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 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 /
 
 THE 
 
 AUTOBIOGRAPHY 
 
 OK 
 
 PERSONAL EXPERIENCES AND 
 RECOLLECTIONS 
 
 OF 
 
 JOHN A. CARGILE 
 
 " So teach us to number our days, that we may apply our 
 hearts unto wisdom. 11 — Psa. 90 : 12 
 
 BOSTON 
 ADVENT CHRISTIAN PUBLICATION SOCIETY 
 
 144 HANOVER STREET 
 I89I
 
 Copyright, 1S91, 
 
 BY 
 
 JOHN A. CARGILE.
 
 By 
 
 £ DEDICATION. 
 
 >- 
 
 03 TO 
 
 jflg Bcloto Christian Jlotfjer, 
 
 5* THROUGH WHOSE INFLUENCE AND PRAYERS I AM SAVED BY 
 
 in 
 
 CM THE GRACE OF GOD; AND TO 
 
 flu JFattbful TOfc, 
 
 WHO, FOR A QUARTER OF A CENTURY, HAS STOOD BY MY SIDE 
 
 THROUGH ALL THE VICISSITUDES OF LIFE, THESE 
 
 PAGES ARE AFFECTIONATELY DEDICATED BY 
 
 THE AUTHOR. 
 
 447249
 
 PREFACE. 
 
 "Write your life" has been said to me many 
 times by those of like precious faith. Purchasers 
 of True Theology have often said, "This is a good 
 book, but I would much rather have the history 
 of your life and work." Finally, while on the 
 beautiful new camp-ground at Mechanic's Falls, 
 in Maine, last summer, I consented. 
 
 It has been no small task to go back over eigh- 
 teen years of Missionary work and know just what 
 to put in and what to leave out. While writing 
 the book I have been in Boston, where by the 
 kindness of Bro. Chas. H. Woodman, the Busi- 
 ness Manager of the Advent Christian Publication 
 Society, I have had access to the files of the Crisis 
 published since 1872, to look over my reports and 
 thereby refresh my memory. I also gratefully
 
 PREFACE. V 
 
 acknowledge the valuable assistance kindly ren- 
 dered me by Sr. Kilborn, of Bridgton, Me. Bro. 
 and Sr. Seymour Sylvernale, Bro. and Sr. N. S. 
 Wilson, Sr. McLeod, all of Boston, Mass., and 
 Sr. Doughty of Providence, R. I. Their help has 
 been valuable from the fact that I have been in 
 meetings every Sunday and almost every night 
 during the time. When I had come through 
 about half of the years of my labor I found that 
 the space intended for the book was about used 
 up. So the last ten years of the work is necessa- 
 rily very much condensed. I have tried to mix 
 in, first a story, then "Notes by the way," taken 
 from the Crisis, in order if possible to avoid the 
 monotonous style of writing so common in such 
 works. 
 
 For reasons which the reader will understand, I 
 have substituted other than the correct names for 
 those who have opposed me. But the names of 
 my friends are given correctly. This has been 
 done, because I could not leave those things out 
 and do justice to my readers, and because I 
 respect and love all those who have tried in any 
 way to injure me, or weaken my influence to do
 
 VI PREFACE. 
 
 good, and because I have a kindly feeling for their 
 relatives. And now the book is sent forth, incom- 
 plete and imperfect as it is, with the earnest prayer 
 that it may prove a blessing to thousands, by in- 
 spiring them to trust fully in the Lord, and work 
 in his cause. John A. Cargile. 
 
 South Boston, Mass., Feb. 23, i8gi.
 
 INTRODUCTION. 
 
 It is as customary to write a Preface and an Introduction to 
 a new book as it is to build steps to a new house. As steps 
 lead one into the house, so these lead the reader into the 
 book proper. The writer feels his own want of experience 
 on this line ; but, by a special request of the Author, pro- 
 poses to say a few things by way of introduction to Eld. 
 John A. Cargile's Autobiography. This I do with great 
 pleasure, inasmuch as I have known him since May, 1867, 
 and since November, 1871, have been intimately associated 
 with him in ministerial labors in the cause of present truth. 
 
 While I was all aglow with "that blessed hope of the 
 glorious appearing," etc., Bro. Cargile was absorbed in the 
 study of man's nature. Thus we stood in our early 
 acquaintance. We have been co-workers together for many 
 years, often both preaching at the same meeting; while he 
 discussed the nature of man, showing the need of a Lifegiver, 
 the writer presented the promises of the Saviour's coming 
 soon, to give the life eternal, and the signs of the times 
 showing its nearness. We were thus an advantage to each 
 other, until at length we were both able to discuss these and 
 other kindred topics. 
 
 Bro. Cargile belonged to the Primitive Baptist Church at 
 that time, while the writer was a Missionary Baptist, Some
 
 Vlll INTRODUCTION. 
 
 of our people respectively heard us gladly; outsiders rushed 
 into our meetings. Many were blessed with the better 
 hope. We had many seasons of rejoicing together. The 
 preachers of various denominations came out to hear us. 
 Some seemed edified and comforted ; others mocked, and 
 called it the "Smith & Cargile doctrine," byway of deri- 
 sion. As a sample of such, I copy the following from my 
 own pen about that time: 
 
 A few days ago I visited the Dade coal mines, with tracts 
 for distribution among the miners. While waiting at the 
 entrance of the mines for the miners to come out to their 
 noon meals, a Methodist minister rode up to me, and after a 
 pleasant salutation I offered him a tract. Before touching it, 
 he asked, "What is it?" I replied, " On the coming of the 
 Lord. 1 ' He drew back his hand, and in a very emphatic 
 manner said, " I don't want it." "Why? Have you no in- 
 terest in the second coming of the Lord? " " No. not such as 
 you and Cargile preach. I have in my house a great many 
 of your tracts that you have left. I never read them. I 
 think it is the most absurd thing I ever knew." 
 
 " But, 1 ' said I (ironically), "you are very likely to know our 
 views, if you never read our works nor heard us preach." 
 
 "I have in my pocket Cargile's review of Dr. Newton: 
 have been reading it. He does not do Newton justice." 
 
 " Did you hear Dr. Newton's discourses?" " No." 
 " Well, I did, and I think Dr. Newton is pretty fairly repre- 
 sented in the review." "I do think it is the most absurd 
 thing I ever heard of, that way down here, late in the nine- 
 teenth century, it should be reserved for a Mr. Sheldon, 
 from way up North, to come down here and preach this 
 strange doctrine, overlooked by the learned and the good of 
 all the past ages; and you, and Cargile must take it up and 
 preach it." 
 
 " The introduction to Eld. Cargile^ review of Dr. Newton 
 (if you have read it) shows that I was preaching it in this 
 country years before Eld. Sheldon visited this section. And 
 I will add that I was proclaiming the second coming of the 
 Lord near at hand before I ever heard of Sheldon, Hastings, 
 Davis, or even the denomination of Christians to which they 
 belonged."
 
 INTRODUCTION. ix 
 
 "Why, if your doctrine be true, has it not been found out 
 sooner?" 
 
 Pointing to the vein of coal recently opened, I asked, " Why 
 was it reserved for the latter part of the nineteenth century 
 to discover this rich mine of wealth, and develop it?" He 
 replied, "Because no one was looking for it." ""Yes," said 
 I; "and for the same reason much of the rich mine of God's 
 truth has been concealed under the rubbish of error." As 
 if he thought that I meant Methodism, he said, "If the old 
 Methodist ship don't land me safe in heaven, I shall never 
 reach that blessed shore." I told him it was a matter of 
 choice as to what ship a man embarked on. but as to myself, 
 I preferred to embark on the old ship of Zion. Her Captain 
 had steered her safely through the tempests of more than 
 eighteen centuries, and now "she is making for the harbor." 
 
 At this point he became more excited, and I proposed that 
 unless we could talk for edification we had better drop the 
 subject. He insisted that he was not excited and wanted to 
 talk more ; but someone kindly interposed and called him 
 off. I really pitied the man. The time had been -when I 
 might have behaved no better under similar circumstances. 
 I thank God now for another spirit, the spirit of love and 
 forbearance. 
 
 Then followed the coldness of our own church members 
 toward us. Some of them became tongue-tied, and could 
 no longer say Bro. S., or Bro. C; but it was " Hotvdy do, 
 sir?" The next step was "Mr. S." or "Mr. C," and that 
 with a peculiar emphasis, as if to show us their contempt. 
 Church influences were brought to bear against us; influ- 
 ences, too, that were weighty. Oh ! how this hurt ! The 
 writer had nearly forty years of most pleasant association 
 with his brethren, and nearly forty years in the ministry. 
 He was told that he would still be fellowshipped if he would 
 only promise his church not to preach any more on the com- 
 ing of the Lord. Bro. C. had admonitions and threats. 
 What should we do? Go back ? Nay! we had no thought 
 of this. What then ? Stand alone against the churches and 
 the world ? No ; not alone, either, for there were two of us, 
 and then there was the promise of the clear Master to be with
 
 X INTRODUCTION. 
 
 us alway, even unto the end. Ah ! that is enough, with the 
 inspiring hope of hearing him say, "Well done, thou good 
 and faithful servant." This will overbalance all the contempt 
 and losses. Hence, we decided, and have never yet receded, 
 nor regretted the decision. While Eld. A. A. Phelps was 
 with the Adventists he wrote: 
 
 The labors of J. J. Smith and J. A. Cargile, who reside in 
 Alabama, have been crowned with encouraging success. 
 New fields are opening before them, and like true men of 
 God, they are following the cloudy, fiery pillar of their im- 
 mortal Leader. They have toiled hard, and suffered many 
 privations, in their efforts to preach a whole gospel. They 
 are now being re-inforced by several young ministers who 
 are helping to shout the battle on. May they all be divinely 
 anointed for their mission, and bear the tidings of salvation 
 to many who grope in darkness and sin ! 
 
 This book gives, in detail, many thrilling incidents in the 
 life of its author that can be verified by the writer as well as 
 by a number of other witnesses now living all through the 
 South and West. Thanks to the clear Lord, we had found 
 the '-open door that no man can shut" by mocks, scoffs, 
 sneers, jeers or threats. It is remarkable that the Lord 
 should pass by men of superior intelligence and learning in 
 the country around us, and choose for this great work two 
 poor men with hardly a fair English education, they having 
 studied Rhetoric, Logic, and English Grammer only to a 
 limited extent ; and both being in poor health, Bro. Cargile 
 finding it difficult to speak in public owing to the weakness 
 of his lungs. But as George Trask once said, when told of 
 his success as a temperance lecturer, "It only proves that 
 God can operate very successfully upon a small capital." 
 Or, as Paul puts it, "God hath chosen the weak things of 
 this world to confound the mighty." 
 
 While our enemies have done much to stop the onward 
 progress of the "True Theology," they have advertised us
 
 INTRODUCTION. xi 
 
 and awakened a curiosity to know what this new doctrine 
 is. While God has stirred up many others to proclaim the 
 glorious message, "the fields are yet white for the harvest 
 and the laborers are few." We hope and pray that many 
 others, by reading this book, will be moved to enter this 
 great Southern field, that when the Master comes to make 
 up his jewels we may be able to say, in loud acclaim, "Lo 
 this is our God ; we have waited for him and he will save us. 
 We will be glad and rejoice in his salvation. 1 ' Amen ! 
 
 J. Josiah Smith. 
 
 Santos, Pope Co., Ark., Feb. 20, 1891. 

 
 CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 Birth, Childhood and Ancestry u 
 
 CHAPTER II. 
 
 Early Impressions — Conviction and Conversion — Stag- 
 gering at Duty — A Lesson for Others 22 
 
 CHAPTER III. 
 Called to Preach the Gospel — Marriage, etc 36 
 
 CHAPTER IV. 
 First Experience in the Ministry 54 
 
 CHAPTER V. 
 
 Further Experiences —Church Trials — Joining the Ad- 
 ventists — Exclusion from the Baptist Church ... 76 
 
 CHAPTER VI. 
 
 Ministers Combine to Ruin Cargile and Stop his Work 
 in Arkansas 130 
 
 CHAPTER VII. 
 The Clerical Scandal — Continued 163
 
 CONTENTS. 
 CHAPTER VIII. 
 
 PAGE 
 
 The Bear Story and the Pickpockets 194 
 
 CHAPTER IX. 
 
 Experiences in 1873 and 1874 213 
 
 CHAPTER X. 
 
 Experiences in 1875 and 1876 251 
 
 CHAPTER XI. 
 
 The North Carolina Dreamer and his Dream . . . .314 
 
 CHAPTER XII. 
 
 Experiences in 1877-1879 333 
 
 CHAPTER XIII. 
 
 The Work Started in Georgia 359 
 
 CHAPTER XIV. 
 Major-General Mack and Corporal Cargile 366 
 
 CHAPTER XV. 
 Special Providences 427 
 
 CHAPTER XVI. 
 
 Further Experiences Copied from Various Reports in 
 The World's Crisis, 1880, 1 88 5 . 441 
 
 CHAPTER XVII. 
 
 Meetings in Texas — A Tussle with the Devil .... 450 
 
 CHAPTER XVIII. 
 
 Miscellaneous Items Overlooked or Forgotten in Pre- 
 paring the Preceding Chapters, etc 460
 
 CHAPTER I. 
 
 BIRTH, CHILDHOOD AND ANCESTRY. 
 
 It was on Honey Creek, eight miles from the 
 beautiful village of Clinton, in what was then 
 Reeves, but is now Henry County, in the State 
 of Missouri, that I first saw the light of this world. 
 The record in the old family Bible tells me that it 
 was on the 26th day of October, 1843. My par- 
 ents told me it was ten o'clock in the morning, 
 and that the beautiful snow lay about ten inches 
 deep on the then wild prairies of that Western 
 country. 
 
 My father, James Cargile, was of the third gen- 
 eration from the three Scotch-Irish brothers of 
 our name, who came to this country from the 
 north of Ireland. My mother's name was Eliza- 
 beth Huddleston. Her mother was Mahala Hough. 
 As the names indicate, she is from the old stock of 
 Holland Dutch. My grandfather, Lewis Cargile, 
 was born near Wilkesborough, Wilkes County, N.C. 
 
 My father and mother emigrated to the West in
 
 12 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 1838, in search of "a better country," making the 
 journey with an ox team in about three months. 
 Like many others who run after the baubles of 
 this world, they found more enjoyment in the an- 
 ticipation than in the possession of that which 
 they sought. The country was new, and sparsely 
 settled by white people. No railroads to carry 
 food or building material to them. This, of course, 
 made it hard for the first settlers. The inhabitants 
 endured much privation and suffering in providing 
 shelter and obtaining sustenance. 
 
 When I was born they named me John Abner. 
 I learn that John signifies the "gracious gift of 
 God," and that Abner means the " father of light" ; 
 so I had a good name. Well, they tell me I was 
 an average boy at my birth, but took the chills 
 and fever when I was only two months old. That 
 malady was prevalent in that new country. I next 
 took a parasitic disease then common in the West, 
 the scars of which I shall carry to my grave, un- 
 less the Lord comes soon and gives me a new 
 body. 
 
 My mother lost the entire use of her feet and 
 hands, and for eighteen months was not able to 
 dress and feed herself, or nurse me. I was cared 
 for by others as they dropped in occasionally to 
 see us. Father labored hard to provide a scanty 
 living for us by breaking that wild prairie land
 
 BIRTH, CHILDHOOD AND ANCESTRY. 1 3 
 
 with eight yoke of cattle to a plow, for so much 
 per acre. 
 
 I did not gain much in stature as I grew older; 
 but when I was two years old I could talk fluently, 
 to the astonishment of everybody who did not 
 know my age, for I was very small and feeble, and 
 could not walk a step. An old German neighbor 
 was wont to dandle me on his knee and say, 
 "Never mind, little Johnnie, you vill be a mon 
 somedays. A mon ish a mon, if he ish no pigger 
 as my thumb." 
 
 Father said it took him seven years to save up 
 enough money to return to Alabama, and when I 
 was two years old, in 1845, my parents moved back 
 to the same neighborhood they had left in 1838. 
 They had two children, a son and daughter, when 
 they went West, but the enemy claimed brother 
 William, and he was left sleeping on the banks of 
 Grand River. Brother Lewis, three years older 
 than myself, was also born in Missouri. 
 
 About the time I was born, Lewis was stricken 
 with slow fever, which brought him so low for 
 over three months that it was thought he could 
 not possibly survive. He, however, recovered ; 
 but the fever had impaired the organs of hearing 
 and he became deaf, and is to-day a deaf-mute 
 fifty years old. 
 
 My father had moved to Longacre's Mill, on
 
 14 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Crow Creek, on account of the drouth, in 1849, 
 and the consequent failure of crops and scarcity 
 of bread stuff. He said, if anybody in the coun- 
 try made corn, the miller was sure of his toll, so 
 he engaged to run the mill. 
 
 Here it was that my sister Mahala, a beautiful 
 girl of sixteen summers, was united to a man of 
 intemperate habits. He, as many others have 
 done before, promised my father that if he and 
 mother would consent to the marriage, he would 
 ''never drink another drop," but on the night of 
 their wedding he was drunk. 
 
 Soon after the wedding I saw something cov- 
 ered in leaves under a large stone on the moun- 
 tain side, above the mill. I was playing among 
 the rocks and supposed it to be a terrapin, or tor- 
 toise, as they are sometimes called. I threw a 
 stone at it, and smashed a bottle of old rye whis- 
 key which my new brother-in-law had concealed 
 there. He was terribly enraged, both at the loss 
 of the rum and on being found out. I was fright- 
 ened, and afraid to see him that night, and trem- 
 bled next morning when I saw him ; but he let me 
 pass with a gruff threatening which made my bones 
 quiver. 
 
 In those days on Crow Creek such a thing as a 
 Sunday School was unknown. There were only 
 a few religious people, and, thank the dear Lord,
 
 BIRTH, CHILDHOOD AND ANCESTRY. I 5 
 
 my parents were among that few. I was permit- 
 ted to spend these years hunting rabbits and fish- 
 ing, except on Sundays, when I was taught to stay 
 at home and be quiet. 
 
 The fever and ague contracted in Missouri still 
 hung on to me, and I was weakly. My mother 
 told me not to go into the water, because of my 
 poor health. Many times I have sat on the shore 
 looking at my playmates enjoying themselves in 
 the water. They sometimes laughed, and called 
 me cowardly ; but I loved my dear mother, and 
 would obey her at the expense of being called a 
 coward by other boys who would go bathing and 
 then deny it to their mothers. When I became 
 older I saw that it was simply the difference, in 
 effect, between love and fear in parental govern- 
 ment. 
 
 I well remember the first meeting I ever at- 
 tended. It was in a little log hut known as the 
 "Peacock meeting-house," because a very pious 
 man by that name lived near by. The preacher 
 was quite a small man, known as "Little Jack 
 Williams." I think he was about sixty years old. 
 The pulpit was a high concern, with all sides 
 planked up, only leaving enough space at one cor- 
 ner to admit the minister. When "Little Jack" 
 stood in it I could only see his head and the upper 
 part of his breast.
 
 1 6 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 He was a blessed good Baptist ; honest to the 
 core ; with very limited education, but almost a 
 graduate in old-fashioned Holy Ghost religion. 
 He pulled off his homespun jeans coat, and put it 
 across the pulpit front, and with shirt bosom, 
 collar, and wristbands all unbuttoned, he sweat 
 terribly in delivering his message. He forced his 
 hearers to believe he wanted them to escape the 
 awful doom of the wicked. His old-fashioned 
 bandanna was wet with perspiration long before he 
 had done. 
 
 I looked on with amazement. My mother had 
 told me that I must sit by her, and not go out dur- 
 ing the service ; that I must get on my knees when 
 other folks knelt ; and I tried to be faithful to her 
 instructions. 
 
 On returning home my sister asked me how I 
 liked the meeting. I told her "that the little old 
 man got up in a cupboard and preached." I 
 remember how she laughed. Then she told me 
 that that was the stand made on purpose for the 
 preacher to speak in. 
 
