veil, and the expectation that she would soon take the black one, made
her case doubly aggravating to them. They looked
upon it as all awful affair, and raised a tremendous
excitement about the matter, declaring that if
they ever could get their hands upon her they
would give her such a baptism that she would never
want another.   They made so many threats of
violence that she was in fear for her life, and by her
own request we kept her secreted among us, to
preserve her from outrage.
On the other hand, her case found deep sympathy
with the Protestants, for they felt that in being
saved from taking the black veil she was rescued
from a fate worse than death itself. On the day
when she was to be baptized we had a number of
other candidates, and in view of the threats of the
Catholics, we found it necessary, in order to allay
fears and provide for general safety, to procure a
police-guard, as an escort, to march with us from
the place of worship to the river.
The First Baptist Church having a number of
candidates to baptize at the same hour, its congregation met us at the water; and as a general excitement had been produced in the city about the
threats of the Catholics, there was a grand rush to
the river to see the ordinance administered, or witness the row, if there should be one. The numbers
in the crowd of spectators that gathered along the
269 
AUTOBIOGRAPHY OF A PIONEER.
wharf were variously estimated at from six to
ten thousand people.  It was a motley throng
merchants, clerks, shop-keepers, mechanics, daylaborers, hotel-boarders, strangers, doctors, lawyers,
and preachers, Protestants and Catholics, saints and
sinners, gentlemen, rowdies, wags, ruffians, women
and children-all were there.  In fact, it seemed
that the inhabitants of the whole city, with all the
strangers in it, had been stirred together in one
vessel and poured out upon the river's side. It was
a stirring time; and as it afforded an extra opportunity to make an appeal to the people, it was
improved to the best advantage.   The Catholics
were present in pretty strong force, but they were
so overawed by the masses and the presence of the
city police, that they were obliged to hear the
appeal, witness the immersion of the nun, and content themselves as best they could with grating
their teeth, muttering their curses, and leaving us
unharmed.
The young lady was again kept out of sight for a
while, until the excitement seemed to have died
away, when she shifted her quarters, and I lost
sight of her, to see her, I suppose, no more; for,
some time after I left Keokuk, I learned that by
continued perseverance and repeated promises the
Catholics had finally succeeded, through the aid of
her relatives, in getting her among them again, and
placing her in a nunnery at Dubuque.
Truly, there cannot be a much greater folly, not
to say wickedness, in anything, than there is in
those abominable institutions called nunneries. To
270 
CONVERSION OF AN INFIDEL.
think of a young lady, who is just in the prime of
life's beauty and in the full glow of healthful
spirits, designed by her Creator for happiness and
usefulness in the world, thus coaxed, teased, and
befooled into a nunnery-to take the black veil,
live in imprisonment, in gloomy and solitary seclusion, under vows of perpetual chastity, all of which
is contrary to nature, to say nothing of what may
be her experience behind the veil-is, with me,
calculated to stir my pity, and move my soul to
feelings of abhorrence! Rather than see a daughter
or relative of mine take such a step, I would see
her in her grave! And I pray God that he may
thoroughly purge our land, by the saving power of,
his gospel, from all such hot-beds of iniquity.
While I was preaching very loud in our chapelroom one night, a young man, who was a stranger
in the city, was carelessly walking the street without any particular object in view, and overheard
me.  Supposing that something unusual was going
on within, motives of curiosity led him to turn his
course, and enter the sanctuary of God. While
listening to the discourse he was suitably impressed,
and then next night he came again.
While I was preaching the Lord applied the
Word with mighty power to his heart, and such
was his agony that he fell headlong upon the floor.
When I invited the seekers forward for prayers, his
physical prostration was such that he was unable to
go forward with the others, and I had to assist him
to the anxious-seat. When he was taken there, he
wept and cried aloud for me to pray for him. Being
271 
AUTOBIOGRAPHY OF A PIONEER.
very weary from vocal effort just at the time, I said
to him, "Compose yourself as much as possible, my
friend, and tell us who you are, what brought you
here, and let us know something more about you,
that we may be able to pray for you more intelligently."
He then related what in substance was as follows:
"I came from Ohio.   I have a pious mother,
who used often to warn me against wickedness;
and when I left home, some two or three years ago,
to try my fortune alone, she gave me a Bible, with
the request that I would keep it carefully and read
it often, and I promised her that I would do so.
I was soon employed in running on the river, and
ever since then steamboating has been my business.
This kind of a life has thrown me into the company
of rowdies, gamblers, drinkers, swearers, and nearly
every class of wicked persons, and I became a vile
sinner, wholly disregarding the counsels of my
mother, and entirely neglecting my Bible.
"Our boat lies up for winter at any town where
it happens to freeze in.  Last winter it froze in
at Quincy. While there I fell in with a lot of
young men who had formed an infidel club, and I
joined it. This club met occasionally and held
meetings. Its exercises consisted chiefly in speeches
and songs, which were sung in derision of religion.
At length a meeting was appointed, at which each
one of the club was to burn his Bible, and in the
mean time a song was to be gotten up by one of the
company, to be sung on the occasion, while the
Bibles were burning. Each one was to burn his
272 
AN INFIDEL CLUB BURNING THEIR BIBLES.  273
own Bible. When the meeting occurred the stove
was heated very hot, in mock representation of the
fiery furnace which was prepared for the burning of
the Hebrew children. We formed a circle by joining hands, and promenaded around the stove, singing the song, while the Bibles were burning. Only
one Bible was burned at a time, and when that one
was consumed, the circle would halt until another
one of the club would throw in his Bible, when the
singing and promenading would be renewed.
"When I saw the first one thrown into the flames,
it made me shudder! I thought of my Bible, which
had been presented to me as the affectionate gift of a
kind mother-of my promise to keep it carefully
and to read it- of her pious counsels, and of my
broken vows, until my feelings were distressed.
The circle of infidels seemed to me like a company
of damned spirits reveling in the orgies of hell.
My heart panted as I thought my turn would soon
come, and I feared I could not muster hardihood
enough to burn my Bible. I would have given
anything to have been away from the place, but
there seemed to me no chance for backing out; I
was ashamed to do that. I tried to encourage myself with the thought that some of my comrades
were, perhaps, burning a mother's gift, and that it
would be no worse for me to do so; but I found
little comfort in that.
"My turn came, and I threw the sacred gift into
the fire! As I saw its holy pages curl and squirm
as things of life amid the devouring flames, my
feelings were horrible, and I turned my eyes away
12*
4 
~~~~~~~~~~~~~~~6~~~~~~~~~~~~~ 
I I    I    I'                 \\\./
_ >~\~~~Th: _______ _ __
~ThL _________      __   ___   __ ____ I_
1,  TiE CIRCLE OF INFIDELS SEEMED TO DIE LIKE A COMPANY OF DAMNED SPIRITS REYELING IN TIE ORGIES  OF HELL. 
CONFESSION OF A CONVERT.
from the hellish sight! My thoughts and feelings
were not known to the others, however, and the
song and circle moved on until all the Bibles were
burned, and the remainder of the evening was spent
in ridicule, solemn mockery, and other kinds of
sinful mirth.
"I resolved, when I left the club-room that night,
that I would never enter it again; but as long as I
remained in Quincy, I could not rid myself of the
company and influence of those young men, and on
that account I was glad when the river opened and
let us away.
"This winter our boat is frozen in at Keokuk,
and I am spending the winter here; but somehow I
can't keep out of bad company, even here. I have
been gambling considerable, and have spent my
evenings chiefly at the saloons and card-tables.'I
was loitering about the streets last night; and as I
passed this way, I heard a man speaking very loud,
and turned in here to see what was the matter. I
went home and told my wife that I had been to
meeting, and was muLch interested, and she was surprised, supposing I had been to the saloons as usual.
I told her I was going to the same meeting to-night,
and persuaded her.to come along;" and pointing to
a woman who sat among the anxious, and was weeping bitterly, he burst into tears and said, " Here she
is, a poor sinner like myself," and burying his face
in his hands, he sat down exclaiming, "Oh, do pray
for her and for me!"
By this time God's people were all on fire with
interest, and we bowed together and had such a long
275 
AUTOBIOGRAPHY OF A PIONEER.
and earnest season of prayer as seldom occurs I
then dismissed the assembly, that we might go to
our homes; but such was the interest that the peo ple would not leave, and we had another season of
prayer. I then dismissed the second time, but they
would not leave yet; and such was the prayerful
interest, that we did not disperse until near two
o'clock in the morning, when I finally dismissed for
the third time. It was a praying, struggling time,
indeed; the souls of the praying people were unusually humbled at the altar in behalf of all the seekers
present, for there were several others, but more particularly in behalf of this young man, for we felt
that he had walked to the very verge of the pit; but
even then we were obliged to leave him sad and
unsatisfied. Before the next night, however, he
came into liberty and great joy.  Blessed be God!
It made rejoicing in heaven and on earth.
His wife and he afterward joined the church. He
was ever after a devout Christian, was much beloved
by the brethren, and finally began to study for the
ministry. He was a man of marked intellect, and
of great promise; but before he entered upon his
proposed mission of love, the Lord took him, and
he was not.  He took the consumption, sank to his
grave, and went home to die no more! His wife
still remains to weep upon these mortal shores, but
lives as a sincere Christian, in expectation of a happy
reunion, to enjoy which may God finally bring us
all. Amen, and Amen!
Gamblers and counterfeiters used to swarm about
Keokuk, Montrose, and Nauvoo, in unusual num
276 
THIE SHARPERS OF T]EE LOWER RAPIDS.   277
bers. Keokuk was one of the chief emporiums of
the West, and travelers to and from all points of the
compass halted there, and boats unloaded their
freight there. In some seasons of the year, when
the water was low, all the steamboat passengers
were obliged to land at Keokuk or Montrose, and
pass around the "lower rapids" by land. Those
scamps swindled and gambled their living from the
traveling public, and were always watching like so
many sharks for a'chance to gull somebody. They
would draw a stranger on unsuspectingly, by form ing his acquaintance, getting him into a saloon, un der the pretext of taking only a social glass, then at
the billiard or card table to while away a little time,
or lead him on by other artful devices until he would
become intoxicated with liquor or excitement, when
his capital would be wrecked, his character and
prospects ruined, and he would be ready to curse
God and die! These fellows frequently shifted their
quarters up and down the river from Montrose to
Quincy, and sometimes when these places got too
hot for them, they would retire from travel awhile,
and hive up among the New Jerusalem saints at
Nauvoo.
Many are the unwritten histories of the remorse
and ruin of men, which had their origin and progress
in the crafty doings of those deceitful rascals. Several such wrecks of humanity were saved from the
jaws of death by our meetings. Many are the young
men of promise who have forsaken the sober and
pious counsels of their fathers and mothers, contemned their Bible, and have been caught in the 
AUTOBIOGRAPHY OF A PIONEER.
webs and wiles of those wicked men; and I would
to God that the experience related by the young
man in our meeting would prove a timely and solemn
warning to all young men who may read it. Young
man! beware, lest you fall into the. same evil net.
Notwithstanding our wholesome laws, such characters haunt our principal towns and cities even yet,
and it is an easy matter to fall into their company.
They may be seen hanging about those mouths of
hell, called saloons and groceries; and I beseech
you, young man, for the sake of your friends, and
for the sake of your own soul and body, to shun
them as you would a cave of venomous reptiles;
shun the cup they drink, and the foul dens they
inhabit, if you have any care for your own welfare,
for time or for eternity. Their very steps take hold
upon death, and you cannot get nearer to the pit of
hell upon this earth than by entering those groceries
and saloons.
The experience which has been related is suggestive of another subject-the true style of preaching.
If this young man had not overheard my preaching
from the street, and had not supposed that something
was the matter, he w6urd not have come into the
meeting; but as it was, he did come, and he found
out that something was the matter sure enotgh, and
the Spirit showed him that the matter was at his
own heart, the very last place he would have thought
of looking in order to find it. I will not be so presumptuous as to attempt giving a full discourse on
homiletics; but a practical thought or two may not
be amiss. The delivery should ordinarily be in a
278 
A THOUGHT ON PREACHING.
voice so strong and full, and with a pronunciation so
clear and distinct that the hearers may understand
all you say, without the effort of straining their ears
to hear. If such an effort is necessary, the passive
hearers, who compose a large part of every audience,
will receive no benefit. I suppose I must have been
preaching quite loud when the young man heard me
from the street; so that, in this case at least, it may
be truly said that loud preaching was a means of
great mercy.
On one occasion, when a house of God was
thronged, and so many were standing around the
windows outside that those who were the most distant
from the pulpit were unable to hear the low voice
of the preacher, sufficiently to distinguish one word
from another, he at length lifted up his voice, and
emphasized the single word "LOST!"  There was
one wicked man, who, with others, clearly heard the
word pronounced; and though it was the only one
which he understood during the whole sermon, it
slew him as a sinner.. The Spirit applied that word
to his soul - "LOST!" The word seemed to echo
in his ears. Hie tried to feel indifferent, but he could
think of nothing but the word" LOST!"  It suggested
to him the future woes of the damned, and sounded
through his soul as if it were a death-knell from eternity to his immortal spirit, to summon him to the
regions of endless death. HIe tried to sleep, but that
terrible word "LOST!" was ever before his mind as
plainly as though it were written in flaming letters of
fire upon the skies. He became miserable, nor did
1.
279 
AUTOBIOGRAPHY OF A PIONEER.
he find rest until as an humble penitent he sought
for mercy at the feet of Christ.
"So then faith cometh by hearing, and hearing by
the Word of God;" *and says God to Isaiah, "Cry
aloud, spare not, lift up thy voice like a trumpet,
and show my people their transgressions, and the
house of Jacob their sins."t The word " lost" was
the only word in that sermon which could have possibly done that sinner any good, for it was the only
one he heard. It is true that God might convict a
sinner by so faint a sound as the hum of a bee; but
this is not His plan, for it has pleased Him, "by the
foolishness of preaching to save them that believe."I
Let us see to it, then, that as ministers we preach it
truly; that we be not downy-mouthed and timeserving; that we do not cushion the face of God's
gospel hammer with finery, to prevent its blows
from hurting, or that we do not deal with sinners
with gloves on our hands-we are too near eternity
for trifling thus; but let us present the bare-handed,
sin-killing and sin-provoking truth, in that plain,
pungent, earnest style that will search the sinner's
heart, show him his sins, awake his conscience, and
alarm his soul; "not with enticing words of man's
wisdom, but in demonstration of the Spirit and of
power." ~
One evening during my pastoral term at Keokuk,
just as I had closed a sermon to my congregation,
ten gentlemen and ladies who were fashionably
* 1 Rom.  x: 1i.
t1 Cor. i:21.
4.
280
t Isa. Iviii: 1.
~ I Cor. ii: 4 
A WEDDING IN CHURCI.
dressed entered the congregation, walked up the
aisle, and pressed toward the pulpit. As they were
entire strangers to me, I was utterly astonished at
their maneuvers, especially at their coming into
church at such a time of night, when the meeting
was nearly out. One of the party stepped up and
reached me an unsealed envelope. As I opened it
the mystery was solved. It contained a marriage
license, in which was inclosed five dollars. After
telling the audience what was to occur, I invited
the bride and groom to step forth, which they did,
each with an attendant, when I repeated a marriage
ceremony, and pronounced them one until death
should separate them. After the closing ceremonies
I exchanged greetings and well-wishes with the
newly-married pair, and said to them, that as they
had now been, as I hoped, happily united with each
other, I prayed that they might also both be wedded
to Christ.  Said I, "We are now holding meetings
here every night, and I offer you my warmest invitation to come out and attend them; their object is
to do the people good, and I hope they may prove a
great benefit to you." I was then introduced to
each one of the company, and invited them all to
attend our meetings. One of the females, who was a
fine-looking, portly, fashionable lady, was, I was
told, the landlady of a hotel in the city.
After this the company attended meetings for
many nights in succession; the Lord gave repentance, and one after another sought the Saviour until
nearly all of them came out in religion. It was in
the winter time, and when the landlady was soon
281 
AUTOBIOGRAPHY OF A PIONEER.
after received for baptism, to be baptized the following Sabbath in the Mississippi, her husband, the
landlord, sent me a word of warning, to the effect
that if I baptized his wife in that way, he would
surely shoot me. I did not know the landlord, and
on getting this word I talked to the brethren about
the matter. They said he was a resolute and desperate man, and that they scarcely knew what to
advise me. All the brethren and sisters who were
knowing to the message felt uneasy; my wife, in
particular, felt quite dubious, and very much questioned whether or not it was my duty, under the
circumstances, to attempt to baptize the lady; but
on deliberation I concluded that it was my duty to
baptize her, as well as all others who believed in
Jesus and asked it at my hands, because it was the
command of God; and feeling satisfied that while
acting in obedience to Him, He would preserve me,
I resolved to administer the ordinance and leave the
result with Him.
When the congregation finally adjourned to the
river, circumstances seemed to have combined to set
forth the attempt in the most unfavorable light. It
was raining in torrents; and a strong east wind,
which was driving the rain in our faces, had also
drifted the mush ice upon the shore so thick that
we had not a little perplexity and delay in opening
a baptistry through it; but we finally succeeded,
and the landlady and several others were baptized,
without our being molested by any shooting.
The wife of one of the deacons afterward went with
her in an omnibus to assist her home, and to their
282 
HARD TIMES.
surprise, when they arrived the husband waited upon
them at the door, received them very kindly, and
said nothing about shooting, nor did he ever afterward. But the Lord soon shot him. He came out
to the meeting, was soundly converted to God, and
the very next Sabbath he himself was baptised!
Thus through the medium of a wedding in church
were a number of souls brought to Christ. I am
glad to see that the custom of having weddings in
church is becoming more common, and I wish that
it might everywhere prevail.
The financial crash of 1857-8, and the hard times
which followed during my stay at Keokuk, made
my thousand-dollar salary come up minus. My
brethren and friends would have gladly paid it, but
they were nearly all either entirely bankrupt or
almost hopelessly embarrassed, as were other people
generally, and during my stay I shared embarrassments with them. Living in the city was expensive,
and we were often taxed to our utmost to keep up a
decent appearance, and hold out in the struggle to
keep our heads above the waves. In such seasons
the believer realizes more than commonly that
"God is our refuge and strength, a very present
help in trouble." *
I recollect that about this time, when our larder
had run almost as low as that of the good widow of
Sarepta once did,t and while I was sitting onL my
porch one day, wondering how I should provide for
the wants of the morrow, a man drove up and in
*  2 lKings iv:2.
283
* Psalm x1:1. 
AUTOBIOGRAPHY OF A PIONEER.
quired, "Is this where the Rev. Samuel Pickard
lives?"
Said I, "Yes, sir."
Said he, "I was ordered to leave you some flour
and other things. Where shall I unload them?"
I told him that he must have got the wrong name
and come to the wrong place, as I had ordered no
such things from any one; but he said that he had
no doubt about the matter whatever, and that he
knew that the things were for me; so he unloaded
them and went his way.
I never could learn who sent the things; but it
was a good and timely store of substantials, which
fed us many days, and we ate it with gratitude to
the unknown donor, in remembrance of Him who
fed Elijah by the ravens,* and in realization of the
divine counsel and promise, "Trust in -the Lord,
and do good; so shalt thou dwell in the land, and
verily thou shalt be fed." t
HIad I space, I would further illustrate these and
their kindred Scriptures by many incidents which
I could give; but I have not, and I refer the reader
to "Muller's Life of Trust."
* 1 Kings xvii: 6.
284
t Isa. xxxvii: 3. 
CHAPTER XXV.
UNDER APPOINTMENT OF THE HOME MISSION-VISITING
ASSOCIATIONS-FINDS A VERY MISERABLE LODGING —
CHICKEN AND POTATOES, ETC.-LIBERALITY OF WEST  ERN BRETHREN.
IN the spring of 1859, I took an appointment from
the Home Mission Board of New York, to labor as
a traveling missionary or evangelist in south-eastern
Iowa, and was succeeded in the pastorate at Keokuk by a Brother B * * *, of Missouri. He had
helped us to a considerable extent in revival efforts
while I was pastor, and we supposed him a suitable
man; but the subsequent history of the Second
Church was unfortunate.  The settlement turned
out unhappily for both pastor and church; but as
this is no part of my narrative, I will not dwell
upon it.
My principal field embraced Lee, Jefferson,
Henry, and Van Buren counties; though I was at
liberty to visit any section in the south-eastern part
of the State. My business was to hold meetings
with feeble churches, preach in destitute places,
and organize new churches.
My salary was to be $600 a year, a part of which
I was to raise on the field, and the remainder to be
paid by the Board at New York.
