Early, Texas - History (part 3 of 11)

In his fifteenth year Euter consecrated himself to the ministry. He was licensed in 1800, and entered upon a travel and study tour with Dr. John Brodhead, his presiding elder. He was admitted on trial into the New York Conference in 1801, "the youngest man, save one, ever admitted to an American Conference." He filled appointments in that region, and at Montreal, Canada, and in 1808 was appointed to Boston. He served as presiding elder on the New Hampshire district for two years, and subsequently filled the appointments of Portland, Me., and Philadelphia, Pa. He was elected a member of the first delegated General Conference in 1812, and he was a delegate to the General Conferences of 1816, 1820, 1828, of which he was secretary, of 1832 and that of 1836, when he volunteered for Texas. In 1818 the degree of Master of Arts was conferred upon him by Asbury College, Baltimore, and he was appointed head of New Market Wesleyan Seminary, in New England, which place he filled for two years. In 1822 fell to him what was then a unique honor among Methodist preachers the honorary degree of Doctor of Divinity; this from Transylvania University, Lexington, Ky. "This is believed to have been the first instance of such an honorary title accorded to a Methodist preacher/' says a biographer of Dr. Euter, Ernest Ashton Smith. 9

It is interesting to note how such matters were regarded in those days. "Many of the brethren of his denomination were disposed to look askance at such an artificial distinction, possibly associating it with the wearing of jewels and costly raiment. Finally, in the General Conference of 1832, a number of memorials on the subject of preachers accepting the title of Doctor of Divinity was submitted by the Philadelphia Conference. . . . The petition and the debate following . . . developed much difference of opinion. At length the Eev. J. B. Finley said he believed it to be a foolish waste of time to debate such a question; the colleges would do as they pleased, and would honor such ministers as they thought worthy of it, and the ministers would do as they pleased about accepting the honors. Whether the colleges recognized our ability to teach divinity or not, the world knew it. We have been doctoring the divinity of this country for half a century or more and have got it in a convalescent state, and if the people would let us alone we would cure it entirely. Finally Dr. Martin Buter got the floor . . . and described how his title had come to him unsought. He was not aware that it had made him any wiser or better, nor had it done him any harm. He did not know that he preached any better or any worse, nor did it confer on him any special gifts or talents. The degree had its influence with a certain class of the community and gave him an access that he could not otherwise have had. . . . Dr. Euter moved the indefinite postponement

By election of the General Conference of 1820 Dr. Enter became the first Book Agent of the Western Division of the Book Concern at Cincinnati. He established this business and conducted it almost without assistance for eight years. At the close of this period he was elected president of Augusta College, Kentucky, which place he filled for two years. In June, 1834, he was called to the presidency of Allegheny College, Meadville, Pa., for the purpose of rehabilitating that institution. After two years of arduous labors here, he laid down his work and volunteered for the new mission field in Texas, thus gratifying the inclination which he says had always been strongest in him that of doing pioneer gospel preaching.

One word more, touching the final disposition of Dr. Euter 's remains after his death in Texas. Through the efforts of Eobert Alexander a marble slab was placed over his grave in the little burying ground at Washington, which bore a lengthy inscription by Dr. William Winans, of Mississippi. In April, 1852, his remains were removed from this cemetery and re-buried with Masonic ceremonies beside a brick church in the town, named in his honor. In after years this church, because of a sinking foundation, became unsafe and was abandoned, and the town of Washington became almost deserted, because of rising centers of population elsewhere. In 1899, at the instance of Eev. C. L. Spencer, a Methodist preacher in the neighborhood, who had formerly been the pastor of Dr. Euter 's family in the North, the remains were again removed and finally deposited in the cemetery at Navasota, six miles distant. After "having appealed in vain to Texas Methodists, for money to erect a suitable monument, in keeping with the few surroundings,'* Mr. Spencer wrote to Bishop Mallalieu, who became in- terested in the matter and' raised the funds. The memorial, a plain shaft of Vermont granite, twelve feet high, was dedicated by Bishop I. W. Joyce on Dec. 3, 1901.

Chapter Vii The Year 1838

exact report of what had been accomplished in Texas at the time of Dr. Enter's death is contained in his last letter to the Mission Board in New York, dated Washington, Texas, April 26, 1838, and forwarded to the Board after the Doctor's death. "Our present numbers," he says, "are twenty societies, three hundred and twentyfive members, twelve local preachers, six of whom are elders, and three exhorters. In San Augustine, Nacogdoches, this town, Cedar Creek and Caney Creek we have churches in progress or soon to be commenced. In San Augustine, Washington and Nacogdoches we have regular Sabbath schools. We have taken some steps toward founding a college." In a foot-note he adds: "Our church in Washington is completed, the Sunday school large and prosperous, with a library consisting of 150 volumes, obtained in New Orleans. The churches in San Augustine and Nacogdoches will be finished by September, worth $4,000 in San Augustine and the other worth $2,500. Several small country meeting houses will be finished soon."

In a letter to the Mission Board, accompanying Dr. Euter's report, and containing the announcement of his death, Eobert Alexander says: "The new church in Washington has just been opened, and has been preached in by Dr. Manly and Bro. Kenney, local preachers." Comparing these reports with other circumstances, it appears that the church at Washington was practically completed before Dr. Euter's death, but that it was not ppened or used for services until after the Doctor's death, and burial. In the one brief reference to his funeral service which we have there is no hint that the new church was used on this mournful occasion, as would have been most appropriate if it had been in readiness; but, on the contrary, it appears to be plain that it was not used. "At 5 o'clock P.M. the same day," says the account, 1 referring to the day of Dr. Euter's death, "the corpse, followed by a large concourse of citizens, was conveyed to the burying ground at Washington where it was decently interred. The funeral service was performed by Eev. A. P. Manly, M.D." We must, therefore, fix the date of the completion and opening of this church which was the first Protestant church building in Texas as occurring shortly after Dr. Euter's death. As it appears that Alexander was absent from Washington at the time of Euter's death, it was probably during this same absence that the church was completed and used, as the following from Dr. Manly would indicate: "For want of lumber we split out and hewed oak timber for the frame, and made and hewed oak and ash boards for weatherboarding. We covered it with common oak boards. When completed, as Bro. Alexander, our missionary, was then on some other part of his work, I preached the first sermon in it."

The church in San Augustine was the first building projected, but as it was on a more ambitious scale it was not expected to be finished, according to Dr. Euter's report, until September. We have seen that Littleton Fowler, on his first visit to San Augustine in October, 1837, secured the lot, appointed trustees, and raised a subscription for this church. In January, 1838, upon Fowler's second visit, returning here from Houston, the corner-stone of the church at San Augustine was formally laid. Mr. Fowler records in his journal, under date of January 7 (1838): "To-day the cornerstone of the

Methodist Episcopal Church was laid in this place [San Augustine] with the usages of the Masonic Order, between forty and fifty of whom were present. Five or eight hundred persons were assembled, more than one hundred of whom were ladies. Agreeably to the arrangements previously made, two speeches were delivered on the ground, the speakers standing on the newly laid cornerstone. The first was by Littleton Fowler, the other by General Thomas J. Eusk, in his usual forceful and eloquent style. The event was one of moral grandeur, calculated to excite deep and strong feelings in the bosom of every patriot and Christian. This cornerstone is the first one of a Protestant Church ever laid west of the Sabine River in the infant Republic, where the inhabitants were so lately under a government of religious and civil despotism. "

Mr. Fowler remained in eastern Texas until April of this year, preaching alternately in San Augustine and Nacogdoches. In the latter place he secured a lot, " centrally located, with subscription of two thousand five hundred dollars to build a Methodist Church. Organized a society of eighteen members ; also two other societies, one twenty-five miles north, the other forty miles west. ' ' Fowler's building enterprise at Nacogdoches, which was projected with such promise early in 1838 as to lead Dr. Ruter before his death to report that it would be completed "before September," nevertheless failed completely. Preaching was kept up here continuously thereafter, the meetings being held at various places; but it was not until 1860 that a church building was erected in Nacogdoches. 2

In April, 1838, Mr. Fowler returned to Houston, where he remained for nearly two months, serving as chaplain of the Texas Senate, and preaching in the city occasionally. A graphic picture of the appearance of the new capital city and the then metropolis of Texas is given by Audubon, the famous naturalist, who visited it about this time and thus describes what he saw : 3

As I ascended the banks of the bayou I saw located on the edge of a prairie a town of about 800 houses, some framed, some log cabins, most of them unfinished. The merchants seemed to be doing much business; but the saloons and of these there were a large number seemed to be doing the heaviest business in the place; everybody seemed to patronize them.

The inhabitants are of many nationalities, and from many States. The mud is about a foot deep, and the men wear their trousers inside their bootlegs. I visited Congress, and found it very orderly, and business was conducted according to parliamentary rules, though occasionally a member went out for "a drink." I visited President Houston, and found him busy examining papers. I was puzzled to understand how he could be so indifferent to his surroundings ; the floor was covered so deep in mud it could not be seen ; papers and books were piled on two tables, and save a few chairs, there was no other furniture in the house. Mrs. Houston was still in New Orleans for medical treatment.