 When I was thirteen years old they sent me to 
 board with my sister and go to school. The school- 
 house was built of round logs, and stood in Dry 
 Cove, on Mr. Jacoway's land. I had never seen a 
 schoolhouse before. Mr. John K. Farris was the 
 teacher. He is now Dr. Farris, of Tennessee.
 
 BIRTH, CHILDHOOD AND ANCESTRY. 1/ 
 
 I entered school on a Monday morning, feeling 
 as solemn as death itself. The teacher had a peach- 
 tree scion three or four feet long. He thrashed a 
 boy morning and afternoon, on Monday and Tues- 
 day. Wednesday morning he "warmed" another, 
 and immediately after dinner another. 
 
 I began to think. By and by it occurred to me 
 that all the boys in school would have to take the 
 rod turn about, and that it might come my turn 
 next. I was terribly troubled over it. When re- 
 cess came that afternoon I saw a spelling-book 
 stuck behind the door-facing, and I hit it with my 
 book, and then, quick as thought, mine went under 
 my coat bosom. 
 
 I passed through the playground. The boys 
 called to me to take part in their games, which I 
 had not yet done, for I was a bashful boy. I said, 
 "No, I am going to run out to sister's and get me 
 a piece of fatty bread, for I am hungry." I had 
 made up my mind that I had had enough of school, 
 and would bid them an unexpected good-bye before 
 it came my time to stand and take the lash. Sister 
 tried to persuade me to return to school, but in 
 vain. I was done with school in my own mind. 
 
 When school was out I saw the teacher and stu- 
 dents coming. The house where my sister lived 
 was an old log pen, with only one room, standing 
 near the mountain, thickly set with cedars. It had
 
 1 8 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 only one door that they used, the one fronting the 
 road. The back-door had no shutter, so they had 
 taken some old oak boards, split out with a froe, 
 and nailed them across the door on the outside of 
 the wall. 
 
 I crawled under the bed to hide. Mr. Farris 
 called at the gate and inquired, "Where is John- 
 nie?" Sister told him I was in the house. He 
 called me, but I did not answer. Setting his water- 
 keg down by the fence, he said to the students, 
 " Go ahead, children ; I will come on." I was look- 
 ing out through a crack from under the bed. 
 
 When I saw him coming through the yard gate 
 I became terribly frightened. I could not bear the 
 idea of facing him after running away from school. 
 He was at the only open door, and what should 
 I do? Coming from under that bed in "double 
 quick," I bolted for that back-door with all the 
 power that was in me. Raising my arms so that 
 my elbows came in front of my face, I put myself 
 against those boards from top to bottom. I can 
 see the pile now, in my mind, and hear the awful 
 clatter when those boards left the wall and went 
 out into the back yard, and I on top of the pile. 
 I say, I can see it and hear it, but language fails to 
 describe the sight or the noise. I did not rest long 
 on the boards, but sprang to my feet and in a very 
 few jumps was out of sight in the thick cedars.
 
 BIRTH, CHILDHOOD AND ANCESTRY. 1 9 
 
 Mr. Farris went on home ; but I imagined, oi 
 course, that he was watching in ambush for me. 
 It was long after dark before I could speak loud 
 enough to answer the calls of my uneasy sister, 
 who assured me that Mr. Farris had gone home, 
 and that I must come in and go to bed, which 
 I did. 
 
 I was afraid to sleep that night, lest he should 
 come in and capture me. The sound of footsteps 
 would have sent me through that back-door and 
 into that cedar thicket again. Next morning I 
 went into the cedars and watched him pass on to 
 school, then, against the wish and importunity oi 
 my sister, I went home on foot, alone. 
 
 My parents were surprised to see me. Mother 
 had nothing to say about it. Father said but little. 
 They did not scold me. Father said, after hearing 
 my story, which I made as favorable as possible : 
 "Nevermind it, my son ; it is all right. I need 
 you badly ; you have come in good time to help 
 me out of the grass and weeds, my potato patch 
 needs you, and in the morning I will give you a 
 good hoe and let you go into it." I thought " any- 
 thing but school for me." 
 
 Father had quite a large crop of sweet potatoes 
 that year, and on my "well days" (that is, every 
 other day, when I did not chill,) he put me in that 
 potato patch. He plowed near by and watched
 
 20 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 me closely. If I raised up just long enough to 
 look at a bird flying across the field, he would yell 
 out, in a very kind voice, " Hurrah ! Johnnie, those 
 weeds are growing." His words were so kind that 
 they cut to the heart. I went humped over those 
 potato rows every other day for three weeks, and 
 then every alternate day, almost, I chilled and had 
 a terrible fever. 
 
 Finally, I counted up the boys in school, and 
 made up my mind that my time for the lash could 
 only come about once in twenty days, and I thought 
 I would rather take that than to die in that potato 
 patch. I had considerable spitting of blood, but 
 kept that to myself. At last, on a Sunday after- 
 noon, I told father I had a notion to return to 
 school again. He said : " Oh, no, I can't get along 
 without yon in that potato patch." 
 
 I could not bear the idea of bending over those 
 potato vines and picking grass, and spitting blood, 
 any longer. So I became very anxious, and begged 
 him to let me go. At length he said, "I will let 
 you go back to school if you will stay. And if 
 you run away again I will give you a whipping that 
 you will remember." With this understanding I 
 returned. 
 
 When I entered school again on the next morn- 
 ing the teacher told me if I should leave again he 
 would whip me. So you sec there were two flog-
 
 BIRTH, CHILDHOOD AND ANCESTRY. 21 
 
 gings laid up for me if I left. But I soon learned 
 the ways of school, and liked it very much. 
 
 In three months I advanced from the alphabet 
 to the middle of the spelling-book. I became a 
 favorite with my teacher, and loved him dearly and 
 wept when I parted from him at the close of the 
 school. I had but little time to attend school. 
 My father being poor, I had to work on the farm. 
 But the little time I had after making the crops 
 each year I improved well. I was apt and kept 
 along pretty well with my classes who went all the 
 time. Twenty months, all told, were my school 
 days, and these were cut up into short bits of three 
 and five months' terms. One term, I believe, was 
 for ten months ; but I had to work most of the time. 
 
 The terrible war came on when I was just at the 
 age to complete an education, and destroyed all 
 opportunities to learn. I still had chills every 
 summer and fall, and frequent hemorrhages from 
 the lungs; but I kept it from others, for I knew 
 they would say I had consumption, and I felt badly 
 enough over it already.
 
 CHAPTER II. 
 
 EARLY IMPRESSIONS — CONVICTION AND CONVER- 
 SION — STAGGERING AT DUTY — A LESSON FOR 
 OTHERS. 
 
 My religious impressions were received very- 
 early in life. My parents were both converted in 
 Missouri before I could know about it, and although 
 they were very quiet, and never held family prayer, 
 or prayed in the meetings at that time, yet they 
 were Christians, for they lived better than the 
 average ones in the church to-day. In after life 
 they both prayed in the meetings and gave their 
 testimony, too. 
 
 My mother took special pains to impress me with 
 the fact of the goodness of the Lord and the im- 
 portance of being good. But I never tried to 
 pray until I was fifteen years old, except in play, 
 as I will explain in the next chapter. 
 
 In the winter of 1858 I went into the mountain 
 and procured some rich pine to make torchlights 
 with which to blind the little birds on their roosts 
 at night, and then__knock them down with the 
 brushy top of a bush.
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 23 
 
 On a Thursday afternoon I was in the dooryard, 
 busy splitting my torch-wood, preparing for a big 
 drive among the birds that night with my cousins, 
 who were to come and go with me. 
 
 Mother stood in the door looking on. By and 
 by she asked, "What are you doing that for, 
 John?" I replied, "The boys are coming to-night 
 and we are going bird-hunting." She stood per- 
 fectly silent for some time, while I kept busy at 
 my job, and thinking what a jolly time we were 
 to have. She spoke again. How changed her 
 voice ! In broken accents, filled with emotion, 
 she said, "My son, for the Lord's sake don't kill 
 the poor little birds !" 
 
 I had heard her pity the little birds often, but 
 somehow there was something very peculiar about 
 it this time, and she used the Lord's name in con- 
 nection with it, too. Her voice trembled. Her 
 words went to my heart. I looked up into her 
 face. 
 
 I fancy I see her now as I write, standing in 
 that door ; I look under that sun-bonnet. I see 
 those loving eyes full of tears and running over 
 and down upon those dear cheeks. Oh, how those 
 tears and those words went to my heart ! 
 
 As I sit at a table, in Boston, writing this story, 
 with my own eyes full of tears, I say with all my 
 heart, " Praise God that I had a Christian mother !"
 
 24 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 How I wish there were more of them to bless the 
 boys now going to ruin. Mothers, you know not 
 what a word spoken in time, and in the right spirit, 
 and with love and prayer, may do for your own 
 dear boys. It was more than I could bear. I 
 dropped the torch-wood and the axe and fled to 
 the mountain as fast as I could. 
 
 I wondered why I felt so, and what made me 
 run and hide among the rocks. My feelings can- 
 not be described. I never thought of conviction. 
 As I remained in the mountain until meal time, I 
 wondered all the while, "Why did mother weep?" 
 I wondered why she used the name of the Lord. 
 
 Oh, I never had such feelings before. I trem- 
 bled so I could hardly walk about the barn to feed 
 the cattle that night. How I wished that I might 
 not see the boys that evening. But a little after 
 dark my cousins, Charley, Will, Kern, and Amos 
 Cargile, four of them, called at the gate for me. 
 I felt so weak it seemed that I should sink to the 
 ground. I told them that I was sick and could 
 not go. 
 
 After pleading in vain they took my torch-wood 
 and went without me. Somehow I did not want 
 to go, and that made me wonder, for it had been 
 my great delight to go on such occasions. I was 
 truly sick, but I did not know then what kind of 
 sickness it was. But, praise God, I have learned
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 25 
 
 that the awful disease was sickness of soul because 
 of sin. 
 
 The horrors of that night I shall never forget. 
 No sleep for me. Still, I had no idea why I felt 
 so. My mother's look was before me. I could 
 not get out of sight of that lovely face or those 
 falling tears. I could not get out of the hearing 
 of that plaintive voice, "My son, for the Lord's 
 sake don't kill the poor little dirds." 
 
 It seemed to me every moment of that night 
 that I would have given the whole world, if I could, 
 if my dear mother had not done and said what she 
 did, and in the manner she did. How sorry I was 
 that I ever looked up into her dear face at that 
 time. It troubled me so to have her visage before 
 me just as it appeared in the door when she uttered 
 those words. 
 
 Finally, the long night passed away and the 
 morning dawned ; but I was miserable. I went to 
 plow in a field some distance from home. As I 
 was all alone, I had a good chance for reflection. 
 All the while I wondered why mother used the 
 Lord's name when she spoke to me. At length, 
 about eleven o'clock that day, as I followed the 
 plow, something seemed to whisper to me these 
 words, "Your dear mother loves you, and wants 
 to teach you that you are displeasing the Lord, 
 and that you ousdit to be a Christian and serve the
 
 26 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Lord." I heard no audible voice, but such were 
 my impressions. 
 
 I believe now it was the Holy Spirit of God. I 
 thought, If that is true, the Lord is grieved with 
 me and I ought to ask his forgiveness. I stopped 
 my horse and knelt right down in the furrows to 
 pray, for the first time that I had ever tried in my 
 life. 
 
 I know not what I said or how long I remained 
 on my knees, but I heard voices and sprang to my 
 feet and started my horse a few steps to show that 
 I was moving. Then I stopped, and looking back, 
 I saw three other dear cousins, — Daniel, Sanders 
 and Finley Hughes, — coming toward me. Their 
 father was dead, and their mother had come with 
 them on foot across the mountain to visit us for 
 the first time. They were so anxious to see me 
 they could not wait till noon, but came out to the 
 field. 
 
 Oh, how sorry I was that I was on my knees. 
 I was afraid they had seen me, and knew that I 
 was trying to pray. But I dare not ask them if 
 they saw me, hoping they had not. 
 
 Time went on till August, 1859, and these things 
 followed me closely — mother's look, her voice, her 
 tears. Oh, how they haunted me day and night ! 
 I was such a miserable sinner, life became a 
 burden to me.
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 27 
 
 A Presbyterian minister, whose name was John 
 H. Erwin, held a protracted meeting at Collins 
 Spring, at which there was a mighty awakening 
 among the unconverted. Husbands and wives, 
 old men, young men and maidens, were at the 
 altar of prayer together, and many of them were 
 converted. I attended the meeting from day to 
 day with a heavy heart. How I did want to go 
 forward to the anxious seat and ask the prayers 
 of the few saints there assembled. I sat hour after 
 hour, wishing that some one would come and ask 
 me to go forward. I lacked the courage. 
 
 Finally, my burden seemed so great that I could 
 bear it no longer. I rose and started for the altar, 
 where, perhaps, as many as thirty had been down 
 praying for more than an hour. As I entered the 
 altar enclosure the minister said to me, " Don't you 
 want religion?" I answered, "That is just what I 
 have started for," and fell in the straw at the 
 anxious seat. Oh, how I could weep. I thought, 
 " Surely the Lord will pardon my sins because of 
 my tears." The meeting continued there a num- 
 ber of days, and scores were converted ; but I felt 
 worse and worse all the while. 
 
 They moved the meeting from Collins Spring to 
 Anderson, Tenn. I followed it up, and reached 
 the point where I could not shed a tear. This 
 troubled me terribly, for I thought the Lord had
 
 2 8 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 withdrawn his Spirit and I was doomed to be lost. 
 I then trusted to the minister's prayers to save 
 me, and still I grew more miserable. The meeting 
 closed and left me, ruined, undone, lost forever ! 
 So I felt. Days seemed like months almost. 
 
 In October following, the meeting opened at 
 Pleasant Spring, about four miles from our home 
 in Alabama. It was fodder time with us, but with 
 reluctance father consented for me to leave the 
 work and attend the meeting. Here I thought 
 that I would go forward and let the church pray 
 for me, since my own prayer and that of the min- 
 ister's had failed. I was at the anxious seat Satur- 
 day, Sunday and Monday, and grew more miser- 
 able. I was uneasy for myself, because I could 
 not weep. 
 
 Tuesday morning, as I rode to the meeting the 
 enemy got hold of me, and told me that my des- 
 tiny was fixed, and there was no use for me to go 
 forward any more. After debating the question I 
 decided to give it up, and go to perdition. My 
 feelings can never be described. 
 
 It was the custom then, as it is now in the South, 
 for the minister, at the close of the sermon, to come 
 down into the aisles while he delivers a warm ex- 
 hortation to the unsaved to come forward to seek 
 salvation. Those who go to the anxious seats re- 
 main there till the meeting closes. The Christians
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 29 
 
 talk to them, sing over them, and pray with and 
 for them. 
 
 That second Tuesday morning in the month of 
 October, 1859, I shall never forget, — the sermon 
 over, the invitation given, the anxious ones in the 
 altar, and the songs and prayers going up. But I 
 sat in the audience, a poor miserable wretch, with 
 no tears at all, but with more feeling than I have 
 ever been able to express. My thoughts were, 
 "What's the use for me to try any more? I have 
 done all they told me to do, and still grow worse 
 all the while. I am a doomed sinner." 
 
 While I pondered these things so solemnly and 
 resolutely, a young friend, Robert Price, who had 
 been converted at the meeting where I started, 
 came to me and lovingly entwined his arm around 
 my neck as he said, "John, never give it up." 
 
 I thank God that Robert felt interest enough to 
 come and cheer me on. Just the thought that 
 Robert Price loved me, and wanted me saved, 
 broke my hard heart to flinders, and opened an 
 avenue to the pent-up fountain of tears, which 
 flowed more copiously than ever before. What 
 strange creatures we are. I went forward again 
 all broken down anew. It seemed that I could do 
 nothing but weep over my wretched condition. 
 
 On my way home I rode part way with Eld. A. 
 Templeton, of Chattanooga, who had been preaching
 
 30 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 in the meeting, but who was now going home. 
 As we separated at the forks of the road he shook 
 my hand; saying so lovingly, "When you get relig- 
 ion write to me." As I took the last look at him 
 in the distance I spoke the words, " Farewell forever, 
 vou are going to heaven and I am bound for hell !" 
 I felt just what I said. I had been taught to believe 
 in heaven and hell at death. I remembered among 
 the last things spoken so kindly by that godly man 
 was, "You can get religion riding along the road 
 as well as at the mourners' bench." 
 
 I do not admire the phrase "get religion," or 
 "mourners' bench," but those were commonplace 
 terms then. As I uttered the words as above stated 
 I bowed my face to the horse's mane, buried it in 
 my hands and wept afresh. I cared not where my 
 horse carried me. I was praying and feeling worse 
 all the while. After having gone about a half mile 
 after Bro. Templeton left me, I felt so miserable 
 that I made up my mind that I could not possibly 
 live to get home. I did not wish to die in the 
 saddle and fall to the ground among the stones, 
 but thought it best to dismount and die in the fence 
 corner. 
 
 Just as I made the effort to take my foot from 
 the stirrup the words of Paul came to my mind : 
 "Being justified freely by his grace through the 
 redemption that is in Christ Jesus: Whom God
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 3 1 
 
 hath set forth to be a propitiation through faith i» 
 his blood, to declare his righteousness for the re- 
 mission of sins that are past, through the forbear- 
 ance of God." Rom. 3 : 24, 25. I sprang up in 
 my saddle and spoke out, "Well, well ! here I have 
 been all these weeks trying to do what Christ 
 did for me over eighteen hundred years ago." I 
 thought I must do something to commend me to 
 God's favor ; but now it occurred to me that Jesus 
 had purchased salvation for me, with his own blood. 
 It was in heaven's bank for me. I believed it, and 
 claimed it and was justified in believing it. 
 
 My terrible burden was gone. Oh, the sweet 
 peace that filled my soul, happy, happy boy that I 
 was. I looked at the persimmon bushes and their 
 very leaves seemed to quiver with the love of God. 
 I felt so blessed I looked around with amazement 
 and joy and could only utter the word, "Well, 
 well, well, well." I suppose I repeated that word 
 hundreds of times. It was but a little way to the 
 home of my Uncle Jesse Cargile. As I passed the 
 gate he came out to inquire after the meeting. I 
 never had seen such a face in all my life. His 
 very countenance appeared changed, and lighted 
 up with such brilliancy that a halo of glory seemed 
 to adorn his face. I had stepped out of darkness 
 into light. Into a new world, as it were. 
 
 As I rode along, rejoicing in my heart, something
 
 32 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 said to me, "You are deceived, because you did 
 not halloo." I thought, " Perhaps I am deluded and 
 am not converted at all." This, of course, caused 
 my ecstatic feeling to subside somewhat before I 
 reached home, and I made up my mind to say 
 nothing about it. But mother says she saw by my 
 countenance before I got off the horse that I was 
 converted. She was, no doubt, much interested, 
 and watched me, and prayed for me, but said noth- 
 ing to me. 
 
 Father was hoeing onions in the garden. I fed 
 my horse and, going to the garden, I seized a hoe 
 and began in the next row beside him. I was not 
 thoroughly satisfied. My burden was gone, but 
 doubts kept coming up in my mind. Finally, feel- 
 ing that I must tell father about it and have him 
 rejoice with me, I said, "Father, would it surprise 
 you to hear that I had religion?" He looked very 
 cool and replied, " It would not surprise me to hear 
 that you thought you had." 
 
 Oh, dear ! how his words did throw a cloud over 
 me. I thought, " Perhaps I am deceived." I hoed 
 about half a dozen more rows, and became so 
 agitated that I threw down my hoe and ran to the 
 mountain, where I prayed among the rocks till 
 night. But all the while I did not feel any burden 
 at all. I did not wish to be deceived. Father 
 evidently said that for my good.
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 33 
 
 For two days more I was in the altar for prayer. 
 Friday morning, as I was on my knees at the anx- 
 ious seat, the minister said to me, "We know that 
 we have passed from death unto life, because we 
 love the brethren." (1 John 3: 14.) Looking 
 up into his face I replied, "Why, I have done that 
 ever since last Tuesday." Said he, "Well, that 
 is an evidence that you are converted." I said, 
 "Well, I will get up, then." As I rose to my seat, 
 a young lady, one of my schoolmates, who had 
 recently been converted, came rushing to me and 
 said, " Tell it, John, tell it!" I replied, "Just wait 
 till I know what I am telling." 
 
