CHAPTER 03 AUTOBIOGRAPHY CONTINUED

CHAPTER 3 AUTOBIOGRAPHY CONTINUED

I now enter upon a new era in the history of western Methodism. I consider this the proper place to give a description of the men and means employed in the establishment and progress of Methodism in this western country, and the difficulties and hardships encountered in the work. As early as the year 1785 the first traveling preachers visited the Holston country; their names were Richard Swift and Michael Gilbert. The country at this the was new and thinly settled. They met with many privations and sufferings, and made but little progress. The most of the country through which they traveled was very mountainous and rough, and the people ignorant and uncultivated, and the greater part a frontier exposed to Indian depredations. They were followed by Mark Whitaker and Mark Moore, who were zealous, plain, old-fashioned Methodist preachers, and calculated to make an impression. Their labors were successful, and they were instrumental in raising up many societies. Mark Whitaker in particular was a strong man, and maintained Methodist doctrine in opposition to Calvinism, which was the prevailing doctrine of that time. He laid a good foundation for his successors, and was followed by Jeremiah Matson and Thomas Ware, and after them in succession Joseph Doddridge, Jeremiah Able, John Tunnell, John Baldwin, Charles Hardy, John McGee, and John West. Under God these men planted the standard of the cross in the frontier settlements of the French Broad, and numerous societies were raised up, so that in 1791 the societies numbered upward of one thousand.

About this the I arrived in the Holston country. These fathers of Methodism, most of whom have gone to their reward, will be long had in grateful remembrance. But two of them are lingering on the shores of mortality — Charles Hardy and John West. The most of them died in connection with the Church, and are now reaping the reward of their labors and sufferings. Joseph Doddridge received orders in the Episcopal Church of England, and settled in the Monongahela country, and there died. Jeremiah Able joined the Presbyterians, and lived and died in the Green river country, not far from Greensburg, Green county, Kentucky. The pioneers of Methodism in that part of western Virginia and the Western territory suffered many privations, and underwent much toil and labor, preaching in forts and cabins, sleeping on straw, boar and buffalo skins, living on bear meat, venison, and wild turkeys, traveling over mountains and through solitary valleys, and, sometimes, lying on the cold ground; receiving but a scanty support, barely enough to keep soul and body together; with coarse home-made apparel; but the best of all was, their labors were owned and blessed of God, and they were like a band of brothers, having one purpose and end in view — the glory of God and the salvation or immortal souls. When the preachers met from their different and distant fields of labor, they had a feast of love and friendship; and when they parted, they wept and embraced each other as brothers beloved. Such was the spirit of primitive Methodists.

There were but few local preachers at that time in that part of the western country, and they were like angels’ visits, few and far between — one local preacher on West New River circuit, a brother Morgan, whose labors were confined principally to a small circle; but one on Holston, old father Ragen, in the Rich Valley, not far from the Salt-Works. He was a man much respected, and, in some degree, useful in his neighborhood, but circumscribed in his operations as a preacher. At an early time brother Benjamin Vanpelt, a local preacher of considerable talents and usefulness, moved from Alexandria, Virginia, and settled on Lick creek, Green county, Western territory. he labored extensively, was very useful, and was made an instrument, under God, of doing much good. Several societies were formed by his ministry, and he may be considered one of the fathers of the Church. His memory will be long had in remembrance by the people of the French Broad country.

He was the old and particular friend of Bishop Asbury, and one of the first meeting-houses built in that country was Vanpelt’s meeting-house. I have been in company with the Bishop at his house, and heard him preach in the meeting-house as early as 1792. Brother Stilwell, another local preacher from Virginia, settled in the same neighborhood and united with brother Vanpelt, and they labored harmoniously in the good work. After the conclusion of the Indian war, in the spring of 1795, there was a great influx by immigration. Some of the traveling preachers married and settled in the country. James O’Connor settled on Watauga, Mark Whitaker near Jonesboro, Stephen Brooks in Green county, and many others, both preachers and members, settled in different sections, and some new preachers were raised up, and the work was enlarged; new circuits were formed, and some useful and talented young men entered into the traveling connection. Among the first was Francis Acuff, of precious memory, who, at an early period, fell a victim to disease, and died in the triumphs of faith on Danville circuit, Kentucky. Nathaniel Massie, David Young, Henager, and Porter, in succession were raised up in that section of country, whose labors and usefulness are known among the thousands of Israel; and the few who remain to witness the spread and triumph of the Redeemer’s kingdom are ready to exclaim, "The Lord hath done great things for us, whereof we are glad."

We now turn our attention to Kentucky. This country began to be settled by adventurers soon after the commencement of the Revolutionary war. It was completely insulated, being a vast wilderness to the south from the frontiers of Virginia and the Western territory, of one hundred and thirty miles on the eastern boundary; an uninhabited country till you arrived on the frontiers of Virginia and Pennsylvania; a few settlements being scattered through Brook county, Virginia, and on the Monongahela, and on Greenbriar river, and the head waters of James river, and on the north by the Ohio river; and the whole country extending to the lakes without inhabitants, except the Indians, who were the friends of the British, and under their influence, and kept up a constant warfare on the whole of the settlements in Kentucky. The first families that emigrated to Kentucky was in the year 1773, and the first station established was Boonsboro, on the Kentucky river, situated in what was afterward called Madison county. The next stations were Harrod’s and Bryant’s. Harrod’s Station was situated on the south side of the Kentucky river, below the mouth of Dick’s river; and as the settlements spread the stations were multiplied. Every new settlement had a station; one at Ruddell’s Mills, at Georgetown, Millersburg, Mays Lick, Washington, Frankfort, Louisville, Masterson’s Station, Burnt Station, and numerous others formed as the country settled. The frontier settlements kept up the stations and block-houses till the treaty of Greenville, in the spring of 1795. In the first settlement of Kentucky the denomination of Baptists were the most numerous. Among the first preachers of that order were the Craigs, the Bledsoes, and Bailey, etc. There were a few Presbyterian ministers that settled in different sections of the country. Old father Rankin, of Lexington, Rev. Mr.

Rice, from Virginia, settled in the forks of Dick’s river, and the Rev. Robt. W. Finley at Cane Ridge. After the conclusion of the Revolutionary war the emigration was very great to Kentucky; and the Presbyterians sent out numbers of missionaries, who traveled and preached through the country, and settled down wherever they could establish a congregation. Among the first was the Rev. Messrs. James Blythe, Lyle, Welch, McNamer, Stone, Reynolds, Stewart, and several others not recollected.