I now felt that I was in my chosen element. I
16 
AUTOBIOGRAPHY OF A PIONEER.
moved from point to point, holding protracted meet ings, and though I worked hard I enjoyed it greatly.
During the year I traveled a great many miles, held
many meetings, organized several new churches, and
baptized a great many persons.
The statistics of my labors for this year I cannot
now remember. I sent in a report of my labors to
the Home Mission Board, and afterwards saw it
published in an Eastern religious journal, but can
not now lay my hands upon' it.
During the fall of this year I visited seven Baptist
associations in tie western and more sparsely populated part of the State. On getting pretty well
back, the roads were few, and the accommodations
for travelers were miserable.
While making one of those tours westward to
attend the meeting of the E * * * Association, having sent appointments ahead along the route for
preaching, with the view of improving the time, I
preached at a town called Chariton, in the evening,
where my traveling companions were increased
until our company was eight in number, including
our beloved father W * * *, who was an aged minister, and his wife.
The next morning at sunrise we all set out together to go to the place of the association, which was
yet about forty miles distant. We had two preaching
appointments on the route during the day, and as the
roads were bad, and the weather warm, we had to
travel slowly, but had to keep moving in order to
meet them, so that we could not possibly find time to
stop for feed or dinner.  At 4 o'clock, in the place
286 
VISITING ASSOCIATIONS.
of our last appointment, we found only about twenty
or twenty-five persons present. We were all nearly
worn out with traveling, and were weak from hun ger, but it fell to my lot to preach, which I did the
best I could under the circumstances. After we had
attended to a few items of business with the church,
relative to the association, I announced to the breth ren that we had all traveled hard since sunrise
without feed or dinner, and that as both ourselves
and our horses were faint and weary, we wished
that they would provide us with refreshments as
soon as possible.
At this a large, brawny, overgrown, double-fisted
brother, with an oval face and long snarly hair,
arose and said, "I want you all to go home with
me; I have a plenty for you, and of that that's
good."
"But," said I, "here are eight of us with our
horses, can you accommodate us all?"
"Yes," said he, "I can accommodate you all, and
more, too, for I have a plenty, and of that that's
good."
Said I, "that is all that we can ask for."
After dismission I inquired of him, "In what
direction is your house?"
"It's right on in the road to the'sociation," said
he; and putting a sheepskin on the back of his
Rosinante, he mounted it and said, " Now jest foller
me, and I'll show you through;" and away we went.
We did not like the slovenly appearance of our
guide, but he had talked so encouragingly about
having an abundance, "and of that that's good,"
287 
AUTOBIOGRAPHY OF A PIONEER.
and seemed so hospitable, that we thought that,
perhaps, after all every thing would be well when
we got to his house.
We had not thought it worth while to inquire
how far it was to his place, but supposed, of course,
that it was but a short distance, and as we expected
to alight at his door in a few minutes we were
cheered, as with our aching bones and hungry
stomachs we thought of a comfortable resting-place
among his plenteous stores, where there was "a
plenty, and of that that was good;" but to our surprise and disappointment he kept going on, and still
on, mile after mile, until our poor tired and hungry
horses were almost ready to drop from exhaustion.
Night set in. We finally asked him how much farther it was.  Said he, "It's only a little ways ahead
now; we'll be there dreckly;" and we urged our
jaded beasts onward. It grew quite dark, and yet
no signs of a friendly light or cheerful hearth
appeared. We were ready to despair.
"Aint we nearly there?" shouted one of the com
pany.
"Yes," said the guide, "it's only a leetle ways
further."
We kept on, but the " leetle ways" got very long,
and the darkness and the bad roads made it seem
longer still.
I was beginning to fancy that possibly some willo'-the-wisp, or other apparition, was leading us away,
to be lost and starved in the wilderness, when at
last we saw a light! Our spirits raised at the sight;
but on getting to it, what was our disappointment
288 
FINDS A VERY MISERABLE LODGING.
when we found that instead of taking us to his
house, he had taken us to a place which was crowded
with people who were expecting to hear us preach!
Said I, "Brother, where is your house?"
"Oh," said he, "it's further on."
"How far off is it?" I inquired.
"Oh, it's only a couple of miles-" said he, "and as
soon as this here meeting's out we'll go and have
supper as quick as possible."
There was no help for us: the people who were
there were eager to hear a city preacher, and we
thought it might be hurtful to disappoint them, so
we all went in to the meeting.
It fell to my lot to preach. I was so weak and faint
that I did not see how I could do it, but there was no
chance for retreat: I was pressed into the service, and
was soon discussing the things of the gospel. As I
advanced in the discourse, the people listened with
such marked interest that it so inspired me to unusual effort, that my soul soon forgot the body and
reveled among the delicious things of the Scriptures; nor did I think of our mortal wants for upward of an hour.
We then dismissed, and again followed our guide.
Oh, what a long two miles it was to our guide's house!
The night had grown darker and more cloudy,
the roads got worse, and to add to our discomfort,
we kept getting lost from the guide, who would persist in keeping too far ahead, so that we kept continually getting lost from the track, which obliged
us sometimes to get out and feel about on the
13
989
j',, 
AUTOBIOGRAPHY OF A PIONEER.
ground to find it, and to keep hallooing back and
forth to know where we were.
At last we pulled up by a miserable cabin which
seemed to stand in the edge of a field. It was wonderfully open at the top and had a repulsive appearance, but —" Drive in the yard, brethren," said the
host, who had just let down the rail fence.
"Just onhitch there, brethren."
" Where shall we put the horses?" asked one.
" Why you'll have to hitch'em to the fence! I'm
sorry to say, I haint got any barn or stable."
" Well, we must water them," said one, "for they
are almost famished. Where is your water, brother?"
"Well, I haint got any just right here, but down
the holler a piece there's good water, and we will
take the horses down there."
"How far is it," I inquired.
"It's only about a half a mile," said he.
"Well,' said I, "I think that is a good distance,
if you have to carry it so far for family use."
"Yes," said he, "but there's plenty of it when
you get there."
We felt that the horses must have some water,
and, he leading the way, we ledthem behind us, and
after groping our way down a dark hollow for what
I thought a very long half mile, we found plenty
of water, " and of that that was good."
When we returned, there were as yet no signs of
life about the cabin; the family seemed to be asleep,
and we found Sister W * * *, the aged lady who
was with us, still sitting quietly and alone in her
husband's vehicle.
290 
FINDS A VERY MISERABLE LODGING.
"I'm sorry I haint got any corn for your horses,
brethren, but I've got a stack of prairie hay there,
so jest help yourselves," said our host.
"I Have you no grain of any kind?" I asked.
"No," said he, "I haint got a bit; but that's
mighty good hay, and there's plenty of it, and you
can jest take all you want."
This was, to me, the worst misfortune yet. I had
a noble horse, and he had been in the shafts since
sunrise, traveling on heavy roads, without a bite to
eat, and such was the case with all the horses; but
it had to be endured, for we knew of no place
within our reach where we could better it, and we
tried to content ourselves as best we could in feeding
them on dry hay.
We were then invited into the cabin by our host,
who, for the want of chairs, set us out some benches
made of split puncheons.
The next want was a light, that we might see
each other's faces; but there was neither lamp nor
candle, and our friend went out leaving us all in the
dark. As he was absent some time I began to
wonder at such a strange and apparently impolite
movement; but at length the mystery was solved.
HIe had been to the wood and gathered a back-load
of dry brush, which he threw into the large fire-place,
where it was soon roaring and crackling with a
tremendous blaze and giving light in abundance.
We now began to take a survey of our quarters.
The house was built of logs, and had but one room
and one door, which was made of clapboards and
swung on large wooden hinges. There was but one
291 
AUTOBIOGRAPHY OF A PIONEER.
small window, to accommodate which one or two logs
had been chopped out from one of the walls. For
further ventilation, however, the roof, which was
only partially covered with clapboards, was so open
as to admit a handsome view of the sky and beautiful stars. The floor was made of broad puncheons,
one of which I noticed was broken, leaving a hole
large enough for a man to fall through. It looked
dangerous; I wondered that some of us had not
stepped into it when we first came in.
The north end of the house was mostly cut out
to make room for the chimney, which was a huge
pile, built of logs, sticks, stones and mud.   A
vacancy by the chimney, on the outside, had been
thoughtfully improved into a chicken roost.
But our survey was soon disturbed in a way which
was unlooked for. The burning brush waked up
a host of flies, and bugs, and other vermin from all
quarters of the cabin. I verily believe there must
have been a bushel. They lighted on our hands
and faces, and tried to creep into our nostrils and
ears, and furnished us with unceasing employment
and annoyance.
The house had but two beds, if such they might
be called, and to one of these our host went and
waked up his wife.  She gave a yawn or two, and
then crawled out.
She evidently had not taken off her clothes when
she went to bed, for she put none on when she got
up. She had dirty flaxen hair, which hung in
strings and snarls about her head, and looked as
though it had not felt a comb for a year; her feet
292 
FINDS A VERY MISERABLE LODGING.
and ankles were about the color of prairie mud.
Her dress-sleeves were but five or six inches long,
and those short patterns were torn into many slits
and strings, each of which was so stiff with grease
and dirt that it would have stood alone with very
little help. When she was fairly upon her feet and
had begun to move, I estimated her neat weight at
something over two hundred pounds; and when she
walked across the floor, it explained the circumstance of the broken puncheon.
As we thus became introduced to her, our prospects of getting "a plenty and of that that was
good," were forbidding. She made a fire in a stove,
in one corner, and got it very hot, and then threw
more brush into the fire-place, to revive the light.
The two fires now combined, as the weather was
very warm and the room small, made the heat most
oppressive to all, except the bugs and flies, which
were more active and lively than ever. She then
went to the bed and waked up the oldest daughter,
whose name was Kate. When she arose she proved
to be a chip from the old block.  Her height, dress,
and general appearance much resembled those of
the mother, though she was not quite so fat.
Our attention was now arrested by a terrible
fracas among our chimney neighbors, the chickens,
who began to flutter and squall for dear life. We
prophesied as to the cause of the disturbance, and
our prophecy was fulfilled when the brother threw
a large Shanghai rooster on the floor before us, with
its head off. I thought it a pity to have killed him,
for he seemed to be a real old stand-by. Kate was
293 
AUTOBIOGRAPHY OF A PIONEER.
sent to the potatoe-patch for further supplies;
and a pot of water was set on to scald the rooster.
When the water was hot, the cook set the pot on
the floor, plunged the chicken into it, and after due
examination to see that it was well scalded, she
stripped the feathers off with a vengeance, and threw
them into the fire; and as she was not over particular, she was soon ready to dissect it.
She then got down to it on her knees, and cutting
it enough to admit her hand, she reached in, and
with one mighty surge she jerked the whole inside
from the carcass, and threw them into the fire also.
The smell of the burning offals now became very
offensive, and some of the company stepped out for
fresh air, but I was too deeply concerned about the
destiny of the chicken to borrow trouble about such
trifles, and I was determined to stay by it until the
last.
The cook then put the chicken into the pot,
without washing or singeing, and poured a good
quantity of water in with it, with the view of makinlg soup. She then inquired of her husband if
Kate liad not got back; and as he said "no," she put
the pot aside and sat down. I wondered why she
did not set on the chicken and have it cooking,
but it appeared that all culinary operations had to be
suspended until Kate returned. After a while she
began to get restless, and inquired again for Kate;
but she had not come.  I inquired how far it was
to the potatoe-patch, and learned that it was on the
far-end of the farm, at the distance of about half a
mile. I suggested that, as it was so far and so dark,
294 
THE ARRIVAL OF KATE.
she might have got lost, or that something else
might have happened her, and that probably
some one ought to go and hunt for her; but
her father thought she was in no danger, because
she was so well acquainted with the neighborhood.
It was now after midnight. I felt sorry for Sister
W  ** * *, the aged lady who was with us, as she
seemed scarcely able to hold uip her head; but there
was no chance but to wait, and to pass the time in
the most pleasant manner possible, I fell to relating
anecdotes and stories.
Suddenly the cook took a new impulse. Getting
a large, old-fashioned buckeye tray, she filled it with
meal and water, and setting it on the floor, she
kneeled down beside it and with her hands mixed
it into a tremendous batch of corn-dough; then getting a large dripping pan, which was about four
inches in depth and capacious enough to hold a
peck, she piled the dough into it as long as she
could make it lie on, and set it in the stove. She
then inquired again for Kate, but no Kate came yet.
We knew well enough that it would take until near
daylight for such a huge mass of corn-dough to
bake, but we tried to feel resigned.
Finally, Kate made her appearance with a basket
of fine large potatoes; it was a welcome sight to us,
for we thought that if we could eat nothing else
we could eat some of them. But the mother and
daughter peeled them and sliced them without
any washing, and, alas! threw them into the pot
with the rooster!
295 
AUTOB3IOGRAPHY OF A PIONEER.
After the large coffee-boiler was-put on it was
about two o'clock, but everything was now fairly
underway; the rooster was boiling, the "dodger"
was baking, the table was being set, and matters
generally looked encouraging.
Supper was finally set -sooner than we expected.
There was a scarcity of dishes, but we easily managed that by accommodating each other in the way
of exchanges. The coffee was poured, but it tasted
and smelled so badly that one sip was enough. We
tried the chicken and potatoes, but the whole mess
was so slimed over with pin-feathers, and looked
and smelled so dirty and disgusting, that none of us
could eat a bit of it. Our last chance was the cornbread. This the woman cut and passed around, but
we found that only a slight crust of about an eighth
or quarter of an inch in thickness had been baked,
while the remainder was nothing but dough. We
thought that we must try to eat something, as we had
told them we were very hungry, and for manners'
sake we tried to nibble on the crust, but it was a
sickly nibble. Seeing me shove back my coffee,
the cook said that if I did not like coffee she could
give me some buttermilk. I told her I was very
fond of buttermilk, and would thank her very much
for a bowl of it. She then took a vessel, and going
to the churn, which was standing open, she brought
me about a quart. When I attempted to take a
sip, I noticed some flies in it, and as I set down
the bowl and took a knife to lift them out, I happened to stir it a little, and found that from top to
bottom the whole mess was a perfect mixture of
296 
AN UNPLEASANT NIGHT.
flies, bugs, and buttermilk! I had for some time
been trying to coax my stomach to be quiet, but
this was too much; I hurried out of doors, feeling
most deathly sick, and had a hard spell of vomiting.
The rest of the brethren minced away at the table
for a few moments longer, but could eat scarcely
anything.
When all had left the table, the mother went to the
beds and awakened the children; and they tumbled
out one after another until we saw quite a squad of
dirty, half-naked urchins about the room. When
they first saw us they looked all over amazement
and stupefaction, but in a few minutes they were all
around the table, and seemed to have forgotten us
entirely in the luxuries of the extra meal that was
before them. The repast was a sweet one for them,
and in a very little time nothing was left of the old
Shanghai but the naked hulk. The corn-dough
was all eaten, and the soup and potatoes, and every
thing on the table, were licked up as clean as a kittoX
would lick a saucer.
The table being set aside, beds were spread upon
the floor, and soon all were trying to sleep, but the
bedding smelled so sickening that I had not lain
long before I was obliged to hurry out of doors and
endure another hard spell of vomiting. I sought for
some place where I might lie down about the premises, but I could find none except where I would be
exposed to the night air, which I dared not be. I
went in again to try my bed, but it was no use; I
could not endure the stench.  Oh, what a long night
tt was!
13*
297 
AUTOBIOGRAPHIY OF A PIONEE,'
Fortunately necessity was the mother of invention. I laid my valise about two feet from the bed,
as a support to my head and shoulders, and poking
my feet and legs under the cover, I put my handkerchief over my nose, and thus managed to bunk
down under tolerably sweet circumstances. However, I could not get a wink of sleep, nor did my
companions, generally; and as soon as daylight
appeared we excused ourselves from staying to
breakfast, and pushed on to the town of L * * *, a
distance of fourteen miles, where we fed our horses
bountifully, got our breakfast, and took a sound
sleep.
It seemed strange that notwithstanding the way
in which the brother lived who tried to entertain us,
he had a large and excellent farm, and was in tolerable circumstances; but so uncultivated were his
ideas of comfort that I suppose he really thought, as
he had told us when he first invited us, that he had
"a plenty, and of that that's good."
I will not say that what I have just related is a
characteristic incident of the traveling minister's
experience in the West, but I may safely say that he
is often obliged to accept very rough and uncomfortable fare, and that he commonly sees twenty
times as much of cold, coarse reality, as he does of
romance.
The objects I had in view in visiting so many associations this fall were, first, to aid in raising money
to liquidate a debt of several thousand dollars on the
Baptist State Convention of Iowa; and secondly,
to solicit patronage and circulate documents for the
298 
LIBERALITY OF WESTERN BRETHREN.
Baptist College at Burlington. These things made
my travels quite extensive on the frontiers of the
State. The advantages and comforts we enjoy in
the older settled parts, it seems to me, can scarcely
be appreciated without a visit back among the border settlers. It was no uncommon thing to see
people out there, both men and women, attend
meeting barefooted; nor was it any less common to
see ministers preaching without coats on, and sometimes they preached with their shirt-collars open
and their sleeves rolled up.
At one of those western associations I could not
but be pleased at the liberality of the brethren in
behalf of the State Convention. The times were
hard, and money was very scarce-in fact so scarce
that very little. calculation could be made on it, for
there were but very few in the country who could
command any; hence, when the wants of the Convention were presented, the prospects of getting anything seemed almost hopeless; but after the cause
had been held forth, one brother said, "I have no
money, but I want to aid the State Mission work,
and if it will be of any help I will give a three-year
old colt, worth seventy-five dollars. We gladly
accepted this generous offer, and it was soon followed
by others of a similar character. Some of them
gave calves; some, home-made jeans; others, socks
and stocking-yarn, and various other things; so that
when the associational meeting closed we had quite
a variety store. The three-year old colt and most
of the things given we turned over to the missionaries, who were thankful to receive them, and the
299 
AUTOBIOGRAPHY OF A PIONEER.
remainder we afterwards put up at auction and sold
for cash, to apply on the debt; so that altogether it
made a handsome sum. By such generous conduct
among the brethren the cause of God has moved
forward in Iowa, and it has taught us that where
there is a will there is a way.
In such labors and travels, and in various revival
efforts, I spent most of the year.
300 
CHAPTER XXVI.
HOLDING GROVE MEETINGS —NATURE'S MEETING-HOUSES
— A WISE INVESTMENT OF TWENTY-FIVE CENTS THOUGHTS ON GIVING-MEETING AT P. G ** *-BAD
USAGE-WHAT BECAME OF THE HOG AND FLOUR LABORS IN AND ABOUT FORT MADISON-THOUGHTS
ON CHURCH EXTENSION-BRIEF HISTORY OF THE
FORT MADISON CHURCH —CONVERSATION ON COMMU NION-JOY OF AN OLD LADY ON LEARNING THAT THE
BAPTISTS WERE ALL IN HEAVEN-EFFECTS OF POUND ING THE BAPTISTE
IN the spring of 1860 my appointment was renewed
by the Board of the Home Mission Society of New
York, and I spent the year following in traveling and
holding meetings. During this time I witnessed
under my labors the accession of about two hundred
members to the churches in the various places where
my meetings were held.
It was often the case that we could not get suitable houses in which to hold protracted meetings,
and we would hold them in some grove. The first
grove meetings in which I was engaged this year
lasted about three weeks, in which time about thirty
souls were added to the church as the result; and
as God honored the plan I held a number of such
meetings during the year with happy success. The
a 
AUTOBIOGRAPHY OF A PIONEER.
novelty of the plan brought out a great many who,
of course, came for the novelty only; but yet, without doubt, the meetings did a great amount of good.
People would gather in by hundreds, some of them
coming as far as ten and twelve miles, being enticed
by the novel and entertaining character of the meeting. I remember, in one instance, talking to a man
who was present, who said he had come a distance
of twelve miles on foot, and he afterward walked
home the same night, and said that he was well
paid.
In the fall of the year, when the weather is favorable, a grove-meeting will draw out more people
than a meeting will under ordinary circumstances;
and to the scattered brethren living West, I will here
say that you ought not to despair in the thought
that you have no meeting houses, for in the various
groves that are around you, the Lord has provided a
great many large meeting houses. He has made
for them arched ceilings of the canopy of heaven;
he has friescoed them with the clouds, and hung
about their walls and windows, with great artistic
skill, scenes of pleasant and delightful landscapes,
and over all the rich festoons and clinging vines from
nature's smiling garden. But this is not all: he
warms these audience-rooms with sunshine and
lights them up with the golden lamp of day, so that
you have no sexton to pay and no sextonl-work to
do. These houses of worship are each large enough
to hold many hundreds of people, without being
cramped for room, or smothered for want of pure
air.  They are all finished from floor to ceiling,
802 
HOLDING GROVE MEETINGS.
except the small item of putting in a pulpit and
seats, which can be done with a very little expense
and trouble. Now these sanctuaries are waiting for
use during several months of the year, and you
ought to raise courage enough to move forwardand
occupy them.