 Riding along with Bro. Jacoway, for my encour- 
 agement, he told me his experience. It harmonized 
 so sweetly with my own that I became thoroughly 
 satisfied and was happy in the Lord. I felt that 
 for all the balance of my life this world would be 
 a paradise for me. 
 
 I wrote to Bro. Templeton, and described my feel- 
 ings as best I could. Soon a reply came which I 
 opened in the post office, and began to read as follows : 
 
 " My Dear Young Brother : — I have read and 
 re-read your letter. How I do rejoice with you in 
 your happy change." 
 
 Involuntarily I gave vent to my sudden emotion 
 by sobbing aloud. I felt so ashamed that I ran
 
 34 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 out at the back-door. When alone I read the 
 balance of the letter, which I give for the benefit 
 of other young people who may read it. Thirty 
 years have passed since I saw that letter, but I can 
 repeat it as though it were now before me. He 
 said : 
 
 "I have no doubt but that your conversion is 
 genuine. And now let me advise you to read your 
 Bible much. It will do you more good than all 
 other books. Have your time and place for secret 
 prayer, and never neglect it. The eyes of the 
 wicked will be always on you, but give them no 
 chance to say a word against you. Can you do 
 too much for Jesus who has done so much for 
 you?" 
 
 That dear man died with the armor on, in Cor- 
 sicana, Texas, and I expect to see him when the 
 righteous dead live again. "Walk in the light as 
 ye have the light," is the holy command. Now I 
 was in the light, and it shone right down to bap- 
 tism, as the first step of obedience after faith. 
 There I staggered. 
 
 We had four denominations in the country, and I 
 knew not which one was right. Father very wisely 
 advised me to read for myself, and let the Bible 
 lead me. I would here admonish all who are just 
 as I was then to delay not to be baptized, and then, 
 if need be, settle the matter of church membership.
 
 EARLY IMPRESSIONS, CONVICTION, ETC. 35 
 
 I know by a sad experience of six years that to 
 neglect that duty brings only darkness, leanness of 
 soul, and continued doubting. I united with the 
 Cumberland Presbyterian Church, because with 
 them I was converted, but I deferred baptism. I 
 did not enjoy religion, and could see that I did not 
 grow spiritually. I was filled with doubts and fears 
 all the time. 
 
 Oh, dear reader, are you standing in such a 
 place? Let me beseech you, step right out and 
 follow the Lord by being "buried with him by 
 baptism." (Rom. 6: 4.) Of my baptism I will 
 speak more in another chapter.
 
 CHAPTER III. 
 
 CALLED TO PREACH THE GOSPEL, MARRIAGE, ETC. 
 
 I DO not believe in the old Calvinistic doctrine 
 of fore-ordination, but that I was born to be a 
 preacher I have no doubt. From my earliest 
 recollection, when playing with other children, I 
 always proposed to play "going to meeting, and 
 let me be the preacher." 
 
 In my travels in Texas I saw a lady who went 
 to school with my oldest sister, and she told me 
 the following story, which I had forgotten : On a 
 certain Saturday, she and two other young ladies 
 came home with my sister to stay over Sunday, 
 and have a good time in the country. My father 
 was clearing a new ground field. The four girls, 
 all about grown, were roaming through the stumps 
 and logs of that field, and I skipped along after 
 them astraddle of a long stick for a horse. That 
 was a favorite sport for me. 
 
 One of the girls found a bright new handle of 
 a currycomb, with a silvery looking tin button and 
 a ring on the end of it. They tied a string to it,
 
 CALLED TO PREACH THE GOSPEL, ETC. 37 
 
 and said if I would preach for them they would let 
 me have it to tie on my stick-horse for a bell. I 
 agreed to it. They placed me on top of a large 
 elm stump about six feet from the ground ; then 
 they sat on the log and opened the meeting by 
 singing. None of them were Christians, and they 
 were all as full of fun as it is possible for romping 
 young school girls to be. But this time they got 
 more then they bargained for. After their song 
 was ended I knelt on the stump and prayed. Then, 
 standing on it, I preached to them with such earnest- 
 ness that they all wept, and were ashamed of their 
 job. While I preached for my first salary, they 
 were convicted, and concluded that they had the 
 worst end of the bargain, and were all sorry that 
 they had made a mock of religion, by hiring me to 
 preach in order that they might have a laugh. But 
 they confessed that none of them felt like laughing. 
 I was always religiously inclined, but lacked cour- 
 age. My feeble health, I presume, caused me to be 
 very timid, and wanting in self-confidence. When 
 I was converted, one of the first things that came 
 upon me was a burden for lost souls. Oh, how I 
 wanted my dear young friends saved. But I was 
 too bashful to tell them about it. I often prayed 
 for them. I well remember the first prayer I ever 
 offered in public. Bro. Erwin was pastor, and two 
 wealthy farmers were what they call in the Cumber- 
 
 447249
 
 38 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 land Presbyterian Church, "Ruling Elders," but 
 they would not pray. In a meeting one day, at old 
 Pleasant Spring, the pastor called on one of them 
 to lead in prayer. The only response was the very 
 handy words, "Excuse me!" Then he requested 
 the other elder to lead, only to receive the same 
 reply. He then asked me to lead in prayer. 
 
 People in the popular churches South did not 
 pray voluntarily flien, and do not now, as our peo- 
 ple do. And not every one will pray, even when 
 called on to do so. I felt then, and believe to this 
 day, that Bro. Erwin asked me to pray simply as a 
 burlesque. They were men of wealth and influ- 
 ence. I was a pale, sickly youth sixteen years old, 
 but not larger than a ten-year-old boy ought to 
 be. But I prayed as best as I could. 
 
 Time went on, and my burden increased with my 
 age. I remember how I loved my school-mates, 
 the Jacoway boys, the Tally boys, the McMahan 
 boys and my cousins. How often I left the play- 
 ground at the Collins Spring School, taught by 
 P. G. Griffin, and went into the mountain to pray 
 for them. 
 
 When on my knees pleading for them the im- 
 pression would come upon me to talk to them, but 
 I would speak out and answer, "Lord, I can't." I 
 knew the Lord wanted me to preach, but I felt 
 that I never could. I often told the Lord I had
 
 CALLED TO PREACH THE GOSPEL, ETC. 39 
 
 not sense enough to preach. When the civil war 
 broke out I left home at eighteen, and went with 
 a picture-maker in the army to learn the business. 
 I hoped then to wear away those terrible impres- 
 sions which had followed me since my conversion, 
 with ever-increasing weight on my heart. But in- 
 stead of relief, I was daily harassed by the con- 
 viction that it was my duty to preach the gospel. 
 
 During the almost two years that I was with the 
 army, I heard many oaths uttered, but never once 
 without feeling that I ought to reprove those who 
 uttered them. I went often with crowds of young 
 men to drink lager beer, hoping to drown the impres- 
 sions. It was with these associates, while stationed 
 at Cleveland, Tenn., that I learned to smoke a cigar. 
 
 We moved our tent to Dalton, Ga., where we re- 
 mained several months. Picture-makers, you know, 
 are generally respected by the ladies. Although 
 we were strangers and with the army, some ladies 
 came in to get pictures, and on leaving they invited 
 me out into the country on a certain night to "a 
 sociable." Well, I wanted to be sociable, and so 
 I went on foot and had an awful time finding the 
 house. I soon found that they were preparing for 
 a queer sociable. They began to choose partners 
 for a reel in "Weevily Wheat" and "Killimy 
 Cranky," and wanted me to select a partner for 
 the "set." But I refused, saying I had only come
 
 40 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 to be sociable, and not to dance any of those jigs. 
 
 By and by they changed the programme and 
 
 the ladies chose partners. Satan is pretty sharp. 
 
 He knew that it would be impolite to refuse to be 
 
 sociable with a lady, and I believe he set that trap 
 
 for me. Sure enough, here comes a beautiful young 
 
 lady, dressed in the " home-spun dress" of the song 
 
 of "The Southern Girl," so popular in the South 
 
 during the war. 
 
 She knew me not, but with blushing cheeks she 
 
 said, " Mister, will you play with me." I had made 
 
 up my mind that they should not catch me in such 
 
 a trap as that, and that I would say No to whoever 
 
 asked me to play with her. But the request was 
 
 made, and I was so bashful that I said " Yjs" before 
 
 I had time to fix my mouth to say the other word. 
 
 She seized my arm and we were soon in the circle. 
 
 Taking up our line of march around the floor of 
 
 that memorable log cabin, they raised the song: — 
 
 "Old sister Phebe, how merry were we 
 The night we sat under that juniper-tree." 
 
 I thought, "Now that is a lie. I never saw old 
 sister Phebe, and I never sat with her under a juni- 
 per-tree at night. Here I am singing, or trying to 
 sing, these lies and my name on the church book 
 at home." 
 
 Satan whispered to me, "Pshaw! nobody here 
 knows that you are a Christian, and the folks at
 
 CALLED TO PREACH THE GOSPEL, ETC. 41 
 
 home will never find out this frolic, anyway. And 
 besides that, you -know you have been burdened 
 with impressions to preach the gospel, and here is 
 just the place to drive those things so far from your 
 mind that they will never bother you again." That 
 pleased me, and I thought, "All right; anything 
 now for peace of mind and easing of conscience." 
 
 Two or three times we marched around the room 
 and the thought, " Nobody here knows I am a 
 Christian," comforted me. But all of a sudden it 
 flashed upon me, "But God knows it, and he sees 
 me now." I shall never forget those indescribable 
 feelings. How my heart fluttered. I really thought 
 I felt my boot-heels turning under my feet. I said 
 to my partner, "Will you please excuse me, for I 
 am sick?" 
 
 I took a seat near the door, and as soon as they 
 started around the circle again I skulked out of that 
 house and started for Dalton, feeling meaner than 
 I can tell. I had deceived people and had tried to 
 deceive God. I got lost on my way to Dalton, and 
 wandered in the woods several hours. I reached 
 my tent about three in the morning, all tired out 
 and miserable in spirit. As I fell upon my cot 
 I said, "That is my last social party," and, dear 
 reader, I have kept my word. 
 
 The "woe is me if I preach not the gospel" be- 
 came heavier than ever, and I knew I never could
 
 42 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 bear to get up before an audience and expose my 
 ignorance, and become a laughing-stock for the 
 world. I had been telling the Lord these five 
 years that I had not ability enough to preach. 
 Now I thought, in order to get rid of the burden 
 I must be decided. So I said postively, " I will 
 not preach, for I am not able." For a few weeks 
 this seemed to relieve me. and I had but little 
 thought or trouble about religion or duty. 
 
 It was in September, 1864, that I retired to my 
 cot one night feeling as well as usual. I slept well 
 all night, and was awakened the next morning after 
 daylight by the singing of our pet mocking-bird on 
 the ridge-pole of the tent. I felt perfectly well and 
 pleasant. No pain in my body at all. But when 
 I made an effort to arise I was as rigid as a log. 
 I could not move hand or foot, and there was but 
 little sense of feeling in either. I remained quiet 
 a few moments for reflection. I tell you, they were 
 solemn moments, too. The conflicts of the last 
 five years passed through my brain in rapid suc- 
 cession, and I felt that I must own up. So I said, 
 " This is the Lord's work." I said in my distress, 
 " O Lord, my God, you know I never can preach." 
 Here I broke down and wept in despondency. 
 
 The boys in the gallery dressed me, fed me, and 
 carried me to the train and I started for home. I 
 missed connection in Chattanooga, Tenn., and had
 
 CALLED TO PREACH THE GOSPEL, ETC. 43 
 
 to stop over till next day. I was carried from the 
 train to the Crutchfield House and fed like a help- 
 less infant, for I could not handle a knife and fork 
 at all. The waiters undressed me and put me to 
 bed, and next morning dressed me, fed me, and 
 carried me to the train. For all this care and 
 attention they charged me seven dollars. • 
 
 I reached home and lay on my back four weeks. 
 During all this while I had no pain at all except 
 seven boils under my left arm at the same time. 
 I was sure of being lost if I did not preach, and I 
 knew I had not enough ability for that, therefore I 
 considered my doom sealed. 
 
 One afternoon on my bed I looked back over 
 my life, and tried to recount the goodness of God 
 to .me. My heart broke down and I wept freely 
 for the second time since the decision that brought 
 the affliction upon me. In my anguish of soul I 
 cried out, " O Lord, I will do anything in this world 
 if you will help me, and let me get up from this 
 bed." I went to sleep that night feeling perfectly 
 resigned to the will of God, and that brought ease 
 of mind and conscience. 
 
 A Methodist meeting was being held in Uncle 
 Dow Robert's old house, for the army had de- 
 stroyed all our churches. I had not been to meeting 
 for over two years. Next morning after I made 
 this pledge to the Lord I felt better. In a few days
 
 44 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I could walk by using two canes. And I hobbled 
 along in that way two miles and a half until I came in 
 sight of the meeting-house. When I heard the sweet 
 singing, I halted. How natural ! How blessed ! 
 But how miserable it made me feel. I turned aside 
 among the rocks and fell on my face, for I could 
 not kneel. 
 
 There I made my confession to the Lord, renewed 
 my covenant, and got blessed, being justified by 
 faith on my honest confession and solemn vow. 
 When I reached the door of the old abandoned log 
 hut, in McMahan's Cove, it was crowded with peo- 
 ple. A beautiful girl, Miss Nancy Christian, of 
 eighteen years, had been converted and was happy 
 in the Lord ; and was then embracing her father 
 and beseeching him to give his heart to the Lord 
 and become a Christian. We had been brought 
 up near each other, but I had never thought of her 
 other than as a ffiend. But now there was some- 
 thing peculiar in the sound of her happy voice. 
 As I stood at the door looking in on the scene, I 
 said to myself, "You are mine if I can get you." 
 
 When the meeting closed, strange to say, she 
 came to me in the yard and said, "Mr. Cargile, 
 will you go home with us to dinner?" I replied 
 with joy, " Indeed, I will, madam, and glad of the 
 opportunity." Three months from that time, on 
 the 22d of December, 1864, at two o'clock P. M.,
 
 CALLED TO PREACH THE GOSPEL, ETC. 45 
 
 she ceased to be Miss Nancy Christian and became 
 Mrs. Nancy Cargile. 
 
 I had said that I would never marry till I made 
 three thousand dollars. I made some money, but 
 invested it in business in the army. While I was 
 at home unable to turn myself in bed the Lord 
 permitted the soldiers to destroy everything I had 
 in Dalton, and I had only twelve dollars and fifty 
 cents in my purse. After our marriage I spent 
 that sum for dishes. It was war times and every- 
 thing was high. I paid three dollars and a half for 
 a set of plates such as we now buy for fifty cents ; 
 and other things were in proportion. My father 
 gave me half a side of bacon and a half-bushel of 
 corn meal, and with this slender outfit we launched 
 our bark upon the sea of wedded life. 
 
 I hoped then that in my struggles to make a 
 living I might forget the subject of preaching. I 
 had but little education, but I began teaching, and 
 sat up nights to study the lessons that I expected 
 to hear my pupils recite the next day. In this way 
 I kept ahead of my classes, and by hard work I 
 gained the reputation of being a good teacher, and 
 had the good will of all my students. They seem 
 like children to me now when I meet them. 
 
 My wife and I were baptized together by Bro. 
 Erwin, in May, 1865, she joining the church with 
 me. When I followed the Lord in that duty which
 
 46 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I had neglected for six years I received light and 
 bliss I had not known before. Now the duty of 
 preaching became more imperative than ever be- 
 fore. I began to study the question of baptism. 
 The Lord said, Be baptized; and Paul said, "We 
 are buried by baptism." (Rom. 6: 4.) I saw 
 clearly that if I preached the gospel I would have 
 to administer immersion or burial in water, alone 
 for baptism, and that only for adult believers. 
 
 This I could not do and remain in a church 
 where three ways of baptizing were received as 
 efficacious. I do not think any one should remain 
 in a church whose doctrines and practices he can- 
 not believe and endorse. I believe that by belong- 
 ing to a church I say to the world, I believe just 
 as this church does. And hence I must be honest 
 and conscientious, and wear a coat that fits me in 
 churchology. This led me to join the Primitive 
 Baptists, in September, 1867. 
 
 I always tried to live up to the light of truth as 
 soon as I found it out, no matter what the world said. 
 During all this while I had not told a living being 
 about the impressions I had to preach the gospel. 
 
 On a certain Saturday I did not go to church- 
 meeting, but stayed at home to help my wife wash. 
 I had been in school all the week, and she was not 
 well and could not do it alone. In the afternoon 
 Bro. Newton Hackworth came to see us, and said
 
 CALLED TO TREACH THE GOSPEL, ETC. 47 
 
 he had come to tell me that on a motion made by 
 Bro. McCoy, the oldest man in the church, they 
 had voted me a license to preach. I was dumb- 
 founded ! How in the world did they ever get the 
 idea that I could preach, when I knew myself that 
 I could not? They wanted me to try next day. 
 I refused, but tried to pray in the meeting. 
 
 I never believed much in dreams, but soon after 
 this I had a remarkable one, which I call a double 
 dream. Dear old Bro. Hogwood was our pastor. 
 He lived seven miles away on top of the Cumber- 
 land Mountain, and only came every second Sunday 
 and Saturday before. I went to bed one night 
 terribly troubled over the work, and falling asleep 
 I dreamed that I was bitten on the shin by a large 
 rattlesnake. Father told me to "go to the spring 
 and wash." I held my leg so that the stream from 
 the spout of Sr. Holder's spring, where we got 
 water, fell on the wound. I rubbed it awhile and 
 straightened up. Mother stood at rny back and 
 said, "My son, you must work or perish." 
 
 This was a very forcible dream, and I awoke. 
 After thinking it over quite a while I fell asleep 
 again, and dreamed that Bro. Hogwood came home 
 with us from the meeting, and that he and I were 
 sitting in the dooryard while my wife prepared 
 dinner, and I told him the dream of the rattlesnake 
 just as I have related it here.
 
 48 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I fancy I can see him now as he sat with elbows 
 on his knees, and whittling on a chip with his 
 pocket knife, as he turned his face to me and said, 
 "Don't you want me to interpret it for you?" I 
 answered, "Yes." Said he, "That mother is the 
 church. That serpent is Satan. The church wants 
 you to do what the Father has for you to do, and 
 unless you do it you will perish." 
 
 Awaking again, I was all in a tremor. I thought 
 the matter over. It was clear as noonday. I de- 
 cided that I would not tell my wife or anybody else 
 till I should see Bro. Hogwood and tell him the 
 dream, and see what he had to say. 
 
 The next meeting day, wife and I both went. 
 The meeting closed and I heard him promise to 
 go with Bro. Gonce. Stepping forward, I said, 
 "Bro. Hogwood, I hoped you would go home with 
 me to-day." At once he said, "Well, Bro. Gonce, 
 excuse me, and I will go with Bro. John for dinner, 
 and come to your house to-night." 
 
 It being hot weather, and we having only one 
 room and no stove, our cooking was done in an 
 old-fashioned fireplace. While dinner was being 
 prepared we took chairs out in the yard on the 
 shaded side of the house and sat talking, in the 
 same position that we were in my dream. I asked 
 the question just as I had done in my sleep. 
 Whittling on a chip, with elbows on his knees, and
 
 CALLED TO PREACH THE GOSPEL, ETC. 49 
 
 turning his face to me, Bro. Hogwood said, in a 
 loving voice, "Don't you want me to inetrpret it 
 for you?" And he repeated the identical words, 
 with the same look and voice that I had seen and 
 heard in the dream. I felt as though I should 
 sink, but said nothing. 
 