They established congregations in Fayette, Clark, Bourbon, Scott, and Woodford, and McClelland, in Mercer, and Washington. The Baptists still continued the most numerous; but at an early period, say about 1789, or 1790, they had a division in the Church. A numerous party arose among them calling themselves Separate, or by some denominated Free-Will Baptists. The Free-Will Baptists held in common the doctrines of the Methodists, except the unconditional final perseverance of the saints, and baptism by immersion as the only mode, while the Regulars held to the doctrine of predestination, as set forth in the Philadelphia Confession of Faith; but they were subject to another division. Rev. John Bailey and Bledsoe embraced the doctrines of Winchester, and were denominated Universalists. They were popular preachers among the Baptists, and made great inroads in many of their Churches, and the controversy was carried to great lengths, and conducted with much acrimony. At this period the Separatists took the lead. They successfully preached against the doctrine of predestination and decrees, enforced experimental and practical religion, formed Churches, and established separate associations, and became very numerous; but they have long since ceased to exist as a separate denomination. They gradually united with the Regular associations, and are now known as Baptists generally. At the commencement of these controversies the Methodists were few and far between.

Soon after the conclusion of the war with Great Britain, Francis Clark, a local preacher from old Virginia, settled in the neighborhood of Danville, Mercer county, and was among the first Methodists that emigrated to the country. He was a man of sound judgment, and well instructed in the doctrines of the Methodist Church. As a preacher he was successful, and was made the instrument of forming several societies, and lived many years to rejoice in the success of the cause that he had been the instrument, under God, of commencing in the wilderness. He died at his own domicile, in the fall of 1799, in great peace, and in hope of a blessed immortality. I attended his funeral in connection with the Rev. Francis Poythress, and at his request I preached from these words: "For to me to live is Christ, but to die is gain." The Rev. William J. Thompson emigrated at an early day from Stokes county, North Carolina, and settled in the same neighborhood. He became also a useful auxiliary, and preached with acceptance and success. He afterward joined the traveling connection in the Western conference; and when he moved to the state of Ohio became connected with the Ohio conference, where his labors and usefulness are held in remembrance by many. He still lives in good old age, in Clermont county, Ohio. The next local preachers that came to the country were Nathaniel Harris, from Virginia, Gabriel and Daniel Woodfield, from the Redstone country. Harris settled in Jessamine county, and the Woodfields in Fayette county; and not long after Philip Taylor, from, Virginia, settled in Jessamine county. These were considered a great acquisition to the infant societies. Nathaniel Harris and Gabriel Woodfield were among the first order of local preachers, and they were highly esteemed, and labored with success. They have been connected with the itinerancy, and labored in that relation with acceptance. Gabriel Woodfield afterward settled in Henry county; but before his death removed to Indiana, in the neighborhood of Madison, where he lived to a good old age, and died in peace among his friends and connections.

Brother Nathaniel Harris still lives, at the age of nearly fourscore years. He is still actively engaged in the good cause, and lives in the midst of his friends, highly esteemed and useful. Joseph Ferguson, a local preacher from Fairfax county, Virginia, moved to Kentucky at an early time, and settled in Nelson county, and was among the first preachers that settled in that section of the country. He was an amiable man, possessed good preaching talents, and was rendered very useful. He was highly esteemed, blessed with an amiable family, and his house was a home for the traveling preachers, who were at all times welcome guests. Brother Ferguson was subject at times to great depression of mind; but when in the company of the traveling preachers he was always cheerful and happy. He lived to a good old age, at the place where he first settled, and died in peace and in the triumphs of that Gospel which he had proclaimed for many years. Ferguson’s meeting-house was one of the first that was built in that part of the country; and at one time there was a large society at that meeting-house, and when I was last in the neighborhood, in the fall of 1811, they still maintained a respectable standing.

One of the oldest meeting-houses in Madison county was Proctor’s Chapel, not far from Boonsboro. That part of the country shared largely in the blessings of the Gospel, and Methodism flourished to a very great extent in that county. There were a number of respectable local preachers, whose labors were extensive and successful. Charles Kavanaugh, John Cook, R. Baker, and J. Proctor, were all early emigrants to that part of the country. Charles Kavanaugh was a preacher of splendid talents and great usefulness. He was an able defender of the doctrines of the Methodist Church, and was highly respected by all denominations. There were several families of that connection. Williams Kavanaugh was raised in that neighborhood, and was a cousin to Charles. Williams Kavanaugh and Lewis Garrett were both raised on Danville circuit, and both entered the traveling connection in the spring of 1794, and traveled that conference year together on Green circuit, now East Tennessee, then the Western territory. Of these two young men we shall hereafter have something more to say. Charles Kavanaugh, after having made full proof of his ministry in Kentucky, removed, in 1796 or 1797, to the neighborhood of Nashville, Tennessee, where I found him settled in 1798. He there commenced the practice of medicine, and was celebrated as a cancer doctor. Of his labors and usefulness in that country, and the manner in which he closed his life and labors, we hope some friend will furnish the account.

We must now turn our attention to the introduction of the traveling missionaries into the state of Kentucky. The first traveling Methodist preachers that ever set foot on Kentucky soil was James Haw and Benjamin Ogden. They were stationed in Kentucky, 1786 — James Haw elder; and at the end of the year they returned ninety in society. This was the commencement of Methodism in the great west. In order to show the progress of Methodism, and the means and instruments employed, I shall give you the numbers of increase of members and traveling preachers in 1788. Number, 589. Circuits: Lexington, Thomas Williamson, Peter Massie, Benjamin Snelling; Danville, Wilson Lee; Cumberland, David Coombs, Barnabas McHenry. In 1789: Number, 1,088. This year Francis Poythress was appointed presiding elder, and a regular district was formed. Lexington, James Haw,

Wilson Lee, Stephen Brooks; Danville, Barnabas McHenry, Peter Massie; Cumberland, Thomas Williamson, Joshua Hartley. In 1790: Number, 1,366. Francis Poythress presiding elder. Danville, Thomas Williamson, Stephen Brooks; Cumberland, James Haw, Wilson Lee, Peter Massie; Madison, Barnabas McHenry, Benjamin Snelling, Samuel Tucker, Joseph Lillard; Lexington, Henry Burchet, David Haggard. In 1791: Number, 1,969. Francis Poythress presiding elder. Limestone, Peter Massie; Danville, Thomas Williamson, J. Tatman; Salt River, Wilson Lee, Joseph Lillard; Lexington, Henry Burchet, David Haggard; Cumberland, Barnabas McHenry, James O’Cull. In 1792: Number, 2,235. Francis Poythress presiding elder. Limestone, John Ray; Lexington, John Sewell, Benjamin Northcott, John Page; Danville, Wilson Lee, Richard Bird; Cumberland, John Ball, J. Stephenson; Henry Burchet, Isaac Hammer, Salt River.