When the President finished the work on which he was engaged, he invited me to go across the street for a drink. I declined, but he went, and soon returned with two or three friends.

At first, in view of the scarcity of hotel accommodation, I could not understand where so many people could be lodged. I soon learned that the prairie was dotted with tents; these tents were partially concealed by the tall "coffee bean" weeds, which were cut down just enough to make room for tents.

Mr. Fowler records in his journal that during this sojourn in Houston he attended the organization of the Grand Lodge of Masons, "with about forty members present," that he was elected Grand Chaplain, and that he visited the rising young city of Galveston, accompanying an excursion party which went with "the President

May 14: I have been seriously ill for more than two weeks. When sufficiently recovered I took a trip with the President and suite and members of Congress to Galveston Island. . . . On our return from Galveston Sunday afternoon about one-half on board got wildly drunk and stripped themselves of their linen and pantaloons. Their Bacchanalian revels and blood-curdling profanity made the pleasure boat a floating hell. To me the excursion was one of pain, not pleasure. I relapsed from this trip, and was brought near the valley of death.

Houston gives yet no promise of becoming a Methodist stronghold, as Fowler makes no record of the discovery of any Methodists in the town, or of anything done looking toward organization beyond the lot for a church, which had been donated by the original proprietors of the town. Fowler was in Houston at the time of Dr. Enter's death at Washington, but soon afterwards he returned to eastern Texas, where, on June 21, he was married to Mrs. Missouri M. Porter. After his marriage he settled on a farm in the McMahan community, east of San Augustine. While located here he was instrumental in the erection of a house of worship, to shelter the congregation which had been formed here by Henry Stevenson in 1834. In September Mr. Fowler set out for the United States to attend the session of his conference.

It might be noted in passing that Eobert Alexander had, on January 25 of this year, married Miss Eliza Ayers, a daughter of David Ayers ; and so both he and Fowler had soon found a life-companion in Texas.

The death of Dr. Rater and the departure of Mr. Fowler later left but one lone traveling preacher in the country Robert Alexander for the remainder of the year. Alexander was vigorous and energetic, but not equal to the task of covering the entire field. As many local preachers as possible were enlisted, and the most of these then in the country magnified their office during all this early period. Dr. Euter had reported that there were twelve local preachers in Texas. There were others, but it may be that their standing had not been formally or officially recognized. The following are known to have preached in Texas during this period: Wm. C. Crawford, James English, Mr. Martin, Job M. Baker, J. W. Kenney, Dr. Wm. P. Smith, Dr. A. P. Manly, D. N. V. Sullivan, Daniel Carl (licensed this year by Littleton Fowler), Samuel Rogers, and Henry Stephenson and James P. Stevenson, both of whom had removed into Texas. Crawford, English, Martin and Baker were located in eastern Texas, in Shelby County and its neighborhod. Wm. C. Crawford had been a member of the Georgia and Alabama conferences. He had located and removed to Texas in 1835. He was a member of the Constitutional Convention which met in Washington in 1836. Thrall says of Crawford and this convention: "It was fortunate that Mr. Crawford was in it. The course of the Romish priesthood in Mexico was strongly condemned in Texas, and a prejudice excited against all ministers of religion. A section was introduced into the Constitution disfranchising all preachers, and forever prohibiting them from occupying any office of profit or trust in the republic. Mr. Crawford succeeded in getting this so modified as only to exclude preachers from seats in Congress and holding executive offices. In this shape it passed, and a similar provision was ingrafted in our State Constitution in 1846. No such clause is found in our present Constitution. However unclerical it may be for ministers to seek political preferment, it is manifestly unjust to proscribe them like common felons. ' ' To which, while thus digressing, it may be added that the charity of this historian is notable in that he ascribes the constitutional action against Protestant ministers in Texas to the "course of the Romish priesthood in Mexico."

Crawford and others during 1838 organized a church at Shelbyville, and held a series of meetings in that region in which there were some two hundred added to the church.

It is to be regretted that it was not agreeable to the taste or disposition of Eobert Alexander to write about his own work in Texas. He kept no journal; wrote nothing to the papers, and only the briefest scraps from his hand remain. He did, at the solicitation of the historian Yoakum, prepare a brief account of the beginnings of Methodism in Texas for that author's history, in which he has more to say of others than of himself. In this account we are first apprised of some new difficulties which the early preachers had to face in a few places; namely, the disturbance of worship by rowdies. "The population of Washington," we are told, "was recklessly wicked"; which needs a word of explanation which we gather from other sources. The war with Mexico in 1836 had drawn into the country a multitude of adventurous spirits who had enlisted in the Texas army. After independence was won the new government was slow in disbanding the army through fear of further molestation from Mexico ; and yet, with an empty treasury, there was nothing with which an army could be paid or provisioned. The plan was adopted of releasing the larger part of the troops on furlough, and these furloughed soldiers remaining in the country became a public nuisance. They congregated in various places, or moved from place to place, drank, gambled, caroused at night, and otherwise made life miserable to the peace-loving citizens. They of course drew after them every lewd fellow of the baser sort, and many thoughtless and wayward youngsters. An example of the reckless wickedness referred to by Mr. Alexander and of the indifference of the government to the welfare of religion is related by Z. N. Morrell, one of the first Baptist preachers in Texas, and

The Year 1838 99

Our meetings on Sunday were very regularly kept up, and the prayer meetings continued. About midway between my residence and the little house of worship, and about sixty yards from each place, in the principal grocery 5 in town, an opposition prayer-meeting was organized. At first they did not interfere with our meeting. All the crowd would attend ours, and immediately after it was closed they would gather in the grocery, and the leader of the band would open in due form. Our services were imitated to the best of their ability. Our names, who led in public prayer, were called at the grocery with a loud clear voice, and parties there responded with prayers and exhortations. . . . There was no law then that we could use to break down this great evil, that was so fearfully contagious in its character. The bread and wine, emblems of a Saviour's love, were frequently administered by these mockers of God and religion, before the public gaze. . . . Elder Eobert Alexander, the first missionary from the Methodist Episcopal Church, had come to Washington {he previous year, and had preached on several occasions. Dr. Smith, a Protestant Methodist, had fallen in among us. Two Cumberland Presbyterian preachers arrived Eoark and Andrew McGowan. . . . These preachers were now present, intending to hold a protracted meeting. This was the first meeting of days ever held in the town, and it was rather more than the fiends and mockers could willingly submit to. The house in which they proposed to hold the meeting was a vacated billiard-room on Main street, with a long gallery in front. On the second night of the meeting there was a general attendance of the citizens, loafers and gamblers of the place. We soon discovered that the disturbers of our peace on former occasions were present, with the purpose of interfering with the worship of the congregation, without the fear of God or man before their eyes. A man was stationed outside of the house, just behind where the preacher stood, with a hen in his arms. While the preacher was lining out his hymn he would hold the

* Z. N. Morrell, ' ' Fruits and Flowers, ' ' pp. 80-82. The meetings referred to were evidently held in Washington prior to the completion of the church building, as the services were held in another building.

chicken by the neck. When the congregation would sing he would make it squall. A large copper-colored negro man was stationed on the gallery in front, with some twenty or more of these lewd fellows around him, partly intoxicated. When the congregation sang and the hen squalled, the negro, acting under orders, would put his head in at the window and shout at the top of his voice, "Glory to God!" The response from outside was given, "Amen and Amen." I was sitting near by the window from whence the disturbance came. My wife and daughter were near by me. I arose and stood by the window, with the walking cane in my hand that I had brought from Tennessee, made of hickory, with a buck-horn head. My bosom heaved with holy indignation, and as the negro put his head into the window the second time, and as the congregation sang and the hen squalled, I struck him just above the left eye, making a scar that he carried to his grave. . . . After the stroke with the cane they were preemptorily ordered away, with the statement that there were more dangerous weapons behind. It had been customary with us, since the Indians killed two of our men during religious service at Nashville the year before, to take our weapons with us to church, as well as to other places. Some usually stood guard, while others worshipped. There was no further disturbance of consequence until the service was over. The sermon was preached by Mr. Eoark; Mr. Alexander closed.

In default of legal protection, a hickory stick was as good means as any for preserving order about religious gatherings. It proved effective at the Washington meeting, as the writer adds that the services were continued for several days without any further molestation whatever.

The old town of Washington on the Brazos, in which John W. Kenney erected the first cabin in 1833, early forged to the front as a place of prominence in state affairs, as a point of commercial importance, and it was for a time the "hub" of Methodism in the wilderness. It was here, on March 1, 1836, that the convention of colonists met, and, on the following day, declared Texas independent of Mexico, Dr. Euter made his headquarters at Washington during his brief missionary career in Texas, and it was here he died and here he was buried. At Washington, as we have seen, was completed the first Methodist, and the first church of any Protestant faith in Texas.

Referring to another instance of services held in Washington by Robert Alexander, evidently prior to the completion of the church there, we have in this case to refer to a hall over a saloon, a place which afterwards became historic. In 1842, due to a Mexican invasion of Texas, the capital of the Republic was moved from Austin to Washington. The second story of a saloon was fitted up as the "Hall of Congress." This hall had been used as a gambling and billiard room, and on occasion as a ball room.