 "Oh, my soul! what shall I do? I know I 
 never can preach." These words were my burden 
 of thought all the evening after he left. Nobody 
 yet knew of the conflicts through which I had been 
 passing all these years. How could I ever tell 
 anybody that I must preach? How could I ever 
 expose myself before an audience? I had held 
 family prayer in father's house after I was con- 
 verted, and that was an awful cross. I knew within 
 myself I never could preach. 
 
 The last struggle I had over the matter before 
 the Lord was in February following. It was a 
 cloudy night and very dark. Bro. Hogwood had 
 been sick with typhoid fever for six weeks, and we 
 had heard that he must die. On a Monday, wife 
 and I went to an infair, or reception dinner, of a 
 neighbor who had been married the day before. 
 Bro. Douthitt came there from Bro. Hogwood's 
 house and brought us the welcome news of his 
 improvement, and that he was able to sit at the 
 table for his meals. 
 
 Wife being very tired, we retired early and she
 
 50 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 fell asleep at once ; but no sleep for me. I lay 
 there praying, and, strange to say, after all those 
 years of struggling against preaching, my prayer 
 was, "Lord, show me my duty!" About eleven 
 o'clock the answer came, "If you knew your duty 
 would you do it?" I answered, "Yes, Lord, any- 
 thing in this world but to preach, and you know I 
 cannot do that." Here I was as deeply convicted 
 as I ever had been before my conversion. Oh, it 
 was terrible to endure. In my extreme agony of 
 soul I cried out aloud, "Yes, Lord, anything- in 
 this world if you will help me." 
 
 Skeptics may sneer, but I know whereof I affirm 
 when I say that immediately there was a peculiar 
 light in the room, which seemed to concentrate 
 over the foot of my bed ; but I could see every- 
 thing in the room. It was not a light like the sun, 
 or like a lamp or candle. The best expression I 
 can think of with which to describe it is that it was 
 a kind of golden, mellow light. It filled the room 
 like smoke and passed gradually away, in about an 
 hour. 
 
 When that light burst into my room I sprang up 
 in the bed in a sitting position. I heard no voice, 
 but the words were sensibly impressed, as follows : 
 " My servant Hogwood is dead, and there is a work 
 for you to do." In amazement I spoke aloud and 
 said, "Why, Lord, that cannot be, for Bro. Douthitt
 
 CALLED TO PREACH THE GOSPEL, ETC. 5 I 
 
 came from his house to-day and said he was getting 
 well." The words were repeated, " He is dead, and 
 you must take his place." 
 
 I fell backward on my pillow and cried out, " O 
 Lord ! you know I never can preach. I am poor, 
 and have no education. There is Uncle Bill Mack, 
 he has plenty to live on, and an education, too ; 
 make him preach." Why I spoke of Uncle William 
 McMahan I know not. I slept none that night, 
 but thought and prayed incessantly. 
 
 Next morning I could eat but little breakfast. 
 Wife prepared my dinner for school as usual, not 
 knowing my struggle of mind. Looking out, she 
 saw me at the gate saddling the horse. She asked, 
 "Where are you going ?" I answered, " I am going 
 to see old Bro. Hogwood to-day." She said, " What 
 about your school?" "I will go by and send the 
 children home," said I. She said, "You had no 
 school yesterday, and they will not like it." " Well," 
 I said, " I have not seen him since he was sick, and 
 I am going." She reminded me of the news by 
 Bro. Douthitt, and tried in vain to induce me to 
 wait till Saturday. But I felt that I must see him. 
 I rode that seven miles to his house in great de- 
 pression of mind. An old outhouse stood in the 
 field, some distance from the dwelling. In that I 
 heard a hand-saw and a hammer. Riding up to 
 the gap of the fence, I saw two carpenters at work.
 
 52 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I asked, "What are you doing in there?" One 
 of them, a son-in-law, answered, "Making the old 
 man's coffin." 
 
 Dear reader, can you imagine my feelings? He 
 died the same hour that I saw the vision. I tum- 
 bled off the horse on to the ground by the corner 
 of the fence, and remained there for some time. 
 "Can I ever go to the house?" The men said it 
 would never do for me to go back home and not 
 go in to see the distressed family. 
 
 I ventured to the door, and when the broken- 
 hearted wife saw me she gave vent to her grief in 
 one heart-rending scream, as she attempted to meet 
 me at the door. Suddenly I sank down on the 
 step. After a time I was able to get into the 
 house. She begged me to stay over night, and 
 what a night that was ! 
 
 Since this last vision I have never doubted my 
 call to the ministry. I am aware that there are 
 those who do not believe in such a call. But I 
 have no quarrel with them. When a person tells 
 me that he or she is not called to preach the gos- 
 pel, I shall have to believe what they say about it. 
 The reader can accept my simple story or reject 
 it. I say, from an honest heart, it is true, never- 
 theless. 
 
 For the encouragement of many of my dear 
 brethren in the ministry who are young in the
 
 CALLED TO PREACH THE GOSPEL, ETC. 53 
 
 cause and who have never had such a vision, or 
 such a revelation, I will say that if I had only 
 yielded to the call and gone to work as you have 
 done, I should never have received such dealings 
 from the Lord. But I refused and rebelled till the 
 Lord revealed to me the death of his servant, seven 
 miles away, the selfsame hour that he died. If all 
 the world should tell me I am not called to preach 
 the gospel, I must be permitted to answer very 
 kindly, "I know I am; but I am not disposed to 
 argue the case." 
 
 If there are those preaching to-day whom God 
 hath not called, I would advise such to quit the 
 business and stay at home. I believe that I must 
 preach or die. I candidly believe that, had I re- 
 fused the call after that wonderful vision and reve- 
 lation, I should have been in my grave long ago. 
 
 Dear reader, pray for me that I may have grace, 
 wisdom and strength to do the work entrusted to 
 me in this solemn calling.
 
 CHAPTER IV. 
 
 FIRST EXPERIENCE IN THE MINISTRY. 
 
 THE action of the church in voting me a license 
 to preach very naturally put me before the public 
 as a young preacher. This was in the old Primi- 
 tive Baptist Church, at the forks of Crow Creek, in 
 Jackson County, Ala., but near Anderson station, 
 in Tennessee. I closed my school and returned to 
 my old home near Stevenson, Ala., and joined 
 New Hope Church, not once thinking that it was 
 the church where Bro. Hogwood had so long been 
 a member before his death. 
 
 In July, 1870, I went to hear Bro. I. E. Douthitt 
 preach at the residence of Bro. E. D. Westmore- 
 land, near Bolivar. It was on a Thursday, but 
 there was quite a crowd out, so that the rooms 
 and hall were filled. Bro. Douthitt asked me to 
 take a walk, and we went into the dooryard. Then 
 he said, "Which would you rather do to-day, 
 take a text and preach, and let me follow and call 
 mourners, or let me preach, and you follow and 
 call mourners?"
 
 FIRST EXPERIENCE IN THE MINISTRY. 55 
 
 I replied at once, "I cannot do either." 
 
 He spoke very positively, but at the same time 
 kindly, saying, "Yes, but you must do one or the 
 other." 
 
 He had seemed like a father since my earliest 
 acquaintance with him, and being quite old, of 
 course I looked up to him. I thought it over as I 
 trembled from head to foot. I knew I could not 
 give an exhortation and call for seekers. If I went 
 first and made a failure, I knew he would come 
 after me and preach, and so I told him I would go 
 first. I had not thought of a text, and had no 
 "blazes" made. The first thought was to find a 
 little text, so that the people would not expect a 
 big sermon. After searching for quite a while, I 
 found the verse, " He that is dead is freed from 
 sin." (Rom. 6: 7.) That was the shortest one 
 I could find ; and, standing in the dooryard, I 
 read it out as a text and made my first effort at 
 preaching. 
 
 I do not recollect what I said or what points I 
 made, or whether I had a point in it at all. I know 
 I was terribly embarrassed, so that I certainly was 
 pitied by all sympathetic people in the audience. 
 Bro. Douthitt then spoke with such mighty power 
 that several came forward for prayers, and the wel- 
 kin resounded with the loud shouts of the Christian 
 friends and relatives of those who had made a start.
 
 56 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Soon after this, a Methodist brother, Bates, and 
 myself appointed a prayer-meeting in my father's 
 house one night. The Lord was with us. One 
 was converted, and the interest was so great that 
 we concluded to hold a meeting in Edgefield school- 
 house next day. We continued there three days, 
 and two more were converted. There I began in 
 earnest to preach the gospel. It was so blessed 
 to think of souls being saved. 
 
 An incident which took place in 1865, I must 
 not omit to mention. It was in the spring, and 
 there had not been a meeting for quite a while, as 
 the war had demoralized everything. An appoint- 
 ment was made for a certain Sunday at my father's 
 house, and it was proclaimed as a Union meeting, 
 where ministers of all denominations would come 
 and work together. The very idea of such unity 
 among God's people brought out a wonderful 
 crowd. And, strange to say, not a single minister 
 came. Bros. Walton and Nickolson, from the 
 North, teachers of the freedmen, were there, and 
 many Union soldiers were in the audience. 
 
 The people began to turn away. I felt terribly 
 over it, and said to two young men of the Metho- 
 dist Church, "This is too bad; let us have a 
 prayer-meeting." One of them agreed to help 
 me, but the other said, "You two go ahead ; I will 
 not take any part in it at all." He remained silent
 
 FIRST EXPERIENCE IN THE MINISTRY. 5/ 
 
 while we did the best we could. The teachers 
 assisted us, and the Lord blessed. I asked that 
 young man why he refused to join us in the meet- 
 ing. He replied, " Ask me six months from now 
 and I will tell you." So far as I know, he has 
 been in a backslidden state from that day to this. 
 
 How wonderful it is that when our work is needed 
 most for God's cause, Satan tries hardest to have 
 us refuse to do our duty. That day was a time 
 when God's children were to eat the Lord's Supper 
 and work together, and Satan had seemingly deter- 
 mined to have a victory there.* That young man 
 refused to do his duty and grew cold as a conse- 
 quence, while we went forward, much agitated, and 
 took up the awful cross and were blessed, and felt 
 strengthened in the service of the Lord. 
 
 At the time when I moved back to Stevenson 
 and joined New Hope Church, Bro. Samuel Beene, 
 of Jasper, Tenn., was the pastor, or perhaps, more 
 properly, the "pasture," and came to preach for 
 us every fourth Sunday and Saturday before. He 
 was familiarly known as " Uncle Sam Beene." He 
 is living to-day, and will excuse me when I say he 
 was, as I then thought, rather hard on me. Some- 
 times when we came to the desk he would speak 
 out loudly and say, "Come, Bro. John, get up and 
 preach us a sermon about an inch long, sweet at 
 both ends, and sweet in the middle."
 
 58 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 That naturally embarrassed me, and then the 
 thought of trying to preach before such an able 
 man as "Uncle Sam," just simply caused me to 
 make a failure. When I sat down he arose, and, 
 turning to me, measuring on the finger of his left 
 hand with his right, he said, "You rascal, you did 
 not preach that long. I will whip you next time 
 if you don't do better." I thought that was chas- 
 tisement enough. But it is his own Dutch way of 
 doing things, and I love him as a father in the gospel. 
 
 When his year was out he did not come, and we 
 met to call a preacher for the next year. Dear old 
 Bro. Melton said, " I move that we ordain Bro. 
 John, and take him for our pastor." I rose to ob- 
 ject, but instantly my vision and call to the minis- 
 try passed through my mind and I realized that 
 God was working. I had been called to take Bro. 
 Hogwood's place, and now that would put me ex- 
 actly where he lived and died. I said nothing, and 
 took my seat again. 
 
 As Primitive Baptists never charge or expect 
 any pay for preaching, there was no reason to fear 
 any jealousy on the part of "Uncle Sam." He 
 would only be too glad to be excused from a twen- 
 ty-four-miles' ride. The motion was carried with- 
 out a dissenting voice, and Brn. Beene and Douthitt 
 were called to ordain me. They are two of the 
 worthy old pillars in the Baptist Church.
 
 FIRST EXPERIENCE IN THE MINISTRY. 59 
 
 On the 8th of December, 1870, with their hearts 
 lifted to God in prayer for me while their hands 
 rested on my unworthy head, they ordained me, 
 and set me apart to the work of the gospel. Oh, 
 the charge that was given me by dear Bro. Douthitt, 
 so tenderly given, too, while he wept almost through 
 it all. He charged me "before God" to study the 
 Word, preach the Word, and live the Word. I 
 knew that he meant every word he said. 
 
 I always tried to make a whole scholar, and 
 never wanted to do things by halves, consequently 
 his charge impressed .me seriously. I knew that 
 my knowledge of Scripture was very limited indeed, 
 and I felt my incompetency more than ever before. 
 I worked hard all day for food and raiment, and 
 often burned, not the midnight oil, but between 
 midnight and day, having burned the last twigs of 
 dry cedar tree-tops, I have gone to bed for want 
 of light to read by. 
 
 My custom was to plow till twilight, take my 
 pony to the barn and feed it, and then go into the 
 mountain and get as much dry cedar tops as I 
 could carry to the house. I was often too tired to 
 occupy a chair, but would sit down on the hearth 
 with my back against the upright of the mantel- 
 piece, which we in the South call a "jamb," to 
 read by the light from that cedar brush. I was 
 too saving of the brush to put more into the fire-
 
 60 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 place at one time than was needed for a sufficient 
 light to read by. How I longed for that true wis- 
 dom that comes through a knowledge of the Word. 
 I thought I was a poor stick, but the brethren 
 seemed to appreciate me. 
 
 In 1 87 1 I taught a school in the Maxwell neigh- 
 borhood, on Sand Mountain, and preached occa- 
 sionally. One Sunday, at the close of an effort to 
 preach, I gave an invitation for those to come for- 
 ward who wanted salvation, and about fifteen young 
 people came, some of whom were my students. 
 Without consulting anybody, I told the people we 
 would close the school and run the meeting, or 
 rather, let it run a few days. On Monday some 
 were gloriously converted, and the number of seek- 
 ers increased. Tuesday morning when I came to 
 the meeting I felt an undercurrent of opposition 
 there. 
 
 I did not know at the time that any of my pat- 
 rons were angry because I had closed the school 
 for a few days. But one man, whose children were 
 seekers in the meeting, was very much displeased 
 about it. However, he came to the meeting and 
 sat in the chimney-corner of the school-house out- 
 side. The house was built of logs, with cracks all 
 open so that he could see the minister and hear 
 just as well from the outside and be much more 
 comfortable in warm weather.
 
 FIRST EXPERIENCE IN THE MINISTRY. 6l 
 
 When I arose in the desk on that morning to 
 open the meeting, I expressed my feelings some- 
 what as follows: "The devil is mad because this 
 meeting is going, and wants me to stop it and go 
 ahead with my school ; but, with God's help, I 
 shall conquer him and have victory at last." 
 
 The man I speak of was unsaved, and, hearing 
 that remark, he arose hastily, saying, "That trifling- 
 scoundrel is calling me the devil." He started in 
 a hurry to go to his home, a little over a mile 
 away. He told me afterwards that he grew more 
 angry the more he thought of being thus exposed, 
 till nearly home, when his thoughts changed. 
 "Perhaps it is the devil in me that causes me to 
 oppose this meeting, and if so I am doing wrong, 
 and I will give it up." When these thoughts 
 passed through his mind he turned and came back, 
 deeply convicted. He found peace in accepting 
 Christ. 
 
 I continued the meeting, and man)' were con- 
 verted. I witnessed a remarkable scene there. A 
 man, seventy-one years old, and his wife were in 
 the altar of prayer together, begging for mercy, 
 and were both converted and made to shout aloud 
 the praises of God. Time passed on, and I worked 
 through the week and preached Sundays, and felt 
 that I was doing the best I could. 
 
 In April, 1 87 1 , I had, as usual, procured my load
 
 62 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 of cedar brush, after a hard day's plowing, and 
 after finishing my supper I hastened to my accus- 
 tomed jamb beside the fireplace, and having kin- 
 dled a light, began to study the Bible in obedience 
 to my ordination charge, and because I loved the 
 Lord and felt the need of knowledge. I opened 
 at and began reading the second chapter of Acts. 
 It was a wonderful manifestation of the power of 
 the Holy Ghost there on the day of Pentecost. 
 
 Finally, I came to the 34th verse. There I 
 paused. "Can I believe my eyes?" On goes 
 another twig of dry cedar to make a better light. 
 I looked again, and I read in unmistakable words : 
 "For David is not ascended into the heavens/" 
 "Can it be possible that David is not in heaven?" 
 thought I, as I looked it over again and again. 
 Springing to my feet, I shouted, "Oh, Nancy, 
 come here !" My wife was in the side room wash- 
 ing dishes, and hearing me call her in such an 
 unusual tone, she rushed to the door and asked, 
 "What in the world is the matter?" 
 
 I said, "I have found a misprint in my Bible." 
 She asked, "Why, how is that?" "Why, it says 
 here that David is not gone to heaven, and I know 
 he is. Such a good man as David I know is in 
 heaven long ago." She said, " Maybe not." I 
 said, "Oh, I know that father's old family Bible 
 says he is in heaven, for I have read it many a
 
 FIRST EXPERIENCE IN THE MINISTRY. 6$ 
 
 time." I was terribly troubled over the thought 
 of having bought me a Bible in which the printer 
 had made such a fatal mistake. 
 
 The night was passed thinking over the awful idea 
 of having a Bible that was wrong ; sleep and rest fled 
 from me almost the whole night. Next morning, as 
 soon as I was through with my breakfast, I hastened 
 over to father's. I went into his sitting-room and, 
 seizing the dear old family Bible, I turned to Acts, 
 the second chapter, and ran my eye down to the 
 thirty-fourth verse and read in plain words, "For 
 David is NOT ascended into the heavens ! " What 
 could it mean? Why had I never seen that "not" 
 before? But there it was as plain to be seen as 
 any other word in the verse. My astonishment 
 cannot be expressed. At once I began searching 
 to learn why other good people had gone to heaven 
 and David, "a man after God's own heart," had 
 been left out. Imagine my surprise when I found 
 in John, third chapter and thirteenth verse, that 
 "No man hath ascended up to heaven, but he 
 which came down from heaven, even the Son of 
 man which is in heaven." And that Jesus told his 
 disciples, in John, thirteenth chapter and thirty- 
 third verse, "Whither I go, ye cannot come." 
 
 Where are all the people of God who have died 
 in the past? That was the next question to be 
 studied for an answer. I soon found where David
 
 64 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 said, in the one hundred and forty-sixth Psalm, 
 fourth verse, that man's "breath goeth forth, he 
 returneth to his earth; in that very day his 
 thoughts perish." Also in the fifteenth chapter of 
 1st Corinthians, eighteenth verse, that except the 
 dead should be raised, "they also which are fallen 
 asleep in Christ are perished" How wonderful the 
 idea, and yet how reasonable ! There could not 
 be a thought without a thinker first ; and evidently 
 the brain is the thinker. When that is demolished 
 by death, how can we think again unless we are 
 raised from the dead and the thinker restored 
 thereby? Solomon also told me in Ecclesiastes, 
 ninth chapter, fifth verse, that "the living know 
 that they shall die : but the dead know not any- 
 thing." 
 
 I said to my wife, "That is the plainest thing I 
 ever saw, and I tell you I will work a revolution in 
 that thing, certain." She said, "Maybe not so 
 easily as you think." I told her it was so clear 
 that I only needed to preach it, and everybody 
 would believe it. And I felt sure they would. 
 