While I was laboring in one of those grove-meet ings, I was called away to attend an Association,
and went in company with Brother G. J., who kindly
took me in his carriage. I happened at the time to
have but twenty-five cents by me, and as I wanted,
if possible, to throw something into the hat at each
collection, the best chance I could think of was to
get my quarter changed into five cent pieces, and
make it go the rounds as long as it would last. As
toll was demanded on our way at a bridge on Skunk
River, where it was proper for me, for manners'
sake to pay it, I thought the quarter would have
to leave me; but on telling Brother J * * * that it
was all I had, and that I wanted to save it to throw in
at the collections of the meeting, he insisted on paying the toll, and I got through to the Association with
my quarter all safe in my pocket. Here, by throwing five cents into the hat at each collection, it was
soon all deposited in the Lord's Treasury, and I was
penniless. It was not long after the last five cents
was gone, however, when a man who was a stranger
to me, stepped up and greeted me in a very cordial
manner, remarking that he had seen me before and
that he had heard me preach, and with little ceremony he left $5 in my hands and went his way.
Here, reader, is Scripture illustrated again by Provi
303 
AIUTOBIOURAPIY OF A PIOREER.
dence. I have noticed the incident to enforce a good
sentiment.
It is this: However, scanty our purse may be,
we shall not be unwise if we intrust it all, or at least
a part of it, to'the Lord, for He whose word cannot
fail has said:  "Give, and it shall be given unto
you, good measure, pressed down, and shaken together, and running over, shall men give into your
bosom." * Be assured, reader, that you will not
suffer for your generosity; I did not, in this instance,
but had it returned in a signal manner, and increased
twenty-fold; and if I were with you I could relate
many similar instances of my own experience illustrating the soundness of the sa~e, sentiment. I
know to my own satisfaction that I have always
prospered best and felt the happiest when I was the
most liberal with my purse, in God's cause. It is.
possible, of course, for a person to go beyond the
bounds of sanity in such matters, but it is not probable. There is not nearly so much danger of ruin from
that cause as there is from being struck by lightning.
I am now well advanced in years, and have known
a great many liberal brethren, but I never knew a
single one who had been ruined by his generosity,
and hence I do not think that any caution of danger in that direction is necessary; but I do believe
that there are manfiy who are keeping themselves in
poverty by murmuring about the Sabbath collections,
and singing with their eyes shut when the hat is
* Luke 6: 38.
304 
IOLDING GROVE MEETINGS.
passed around. Such do not give except it be a
little for shame's sake, and even that little is given
grudgingly; consequently they do not receive the
"good measure," which the Lord has promised on
other conditions. If they were better stewards of
what little they have received, it might be said unto
them, "Well done, thou good and faithful steward,
thou has been faithful over a few things, I will make.
thee ruler over many things." *
The next day after this occurrence we started
back for our grove-meeting, at the distance of thirty
miles, where we arrived at four o'clock, at which hour
I preached a sermon, which was followed by other
religious exercises, and just as the sun was setting
we baptized seven happy converts. When I went
to bed that night I felt that truly "the Lord" was
"my refuge and strength."
During all these missionary labors I had still kept
my family in Keokuk. It was an expensive place
for poor people to live, and especially so with us, as
our family had become large; but what little we
had was there, and as it was the only place we could
call home, we thought it best to remain there. I
was expected by the Missionary Board to raise a
part of my salary among those for whose benefit I
labored; but the undisciplined and uninformed,
whom I often fell among, would- have it that as I
was a missionary, I was getting a fine fat salary, of
perhaps not less than a thousand dollars a year,
which was paid by some of the rich folks East, who
* Matt. 25: 21.
305
4 
'AUTOBIOGRAPHY OF A PIO6NEER.
had such a large amount of surplus money that they
did not feel it, and as I was making money so fast
that my family could live in the city, perhaps in
fashionable life, they thought that such considerations afforded them a happy excuse for paying me
nothing. The result was that I was often embarrassed in living; the four hundred dollars a year
which I received from the Board being a good part
of the time my whole dependence.
In one instance, having gone to spend a few days
with my family and look a little after its wants, a
deacon from the P. G * * * church, distant about
thirty-two miles, called at my house, wishing
me to hold a meeting with his church, and he
wanted me to go immediately. I did not see how
I could leave my family just at that time, as its
wants were numerous, but he urged so hard and
promised so encouragingly, and was so determined
withal to take no refusal, that I finally consented,
and went. I held a meeting with his people, in
which I labored about two weeks with all my energy
and strength, and the result was that about twenty
souls were added to the church.
Before I left, a brother who was a licentiate went
around among the people to get something for my
remuneration; but he could not get a single cent
from any one. He finally plead with the deacon
who had urged me so hard to hold the meeting to
pay me fifty cents, but he even refused to do that,
though he had a considerable amount of money by
him. At last he found one brother of moderate circumstances, who, though he said he had no money
306 
WHAT BECAME OF THE HOG AND FLOUR.   307
and could give nothing at that time, would, after he
butchered his hogs, give me a hog and a sack of
flour, and that he would deliver them for me at
Keokuk. With this promise they all took an affectionate leave of me, and let me go home without a
single dollar.
But I must tell how it turned out with the promised hog and flour. My family never got them.
The following winter, however, the brother who had
promised them came to the city with a load of produce, and after selling it out, in order to save paying
a tavern bill, he hunted up our house and wished to
get accommodations for himself and team over night.
We kept him in the best manner we could.
His excuse for not bringing the hog and flour
was that his plans for the season had not succeeded
as he expected.  The substance of it was that he
had made the mistake of selling off his produce too
closely, and consequently he did not have enough
left to spare either the hog or the flour: thus the
matter ended. The deacon who came after me lived
only two miles and a half from the church at W.
P * * *, but it was then struggling very hard to
build a house of worship, and he kept his membership for the time at the P. G * * * church, which
was six miles from him. Of course he could then
do little or nothing to help the heavily burdened
church at W. P * * *, because, as he would say, "I
have to help the church over at P. G * * *, where I
belong. After a while, however, it turned out that
when the church at W. P * ** was built, the church
at P. G * * * attempted to build a house of worship 
AUTOBIOGRAPHY OF A PIONEER.
also, but he then concluded that as he lived so near
the W. P * * * church it was his duty to unite with
that. His ability was such that he might have been
a good help to both churches, but he thus managed
to get along with doing very little for either; and
he still bids fair to get to heaven, if he ever does get
there, as cheap as a man can.
Now, reader, if you are seeking to live religion
on a cheap plan, the one just mentioned may afford
you some valuable hints. This.man was a Kentuckian.
Soon after this I held a meeting at another place,
where I was invited to stop with an old Virginian,
and though he was quite a wealthy man he gave me
such miserable lodgings that I was compelled to go
to a tavern for the safety of my health. There I
got kept well.
During my stay I witnessed a number of conversions and organized a church in the place, but did
not receive a cent.  I expected a tavern bill to pay,
but the proprietor of the house kindly refused to accept it. It is due to say of this wealthy brother,
however, that he afterward went around among-the
neighbors and collected in my behalf about five
dollars' worth of meat, flour, and garden sauce.
In the labors of the year I held several meetings
in connexion with the Baptist church and pastor of
Fort Madison. These meetings were held in and
around the city at different points, and they were
highly blessed to the strengthening of the church in
the city and the salvation of souls. My experiences
among those brethren and sisters were exceedingly
' o8 
BRIEF HISTORY OF THE FORT MADISON CHURCH.  309
pleasant. I have received manykindnesses amongthe
churches from my kindred in Christ, but never was
treated more nobly than by the members and friends
of that church. This was a new organization: its his tory is one which is interesting, and one from which
something may be learned. Though so large a
place, up to about the year 1857 or 1858 there was no
Baptist church in Fort Madison. There were some
ten or twelve Baptist people, but there was no church
organization of our order. Other denominations,
however, occupied the ground with more or less
success.
In the fall of 1857-8 the pastor of the Presbyterian church took a vacation, and went East on a
visit, with the intention of being absent a number
of weeks; and as the Presbyterian house of worship
was unoccupied, some of our scattered brethren
obtained permission to use it for holding some Baptist meetings. They then sent for the Rev. Morgan
Edwards, now of Denmark, Iowa, who came to their
aid and made a protracted effort of two or three
weeks' duration, which resulted in the conversion of
seventy or eighty souls. As the congregation was
made up largely of the Presbyterian element, most
of the converts being members or friends of Presbyterian families, they joined the Presbyterian church,
which very much increased the strength of that
body and proved to be of much benefit to it.
In addition to this, however, as the result of the
meeting, a Baptist church of seventeen members
was organized in the court house. Brother Edwards
was then requested to act as pastor of the little 
AUTOBIOGRAPHY OF A PIONEER.
church for the time, and he continued his revival
efforts in the court house. At the end of the first
three months, when Brother Edwards closed his
labors with the church, it numbered about thirtyfive or forty members, a part of whom had been
brought to the Lord from among the best unconverted families in the place.
Rev. G. J. Johnson, formerly of Burlington, who
was at the time acting temporarily as pastor at St.
Louis, was then called to the pastorate. The church
and pastor were happily united, and both were in an
eminent degree sacrificing, enterprising, and persevering, and, as might be expected, they moved onward, increasing in numbers, grace and strength.
After Brother J * * * had labored efficiently for
some time, he invited me to his assistance, and we
held meetings together in the court house in the
city, which were very successful. We then went
out and stretched a chain of protracted meetings,
from school- house to school- house, all around the
city. Beginning near the river at the north, we
moved around from point to point at a distance of
from three to six miles of the place, until we closed
up the siege near the river below. At these places
men and women came out in religion, and all were
received as members of the church in the city.
Thus the pastor continued, with great perseverance and activity, to besiege the city without and
storm the castle within, and in less than two years
from the time the church was organized, it numbered over two hundred members, and had begun
to build a splendid house of worship.
310 
TRUE FIELD OF LABOR.
The building of their house was a large undertaking, and cost them much time and struggling;
but they finally succeeded in erecting an edifice
which is an honor to the cause, and is one of the
finest in the State.
A Campbellite church once flourished there, but
as the Baptist church went up, the Campbellite
church went down; and at the present writing its
house of worship is desolate, being occupied in the
basement by the hogs, and in the audience-room by
the bats and swallows; while the Baptist church
is still living in prosperity and moving forward.
I might give, with much profit, the history of
other churches in Iowa and Illinois, which have had
a rapid and successful growth upon much the same
plan of operation; but this will suffice to show the
most successful plan by which to operate in order to
build up a church and save sinners. It als6 shows
the elements necessary for a church and pastor to
have in order to succeed. I believe that, as a
general rule, where a pastor settles with a church,
and ties himself in all his labors of visiting and
preaching to the one little space immediately in the
one congregation, while unoccupied fields, laden
with abundant harvests, are all around him and
within his reach, he is making a great mistake. If
such ministers and churches wish to see themselves
strengthened and enlarged, let them take courage,
be. more enterprising, enlarge the field of their
operations, and thus increase their chances for usefulness and success. If this plan were more commonly followed in the West, I believe that twice as
311 
AUTOBIOGRAPHY OF A PIONEER.
many people would be benefited by the labors of our
pastors. A pastor might preach to one congregation
for five years and never have a convert, when, at
the same time, he might step out and preach a few
evenings to another congregation, only five miles
away, and gather a score of souls into the church.
There are brethren who have proved this by their
own experience. It must be remembered, too, that
the church and pastor must be active, and full of
the spirit of pious enterprise; they must be engaged
and ready both to pray and to do, otherwise Zion
will continually languish. They should attempt
great things for God, and expect great things from
God.
God could convert the world with drones and
mopers if he wished to, but it is not his plan; he
loves to reward those who are the most pious and
enterprising in his cause. Such he will surely
prosper, and they shall see Zion enlarged. Then,
brethren, arise and be doing, and may the Lord
prosper you.
While I was laboring in Fort Madison, a certain
Pedo-Baptist lady, upon whom I called, expressed
a strong antipathy to our practice of restricted communion. She was determined to talk about it to
her satisfaction, and give the Baptists a good raking.
She opened the battle very  shrewdly.   She
would run on for a moment to tell how well she
liked the Baptists, how much she admired the most
of their doctrines and principles, how much she
liked their style of preaching and the character of
their worship, and thus praise them up to the moun
312
NO 
ARGUMENT ON CLOSE COMMUNION.
tain top; and then, when they were up high, she
would try to hufl them all down suddenly with
a mighty crash, by saying that their disgusting
practice of close communion spoiled it all!
I quietly allowed her to continue this crashing
process for some time, without making any reply,
and after she had bounced the Baptists up and
down to her heart's content, and emptied her mind
upon the subject, she seemed quite relieved. I then
introduced the following conversation:
"Now Sister * * *, will you tell me what are
your greatest objections to our church communion?"
"Why," said she, "your close communion deprives me of a great religious privilege, And it's
uncharitable."
"How long have you been connected with the
church of which you are a member?" I asked.
"About ten years," she said.
"How often does your church have communion?"
I asked.
"Every month," she said.
"And your people can have the privilege of
having it as often as they choose, can they not?"
"Yes, sir, I suppose they can," said she.
"Well, as your church is so close by you, I suppose, then, you commune with it every month, do
you not?"
"No, sir; not every month."
"Do you as often as every three months?"
"Well, I can't say that I do. In fact, I can't
tell how long it has been since I was at our communion; the truth is, there are some in the church
14
813 
AUTOBIOGRAPHY OF A PIONEER.
that I don't want to commune with, and I haven't
been at the table for a long time."
"That is a pity," said I; "but here is an open
communion church close by your house. You have
been living by it a number of years, have you not?'
"Yes, sir, we have lived here a good while."
"I suppose," said I, "that they have communion
as often as every month, do they not?"
"Yes sir, I think they do."
"Well, how often do you commune with them?"
"I don't know as      I can't say that I am prepared to answer just now."
"Well," said I, "did you ever commune at this
church at all?"
"Well," said she, "Mr. Pickard, really, to be
honest with you, I believe I never did in my life!"
"Why, Sister * * *," said I, "can it be possible!
And though you have lived here many years, and
have been a member of a church close by you,
which has communion every month, and another
church at your door where you are invited as often,
and have still other churches within your reach, and
though you never commune with any of them, because you have no wish to, yet you say that the
communion of the Baptist church is disgusting,
and that it deprives you of a great religious privileyge!
You say also that our practice is uncharitable, while
at the same time you have never asked our charity,
and your own testimony declares that you have
never needed it, as you say that your own people
can have the communion as often as they wish it!"
314 
CONVERSATION ON CLOSE COMMUNION.
"Well, really, Elder," said she,' I must confess
I never saw it in that light before."
Thus the matter ended.
I have frequently found people who were anxious
to make our communion appear as a great scare crow, and such do sometimes succeed in creating a
prejudice against us, where our doctrine is not un derstood, yet where we have a chance to present it
coolly and candidly before the people, in the light
of the New Testament, all the arguments against it
are flimsy things, and the world may be assured
that so long as the Bible is revered the doctrine
must last.
Alluding to this subject reminds me of rather an
amusing incident that lately occurred while I was
holding a meeting over in Illinois.
While we were in the midst of a revival interest
in which quite a number were seeking religion, a
Methodist preacher came along, who instead of falling into the work of laboring and praying with us
for the comfort of the mourners and the conversion
of sinners, as he should have done, showed more of
a disposition to raise a dispute, and immediately
stuck up a challenge for me to a public debate with
him.
As I thought he had more boldness than talent, I
took no notice of it; nor would I under any circumstances have stopped the work of the revival,
already in progress, to debate with any one. Before
the man left the place, however, he seemed determined to try his little hatchet on the Baptists, and
gave a discourse against our views. One of his
315 
AUTOBIOGRAPHY OF A PIONEER.
main points was the telling of an old story, which
has been worn thread-bare, of a dream, which some
man was said to have told, to joke Elder Knapp.
There was an old Baptist sister who went to hear
him, who though a well meaning woman, was said
to be somewhat afflicted with lunacy. She took a
seat near the preacher, and showed much concern
of mind about the discourse, more especially the
part pertaining to the dream.  As he went on to
tell how the dreamer dreamed that he died and went
to heaven, and tried to find whether there were any
Baptist people there or not, and how he looked all
around, in one direction and in another direction,
and couldn't find a single one, the old lady's feelings were wrought up to the most anxious interest,
for she thought the search was about to be given up
under the gloomy prospect that there was not a
Baptist to be found in all heaven. At length the
speaker said, however, of this remarkable dreamer,
that he thought he asked the Saviour if there were
no Baptist in heaven; when the Saviour took him to a
place where he opened a trap-door, and told him
they were all there, holding close communion.
"THANK GOD!" shouted the old lady with delight; "then they are all there!" said she.
Though I was not present, it was said that the
effect of her sudden burst of feeling turned the
point of the joke against the preacher, set the congregation into a glee, and turned the tide in our favor; at least it helped to enlist the public sympathy
more largely in our behalf, and our meeting after
316 
CONVERSATION ON COMMUNION.
ward went on with good interest and closed with
success.
I have frequently observed, and many times heard it
remarked, that our doctrinal opponents are more instrumental in making proselytes to the Baptist cause
when they attempt public arguments against us, than
B3aptists are themselves; and I believe it to be a
fact that the more we are pounded the better we
prosper.  A very clear illustration of this occurred
while I was a merchant.
One of the little churches of which I was pastor
at that time was close by the town of C * * *, and
was surrounded by a strong Methodist community,
which had a flourishing church near by. The Presiding Elder in going his rounds of love, appeared to
take it into his head that our little church had better
be out of the way, to make room for one that knew
the way of God more perfectly., He then squared
himself to the work, opened his batteries against it,
and said enough, one would have supposed, to have
blown it into fragments. Among other things, he
said that the Baptist church was a mere upstart, of
late origin, and of a mean origin at that, for the
first Baptists were polygamists, they kept a number
of wives, etc.
Being at some distance from the place, the brethren, who were much disturbed, sent word to me of
the work of destruction that'was going on, and
thinking that I might be needed to gather up the
pieces and bury the dead out of the way, I went up
and a debate took place between us.
After the Elder left, his brethren,%Tho did not seem
317 
AUTOBIOGRAPHY OF A PIONEER.
satisfied, sent for another man, who they thought
was a larger light, to give the Baptist another heat.
ie in turn was met by Brother B * * *, a Baptist
minister from Missouri, and after considerable dis  cussion between them the debates ended; and the
final result was that the Baptist church went up,
and the other went down. The Methodist church
having built a good house of worship in the town
adjacent, so diminished in strength, and in the sym  pathy of the people, that they were unable to clear
it from a mortgage which was resting upon it, and
were compelled to sell it to the Baptists to pay the
debt. We then moved our congregation into it,
where it has worshiped ever since.
The Baptist interest is still prospering there, while
Methodism has died out entirely, and they have not
had a class, nor even a preaching station, there for
some years. I felt sorry that they had been so im prudent, for I always regret to see any religious
society decline; but so far as we were concerned in
the unhappy event, we only aimed to act on the
defensive, and that we were compelled to do to pro tect our church from abuse.
The lessons of history, however, ought to teach us
the fact that the interests of religion can not be ad vanced by harsh measures; and we may be sure
that where the spirit of persecution gets into a
~ church there is death in the pot.
I wish that I might impress this fact upon all my
brethren. It is better for us to bear patiently all the
reproaches and hard titles that are heaped upon us
and our churches, than for us to be the aggressors.
818 
EFFECTS OF POUNDING THE BAPTISTS.
Forbearance is a Christian virtue. It is better to
suffer wrong than to do wrong. It is safer to stand
a siege than to storm a castle. The way to build a
church is to labor for the conversion of sinners.
319 
'CH APTER XXVII.
ENTERS THE ARMY-TENNESSEE RIVER-PITTSBURG
LANDING-LAID IN THE HOSPITAL AT HAMBURG  PROSPECTS OF DEATH-RECOVERY-APPOINTED HOS PITAL CHAPLAIN-DESCRIPTION OF THE HOSPITAL CONVERSION OF A YOUNG MAN-DREADFUL CRIES OF
A WOUNDED- MAN WHO WAS DYING-PRAYING FOR A
WOUNDED CAPTAIN- SOLEMN  WARNINGS- MOURN FUL INCIDENT OF TRANSPORTING A DEAD HUSBAND REFLECTIONS-RETURN FROM THE WAR.