"In the same hall, some years before, occurred an incident that may be worth relating, " says J. K. Holland, 6 a survivor of an early State Legislature ; and proceeding, he says :

A large body of gamblers and like characters had gathered in the town of Washington and held complete sway. The citizens were cautious of what they said and to whom they said it, for these men defied all law. While things were in this condition, Eev. Eobert Alexander . . . stopped in Washington. He at once engaged the room over Hatfield's saloon and announced that he would preach there on the following Sunday. The gamblers sent him word that he could not use that hall, that it was employed for other purposes, and that they would not allow him to preach in it. Mr. Alexander was a man of gigantic frame, being nearly seven feet in height, and had courage in proportion to his size. He repeated Ms announcement, and was there on time. He walked leisurely into the hall and spoke courteosuly to the men there assembled. Assuming that they were there to hear him, though he knew that it was not so, and that they were getting ready for their usual game, he affected not to notice the cards that he saw them slipping into their seats behind them, and made preparation to begin his sermon. He arose, and some of the more determined men in the crowd made demonstrations as if to rise also, but did not. He opened his Bible and laid it on the billiard table, then remarked that if there were those present who did not wish to hear him they could leave. None left. He said he had come to preach, and he meant to do it. He again remarked that if any were present who did not desire to hear the gospel he wished them to leave. Still nobody went. He then proceeded with a fire and brimstone sermon. Soon after beginning he discovered a little commotion among his hearers. He paused and simply said he wished their attention, and order was restored at once. When he got through the men came forward, shook his hand and thanked him heartily, made up a purse for him, told him if he ever needed more money to call on them, and sent him on his way rejoicing.

With the forms of great preachers and statesmen, who once could be seen walking through, the old town, and who lifted their voices in its improvised halls, the old settlement of Washington itself has gone the way of all the earth. Nothing remains to mark the spot but the beginnings of a State Park, a 50-acre tract of lonely ground, enclosed by a wire fence, and containing a small monument erected by the school children of Washington County.

Chapter Viii The Year 1839

the fall and winter of 1838-1839 the forces in Texas were largely increased, the Mission Board responding to the appeals and needs with a serious effort to take possession of the field. But while the Mission Board provided the funds, the selection of " missionaries," for Texas and their assignment was left to the Mississippi Conference, to which Texas remained attached. The session of the Mississippi Conference for 1838 was held at Grenada, opening on December 5, Bishop Morris in charge. We cannot forbear, before noting the appointments for Texas, making record of a certain action taken by this conference, expressing the convictions of our fathers on certain questions then being debated. The following extract is from a series of resolutions adopted :

Resolved, That it is the sense of this Conference that the introduction of instrumental music into public worship in our churches and the conducting of the music in our churches by choirs, in the common sense of the term, is injurious to the spirituality of singing, and is inconsistent with the directions of our Discipline.

The bishop and his cabinet, none of whom had ever been in Texas, wisely left it to the discretion of the Texas presiding elder and preachers to rearrange these appointments. Accordingly those preachers who were first on the field, or who could be gotten together, were called in council at San Augustine in December, 1838. Present were Fowler, Hord, Williams and Strickland. The following arrangement of the work was agreed upon : San Augustine, including Nacogdoches and Shelbyville, S. A. Williams; Montgomery, including all the territory between the Trinity and Brazos rivers, I. L. Gr. Strickland ; Washington, embracing all the country between the Brazos and Colorado rivers (except the lower country), E. Alexander; Houston, with all the coast country between the Trinity and San Antonio rivers, Jesse Hord. Abel Stevens and J. P. Sneed had not yet arrived in Texas, and were given no assignments in this plan. Hord was from the Memphis Conference ; Strickland and Williams from the Tennessee Conference, and Stevens from the Baltimore Conference; but all, by taking work in Texas, became transfers to the Mississippi Conference. Sneed was a member of that conference.

The preachers who had reached Texas entered upon their appointments in mid-winter, and in what appears to have been an unusually cold and rainy season, and the difficulties in blazing the way through a country almost without roads and wholly without bridges, and seeking out and collecting into societies the widely scattered and in too many instances backslidden Methodists, form a chapter of hardships and heroisms seldom equaled in our history. Jeese Hord, one of the ablest of these new recruits, and who was destined to a long and useful ministry in Texas, fortunately put to writing many interesting chapters covering his early labors, and these records we shall use liberally. 1 Hord was born in Tennessee in i Hord kept a journal, and long extracts from this, expanded by his recollections, were published in T. 0. A. shortly before his death, which occurred at Goliad in January, 1886.

The Year 1839 105

1809. He was soundly converted in his seventeenth year, and soon took up the work of the ministry. He was admitted into the Tennessee Conference in 1834. In 1838 he and Strickland, a fellow-memlber of the Conference, volunteered for the Texas Mission. Hord received his appointment on June 4 of that year, but he did not leave for his new field until at the close of the succeeding Conference, held at Huntsville, Ala., in October. From Huntsville he and Strickland set out, riding together by way of Memphis, Little Rock, Benton and Hot Springs, Ark. From Hot Springs they proceeded southward, but soon the path of travel played out. They hired a guide, who conducted them to Washington, Ark., where they found the Arkansas Conference in session. Thence southward they traveled for four days, through a trackless wilderness in the pouring rain. Hord had a brother living in Louisiana, whose place they reached, and after a brief sojourn here they turned their faces westward, reaching Gaines's ferry on November 29. They tarried in eastern Texas for several days, and on December 17 set out from San Augustine for the fields of labor to which Fowler had assigned them. Here we will let Hord take up the narrative:

After travelling some twelve miles we came to a swollen creek. I ventured to try its depth; was suddenly submerged made for the opposite shore, which I reached safely, but wet enough. Mr. Strickland was more fortunate. A few paces above the ford a long pine log spanned the creek, upon which he crossed, keeping himself and effects dry. But I am wet and cold ; the north wind strong; no fire; no house nearer than fourteen miles. These miles were behind me about the close of the second hour; house comfortable, family refined, kind, hospitable. Here we passed the night happy, hearts full of gratitude to our Father above.

Dec. 18 This morning I feel quite well. No bad effects from the wetting and cold ride on yesterday. We travelled all day through an uninhabited pine country, arriving at a tavern on the river Neches. A tavern ? Yes ; one without meat, coffee or vegetables milk out of the question. However, a great lusty fellow wound his horn nearly two hours for the hogs. They came ; one was shot, and at ten o'clock p. m. he gave us a supper of fried pork. In the meantime, some other travellers having arrived from the West, we had coffee.

Dec. 19 This day's travel has been through a variegated country some very good. All these settlements are deserted from fear of the Indians.

Dec. 22 This morning I left Brother Strickland in the bounds of his work, and alone, with a sad heart, go forward to the south and south-west, for the district assigned me. At noon I stopped at a country house for refreshments and rest ; the lady discovered that I was reading the Bible, and asked: "Sir, ain't you a preacher?" "Yes, madam, I preach some when I have op.- portunity. " "Will you read and speak some for us if I'll call in the neighbors?" "I '11. try, madam." They came together, and I redeemed my promise as best I could, and was quite delighted with the feeling and interest manifested.

Dec. 23 Am thirty miles from Houston ; no intervening settlement; a cold north-west wind howling loudly. However, I set out for the city; did not travel far before encountering a swollen creek; no alternative, I entered its turbid waters; my horse, being brave, strong and a good swimmer, bore me safely to the desired shore. Now a vast prairie (the first I had seen) lay before me, flooded with water. No use to mind this am already wet from the swimming ; so forward I go with a cold norther playing sportively on my back. At evening the city was entered; put up at the City Hotel; crowded to uncomfortableness; yet, by pressing, gained a seat in front of the blazing fire, where I remained until ten o'clock p. m., when I sought rest in sleep.

Dec. 24 I arose refreshed. After breakfast went out to make acquaintances, especially of two ministers said to be in the city. I soon found Rev. Mr. Allen, Presbyterian, with whom satisfactory arrangements were made for harmonious preaching in the city. I next visited Congress, which was in session ; had an introduction to several members, all of whom received me cordially. They spoke in high terms of the importance of the gospel being preached in Texas; gave many good wishes for sue-

The Year 1839 107

Dec. 27 I made a detour for San Felipe, travelling through mud and water under foot, and water falling violently from above; and last though not the least, I met a violent norther. I embraced the first opportunity to enter a house.

Dec. 29 This morning I started for Egypt. Between me and it is a vast flat, muddy prairie, in width forty miles ; but by a desperate effort I made the ride. I called at the first house and asked to be entertained for the night. The gentleman offered some objections. "Sir, if you please, I am wet, tired and worn out. I am a Methodist missionary, and wish to preach in the settlement on to-morrow. " ' ' Enough ; get down. " ' ' Thank you, sir. ' ' I went in and was made comfortable and happy, too, for the night. This was my first acquaintance with Dr. John Sutherland, of precious memory.