 The third Sunday in that month I had to preach 
 for my old grandfather, who was then one hundred 
 and four years old. He lived to be one hundred 
 and eight years of age, and as long as he lived 
 after I began to preach, I had to preach for him in 
 his home about once in three months. This time
 
 FIRST EXPERIENCE IN THE MINISTRY. 65 
 
 I was full of the new light, and of course had to 
 preach it, because when I was ordained they 
 charged me not only to study but to " preach the 
 Word:' 
 
 There was a large crowd out ; among them were 
 dear old Bro. Castiller, a Missionary Baptist minis- 
 ter, and the young Methodist Bro. Bates of whom 
 I have already spoken. I read for a text, " Blessed 
 be the God and Father of our Lord Jesus Christ, 
 which according to his abundant mercy hath be- 
 gotten us again unto a lively hope by the resurrec- 
 tion of Jesus Christ from the dead." (1 Pet. 1:3.) 
 By quoting about seventy-five passages of Script- 
 ure I thought I had established, to the satisfaction 
 of all my hearers, the doctrine that all the dead 
 were really and truly dead. When I was through 
 I asked Bro. Castiller to close the meeting. Im- 
 agine my surprise when, with folded arms and a 
 determined expression on his face, he shook his 
 head slowly and said, in a very positive voice, 
 "No, sir!" I had never met a cold shoulder be- 
 fore, and it fell like a wet blanket on me. I then 
 said, "Bro. Bates, will you?" He sang a hymn 
 and prayed, but made no further remark. 
 
 As soon as the benediction was pronounced Bro. 
 Castiller came to me where I stood by the table, 
 and waved his fist over my head as he said, 
 "Where is Moses, sir?" I answered, "I don't
 
 66 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 know where he is." I was young in the cause and 
 was not at all posted as to Moses' case. Said he, 
 "Well, sir, he is in heaven, for God says so/" 
 
 I had to walk home across a spur of the Cum- 
 berland Mountain, about two miles, alone. Dur- 
 ing that journey Satan tackled me in dead earnest. 
 Doubtless he thought it best to nip the doctrine in 
 the bud if possible. He impressed my mind with 
 these thoughts, "Now don't you think you've done 
 something smart? You stood up before that in- 
 telligent audience and told them nobody had died 
 and gone to heaven, and now there is Bro. Cas- 
 tiller, who knows more in a minute than you ever 
 will know, and he says Moses is in heaven long 
 ago." Oh, what a struggle I had on the way. I 
 almost wished the earth would open and swallow me. 
 
 Before night, as I afterward heard, the news 
 spread over the community that I was deranged. 
 Bro. Bates told me, that as he rode home from that 
 meeting in company with others, he heard a man 
 say to his wife, "Well, John is crazy." She re- 
 plied, "I don't think so, for he don't talk like a 
 crazy man." Her husband answered, "No man in 
 his senses can quote as much Scripture as John 
 did to-day." 
 
 I went home and, taking my Concordance and 
 Bible, I soon found what had become of Moses. 
 He "died in the land of Moab, . . . and he [God]
 
 FIRST EXPERIENCE IN THE MINISTRY. 6j 
 
 buried him in a valley in the land of Moab, over 
 against Bethpeor : but no man knoweth of his 
 sepulchre unto this day." (Deut. 34: 5,6.) I 
 learned also that Michael, the archangel, and the 
 devil had a dispute about the body of Moses; so 
 I thought it useless for us to wrangle about it. I 
 said to my wife, " I will never believe what another 
 man says unless I see it in the Bible, for Bro. Cas- 
 tiller said that Moses had gone to heaven, when I 
 find it in the Bible that Moses died, and God buried 
 him, and no man knoweth of his sepulchre to this 
 day." 
 
 The Adventists, or their doctrine, were unknown, 
 and people called my views "the Cargile heresy." 
 My name spread rapidly over the country on ac- 
 count of the new doctrine. I began to receive 
 calls from places where I had no idea I was known 
 or even heard of. 
 
 I was teaching school at home at $50 per month, 
 and when the calls came I could not refuse. Con- 
 sequently I gave up the school and went far and 
 near to answer the Macedonian cry, knowing that 
 the Primitive Baptists did not believe in paying a 
 preacher; but still the message was like fire in my 
 bones, and I went forth, leaving no bridges behind 
 for a retreat. 
 
 The first Sunday in November, 1871, Bro. John 
 Polk, a Methodist minister, and I had a joint ap-
 
 68 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 pointment on Island Creek, across the Tennessee 
 River. Eld. J. J. Smith, a Missionary Baptist, 
 whom I had met some time before, was at the 
 meeting, and we three ministers went to Mr. Eph- 
 raim Gross' for dinner. The Primitives to which 
 I belonged were called " Hardshells," "Iron Jack- 
 ets," "Selfish," etc. I suppose it was because of a 
 suspicion that I was as narrow in my religion as 
 my sect was thought to be, that Bro. Smith pre- 
 ferred to talk to the Methodist preacher alone. 
 
 After a private interview they returned to where 
 Esquire Gross and myself were sitting on the porch. 
 Brb. Polk said, "Bro. Cargile, a man and woman 
 are up in Tennessee with a tent, preaching, and if 
 they are invited they will come to our place and 
 preach. But if I invite them, and they come and 
 run up a big tent and the people ask, 'Who did 
 this?' the answer will be, 'John Polk,' and I can't 
 bear it alone; but if you will join me, we will 
 say, 'Come.'" I said, "Well, I don't know about 
 that. What do they preach ?" He answered, " Bro. 
 Smith has been up and heard them, and he can 
 tell you." 
 
 Bro. Smith then told me that they preached a 
 live, holy gospel, and heart purity, entire conse- 
 cration, etc. I then said, "Well, Bro. Polk, you 
 need not have your name in it; but, Bro. Smith, 
 you can tell them I say, ' Come.'" To my aston-
 
 FIRST EXPERIENCE IN THE MINISTRY. 69 
 
 ishment, in a very few days after this, I received a 
 card from a man, signing his name Hezekiah Davis, 
 telling me to prepare so many stakes of such and 
 such lengths, and to meet him with conveyance on 
 such a day. 
 
 My father took an ox team for the tent. I took 
 a pony and side-saddle for the woman, who was 
 introduced to me as " Mrs. Hastings, of Boston." 
 
 As I had to go away to my meetings that day, 
 I went with them to my father's, where they had a 
 welcome. I returned in the afternoon and found 
 preparations being made to raise the tent. Bro. 
 Davis wore a checked flannel shirt and little blue 
 quilted hat, and, with coat off and sleeves rolled 
 up, he was using a heavy sledge manfully, driving 
 stakes and fixing poles and ropes to raise the do- 
 mestic meeting-house. It was something new in 
 that country, and crowds stood by looking on. 
 As I came on to the ground I heard one man say 
 to another, "Is that the preacher?" alluding to 
 Bro. Davis. The other answered, "No, that is an 
 Irishman that Mrs. Hastings has along to wait on 
 her." I was amused, and told them that I guessed 
 he was one of the preachers. They decided that 
 they should like to hear a man preach that would 
 work that way. 
 
 The tent was up and meetings begun Saturday 
 afternoon. I felt somewhat peculiar about it. I
 
 JO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 omitted my own meeting for Sunday, which 
 grieved some of my brethren. I did not know 
 what those people were, or what they believed, but 
 it was something new to have a woman preacher, 
 and I wanted to hear. They kindly invited me to 
 take part in the meetings, but I refused, and took 
 my seat in the back of the tent. They were " wise as 
 serpents, and harmless as doves," for they preached 
 twice a day from Saturday till Wednesday without 
 alluding to the doctrines. They preached a con- 
 verting and transforming gospel. The people liked 
 it. I had been converted, and I believed "once in 
 grace," never more out, and so I did not see the 
 need of being so very particular about an exact 
 life. 
 
 Wednesday afternoon, Sr. Hastings preached 
 on Spiritualism. She showed it up in its true 
 light, as the doctrine of the devil, but she never 
 said a word about any other doctrine being its 
 foundation. When she had finished, Bro. Davis 
 rose in the desk and said, "I cannot forbear one 
 remark. Spiritualism is built on the supposition 
 that the soul of man is immortal. Not one word 
 in all God's Bible says so." 
 
 I was still in the rear of the tent, and had taken 
 no part in the meetings. I thought I stood alone 
 in the world in regard to the sleep of the dead. 
 The words were scarcely out of his mouth when
 
 FIRST EXPERIENCE IN THE MINISTRY. 71 
 
 they thrilled me like a shock of electricity. I 
 sprang to my feet involuntarily, and started for 
 the desk as fast as I could through the dense crowd. 
 As I went, I said, at the top of my voice, "Praise 
 God, another man has the truth. Brother, God 
 wants me to talk now." Bro. Davis stepped out of 
 that pulpit instantly, and as he went he said, " God 
 help you, brother." If God ever did help a poor 
 boy he helped me then. In less than fifteen min- 
 utes many were in tears. Fourteen came trembling 
 into the altar crying for mercy. 
 
 A Methodist minister, who is to-day one of my 
 bitterest persecutors, prayed a wonderful prayer. 
 He thanked God for a "Benjamin's mess." I wish 
 he had obtained it, for it would have kept him 
 sweet till now. 
 
 The news spread rapidly that " Cargile's doctrine 
 is a rotten Northern heresy." That of course was 
 a terrible stigma in our country at that time, just 
 after the close of the war. But stigma or not, my 
 joy was inexpressible. The thought that I was not 
 alone, but that there were many others of like 
 precious faith in the North, cheered my heart 
 wonderfully. I had adopted the doctrine that the 
 dead were unconscious ; but, strange as it seems 
 to me now, I still believed in the eternal torment 
 of the finally impenitent, and that I was in the 
 kingdom.
 
 J2 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 That was a grand meeting. People came from 
 a distance of thirty miles to hear the "woman 
 preacher." Dear Bro. Davis and Sr. Hastings- may 
 ever praise God for the day when his Holy Spirit 
 urged them to "go South." During their meeting 
 at our place they gave me light on the kingdom 
 and the coming of the Lord. I still clung tena- 
 ciously to the doctrine of eternal torment, and 
 asked Bro. Davis to preach on that subject for my 
 own satisfaction. He replied, "I don't feel it my 
 duty." 
 
 They left our place and went to Carpenter, to 
 begin meetings in a school-house, for the tent was 
 wet and could not be taken down, so they left it 
 to dry. 
 
 After they had gone I became restless. I said 
 to my wife, " I am going up to Carpenter and stay 
 till that man agrees to preach on the destiny of 
 the wicked." "Yes, and people will say that you 
 followed those Advents off," was her reply. I said, 
 "I don't care what people say; I want the truth, 
 and I am willing to receive it from anybody." She 
 said if I was determined to go, that she would 
 accompany me, and we could both hear them 
 preach. That pleased me wonderfully. Bro. Davis 
 came back to get the tent the same day that 
 we went. Our trains passed each other on the 
 way.
 
 FIRST EXPERIENCE IN THE MINISTRY. /3 
 
 We found Sr. Hastings alone with the meeting. 
 I helped her that night all I could. Oh, how God 
 did use that dear woman among that people. I 
 heard a very wealth)- man say, after she had 
 preached, "Gentlemen, something is going to 
 happen. This is the forerunner of it. There will 
 come a famine, pestilence, or the end of the 
 world. No weak, sickly-looking woman like that 
 could preach as she does unless there was some- 
 thing behind it." 
 
 Next morning when Bro. Davis returned I said 
 to him, "Now, my brother, I am satisfied on every- 
 thing but the destiny of the wicked, and I have 
 followed you up to hear you on that, and I mean 
 to stay till you preach on it." He bowed his head 
 awhile, as if in deep meditation, and I presume he 
 prayed, too. After several minutes he said, "Well, 
 the Lord help me." He took for a text, "What 
 shall the end be of them that obey not the gospel 
 of God?" (i Pet. 4: 17.) What an array of proof 
 texts he did produce ! 
 
 Before he was half through I began in my very 
 heart to thank God that he was not such an awful 
 tyrant as to create intelligent beings of his own 
 will, and then take a pleasure in seeing them roll 
 forever in the literal flames of an eternal fire. How 
 wonderfully my views of God were changed from 
 a terrible tyrant to that of a kind, loving and mer-
 
 74 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ciful Father. As soon as the sermon was over I 
 gave him my hand, saying, " / am an Adventist /" 
 
 And, dear reader, I love that name still. It be- 
 speaks a people looking for the Lord and depend- 
 ing wholly on that event for salvation. It was in 
 these meetings that I became better acquainted 
 with Eld. J. J. Smith, of whom I shall have occa- 
 sion to speak more in succeeding chapters. Per- 
 haps I may be able to insert a link in this chain 
 from his own pen. In after years Bro. Davis told 
 me of a conversation between Sr. Hastings and 
 himself, on the cars, as they left our section of the 
 country. She said, "How good it is that we were 
 led to go to Alabama, to lead that promising young 
 Baptist preacher out into the whole truth." This 
 is about what she said in substance as he related it 
 to me. He replied, "You are badly deceived in 
 that young, red-whiskered preacher. You will find 
 out after we are gone that he will be one of our 
 worst enemies." 
 
 I only give the substance, as I do not remember 
 his exact words. He thought because I had red 
 whiskers and a florid complexion that I must be 
 wanting in firmness and " stickability." He may 
 be right regarding my make-up in many things. 
 But in reference to God's eternal truth, no man 
 can afford to vacillate. I have an affectionate, 
 sympathetic nature, which may be more or less
 
 FIRST EXPERIENCE IN THE MINISTRY. 75 
 
 wrought upon, but when it comes to God's truth 
 I am as firm as a rock. I confess I am not brave 
 enough to shun the truth, neglect to investigate 
 impartially, or handle the word of God deceit- 
 fully, and risk the consequences of the coming 
 judgment.
 
 CHAPTER V. 
 
 FURTHER EXPERIENCES — CHURCH TRIALS — JOIN- 
 ING THE ADVENTISTS — EXCLUSION FROM THE 
 BAPTIST CHURCH. 
 
 The year 1869 was a very unfortunate one for 
 me. My wife had been sick most of the time, and 
 having to look after her and two children, I had 
 but little time to work on my farm. The land was 
 poor, anyway, but then it was a year during which 
 we had but little rain, and my crops were almost 
 an entire failure. 
 
 What a terrible trial I had ! I was in poor 
 health, and not able to hire myself out to do a 
 decent day's work. A heavy doctor's bill to pay 
 and my family to feed and clothe, made the future 
 as dark as the cloud was to King Pharaoh. I had 
 started in life resolved to pay all my debts, and 
 now the devil tried me sorely. " You would better 
 think no more about preaching, but go to work for 
 money to pay your bills and support your family." 
 
 In the early spring of 1870, the last of my past 
 year's crop was consumed, and I could not tell 
 which way to turn. I prayed over it day and
 
 FURTHER EXPERIENCES, ETC. 77 
 
 night. I knew the Lord called me to preach, and 
 now if I don't pay my bills my reputation will be 
 such that nobody will want to hear me preach. 
 Added to this was the thought of my loved ones 
 being in want. One night I wept upon my pillow, 
 and the burden of my cry was, " O Lord, open the 
 way for me to pay my debts and live, and thus save 
 the cause from reproach." 
 
 I know not how long I prayed. It was terribly 
 
 dark. I was that night staying at my father's. As 
 
 I prayed the dear Lord appeared to me in vision. 
 
 He seemed to linger just above my bed, and his 
 
 lovely face was so bright and pleasant. I have 
 
 seen him three times in vision when I was wide 
 
 awake, praying, and once in my dream while asleep. 
 
 He is the same lovely personage every time, and 
 
 T believe when he comes in the clouds of heaven I 
 
 will recognize him. This time of which I speak 
 
 he said not a word. I began to plead with him 
 
 more earnestly for an answer to my prayer. He 
 
 looked on me, and oh, how tenderly he greeted 
 
 me with the most winning smile I ever saw. How 
 
 it filled my soul with glory, and thrilled every fibre 
 
 of my being with joy unspeakable. I sprang to a 
 
 sitting posture in the bed, and with both hands 
 
 uplifted to him, I shouted aloud, "Blessed be thy 
 
 holy name forever !" He slowly disappeared from 
 
 my view, smiling all the while.
 
 78 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 What a happy night I passed in that little "upper 
 room" in the dear old brick house. I told my wife 
 next day that the Lord had assured me that I would 
 come out all right, and from that day I felt no more 
 concern about my debts. 
 
 A few weeks passed, and I went to Scottsboro, 
 Ala., at the time the Circuit Court was being held. 
 I was standing about midway of the court-room, 
 which was closely packed. Hon. David Tate was 
 Judge of the Probate Court. He is a devoted Chris- 
 tian of the Methodist Church, and I was a Baptist 
 preacher. Coming into the court-room, he pushed 
 his way to me. He touched my shoulder, causing 
 me to look at him, then nodded and walked out. 
 I followed close at his heels. When around the 
 corner of the court-house he said to me, " Don't 
 you want a job?" I replied, "Yes, I am in debt 
 and want to get into something to make money 
 honestly, so that I can pay my debts." He stood 
 a few moments and then answered, "The census 
 is to be taken this year. You could do that, could 
 you not?" I said, "Yes, I always accomplish what- 
 ever I undertake ; but I did not know it was time 
 to take it." He told me that he had it in his power 
 to recommend the enumerators for our county, and 
 felt it his duty to have me appointed one of them. 
 I thanked him and returned home. 
 
 In due time I received my commission from
 
 FURTHER EXPERIENCES, ETC. 79 
 
 headquarters, and did the work, going part of the 
 time on foot till the crops were finished. Then 
 my brother-in-law kindly loaned me his horse. 
 In three months I took the census in one-fourth 
 of the county, for which I received three hundred 
 and fifteen dollars. I had sufficient money to pay- 
 all my debts and buy family supplies for the year 
 to come. 
 
 All this I considered the Lord's work in answer 
 to prayer. We need to be well acquainted with 
 the Lord and live in the sphere provided for us, 
 and then when we knock at heaven's door, we 
 invariably find a way opened for us, — sometimes 
 in a way we had not thought of. God can always 
 be depended upon by his people. I do not won- 
 der that infidels and skeptics deride and vilify 
 such things, but the reason evidently is because 
 they are not acquainted with our precious Jesus 
 and his merciful, loving Father. 
 
 While taking the census I preached nights and 
 Sundays as the way opened. One day my father, 
 seeing that I kept on trying to preach, said to mc, 
 "John, are you going to try to preach?" He had 
 called me into his sitting-room, where we were 
 alone. I said, "Yes, father, it looks as though I 
 shall have to, for I cannot be satisfied without it." 
 He was a plain, matter-of-fact man, and always 
 spoke his mind. Looking me in the face very
 
 80 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 seriously, he said, ""Why, you never can preach." 
 I asked him, "Why not?" Imagine my feelings, 
 if you can, when he spoke very positively, saying, 
 "There are two reasons: in the first place, you've 
 not ability enough ; and, in the second, you would 
 die of consumption. Why, just think about it, 
 you can't hoe, or chop half a day without your 
 lungs bleeding frightfully." That indeed was cold 
 comfort. But, live or die, it was a settled fact 
 with me now that I must preach, and I kept on 
 trying. 
 
 One Sunday morning soon after I was ordained 
 I baptized my first candidate on short notice. 
 There were two preachers in the colored Baptist 
 Church in town. One of them aspired to be the 
 pastor, but the church elected the other, whose 
 name was Samuel Smith. The aspirant claimed 
 that Bro. Smith's baptism could not be proven to 
 have been by a Baptist, as he was baptized before 
 the war, and belonged to a church with his owner 
 in another State. To settle the matter, a com- 
 mittee of his brethren came with him and he de- 
 manded baptism at my hands, and I baptized him. 
 
 In July, 1872, I had a two days' debate with 
 Bro. Jones, of the Christian Church, on the subject 
 of the kingdom and the nature of man. As an 
 evidence of my success, I baptized six persons be- 
 fore I left, and took them into the Baptist Church,
 
 FURTHER EXPERIENCES, ETC. 8 1 
 
 although I was contending for the same views I 
 now hold. As another proof of victory on my 
 side, Bro. Allison informed me that they did not 
 consider Bro. Jones a representative man, and he 
 proposed to meet me in discussion himself. 
 