We shall now notice the state of religion. The first two years were principally taken up in seeking the lost sheep that had been scattered in the wilderness. In 1798 there was a new recruit of preachers sent out. Thomas Williamson, Wilson Lee, and David Coombs came from the Redstone country, which at that time was connected with the Baltimore conference as missionary ground; but soon afterward, as early as 1791, Bishop Asbury held a conference at Uniontown, not far from the foot of Laurel Hill, in Pennsylvania This new recruit consisted of young men, and all well qualified for the work of missionaries. They had no other object in view but to push forward the redeemer’s kingdom, and to enlarge the borders of Zion. The same year Barnabas McHenry, then quite a youth, and one of the early fruits of Methodism in the Holston country, came out into the field. His parents resided in the Rich Valley not far from the Salt-Works, Washington county, Virginia. He also penetrated the wilderness, and came to the help of the Lord against the mighty. This band of young, resolute soldiers of the cross united under two old and experienced veterans — Francis Poythress and James Haw. Providence opened their way, and they began to make some favorable impressions upon the minds and hearts of the people. They occupied the whole ground, and, with the assistance of the few local men who had been there before them, they carried the war into the camp of the enemy, and in a short the a powerful and extensive revival took place. Hundreds were added to the Church; and considering the situation of the country, surrounded by a wilderness, and the Indians continually making depredations on the frontiers, and the people constantly harassed and penned up in forts and stations, it may be considered among the greatest revivals that was ever known. In this revival a number of wealthy and respectable citizens were added to the Church — the Hardins, Thomases, Hites, Lewises, Easlands, Mastersons, Kavanaughs, Tuckers, Richardsons, Letemors, Browns, Garretts, Churchfields, Jefferses, Hoards, and numbers of others of respectable in society; and out of this revival was raised up some useful and promising young men, who entered the traveling connection, and many of them made full proof of their ministry, and lived many years to ornament the Church of God. I will name a few of them. Peter Massie, who was termed the weeping prophet, was among the firstfruits. He was made an instrument of great good wherever he went, scattering the holy fire. His labors were so great that his race was but short. He literally wore himself out in a few years. The zeal of God’s cause literally consumed him. He was great and mighty in prayer, and always wished that he might die suddenly, and without lingering in pain. He labored faithfully for three years; and on the 18th of December, 1791, he was sitting in his chair at brother Hodge’s, a station six miles south of Nashville, Tennessee, where he suddenly expired, in the morning about nine o’clock. So ended the labors of brother Massie. His remains lie near the Old Station, unhonored by a single stone, and to the present generation entirely unknown; but he rests from his labors in hope of a resurrection, while his immortal spirit is in the world of bliss and of glory. Others well known to the present generation of Methodists were also thrust out into the vineyard — John Ray, Benjamin Northcott, Joseph Lillard, and Joseph Tattman. In the year 1791 Henry Burchet and David Haggard, from the Virginia conference, and James O’Cull, from the Redstone country, were sent out as a reinforcement, and united in carrying on the work, which was still in progress, notwithstanding the campaigns that were carried on against the Indians; for during this the Harmar and St. Clair had both been defeated on the north of the Ohio river, and the country constantly kept in a state of agitation. Still Methodism held up her head, and presented a bold front. The societies maintained their ground. In 1792 the number was 2,235, and the number of traveling preachers eleven — about two hundred members to one preacher. The reader may have some kind of an idea what kind of pecuniary support they had. Traveling and preaching, night and day, in weariness and want; many days without the necessaries of life, and always without those comforts that are now enjoyed by traveling preachers; with worn and tattered garments, but happy and united like a band of brothers. The quarterly meetings and annual conferences were high times. When the pilgrims met they never met without embracing each other, and never parted at those seasons without weeping. Those were days that tried men’s souls.

Thomas Williamson was a very successful and laborious preacher. He literally wore himself out in traveling and preaching, but ended his days in peace in the state of Kentucky, not far from Lexington. Wilson Lee was one of the most successful preachers among those early adventurers. He was a man of fine talents, meek and humble, of a sweet disposition, and not only a Christian and Christian minister, but much of a gentleman. During his stay in Kentucky, from 1787 to 1792, he traveled over all the settlements of Kentucky and Cumberland, much admired and beloved by saint and sinner. In the spring of 1792, in company with Bishop Asbury, he crossed the wilderness from Kentucky to Virginia, where I met him at conference on Holston, and from thence to the eastward, and attended the first General conference at Baltimore, November 1, 1792, and remained in the bounds of the New York, Philadelphia, and Baltimore conferences till he departed this life, in 1804, at Walter Worthington’s, Ann Arundel county, Maryland. The last the I had the pleasure of seeing him was in Georgetown, District of Columbia, on my way to the General conference of May 1, l804. He was then in a very feeble condition. His affliction was hemorrhage of the lungs, of which he died. During the time he traveled in Kentucky he passed through many sufferings and privations, in weariness and want, in hunger and nakedness; traveling from fort to fort, sometimes with a guard and sometimes alone; often exposing his life; for the savages were constantly in quest of plunder and of life; and scarcely a week passed without hearing of some one falling a prey to them; and what we say of brother Lee may be said of all the traveling preachers, as it respects their exposure and suffering, till the year 1794 — the year of Wayne’s campaign — when the northern Indians were held in fear and finally subdued. In 1791 Henry Burchet was sent from the Virginia conference and stationed on Lexington circuit; in 1792 on Salt River. On both those circuits he was eminently useful. He was very zealous, and declined no labor or suffering, but offered himself a willing sacrifice to the cause of his Redeemer. He was among the first preachers in the west who took a deep interest in the rising generation. In every neighborhood where it was practicable he formed the children into classes, sang and prayed with them, catechized them, and exhorted them. For this work he had a peculiar turn, and was successful in carrying out his plan of instruction. Many years after I have heard the young people in Kentucky and Cumberland speak in the highest terms of Henry Burchet. At the conference held at Masterson’s Station, in May, 1793, our beloved brother Burchet was in a poor state of health. He had labored the preceding year on Salt River circuit, the most extensive in the district, requiring more labor and suffering than any other in the country. Before the close of the year he felt a great weakness in his breast and spitting of blood. At the conference it appeared that Cumberland must be left to be provided for hereafter.