Dec. 30 I preached this morning to a good congregation, which came together on short notice. The "word was with power." All seemed glad and quite happy; for the time I forgot my cold, wet fatiguing ride to this settlement. Among them was a number of "old-time Methodists." The congregation seemed to vie with each other in hearty expressions of welcome. Here I felt as if I should love to rest; "but the King's business requireth haste."

Dec. 31 I left Egypt, going down Peach Creek to another settlement; found no professed Christians, yet the people were anxious for preaching; I left an appointment and went on for the head of Bay Prairie, where I spent the night incognito. I saw that these people were sinners indeed "such Jesus came to seek." I left an appointment.

January 1, 1839 I started for Matagorda, pulling through black mud, a pouring down rain and a howling norther. About noon I reached a house where I remained till the morning of the 3d, to rest my horse and to have my clothes adjusted for the Sabbath.

Jan. 3 Much refreshed I set out through the black prairie mud for Matagorda, and entered the city at 3 o'clock p. m., a stranger to all. Having a letter of introduction from Rev. Fowler to Colonel Horton, I went to his residence. He was absent, and I handed the letter to his wife, who, after reading it, gave me a cordial welcome, and tendered me a room in their house during my stay in the city, which was accepted with thankfulness. Here, through the goodness of God, I was well domiciled with this very refined and intelligent family.

Jan. 6 I attended the Episcopal service at 11 o'clock a. m. At 3 p. m. I preached. We had much interest. I also preached at early candle light with much liberty. I opened the doors of the Church, and four came forward. This was the beginning of the first Methodist class in Matagorda.

Jan. 8 This day I travelled thirty miles up Old Caney to a settlement. The people had heard that a preacher was coming, and they were much elated, so much so that when I got to the settlement I was thus hailed as I passed: "I suspect you are the man of whom we have heard. Won't you preach for us to-morrow?" Certainly this people were hungry.

Jan. 9 To-day I had the exquisite pleasure of preaching to this people, so hungry for the gospel. They literally drank in the word, all suffused in tears. After services I travelled fourteen miles to a Mrs. Hardeman's, where I had a good rest.

Jan. 10-11 I went to Brazoria. No opportunity was offered for preaching, but I left an appointment and proceeded to the Gulf Prairie Colony and put up with Major J. P. Caldwell, with whom I passed a most pleasant night, and with whom I left an appointment for preaching. Thus far every town and settlement visited has accepted an appointment. So I thanked God and took courage.

Hord proceeded from this place to Velasco; thence returned to Caldwell 's. He visited Brazoria and the Bell settlement, near Columbia; preached at Columbia and

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Jan. 18 Four weeks previous I was here and left an appointment for this time, and came to meet it as best I could. I had visited all the cities, towns and villages, except Gralveston, as directed by Eev. L. Fowler, and had preached at the most of them and left appointments for future work. I realized it would put to the utmost test the strength of both man and horse to meet twenty-odd appointments, embracing a circuit of about five hundred miles, over a flat and muddy country. I resolved to try. On my arrival I learned that two ministers had just arrived and had taken lodgings at a private boarding house. Thither I went, and found Mr. A. Stevens, accompanied by Mr. Hoes, agent for the American Bible society. I made their acquaintance, and was very happy at additions to the ministry in Texas.

Jan. 21 In visiting yesterday for the distribution of tracts, I found some Methodists; very cordial, anxious for preaching and class-meeting, and more of it; consequently we sought and obtained the privilege of holding our services in an academy ; so when I return I purpose to preach both in the morning and at night, and have class-meeting at 3 p. m. This arrangement gives me some encouragement, and it inspires a hope of some success in this "Babel" city.

But, having left twenty appointments scattered over the muddy coast country, to be covered in the next four weeks, Hord hasn't much time to tarry in the capital city, and the following day he sets out.

Jan. 22 I rode eight miles to Richmond; put up at Dr. Bryant 's ; removed my muddy garments ; repaired to the house for preaching; found a good congregation; preached with some degree of liberty; considerable interest and feeling in the audience. I then organized a society consisting of six persons. This is the first Methodist society ever formed in this village or vicinity. After dinner I accompanied Kev. J. Patton to his home twelves miles from Eichmond; here I had a night's rest, in the profoundest sleep. Thank God for sleep.

Jan. 23, 24 These two days I rested at Brother Patton's. Am quite worn and weary, even to sickness, and my poor horse is more worn than I, for he has carried me about four thousand miles with but little intermission or rest. I thank God for a good horse.

Jan. 25 I purchased a horse of Brother Patton, and, though rather unwell, set out for Egypt, my next appointment. My friend Patton accompanied me a mile or so; gave me the course, there being no road or trail leading from this section to the crossing of the East Bernard. With the given directions set out alone, and after a ride of some five hours reached the % desired point, having passed through miles (as I thought) of water, reaching from the knees of my horse to the seat of my saddle. Such a chain of lakes, lagoons and marshes I never before encountered. But here I am at a house, wet, cold, and alive, and here is the landlord. "Sir, can I stop with you and get some refreshments?" "Where did you come from?" "Jones's settlements on the Brazos." "Across the prairie?" "Yes, sir." "Well, well; nothing but a duck or a goose ever crossed that prairie. Get down; you can have accommodations."

The next day the intrepid circuit rider crossed both branches of the swollen San Bernard "dry-shod, by riding upon my knees in the seat of my saddle," and by evening he was comfortably housed among friends at Egypt. On January 30 he organized a class at the head of Bay Prairie, and on the following day the last day of January he had a memorable service and organized a class in the DeMoss settlement on old Caney among the people who were so hungry for preaching on his first visit. At the night service held here, in the depths of the forest, by the light of a burning log-heap, the preacher records that "many, if not every sinner of the assembled company, bowed and cried aloud for mercy. This service continued to a late hour in the night unabated in interest. Several professed to have obtained a degree of comfort. There was however, one poor soul who from the beginning seemed to be overwhelmed with a sense of the guilt and burden of sin, whose conversion was clear, pente- costal. The tongue of fire seemed to rest upon her, and she confessed her conversion in the language of praise and thanksgiving to God. This lady, Mrs. Tone, with other persons, joined the Church at the close of our service for the night. . . . Mrs. Tone, now living with her second husband, had been from early womanhood to middle age the wife of the notorious Laffitte, and with him had encountered all of his various fortunes by sea and land. . . . Here, then, I enlisted in the Church of God an eccentric character. I determined to try to keep posted in the history of this case. I did so, and now would record the facts as I learned them: She maintained her relation to the Church in a firm, bold and independent manner, making no compromise with the world. The end came ; she had peace and triumph through Jesus Christ."

Here, for the time being, we leave Hord, the great pathfinder of the coast country, in the midst of the second round on his " Houston circuit," after recalling that to date he had organized four societies, the first in their respective localities namely, Matagorda, Richmond, Bay Prairie and in the DeMoss settlement. Hord has noted in his journal the arrival of Abel Stevens and a companion in Houston in January, 1839. Mr. Stevens' companion was the Eev. Shuyler Hoes, the first agent of the American Bible Society to enter Texas. Messrs. Stevens and Hoes purchased a Mexican pony apiece and set out from Houston for the home of David Ayers. A terrible rain and sleet-storm prevailed, and as the second night came on they found themselves lost in the wilderness, with the prospect of having to spend the night without food, fire or shelter. As they rambled on they came within sound of a human voice, raised to a high pitch, and guided by the voice they came to a cabin. This was the home of Thomas Bell, a devout Methodist, who at that hour was engaged in family prayer, and who, "when in the spirit, as he was that evening, was famous for loud praying." They found themselves within three miles of their destination, and traveling on, by Mr. Bell's directions, they reached the home of Mr. Ayers at eleven o'clock that night.

Mr. Stevens began preaching at Independence, Washington, Center Hill and other places. Fowler came into the country and held a quarterly meeting at Center Hill, and assigned Mr. Stevens to the Washington circuit. Alexander, who had occupied this ground, moved farther west, taking up his residence at the new town of Rutersville. But Mr. Stevens remained in Texas only until June of that year, when he returned to the North. While his residence and work in Texas covered a period of only six months, his later prominence in Methodist councils and as a historian of his Church gives weight to his observations on conditions in Texas at this time. His interest in Texas continued long after his return to his native country, and he wrote and published many appeals in behalf of the religious welfare of the new Eepublic. The following appeal, addressed to the Corresponding Secretary of the Missionary Society of the Methodist Episcopal Church, appears in The Christian Advocate and Journal (New York), issue of August 16, 1839:

In my last I endeavored to show the importance of the Texian Mission from the importance of the nation among whom it is located, and the present incipient nature of its institutions a condition which places its religion and education at the command of our missionairies. I referred to the growth of its population, and the disproportion between its population and its supply of ministerial labor. I have failed to present the argument in its true force if it has not been made to appear that few if any other missionary fields present so many facilities for success and such rich promises of the future, and attracted so little sympathy from the Church of Christ.