 That was my first debate, held where Shilo 
 Church now stands, on Sand Mountain, in Dekalk 
 Co., Ala. I told Bro Allison that I was not able 
 to meet him. Soon he wrote me, urging the de- 
 bate. I replied, that he had the advantage of me 
 in age, experience and education, and that I was 
 afraid to meet him. By and by he came to my 
 house and challenged me again. 
 
 I could not refuse any more. We met at Ander- 
 son, Tenn., in February, and spent four days in a 
 lively debate. He afterward sold his farm and left 
 the country, and I heard that he was preaching 
 the same things that I defended in the discus- 
 sions. I do not know that this is true, but I 
 hope it is. 
 
 I belonged to the Sequatchie Association, which 
 met at Carpenter, Ala., in 1872, and at that meeting 
 Bro. Lancaster and myself disagreed. Then I went 
 to Fairfield, Tenn., to the meeting of Elk River 
 Asssociation. There Dr. Fain, of Nashville, pro- 
 posed to tear me up and make me over again. I 
 told him if he thought he could make me any better, 
 he could pitch in when it suited him. These things
 
 82 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 were scattered among the brethren at those two 
 annual gatherings, and carried in every direction. 
 We heard that Mud Creek Association had ap- 
 pointed a committee of five to visit us at the next 
 meeting of Sequatchie Association to inquire into 
 the nature of the " Cargile heresy." 
 
 Uncle Sam Beene was Moderator of the Associa- 
 tion, and he came to my house and said that with- 
 out an investigation previously the Association 
 would be unable to answer any questions ; and now, 
 said he, "I propose that we call a special meeting 
 and invite that Mud Creek committee to be pres- 
 ent, and that you preach a sermon on every point 
 whereon we differ, and let me criticize you." I 
 said, "Then will you let me reply to your criti- 
 cism?" He replied, "Yes ; and you can have as 
 much time as you want." That pleased me won- 
 derfully. I had told my brethren at New Hope 
 and Salem Churches that trouble was coming, and 
 that they had better lay me aside and call some- 
 body else to preach for them. The first time I 
 mentioned it, they said, "We will hear you before 
 we pass judgment." After they had heard me 
 nearly six months more I spoke to them again 
 about it ; and they said, "We will consult and give 
 you an answer to-morrow." 
 
 Next morning two deacons met me at Salem and 
 said, "We have decided that you preach the truth,
 
 FURTHER EXPERIENCES, ETC. 83 
 
 and we are going to stick to you." New Hope 
 said the same in Conference. I told them the fire 
 was coming to try their souls. They said, " Let it 
 come; we will stand." I felt blessed indeed to 
 have two churches stand with me in defense of 
 truth. 
 
 The time for the trial was set for New Hope 
 Church in February, 1873. We met according to 
 arrangement. A wonderful audience was present, 
 among them about one hundred Primitive Baptists, 
 and one Dr. R. Newton, an educated Frenchman, 
 a dentist, and a Missionary Baptist preacher of 
 reputed ability. Uncle Sam Beene requested the 
 celebrated D. D. to criticise me on trial, but he 
 refused, saying, he was only there to listen. I 
 called for the charge against me, and learned that 
 I was accused of "preaching doctrines contrary to 
 Baptist usage." I said, "Brethren, I plead guilty; 
 but if you say contrary to God's Word, we are here 
 to see about it." The trial lasted three days, and, 
 as the people said, " John and Uncle Sam had it hot 
 and heavy." But I am glad to say it was all sweet 
 and lovely. At the close of the discussion I asked 
 all Baptists present who could not fellowship me in 
 the Association to rise. Only five arose, and none 
 of these were members of my churches or Associa- 
 tion. But as visitors they could cause trouble. I 
 then said, " I now declare myself no longer a Bap-
 
 84 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 tist, and when your Association meets you won't 
 have Cargile or his doctrine to bother you." 
 
 My New Hope and Salem brethren wept as 
 though their hearts were broken ; but having all 
 confidence in their firmness to make their words 
 true, I expected, of course, that our separation 
 would be of short duration. But what think you, 
 dear reader? They went back like a gopher going 
 into his hole. Only a few of them ever came over 
 to the truths that I love so well. 
 
 Bro. Hezekiah Davis was South at the time, 
 having stayed three months over his expected 
 time to be with me at the trial. The next week 
 after my trial was over, Dr. Newton began a 
 reviewal of my sermons in a series of six lectures. 
 I pleaded in vain for a division of time. But I 
 took notes and published my reply in a pamphlet 
 of thirty-six pages. I sent him three copies of it. 
 He afterward stopped over night with me, and I 
 asked him what he thought of it. He replied, 
 " Oh, well, I reckon they did not use up all the 
 type." I told him there was plenty of type left, 
 and he could crack his whip when he got ready ; 
 I only asked him to send me a copy, and he" would 
 surely hear from me again. But he never made 
 the effort. 
 
 By the assistance of Eld. I. C. Wellcome, of 
 Yarmouth, Me., I have been enabled to scatter
 
 FURTHER EXPERIENCES, ETC. 85 
 
 several thousands of the little pamphlet, which 
 I called Truth and Error Contrasted. I give it 
 with an introduction, mostly from a secular paper 
 whose editor was a Missionary Baptist. It is as 
 follows : 
 
 INTRODUCTION. 
 
 The following pages would never have been 
 written had the writer been permitted to reply to 
 the assaults made by Eld. Newton, who was pres- 
 ent at the trial for preaching heresy, and was re- 
 quested to criticise the sermons of the writer, but 
 refused to do so. And after taking notes till the 
 trial was over, then attempted to tear down the 
 truth and leave without allowing me a chance to 
 defend it. 
 
 We took notes of his sermons and requested the 
 privilege to reply, which was not granted, and for 
 the good of the cause of God's truth, which we 
 love in its purity, we offer this little work to those 
 who heard Dr. Newton, and any other searchers 
 after truth into whose hands it may fall, and not 
 to "idiots who cannot, and bigots who will not 
 think" for themselves. 
 
 The following article, clipped from the Stevenson 
 (Ala.) New Era, will give the reader some idea of 
 the trials we have undergone for the sake of God's 
 truth : 
 
 "Shortly after the war a ripple of excitement 
 blew over the religious waters in this section, caused 
 by some religious tracts circulating, which pro-
 
 86 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 claimed the speedy coming of the Saviour to earth. 
 Soon after this Adventism began to be preached. 
 A worthy Baptist minister, Rev. J. J. Smith, being 
 among its earliest advocates, obtaining thereby the 
 title of ' Prophet Smith.' The dreams of Daniel 
 and the mysteries of the Book of Revelation were 
 simplified and explained to a nicety. Tracts almost 
 innumerable, and religious papers, edited by brill- 
 iant and emphatic rhetoricians, well versed in the 
 Scriptures, were in every household ; some clearly 
 proving the Pope to be the antichrist. The inter- 
 est ebbed and flowed, sometimes almost flowing 
 out of sight or mention. 
 
 "About a year ago Rev. Hezekiah Davis came, 
 with a lady preacher, Mrs. Hattie B. Hastings, who 
 revived things wonderfully. Coming as they did, 
 with a large tent, called Bethel, in which they 
 preached and distributed tracts and papers to all, 
 black and white, they drew crowds ; and then, too, 
 they came from the mother of righteous wisdom — 
 Massachusetts, even from her most promising 
 daughter, Boston. They gave prominence to doc- 
 trines which had heretofore crept along with 
 Adventism almost concealed, as it were. These 
 doctrines were the 'non-immortality of the soul,' 
 'soul-sleeping,' and the ' non-eternity of the pun- 
 ishment of the wicked.' Despite bad weather they 
 drew crowds. After them came Rev. William 
 Sheldon, of Wisconsin, who was many heads and 
 shoulders above his predecessors. He was a 
 scholar as well as an orator, and a man of decided 
 ability. 
 
 "Recently, Rev. John A. Cargile, native Ala-
 
 FURTHER EXPERIENCES, ETC. 87 
 
 bamian, a worthy son of a worthy farmer of Jackson 
 County, became a prominent proclaimer of these 
 doctrines, having two debates with different minis- 
 ters, and finally withdrawing from the fellowship 
 of the Primitive Baptist Church. Last Saturday, 
 according to announcement, Rev. Dr. Newton, of 
 Bledsoe Co., Tenn., began at Bolivar to deliver a 
 series of lectures, critically examining these latter 
 doctrines. He spoke to crowded houses each time. 
 His effort on Sunday was forcible, vehement, and 
 sweeping, taking each proposition and driving it 
 to its ending — materialism, and withering it with 
 scriptural scorn, occasionally rounding up with 
 ridicule, rather irreverential. The crowd was more 
 than an average congregation in intelligence and 
 in the attention they gave. His lectures ended 
 Sunday night. Many are yet unshaken in their 
 new belief, and various opinions were expressed, 
 such as: 'Oh, but didn't he score 'em!' 'He's 
 too old for John.' 'Well, he tore things up con- 
 siderably.' Others : ' Now he thinks he knows it 
 all.' 'Why don't he show it from the Bible?' ' He 
 didn't move John at all.' The John referred to is 
 Rev. John A. Cargile, who wanted time divided, 
 and who will probably review his reviewer some 
 day." 
 
 The same editor in another note says : 
 "A few Sundays ago, in fact, the Sunday on 
 which Dr. Newton preached at New Hope Church, 
 near Boliver, old Father Douthitt called the church 
 together in Conference to consider the case of their 
 late pastor, Rev. John A. Cargile. Ten members 
 were present in the Conference. A Bro. Stewart
 
 88 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 moved that Bro. Cargile's withdrawal be recognized 
 by the Conference. After a speech by Father 
 Douthitt this motion was changed to a vote of 
 expulsion, and Rev. Cargile was expelled, six vot- 
 ing in favor of the motion and four declining to 
 vote. Mr. Cargile was, at the time of expulsion, 
 a member and pastor of a church near Ooltewah, 
 East Tennessee." 
 
 In consideration of these facts the author offers 
 the following review to the public, hoping thereby 
 to defend the truth and glorify God. 
 
 J. A. Cargile. 
 
 Stevenson, Ala., July 21 , i8yj. 
 
 TRUTH AND ERROR CONTRASTED. 
 
 SERMON I. 
 
 On the fourth Sabbath in February, 1873, at 
 two o'clock, P. M., and immediately after the close 
 of the investigation of the author's views by the 
 Baptist Church at New Hope, near Stevenson, Ala., 
 Eld. Newton said : 
 
 1. "We should be careful about the application of lan- 
 guage, and especially in the Bible, where the same word has 
 often different meanings. I would recommend that all Bible 
 students study some good work on the rules of language. 
 The best that I know at present is Home's Introduction to 
 the Rules of Language and Biblical Interpretation. Then we 
 shall be prepared to understand the language of the Bible."
 
 FURTHER EXPERIENCES, ETC. 89 
 
 Reply. — We would feel sad indeed could we be- 
 lieve that "words in the Bible have so many differ- 
 ent meanings," for when we approach our fellow- 
 men and ask their views on a single passage, 
 doubtless twenty men would have as many opin- 
 ions, and if words in the Bible have so many differ- 
 ent meanings, they would probably all be right, 
 each one having given one of the meanings. Then 
 why exhort God's children to "be of one mind"? 
 And what will poor men like the writer, and many 
 others do, who are unable to distinguish between a 
 right definition and a wrong one? When so many 
 men give their own opinions and differ so widely, 
 what shall we do but conclude that God's Word is 
 sealed, or else take the position that there is no 
 ambiguity in the Scriptures, that the Bible is God's 
 revealed will to man, which we are commanded to 
 search? The latter, we think, is the more reason- 
 able, from the fact that Eld. Newton, or any one 
 else, notwithstanding their having studied Home's 
 Introduction, is unable to explain what God has 
 not revealed to us. Then we take the Word as it 
 stands, except in parables and allegories. 
 
 II. Eld. Newton said, on Matt. 10: 28: 
 • " 'And fear not them which kill the body, but- are not able 
 to kill the soul.' Man may kill the body, but the spirit can- 
 not be killed, for God here declares that man is not able to 
 kill it."
 
 90 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Reply. — It may be true that man is not able to 
 kill the soul here alluded to, but let us finish the 
 verse: "But rather fear him which is able to de- 
 stroy both soul and body in hell." Since it is clear 
 that anything immortal is not susceptible of chang- 
 ing, it follows as a matter of course that it is inde- 
 structible, which cannot be true of the soul here 
 spoken of, for the emphatic declaration is to "fear 
 him which is able to destroy" it. Hence it follows 
 that if God can destroy the soul, it is not immortal. 
 And we would ask, Why confound the word soul 
 and spirit? for we know they do not mean the 
 same thing, which our Bro. Newton ought to 
 know, for he is a man of "much learning." We 
 here give the reading of the Emphatic Diaglott, a 
 word for word translation : " Be not afraid of those 
 who kill the body, but cannot destroy the [future] 
 life, but rather fear him who can utterly destroy 
 both life and body in gchenna [hell]." Thus we 
 see not a word said about the immortality of the 
 soul. 
 
 III. "The Advent friends say that the immortality of the 
 soul is not taught in the Bible ; we admit it. Neither is the 
 existence of God taught in the Bible — not one argument in 
 the whole Bible that God exists. 1 ' 
 
 Reply. — We feel thankful to hear our brother 
 admit that the immortality of the soul is not taught 
 in the Bible, which is the great reason we urge for
 
 FURTHER EXPERIENCES, ETC. 9 1 
 
 rejecting the doctrine. Now if we can prove by 
 the Bible the existence of God, will the venerable 
 D. D. still claim it is not taught there? Let us 
 see: Isa. 45: 22, "/ am God, and there is none 
 else." Also, Isa. 46 : 9, " Remember the former 
 things of old : for I am God, and there is none else ; 
 I am God, and there is none like me." See again, 
 Hos. 11:9, "For I am God, and not man." Mark 
 12: 32, "There is one God." We might add 
 many more passages plainly teaching that God 
 exists. Show us one passage in the whole Bible 
 teaching as plainly the immortality of the soul, and 
 we promise to yield the point. But we have no 
 fear of any one doing so, for we know the words 
 immortal soul, never-dying soul, disembodied soul, 
 appear in the whole Bible — not one time. 
 
 IV. "The soul is made in the image and likeness of God, 
 and on the rational soul of man God stamped his image." 
 
 Reply. — Let us see how these assertions agree 
 with God's Word: "And God said let us make 
 man in our image, after our likeness." (Gen. 1 : 
 26.) What was it God desired to make in his own 
 "image" and "likeness"? Inspiration answers, 
 The man: "And the Lord God formed man of 
 the dust of the ground!' (Gen. 2: 7.) The 
 very being God wanted to bear his image he 
 formed "of the dust of the ground" Are immor-
 
 92 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 tal souls made of dust? If so, they return to dust 
 again. Please note the contrast: Eld. Newton 
 says, "the soul of man is made in the image of 
 God," but God says he made the " /nan in his 
 own image," and that, too, "of the dust of the 
 ground." How clear ! 
 
 V. "The doctrine of immortality cannot be defaced. We 
 know that no man has it in the highest sense like God him- 
 self, but it is a part of every man's conscience that he sur- 
 vives the stroke of death. My Bro. Cargile said, on his trial 
 here, that the Egyptians first taught the immortality of the 
 soul, but he is very much mistaken. The Patriarchs first 
 taught it, and the Egyptians perverted it." 
 
 Reply. — If the immortality of the soul is a Bible 
 doctrine there is no danger of defacing it, but if it 
 is one of the "doctrines" or "commandments of 
 men" it must fall before the power of God's truth. 
 We have searched diligently for it in the Scriptures, 
 but failed to find it. Hence, we are forced to 
 conclude, it is "of men." It will never do to 
 follow conscience only so far as it leads in har- 
 mony with the Bible, for the Egyptian knew noth- 
 ing of the Bible, and his conscience led him to 
 believe " that on the dissolution of the body the 
 soul entered some other animal." {Query, Did 
 his conscience lead him correctly?) While we 
 challenge Dr. Newton to prove by one passage in 
 the Bible that the Patriarchs first taught it, we here
 
 FURTHER EXPERIENCES, ETC. 93 
 
 give a few extracts from ancient writers to prove 
 that the Egyptians did first teach the doctrine of 
 the immortality of the soul. Herodotus, who 
 flourished as a writer about five hundred years 
 before Christ, says: "The Egyptians are the first 
 of mankind who have defended the doctrine of the 
 immortality of the soul. They [the Egyptians] 
 believed that on the dissolution of the body the 
 soul entered some other animal, and in harmony 
 with that faith they regarded as sacred and objects 
 of worship, cats, dogs, rats, and crocodiles, because 
 they supposed them to be receptacles of immor- 
 tal souls. And if a house was on fire the father 
 of a family would take more pains to save a cat 
 than his wife and children." See where conscience 
 led them in the absence of divine truth upon which 
 to predicate their faith. Bunsen says : " The Egyp- 
 tians were the first who taught the immortality of 
 the soul, a fact mentioned by all Greek writers 
 from Herodotus down to Aristotle." 
 
 We think enough has been given to show that 
 the Egyptians did first teach it, and we are willing 
 to leave the candid reader to settle his faith on the 
 testimony given above. We cannot see on the 
 bare word of Eld. Newton how there can be de- 
 grees of immortality so as to enable God and man 
 to possess it in highest or lowest senses. There- 
 fore we are forced to believe Paul, who, when
 
 94 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 speaking of Christ, says, "Who only hath immor- 
 tality." (i Tim. 6: 16.) 
 
 VI. " The Advent friends will have an up-hill business to 
 prove that the dead are unconscious, and they will not ac- 
 complish much by the effort." 
 
 Reply. — If the unconscious state of the dead is 
 a Bible truth it will not be hard to establish the 
 fact. Let us see if the Bible will sustain the doc- 
 trine that "the dead know not anything": "For 
 the living know that they shall die : but the dead 
 know not anything. . . . Also their love, and their 
 hatred, and their envy, is now perished." (Eccl. 9 : 
 5,6. Also verse 10: "Whatsoever thy hand 
 findeth to do, do it with thy might." Why? 
 Answer: "For there is no work, nor device, nor 
 knowledge, nor wisdom, in the grave [sheol — 
 hades — the receptacle of the dead], whither thou 
 goest." What can be plainer than this. Solomon 
 would admonish to active duty while we live, 
 assuring us that in death nothing can be known. 
 He also says that in death "that which befalleth 
 the sons of men befalleth beasts ; as the one dieth, 
 so dieth the other ; yea, they have all one breath 
 [spirit or element of life] ; so that [in death] a 
 man hath no pre-eminence above a beast." (Eccl. 3 : 
 19.) It seems to us that, after reading such pos- 
 itive declarations of the wise man, no one should
 
 FURTHER EXPERIENCES, ETC. 95 
 
 doubt the unconscious state of the dead. But we 
 will refer the reader to a few more of the many 
 passages on this point, praying that the diligent 
 searcher for truth may investigate and come to the 
 "light," and live rejoicing in "hope of the prom- 
 ise made of God unto our fathers." (See Acts 
 26 : 6. ) Please examine closely the following 
 texts: Job 14: 10, 12; 17: 13-16; Psa. 6: 5; 
 104: 29; 115: 17, and 146: 4. If the Bible is 
 to be received as a lawful witness on this point, it 
 is no "up-hill business" to prove our position. 
 But we think that Eld. Newton, or any one else, 
 will not find it an easy matter to prove the con- 
 trary in the face of so much Bible truth. 
 
 VII. "The word hades means the unknown; we know 
 nothing about what it is, or where it is, or what it contains. 
 We have no revelation of it whatever." 
 
 Reply. — Then why make so much ado about its 
 being a place of torment? We sincerely hope our 
 venerable brother will not pervert the definition he 
 has given us of hades ; it will save him much use- 
 less "quibbling" when we come to the subject of 
 future punishment. 
 