Brother Buchet said, "Here am I, send me." His friends remonstrated against his going; the distance was great; considerable danger from Indians; the small-pox prevailing in the country — all was urged against his going; but after asking the consent of Bishop Asbury and the conference, he said, "If I perish who can doubt of my eternal rest, or fail to say, Let me die the death of the righteous, and let my last end be like his!" He labored with great success in Cumberland. Though weak and much afflicted in his breast, he held on his way till late in the fall, when he was obliged to stop traveling. He was a welcome guest at the house of a rich planter, two miles west of Nashville, by the name of James Hockett, where he remained, enjoying the hospitality of the family and the visits of his numerous friends, till the month of February, 1794, when he departed this life, in hope of eternal blessedness in the kingdom of God. At his request he was wrapped in white flannel and committed to the silent grave. I often visited his grave in 1795 and 1798; but I suppose since that day strangers are in the possession of the premises, and every vestige of the spot where he lies is obliterated, and, with the exception of a few, his name is forgotten. It is now forty-five years since Henry Burchet ceased to labor and to live. "Blessed are the dead that die in the Lord from henceforth, saith the Spirit; for they rest from their labors, and their works follow them."

James Haw must next claim our attention. He was the first traveling Methodist preacher that entered on the field in Kentucky in 1786. He was an able and successful laborer in the Lord’s vineyard. Numerous were the sufferings and hardships that he underwent in planting the standard of the cross in that wild and uncultivated region, surrounded with savages and traveling from fort to fort, and every day exposing his life; and notwithstanding every difficulty and embarrassment, the good work progressed. In the years 1787, 1788, and 1789 holy flame spread all over Kentucky and Cumberland. Haw, Poythress, Wilson Lee, and Williamson were the chief instruments in carrying on this great work. We may gather something from a letter written by James Haw to Bishop Asbury in the beginning of the year 1789.

It reads: "Good news from Zion; the work of God is going on rapidly in the new world; a glorious victory the Son of God has gained, and he is still going on conquering and to conquer. Shout, ye angels! Hell trembles and heaven rejoices daily over sinners that repent. At a quarterly meeting held in Bourbon county, Kentucky, July 19th and 20th, 1788, the Lord poured out his Spirit in a wonderful manner, first on the Christians, and sanctified several of them powerfully and gloriously, and, as I charitably hope, wholly. The seekers also felt the power and presence of God, and cried for mercy as at the point of death. We prayed with and for them, till we had reason to believe that the Lord converted seventeen or eighteen precious souls. Hallelujah, praise ye the Lord!

"As I went from that through the circuit to another quarterly meeting, the Lord converted two or three more. The Saturday and Sunday following the Lord poured out his Spirit again. The work of sanctification among the believers broke out again at the Lord’s table, and the Spirit of the Lord went through the assembly like a mighty rushing wind. Some fell; many cried for mercy. Sighs and groans proceeded from their hearts; tears of sorrow for sin ran streaming down their eyes. Their prayers reached to heaven, and the Spirit of the Lord entered into them and filled fourteen or fifteen with peace and joy in believing. ’Salvation, O the joyful sound; how the echo flies!’ A few days after brother Poythress came and went with me to another quarterly meeting. We had another gracious season round the Lord’s table but no remarkable stir till after preaching; when under several exhortations some burst out into tears, others trembled, and some fell. I sprang in among the people, and the Lord converted one more very powerfully, who praised the Lord with such acclamation of joy as I trust will never be forgotten. The Sunday following 1 preached my farewell sermon and met the class, and the Lord converted three more. Glory be to his holy name forever!

"The first round I went on Cumberland the Lord converted six precious souls, and I joined three gracious Baptists to our Church; and every round, I have reason to believe, some sinners are awakened, some seekers joined to society, and some penitents converted to God. At our Cumberland quarterly meeting the Lord converted six souls the first day, and one the next. Glory, honor, praise, and power be unto God forever! The work still goes on. I have joined two more serious Baptists since the quarterly meeting. The Lord has converted several more precious souls in various parts of the circuit, and some more have joined the society, so that we have one hundred and twelve disciples now in Cumberland — forty seven of whom, I trust, have received the gift of the Holy Ghost since they believed; and I hope these are but the first of a universal harvest which God will give us in this country. Brother Massie is with me, going on weeping over sinners, and the Lord blesses his labors. A letter from brother Williamson, dated November 10th, 1788, informs me that the work is still going on rapidly in Kentucky; that at two quarterly meetings since I came away, the Lord poured out his Spirit, and converted ten penitents and sanctified five believers, at the first, and twenty more were converted at the second; indeed, the wilderness and solitary places are glad, and the desert rejoices. and blossoms as the rose, and I trust, will soon become beautiful as Tirza and comely as Jerusalem.

"What shall I more say? Time would fail to tell you all the Lord’s doings among us. It is marvelous in our eyes. To him be the glory, honor, praise, power, might, majesty, and dominion, both now and forever, amen and amen!