As a second reason why greater attention should be bestowed on this mission I would mention that, though its rapidly increasing population are scattered not a small number of our own people. There are two thoughts connected with this fact worthy of attention. The first is, that these members of our Church, distributed through all the settlements, give peculiar facility for the introduction of the gospel. No other missionary ground presents this advantage. Wherever we go we find Methodists in Texas. I have not met with a single settlement in Texas where there are not more or less. Such settlements there may be, but I have not found them yet. These stand forth to welcome us as fast as we penetrate to their abodes, and many are in the habit of going ten or twenty miles to hear preaching. They are the elements of the future religious organization of the country. Many of them are substantial families, trained up in our Southern Churches, and fervently attached to all our doctrines and usages. About 550 are already collected into classes, though we have but six circuits and eight preachers there; and there are many more, no doubt, spread over the regions not included in the range of our present labors.

The other thought to which I have referred is, that while many of our people, on removing to Texas, have retained their fidelity to the Church, and are preparing a highway for it through the country, many apostatize and become a reproach to the name which they bear. Back-slidden Methodists are sprinkled over the whole settled extent of Texas. Among them are found former leaders, stewards, exhorters, local preachers and even members of Conference. Nor is this to be wondered at when their circumstances are considered. They lived for years in a primeval wilderness, with but very few of the conveniences of civilized life . . . with no religious teachers, no sabbath, and too far separated from each other for even occasional religious intercourse. I heard a Methodist say he was five years in Texas before he saw a professor of religion. It is more difficult to avoid spiritual declension under such circumstances, especially when they continue long, than most, who are better situated, would imagine. Many who would be shining lights for our cause, have been lost through our tardiness in providing them with the means of religion. Many more are now likewise endangered from the same cause. The chief influence of Methodism is on our Southern States ; and it is from these States that the immigration to Texas mainly flows. There is a general movement of the South toward it, which is bearing thither a large quan- tity of our wealthiest influence. Not only members of our Church call thus for our solicitude, but hundreds who have been educated under our influence, and to whom we can be more useful than other Churches, are likewise borne along in the current. Now with all the peculiar advantages widening into a prospect of success truly sublime, which I have described in my former letter, and with an army of immigration marching, as it were, under the pillared cloud of ancient Israel, into this unparalleled field, what is the Church in its official powers doing toward the improvement of these circumstances? . . . I am not saying that apostacy is peculiar to Texas. The cause mentioned, viz, a deficient supply of religious means, has led to the same result in all our Southwestern States. The cities of these States are thronged with backsliders. An army of them could be collected in New Orleans. What, then, must we expect of Texas, where the institutions of religion are just beginning to be established? The Methodist Episcopal Church bears the chief responsibility of the spiritual salvation of Texas. God points her to that land. His providence has directed thither many of her best members, to prepare the way for her. It is estimated that of the Christians in Texas, nineteen out of twenty are Methodists. 1 These are so disposed over the country that if twenty more missionaries were now to enter it they would find the material to form as many new circuits. Double this number would not be too many; but there should be no delay in reinforcing the mission with this increase. Not only are we summoned to this field by hundreds of our own people, but by the general sentiment of the nation. I have mentioned that most of the immigration to Texas is from the Southern States. The influence of Methodism in that part of the Union is general. The people of Texas have carried with them their attachment to our Church. Other sects have their members and friends, but the religious predilections of the country, take it in its length and breadth, are for the Methodist Church. Not only their old attachments to us have this effect, but they know that our peculiar modes of operation are best adapted to their immature state. They remember, too, the sympathy we have already shown them. They i An epigrammatic description of Texas a few years later, contained in the Scientific American: "Texas is a great, beautiful, dry, windy, cotton, cattle, Methodist, live-oak State."

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have not forgotten, that when dangers and uncertainty beset them at home, and the voice of the civilized world scorned them, the form of the Methodist itinerant, with his horse and saddlebags, appeared as by magic in the very center of their land. . . . While the grave of Euter is in their midst they will be grateful to the Methodist Church. . . . Other sects are showing an interest for it a distinguished Catholic clergyman has been surveying the field for his own Church ; a bishop of the Protestant Episcopal Church has visited it; and one or two missionaries of that denomination are there. One of the leading men of the Presbyterian Church made a similar visit on behalf of its Board of Missions. One denomination I understand is making efforts at this moment to dispatch a score of missionaries. I am unfeignedly glad of the interest taken by any evangelical sect in this unevangelized field. . . . But I am anxious that the Metho-. dist Church should have the conviction that the field is peculiarly her own.

The foregoing letter, if it should evoke any comment at all, betrays a situation having characteristics not uncommon to-day. Every open door of opportunity before the Churcji tempts to an overdrawn appeal, particularly on the part of those who have had a short or superficial view of conditions, and the "many adversaries," or difficulties in the way, are ignored or minimized. The Church papers of that day contained no end of appeals on behalf of Texas, the one used above being one of the most conservative among a great number at hand. In a former communication Mr. Stevens had argued that Texas was the key to Mexico and to the whole of Latin America. Another enthusiastic advocate pleads for the immediate winning of Texas, as it would mean possession of the whole western part of the country "to the Pacific ocean." It may be needless to say that the score of missionaries which Mr. Stevens understood was soon to be dispatched by another denomination did not come. Other Mission Boards, like our own, could respond only to the extent of their funds.

In March, 1839, Joseph* P. Sneed, the last of the new recruits appointed for that year, arrived in Texas. Mr. Fowler appointed him to Montgomery circuit, while Strickland was sent to the assistance of Jesse Hord in the lower country. But these scattered forces now on the field, few as they were, were soon to suffer depletion. Stevens, as we have seen, left for the North in June. Isaac L. G. Strickland, though a young man and devoted to his work, as the summer came on was stricken with fever and soon afterwards succumbed, dying at Columbia, where he had recently organized a church. His end came at the house of Mrs. Bell, mentioned in Hord's journal. He was buried under a live-oak tree in the family burying-ground on the Bell plantation. But some years later a little church was built at Chance's Prairie, and named in his honor Strickland Chapel, and his remains were removed to the church-yard, and a modest monument erected to his memory. Isaac L. G. Strickland was admitted into the Tennessee Conference, held at Pulaski, Tenn., in November, 1833. He traveled in connection with that conference until his transfer to the Texas Mission in 1838. He was thirty years of age at the time of his death.

J. P. Sneed had preached in Texas, as we have seen, as early as 1834, while on a circuit in Louisiana. He was born in Davidson County, Tenn., in 1804. His mother was a member of the Baptist church, and died when he was eight years of age. Though he was much attached to her he says that he did not remember any religious instruction or show of concern on her part for the religious welfare of her children. His father was reared in the Protestant Episcopal Church, but professed to be an unbeliever, although he exhorted his children "to read the Bible." It is very remarkable, under the circumstances, that there went forth from this family three Methodist preachers Nicholas T., a pioneer in Alabama Methodism; Joseph P., and George W., both of whom preached and finished their course in Texas. The Sneed boys early came under the influence of Methodist preachers about Nashville, and Joseph P. was converted at the age of twenty. In 1826, having removed to Tuscaloosa, Ala., he was licensed to preach, and in 1829 admitted on trial into the Mississippi Conference. He served charges in Alabama, Mississippi and Louisiana all of which territory was included then in the Mississippi Conference, until he received his appointment to Texas in the fall of 1838. He visited his old home in Tennessee before starting for Texas, and on January 1, 1839, he set out on horseback for his new field of labor. He crossed the Texas border early in February, having ridden -more than eight hundred miles as he found it by the course he came. Mr. Sneed at once proceeded to the McMahan settlement, where he had assisted in a meeting in 1834, and here he found Mr. Fowler, superintendent of the Texas district. Fowler and his wife joined Sneed, and together they set out for the west. They picked up Strickland on the Montgomery circuit, and proceeded to Washington and to Center Hill, where they were joined by Stevens. Here in conference the readjustments were made which have been noted Strickland to join with Hord on his work; Stevens on the Washington circuit; Alexander on the new Eutersville circuit, and Sneed to return and take charge of the Montgomery circuit. Montgomery circuit at this time embraced all the territory between the Trinity and Brazos rivers, "from Cypress Creek on the south to the Old San Antonio Road on the north," or to the borders of the Indian country. Sneed first "had only eleven appointments," but in June Mr. Fowler summoned him to another conference at Independence, Washington County, where another readjustment had to be made, due to the decision of Mr. Stevens to vacate the Washington circuit and return to the North. At this conference the Washington circuit, embracing the larger part of Washington, Austin and

Burleson counties, was joined to the Montgomery circuit, and Daniel Carl, a local preacher, was employed to assist Sneed. The instructions were, that each should follow the other and make a round in six weeks. Sneed, on his first round of exploration of his new territory, visited and consulted with Robert Alexander at Rutersville, and he journeyed and preached as far as Bastrop, returning through Burleson County, where he was confined by sickness for some time at the home of Alexander Thomson. He observes that "this settlement is on the extreme frontier, and the family carry their guns to the field to guard against the Indians. ' '

Returning to the Montgomery circuit, Sneed appointed ia camp-meeting for the Robinson settlement in September, the first ever held between the Trinity and Brazos rivers. At this meeting the preachers present were J. P. Sneed, Jesse Hord, Robert Crawford and R. Hill. The occasion was one of great interest, and attracted for that day an unusual congregation of three hundred people. Twenty-seven members were added to the church. Mr. Sneed records that "the Lord has abundantly blessed us. I think it is the best for order and the universal outpouring of the Spirit I ever saw. ' ' A quarterly meeting had been appointed for this time and place, which was convened by Sneed, but owing to the absence of Fowler the conference was adjourned. A regular quarterly meeting was held here on November 3.* Fowler was not present, and Sneed conducted the business. At this conference Daniel Carl was recommended to the Mississippi Conference for admission on trial.