 VIII. "Paul plainly taught the immortality of the soul, 
 and the conscious state of the dead, by his language in 2 Cor. 
 5 : 6-8, ' Therefore we are always confident, knowing that 
 whilst we are at home in the body we are absent from the 
 Lord. . . . We are confident, I say, and willing rather to be
 
 g6 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 absent from the body and present with the Lord.' It must 
 be a daring man who will openly declare the soul not immor- 
 tal after reading Paul's testimony on this point. I wonder 
 how the Advent friends would crawl around this point?" 
 
 Reply. — If Paul meant to teach the immortality 
 of the soul by these verses quoted by Eld. Newton, 
 he surely will tell us so in the context. Let us 
 carefully read him and learn whether he agrees 
 with Eld. Newton or with the "daring man" who 
 opposes him. Begin at verse i : " For we know 
 that, if our earthly house of this tabernacle were 
 dissolved, we have a building of God, an house 
 not made with hands, eternal (not eternally, as 
 some say) in the heavens." Paul, why do you 
 tell us this? Answer: "For in this we groan, 
 earnestly desiring to be clothed upon." Why, 
 Paul? Answer: "That mortality (not immor- 
 tality) might be swallowed up of life." Paul did 
 not wish to be "unclothed," lest he be found 
 naked. "Therefore we are always confident, 
 knowing that, whilst we are at home in the (mor- 
 tal) body we are absent from the Lord. (For we 
 walk by faith, not by sight.) We are confident, 
 I say, and willing rather to be absent from the 
 (mortal) body, and present with the Lord (in im- 
 mortality)." But when did Paul expect to be 
 "clothed upon" with his "house which is from 
 heaven"? For he says he did not desire to be
 
 FURTHER EXPERIENCES. ETC. 97 
 
 "unclothed." Let him answer for himself, for he 
 is capable, being expert in all the doctrines of 
 Christ. "For I am now ready to be offered, and 
 the time of my departure [death] is at hand. . . . 
 Henceforth [from the time I am offered] there is 
 laid itp for me a crown of righteousness, which the 
 Lord, the righteous judge, shall give me (not at 
 the time I am offered, but) at that day." (2 Tim. 
 4: 6-8.) "For ye are dead [subject to death] 
 and your life is hid with Christ in God. When 
 Christ, who is our life shall appear, then shall ye 
 also appear with him in glory." (Col. 3 : 3,4.) 
 Being then clothed with our house from heaven — 
 immortality. "For our conversation [citizenship] 
 is in heaven, from whence also we look for the 
 Saviour, the Lord Jesus Christ. Who shall change 
 our vile body that it may be fashioned like unto 
 his glorious body." (Phil. 3: 20, 21.) "For if 
 we believe that Jesus died and rose again, even so 
 [in like manner — in immortality] them also which 
 sleep in Jesus will God bring with him. . . . For 
 the Lord himself shall descend from heaven, . . . 
 the dead in Christ shall rise first. Then we which 
 are alive and remain shall be caught up together 
 with them in the clouds to meet the Lord in the 
 air; and so shall we ever be with the Lord." (1 
 Thess. 4: 14-17.) Then, and not till then, did 
 Paul expect to be present with the Lord. "For
 
 98 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 if the dead rise not, then is not Christ raised. . . . 
 Then they also which are fallen asleep in Christ 
 are perished. If in this life only we have hope in 
 Christ, we are of all men most miserable." ( I 
 Cor. 15: 16, 18, 19.) "But godliness is profit- 
 able unto all things, having promise of the lift- 
 that now is, and of that which is to come." ( 1 
 Tim. 4: 8.) Paul looked for his house or crown 
 of immortality, "at the last trump; for the trum- 
 pet shall sound, and the dead shall be raised in- 
 corruptible, and we shall be changed. For this 
 corruptible must put on incorrupHon, and this 
 mortal must put on immortality. So when this 
 corruptible [earthly house] shall have put on iu- 
 corruption, and this mortal shall have put on 
 immortality , then shall be brought to pass the say- 
 ing that is written, Death is swallowed up in vic- 
 tory." (1 Cor. 15: 52-54.) So we see that a 
 man has only to be "daring" enough to preach 
 an unpopular truth to show that Eld. Newton's 
 position on this point is derived from "vain phil- 
 osophy and the traditions of men, after the rudi- 
 ments of the world, and not after Christ. 
 (Col. 2: 8.) 
 
 IX. " Unless the spirit lives there can be no resurrection 
 from death.'' 
 
 Reply. — This is strange theology, indeed, to
 
 FURTHER EXPERIENCES, ETC. 99 
 
 teach that a man must continue to live in order to 
 relive. "Thou fool, that which thou sowest is not 
 quickened, except it die." (1 Cor. 15: 36.) 
 This is the way Paul met his opponents on this 
 point. We cannot see how there can be a resur- 
 rection or 7vliving without a death first. Christ 
 is "the [cause of the] resurrection and the life." 
 Isaiah says, "Thy dead men shall live." (Isa. 
 26: 19.) "Dead men," not something which 
 never did or could die ! 
 
 X. "Again we find Paul teaching that he possessed an 
 ' inner man,' which could live independent of the body, in 
 2 Cor. 12: 2, 3 : 'I knew a man in Christ above fourteen 
 years ago (whether in the body, I cannot tell, or whether out 
 of the body, I cannot tell); such a one caught up to the third 
 heaven. And I knew such a man (whether in the body or 
 out of the body, I cannot tell: God knoweth ;) how that he 
 was caught up to paradise, and heard unspeakable things, 
 which it is not lawful for a man to utter." 
 
 Reply. — Paul is so far from teaching that we 
 possess an entity which can live independent of 
 the body, that even here in this case, he says he 
 will come to visions and revelations of God. 
 (See verse I.) Paul then was in a vision, and 
 for a time was caught up to paradise. There he 
 saw things not lawful to utter. He had a view 
 of the future state of God's children "in the world 
 to come." (For paradise is on the renewed earth.
 
 IOO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Compare Rev. 2: 7, with Rev. 22: 2.) Is it 
 safe for any man to say that Paul was out of the 
 body, when he tells us himself that he does not 
 know? We believe Paul was in a trance, and 
 God showed him what was to be given to the 
 saints " at that day" (2 Tim. 4: 8.) If he was 
 out of the body, his body was still alive. Was 
 Paul two living men for a time? 
 
 XI. "We see again that Paul would impress us with the 
 sublime doctrine of immortality by his language in regard to 
 himself, in Philippians 1 : 21, 'For to me to live is Christ, 
 and to die is gain. 1 Also verses 22 and 23, ' But if I live in 
 theses//, this is the fruit of my labor: yet what I shall choose 
 I wot not. For I am in a strait betwixt two, having a desire 
 to depart, and to be with Christ; which is far better.' 1 ' 
 
 Reply. — Let us review Paul's language here, 
 and if he docs teach the immortality of the soul 
 in this passage we can certainly see it without 
 forcing an inference: "There is no doubt — there 
 can be none — that the Apostle in this sentence 
 refers to the future reward of the righteous after 
 the present life, in the immediate presence of 
 their glorified Redeemer. The highest state of 
 rapture conceivable in the hope of Christian be- 
 lievers is to be with Christ! 'Having the intense 
 desire for the returning and being with Christ.' 
 (Literal rendering of the text.) This 'expecta- 
 tion and hope' is consummated not at the period of
 
 FURTHER EXPERIENCES, ETC. IOI 
 
 death, but at the return of the Lord from heaven, 
 and at the epoch of the resurrection of the just 
 from the dead, and the translation of the mortal 
 living saints, at his coming." — Tract No. j6, West- 
 ern Series, Paul's Expectation and Hope, by O. R. 
 Fassett. " Not an exact translation from the Greek, 
 and the 'for' is strangely transposed. Literally 
 it is, ' and I am hard pressed indeed by the two 
 (whether to live or die).' An old man, alone in 
 his prison at Rome, he tells us whether to live 
 or to die he knows not which to choose, since he 
 is sure he will magnify the Lord either way. 
 (Verses 20 and 22.) It cannot be that in the 
 next breath he will contradict himself and say that 
 he does well know which he chooses — that his 
 earnest desire (Greek, epithumian — elsewhere 
 translated lust) is to die." — Bible Doctrine of the 
 Soul, by Prof. C. L. Ives, pp. 21 and 22. 
 
 We have thus far quoted from learned writers 
 on this passage to show how it has been perverted 
 by the learned (?) Dr. Newton. Paul says he is 
 "in a strait betwixt two," and if he did not know 
 which to choose, am I free to assert that he did 
 choose either to live or die, when he declares him- 
 self that he would prefer something far "better" 
 than live or die, i. e., "to be with Christ"? Paul 
 here says nothing of his soul either bodied or dis- 
 embodied, but speaks of himself — in the first per-
 
 102 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 son — as "dying, living, departing, and being with 
 Christ." So if he meant that he chose for his dis- 
 embodied soul or spirit to "be with Christ," he 
 also meant that for that same soul "to live is 
 Christ," and "to die is gain." Could it die even 
 for gain if it is immortal? Dr. Murdock renders 
 the passage thus: "For my life is the Messiah, 
 and if I die it is gain to me. But if I have fruits 
 of my labors in this life of the flesh, I know not 
 what to choose, for the two press upon me. I 
 desire to be liberated, that I may be with the Mes- 
 siah, and this would be very advantageous to me." 
 The Doctor's exegesis of this passage makes Paul 
 contradict his own language in I Thess. 4: 16, 
 17: " The Lord himself shall descend from heaven 
 . . . and the dead in Christ shall rise first: then 
 we which are alive and remain shall be caught up 
 together with them ... to meet the Lord . . . and 
 so shall we be ever with the Lord." He did not 
 expect to be with the Lord until he should meet 
 him " in the air," and he eannot meet him until he 
 comes "in the clouds." Doubtless Paul desired 
 translation. 
 
 XII. "When Stephen was being stoned to death, he 
 prayed for the Lord to receive his spirit. He expected then 
 to go to be with the Lord, for he saw heaven open," etc. 
 
 Reply — The spirit of Stephen was not Stephen ! 
 The original word here rendered spirit is often
 
 FURTHER EXPERIENCES, ETC. 103 
 
 rendered wind, air, breath, etc., etc., and Eld. 
 Newton very well knows it. It is from the He- 
 brew ruach and the Greek pneiana, and never 
 means an entity in man, but an element or prin- 
 ciple of life. The wise man says of man and the 
 brute, "they have all one breath." (Hebrew, 
 ruach — spirit.) "Who knoweth the spirit {ruach) 
 of man that goeth upward, or the spirit (ruach) of 
 the beast that goeth downward to the earth?" 
 (Eccl. 3: 19-21.) So we see at once that if the 
 spirit of Stephen was an immortal soul, the beast 
 has an immortal soul too, as really as Stephen had, 
 for the original is the same. Just see how easily 
 error cuts her own throat. Stephen commended 
 his life to the Lord. 
 
 XIII. "The angels that sinned are reserved unto judg- 
 ment (2 Peter 2 : 4), and they are reserved in chains of dark- 
 ness where their spirits are miserable — they are confined in 
 hell — hades." 
 
 Reply — There is not a hint in this passage that 
 the spirits of the fallen angels are in misery ; the 
 allusion is to the angels themselves, not their 
 spirits ! The word hell in this passage is not from 
 hades, as our brother would have us believe, but 
 it is from the Greek word tartarus, and it is found 
 nowhere else in the New Testament. Mr. Park- 
 hurst, in his Greek Lexicon, says it signifies "the 
 dark and murky atmosphere encircling our globe,"
 
 104 AUTOBIOGRAPHY OF JOHN A. OARGILE. 
 
 hence Satan, the chief of the fallen angels, is called 
 "the Prince of the power of the air." (See Eph. 
 2 : 2.) Another author says tartarus means "the 
 restricted abode of the fallen angels." We think 
 enough has been said on this passage to prove to 
 the reader that a drowning man (to save a cher- 
 ished theory) will catch at a straw. 
 
 XIV. "The rich man and Lazarus is another striking 
 proof that the dead are conscious. 'Oh,' say the Advent 
 friends, 'that is only a parable. 1 Ah! is that so? Jesus 
 does not say so. He says, 'There was a certain rich man,' 
 etc. He must be a daring man who will give the blessed 
 Son of God the lie, and say, ' No, sir ; there was not a cer- 
 tain rich man — it is only a parable.' Jesus gives us the 
 reward of each. The beggar died, and lo ! angels carry his 
 spirit to Abraham's bosom. 'The rich man also died, and 
 was buried ; and in hell he lifted up his eyes, being in tor- 
 ments.' What part of hell, or hades was he in ? Why, that 
 part where there is torment, of course.* I pity the man who 
 is bold enough to say this is not a literal fact, but only a par- 
 able. The rich man is conscious in hades, too, and Bro. 
 Cargile told us that 'there is no work, nor device, nor wis- 
 dom, nor knowledge' in hades — or the receptacle, as he 
 termed it, of the dead." 
 
 Reply. — We have no doubt but that our brother 
 will cease calling this "a literal fact" when we 
 have shown the absurdity of his position. First, 
 we will give the reader a few quotations from 
 other and more able pens on this passage. They 
 are learned men, and understand language as well,
 
 FURTHER EXPERIENCES, ETC. 105 
 
 at least, as Dr. Newton. Says Dr. Lightfoot, 
 "Whosever believes this to be not a parable but 
 a true story, let him believe, also, those little friars, 
 whose business it is to show the monuments at 
 Jerusalem to pilgrims, and point exactly to the 
 place where the rich glutton stood. Most accu- 
 rate keepers of antiquity indeed ! who, after so 
 many hundreds of years, such overthrows of Jerusa- 
 lem, such devastations and changes, can rake out 
 of the rubbish the place of so private a house, and 
 such a one, too, that never had any existence, but 
 merely in a parable." Whitby says, "This is only 
 a parable and not a history." Wakefield, a very 
 able translator, says : "To them who regard this 
 narration as a reality it must stand as an unanswer- 
 able argument for the purgatory of the papists.'' 
 We could give many more extracts from such men 
 as Theophylact, Dr. Gill, Jas. Bate, etc., for the 
 purpose of showing that they viewed it as a par- 
 able, but we will give one from Eld. M. Grant: 
 "A manuscript of the seventh century commences 
 it as follows : ' And he spake also another parable.' 
 One of the tenth century reads: 'The Lord spake 
 this parable,' " etc. They are just as reliable as our 
 King James version. We cannot forbear offering 
 another extract, since it is such valuable testimony 
 on this point. Eld. L. C. Collins, in a work on 
 Hades and Sheol, says : " If it be a simple narrative
 
 106 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 of events, as some claim, it must be literally true 
 in all its details. But this view would surround us 
 with insurmountable difficulties on every side. It 
 is located in hades. But hades is the grave — the 
 underworld — subterraneous region. Few would 
 be willing to take this literally, and confess it their 
 belief that all the dead are now detained in a con- 
 scious state, down in the grave, or under the earth. 
 Yet this is hades! It locates the wicked and the 
 righteous alongside in plain view, and in speaking 
 distance of each other! Is it literally so? So it 
 must be if this be a 'history either of what has 
 been or what may be.' As Abraham, the Rich 
 Man, and Lazarus are understood to be literally in 
 their graves, are the voices, the finger, the tongue, 
 the bosom, the water, the fire, etc., all literal? 
 Such they must be if it is a real history." We 
 next quote from Bible Doctrine of the Soul, by 
 Charles L. Ives, M. D., Professor of Theory in 
 Yale College, p. 17: "Here again, through our 
 unbiblical conception of the soul, have we been 
 misled. This is a parable introduced by the state- 
 ment, 'There was a certain rich man,' etc., precisely 
 as are its neighboring parables. Its scene is laid, 
 not in hell, but in the grave (the Greek is hades, 
 not gehcnnah) " We might quote ix om Life Be- 
 yond Death, by Wm. Sheldon, and many other 
 works of authors now living, who view it as a
 
 FURTHER EXPERIENCES, ETC. I07 
 
 parable. So we see there are many men "daring" 
 enough to give (not the Son of God the lie, as 
 Eld. Newton has charged us, but) this parable its 
 place among the many others spoken by our Sav- 
 iour. We cannot see how it can be a literal 
 history. 
 
 Now, reader, please notice Dr. Newton's theory. 
 He says the angels took the spirit of the beggar. 
 Let us see if both ends of this story can be so 
 twisted and still be made to meet and harmonize? 
 We will proceed to read the story in the light he 
 has given us: "The beggar died and lo ! angels 
 carry his spirit. The rich man died and lo ! his 
 spirit was buried." Is the grave the place for dis- 
 embodied spirits? Let it stand as God placed it: 
 "The beggar died, and was carried" (Luke 16: 
 22 ) , not the "body died and his spirit was carried." 
 The rich man's body died and his spirit was buried ! 
 This is not an unfair statement of Dr. Newton's 
 theory. If " beggar" signifies the spirit of Lazarus, 
 the "rich man" must mean the spirit of Dives. 
 This conclusion is invulnerable. The careful reader 
 will please turn back to Argument VII., and see 
 that Eld. Newton's definition of hades makes it a 
 place of which "we have no revelation," and that 
 we cannot know anything of its nature or contents. 
 And now he squarely contradicts that statement 
 by saying the rich man is in that part of hades
 
 IOS AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 where there are torments. How does he know what 
 it contains? Whether it is a place of happiness or 
 misery? What does he know about that which 
 he tells us himself is unknown? Just see how 
 error cuts off her own head and falls before the 
 mighty power of God's word, although wielded by 
 Eld. Newton, a man of "much learning," capable 
 of explaining the Bible to common people(?). 
 When we see such absurdities in the "literal fact" 
 theory, we pity the man whose mind is so befogged 
 by tradition that he cannot see clear light. But 
 the blindest people we know are those who will 
 not see. 
 
 XV. "The language of Jesus to the dying thief on the 
 cross proves clearly that the soul is conscious after its sepa- 
 ration from the body. They were both being crucified, and 
 Jesus said: 'This day thou shalt be with me in paradise.' 
 4 Oh,' say the Advent friends, ' that comma is in the wrong 
 place, it should be after the word to-day.' Let us not dispute 
 the statement. Did Jesus not understand language ? Or did 
 he get his learning from Babylon ? We should receive the 
 statement of Revelation without perverting it, and Bro. Car- 
 gile misapplied a great deal of the language of the Bible while 
 on trial here." 
 
 Reply. — We cannot see a word in the language 
 of Christ to the thief to prove, or from which even 
 to infer, that he had an immortal soul which would 
 live on after the body was crucified. Jesus spoke 
 to the thief, not to his soul. Let us first notice the
 
 FURTHER EXPERIENCES, ETC. IOQ 
 
 request of the thief: "And he said unto Jesus, 
 Lord, remember me when thou comest in (not 
 into as our translators have it, the Greek is not 
 ' eis' but V//,' — in : Bible Doctrine of the Sou/, p. 
 16) thy kingdom. And Jesus said unto him, 
 Verily I say unto thee, To-day shalt thou be with 
 me in paradise." Luke 23 : 42, 43. It would be 
 giving the thief more than he prayed for to let 
 him into paradise that day. He was doubtless 
 familiar with the teaching of Jesus, and perhaps 
 knew the Scriptures, which contain God's prom- 
 ises to David (see Psa. 89: 3, 4, 28, 29, 30, 31 ; 
 also, Psa. 132: 11, 12), that his kingdom should 
 be given to Christ "after" he shall have visited 
 "the Gentiles to take out of them a people for his 
 name." For proof compare Amos 9: II, with 
 Acts 15: 14, 17. Hence his request was, not to 
 be remembered at death, but when thou comest in 
 thy kingdom. And three days afterward Jesus 
 said: "I am not yet ascended," etc. We care 
 nothing for the comma about which we hear so 
 much, we only want the reply to harmonize with 
 the request of the thief, and all other Scripture en 
 this point. Our brother asks, "Did Jesus not un- 
 derstand language?" We reply that perhaps he 
 had never studied Home's Introduction to the use 
 of Language and Rules of Biblical Interpretation, 
 and if not, according to Dr. Newton, he did not, or,
 
 IIO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 at least, he run the risk of being charged with 
 misapplying language. We think when Jesus 
 spoke he used simple, comprehensive words, and 
 always meant exactly what he said. Punctuation 
 was never applied to written language until less 
 than three hundred years ago, and the comma was 
 not placed by inspiration at all. 
 