WHEN the Rebellion broke out I was aroused with
the common feeling for the preservation of our
country, and made speeches in various places to set
the momentous issues of the day before the people
in a proper light, and to call them to arms. I felt
that matters of overwhelming interest were at stake,
and in the month of February, 1862, I assisted in
raising a regiment for the war, and volunteered my-'
self. I was promoted to the office of first lieutenant,
in a company which went out under Captain Archer,
of Keokuk, a man whom I dearly loved, and whom
I claimed as one of my sons in the gospel.
I did not allow my spiritual interest to die while
I was recruiting, but held night meetings during a
good part of the time. I felt that I was in a work
which God would approve, and I went forward in 
ENTERS TiE ARMY.
it with all the zest which a full consciousness of
right and duty could give.
When we began to raise our regiment it was after
the capture of Forts Donelson and Henry, and the
war spirit had in a measure subsided. This circumstance made it more difficult to raise the regiment; but we established our rendezvous at Keokuk, from which we went out in all directions into
the country and kept at work, sending in recruits
by squads and parcels, as we could enlist them,
until our regiment was full.
My friend and brother, Captain Archer, was finally
promoted to the well-merited position of colonel,
which he afterward filled with high esteem from
those of his command. He acted the true nobleman and the Christian throughout the service, and
my prayer is that he may long live to honor his
country and his church.
When spring opened we were ordered to move
for the theater of war, and embarked upon the
noble steamer "Warsaw." We stopped at Jefferson
Barracks long enough to receive our arms, wagons,
ambulances, and general equipments, and thence
went aboard the steamer " Continental," and were
soon on our way to Dixie's Land.
When the steamer first turned her bow from the
wharf at Keokuk toward the fields of blood and
strife, and we were permitted to take a farewell look
of our weeping friends and relatives upon the shore,
we were well-nigh overcome with the sense of our
situation. As we looked forward to the dangers
and uncertainties before us, and then looked back
14*
321 
AUTOBIOGRAPHY OF A PIONEER.
to the loved ones who were weeping for us upon the
shore, and whom we feared we might never see
again in the flesh, the fountains of our tears were
unsealed, and many of us wept with the tenderness
of children; but we were confident of the righteousness of our cause, and the mercy and justice of that
God who doeth all things well, and felt comforted
in the thought that "even the very hairs of our
heads" were "all- numbered."* and that we were
"of more value than many sparrows."t
But oh, how many, many tears, have been shed
over the partings and meetings consequent upon
the "Great Rebellion," and how many have been
the sorrows and disappointments!
After a prosperous voyage we landed at tiamburg,
Tennessee, near the northwest corner of Alabama.
I was delighted with the natural scenery on the
Tennessee River. It is not a wide stream, but is very
deep, and is navigable all the year round, for it is
said that it never freezes over. Natural stone walls,
of a peculiar whiteness, are seen in many places,
standing up from the river's edge in a perpendicular
form, which have smooth faces, and are crowned
with a bold, natural cornice, at the top, that is
often rendered most beautiful by a fringe of evergreen growing upon it. In other places the walls
look as though they were yet unfinished, and the
mason had merely stopped to go to dinner. Yet,
strange to say, notwithstanding the enchanting
beauty and great natural utility of this river, it is a
* Luke xii: 7.
,-7
322
t Luke xii - & 
PITTSBURG LANDIING.
fact, that from Paducah, at its mouth, to Muscle
Shoals, there is not a town upon it which is of any
consequence whatever.  Of all the little, dirty landing places that are upon it there is scarcely one that
deserves the name of a town. This shows the
blighting influence of the accursed institution of
slavery. If that river had run through one of the
free States of the North, its banks would have been
lined with lively and enterprising towns and cities,
and its waters would have been alive with the travel
of commerce.
While we were quartered at Hamburg I visited
the famous battle-ground of Pittsburg Landing, six
miles below.  As you step from the boat to the
bank you see a small table land which runs back a
few rods from the river, and beyond that is a hill
running parallel to the -river. To avoid this hill the
road which starts back from the Landing turns a
short distance to the left, and runs up a ravine
which comes down through the hill to the river.
This ravine is the place through which the rebels
attempted to pass down in order to get around to
the river, and flank our army; but as their movements were anticipated by our men, they were met
in the gap by the Union artillery, and suffered the
most dreadful slaughter. They were thus caught in
their own deadly trap, and were mowed down by
hundreds. A rebel prisoner with whom I conversed,
and who said that he was in the engagement in the
ravine, acknowledged that out of an artillery company to which he belonged, which numbered one
hundred and fifty members, only six were left alive.
3'23 
AUTOBIOGRAPHY OF A PIONEER.
In fact, it seemed marvelous to me that any man
who stood anywhere upon that field in the time of
action, could ever have got off alive; the underbrush all through the field was literally mowed
down, and the forest torn in pieces by balls and
shells. It seemed to me that there was not a square
foot of ground upon the whole field where balls had
not passed over!
The Shiloh meeting house, which was built of
hewed logs, had been torn down and mostly carried
away by visitors, as relics of the battle. Even the
flooring had been split up in pieces for making
walking canes; and I suppose that pieces of that
house have been distributed into nearly every part
of the civilized world. The number of spectators
who have visited the place has doubtless been
immense.
The sights that met our eyes about the various
places where the thousands had been buried, were
too hideous to describe; but the field, taken altogether, was certainly an awful monument of the
horrors of sin and war.
When we landed at Hamburg, the left wing of
the Union army was quartered there; it was its
base of operations, and the place where the hospital was kept. We had not been there long when
I took the typhoid fever, and had to be taken to
the hospital-the very place which, above all others,
I dreaded. Colonel Rankins, who was then in command of our regiment, showed much kindness in
looking after my welfare, and was particular in
charging the surgeon to take the best of care of me,
324 
[LOH CHURCH.,  
APPOINTED POST CHAPLAIN.
for which I still believe I have reason to be grateful; but in spite of all that was done I took the
chronic diarrhea, which grew upon me for some
time, until I despaired of life. I suffered so much
for several weeks that life became a burden. I expected to die, and tried to set my house in order,
that I might be fuilly ready for an exchange of
worlds; but as I thought of my dear wife and children whom I must leave behind, and the wants of
the feeble churches and the perishing sinners back
in Iowa, it seemed to me that there was so much for
me yet to do and to live for, that the Lord would
certainly spare me a while longer. One day, while
I was lying in the hospital, and feeling that I was
very near to the grave, there came up to my mind
thoughts of the many and speedy answers to prayer
which I had experienced in my past history, and I
was suddenly possessed with the idea that a prayer
of faith would save my life. With this my desire to
live was quickened, and I fell to praying for my
recovery.  Never did I urge a plea before the Lord
in greater faith. It pleased him that from that time
I should begin to mend.
It had been written to my family that I was
already dead, and they mourned for me as none but
a wife and children could; but when they learned
to the contrary, that I was alive and getting well, it
was to them as news from one who had returned
from the other world.
When I began to stir about again, I was appointed by the post surgeon temporarily as post
chaplain in the hospital, with the understanding
327 
AUTOBIOGRAPHY OF A PIONEER.
that I should look after the spiritual wants of the
sick only so far as seemed proper for my health, for
I was yet quite feeble. This hospital was, I suppose,
one of the greatest infirmaries the world ever saw.
It contained some six or eight thousand sick and
wounded men, in the various stages of disease and
suffering, and to a novice it was perfectly shocking
to see the number of dead bodies that would be
carried from it in one day. I was kept very busy
in praying with and giving spiritual counsel to the
sick; there seemed to be so much of this kind of
labor for me to do that I was often induced to go
beyond my strength.
While in this work it was my sad privilege to
witness a great many deaths, and it is a fact worthy
of the notice of all impenitent persons, that among
them all I never saw one, howsoever wicked he may
have been, who showed any signs of contempt for
religion when he expected to die; on the contrary,
all seemed to believe in sound orthodoxy, and such
as were not Christians looked upon the fact as the
cause of their most bitter regret. Never have I
seen one, in a single instance, who, upon his dying
couch, found any consolation in the doctrines of
JUniversalism or infidelity.  They were, then, generally ready to take the Christian's robe, and willing
to give all they possessed for the Christian's hope;
but, alas! with many it was too late. I have reason
to believe, however, that my efforts for-the good of
souls in the hospital were not in vain.
There were those who, by their disease or wounds,
were sobered and brought to view more seriously
328 
DREADFUL CRIES OF THE WOUNDED.
their spiritual state. Such sometimes received the
offers of the gospel and recovered, and, I trust, will
ever look back upon their experience in the hospital
as one of the best portions of their lives.
I remember one young man, a very intelligent
person, who was brought into the hospital one night,
and as the surgeon examined him he said that he
could not live until morning. He was very penitent
in view of his past life, and told me his history in
such a pathetic manner that it moved my feelings
very much. I spent a considerable time with him
in reading such Scriptures as I thought most suitable to his case, and praying for his salvation.  He
knew that his time was precious, and cared for little
else than religion. He appeared- to see the way of
life, and joined most heartily in my prayers for his
soul. After a while, to my great encouragement,
he professed to have great joy in believing, and
thanked me most heartily for the interest I had
taken in his welfare. Soon after this he passed into
the spirit-land.
One night there was a large, strong man brought
in, who had been wounded. He had been told that
he could live but a short time, and he was terribly
frightened over his prospects for the other world.
He would cry aloud to God for mercy for a few moments, then stopping his pleadings in fits of despair,
he would utter his cries and lamentations, and tell
his feelings of remorse with the full strength of his
voice; and as his voice was very strong, he was
heard by hundreds of patients who were about him.
It is remarkable that those patients who were fear
329 
AUTOBIOGRAPHY OF A PIONEER.
ing death themselves had no complaints to make
about his noise-they evidently felt that he had good
reason to be terrified; but those who were convalescent, and felt that they were out of present danger, raised a hubbub of complaints. Some wanted
him out of the place, some would call upon the attendants to go and stop his mouth. Some told him
he was crazy and others cursed him most insultingly
for being, as they said, such a great fool. But he
gave no attention to any thing they said, and continued his cries for mercy or his wailings of despair.
He seemed to have been a very wicked man. I
prayed for him, and tried to instruct him and point
him to Christ, the only way of hope; but he declared that it was all of no avail, for he was damned
and was going to hell, and that nothing could save
him; and he continued his loud and pitiful cries
until his voice was hushed in death!
One peculiar case occurred, of a captain who
from some disappointment became desperate and
stabbed himself in a dreadful manner.   He was
conveyed to his tent in an ambulance, but as they
attempted to take him in, he declared that he would
never go in, or move another step, until Pickard
would be brought to him to pray for him. One of
his attendants came after me for that purpose, and
I sent him word that I was too feeble to go at the
time, but would call upon him after a while; but it
was not long before the messenger returned, and told
me that they could do nothing with the captain,
unless by force, which they dare not attempt lest it
would hasten his death. He said that he was yet
330 
PRAYING FOR A WOUNDED CAPTAIN.
outside the tent, still declaring that he would not
enter it until Pickard was brought, and he urged
me to go with him to the captain, if it was possible
for me to get there. When I found him, he was in
a very penitent condition of mind, and personally
besought me to pray for him, with all my heart.
After I had given him suitable instruction and
prayed with him, he seemed to be satisfied for the
present, and allowed himself to be taken quietly
into the tent. Soon after this he began to recover,
and finally he got well; but strange as it may seem,
he never asked for any more prayer, and I suppose
that up to the present time, if he is yet alive, he is
trying to live without it! So far as could be tested,
I found this to be most commonly the case with
those who deferred repentance until the moment
when the prospect of a speedy death was before
them. Their repentance was not that of a real godly
sorrow for their sins, but arose wholly from the fear
of the consequences of sin, and they were simply
terrified about death and hell. It is easy to see that
where such thoughts only form the basis of repentance, it amounts to nothing; for, when they afterward recover from danger, this whole basis is gone;
all those fears leave them for the present, and then
their repentance is gone also. Such is the kind of
repentance to which Paul alludes, as one that needs
to be repented of. *
Let the careless sinner beware that he defers it not
until the hour when life is in peril!
* 2 Cor. viii: 10.
331 
AUTOBIOGRAPHY OF A PIONEER.
' Of human ills the last extreme beware;
Beware, Lorenzo I a sudden death:
How dreadful that deliberate surprise I
Be wise to-day;'tis madness to defer:
Next day the fatal precedent will plead;
Thus on, till wisdom is pushed out of life.
Procrastination is the thief of time;
Year after year it steals, till all are fled,
And to tke mercies of a moment leaves,
The vast concerns of an eternal scene.
If not so frequent, would not this be strange?
That'tis so frequent, this is stranger still.
Of man's miraculous mistakes this bears
The palm.'That all men are about to live,'
Forever on the brink of being born." *
Some of the most affecting things I saw while at
Hamburg, were in connection with the numerous
visits of friends, who came for the bodies of their
deceased relatives. In some instances, delicate women would come to attempt the task of conveying
home the dead bodies of those they loved.
One day two women, the wife and mother of a
soldier, called at my quarters for sympathy and help.
The wife, who was. burdened with a little child in
her arms, said that they had heard that her husband
was in the hospital somewhere in that part of the
army, and that he was very sick, and they wished
me to assist them in finding him. We very
quiclly ascertained, however, that he had been
taken to another place, some miles distant, and the
women left.to extend their search. One or two days
afterward they returned in a teamster's wagon,
* Young's Night Thoughts.
332 
MOURNFUL INCIDENT.
bringing a dead body with them. They looked as
though they had been weeping bitterly, and when
they recognized me they said, that before they found
the husband he was dead and buried,. and that they
had taken up his body at a place about sixteen miles
distant, with the view of getting it home. As I
looked, I saw the body lying in the bottom of the
wagon-box, at their feet, with only such a slight
extra covering upon it, as they had been able to extemporize from their traveling apparel. In that
condition the poor wife, with a child in her arms,
and the mother, had ridden with the corpse that
day the distance of sixteen miles, in the coarse lumber wagon, much of the time on a corduroy road, and
all the way through a broiling sun; and to increase
their trials, the body had become putrid and was
every hour getting more offensive. They asked me
to aid them in preparing the body so that they might
take it with them to Kentucky. I had aided in such
cases before, and knew how to dread such a duty,
but their condition was so pitiful and helpless, that
I could not refuse them. The only thing we could
do to preserve the body at that time was to put it
in alcohol.
After considerable trouble and heavy expense
part of a barrel was procured, when we unheaded
it, crammed the body into it, then headed the barrel
again as tightly as possible, and the poor women,
who were very thankful for my assistance, were
soon embarked with their freight and journeying
homeward.
Oh, how strong is the affection of a faithful wife
or mother!  How little do they merit abuse, and
333
lb 
AUTOBIOGRAPHY OF A PIONEER.
how much do they deserve our kindness, when they
are thus ready to risk life and limb, and health and
comfort, for our sakes!
Here was an attachment that was more than
friendship-it was love. How sad is the thought
of the thousands upon thousands whose hearts have
been broken, whose hopes have been blighted, and
whose spirits have been crushed in the slaveholders'
awful rebellion, to satisfy the vindictive demon of
war! May God hasten the time when wars shall be
no more; when perpetual peace shall abound, and
when "the kingdoms of this world shall become the
kingdoms of our Lord and of his Christ."*
In the fall, after I joined the army, I was still so
feeble in health that I felt compelled to resign. It
was very trying for me to resign my post, and
leave my friends and comrades behind, especially as
so many opportunities were afforded for usefulness
among them; but I was so reduced, and of so little
use to the government, and had such a poor chance
to recover my health, that it seemed unreasonable
for me to remain.
On my return from the army my family received
me with great joy, and for a time we enjoyed such
gratitude and happiness over my safe return as,
perhaps, none have ever realized who have not been
off to the war.  Here the joys and comforts of home
were so reviving to my spirits that my health
rapidly improved, and in a few weeks I was again
ready for active service in the cause of the divine
Master.
* Rev. xi: 15.
334
0 
~-l-'''
$~\~im~i;\\\                                                                                                           ~
THE WouNDErD CHAPLAIN.  
CHAPTER XXVIII.
REAPPOINTED A MISSIONARY-A REVIVAL IN V * * * GIVING UP THE MEETING HOUSE TO TWO MINISTERS THE RESULT-REFLECTIONS-MEETING NEAR DEA CON C ** *'S-A  DREADFUL FRIGHT-WANT OF
MEETING HOUSES IN THE WEST-REVIVAL AT D ** *
-MEETING AT S* * *-HAPPY RESULTS -REVIVAL
AT Y * * * A * * *-TRIALS AND TRIUMPHS- LABOR
FOR BURLINGTON  COLLEGE-LIBERALITY OF THE
CHURCHES-THE CHURCH AT A * * *-THE THIRTY FIVE CENT COLLECTION-WHAT A CHURCH MAY COME
TO-REFLECTIONS-HOSPITALITY OF A LITTLE PED LER.
LATE in the fall of 1862 I received a new appointment from the Home Mission Board of New York,
and again commenced laboring upon my old field,
and spent the time until the close of the following
winter, as usual, in revivals.
On going to the town of V ** *, for the purpose
of holding a meeting, where there was no Baptist
interest, I endeavored to find some place in which
to preach, but there was no school house or building
of any kind which could be had that was really
suitable.  There was, however, an old shaky meeting house in the place, which had been built in an
early day by the Methodists, but for some time it
15 
AUTOBIOGRAPHY OF A PIONEER.
nad been entirely deserted. There was no religious
interest that I could discover of any kind in the
town, or in the surrounding community, nearer
than the distance of two miles and a half, where
there was a Baptist church.
There appeared to be a general disregard among
the citizens in respect to religion, and I thought that
rather than leave them without making some effort
for their salvation, I would try to fix up the old
meeting house in some shape to make it answer the
purpose and preach in that. With this intention I
inquired about the place, to ascertain where I should
apply in order to get the privilege of using it.
There were a very few individuals in the town who
had formerly been connected with the church, but
it had become so disorganized and forgotten that no
one claimed to have any authority in regard to the
meeting house whatever; yet every one said that if
I wished to use it I might do so, of course, for it
was standing idle and useless, and there would be
no objection, for there was no one who cared about
it in any way.
I then went forward with my plan, and getting
the aid of some of the Baptist brethren who lived
back in the country, we cleaned out and patched up
the old barracks, arranged for heating it, and managed to make it answer the purpose tolerably well.
In the mean while notices were circulated that a
meeting would begin in the old house. The meet.
ing finally began, and I soon had a good crowd;
but there appeared to be an unusual hardness and
indifference, and the truth was so slow in taking
338 
GIVING UP THE MEETING IOUSL
effect, that I preached every night for over a week
with my utmost energy before I made any test of
the feelings of the congregation.  When I did make
the test, however, a number arose for prayers, and
designated themselves as seekers of religion.  From
this the reformation went on with great encouragement, and at the end of the second week fifteen
persons had been hopefully converted. Besides
this, the religious interest had spread from heart to
heart, and there were many under deep conviction.
The old house was thoroughly crammed each night;
the people were giving the most solemn attention,
and every omen was favorable to an extensive reformation throughout the community.  But just at
this point a most unfortunate move was made by a
presiding elder and a circuit rider, who, having
heard of the religious interest that was in progress,
came to the place together and said that they had
decided to hold a meeting there immediately, and
would be compelled to use the house. They demanded, therefore, that I should give place to them.
The movement gave me great disappointment, but
it was a Methodist house-they had built it.  I had
no claim upon it except one of squatter sovereignty,
and without any complaints I gave up the house to
them, gathered up my converts, baptized them, and
took them into the Baptist church, which was two
miles and a half out of town.
As it was, however, our meeting was productive
of great good. It greatly strengthened and encouraged the Baptist church in the country, and gave
an impetus to the cause of religion and the Baptist
339 
AUTOBIOGRAPHY OF A PIONEER.
interest, which is felt there to this day. But the
outcome of the effort which was made by the
Methodist elder and his colleague was somewhat
singular. They commenced immediately with my
congregation, while it was yet in a high state of
religious interest, and though they preached, prayed,
exhorted, stamped, and hallooed with all their
might for two weeks, in endeavoring to appropriate
that interest to the up-building of the Methodist
church, they failed to get a single convert!  The
people knew how long the meeting house had been
standing idle, and they felt that when the ministers
came and took the meeting out of my hands, they
were moved to do it by sectarian feeling, and it
unfortunately excited their disgust.   So unhappy
was their fortune, that when they were about to
leave the place it was with difficulty that the more
orderly class of people prevented. the boys from
egging them.