The Robinson settlement, located in "Walker County, about eight miles below the present town of Huntsville, is entitled to more than passing notice,- as it became one s The author is indebted to Kev. E. L. Shettles for the quarterly conference record books for Montgomery circuit, containing the complete records for this charge, from the first quarterly meeting held on Feb. 25, 1839. Some interesting extracts will be made from these in subsequent chapters.

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of the early strongholds of Methodism. William Robinson from Tennessee, afterwards a local preacher, had settled here in 1830 or 1831 with a large family. Bishop Morris, who visited Texas in the winter of 1841-42, preached in this settlement, and says of the Robinson family then: "This old brother has lived here eleven years on a league of land obtained by headright; has a wife and ten children in Texas, all members of our church, and twenty-two grandchildren, who are natives of Texas, and four out of five sons-in-law are also Methodists the whole family a most interesting family. " 4 A famous camp-ground was established at Robinson's, beginning with the Sneed meeting of 1839, and the Texas Conference held its session here in 1843.

Two other successful revivals were held in the fall of 1839 on Montgomery circuit, one in the Lindley neighborhood and the other at Thanthorp 's, where the town of Anderson now stands, and Sneed closed his labors of that year with thirteen appointments and four organized societies. A camp-meeting of greater historical interest than any of those mentioned was held by Sneed within the bounds of the Washington circuit, and known as the "Centenary Camp-meeting," in celebration of the centenary of the founding of Methodism. Sneed 's account of this meeting is as follows : 5

Thursday, October 24, 1839, our centenary meeting began at New Year's camp-ground, about eight miles southwest of Independence, half a mile below the road to San Felipe, on the west side of the creek, within half a mile of the old camp-ground the first meeting of the kind I believe ever held in Texas [referring to the old camp-ground and the meeting of 1834 and years following].

5 Thrall is in error in fixing this meeting ' ' in the bounds of Mr. Alexander 's circuit," and in other particulars, Thrall, p. 65. O. M. Addison Bays Thrall "has counfounded this meeting with one held a year or two later, both of which it was the privilege of the writer to attend. ' ' was present to bless. I felt comfortable, and thankful that God had permitted me to attend this celebration. No travelling preacher but myself was present at the class-meeting. Our superintendent, Bro. Fowler, was sick at San Augustine, and the two brothers appointed to deliver addresses, R. Alexander and Jesse Hord, were also sick. The meeting was commenced under unfavorable circumstances, but the Lord was with us indeed. Brother Alexander was with us on Sunday and delivered his address on "The Eise of Methodism," with some good effect. A collection was taken up, amounting in money and subscription to $900.

The meeting was attended by people from Velasco, Texana, Bastrop, near Nashville, Trinity and San Jacinto. The Lord blessed us abundantly. Thirty-seven whites joined, and a good many colored, and equally that number were converted.

We will now see the preachers off to conference, to be held at Natchez, Miss., on December 4, which is the last time those in Texas will have to make the long journey beyond the bounds of the Republic in order to attend conference. All of them except Hord and Sneed took the overland route horseback. As conference time approached Hord was in Houston, convalescing from sickness, and he had determined to go to Natchez by boat. Sneed had made a final round of Herd's circuit for him, and reached Houston in time to accompany him to conference. Eef erring to Herd's journal here we have an interesting account of the first part of their trip, from Houston to G-alveston : 6

The steamer was crowded, yet Bro. Sneed secured a double berth for us ; in the one he placed me and his own affects in the other. There is one thing which perhaps I should mention: at this time the yellow fever was epidemic in Houston, of which we were apprised before our arrival, and the fact reflects favorably on the character and heroism of J. P. Sneed, as he could have gone without entering an infected city. The most of the passengers were young adventurers, who had left the United States to help Texas in her struggle for national liberty. They were a wild, reckless, noisy set of inebriates. They danced, sung, shouted and blasphemed. That boat's saloon was a pandemonium. Our brother Sneed went round about them cautiously and at every opportunity would politely ask one here, and another there, to try and suppress the noise, adding as a reason that there was a sick preacher aboard. This was enough. A new theme was given, a new thought. Soon everywhere could be heard, "Jonah's aboard Jonah's aboard We'll go to the bottom to-night." . . . Soon after midnight a storm from the north struck the boat with overwhelming force. In less than an hour that boat plowed, rolled, tumbled, pitched and groaned at every joint, as if every piece of timber were leaving its fellow, while within and without was a storm of noise that beggars description. Without, the angry billows foamed and dashed ; the wind howled and the thunder roared amid the frantic glare of the lightning. Within the scene was equally indescribable. Some uttered yells of despair ; some exclamations of Lost Lost ; others were thrown into spasms, while others prayed as for life. Such a storm and such a scene I have never before nor since witnessed. But thanks be to God that amid its raging there were some calm and quiet on the boat. The morning came; the wrath and bellowing of the storm were hushed, and a more beautiful and brilliant sun never rose to brighten earth and to sparkle upon rippling waters than did that morning as we steamed into Galveston and anchored safely at its wharf.

Landed at Galveston at 10 a. m., and find none to comfort us. It is raining and a norther is blowing, and there is scarcely a fire-place in the city. There is one tavern where there is some accommodation, but no fire for us. At 2 p. m. we left the steamer to try the tavern. The steamship Columbia is lying off, but will not take us on board. I have tried several places to get Bro. Hord some fire ; the people seem to live without fire. There are only two fireplaces in this large house; the ladies occupy one, and the other is the kitchen fire. After hard work and the assistance of a gentleman, on making Bro. Herd's situation known to the tavern-keeper, and by consent of the ladies, he had the privilege of the lady's parlor; the rest of us scarcely see fire.

Two days and a half, were thus uncomfortably passed, one of them spent by Mr. Sneed in bed to keep warm, waiting for the moderation of the weather. The sea becoming smooth enough to cross the bar, on Saturday afternoon the preachers embarked on the Columbia for New Orleans, which they reached after three days of rough passage. Here, as in Galveston, the Texas preachers were not only without acquaintances and friends, but found themselves short of funds. We will here let Mr. Hord again take up the tale :

Our trip across the Gulf was under a prevailing norther, with much rain, but we reached the city in safety. Bro. Sneed went ashore and learned that our baggage had to pass through the custom-house; duties were to be paid, and he returned to inform me, which he did with a cheerful smile, as if the thought that the Lord would provide reigned within.

Sad hour with me; sick; no money, in New Orleans, and hundreds of miles from home. Sneed took the fifty cents and entered the custom-house, and soon had written permission to carry ashore what two pairs of saddle-wallets could contain: Bible, Hymn-Book and Discipline, with a few well-worn garments. He now awoke to a true sense of our condition, and went with whom he was acquainted. He soon met him, and made known our condition, wants, &c., to which the answer was promptly given, "I can do nothing for you." Sneed immediately returned to me on the boat. He appeared calm and thoughtful, with no sign of agitation or despondency. During his absence a news-boy came aboard to distribute the city papers, one of which I was reading, or rather vacantly looking over on Sneed 's return.

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"Take this paper," said I, and pointing out the card of a cotton-factor, go to him and tell him all about our situation. He found the place that total stranger calmly heard his statement, made some figuring on a slip of paper, and handing it to Sneed said, ' ' Get a hack and carry your friend to this number, on such a street." Before long he was back, as happy as he could be with the good news, and soon had his sick friend with two pairs

With this lovely Christian family we spent two days, until a boat could be had going up the river. The time came to leave, and our kind host said, "How much money will you need?" We answered ten dollars each. He replied, "Accidents sometimes occur on these boats; take twenty each," at the same time handing us the money, which with grateful hearts we accepted. This generous man's name has passed from my mind for many years, but his kindness still lives within me. In a few days we were in Natchez, amid the engaging busy scenes of the Conference. While here we borrowed money, remitted forty dollars to our kind benefactor in New Orleans, and bought us each a horse, resolving to return to Texas by land.

Shall we insert the name of the stationed preacher in New Orleans, seeing that Bro. Hord does not do so? We will let the reader, if he is interested enough to do so, look it up in the appointments of the Mississippi Conference for 1838. We would like to inscribe here the number and the street and the benefactor whom these preachers subsequently found in New Orleans, but it is impossible to do so, since Hord himself was unable to recall them. But there is a Book of Eecord where all these matters are doubtless enrolled.