"P.S. Some of our responsible members of Cumberland have formerly lived at a place called Natchez, on the Mississippi river, then under the British, now under the Government of Spain. There are, they say, six or seven hundred American families there who have no Protestant minister of any kind, and I fear are perishing for want of the bread of life. I expect to know by the spring if there be free and full toleration for the Protestant religion there, and if there be to make the report to the conference." The conference year of 1789 closed the labors of James Haw in Kentucky. The superintendence of the work was now altogether under the direction of F. Poythress, both in Kentucky and Cumberland The circuits were well supplied in 1790: Danville, Thomas Williamson, Stephen Brooks; Cumberland, Wilson Lee, James Haw, Peter Massie; Madison, Barnabas McHenry, Benjamin Snelling; Limestone, Samuel Tucker, Joseph Lillard; Lexington, Henry Burchet, David Haggard. Methodism still found favor in the eyes of the people, and the good work progressed, and numbers were added to the societies; and the circuits were enlarged in proportion as the immigration increased and new settlements were formed. In the course of three years the increase was rising one thousand. In 1794, the year of Wayne’s campaign, the work declined very much, and many turned aside from the right way. Discipline was strictly attended to, and many expelled from the societies. The Indian war having terminated the people began to scatter in every direction. New settlements were formed; and Ohio and Indiana began to settle rapidly, and the societies many of them were broken up, and we had not preachers sufficient to follow the tide of emigration to their new settlements; consequently, we had a considerable decrease of members in the year 1795 and till 1801, when the great revival commenced and spread throughout all the western country; so that at the end of the conference year 1802, we had doubled our numbers from that of 1795. The revival also produced a great increase of local and traveling preachers. The conference year of 1801 commenced a new era in the west. Mr. Asbury changed the name of the conference from that of Kentucky to that of the Western conference, which embraced all the western country then occupied by the Methodists; and William McKendree was appointed presiding elder. The circuits that composed the conference, and the preachers stationed this year, were as follows: Scioto and Miami, Henry Smith; Limestone, Benjamin Lakin; Hinkston and Lexington, William Burke, Thomas Wilkerson, and Lewis Hunt; Danville, Hezekiah Harraman; Salt River and Shelby, John Sale and William Marsh; Cumberland, John Page, Benjamin Young; Green, Samuel Douthel, Ezekiel Burdine; Holston and Russell, James Hunter; New River, John Watson. In the commencement of this year the appearance was rather gloomy in different sections of the work. The district was very large, and the presiding elder could not perform his round in less than six months. The spring of 1801 the quarterly meetings in Kentucky were held without the presiding elder. The quarterly meeting for Hinkston circuit was held early in June, at Owens’s meeting house, Four-mile creek, commencing on Friday and breaking up on Monday morning. At this meeting was the first appearance of that astonishing revival to which we have alluded. Several professed to get religion, and many were under deep conviction for sin, and the meeting continued from Sunday morning till Monday morning, with but little intermission. From thence brother Lakin and myself proceeded in company, on Monday morning, to a Presbyterian sacrament, at Salem meeting-house, in the neighborhood of Col. John Martin’s. The Rev. Mr. Lyle was pastor of that Church. There had been during the occasion more than ordinary attention and seriousness manifested. I arrived on the ground before the first sermon was concluded, and during the interval they insisted on my preaching the next sermon; and, notwithstanding I was much fatigued from the labors of the quarterly meeting, I at length consented, and commenced about two o’clock, P. M. I took for my text, "To you is the word of this salvation sent;" and before I concluded there was a great trembling among the dry bones. Great numbers fell to the ground and cried for mercy, old and young. Brother Lakin followed with one of his then powerful exhortations, and the work increased. The Presbyterian ministers stood astonished, not knowing what to make of such a tumult. Brother Lakin and myself proceeded to exhort and pray with them. Some obtained peace with God before the meeting broke up. This was the first appearance of the revival in the Presbyterian Church. From these two meetings the heavenly flame spread in every direction. Preachers and people, when they assembled for meeting, always expected the Lord to meet with them. Our next quarterly meeting was for Lexington circuit, at Jesse Griffith’s, Scott county. On Saturday we had some indications of a good work. On Saturday night we had preaching in different parts of the neighborhood, which at that time was the custom; so that every local preacher and exhorter was employed in the work. Success attended the meetings, and on Sunday morning they came in companies singing and shouting on the road. Love feast was opened on Sunday morning at eight o’clock, and such was the power and presence of God that the doors were thrown open, and the work became general, and continued till Monday afternoon, during which time numbers experienced justification by faith in the name of Jesus Christ. The work spread now into the several circuits. Salt River and Shelby were visited, and Danville shared in the blessing; also the Presbyterian Church caught the fire. Congregations were universally wakened up: McNamer’s congregation on Cabin creek; Barton Stone’s at Cane Ridge; Reynolds’s near Ruddell’s Station and in Paris; Rev. Mr. Lisle at Salem; Mr. Rankin, Walnut Hills; Mr. Blythe at Lexington and Woodford; and Rev. Mr. Walsh at Cane run; likewise in Madison county, under the ministry of the Rev. Mr. Houston. The work extended to Ohio at Lower Springfield, Hamilton county; Rev. Mr. Thompson’s congregation and Eagle creek; Rev. Mr. Dunlavey’s congregation, Adams county. The Methodist local preachers and exhorters, and the members generally, united with them in carrying on the work, for they were at home wherever God was pleased to manifest his power; and having had some experience in such a school, were able to teach others. The Presbyterian ministers saw the advantage of such auxiliaries, and were pressing in their invitations, both for the traveling and local preachers, to attend their sacraments through the months of July and August. The Rev. Barton Stone was pastor of the Church at Cane Ridge. I had been formerly acquainted with him when he traveled as a missionary in the Holston and Cumberland country, previous to his settling at Cane Ridge; and we agreed to have a united sacrament of the Presbyterians and Methodists at Cane Ridge meeting-house, in August. The meeting was published, throughout the length and breadth of the country, to commence on Friday. On the first day I arrived in the neighborhood; but it was a rainy day, and I did not attend on the ground. On Saturday morning I attended. On Friday and Friday night they held meeting in the meeting house; and such was the power and presence of God on Friday night that the meeting continued all night; and next morning, Saturday, they repaired to a stand erected in the woods, the work still going on in the house, which continued there till Wednesday, without intermission. On Saturday the congregation was very numerous. The Presbyterians continued to occupy the stand during Saturday and Saturday night, whenever they could get a chance to be heard; but never invited any Methodist preacher to preach. On Sunday morning Mr. Stone, with some of the elders of the session, waited upon me to have a conference on the subject of the approaching sacrament, which was to be administered in the afternoon. The object in calling on me was, that I should make from the stand a public declaration how the Methodists held certain doctrines, etc. I told them we preached every day, and that our doctrines were published to the world through the press. Come and hear, go and read; and if that was the condition on which we were to unite in the sacrament, "Every man to his tent, O Israel;" for I should require of him to make a public declaration of their belief in certain doctrines. He then replied that we had better drop the subject; that he was perfectly satisfied, but that some of his elders were not. I observed that they might do as they thought best; but the subject got out among the Methodists, and a number did not partake of the sacrament, as none of our preachers were invited to assist in administering.

There is a mistaken opinion with regard to this meeting. Some writers of late represent it as having been a campmeeting. It is true there were a number of wagons and carriages, which remained on the ground night and day; but not a single tent was to be found, neither was any such thing as campmeetings heard of at that time. Preaching in the woods was a common thing at popular meetings, as meeting-houses in the west were not sufficient to hold the large number of people that attended on such occasions. This was the case at Cane Ridge. On Sunday morning, when I came on the ground, I was met by my friends, to know if I was going to preach for them on that day. I told them I had not been invited; if I was, I should certainly do so. The morning passed off; but no invitation. Between ten and eleven I found a convenient place on the body of a fallen tree, about fifteen feet from the ground, where I fixed my stand in the open sun, with an umbrella affixed to a long pole and held over my head by brother Hugh Barnes. I commenced reading a hymn with an audible voice, and by the time we concluded singing and praying we had around us, standing on their feet, by fair calculation ten thousand people. I gave out my text in the following words: "For we must all stand before the judgment-seat of Christ;" and before I concluded my voice was not to be heard for the groans of the distressed and the shouts of triumph. Hundreds fell prostrate to the ground, and the work continued on that spot till Wednesday afternoon. It was estimated by some that not less than five hundred were at one the lying on the ground in the deepest agonies of distress, and every few minutes rising in shouts of triumph. Toward the evening I pitched the only tent on the ground. Having been accustomed to travel the wilderness, I soon had a tent constructed of poles and papaw bushes. Here I remained Sunday night and Monday and Monday night; and during that time there was not a single moment’s cessation, but the work went on, and old and young, men, women, and children, were converted to God. It was estimated that on Sunday and Sunday night there were twenty thousand people on the ground. They had come far and near from all parts of Kentucky; some from Tennessee, and from north of the Ohio river; so that tidings of Cane Ridge meeting was carried to almost every corner of the country, and the holy fire spread in all directions.