Let it not be supposed that because I have related
this unfortunate circumstance I do it to make a
thrust at the Methodists, for I wish to turn it to
better account. I wish to use this as a caution
against bigotry. We are all liable to mistakes, and
it is possible for us to have more concern for the up
building of our own particular church and creed,
than for the salvation of souls; and when Christians,
in their efforts to do good, run into this mistake,
they will surely fail in both those objects.
During the winter two brethren came after me to
hold a meeting in the town of B * * *,in Jefferson
county, and I went with them; but when we arrived
340 
A DREADFUL FRIGHT.
we could not hold the meeting on account of the
small-pox, which was then in the place, and we
went out into the country in the neighborhood of
Deacon C * **'s, and commenced a meeting in a
school house. As the school room, however, was
so very much smaller than the crowd that would
come out to the meeting, I thought it necessary,
after preaching three or four nights, to close the
effort.
During the meeting a young man came to my
lodging under great excitement.  His countenance
and actions betokened so much alarm as to surpriss
me. I wondered what on earth could be the matter,
but he was not long in telling. Said he -
"Mr. Pickard, I have been awfully scared, and I
have come to you about it, for I don't know what
to do."
Said I, "Why, my dear sir, what is the matter?"
"Why, sir, as I was going to meeting I met the
devil on the road, right before me; and oh! but he
was a most terrible sight! and he acted as though
he was going to catch me. I tried to get away, and
when I would run to one side of the road he would
run to the same side, too, and- stand right ahead of
me. I was so scared that I didn't know what in
the world to do. I just thought I was gone, sure.
Why, sir, I couldn't tell you how dreadful he did
look.  He was as big as an elephant!"
"Why, how did you escape?" I asked.
"Why," said he, "I thought he was going to
destroy me on the spot, and I prayed, but that
didn't do any good; and then I ran, first to one
341 
AUTOBIOGRAPHY OF A PIONEER.
side of the road and then to the other, and then I
prayed again, but it didn't do any good yet; and
finally I ran and hid behind a sapling, and after I had
staid there a while he went off out of sight. But,.
sir, I am a great sinner, and I don't know what to
do. I want you to pray for me with all your might,
for I've been very wicked, and I am afraid he will
destroy me yet!"
I kneeled down and prayed with him, and he
seemed afterward to feel more at ease, but he soon
went away, and I left the place. What was the
final result of the matter I am unable to say.
There were very encouraging prospects for a
reformation in the neighborhood, and I much regretted to leave, but it was midwinter, the ground
was covered with snow, and there seemed no earthly
chance to provide anything temporary in the way
of a meeting house in which the people's health
would be safe, and I felt compelled to give up the
effort.
I will just say here, that the want of suitable
houses in which to hold meetings has ever been,
through the principal part of each year, an embarrassment to my labors; and the same is true of
the labors of many of our brethren throughout the
West. There are many churches. especially through
the State of Iowa, which are making little or no
advancement for the want of meeting houses. It is
true that in many such cases it cannot be helped,
but I believe that in a large proportion of them it
can be, if the brethren in such places would only
rally with more spirit and enterprise, and bring 
MEETING AT D * * *.
together their tithes and offerings. Every farmer,
whether he be a saint or a sinner, ought to be impressed with the fact that a meeting house in his
neighborhood will enhance the value of his property.
Every one who can be persuaded of this, whether
he be a good or a bad man, will feel an interest in
such an enterprise and help to build. There are
many strings to pgll and many arguments to encourage such efforts, which may be drawn from
interests both temporal and eternal; and a church
of comparatively little strength can build a house of
God, if they only have the spirit of pious enterprise.
Where a church contains half a dozen brethren who
are able to own tolerable farms, and clear of debt,
that church can build, with the aid of the community, a good house of worship, and be no poorer
in the end, and I heartily wish that all such would
arise and be doing.
During the winter I held a meeting in the town
of D * * * where there was a feeble Baptist church
with no pastor, though it had a small meeting house.
The town in which the meeting house stood, as also
the surrounding country, was settled by an excellent
class of citizens, and they possessed more than an
ordinary degree of intelligence. It was a most
inviting field, and I remained and preached there
four weeks, during which time about one hundred
souls were converted, most of whom united with
the Baptist church. There was a certain class who
were very active in getting up lectures and parties,
as is very commonly the case when a revival begins,
but the Lord's cause triumphed over all opposition.
343 
AUTOBIOGRAPHY OF A PIONEER.
The church was made strong, secured a good pastor,
and has continued to prosper to the present time.
I have since been permitted to visit it on different
occasions, and rejoice with many warm friends.
The fall preceding this I went into the neighborhood of S **  * to hold a meeting.  There was but
one Baptist in the community, and she was a widow.
She had moved in from the East, and was very
anxious to have me make some attempt for the
reformation of those around her.
I had a notice circulated that I would preach the
next night in their school house, which was a good
and large one, and the people came out well, and
gave very good attention. At the close of the service I told the audience that I was willing to remain
and preach to them a few nights, but that, as I was
an entire stranger to them, I did not know that it
would be very much desired, and that if I should
remain, I should like to do so by their encouragement. I then took a rising vote to ascertain their
wish in the matter, and was gratified in seeing
nearly all who were in the room at the time arise to
their feet. I then went on with the meeting, which
continued ten days, and, according to the best of
my recollection, every unconverted' one who voted
for the meeting was converted before it closed. The
congregation was greatly increased after the first
night, and there were scores who did not embrace
religion, but of those who did, a good church was
organized, which is flourishing and sustaining regular preaching to this day.
Somewhere near this period I paid a visit, by in
'344
0 
TRIALS AND TRIUMPHS.
vitation, to Illinois, and held a meeting in the town
of Y** * * A * * *. A feeble little band of brethren
had struggled nobly to build a house of worship in
the place, and after getting it up, and making hard
trials to clear it from debt and complete it, they
were at last about to have it sold from them to cancel a mortgage which was resting upon it. The
brethren were about despairing, but concluded to
make one more effort for the salvation of sinners
before the meeting house went out of their hands.
As soon as we began the work, it seemed that
nothing was left undone which could be done by
the devil, to prevent the salvation of souls. In the
first place, he sent off and got a Universalist preacher
to hold forth, in order to keep the people from our
meetings, but in this the man could not succeedthe people would come to the Baptist meeting. A
dancing master was then sent for, to get up a dancing school to draw away the young people; but
prayer was made unto the Lord, and the work of
grace went on, while the dancing-master got sick,
and every other scheme of opposition failed. Though
the meeting was not of long continuance, some fifty
or sixty persons united with the church, the debt
was finally rolled off from the meeting house, the
church took a new start, and, I believe, has enjoyed
a fair degree of prosperity ever since. To God be
all the glory.
In the spring of 1864 my appointment as missionary was renewed, but soon after my attention was
called to the wants of our Baptist college at Burlington. That institution was originated and built
15*
345 
AUTOBIOGRAPHY OF A PIONEER.
chiefly under the zealous labors of Elder G. J.
Johnson, and a very few generous friends and brethren who co-operated with him. They justly felt
that the wants of the denomination in the West for
such an institution of learning, in particular with
reference to fitting young men for the ministry, were
great.
Actuated  by motives  the  most generous and
noble, they had begun the enterprise and forced it
through, so far as they had gone, in the face of
many difficulties, and had succeeded, by the blessing
of God, in doing a vast amount of good. Many of
the sons and daughters of our families had there
received mental elevation-it had helped to enlarge
the educational interests of our people-and above
all, it had sought out young men of ministerial
gifts, aided them in preparing for the ministry, and
sent them forth untif its representatives were preach,
ing in Iowa, Indiana, Illinois, Missouri, California,
and Oregon. In addition to these things, the enterprise had accumulated a property in grounds and
buildings, and various apparatus, from its different
donations, to the value of $25,000. Under the
paralyzing effects of the war, however, the institution had become burdened with a debt of $6,000,
and under the circumstances it was so discouraging
as to threaten the life of the school. The brethren
thought that my extensive acquaintance with the
churches would insure me success, as an agent, in
soliciting contributions to aid in canceling the debt,
and fully persuaded me that it was my solemn duty
to give my assistance. Though a work like this is
346 
Nurlin  toixt    Intitutt
(Corporation, Burlington Univerity,)
IBURLINGTON, IOWA.
I  
LIBERALITY OF THE CHURCHES.
not such as any one can have an appetite for, I suppose, I felt that it was one which was important to
the cause of our churches, and started forth, and
after a somewhat lengthy effort, which was assisted
by two or three other brethren, we closed with success. In this tour I visited and preached to many
churches, renewed many old acquaintances, both in
Illinois and Iowa, and, I trust, enlarged my circle
of friends. I was especially thankful in finding that
in most of the places where I visited the spirit of
Christian benevolence had been greatly enlarged
among our people, and that in about the same proportion God had blessed them in temporal prosperity. With but very rare exceptions, indeed, I
saw no turning of the cold shoulder because I was
an agent to collect money for the Master's cause,
but on the contrary, both myself and the claims I
presented were generally received in the true spirit
of Christian generosity.
Among those churches which responded to my
appeals to aid the college, I am happy to make most
favorable notice of Independence, Bonaparte, Des
Moines, Winterset, Oskaloosa, Denmark, Fort Madison, Jefferson, Oquaka, Fall Creek, Sugar Grove,
Edgington, Monmouth, and Young America. Of
all the churches, however, that have aided in this
college enterprise, the First Baptist Church of Burlington has borne the heaviest burdens. It has been
a strong tower upon the walls of Zion, and its leading brethren have been characteristic cross-bearing
and self-denying men.
In one place which I visited, however, of which I
347 
AUTOBIOGRAPHY OF A PIONEER.
may make profitable notice, the brethren have never
burst their shell; and I wish the Lord's sledge hammer would fall upon it and break it in pieces,
and let them out into the sun, so they can look
upon the light of gospel day. The case in ques tion was that of a church in the village of A * * *.
It contained about one hundred members, many of
whom were among the most able farmers in that
part of-the country. Their temporal ability is such,
that if they could be brought into sympathy with
the self-denying labors of their brethren who are
straining and- giving to advance the interests of
religion in the West, they might do a great amount
of good.
Knowing of their ability, and hearing that they
were seldom called upon to give anything to the
cause of religion, I made a journey of thirty-two
miles, going nearly half the way on foot, in order to
visit them in behalf of the college. The first place
at which I stopped among them was at the house
of a brother who preached occasionally, who owned
a large farm, and was worth at least $10,000. I told
him all about the institution, and all about the good
it had done by educating ministers and sending
them forth to bless the world, and how much help
it had been, and still would be, to the cause of religion, if we could keep it moving, and then appealed
to him for aid.
After he had quietly heard me through, said he,
"My observation and experience proves that for
preachers to have too much learning ain't good;"
and after trying some time to show to me, by argu
348 
THILE CHURCH AT A * * *.
ments the most contemptible, that what he had said
was true, he refused to bestow a single dollar. I
plead hard for the small sum of one dollar, that he
might have a little interest in the matter, but it was
no use, he stubbornly refused. I then made a number of calls upon the brethren, but found them all
like the first, and could not get a single cent. Feeling disappointed that I had lost all my time and
travel in getting there and going about among them,
I resolved to push ahead, and get away as fast as
possible to more generous climes; but the brother
with whom I had dined, and who was also a
preacher, urged very hard for me to remain over the
Sabbath and preach. I told him that as I could not
get anything from them, I could not afford to give
them my time in that way, for it was too preciousthe college was suffering, and I must go at once and
visit such churches as would aid it; but after urging
me some time in vain, he finally said that they
would give me a good collection on the Sabbath if I
would remain and preach, and with considerable
encouragement in that direction I consented.  He
also promised that after dinner he would go around
with me among the brethren, and try to stir them
up on the subject a little.
While we were waiting for dinner I thought I
would read the news.  Said I, "Have you the
Christian Times."
"What, me!"  said he, in apparent surprise.
"No, thank God; I never had it in my house. They
say it's an abolitionist paper."
"Have you any religious paper?" I asked.
349 
350 -     AUTOBIOGRAPHY OF A PIONEER.
" No;" said he, "nor I don't want any of them.
They say it's them papers that's brought on this
war."
I found that there were four such preachers in the
church, all of whom I visited. One we found in the
field threshing, with whom I made an earnest effort
to get something, but it was of no use whatever.
While I was with him, however, a peddler came
along, of whom he bought something, causing him
to display the contents of his pocket-book, which
could not have had less than $500 in it at the time.
The last preacher whom we visited did not believe
in colleges, or educated ministers- either, and would
give nothing; and though he was well off in point
of property, all the library which I could see in his
house was a Bible and an old greasy hymn book.
Aside from these, according to the best of my discoveries, the place was as destifute of any books or
other sources of information as any Indian hut. As
I had arrived there on Friday, and had agreed to
preach three times, the people had become pretty
well stirred up, so that when Sabbath came we had
a good turn-out at the meeting.
When I was in the midst of my sermon the
people's hearts seemed to be moved very much;
one brother, especially, became so extremely happy
that he lifted up his voice while I was preaching. I
began to think that matters looked very encouraging for a good collection, and closed the sermon
while all were in a high state of feeling. Thinking
that that would be the best time for me to get them
to do their duty to the college, in as prudent a man 
THE THIRTY-FIVE CENT COLLECTION.
ner as I could I changed the subject to an appeal for
them to give. The hat was then passed round and
returned to the desk, and on counting the contents,
lo! it was but thirty-five cents!  With a look of
amazement I then held the precious little bunch up
before the congregation, between my thumb and
fore-finger, and made quite a speech about it, reminding them of their promise to give a good collection, and of the time I had spent among them,
and of the preaching I had done for them, and
would frequently shake the little bunch before them
and tell them to look at the result!  Finally, I told
them that I did not wish to keep the money, for if I
did keep it, it would go into the published report
of-our collections as the contribution of their church,
and hence it would be laid before the world that
they had given only thirty-five cents, and it would be
a disgrace which I did not want to see published
against them. I then begged of them that, for the
honor of the cause, they would come and take their
money back; but no one would come to take the
money, and the whole amount was left in my hands.
At night I preached again, but the taking of the
collection had so destroyed their religious feelings
that all was very cold and dull. At the close of the
last sermon I begged to know if some one of the
brethren or friends would not help me forward, in
the morning, by taking me a few hours' drive on my
journey to another point; but not one would offer,
and so little was their sympathy for my mission,
that when the meeting was dismissed not one of
them even invited me to a lodging, but all dispersed
851 
AUTOBIOGRAPHY OP A PIONEER.
and left me standing alone with the thirty-five cents.
Now, reader, you may see what a church will
come to where its members do not believe in taking
religious newspapers, building colleges, giving to
religious enterprises, helping to educate ministers,
nor sustaining salaried pastors; but, above all things,
do believe in hating a contribution box. The thirtyfive cents was, as near as I could find, the first
public collection which had been taken in that
congregation for many a day-the people discouraged it.
Their house of worship looked as if it had been
built for a barn, and afterward changed into a
mfneeting house. I believe that there was not a
particle of paint on any of the inside work; every
thing about it looked dreary and uninviting.
I will just here state what I believe-what Ipositively know. I will not make the statement upon
theory, but facts-upon the result of long and varied
experience, and extensive observation. Let a churech
banish the contribution box, and discourage public collections, and it will surely decline in spirituality, and in a few
years die of dry rot, and become a stench in the nostrils
of the Almighty!
It is easy to see that such a result is natural.
When we suppose we are excused from bringing
our offerings to the Lord, and presenting them upon
his altar, it accommodates self, which will then get
the upper hand, and when it fills our hearts, the
spirit of pious enterprise is gone, because there is
no room for it. This will encourage all those ruinous ideas of which I have spoken, such as opposition
$52 
HOSPITALITY OF A PEDDLER.
to religious newspapers, opposition to building
colleges and educating ministers, opposition to
sustaining salaried pastors, and in fact opposition to
every religious enterprise, at home or abroad, where
it will cost any sacrifice to carry it through.   I
heartily wish we might all learn to follow more
closely the apostolic injunction, "Upon the first day
of the week, let every one of you lay by him in
store as God hath prospered him." * "Take heed,"
0 ye churches, "and beware of covetousness; for a
man's life consisteth not in the abundance of the
things which he possesseth."
While I was yet standing near the church, deliberating as to what I should do, a little man, who was
a peddler, and who it appears had heard of my
situation, came along with a pistol in his belt,.and
appeared to be in high dudgeon. I heard him, as
he was coming, inquire of somebody in a very blustering style, "Where's that preacher that nobody
wants to keep over night?" Directly he came up
and invited me home with him, where he treated
me the best he knew how, and the next morning
took me aboard of 1s peddler wagon, and hauled
me about sixteen miles.
* 1 Cor. xvi: 2.
353 
CHAPTER XXIX.
A RIDE WITH A PEDDLER-CONVERSATION WITH A REBEL
AND HIS ARREST-SUCCESS OF THE COLLEGE ENTER  PRISE-LABORS AGAIN AS A MISSIONARY-REPORT
OF ONE HUNDRED AND TWO DAYS' LABOR-ATTACKED
BY TWO UNIVERSALIST MINISTERS-THE RESULT SOME POETRY FOR UNIVERSALISTS-THE GREAT HAR VEST- CALL FOR LABORERS-FAREWELL ADDRESS.
THE blustering little peddler who had become my
traveling companion, was a very small man, but
terrible ferocious, and seemed to be in for the
"Union," soul and body. The chief topic of his
conversation was about the Rebels and Copperheads, against whom he had an awful spite. As
our route was not far from the State line of Missouri, we were passing through a country which had
been much threatened by guerrillas, and which was
being flooded with refugees from Missouri, who
were mostly rebels at heart. The peddler was armed
equal to a pirate, and was ready for any emergency.
In fact, from what we could learn, the traveling
looked rather squally, and I wondered that the little
man would dare to risk himself and his goods alone
il such a country; but he declared that he was not
afraid, and that nothing would please him better than
to have a chance to shoot some of Uncle Sam's strag 
CONVERSATION WITH A REBEL.
gling enemies.  While on our journey we overtook
a man who we thought looked rather suspicious,
and about the following conversation ensued.
Peddler. " How do you do, stranger?"
Stranger.  "Very well, I thank you.  How  do
you do?"
Peddler.  "All right, sir.  Where are you from,
stranger?"
Stranyer.  "I am from Ohio.  I am a minister of
the gospel, sir."
Peddler.  "Ah! to be sure.  Have you been
preaching any around these parts?"
Stranger. "Well, not exactly in this neighborhood. I have been up more in the northern part
of the State, and have just come in here. I am now
trying to find a man by the name of D * * *, with
whom I have some business, and I was told that he
lived in or near the town of C * * *. Can you
tell me, sir, whether I am on the right road to
C* * *?"
We both happened to know that the man whom
he inquired for was suspected of being a traitor, and
that complaints had already been laid against him
for harboring rebels; but the peddler said,
"Yes, sir; this is the road to C * * *."
"Where did you spend the Sabbath?" I asked.
Stranger.  "In the village of A * * *, sir."
"Ah!" said I, "I preached there last Sabbath."
Stranger. "Is it possible, sir! Then you are a
preacher, too, are you?"
"Yes, sir," said I.
.355 
AUTOBIOGRAPHY OF A PIONEER.
Stranger. "Well, I am glad to see you, then.
What kind of preacher are you?"
"I am a Baptist preacher, sir," said I.
Stranger. "Well, indeed, that is just what I am."
"Ah! indeed, sir."
Stranger. "Yes, sir; and I am trying to find
some church that wants a minister, and perhaps you
can tell me where I can find such a place."
"I expect I could, sir, for people need preaching
in many places; but if you are a Baptist minister
I am surprised that you would spend the Sabbath so
near the church where I preached yesterday, and
not come to meeting once."
Stranger.  "I was not very well, sir."
"Well, you  seem to look pretty stout again
to-day," said I. But the peddler was getting
impatient.
Peddler.  "Where  did you stop yesterday and
last night- whose house was it at?"
Stranger.  "At Mr. G * * *'s."
The peddler knew it was a falsehood, and quick
as thought he bounced from the wagon, with his
pistol in his hand, saying, " Surrender, sir, or you
are a dead man!" and his pistol was held close to
the stranger's face, all ready to fire, so that he durst
not move a hand. His hands were then bound
behind him securely, and we set him on the top of
the peddler's box, and moved on.
"Now," said the peddler, "set there, you infernal
rebel, you. You've lied enough for one day."
The man begged hard for his freedom, but his
jailor ordered him to be quiet, and we rolled ahead.