The conference at Natchez elected delegates to the General Conference, to be held the following year, and in this election Littleton Fowler was chosen an alternate. Applicants for admission on trial from Texas were

Daniel Carl, Henderson D. Palmer, Robert Crawford, and Robert H. Hill. These were duly admitted and all returned to Texas in the appointments. The conference statistics show 750 white members and 43 colored in the Texas district. In a report, transmitted to the Board of Missions in August, 1839, covering about three-fourths of the conference year, the superintendent, Littleton Fowler, gives the distribution of the membership then enrolled, with other details, as follows : Jasper, 50 members, 2 local preachers, no Sabbath school; San Augustine, 207 members, 7 local preachers, no Sabbath school ; Montgomery, 57 white members, 3 colored members, 1 local preacher, no Sabbath school; Washington, 178 members, 2 local preachers, 3 Sabbath schools; Rutersville, 50 members, 4 local preachers, 1 Sabbath school; Brazoria (formerly called Houston circuit), 120 members, 2 local preachers, no Sabbath .school.

The Yeah 1840

AT the Mississippi Conference in 1839 the Eepublic of Texas was divided into two vast districts, with a list of appointments reaching to quite respectable proportions. Surely we are growing, and Texas cannot much longer continue as a remote corner of missionary territory attached to another conference.

gone up for admission from this territory ; namely, Carl, Palmer, Crawford, Haynie and Hill. Henderson D. Palmer, after spending some time at Lagrange College, Tuscumbia, Ala., came to Texas and engaged in teaching at Nacogdoches. Under the ministry of Littleton Fowler he first became a class-leader in the church, and later was granted license to preach. He is said to have been the first man licensed to preach in Texas. 1 Daniel Carl was a native of New York, where he was born in 1808. He removed with his parents in childhood to Tennessee. In 1837 he came to Texas, and engaged in teaching in Washington County. He was a tutor in the family of William Kesee at Cedar Creek, when under the influence of Fowler he yielded to- a call to preach and was granted license. Eobert Crawford, the best known of these first Texas recruits, is to enjoy with Alexander, Sneed and Hord, a ministry extending into the modern period of our history. He was a native of South Carolina, where he was born May 31, 1815. He was reared, like Alexander, in a staunch Calvinistic faith, but at the age of nineteen he was soundly converted and united with the Methodists. He was making preparations to enter Lagrange College, under a call to the ministry, when the Texas revolution attracted him, and in company with many other young men from Tennessee, where he was then living, Crawford came to Texas and joined the army of Sam Houston. He was present and took part in the battle of San Jacinto. After the war he again turned his thoughts toward the ministry. He was licensed to exhort by Dr. Martin Euter at Washington in March, 1838, and was licensed to preach by J. P. Sneed in September, 1839. For the rest, both as to Crawford and the others, their history will be found interwoven with others in this book.

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the first time in the appointments. The commissioners which had been designated by Congress to select a new capital, in aiming at the geographical center of the country, had agreed upon a picturesque spot on the Colorado ; but they had really located the capital in the Indian country, beyond the borders of the settlements. The nearest settlement and Methodist preaching place was Bastrop, thirty-five miles down the river. Toward the north and west there was nothing but the Indian and the buffalo. San Antonio was eighty miles to the southwest, with nothing between. However, the dauntless faith of the pioneers in the future development of the country and the hardihood of the early settlers held the day, and Austin remained the seat of government. Town lots were blocked off and sold in August, 1839, and by November Congress and the public officials were transacting the business of a nation in this frontier post. And in December John Haynie was appointed to Austin, his circuit to include Travis and Bastrop counties.

John Haynie had rem6ved to Texas in January, 1839, and settled in the region embraced in his first circuit. He had been a local preacher in Tennessee and Alabama for many years, and though now past fifty he had yet many effective years before him in the itinerant ranks. 2

2 John Haynie was born in Virginia, April 7, 1786. In infancy he was consecrated in baptism in the Episcopal Church, of which his parents were members. The family removed to East Tennessee, near Knoxville, while he was young, and subsequently his parents united with the Methodist Church. In his twentieth year he was married to Elizabeth Brooks. "On the 9th of August, 1809," Haynie says, "I rode out to the field to shoot some squirrels, and while trying to get a shot at one suddenly this thought struck me with force 'There is one who watches all your actions with more care than you watch that squirrel.' Instantly all my sins passed in review before me. I had at the same moment such a view of the holiness of God as I never had before. My limbs trembled; immediately I clasped my hands together and cried for mercy." He returned home in such great distress of mind that a fever ensued which threatened to cut short his life. He was at one time tempted to commit suicide. Soon thereafter while in the field on his knees in an agony of prayer he was gloriously converted. In the -same year while attending church he joined and had his wife 's name put down, ' ' as we always go the same way, ' ' he said. He went home and told her what he had done. She was struck with conviction, and about a week later was converted while the family were at prayer. In June, 1811, Haynie was licensed to preach. In 1815 he located in

"I gathered up the scattered members in town and country, having formed a few societies in a two weeks circuit," he says in his journal, referring to the year spent on the Austin circuit. "I placed the Sabbath preaching in Austin and Bastrop, and filled up the intermediate ground in the week. The Indians were quite troublesome this year on my circuit. They were frequently before me and behind, within a few hours, killing the people and stealing horses. I frequently saw their tracks in my path. I was often pressed to carry arms, but I trusted in the Lord. In the spring when I was from home the Indians went down and stole all my work horses, and left us with only the horse I rode. As there were no ferries on the Colorado river above Bastrop, I was compelled to swim the river to meet my appointments. Corn was $3 per bushel, and with the exception of three places on my circuit I do not think my horse was put up and fed during the whole year. The way I managed was this : when I drew near my stopping place or place to preach I tied him to grass, as I always carried a lariat for that purpose, and thus night and dayattended to him myself." At the close of this year Haynie reported for this circuit three organized classes, with sixty-seven white and four colored members, besides various appointments where he had not formed societies. Austin had fourteen members, with David Thomas leader ; Bastrop, thirty-two whites and four colored members, C. Anderson, leader; Moore's Fort, twenty-one whites and one colored, Wm. Thorp, leader. "At Austin the prospects of a revival had been destroyed by a dancing school."

Knoxville. He was chiefly instrumental in the erection of the first Methodist church in that city. One of the trustees of this church was John Menifee, whose children and grandchildren have figured so largely in Texas Methodist history. Haynie spent fifteen years in Knoxville in the mercantile business, and fourteen years at Tuscumbia, Ala., whence he removed to Texas.

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Enter in the founding of a literary institution for Methodists in Texas. In his brief survey of the country in 1837-38 the Doctor became inclined toward Bastrop as the location of the future institution, which he came to refer to as Bastrop University. Like the commissioners who located the capital of the Eepublic, he had an eye to the future development of the country, and he wanted to plant the school near the geographical center. The site chosen, however, after the Doctor's death, was one lower down in the settled portion of the country. Eobert Alexander, John Eabb, J. W. Kenney and a few others selected a spot in Fayette County, about four miles from the present town of Lagrange, and in 1838 laid out the town of Eutersville 3 as the future college town for Texas Methodism. A petition was presented to Congress for a charter for the proposed institution, but this application was rejected. In the spring of 1839 Eev. Chauncey Eichardson, then president of Tuscumbia Female College, Alabama, visited Texas and looked over the situation at Eutersville. He was elected president of the college-tobe, and his wife chosen preceptress, to commence their labors in January of the following year. Early in November, 1839, the president arrived on the ground, and, as shown by the appointments above, his selection was confirmed by the Mississippi Conference in December. Dr. Eichardson 's first task was to prepare a charter, which he did, and proceeding to Austin he secured its passage, though in a modified and a very defective form. Congress granted four leagues of land, amounting to 17,776 acres, to the college, but limited its property holdings to twenty-five thousand dollars, and set a limit upon its corporate existence of "ten years and no longer." Within a year or two these provisions were amended, allowing property holdings of one hundred thousand

3 Eutersville and Euterville are both used indiscriminately in present day references to this old town and the college of that name; but contemporary usage favors Eutersville.

dollars, over and above necessary buildings, and extending its life to ninety-nine years. 4 The name adopted for the new institution was Rutersville College. It was intended to open the school in January, 1840, but " neither of the buildings being ready for occupancy, the opening was deferred to the first of February, when both departments [Male and Female] were opened in one small building, with about twenty-five students in attendance. ' ' 5 The first faculty was composed of Chauncey Richardson, A. M., president ; Charles W. Thomas, A. B., tutor, and Martha G. Richardson, preceptress. In May, 1840, the trustees met and organized under the provisions of the charter. At this meeting the president was appointed agent, to travel and secure funds for the institution, and Rev. D. N. V. Sullivan was appointed to supply his place in the school. Dr. Richardson's success was "unparalleled," in the language of the Report, quoted above, "and as a result a beautiful and commodious college building has been completed [1843], the building of the female department finished (or nearly so) and other improvements essential to the prosperity of the college, besides about twenty-five thousand acres of land, nearly two thousand dollars in notes, and some fifty town lots have been secured." Of this princely endowment of lands the Congress of Texas, as we have noted, gave four leagues, and the town of Rutersville gave for the college site fifty-two acres, and for the female department, twenty-four acres.