Immediately after this meeting the last round of quarterly meetings commenced for that conference year, and they were appointed for four days to commence on Friday. The work continued, and quarterly meetings were attended by thousands, and generally continued night and day with but little intermission; and during the week, at appointments in different parts of the country, we had to preach in the groves to thousands of people. We gave invitations to all the Presbyterian ministers to unite with us at our quarterly meetings; but they generally pleaded as an excuse that they had appointments to attend, and Friday, Saturday, and Sunday would pass off without any aid from them; but on Monday we generally saw some of their ministers in the congregation, but having our plans filled up for that day we consequently paid no attention to them; for we were fully satisfied that they only wanted the Methodists to shake the bush, and they would catch the birds. My advice to our official members in quarterly meeting conference was, to quietly withdraw from their meetings, and mind our own business. They did so, and no difficulty occurred in any of our societies. This conference year ended with the greatest prospects that had ever visited the far west. In the year 1801 the Presbyterians had some gracious revivals in Sumner county Tennessee, and Logan county, Kentucky. The two McGees, John — an old traveling preacher, who had located and settled on the Cumberland river — and his brother William, a Presbyterian minister, with two other Presbyterians, Messrs. Rankin and Hodges, in connection with brothers Page and Wilkerson, were united in carrying on the work both among the Methodists and Presbyterians; but the conference of 1802 opened with greater prospects, and the work became universal in Tennessee. The Presbyterians appeared to have forgotten that they had any Confession of Faith or discipline, and the Methodists had laid aside their Discipline, and seemed to forget that they were bound to observe the rules contained therein, and as established from time to time by the General conference.

I visited the old stamping-ground, Sumner and Davidson counties, where I had labored in 1795, and again in 1798, and found a great change. The class meetings were free to all; the love-feasts open to all; and they were mixed up in such confusion that it was impossible to tell to what Church or denomination they belonged. The Western annual conference for the year sat at Strauther’s, in Sumner county, Tennessee. Bishop Asbury presided. There was a general attendance of the preachers; and the conference sat in the house of brother Strauther, and the public exercises were in the woods at a stand in hearing of the house. The conference and the public exercises were of the same mixed character. To my astonishment, on the first day of the conference several of the Presbyterian clergymen were introduced into the conference, and remained during that day. When the conference adjourned I took brother McKendree aside, and stated to him my views on the impropriety of the course pursued in breaking down all our rules and regulations as Methodists, but especially in our annual conference, I observed to him, that many of our local brethren, and some who had been traveling preachers for years, were excluded a seat among us, while those ministers of another denomination were admitted and not objected to. I insisted on him, as the presiding elder, to enter his objection when we met the next morning. He admitted it was wrong, but said he could not broach the subject, as Mr. Asbury appeared to entertain such favorable notions of the union that then prevailed.

I observed that I was no enemy to union and communion with any denomination upon proper principles, and if he declined I would bring the subject before the conference, and accordingly did so on the sitting of the conference next morning. I stated my objections at length, and cited our Discipline, and insisted that our rules established class meetings and love-feasts as wise and prudential means, and that they were peculiar to the Methodist Church. Other denominations did not consider them either wise or prudential, or they would introduce them into their Churches; and why should they wish to intrude on our privileges, while they, by their own showing, considered them no privilege? and in regard to the annual conference, the Discipline clearly pointed out who had the right to a place in their sittings, etc. Mr. Asbury decidedly opposed my views, and stated to the conference that I was but a young man, and referred the conference to some of Mr. Wesley’s views and conduct on like occasions. No member of the conference took sides with me, but all remained silent; and when Mr. Asbury concluded his remarks, I made my rejoinder, and acknowledged that I was but a junior, but thought I understood Methodist Discipline, and that as a Church we were not to be governed by Mr. Wesley’s views or the views of any other man, however aged, but by the rules laid down by the General conference; and if the Presbyterians, or any other denomination, had a desire to enjoy what we esteemed privileges, let them adopt them in their Churches, and then we would reciprocate, and not till then. When I concluded my observations I requested Mr. Asbury to give me my appointment in this country, and I assured him I would soon put a stop to the present mode of doing business. He observed that I was too cold for that climate; that I should go further north. And here our controversy ended; but we had no more Presbyterian ministers during the sitting of conference.

Mr. Asbury was at that the not able to walk alone, from a rheumatic affection in his feet, and brother McKendree had to accompany him to the Holston country; and after they arrived in the settlement in the neighborhood of Knoxville, the subject of what I had said at conference was brought up, and Mr. Asbury acknowledged that I had taken the proper ground, and wrote me on the subject, stating that reciprocity was the true doctrine. He also wrote to Mr. Rankin and Mr. Hodges his views, and at the next conference at Mount Gerizim, 1803, he preached that doctrine to the conference. From the conference at Strauther’s, October, 1802, I received my appointment on Limestone circuit alone. I was appointed at the conference to attend the Legislature of Kentucky and obtain an act of incorporation for Bethel Academy. I performed that duty and arrived on my circuit late in November. I took with me Adjet McGuire, a young man that had been lately licensed to preach, and employed him as a helper, which was afterward sanctioned by the presiding elder. When I entered upon my circuit, I found that, to a very great extent, the people were prejudiced against a married preacher, and I could find no house open at which I could board my wife, either for love or money. In this state of affairs I was brought to a stand. I had some little money, and found a few friends; and in those days I considered myself equal to any emergency and immediately set about cutting logs for a cabin, and a few friends assisted me in getting them together, and I purchased some plank and brick, and in the course of a few weeks had a snug little room fitted up adjoining brother L. Fitch’s, about three miles from Flemingsburg. During the time I was building my cabin I attended my Sunday appointments, and through the week attended to my work and collecting materials to fit out my cabin; and having accomplished that business, I entered regularly upon my work. The circuit had been much neglected the past year, and religion was at a low ebb, and we commenced in good earnest. The winter was severe and the congregations but small. On the opening of spring I commenced two days’ meetings, and called together the local preachers to my aid.