356 
SUCCESS OF THE COLLEGE ENTERPRISE.   357
This was after the battle at Athens, which was on
the Iowa line; and as it was believed that Anderson's
guerillas were near the border at the time, we suspected that this man was a spy who was sent ahead
for information. At any rate, the peddler took him
to the town of C * * *, where he was lodged in jail,
and was afterward proved, I was informed, to be
one of the worst of rebels. He was kept in jail a
considerable time, but what finally became of him
I never knew.
When the college was found to be clear of debt,
a brother in Quincy, according to previous promise,
gave five thousand dollars more toward its endowment, which, with another claim of twenty thousand
dollars, held by the institution, will, when all is
settled as it is hoped, leave it worth about fiftyfive thousand dollars, clear of all embarrassments.
My prayer is that it may be well sustained from this
time henceforth, and do a vast amount of good.
At the close of my labors for the institution, I
attended the K *  * Association, which was held
at the town of D ** *, in Iowa, and saw so many
tokens of the growing spirit of enterprise as did my
soul good.  All the leading objects of Christian
benevolence were presented, such as the Home
Mission, Foreign Mision, Bible Society, Education
Society, Church Building Fund, etc., and every
appeal was responded to most liberally; especially
in view of the fact that the Association had been
in existence but two years, and covered but a small
territory. 
AUTOBIOGRAPHY OF A PIONEER.
During the fall and winter I was again continually
engaged in revival efforts, under the employment
of the Home Mission Board. That the reader may
form some better idea of the hard labors of a traveling missionary than a.ny I have yet given him, I will
here give an account of the labors of one hundred
and two days, performed by me in the winter of
1864, and sent in my report to the Mission Board.
Number of miles traveled - ---— 700
of sermons preached -  - - - -   118
of visits made - - - ----          310
of prayer meetings conducted  - - 87
of conversions- - - - - - -       180
baptized and added to churches - 107
I much regret that this is the only report upon
which I can now lay my hands; but short as it is,
however, it will serve to show that the life of a
mnissionary is a stirring one.
I shall mention but one meeting which I held
during the winter. It was one which, though none
were converted, proved a happy success.
I was sent for by a few brethren to go back into
the State of Iowa about fifty miles, to hold a meeting in a destitute place where there was no church,
though it was in a considerable village.  We  obtained the use of the school house, however, and
commenced the meeting. It was not long when
some unconverted men became very angry at my
plain way of telling them their sins, and in order to
spite me they made up a purse of fifteen dollars,
and dispatched a couple of men, who were known
-358 
ATTACKED BY UNIVERSALISTS.
to be drunkards, after two Universalist ministers, to
set up an opposition meeting.
The ministers came on. In the first place, they
wished me to let them occupy the school house.
They said that as I had now occupied it for several
evenings, it would be no more than fair for me to
step aside for a time and give them an equal chance;
but I could not see the point. Not succeeding in
this, they went across the street into an old frame
house within a few rods of my meeting, and com menced preaching there. Notices were posted up
about town, and the biggest gun was set up to
preach, in order to draw the people away from my
meeting; but when they had done their best they
could only succeed in getting the most wicked class
of the community to hear them. They, however,
hammered away against us as long as the meeting
lasted, and succeeded in raising the spirit of controversy, and preventing the salvation of souls for the
time; but the result of the controversy was, that
the better class of the people felt disgusted at their
uncalled-for attack upon the Baptist cause, and their
sympathies were all aroused and enlisted in our
favor. We then seized the opportunity which was
presented in the general sympathy, to get pledges
and subscriptions from the citizens for building a
house of worship, and such was the interest taken
in our enterprise, that within three or four days a
sufficient amount was raised to erect a good building, and before I left the materials were on the
ground.
16
3.59 
AUTOBIOGRAPHY OF A PIONEER.
This is another illustration of what I have already
said, that the more the Baptists are pounded, the
better they prosper; and we ought not to murmur
at such experiences, for the reason that they make
us fruitful.
nes of Unit will Where
never saw
present a simple piece of poetry, which I
a Universalist who was able to manage.
" Thus Pharaoh and his mighty host,
Had God-like honors given;
A pleasant breeze brought them with ease,
And took them safe to heaven.
" So all the filthy Sodomites,
When God bade Lot retire,
Went in a trice to paradise
On rapid wings of fire.
" Likewise the guilty Canaanites
To Joshua's sword were given:
The sun stood still that he might kill,
And packed them off to heaven.
" God saw those villains were too bad
To own that fruitful land;
He therefore took the rascals up,
To dwell at his right hand.
" The men who lived before the flood
Were made to feel the rod;
they missed the ark, and, like the lark,
Were washed right up to God.
" But Noah, he, because, you see,
Much grace to him was given,
He had to toil and till the soil,
And work his way to heaven.
ago 
THE GREAT HARVEST.
"The wicked Jews who did refuse
The Lord's commands to do,
Were hurried straight to heaven's gate,
By Titus and his crew.
"How happy is the sinner's state
When he from earth is driven;
He knows it is his certain fate,
To go straight up to heaven.
"There's Judas, too, another Jew,
Whom some suppose accursed;
Yet with a cord he beat his Lord,
And got to heaven first."
I have not yet returned to the place of my contest
with the Universalist ministers, but now that the
Baptist meeting house is built, I intend to at an
early day, God willing, when I hope to reap a
harvest of souls.
Though the Lord has done wonders for us as a
people, in raising up churches throughout the West,
there are yet many large fields for missionary enterprise. Though our people are now numbered in
the State of Iowa by thousands, I trust that they
are yet to be multiplied, and that the work of our
denomination has but fairly begun.  The great harvest is ripening fast, and rapidly
increasing in abundance, and to all such as feel that
they are called of God to enter the field I wilr here
say, Come over into Macedonia and help us, for
"the harvest is plenteous and the laborers are few."
With all the trials and crosses that are incident
to a missionary's life, he has his joys and comforts.
No class of men can be blessed with a larger number
861 
AUTOBIOGRAPHY OF A PIONEER.
of warm personal friends, and this in itself is a
fortune. Though, so far as worldly wealth is concerned, he may expect poverty, if he is entirely
devoted to his work, yet he will be fed and clothed,
and may constantly look forward with joy to the
time when evening shall come, and when the Lord
of the vineyard shall say unto his Steward, "Call
the laborers and give them their hire."
To young men who are trembling and halting
under the pressure of the Spirit, let me say, Wait
no longer, but equip yourself for the work without delay. Hasten to a School of the Prophets,
at Alton, Burlington, Pella, Chicago, or some other
one within your reach, and there prepare yourselves
with every qualification of grace and learning which
Providence will allow, that you may become "workmen that need not to be ashamed, rightly dividing
the word of truth." Fear not, you are in the morning of your days; and with the long life that seems
open before you, you may truly accomplish, with
active piety, a glorious work; for the Master has
said, "Lo, I am with you alway.'
To older men who may be called to enter the
work at the eleventh hour, let me say that you
will likewise receive your penny. One brother of
my acquaintance, who had formerly been a deacon,
entered the ministry about five or six years ago, when
he was upward of sixty years of age, and has been
an active, useful pastor, approved of God and the
brethren, ever since. If you feel that you would be
but small stones in the temple, remember that we
862 
A CALL FOR LABORERS.
have many small niches which you will fit, where
large stones will not answer.
I must here, however, offer a word of caution to
any brethren who are already in the ministry, and
contemplate coming to Iowa to settle. There is but
little in the State to invite you, if you require everything made ready to your hand; but if you can and
will labor, and are willing to endure hardness as
good ministers of Jesus Christ, and strive to make a
place for yourselves, there are opportunities rare and
inviting.  On this point I will insert part of an
article clipped from the Christian Yames.
"TO THOSE SEEKING PASTORATES.
" If any Baptist minister who reads this is wishing to come to Iowa, and who has got grit, patience,
zeal and benevolence of heart which have made him
beloved where he has lived and labored, let him
write to our worthy General Agent of the Iowa
Baptist State Convention, Rev. S. H. Mitchell, at
Oskaloosa, and he will tell him of fields of labor
where these qualities will not only be appreciated,
but be productive of glorious fruits. For such as
only aspire to metropolitan parishes, those of Iowa
are too large and too important, with few exceptions! There is work here to be done, and truly
blessed is he who knows how and will do it. Such
will find a welcome that will warm their hearts.
"IOWA."
863
i-.' 
AUTTOBIOGRAPHY OF A PIONEER.
Let such, then, as are called for in the above
article come forward, of both old men and young
men, that we may sow, and reap, and finally rejoice
together, bringing our sheaves with us.
But, reader, I must close this rude and imperfect
sketch.  I am sorry for its deficiencies, as well as
for all others of my life; and for all my mistakes,
which I am confident are many, I humbly crave the
forgiveness of both God and man. As I look over
the wide field where God has so abundantly blessed
the labors of myself and my brethren, I cannot but
remember with deepest gratitude the hundreds of
brothers, sisters, and friends, who have received me
kindly and rewarded me generously, as a minister
of the Lord Jesus. To such is this volume sent as
a tribute to the memories of by-gone days, and as
a token of my regard. Let me ask you that while
I remain in this mortal tabernacle, which is now
becoming weather-beaten, you will pray for me, that
my remaining days may be useful.
Finally, let us not lay aside our armor in the
church militant until we enter forever that rest
which remaineth for the people of God.  There I
trust that we shall have a happy reunion,
" Where, upon a green and flowery mount
Our weary souls shall sit,
And with heavenly joy recount
The labors of our feet."
FAREWELL.
864 
APPENDIX. 
I 
THE BARREN FIG-TREE.
(REPORTED BY REV. E. H. WARING.)
TIXT.-" Then said he unto the dresser of his vineyard, Behold, these three years I
come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth
it the ground? Luke xiii: 7.
MY text is a part of the parable of the fig-tree. I
am sorry there are so few persons present this evening; but I have no doubt there are those here who
need to be instructed in the ways of eternal life, and
I seldom ever meet a congregation in which there
are none who are not Christians. You perceive
already that my text is designed for those who are
out of Christ; and you may think it strange that I
would introduce such a subject upon this occasion,
seeing there are so few here who are not professed
Christians; but I presume there are those present
to whom the subject ought to be preached. This
parable is full of meaning; and as the Saviour often
used the parable, or figures, or metaphors, for the
purpose of illustrating some great truth, so in reference to the one in which stands our text.
I am aware at the same time, that a great many
people claim that a parable is without meaning, and
therefore want to set it aside, simply because it is a
parable. But when you come to look into these
parables, you will find them big with meaning, as
everything else the Saviour has spoken; and he
designed by this parable to teach a very important
lesson.
The parable speaks of a vineyard, and it is stated
that in this vineyard there was a tree that is repre.
16* 
APPENDIX.
sented as barren; and here I want to depart a little
from the language of the parable, that those who are
not familiar with the idea of a vineyard may under stand my meaning the more clearly. You may be
more familiar with the term "orchard" than with
that of the vineyard; and as I do not want to enter tain you now with a description of the vineyard,
with the wine-press, etc., we will, to bring it down
to every one's capacity, call it an orchard, which
will illustrate the same thing. There was, as we
read in the parable, a husbandman, who issued the
order to cut down this tree; and this husbandman
represents God, the owner of the vineyard. But
the vine-dresser plead for the life of the tree, and
this vine-dresser represents Christ.  The vineyard
represents, as we claim, God's universe.  So then
you get the meaning of these expressions in the
parable.
Coming, then; to the subject of the parable, there
are two reasons why this tree is ordered to be removed. The first reason is its barrenness; for says
the owner of the vineyard, "Behold, these three
years I come seeking fruit on this fig-tree, and find
none." The second reason for this order is because
it is an encumbrance to the vineyard, and hence the
question is asked, "Why cumbereth it the ground?"
And I would have you understand, fellow-sinner,
that you are, by your rebellion against God, not
only bringing destruction upon yourself, but you
are assisting very materially, by your influence, in
the damnation of your fellow-men; for you seeo
these two charges are brought against the treeit brought forth no fruit, and it encumbered the
ground.  You, therefore, not only refuse obedience
to God yourself, but by your unholy influence you
encumber the souls of those around you.  You are
not only refusing to enter the kingdom yourself, but
you are actually hindering those who otherwise
368 
APPENDIX.
would enter in. Now I wish to use this parable to
illustrate the condition of those who refuse to enter
upon God's service. There is a meaning to every
thing in the parable, and it is important for us to
try and understand it.
Now, here is the farmer, he goes to the nursery
from which he gets his trees, and he selects the best
piece of land he has for those trees, and he cultivates
and improves that land, and he takes those scions
from the nursery and carefully plants them in that
orchard. Now, he knows that those trees are not
capable of bearing fruit, or of yielding him any
remuneration for the expense and labor he has bestowed upon them, or for the ground which they
occupy. Yet he takes all the care possible of those
trees, defends them from injury, cultivates and
brings them on, and by the blessing of God-the
sun, and the air, and the rain-they grow, and at
length become large fruit-bearing trees. We want
by these trees, thus planted and cared for, to represent the infant race. God does not demand of the
infant the fruits of faith and obedience, until it has
arrived at the years of accountability. It cannot
labor in the kingdom of God for the promotion of
his glory, and God does not demand of it fruit, any
more than the husbandman requires fruit of the tree
before it is capable of bearing fruit.  And yet, after
that tree has occupied the land- until it has had
sufficient growth and age to produce fruit, the husbandman looks for the necessary fruit from the tree.
And he has a right to expect it, has he not? Certainly he has.  Every man knows that this is reasonable. Now I want to know on what ground the
husbandman would demand fruit of that tree?
Why, it is his. It occupies his ground, and do you
not admit that it is his prerogative, that he is its
owner, and that he has a right to look for fruit
from it?
369 
APPENDIX.
Now, so it is with the family of man. Here the
child is cared for and protected, and grows up to
years of knowledge-to know good from evil. And
God gives it the necessary instruction and means of
doing good, and I want to know if he has not the
right to claim fruit from that child when come to
years of accountability? Is not this reasonable?
And if so, then I want to know why every man
should not respond to the claim of God, the owner
of this great vineyard, whose land we are occupying,
whose air we are breathing, and whose blessings we
are enjoying all through our lives? Is the demand
unreasonable? Now if the individual is here tonight, who is in his sins, who has reached the years
of accountability, and feels that this is unreasonable
and unjust that God should demand fruit of him,
let him raise up his hand. But there is not one
here-no hand comes up.
Now let me change it a little. We read- the
husbandman came three years seeking fruit from
this fig tree. Now it was not because this tree could
not bring forth fruit-that it was barren.  There it
was in the vineyard, surrounded by other fig trees
that did bring forth fruit; and if it could not have
brought fruit the husbandman would not have made
any such demand upon it. Now so it is with the
sinner. It is not because he cannot bring forth
fruit unto God-that he does not. If so, God would
not make any such claim upon him. Then, when
you come to look at the justice of the claims of the
husbandman upon the tree, and to see his care of
it, and how it grows and flourishes year after year,
and brings forth no fruit-nothing but leaves-no
fruit, that it is barren and unprofitable, you can see
why the husbandman shourd be provoked with it,
and want it cut down. It has not only disappointed
his hopes, but provoked him to cut it down. Then
why may it not be cut down? Ought it not to be
370
la 
APPENDIX.
cut down if it cannot be made to produce fruit? It
certainly can bear fruit as well as any other tree in
the orchard, and why should it not be cut down and
the ground disencumbered, that something more
profitable may take its place?
Then I come to you, and ask you if you have
arrived at years of accountability, and have brought
forth no fruit, why should not God issue his orders
to the sheriff, Death, to cut you down, seeing you
are hardening and callousing your heart in sin, and,
by your influence, hindering others from entering
into the kingdom of God, and laboring for its extension in the world?  Why, do you not see it would
be just for God to remove every such individual
from his vineyard, when you have had every facility
and means to do right; and God has done-every
thing possible for him to do, to bring you into the
kingdom of his dear Son? And still you rebel
against him. Can you see any reason why such an
order should not be issued against you, to take you
out of the way? You know you have borne no
fruit, and that God has come, by these various means,
year after year, seeking fruit from you; but yet
there has been nothing but rebellion on the part of
incorrigible sinners. Now, why should not the tree
be removed?   Why  should the vine-dresser cry,
"Spare it yet another year?"  "Lord, let it alone
this year also, till I shall dig about it, and dung it:
and if it bear fruit, well: and if not, then after that
thou shalt cut it down."
Now here the vine-dresser speaks of the cultivation of the. tree. You know the nature of the
parched soil of the earth. Under the influence of
the burning sun the ground becomes naturally very
hard, and would very much impede the growth and
fruitfulness of the tree; and, therefore, the husbandman says, "Let alone this year also."  lHe
does not say it cannot bear fruit, or that it has had
871 
APPENDIX.
no good opportunity-that it has been afflictedthat it has not been permitted the privilege of
bearing fruit, or anything of that kind; he does
not say that it ought not to be removed-that it
has not been barren-that it does not cumber the
ground; no, nothing of that sort; but he says it is
a pity that such a tree, in such a situation, and that
has had so much care, should not be spared. And
now, he says, "I will cultivate it, and I will use
means to strengthen and improve the soil, and I
will see if I cannot get a crop from it; and then, if
it brings forth fruit, all will be well; and if not, then
thou mayest cut it down." Now, just so Jesus
intercedes for sinners. We have seen that he is
represented in this parable by the vine-dresser. See
how the man pleads for the tree; and so, my dear
friend, with reference to you, it is only through the
intercessions of Christ, the great vine-dresser, that
you are here to-night. It is not because you have
rendered obedience to the commands of God; but
because Jesus pleads for you that you are here.
You are capable, if you will embrace the means
within your reach, of bearing fruit; and it is a great
pity that such a spirit as yours, made to be happy,
should be cast down into heU-that that man with
the towering intellect, for the simple reason that
he refuses obedience to the government of God, that
justice should require that he should be cut down;
and yet it will be, unless the person can be induced
to yield his stubborn heart to the mandates of
heaven.
Thus, you see, the vine-dresser goes to work.
Here you have a view of some of the implements
that are used for the purpose.   See the man with
his pick, digging up the soil-the hard soil. So
God's Word represents the heart of man as being
hard as the flinty rock. Now it is our duty to go
to work and dig with the pick of divine truth into
372 
APPENDIX.
the parched soil of the sinner's heart. God has
represented the hard ground of the sinner's heart
by this rocky soil: " Is not my word like a fire?
saith the Lord; and like a hammer that breaketh
the rock in pieces."
Now, as the vine-dresser has to use some implement to break up the hardened soil, so with
the sinner's heart. And the prophet speaks of
"breaking up the fallow ground." Here there is
another implement. The hard soil needs the plow
to turn it up, that it may be prepared for the seed.
And we must have the plowshare of eternal truth,
which must be driven right through the parched
soil of that wicked heart to break it up and soften
it, and prepare it to bring forth fruit. There is no
other way of doing it; for without it you may cast
the seed upon the sinner's heart-and it is compared to the stony ground-and you may continue
to preach the gospel to that hardened sinner year
after year, and the fowkl of hell will follow the plow
and gather the seed out of the heart. You know
the seed that was cast on stony ground-the fowls
of the air gathered it up and devoured it; and how
can it be gathered out of the heart, unless it is in
the same way by which it is put in? Hence we
claim that it is'the fowls of hell that gather up the
seed that has been sown in the heart, and the person brings forth no fruit.
So I say we have to use the plowshare of divine
truth to break up that heart. It must be done by
the Holy Spirit, but the gospel is the means.
Turning back to the prophet again, he speaks of
other implements.: "Is not my word like a hammer
that breaketh the rock in pieces?" The sledgehammer of the law must be brought down to break
the flinty heart; and when it has been broken up,
you have to enrich it by pouring into it gospel
373 
APPENDIX.
truth. The mind must be stirred with gospel truth
to illuminate, and lead it to obedience to Christ.
But again, we notice that the Holy Spirit has
come, and the heart has been moved again and
again, for we read, "These three years I have come
seeking fruit thereon."  I would inquire of the sinner, "How often have you been impressed with the
necessity of giving your heart to Christ?  Perhaps,
not once, nor twice, but many times you have been
so influenced. He is the husbandman, the owner
of all this great vineyard. And can you be astonished, this being true, if you should never be visited
again-that you would never have another opportunity-that your soul would never be impressed
again-that you would never have another invitation to repent? Would this astonish you, knowing
that for so many years God has knocked at the door
of your heart, in order to do you good and bring
you into a saving relation with himself? Barren
sinner, look here!  God will not chide.  How long
has he stood at the door of your heart, and knocked?
You read, "Behold, I stand at the door and knock:
if any man hear my voice, and open the door, I will
come in to him, and will sup with him, and he with
me." Rev. iii: 20. The opening is your duty.