And so, with the greatest promise, the first educational institution of college ambitions is launched in Texas, 6 opening its doors eleven months "to a day"

Baylor University was chartered Feb. 1, 1845, and opened at Independence in 1846. In later years its name and chartered rights were taken over by Waco University, and the institution at Independence ceased to exist. . . . Land grants were made by Congress in 1839 for two universities to be established by the Eepublic, but no further steps were taken until 1856, when further grants were made and provisions adopted for the founding of one State university. The present institution opened its doors in 1883.

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before a Methodist conference was organized in Texas. Happy in its location, prospectively rich in lands, and fortunate in its choice of its first head and guiding spirit, Eutersville College is to run well for a while. Its subsequent fortunes will be noted in due time.

Eev. Chauncey Richardson, first president of the first college in Texas, was a prominent figure in the country from the day of his arrival. Born in Vermont in 1802, of Methodist parents, he entered the Church at the age of nineteen, and was licensed to preach at the age of twenty-one by Dr. Wilbur Fisk, presiding elder of the Vermont district. He filled circuits and stations in New England until 1832, when by reason of failing health he was forced to locate. He entered and spent some time in Wesleyan University, Middletown, Conn., of which Dr. Fisk had become president. Subsequently he was called to the presidency of Tuscumbia Female College, Alabama, which place he filled with great acceptability and success until he was elected president of Eutersville College. As a member of the Tennessee Conference, which he had joined on coming South, Mr. Eichardson had attained prominence as a preacher and educator, and he brought with him to the infant institution in Texas a reputation and prestige which inspired confidence from the first. Mr. Eichardson 's impressions and expectations of the new college in Texas were as favorable as were those of the Texas Methodists of him. In a letter following his first visit to Eutersville the following extract is taken : T

The country between San Felipe, on the Brazos, and La- Grange, on the Colorado, in point of beauty of landscape, scenery and fertility of soil, excellent water, and salubrious breezes, will not suffer in comparison with any country of equal extent. The surface is undulating, and from the summit of each swell a prospect of inimitable beauty and richness is presented to the eye of the traveller. The most beautiful portion of this rich and romantic country embraces Eutersville and its vicinity. At this new and flourishing town I was kindly entertained by Rev. Dr. Manly, from whom I received much information respecting the plan of the town and its prospective importance. The League embraced in this town was the choice of the proprietors out of a great number which they examined. It contains numerous romantic lots for family residences and public buildings. The college site commands an extensive view of the richest landscape scenery in the world. It is ornamented with a rich oak grove and macadamized with nature's own hand with a stratum of quartz pebbles of several inches in depth. The college campus will be most beautiful without any polish from the hand of man. . . . During my detention in Eutersville I became acquainted with several of its citizens, with whom I was highly pleased. Indeed the more I saw of this town the better I liked it, and I consider it a very eligible location for the literary institution of our church in Texas. It is literally the heart of Texas, and by the blessings of God, it can be made so morally, evolving the fountain of sanctified literature, and diffusing it through thousands of channels throughout the length and breadth of the Republic, making it like the garden of the Lord.

Taking now a brief survey of other work going on in the west, or in the Rutersville district, in 1840, we note that the vast coast country through which Jesse Hord had splashed on horseback the year before is now divided into five appointments Matagorda, Brazoria, Victoria, Houston and Galveston. Abel Stevens, who had been appointed to Brazoria, never returned to Texas. The Brazoria circuit was supplied a few months during the winter by Orceneth Fisher, of Illinois, who had come to Texas to look over the country and for Ms health. He returned to Illinois in the spring, but had made up his mind to cast his lot in Texas, which he did at a later day. The Brazoria circuit was left vacant during the remainder of the year. Victoria, on the western border, was left in the appointments "to be supplied, " and so it remained through the year, notwithstanding loud and repeated calls from that section for a preacher. Both Houston and Galveston were for the first half of the year under the care of Edward Fontaine, a young man from Mississippi, who had been appointed to Houston only, but as Dr. Summers did not arrive in Galveston until June that city was joined to Houston. Alexander, the presiding elder, devoted much attention to these rising young cities, and in company with Fontaine he held a meeting in Galveston, organized a church there, and accepted lots for a church from the founders of the town. After the arrival of Dr. Summers, Fontaine confined his labors to Houston, but some time during the year he surrendered his charge and passed into the ranks of the Episcopal clergy, and Houston and Galveston are again joined together, this time under Summers. Thomas 0. Summers was put down for Galveston " against the judgment of the Bishop, who thought the work in Texas too rough" for one of Summer s's antecedents and culture, but Summers proved himself perfectly adaptable to the conditions of his new charge. He came to Texas from Baltimore, where he had remained after his appointment until after the sessions of the General Conference of 1840, which met in Baltimore, when he departed for Galfyeston. Summers labored in Galveston and Houston until 1844, and he may be justly regarded as the father of Methodism in these cities. He also took an active interest in the work of the Church throughout the Eepublic, of which, as well as the work in his own charge, more will be said.

Butersville district, which Eobert Alexander travels this year, extended from Galveston to the upper limits of the new Nashville mission, embracing the territory about the falls of the Brazos, or the present town of Marlin, and the district extended westward to include Matagorda, Victoria and Austin. Alexander took Hord with him on one trip to the Nashville mission, and the latter records an incident or two which occurred:

I remember going with Bro. Alexander to the San Antonio Prairie to attend a quarterly meeting. We reached the settlement about night, and lodged, I think, with a Bro. King. Had some religious services on Saturday. Bro. K. invited me to his house to spend the second night. I declined, saying I wished to go to a house with more air holes. A gentleman present said, "Go with me; I can accommodate you." I accepted, and that night I enjoyed a lone bed between two open doors, where I had a full supply of oxygen. . . . Sometime about midnight or after I was aroused by a call in front. I arose to enquire the cause. I was informed the Indians had attacked the settlement, killed one man and perhaps carried off the family, and this messenger was out gathering help. All were aroused. Men and strong boys, with all the implements of death at command were off in hot pursuit. Its finale I cannot give, for I was sick, and have no knowledge of the events of the Sabbath day following.

On Monday Mr. Hord, finding himself too ill to continue up the country, set out for home, forty miles distant, leaving Alexander and Sneed on the Nashville mission. The Indian alarm referred to was caused by an incursion made by the savages on an outside settlement, where they had murdered a Mr. Tidwell and his .children, and carried his wife away captive. The Indians were not overhauled, but escaped with the woman. Several years later Mrs. Tidwell was found and purchased from the Indians at Coffee's trading house on Bed Eiver.

The Nashville mission in 1840 embraced twelve appointments, lying within the territory now covered by Burleson, Milam and Falls counties, on the west side of the Brazos, and Brazos and Robertson counties on the east side of the river this entire section, with much pther territory being included in the original Robertson colony, or the Nashville Company's grant. The point at which the quarterly meeting referred to above was held, and near which the Indian raid had occurred, was San

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Antonio Prairie, located six or seven miles northeast of the present town of Caldwell. The first Methodist family which settled in this region was the Addison family, coming from Baltimore in 1835. Some of the history and experiences of this family have already been given. The following from 0. M. Addison bears upon the early religious advantages and the rise of Methodism in this frontier community:

As soon as his house was built the writer's father invited his neighbors to send their children to it on Sabbath morning, which with his own he formed into and taught the first Sunday school in Texas west of the Brazos and north of the San Antonio road. As other settlers soon after came in the school was removed to Mrs. Scott's, as a more central point. From that place it eventually found more suitable quarters at Elizabeth Chapel.

An adjoining neighborhood, some seven miles south, known as the Post Oak settlement, was composed of Baptists honest, simple minded and pious people. There were but few Baptists preachers in Texas at that time, and the Post Oak settlement for awhile remained without the gospel. As the exclusiveness that now so widely separates the people of this faith had not yet been inaugurated, the destitution was to some extent supplied by social meetings among themselves and with their Methodist neighbors. About this time there came to Washington county a gentleman owning a negro slave, " Uncle Mark," a Methodist local preacher. These guileless Baptists, hungering for the true word, engaged from his master the services of this negro preacher, who for some time gave them a regular monthly appointment. The first time the writer heard "Uncle Mark" was on one of these occasions. . . . With a younger brother he walked seven miles to Mrs. Katie Smith's, whose best room was improvised into a chapel for the occasion. "Uncle Mark" was coal black, with a serious cast of countenance and a wide forehead. He was grave and dignified, and his manner becoming and impressive. He read his opening hymn with marked emphasis and correctness. It was one of Cowper's, beginning:

Lord, we are vile, conceived in sin, And born unholy and unclean ; Sprung from the man whose guilty fall Corrupts his race and taints us all.

The preacher has long since gone to his reward. He proved faithful to his earthly as well as to his heavenly Master. Meek and obedient, he won the respect of all who knew him. Some years before his death he was purchased from his master by the church and left free to dispose of his time and preach as he might determine.

One word more about "John Mark." From an obituary notice by E. Alexander, published in 1879, the year of the colored preacher's death, we gather that the "deed" to John Mark was first held by a Masonic lodge, but on the request of Mark himself, who wanted the Church to be his master, the Texas Annual Conference, aided by several generous Methodists, purchased him and held the deed. To the day of his death, we are told, John Mark occupied his time in a faithful and fruitful ministry to Ms own people. He had been ordained deacon by Bishop Paine.