Early in June we had a two days’ meeting at Union meeting-house, not far from Germantown; and on that occasion it pleased God to manifest his power in a very singular manner on Sunday, and the first-fruits was the conversion of brother Petticord’s oldest daughter. Brother Petticord was one of the first race of Methodists from Frederick county, Maryland, and a relative of Caleb B. Petticord, who was admitted on trial as a traveling preacher in 1777. This meeting continued on Sunday night and part of Monday, and numbers were seriously affected. From this meeting the holy flame spread in every direction, and the work became general throughout the circuit, at Bracken meeting-house, and Shannon, and Flemingsburg, and Locust meeting-house, and at private houses, and our congregations became crowded night and day. In August we had a four days’ meeting at Shannon meeting house This was a time that numbers still living well remember. This meeting continued night and day, without intermission. I was employed night and day with out sleeping for three nights. Brother McKendree preached on Monday morning, and while he was preaching the power of God rested on the congregation; and about the middle of his sermon it came down upon him in such a manner that he sank down into my arms while sitting behind him in the pulpit. His silence called every eye to the pulpit. I instantly raised him up to his feet, and the congregation said his face beamed with glory. He shouted out the praise of God, and it appeared like an electric shock in the congregation. Many fell to the floor like men slain in the field of battle. The meeting continued till late in the afternoon, and witnesses were raised up to declare that God had power on earth to forgive sin, and many did say he could cleanse from all unrighteousness. From this meeting the work went on with astonishing power; hundreds were converted to God; and one of the most pleasing features of this revival was, that almost all the children of the old, faithful Methodists were the subjects of the work. Our last quarterly meeting was at Flemingsburg, at which brother Nicholas Snethen and brother McKendree attended, and preached in the power and demonstration of the Spirit. It was a time long to be remembered. There was one peculiar circumstance which I will relate. Old father Duzan, who had raised a numerous family of sons and daughters, and then had a son in the traveling connection, was surrounded by his family and engaged in prayer on the ground. Presently he was seen supporting his youngest son, and proclaiming aloud to those around, "Glory to God, he has converted my last child. Now let me, thy servant, depart in peace; for my eyes have seen thy salvation." This conference year closed with an increase for Limestone circuit of about five hundred. The people were anxious for my return for the next year There were now houses enough open to receive me to live in and cost me nothing. The preachers who united in carrying on this work, were Benjamin Northcott, James O’Cull, Jarvis Taylor, Joshua Sargent, Jeremiah Lawson, Hugh Barnes, and Richard Tilton, together with many exhorters and leaders, who entered heartily into the work. This year ended the happiest days of my itinerant life; for the happiest days of a Methodist preacher is to be on a circuit where he can pursue a regular course and preach every day. I had the honor of lodging the Bishop one night, in the log-cabin I had built, while on his way to conference. The conference this year was at Mount Gerizim, October 2, 1803. At this conference Mr. Asbury insisted that I should cross the Ohio and take upon me the formation of a new district in that new and wilderness country, and act as presiding elder. I took several days to think on the subject, and gave him for answer, that I considered myself not sufficiently qualified for such a responsible undertaking; but he would not take no for an answer, but appointed me presiding elder of Ohio district, which included all the settlements from the Big Miami up to the neighborhood of Steubenville, which was then called West Wheeling circuit running down the Ohio, including Little Kanawha and Guyandotte circuits, in Virginia, and some settlements on Licking, in the state of Kentucky. I entered upon my work about the last of October, 1803. The first quarterly meeting was at Ward’s meeting-house — a new house built of rough beech logs — on Duck creek, Hamilton county, near where Madisonville is now situated — John Sale and Joseph Oglesby were the circuit preachers. This was then called the Miami circuit, and included all the settlements between the Miamis and as far north including the settlements on Mad river, as high up as the neighborhood where Urbana now stands, and east of the Little Miami as high up as the settlements on Bullskin, and all the settlements on the East Fork of the Little Miami, and a few settlements in Campbell county, Kentucky. This route the preachers accomplished in six weeks.

We organized two quarterly meetings in the bounds, so that the presiding elder was two weeks in the bounds of the circuit, preaching nearly every day. The most easterly appointment was at brother Boggs’s, on the Little Miami, a few miles from the Yellow Springs. From that point we generally started at daylight for the settlements on the Scioto, having between forty and fifty miles, without a house, to the first inhabitants at old Chilicothe. The Scioto circuit included all that tract of country inhabited on Paint creek out to New Market, Brush creek, Eagle creek, and Ohio Brush creek, and up the Ohio to the mouth of Scioto, and then up the Scioto to the Pickaway Plains, including Chilicothe and the settlements on White’s creek, a four weeks’ circuit. From thence one day’s ride to the settlements in Hocking Valley, which was called Hocking circuit, which laid principally on that river and its tributaries, and a few settlements on the waters of Walnut creek. From New Lancaster we generally took two days and a half to reach the bounds of West Wheeling circuit, in the neighborhood where St. Clairsville is now located. This was a four weeks’ circuit, including the settlements on the Ohio river, and extending back to the frontier settlements on the West Wheeling and Short creeks, etc. From this point we returned by the same route to New Lancaster, and then down the Hocking to Sunday creek and Monday creek, and then over to Marietta circuit. This circuit was up and down the Ohio from Marietta as low down as the settlements were formed, and up to the head of Long Reach, and up the Muskingum river as far as Clover Bottom and Wolf creek and so down to the neighborhood of Marietta, and over the Ohio into Virginia on the waters of the little Kanawha. This was called the Muskingum and Little Kanawha circuits. It was but a three weeks’ circuit, and had one preacher. From the neighborhood of Marietta we started down the Ohio river by way of Graham’s Station to the mouth of the Great Kanawha, and down to Green Bottom — brother Spurlock’s — which was the first appointment on Guyandotte circuit. This circuit contained all the territory south and west of the Great Kanawha, and down to the mouth of Big Sandy and the settlements back from the Ohio river. This was a field of labor that required about eleven weeks to accomplish, and many privations. The Methodists were, in those days, like angels’ visits, few and far between, and we were half our time obliged to put up in taverns and places of entertainment, subject to the disorder and abuse of the unprincipled and half-civilized inmates, suffering with hunger and cold, and sleeping in open cabins on the floor, sometimes without bed or covering, and but little prospect of any support from the people among whom we labored, and none from any other source; for there was no provision in those days for missionaries. But, notwithstanding all the privations and sufferings that we endured, we had the consolation that our labor was not in vain in the Lord. We were gratified in having souls for our hire, and rejoiced to see the wilderness blossom as the rose. New societies sprang up in various places, the circuits were enlarged, immigration increased, and the forest was subdued, and comforts multiplied. In the fall of 1805 I was removed from the Ohio district to the Kentucky district, and brother John Sale was appointed my successor. The Western conference for this year was held at brother Houstin’s, in Scott county, Kentucky October 2d. Bishops Asbury and Whatcoat attended at this conference. Our borders became greatly enlarged. We now included in the Western conference five districts, stretching from the Muskingum, in Ohio, to the Opelousas, in Louisiana. The two years that I presided in the Ohio district laid the foundation for the future success of Methodism. We had been successful in introducing our doctrines into almost every neighborhood, and this formed a nucleus for the immigrants that were constantly arriving in the country. Numbers of Methodists from Virginia, Maryland, Pennsylvania, New Jersey, and the eastern states, settled in the Miami, Scioto, Hocking, and Muskingum Valleys, and a goodly number of valuable local preachers settled among them, and united with us in carrying on the good work of God, under the superintendence of divine Providence. Numbers of young men were raised up in different sections of the western country, and entered the missionary field full of zeal, and eminently pious, and by this means we were enabled to follow immigration and the wide-spread settlements. In 1804 the number of circuits in the Western conference was twenty-six, and the number of preachers stationed was thirty-seven, and but one district in Ohio. In 1810, which included brother Sale’s four years on Ohio district, the work had extended, and there were three districts north-west of the Ohio river, and twenty-one circuits; number of preachers, thirty-one. The number of circuits for this year in the Western conference was fifty-nine, and the number of preachers stationed was eighty-one. In 1804 the number of members in the Ohio district was one thousand, two hundred and fifteen, and in the bounds of the Western conference, nine thousand, seven hundred and eighty. In 1810 the number in Ohio was eight thousand, seven hundred and eighty-one; and in the bounds of the Western conference, twenty-two thousand, nine hundred and four. Compare this with 1798.