God stands, in the person of his Son, and by his
truth and through his Spirit he is knocking at thy
heart, and he waits with patience for you to unbolt
that door, with the promise that if you do, he will
come in to renew your heart, and dwell in you, the
hope of glory. But if you do not do it, He will issue
the sentence to the sheriff of the skies, "Cut down
that hardened sinner; -why cumbereth he the
ground?"
Now God complains, again, that you are cumbering the ground. You are not only found to be
barren in spirit, but you are in the way of othersyou are cumbering the ground.
374 
APPENDIX.
Now turn to the orchard again. There stands
the tree; and frequently we are asked BUy the skeptic, "If religion is such a blessing, we want to know
why there are so many poor professors among you?
Why don't you own more wealth, and have better
houses and larger plantations?"  Do you see that
barren tree? Perhaps it is the most flourishing of
any in the orchard. And why? Because its substance has never been exhausted by supplying a
return to its owner. It is absorbing all its substance
to itself, and it is encumbering the ground; and
the more it adds to its growth, the more it cumbers
the ground. Any one of common observation can
see it.  Does it not absorb the rays of the sun from
the whole circle of the ground it covers?  Why
you may go and sow the best seed under that tree,
and wherever it interposes the seed will bring you
no return. I have noticed some such trees that
have destroyed the productiveness of the ground for
a quarter of an acre. Nothing would grow there.
Now, if the tree is unfruitful, why should the farmer
spare it? If it was removed how much larger crop
he would have! Then why should he spare the
tree? Now I charge upon the sinner that he is
necessarily in the way of others. I do not charge
that he means to be in their way, but that he necessarily is in their way. You go and inquire of the
tree. You see it has prevented the growth of the
wheat, or oats, or corn, that has been planted beneath it, that has been cultured and cared for; but
when harvest came there was no crop. Now interrogate the tree, and the tree says, " I did not intend
to interfere with the growth of the crop!" But do
you not know, in the nature of things, that tree
could not have been there without interfering with
the crop?  Why, it is as clear as the noon-day sun.
Now how are you going to remedy the influence
of the tree upon the ground which it occupies?
375 
APPENDIX
Only by removing the tree. It is utterly impossible
for the tree to avoid having its influence upon the
soil which it occupies.  Now this illustrates the influence of the sinner. He cannot avoid exerting an
influence, and the sinner should reflect on the number of souls he is encumbering by his refusal to
serve God. It is true he may not design to do this,
but it is impossible for him to occupy the position
he does without affecting the interests of some immortal souls. Every man has an influence; and I
will tell you that your influence is in exact proportion to your moral character and standing in the
community. It cannot be otherwise.
There, for instance, is that husband and father.
lie may be a skeptic in religion, and he exerts an
influence over every member of his family. Is it at
all probable that any of his family can be affected
by gospel truth,'and brought to Jesus Christ, and
be made fruitful Christians, until his encumbering
influence is removed?  Not at all.  Why does not
that wife and those children go to the house of God,
and become Christians? Because of the controlling
influence of that skeptical husband and father;
and his influence forms a wall around them which
is positively insurmountable. Is it not probable,
then, that if it wee not for that father's influence,
they would be converted? Certainly. Now how
are they to be reached?  They are hardening in sin
and imperiling their eternal interest every, day they
live.  How  are they to be reached?  I ask if it
would not be better, if that husband cannot be prevailed upon to become a Christian-if it would not
be wisdom for the maker of that man to remove
him out of the way, that the members of his family
might be reached and saved?
"But why did the husbandman want to remove
that tree?" you ask.  "Had he not plenty of land
besides?" Certainly, but what was the use of that
376 
APPENDIX.
land being occupied with that tree that never brings
any fruit, and has he not a right to remove it? And
so I ask if it is not God's prerogative to take such
men out of the world, that those whom they encumber may be brought to repentance and salvation?
I have labored in some places where there have
been such hoary-headed sinners, who seemed to be
in the way of their friends conling to Christ. In
one case that I think of, I felt moved by the Spirit
to pray that the person should be taken out of
the way. He was the father of eight children, a
hardened wretch, who was in the way of his wife
and children being saved; and I felt moved to pray
that if he could not be saved, he should be taken
out of the way. And he was taken out of the way,
I do not know how, and that wife and those children were all converted and brought into the Church
of Christ.
Oh yes, " Cut it down, why cumbereth it the
ground?"   That is the important question propounded here.  Why  should it?  You may take
that young man who delights so much in amusing
himself in the house of prayer. In several places
where I have labored I have found such young
persons banded together not to be influenced by the
reacher, and not to seek salvation.  In one case
felt impressed to pray for the young man who
seemed to put himself forward as the leader of the
rest, and the result was that he was converted.
And so you may take that young lady. She may
exert her influence over other young ladies, and
lead them to refuse to yield their hearts to Christ.
I have met with such, high-headed, stiff-necked,
proud-hearted young ladies. I know it is a wonderful pity to see a young woman put herself in
opposition to Christ, to be too proud to bend to the
Nazarene, and to use her influence to prevent others
from coming to Christ.  Why, some people seem
377. 
APPENDIX.
to think that such a thing ought scarcely to be men tioned. I was asked in one case, by a young man,
"Who gave you the authority to say that a young
lady was in the way to hell?"  Why, I tell you,
God will damn the young lady'just as quick as he
will the beggar on the dunghill.  There is no difference with Him.  And if the young lady takes
this position, I want to know why she should not
go down to perdition as well as the male? I tell
you the ax is laid at the root of every tree. It
matters not whether they are male or female, high
or low, black or white, if they are cumberers of the
ground, and are standing in the way of anybody
else, they are in danger of being cut down.
Now, barren sinner, you see if you did not cumber the ground, the barrenness of your soul would
bring destruction upon you. But, when you combine with this the encumbering of others around
you, are you not afraid the ax will be used to cut
you down? So it is Christ would teach us these
important lessons by this parable.
Without protracting these exercises further, I
want to inquire of the congregation, who are impenitent, if it is not the prerogative of God to issue
this order at any moment? Certainly it is. No
one can dispute it. Then, we are ready to remark,
there are none here to whose hearts He has not
come seeking fruit, one, two, three, or many years.
How long is it, friend, since you came to years
of accountability? And now how old are you?
Ascertain that, and you may find out how many
years you are in debt to God, for sparing and
taking care of you. And all this, with nothing
to pay for one moment of misspent time! Poor
miserable bankrupt, as thou art! And I want to
say, it is nothing but the intercession of Christ that
has spared you thus far.  Oh, how you have insulted
Him!  and yet he pleads:  "Spare, oh, spare the
378
I 
APPENDIX.
sinner another year!  My servants shall pass round
and deliver another gospel message. My spirit
shall again strive with that mind.  I will yet wait
to be gracious, and if he will repent and bring
forth the fruits of righteousness, all shall be welL
If he has misspent much time, and neglected
many opportunities, and squandered may gifts and
talents, yet, after all, if he repent after another
message has been delivered, it shall be well. I will
accept him, though he has done despite to my
Spirit, provoked me, done injury to my cause,
and prevented others from enlisting under my banner.  If he will now accept my Son, and reverence
Him, all shall be forgiven. He shall be brought
into my kingdom, receive my  favor, and be an
heir of everlasting salvation.  And it shall be with
him as if he had commenced to obey me at the
beginning."
ut if not, there will be the last time when Jesus
will plead for the guilty soul. He will then say as
he did of the tree, "Cut it down."  It may be very
soon-we cannot tell; but we are going to commend you to God, and to the word of his grace.
Hazard not the interests of your soul any longer,
but seek  repentance  and the remission of sins.
Tarry not in all the plains of iniquity. "Seek ye
the Lord while he may be found, call upon him
while he is near."  And may God forbid that you
should ever again reject his Spirit when sent to
bring you to himself;  and may you finally be
crowned with everlasting life in the kingdom of our
dear Redeemer.  Amen.
3T9
i 
THE GENERAL JUDGMENT.
(REPORTED, PHONOGRAPHIOALLY, BY REY. IL H. WARING.)
TBxT. —" And I saw the dead, small and great, stand before God: and the beoa were
opened; and another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books, according to
their works."  Rev. xx: 12.
The last verse of the chapter reads: " And whosoe r was not found written in the
book of life was cast into the lake of fire."
To say the least, my friends, there are three books
mentioned, or included in the declaration in this
text, " books." You perceive that this term is used
in the plural; and the third bobk is the Lamb's
"book of life," which I may call, to make it more
plain, God's Family Record, in which are inscribed
the names of all his saints.
Before I enter upon the investigation of this subject, I want to present one or two facts. The first
is, that to the church of Jesus Christ there has been
given no legislative power to enact new laws for the
government of the subjects of Christ's kingdom.
These books contain the will of God, as revealed in
Jesus Christ-the only law that has been, or ever
will be, given for the government of the kingdom of God on earth.  It is also true that to this
church there has been given no dispensing power
to set aside, or revoke, any law that has been enacted in the council chamber of heaven  for the
government of the church on earth, as you will
notice from one or two declarations in the context.
One of them is this -" And if any man shall take
away from the words of the book of this prophecy,
God shall take away his part out of the book of life, 
APPENDIX.
and out of the holy city, and from the things which
are written in this book."*
Then we are to understand, taking this view of
the subject, that our salvation is based upon humble
obedience to the revealed will of God, as contained
in the New Testament Scriptures. And I will
remark further, that while many claim that there is
no punishment for sin in a future state of being,
notwithstanding God has threatened to punish sin,;
according to the declarations contained in the Bible,
I claim that God cannot avoid punishing those who
fall in their sins beyond the grave. got to do it
would be to make him violate his own law; and
we claim that while God is a covenant-keeping God,
he is also a law-abiding God, and will stand by his
own truth.  No matter if infidelare angry, and if
all the devils in the universe go frowning around
and raise their objections to the Word of Life, it
will stand:firm as the pillars of heaven. God can
not violate his own truth. I want to enforce this
idea upon your minds. Let me illustrate it. Many
have asked- "How can God be happy in heaven,
when he knows that multitudes of his creatures are
suffering under the penalty of his law forever?"
Let me remark that if the sinner is damned, he
damns himself.  God's law and God's plan of salvation have been clearly revealed, and the sinner
may become acquainted with them now, and need
not wait until the judgment day to know what God
requires of him for salvation. For instance, the
thief knew before he committed the act of theft
what the penalty was, just as well as he learned it
afterward. Now the law is known, what is the duty
of the judge?  The man has stolen your horse, he
has been arrested, brought into court, the evidence
is had, the jury have taken the case and retired,
* Rev. xxi: 19.
4
381 
APPENDIX.
in a little while they return and announce a verdict
of "guilty."  Now what is the duty of the judge?
Would the criminal speak to him to enact a new
code to exonerate him from the penalty of the law?
Not a word of it. That judge is there to administer
the law as it is, and to administer it faithfully. Now
would it not be unjust for that thief to brand that
judge with being a hard master for exacting the
penalty of his crime?  Could the judge do other wise without being himself a violator of the law?
Would he not be a perjured man if he did not ad minister the law according to his oath and the nature
of the case?  Is it not his duty to find out the
penalty attached to the crime, and administer accordingly? Now, here is God's law. You may all know
it. In it is reve,ed, "the wages of sin is death."
We may all know this, and know it before as well
as after we commit sin. The thief knew the penalty
as well before as after he did the act of theft.
Many are troubled about this thing. One says,
"I wish I knew how it will be with me in the judgment day!" "I wish I could assure my heart
whether I will be happy then, or not!" You need
not vex yourself about that. If you will go to God's
book you may dismiss all these questionings. You
may know your duty here, just as well as you will
know it beyond the grave.   God will make  no
new requirements there, but will judge every man
according to his works.
But about these books. The books mentioned
in the text are the Old and New Testament Scriptures. I might take up the book of nature, and the
book of conscience, and other things, in relation to
this subject; but I will speak only of the Old and
New Testament Scriptures. The books are opened.
But you may ask why the Old Testament Scriptures are present in the day of reckoning?  You
may say, "Why, I supposed we were from under
382 
APPENDIX.
the Old Testament, and under the New Testament
dispensation?" That may be true now; but in the
general judgment God will have as much to do with
the Old as with the New Testament. It would be
unjust, for instance, to hold Adam accountable for
obedience to New Testament requirements. Adam
received but a very brief law, and will be held
accountable only to it, and not to a law revealed
many years after Adam had passed away from earth.
That age of the world is compared by historians to
the starlight. But as the world passed on, there
was raised up one and another through whom God
communicated his will to men; and as knowledge
increased, men's responsibility increased also. Here
comes Moses, through whom God revealed his will,
and then one prophet after another, and thus the
light increased; and so it is written, that "the word
of the Lord was unto them, precept upon precept,
precept upon precept, line upon line, line upon line;
ere a little and there a little."*  And this prophetic dispensation is compared to the moonlight.
You know how much larger the moon is than the
*tar, and how much fuller the light. Thus man's
responsibility continually increased; and thus we
may pass through the Old Testament Scripturesi to
show that they will be introduced in the day of
general judgment. All that lived and died under
the Old Testament dispensation will be judged by
Old Testament law; and this will be just, for God
is going "to judge the world in righteousness."
Now we come to the New Covenant. I know
there is a controversy going on with reference to
the exact time when the Old Covenant closed up
and the new one was introduced. Well, one thing
is certain, that we were never held by the Eternal
amenable to both laws at the same time; that is,
* Isa. xxviii: 13
17
383 
APPENDIX.
that God would not hold the people responsible to
the Old and New Testaments at the same time.
Therefore,' just when the old covenant closes the
new one commences; and it is remarked that, "The
law and the prophets were until John: since that
time the kingdom of God is preached, and every
man presseth into it."* Therefore, since the old dispensation passed away, we are held answerable to
New Testament requirements.  The reading, studying, and searching of New Testament requirements,
as God's will revealed to a ruined world, ought,
therefore, to be interesting to every man. And
why?  Because we  are responsible to God's revealed will as contained in the New Testament
Scriptures. Now, mark you, there has been a
change in the law. Here come up new ordinances
and new duties, and this dispensation brings up all
the claims of God upon us.  They are all revealed
all made known -and here is a rule by which the
Christian world will be governed. Here we have
it-Heaven's great code. You' may all have it.
This is the rule by which the great court of the
universe will be governed, so far as respects us, in
the great day of reckoning.
Now the Eternal has prescribed that this code
shall be preached to every creature-not to every
nation, but to every creature.  And then, again,
that they might be made acquainted with the requirements of God-that they might know what
they must do to secure salvation-they have only
to learn the will of God as here revealed. And
these men of God take this Word and go forth, pub lishing salvation, with all its consequences, to every
nation and every creature. And Jesus tells us
plainly that this gospel of the kingdom is to be
preached in all the world, for a witness unto all
* Luke xvi: 16.
384 
APPENDIX.
nations, and then shall the end come.*  Do you
know that when you are slighting this Word, you
are slighting one of the witnesses that will appear,
for or against you, in the last day? If you will
have nothing to do with the Word of Life here, it
will have much to do with you in that day. Is it
nothing to you that you pass it by? How many do
pass by this Word as though it was nothing to them!
And yet it will be here, and it will be yonder.  Men
must have something to do with it; and if they will
not here, they will yonder. This book will be there.
I do not mean to say that this combustible, material
book, will be there; but every principle, every truth,
every promise, every threatening, will be there, and
will be presented by the judge, and we must answer to
it. And this Word will be the rule ofjudgment there.
Jesus says, "He that rejecteth me, and receiveth
not my words, hath one that judgeth him: the word
that I have spoken, the same shall judge him in the
last day."t And if this Word is to judge us, will it
not be just for it to be there? Men will not be
able to controvert it then. They may do it now,
but they will not do it then; and when the great
judge himself interprets it, there will be no excuse
for not having obeyed it. It may be no plainer
then than now. There will be no excuse then, and
there is none now, when we consider how clear is
the light in which it has been revealed-how it is
adapted to us-how it elevates us-what a source
of joy it has been to us; and we shall be surprised that we have ignored the book of God, by
which we are to stand beyond the grave. And thus
we see that God has provided for the publication of
this Word to every nation, in every human ear, that
there may be no excuse for sin in that day.
There is another thing connected with this: "the
* Matt. xxiv: 14.
385
f John mi: 48. 
APPENDIX.
things which were written in the books." Now,
when you look at those things, do you think there
can be any repeal of them, or any power granted by
which they can be set aside? No, not a word of
it; they are permanently fixed as the pillars of
heaven.  Now we are to be judged "according to
the things which are written in the books, according to their works."  Now let us see whether we
have observed the things which are written in these
books, and we may know in ten minutes whether
we shall be condemned or acquitted there.
Now you know it is made our duty to repent.  It
is a very simple thing, and I want to bring it down
to the capacity of every one of you. The doctrine
of repentance is a doctrine of this book.  It is written
here, and the text says emphatically that the dead
will be judged "out of those things which were written
in the books."  Now, have you repented of your
sins? How many there are that have never been
exercised with a godly sorrow that worketh repentance unto life! Now compare your conduct with
the things written in these books; and if you have
never repented, God could not refuse to damn you
without violating his own law. Is not that clear?
How can the judge pardon that criminal who has
been convicted at his bar?  He has not the pardoning power, for that the man must go to the Governor. Then you cannot be excused unless you
repent of your sins. And yet you refuse to repent,
and stand and wonder whether you will be saved or
lost. Why God cannot have you without repentance, without violating his own laws. Now here
the doctrine of repentance is revealed. Just what
God asks you to do is made plain; and he gives the
means to aid, assist, and lead the souls of men
aright'in the journey of life, if you will only yield
obedience to his requirements.
Again, there is the duty offaith. We read in the
, 386 
APPENDIX.
Scriptures that "with the heart, man believeth unto
righteousness; and with the mouth, confession is
made unto salvation."* Have you ever with the
heart believed, and with the mouth made confession
unto salvation?  Have you ever?  If not, believe
me, dying sinner, you stand condemned by the law
of heaven, by your own conscience, and by the long
catalogue of crime  which  you  have committed
against the law of Christ.
He also requires every individual that thus repents and believes to be baptized. This is the very
next thing that is written.  I am not going to argue
any mode of baptism this afternoon, but simply to
enjoin it upon you as one of those things that you
are to attend to. Have you done this? If you have
never been baptized, you have never rendered obedience to the requirements of Christ.
And, brethren, after you have done these things,
you are required to come out from the world and
be separate. Indeed, I might spend much time in
bringing out these things that are written in these
books, but we must proceed.
I would look around again. You gather up a
band of Christians. You see them happy. You
see them laboring for you.   What induces this
brother (referring to the Sabbath-school superintendent) to come here and labor in the Sabbath
school, from Sabbath to Sabbath? Do you line his
pockets with greenbacks? Is that the motive that
prompts him?  No; but it is to advance the glory
of God, and secure the salvation of souls. And so
it is, doubtless, with the teachers, every one of them.
Now, why do Christians toil?  What is it all for?
Why, they are going to be rewarded according to
their works; and they labor to fit you for the service of the living Christ. If you ask them their
* Rom. x: 10.
387 
APPENDIX.
motive, they will perhaps tell you that Christ has
moved them by his Spirit; and that, exercising a
godly sorrow which needeth not to be repented of,
they believe in Christ, and they have received that
influence which creates a man anew in Christ Jesus.
They have turned unto God, who has had mercy
on them, and have partaken of Christ by faith.
Then you ask them, "Have you gone on doing what
Christ has told you?"  " Oh, yes."  They tell you
that they know they are of the truth, and can assure
their hearts before him, and that truth works in
them; and they labor to bring their fellow-men to
Christ, feeling that their works shall be rewarded
at the last day. And, my brethren, I know you
call all to go along with this class of individuals, and
be presented with them to the Father, and share
in their reward; for God will reward every man
that feareth him. " God is no respecter of persons; but in every nation, he that feareth him and
worketh righteousness, is accepted of him."* Then
men from every clime will be rewarded, and their
reward will be glorious. You may know what that
reward will be now, and need not wait to know it.
I think God has told us what " the penny" will be.
I think that of all people on the earth, Christians
should be the most happy. You hear them talk
about poverty sometimes. Yes, they are down in
the depths of poverty; but yet they are the richest
people upon whom the sun has ever shone. Christ
was poor; but is it not written that "though he was
rich, yet for your sakes he became poor, that ye
through his poverty might be rich?" t And who,
in view of what he has promised, would talk about
1)overty?
Now the Christian labors in every possible way
to bring men to God, to glorify his Father which is
* Acts x:34-35.
388
f 2 Cor. ix: 9. 
APPENDIX.
in heaven, and thus to do his appointed work,
knowing that he will be rewarded in that day.
And now, with reference to the ungodly. You
see men will be judged according to their works.
You may flatter your wicked hearts that you will be
saved, although you have never complied with the
first principle of Christian obedience. Now you can
tell for yourselves what your works have been. Just
stop and think for a single moment, and then tell
me, if you please, if your are willing for God to
reward you according to your works -according to
your past history and present standing in the sight
of the Eternal?  Are  you  willing?   God  has
promised to do it, and you cannot say it is unjust
for him to do it. And I want to know, then, if this
afternoon should bring you to the final reckoning,
and you should be rewarded according to your
works,. whether blame could attach to the judge?
Certainly not. Could blame attach to the judge for
having faithfully performed his duty in inflicting
the penalty which the law has affixed to the crime,
when the man has been duly tried and convicted,
upon sufficient evidence, of the crime of which he
was charged? Certainly not.
Now, here come the books, and among them is
the book of conscience, which you have written with
your own hands. Here is the law which God gave
you through his Son, who died for you on the
reeking eross. Here are the requirements of God,
and every one of them is reasonable, and such as
you must approve. Here is the written Word, and
there is the book you have written. I want to
know how God can save such a man. Here is the
gospel which was preached unto you, and there are
the people of God, entering in through the gates
into the city, who were saved by that gospel! How
can you be saved? You-neglected the gospel. You
rejected Christ, and counted the blood of the cove
389 
APPENDIX.
nant, wherewith God sought to sanctify you, an
unholy thing. HIow can you be saved? Yes, the
books will be opened, and the time is coming when
you shall see the justice of God in the damnation of
the sinner. You will have to see it-you cannot
escape. Your sins will sink you beneath the wrath
of God for ever and ever, while the lightnings of
Sinai will flash throughout your darkened soul
through all eternity. And you have done it yourself! While God invited you, while the church
wooed you, while the ministers of Christ besought
you, you have gone on ignoring the blood of the
covenant, and neglecting all the means which God
has provided for your salvation; and thus, by your
own conduct you have destroyed your own salvation, and made your bed in hell.  Now, can any
blame attach to the Eternal?  No, never, never.
But I must hasten.  I might go on and enumerate
crime after crime that you have committed; but I
must not dwell upon it now.
Now, after this gospel is preached to all nations
for a witness, then will the end come, and this
Word will appear against you; and, to come to the
third clause in the text, there must be a general
resurection: and all this will occur immediately
after the close of the gospel dispensation. When
the gospel will cease to be preached, and the lips of
the ministers will be sealed, then God will summon
the world to judgment.  Then shall the tenants of
the tomb "come forth; they that have done good
unto the resurrection of life; and they that have
done evil unto the resurrection of damnation." *
And this shows, as I have already said, that we
are to be judged according to our characters. As
we have formed them here we shall appear in that
day.  And now, at the blowing of the trumpet by
I John v: 29.
890 
APPENDIX.
the angel Gabriel, the dead will come forth, and
every man will appear in his own order. And then
this third book-the Book of Life-will be produced. Oh, with what interest the Church of God
will look upon that book! It is God's family record. It contains the names of all God's peopleevery one of them. Htere we may be imposed upon.
We may enroll upon our church records unworthy
men. There may be a baptized sinner-a Simon
the sorcerer, numbered with the people of God-but
there will be no mistake there. That record is kept
above-kept in heaven-and it will be absolutely
correct; and this record will be produced. With
what interest, I say, will we look upon that record,
when we come to appear in that day. I understand
that the names' of every Christian will be in that
book, and all whose names are not in that book will
be cast into the lake of fire. How anxiously we
shall look to find out whether all the family are
there! "Where is John? Where is Mary? Where
is father-mother   husband- wife?  They have
fallen here and there, and some, perhaps, in distant
lands. Oh, how interested we shall be to know
whether all their names are there!
And now the judge proceeds to inquire, "Did
you do my will? Did you keep these requirements
that are written in these books?"  Now let your
works come up, not by way of merit, but as acts of
obedience -works of righteousness; let them come
up, and let us compare the one record with the
other. Happy is that manl who can then say, "I
have kept the prophecy of this book." Is there
not a blessing pronounced upon obedience to God's
law?  Oh yes.  "Blessed are they that do his commandments, that they may have right to the tree of
life, and may enter in through the gates into the
city."* Now, who would not be of the truth!
* Rev. xxii: 14.
391
17* 
APPENDIX.
Who would not keep the commandments of God!
Who would not so live as to assure their hearts
before him in that day!
That book-that family record-is open; here
are the family coming up-all gathered together,
and there is to be a final separation. To illustrate
it, suppose we were to divide this congregation,
placing on one side all who keep the commandmenits of Christ, and on the other side all who disobey him.  Would not families be divided?  Here
is the husband-a good husband and kind father,
but without piety in his soul-he is on the left of
the line.  There is the wife, who enjoys Christ in
her heart-she is on the other side. Oh, what a
division this would make in your families even here!
And there will be families divided forever, according to the revelation which God has made in the
Bible. There are persons who have repented, believed in Christ and obeyed him, who shall be on
the right hand of the judge; and others who have
ignored the Bible, and have fallen in death with
their sins upon them, who shall come forth to the
resurrection of damnation. Oh, what a solemn day
that will be when this book will be opened! Where
do you stand, sinner? The record declares emphatically that Christ  "shall separate them  one
from another, as a shepherd divideth his sheep from
the goats. And he shall set the sheep on his right
hand, but the goats on the left."* The family of
man will be divided, the good from the bad, the
saint from the sinner; and while the one class is
received into the heavenly family, the other is cast
off to wail in perdition for ever.  They are severally rewarded according to their works. Now, you
see clearly where you stand. That is the day of
reward. You do not hear any more the inviting
* Matt. xxiv: 32-3.
392 
APPENDIX.
voice of the gospel. You are not asked to come to
the mnercy-seat. The day of probation has gone,
and the time of reward has come.  "Oh, reach out
your hand, poor sinner, and take the cup of wrath
and drink it to its dregs; and when you have heard
the sentence of the judge, then turn away, while the
heavens are rolled away as a parchment scroll, and
the elements melt with fervent heat, and bear your
doom forever, down amid wailing and woe that shall
never end! You are a lost spirit, and must be shut
out forever. Your works have been evil continually
continually, and you must be rewarded according
to your works!"
And now, in leaving the subject with you, I
want to say to you that the books have not yet been
opened. You are still surrounded with mercy.
Your day of probation has not passed. Will you
still ignore salvation? Will you still turn your back
upon the bleeding Lamb, and pass by, and say, "It
is nothing to me?" Will you not stand where you
now are, and say, "I will pray to God that he will
lead me to repentance and salvation, that in that
day I may be found on the right hand with the
righteous, and with them wear the robe and bear
the palm, and go up through the emerald gates into
the city?"
Let me say that I believe our infant children will
all be saved in the world to come -all whose names
are written in that book-all, ALL will be saved,
and garnered in everlasting glory. We sincerely
trust that you will all be found on the right hand
in that day. We want you to be saved. Every
day you live in sin you are getting farther from God.
Repent of your sins, and yield to be saved by grace.
May God bless you. Amen.
393 
AN EXAMINATION
OF THE COMPARATIVE STATISTICAL RESULTS OF THE
LABORS OF ELDER JACOB KNAPP, IN THE STATE OF
MASSACHUSETTS. BY A. WILBUR.
THE following examination and calculations on the
results of the labors of Elder Jacob Knapp, in the
State of Massachusetts, were made in the autumn
of 1846; at which time there seemed to prevail a
general impression, at least in the Baptist denomination, that the effects of his labors with the churches
were anything but salutary. The pulpit and the
press proclaimed the "disastrous results,"- such as
"spurious converts," "excommunications," " un.
settling ministers," "dividing churches," and the
like.  The spirit so prevailed with the clergy, that
it was rare to hear an occasional sermon or an
address, or even a Sabbath-school essay, but it
would contain some direct or indirect missile at the
"revival," or its "measures."  We  conscientiously
believe ministers and writers were not aware to
what extent their minds were led by the spirit of the
times.
While these things were thus passing, it occurred
to us, "Is it so?"  Are these statements and representations facts, or are they specters of the imagination?   Instead, therefore, of following  the
multitude, and crying, "Away with such a fellow
from the earth!" we quietly retired to our domicile
and examined our documents carefully, "whether
these things were so." And we are compelled to 
APPENDIX.
say, we were surprised at the results. We found
our own mind had been borne away by the tide of
public influence to an extent we could hardly have
believed.
Our examinations then extended to four years
inclusive, commencing with the associational year
of the evangelist's labors in each church; including
that, and the three successive years. The following
was the result:
Mr. Knapp commenced his labors in Massachusetts with the* Baptist church in New Bedford, in
the Taunton Asssociation, in the summer of 1841.
That church, during the four consecutive years,
baptized 262, and excommunicated in the same
time 28, or about 1021 per cent. on her baptisms.
All the other churches in that association, taken
together, in the same four years, baptized 488, and
excommunicated 105, or nearly 22 per cent. on their
baptisms.
At the end of the four years the church in New
Bedford had gained in numerical strength 205, or
801 per cent. on her former number. All the other
churches in the association had gained in the same
time 284, or 1821 per cent. on their former number.
The church in New Bedford separately, and the
other churches collectively, have excluded annually
about an equal proportion compared with their
numbers, viz., averaging about 12 per cent. on their
whole number.
IHis next labors in the State were in the Boston
Association. Here they were mostly confined to
five churches in the city of Boston. Two of the
city churches did not invite him into their pulpits.
One of these, with its pastor, was decidedly unfriendly to the whole movement, from beginning to
end.
Those five churches where Mr. Knapp labored,
baptized, during the four years, 1,054 persons,
395
I 
APPENDIX.
and excommunicated 158, or 15 per cent. on their
baptisms.
All the other churches in the Boston Association,
taken together, baptized in the same time 1,775,
and excluded 336, or nearly 19 per cent. on their
baptisms.
The two churches in the city where Mr. Knapp
did not labor, baptized 122, and excluded 36, or 29
per cent. on their baptisms.
The church that was unfavorable, and took no
interest in the movement, baptized 22, and excluded
12, or 541 per cent. on her baptisms. All these
churches, thus separately classed, have excommunicated, on an average, annually, within a fraction of
121 per cent. on their whole numbers.
The five churches where the evangelist labored,
have gained in numerical strength in the four years,
904 members, or 51 per cent. All the others in the
association, together, have gained 670, or a little
over 1321 per cent.
The two churches in the city above named, taken
separate, in the same time have lost in number 72,
or 81 per cent. on their former numbers.
The next labors of this evangelist in the State
were in the Salem Association. Here also they
were mostly had with five churches, viz., three in
Lowell, the Second Church in Salem, and the
church in Marblehead; although his labors in
Marblehead were small compared with those of the
other four churches. These five churches, during
four years, commencing with the year of his labors,
baptized 817, excluded 143, or a little over 17 per
cent. on their baptisms.
All the other churches in that association, in the
same time baptized 669, and excommunicated 207,
or 31 per cent. on their baptisms.   These five
churches also have excluded annually, on an aver
396 
APPENDIX.
age, about 11I per cent. on their whole numbers.
The other churches a mere fraction over.
The five churches have gained in the four years,
508 members, or 26 per cent.  The other churches
gained in the same time 198, or a fraction less than
6 per cent.
These examinations, as before said, were made
after the close of the four years; and they show to
every candid mind, that the constantly reiterated
complaints of "spurious converts," "numerous exclusions," etc., having reference to the evangelist's
labors, were without a shadow Of foundation.  But,
on the contrary, the churches where he did not
labor excluded many more, in comparison with
their receptions, than those with whom he did, and
each class about an equal proportion to their whole
numbers.
We stated these facts, at the time, to several
brethren, who said the public ought to have them;
and at one time we fully concluded to publish
them, but were deterred for reasons that will be
given hereafter.
A few months since, a friend, who learned we
had some facts relating to- Mr. Knapp's labors,
asked the loan of them.  Our attention being thus
again-called to the subject, we concluded to extend
the comparison throughout the State; and although
the examination absorbed more time than we knew
how to spare, yet we pursued it, and arrived at the
following results:
It will be remembered, Mr. Knapp labored with
eleven churches in this State: one in the Taunton
Association, five in the Boston, and five in the Salem
Associations.   The results of these labors were
reported in three associational years, viz., 1841,
1842, and 1843. In making up the aggregate of
)aptisms etc., of the other churches in the State,
397
i 
APPENDIX.
the intermediate year of 1842 is taken as the year
of commencement.
The eleven churches, then, where he labored,
commencing in these churches with the year of his
labors-as will be seen above-baptized in four
years 2,133, and excluded 329, or a little over 15
per cent. on their baptisms. All the other churches
in the State, taken together, baptized in the sarme
time 6,746, and excommunicated 1,578, or 23i per
cent. on their baptisms.
Having recently shown the above to a brother, he
suggested the idea of extending the comparison still
further.  Wishing to make our examinations as
satisfactory and conclusive as possible, we concluded
to continue them for four years more, so as to include eight years; supposing any further calculations would be needless, as all influences for good
or for evil would not extend beyond this.
In eight years there had been added to the
associations in the State, 42 churches, containing
3,394 members. These are mostly new churches;
some few are churches of some years' existence, but
have recently united with the associations. These
42 churches are not included in the following
calculations,- only the churches which existed
at the commencement of 1842. The propriety
of this will be seen when it is remembered that
these new churches are made  up from all the
churches in the State, assisted in some instances
by members from other States; and if their statistics were included, their whole influence would be
on the side of the churches in the State in 1842.
Leaving out the new churches, and deducting the
eleven in which the evangelist labored, there remained in the State, at the commencement of 1842,
193 churches. Between these and the eleven the
comparison is made.
\
398 
APPENDIX.
We find, then, in eight years, inclusive, the eleven
churches baptized 2,625, and excommunicated 613,
or 23 per cent. on their baptisms. The 193 other
churches in the State, in the same time baptized
8,673, and excommunicated 2,456, or 28i per cent.
on their baptisms. The original number in the
eleven churches was 3,984. They had gained in the
eight years 1,266, or nearly 31 per cent.
The original number in the 193 churches was
21,432. They had gained in eight years 254, or a
little more than 1 per cent.
This discrepancy of gain being so great, it occurred
to us, perhaps the 193 churches had been more
largely drawn upon to form new churches.  So
again we betook ourselves to the task of examining
the dismissions, and found the following result:
The eleven churches, in the eight years, have
dismissed to other churches, and to form new ones
1,543 members, or nearly 331 per cent. on their
average numbers.
The other churches in the same time have dismissed 6,403, or nearly 30 per cent. on their average
numbers.
So we found the eleven churches had done their
full share, according to their numbers, in contributing in membership to build new churches.
We have given the facts; let them speak for
themselves. They have been gathered from official
documents, examined and compared with much care
and labor, and, we think, may be relied on.
Any way one may look at the eleven churches,
compared.with the others, either of their associations
or of the whole State, they show themselves on the
advantage ground.
Now, suppose the result to have proved just the
reverse-as has been represented, and is to this day
supposed to be the fact by the community -we say,
suppose these eleven churches had appeared com
399 
APPENDIX.
paratively to as great disadvantage as they do to
advantage, what might, with propriety,-nay, what
would be said?  We offer no comments.
But it will be asked by some: Why bring these
things out at this late period?-(and we shall look
for censure from a certain class)-why were they
not given to the public while the subject was before
the people's mind?   To this we answer, first, as
before said, when the examination of the first four
years was finished, we showed the results to several
brethren, who strongly advised us to publish them.
We concluded to do so, but took occasion to show
them to two brethren who were unfriendly to the
revival movement, and spared not to speak against
it. We chose to see what effect it would have.
After carefully reading our document through,
they handed it back, saying, "Well! what of all
that-it proves nothing. If they [the converts] are
not excluded, there are hundreds who ought to be."
It appeared to have no effect to suggest to their
minds the possibility that they might be in an error..
We were convinced that the public mind generally,
at least in our denomination, was so fixed, that
evidence on this subject, however conclusive, had
lost its power.
Second, our attention has recently been called to
the subject, as we said. It was again suggested that
"these facts ought to be given to the public."  We
concluded also that the public mind, generally, (not in
all cases) is now so unbiassed that men can look
at facts impartially, and give them their due weight.
Another incentive to publish was, that probably
these lines would fall into the hands of many desponding disciples, who for some years past have
been exercised somewhat, as probably most of
Christ's numerous disciples were, when the news
spread over Palestine that "Jesus of Nazareth was
crucified."  Their meditations have been, "What
400 
APPENDIX.
did all this mean?"  "We verily thought we were
exercised by true religion."  "If this is spurious, is
not all religion spurious?"  "If these converts are
mostly spurious converts, am not I such? and are
not all such?"- or "where is the evidence of the
true?" and the like. We met with many such, and
endeavored to comfort them by assuring them that
the generally received reports concerning those
revivals were not true, and that, so far as our knowledge extended, the converts of those revivals were,
considering their numbers, as true and lasting as
any converts of any revival we ever witnessed.  We
have sometimes thought, perhaps, for the sake of
such disciples, it was a mistake not to have published before.
We will now propose a question to the reader of
this pamphlet in Massachusetts.
Admitting that the revivals in 1841 and 1842
were as really the genuine operations of the Holy
Spirit as have been any revivals since the Apostles'
days, and let the same course be pursued as was
pursued by the ministry, the press and the laity,
towards the means, the measures and the converts,
might we not reasonably suppose it would legitimately produce precisely the state of things in the
churches as was found in 1844, 1845 and 1846?
There is something unaccountable in men, good
men, pious men, with reference to evidence of the
operations of the Holy Spirit. No matter how
judicious, candid or pious, (or all of these combined)
a man may be, and no matter how the Spirit may
be operating, if from any cause his mind happens to
take a turn against those operations, there seems
to come over him a moral mist or darkness that
wholly disables him to receive evidence in favor of
the Spirit's power. Evidence, that would be abundant and conclusive in any other case; is no evidence
in this; or it is sometimes perverted and becomes
401' 
APPENDIX.
evidence against instead of in favor. We think we
have observed this in many instances in the course
of our pilgrimage, and in several have detected it
in ourself. Never have we seen this indefinable,what shall we call it?-delusive mysticism! no,
that does not convey our idea; and we know no
words in our circumscribed vocabulary that will.
It is an indescribable something that comes over
the mind and perverts the judgment on this particular subject, and effects no other. We say, we never
saw it prevail in our denomination as it did in 1844,
1845 and 1846, in regard to the revivals of 1842.
Inferences were drawn from false premises, and
given forth to the public as true. Statements were
made and sent out, directly contrary to facts. Reports, almost innumerable, were circulated, which
had no shadow of foundation; and some of the
above were from good, well-meaning men, who
intended no misrepresentation, but verily thought
they spake and wrote truth. Our charity for the
Jewish Council which sat in Jerusalem in the year
29, with Caiaphas in the chair, was enlarged fifty
per cent.; and never before did we so fully understand the spirit of that prayer, "Father, forgive
them, they know not what they do." It would be
endless and useless to revert to these statements
and rumors, and then show their unreliableness:
but for the sake of showing how easily a good man
may slide into an error, and unintentionally misstate
things, perhaps we may be permitted to name one
fact.
In 1844, (it might have been in 1845) a pastor in
this city wrote to a distant body, that the people of
his charge "had so lost their confidence in him
[Mr. Knapp], that not twenty of his church would
hear him preach unless he was a reformed man."
We heard that such had been written. It so happened, a short time after this, Mr. Knapp was to
402 
APPENDIX.
preach on a Sabbath evening in the Tremont Temple.  We attended the lecture, and sat on the side
of the hall, where we could see to recognize about
half of the congregation; and seeing quite a number
present from that church, we had the curiosity to
count them, and we saw fifty-two from that church
whom we knew. As the congregation was passing
out, a prominent member of that church came by,
whom we asked if there were not more than twenty
members ot his church present. "Yes," said he,
"more than a hundred."   And we verily believe he
spoke the truth.
We have named this circumstance only to show
facts.  We well know that pastor, and will say no
one holds a higher place in our Christian affection
than he. Further, we are ready to bear testimony
that he will not intentionally misrepresent; but
such was the general impression, and he imbibed it
so strongly, that he felt assured he stated the truth.
May we venture an opinion?-and whether correct or not, we are confident it would be supported
by a large proportion of that church. Our opinion
is, that there has not been a time since he labored
in Boston, that any other man in the United States
could call together a greater number of that church,
to h(er a sermon, than Mr. Knapp.
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I