Number of preachers in Ohio, John Kobler; number of members, ninety-nine. Number of preachers in the bounds of the Western conference, fourteen; and the number of members, two thousand, five hundred and ninety-five. To compare the present number in the bounds of Ohio, in fifty-six years they increased from ninety-nine to at least one hundred and fifty thousand. Surely this is the Lord’s doing, and it is marvelous in our eyes. In 1798 was the first introduction of itinerancy north-west of the Ohio; and one solitary pilgrim passed over the brook hunting up the lost sheep of the house of Israel; and now behold them spread into bands, not only in Ohio, but Indiana, Illinois, Michigan, Wisconsin, Iowa, Missouri, Arkansas, Mississippi, Louisiana, Texas, Minnesota, Nebraska, Salt Lake, Oregon, and California, all of which at that the was comparatively a vast howling wilderness! The exposure and labor incident to my appointment brought on severe attacks of bilious fever. At one time my life was despaired of; and in the fall of 1805 Mr. Asbury thought best to remove me to the Kentucky district. Here I was among my old friends with whom I had fought many a battle sore, and dried up Enon, near to Salem, and caused the doctrines of unconditional election and reprobation to become a stench in the nostrils of those who calmly investigated the subject. I spent four years in that district with great satisfaction to myself, and also to the people whom I was sent to serve. There were but a few things that interrupted our harmony and peace. One was, that in consequence of my illness I could not attend a meeting where the sacrament was to be administered. I sent a deacon with instructions to administer, which was called in question by some, and complaint entered against me; but I sustained the position I had taken, on the ground that the deacon was directed to assist the elder in such cases, and I succeeded in my justification. The other was the part I took with the local preachers in advocating their right to elder’s orders, which was finally successful. In 1807 there was a meeting of the local deacons at my house, at which Bishop Asbury was present, and favored the plan. The agitation after this meeting settled down quietly, and my opponents remained quiet.

I was next appointed to the Salt River district, where I remained two years, during which time another difficulty arose. A traveling elder was accused of immorality; and among the charges and specifications were some of improper words. I examined the charges, and for improper words I, as his presiding elder, acted upon them officially, and did not submit them to the committee, for which they charged me at conference with maladministration; but the conference sustained me. We had in general very good times throughout the district; but the field was a large one, including a very extensive territory; consequently, at the end of two years I was willing to have some better situation, and received my appointment to the Cincinnati circuit.

Here I had for my helper John Strange. We passed an agreeable year; and at the conference held at Chilicothe, in the fall of 1811, I was appointed to Cincinnati station, it being the first station in the state of Ohio. I organized the station, and many of the rules and regulations that I established are still in use. We had but one church in the city, and it went under the name of the Stone Church. I preached three times every Sunday, and on Wednesday night; and while stationed in that house my voice failed me. The Methodists being too poor to buy a stove to warm the house in winter, and on Sunday morning it being generally crowded, their breath would condense on the walls, and the water would run down and across the floor. The next conference I did not attend but was appointed supernumerary on Cincinnati circuit. I was not able to do much, but to give advice in certain cases. This year I closed my itinerancy, and sold my horse, bridle, saddle-bags, and saddle, and gathered up the fragments, and the fortune that I had made from twenty-six years labor amounted to three hundred dollars. From the 9th of January, 1796, I traveled as a married man, no allowance being made for the wife.

Part of the time sixty-four dollars was allowed a traveling preacher, and he must find his own horse and fixins, his own wardrobe and that of his wife, together with her board; and the other part of the time it was eighty dollars, still nothing for wife. I was the first married preacher in the west who traveled after marrying. I met with every discouragement that could be thrown in my way. Preachers and people said, "You had better locate." I shared equally with the single men when they were on the circuit with me, in order to keep peace. I bore all the murmurings and complainings from every quarter, and appeared at conference every year ready for work. One winter I had to use a borrowed blanket instead of a cloak or overcoat. That year my wife was among her relations, and well taken care of. Now a man is no preacher except he has a wife and family, whose allowance is one hundred dollars, and wife the same, and children provided for; house rent, fuel, and table expenses; the bishops’ salaries to the full secured, and for presiding elders so much is apportioned among the circuits and stations. The allowance to many of the preachers of the present day varies from eight hundred to fifteen hundred dollars per year, while the poor superannuate must find his own house, pay his rent, furnish his own table, etc., and receive from the conference steward sometimes fourteen and twenty dollars, and sometimes as high as forty dollars; and how can a superannuate keep soul and body together on that dividend? I am superannuate in the Southern division, and know not how I shall make out to live. My labors and sufferings to cultivate and prepare the way for my brethren in the Kentucky, Tennessee, and Ohio conferences, are all known to God and the Church, and my testimony is in heaven. None seem to care for my circumstances now. I am at present in my eighty-fifth year, and can not stay much longer in the tabernacle; but, through riches of grace in Christ Jesus, I have for me prepared "a building of God, a house not made with hands, eternal in the heavens."