 Reader, you are expected to peruse these pages 
 for the light of Truth, and to this end I pray God 
 to make the contrast between Truth and Error so 
 plain that you may be able to see the brilliancy of 
 the lig-ht of Truth. 
 
 SERMON II. 
 
 At Edgefield Church, Jackson County, Ala., on 
 the second Saturday in March, 1873, Eld. Newton 
 said : 
 
 I. " Jesus, while on earth, possessed two natures, one a 
 human, the other a divine nature. Hence, when it was said, 
 4 you have crucified the Lord of Glory,' his human nature only 
 was meant, and no allusion to his divine nature, for that 
 cculd not be crucified. So the language referring to man 
 sometimes signifies body, sometimes the soul." 
 
 Reply. — In answer to our brother's first point, 
 respecting the two natures of Christ, we would 
 propound one question, i. e., Which nature was 
 called "the Lord of Glory"? Will he take the
 
 FURTHER EXPERIENCES, ETC. 1 I I 
 
 position that it was his human nature? Of course 
 not ! Then it must have been his "divine nature" 
 called "the Lord of Glory." Then the word ex- 
 pressly declares "the Lord of Glory" was crucified, 
 and not a word do we find of his consciousness be- 
 tween his crucifixion and his resurrection. But 
 admitting our brother's position in respect to the 
 two natures of our Saviour, does it not prove that 
 man is in possession of a divine nature too? If 
 so, did he get it from God ? and is it a part of 
 divinity implanted in the human body called the 
 soul? Then when God damns the soul of a sin- 
 ner he damns a part of his own divinity ! Shock- 
 ing absurdity ! 
 
 II. "Synecdoche is a figure of speech by which a part is 
 put for the whole or any other portion of a thing, as for ex- 
 ample, 'this roof shall be my protection,' referring, of course, 
 to the house. So it is when it was said to the rich man : 
 'Thou in thy lifetime receivedst thy good things,' etc. The 
 lifetime of the body is meant." 
 
 Reply. — We had hoped that he would let the 
 poor old rich man rest a little in this sermon, but it 
 seems that he must "run him through the mills" 
 again. And we notice that our venerable brother 
 has made sad work of Dives this time in regard to 
 his own theory. He says the language was ad- 
 dressed to the soul and meant the lifetime of the 
 soul's body. Then the ' rich man" means either
 
 112 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the soul or the body of the rich man. Let 
 him take either position, and then we will 
 examine his beautiful [?] theory. If it means 
 the soul, then it died, for it is plainly declared 
 that he died and was buried. So that view 
 will not suit the immortality side of the ques- 
 tion. Let us then admit that the "rich man" 
 meant the body of Dives, and that the word 
 "thou" meant his soul. Then Abraham said: 
 "Thou [soul] in thy lifetime." Had the 
 "thou" been dead, or had its lifetime ex- 
 pired? Then it cannot be immortal. Where 
 can Dr. Newton find his authority for saying 
 that the phrase "in thy lifetime" signifies 
 "in the lifetime of thy body"? We chal- 
 lenge him to produce it. He has just said 
 that we must not pervert the teachings of 
 revelation, and now he breaks that rule himself. 
 
 III. "We find plain proof of the eternal torment of 
 the wicked in Rev. 14: 11 : 'And the smoke of their tor- 
 ment ascendeth up forever and ever. 1 The Greek of this 
 passage is an age of ages, which time is long enough for 
 us to know that the sinner will be tormented for an age 
 of ages. "' 
 
 Reply. — The passage referred to does not teach 
 nor even intimate such a thing as the final punish- 
 ment of all the wicked, for ( 1 ) no one is mentioned 
 but those who "worship the beast and his image,
 
 FURTHER EXPERIENCES, ETC. I I 3 
 
 and receive his mark in their foreheads or in their 
 hands;" and (2) by carefully reading from the 
 first of the chapter we find a prophecy uttered in 
 reference to an earthly power, and the same is 
 fulfilled before we come to the end of the 19th 
 chapter. We endorse the view of Eld. Wm. 
 Sheldon ; in his work, Life and DeatJi Theology, 
 p. 39, 40, he says: "Reference is here made to a 
 visitation of temporal judgment upon the Papal 
 power in connection with the fall of Babylon from 
 her previous supremacy ' over the kings of the 
 earth.' This woman, 'Babylon,' had made herself 
 'drunk with the blood of the saints, and had long 
 boasted that she was ' queen' over the nations of 
 the earth.' But a reverse was to be witnessed in 
 her history, and her former sympathizers and sup- 
 porters were to 'hate' her and 'make her desolate 
 and naked, and shall cat her flesh, and burn her with 
 fire.' (Rev. 17: 6-16.) This being a symbolic 
 description of the consumption of the Papal power, 
 the same temporal judgments, to succeed the fall 
 of Babylon, are referred to in Rev. 18: 2—10." 
 These scenes are prior to the final punishment of 
 the wicked. 
 
 IV. "The word death is used to denote a 'death in tres- 
 passes and in sins,' and also punishment 'in the world to 
 come,' and the word destruction means severe punishment. 
 But do these passages prove annihilation P' 1
 
 114 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Reply. — Sinners are to be punished for being 
 "dead in trespasses and in sins." So this death is 
 the crime for which they will surfer, instead of be- 
 ing the penalty. While the punishment or penalty 
 is literally "the second death." (Rev. 21: 8.) It 
 is very true that "the word destruction is used 
 to denote severe punishment in the world to 
 come," for "when the Lord Jesus shall be revealed 
 from heaven" they shall be punished with ever- 
 lasting destruction." (2Thess. 1 : 9.) Eld. Newton 
 asks : " But do these passages prove annihilation ?" 
 We reply, they prove destruction as plainly as 
 language can make it without bending it. And 
 thus it harmonizes with many other scriptures, a 
 few of which we give here: "For yet a little 
 while, and the wicked shall not be; yea, thou 
 shalt diligently consider his place, and it shall not 
 be. . . . But the wicked shall be as the fat of lambs : 
 they shall consume; into smoke shall they con- 
 sume away:" (Psa. 37: 10-20.) "And turning 
 the cities of Sodom and Gomorrha into ashes con- 
 demned them with an overthrow, making them an 
 ensample unto those that after should live un- 
 godly." (2 Peter 2: 6.) "Even as Sodom and 
 Gomorrha, and the cities about them . . . are set 
 forth for an example, suffering the vengeance of 
 eternal fire." (Jude 7.) If Sodom and Gomorrha 
 were destroyed by being turned " into ashes," as
 
 FURTHER EXPERIENCES, ETC I I 5 
 
 Peter and Jude both testify, then surely the punish- 
 ment of the same nature awaits "those that after 
 should live ungodly," for those cities "are set forth 
 for an example" to all such. We challenge the 
 production of one single passage positively prov- 
 ing that God-dishonoring and heathen dogma of 
 "eternal torment." When will men cease to 
 believe and teach that which started in heathen 
 philosophy, and which dishonors a kind and 
 merciful God? 
 
 V. " The word life sometimes means life and sometimes 
 only divine approbation and pleasure. For example, in Matt. 
 7: 14: 'Because strait is the gate, and narrow is the way, 
 which leadeth unto life.' Here it signifies life itself — eternal 
 life. And again John 3 : 36; ' He that believeth on the Son 
 hath everlasting life : and he that believeth not the Son shall 
 not see life.' This passage evidently means divine approba- 
 tion and pleasure.'' 
 
 Reply. — We should be glad to know where 
 Eld. Newton, the man of "much learning," gained 
 all this knowledge about the word life. He admits 
 that in Matt. 7: 14, it means simply all it says. 
 By letting it stand as it reads his theory is not 
 injured, and consequently he is willing to "receive 
 with meekness the engrafted word." But when 
 he turns to John 3 : 36, and also to Rom. 6: 21, 
 where the same word is used, and from the same 
 original term, psnche [life], which is said to be
 
 Il6 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the "gift of God," and which is emphatically 
 denied the wicked, he is anxious to make it mean 
 "divine approbation and pleasure," without any 
 authority for his assertion. The careful reader 
 will see at once that if he admits these scriptures 
 to teach just what they say, his cherished theory of 
 the eternal torment of the wicked is gone — forever 
 gone — and the glorious light of God's truth bril- 
 liantly shines instead thereof — that is, seek "im- 
 mortality" and get "eternal life" (Rom. 2 : 7), or 
 refuse to seek it and not see eternal life, but be cast 
 into the lake of fire "which is the second death." 
 (Rev. 21 : 8.) God said life. No ambiguity 
 about it. He said what he meant, and meant just 
 exactly what he said. If he did not mean life, 
 where is the man (Eld. Newton not excepted) 
 who is able to prove that he meant only divine 
 approbation and pleasure? 
 
 VI. "The death in trespasses and in sins is very strik- 
 ingly shown by the language of Jesus in the 5th chapter of 
 John's Gospel and 25th verse : 'The hour is coming, and now 
 is, when the dead shall hear the voice of the Son of God : and 
 they that hear shall live.' This is plain that the sinner hears, 
 and being awakened, he lives ; while verse 28 brings to view 
 the resurrection. ' Marvel not at this : for the hour is com- 
 ing, in the which all that are in the graves shall hear his voice, 
 and shall come forth ; they that have done good, unto the 
 resurrection of life ; and they that have done evil, unto the 
 resurrection of damnation.' Verse 24 of the same chapter
 
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 declares that they that hear his word with faith ' is passed 
 from death unto life.' It is in the present tense. He is now 
 passed from death unto life." 
 
 Reply. — We do not believe that Jesus had refer- 
 ence to the death in trespasses and in sins in the 
 25th verse, just quoted by Brother Newton, but 
 find the statement literally verified in the raising 
 of Lazarus, who heard his voice, and came forth; 
 and then Jesus, to cause them to look to the time 
 of the resurrection for all to come forth, puts forth 
 verses 28 and 29. Lazarus and the daughter of 
 Jairus were raised then ; but understand and 
 "marvel not at this (raising the dead now), for 
 the hour is coming, in the which all that are in 
 the graves shall . . . come forth." It is the dead 
 which will hear his voice, not something that will 
 be living and which will have never been dead. 
 "Is passed from death unto life." Yes, sir; but 
 verse 28 tells us just when they come forth to 
 get it. 
 
 VII. "Jesus tells us that our fathers did eat manna in 
 the wilderness and are dead ; but he is that bread which 
 came down from heaven, whereof if a man eat he shall never 
 die, and the Advent friends say that we shall die, whether 
 we eat him or not. Paul also tells us that ' though the outer 
 man perish the inner man is renewed day by day.' Talk 
 about the inner man dying ! Matt. 10 : 28, declares it cannot 
 be killed, while the body may be.'" 
 
 Reply. — It is true that our fathers did eat
 
 I 1 8 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 manna in the wilderness and then died ; but what 
 kind of a death have they died? A literal death? 
 Certainly so. Then if we eat that bread, accord- 
 ing to Eld. Newton, we will not die a literal death. 
 Our own observation teaches us that this is very 
 absurd, for we all, the saint, the sinner, and the 
 sinless infants, die the literal first death. Then 
 what death is it they will never die, who eat of 
 that bread? "Blessed and holy is he that hath 
 part in the first resurrection : on such the second 
 death hath no power." (Rev. 20: 6.) Then 
 they will never die "the second death," while 
 those who refuse to take the bread of life will " be 
 cast into the lake of fire which is the second death." 
 But admitting, for argument's sake, that Eld. 
 Newton's interpretation is right, and that those 
 who eat of that bread never will die, what has he 
 gained on the side of natural immortality? Then 
 all who refuse to eat will die. So the soul can 
 get immortality only through Christ at last. And 
 why not have it in God's way, and at his appointed 
 time — the resurrection? (See I Cor. 15: 52-54.) 
 Our venerable brother uses "the inner man" for 
 an immortal soul, and says, though the body dies, 
 the "inner man" is renewed day*by day. We 
 reply that if the soul, or "inner man," is immor- 
 tal, it is not capable of being renewed, for Webster 
 says, "Immortality is not susceptible of a change."
 
 FURTHER^ EXPERIENCES, ETC. 119 
 
 Then how can it be renewed? He runs back 
 again to Matt. 10: 28, where he began in his 
 first sermon, and says man is not able to kill the 
 life, or soul. Our reply to it in that sermon was, 
 that God declares he " is able to destroy it," and 
 hence it cannot be immortal. So we see all these 
 fortifications falling before the power of truth. 
 
 VIII. ''The Advent friends say the kingdom is not yet set 
 up. We propose to read some scriptures proving them to be 
 in error on this point also. We will first turn and read Matt. 
 11: 12 : ' And from the clays of John the Baptist until now 
 the kingdom of heaven suffereth violence, and the violent 
 take it by force.' Could it suffer violence, or could the vio- 
 lent take it by force, if it were not then here ? I think not. 
 But let us read another. John 3:3:' Except a man be born 
 from above [or born again, as our version says], he cannot 
 see the kingdom.' Could he see anything not in existence ? 
 They claim, too, that it is, or will be, a literal, visible king- 
 dom, but the Bible says, ' The kingdom is not meat and 
 drink: but righteousness, and peace, and joy in the Holy 
 Ghost." (Rom. 14: 17.). And also, Luke 17: 21 : -'The 
 kingdom is within you." 11 
 
 Reply. — We will briefly examine the passages 
 referred to by the brother, and see if they can be 
 reconciled to his view, and still be in complete 
 harmony with other scriptures bearing on this 
 point. 1st. There is a style, or figure of speech, 
 called synecdoche, in which a part of a thing is 
 put for the whole. So it was in those days. One 
 element of the kingdom was then on the earth,
 
 120 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 and did suffer violence, and the violent did take 
 that element of the kingdom by force. The pro- 
 spective King was the one who suffered violence. 
 He was taken by force and crucified. 2d. We 
 really believe just what Jesus told Nicodemus in 
 John 3: 3: That " except a man be born again 
 he cannot see the kingdom." That is, born of the 
 Spirit, or from above ; but this takes place at the 
 resurrection, not at conversion ; conversion and 
 resurrection constitute the new birth; for "the 
 wind bloweth where it listeth, and thou hearest the 
 sound thereof, but canst not tell from whence it 
 cometh or whither it goeth ; so is every one that 
 is born of the Spirit." Not the Spirit, but those 
 born of the Spirit. Jesus was "put to death in 
 the flesh, but quickened by the Spirit." After 
 which quickening, or being made alive from the 
 dead, he came and stood in the midst of his disci- 
 ples-, the doors being shut. He could come and 
 go like the wind — make himself visible or invisi- 
 ble. "So is every one that is born of the Spirit." 
 Then we do not yet see the kingdom. 3d. It is 
 a wrong idea to conclude that "righteousness, and 
 peace, and joy in the Holy Ghost," is the king- 
 dom — they being only characteristic's of the king- 
 dom. Another scripture declares that "God is 
 love." Is that intended to teach us that love is all 
 the God with whom we have to do? Love being"
 
 FURTHER EXPERIENCES, ETC. 121 
 
 one of the characteristics of God, it is used in the 
 same sense as the passage declaring "the kingdom 
 is righteousness, and peace, and joy in the Holy 
 Ghost." 4th. Eld. Newton reads Luke 17: 21 : 
 "The kingdom of God is within you." Let us 
 read the context: "And when he (Jesus) was 
 demanded of the Pharisees when the kingdom of 
 God should appear, he answered and said unto 
 them (the Pharisees), the kingdom of God is with- 
 in you." Was it in their murderous hearts? We 
 read in the margin, "or among you," which makes 
 it clear. One element of the kingdom was among 
 them, but not as king then ; but he is destined to 
 become a king, when the Father shall have de- 
 stroyed all enemies, death being the last one to be 
 destroyed. 
 
 IX. '"There are many comings of Jesus. He says, ' Where 
 two or three are met together, there am I in themidst.' And 
 ' Lo, I am with you alway, even unto the end of the world. 1 
 The sun, moon and stars, which our Advent friends take to 
 be literal, and also omens of Jesus 1 coming, only represent 
 the princes and lesser powers of the Roman government. 
 The coming of Jesus is not visible, for in Rev. 16, we read of 
 three unclean spirits like frogs, and then ' Behold, I come 
 quickly. 1 Is he coming then in judgment? In Rev. 20, we 
 read of the first and second resurrection. One is a spiritual 
 resurrection from a death in trespasses and in sins, while the 
 other is a literal resurrection from the dead. 11 
 
 Reply. — We only read of the second coming of
 
 122 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the Lord since his first advent, and hence we can- 
 not conceive how he could come personally every 
 time two or three meet in his name. We have 
 him always present by his Spirit or influence, but 
 is the spirit of God to be understood as God him- 
 self? If so we have seven Gods ; for we read of 
 "the seven spirits of God." Elder Newton says 
 the sun, moon and stars, in Rev. 6 : 12, and under 
 the Sixth Seal, denote princes and lesser powers of 
 the Roman government. We call for his authority 
 in this construction — did God tell him that the 
 sun, moon and stars were used to represent prin- 
 ces and lesser powers of the Roman government? 
 We think not. Isaiah, Joel, Jesus, and the Revela- 
 tor, all concur in the prediction ; and the literal 
 fulfillment in the darkening of the sun and moon 
 in 1780, and the falling of the stars in 1833, came 
 at the right time to fulfill a literal prophecy. We 
 here give a few extracts to prove this to be the 
 fulfillment, quoting from The Trumpet for the 
 Watchman: 
 
 "Dark day of May 19, 1780. The sun rose 
 clear, and shone for several hours; at length the 
 sky became overcast with clouds, and by ten 
 o'clock, A. M., the darkness was such as to occa- 
 sion the farmers to leave their work in the fields 
 and retire to their dwellings ; fowls went to their 
 roosts, and before noon lights became necessary
 
 FURTHER EXPERIENCES, ETC. 1 23 
 
 to the transaction of business within doors. The 
 darkness continued through the day, and the night 
 till near morning was as unusually dark as the day." 
 — Gages' History of Rowley, Massachusetts. 
 
 "The 19th of May, 1780, was a remarkably 
 dark day ; candles were lighted in many houses ; 
 the birds were silent and disappeared ; the fowls 
 retired to rest. It was the general opinion that 
 the day of judgment was at hand." — Dwlght, in 
 Connecticut Historical Collection. 
 
 Enough on the dark day and night. We now 
 give extracts to show the falling of the stars, which 
 is the next event in consecutive order, and occurred 
 on the 13th of November, 1833. "At the cry, 
 'Look out of the window,' I sprang from a deep 
 sleep, and with wonder saw the east lighted up 
 with the dawn and meteors. The zenith, the 
 north, and the west, also showed the falling stars, 
 in the very image of one thing, and only one, I 
 ever heard of. I called to my wife to behold, and 
 while robing she exclaimed, 'See how the stars 
 fall.' I replied, 'That is the wonder,' and we felt 
 in our hearts that it was a sign of the last days, for 
 truly the 'stars of heaven fell unto the earth, even 
 as a fig-tree casteth her untimely figs when she is 
 shaken of a mighty wind.' (Rev. 6: 13.) This 
 language of the prophet has by some been received 
 as metaphorical. Yesterday it was literally ful-
 
 124 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 filled. The ancients understood by aster in Greek, 
 and stellar in Latin, the smaller lights of heaven. 
 The refinement of modern astronomy has made 
 the distinction between stars of heaven and meteors 
 of heaven. Therefore, the idea of the prophet, as 
 expressed in the original Greek, was literally ful- 
 filled. . . . Here is the exactness of the prophet; 
 the falling stars did not come as if from several 
 trees shaken, but from one. . . . And they fell not 
 as the ripe fruit falls ; but they flew, they were 
 cast like unripe fruit, which, at first, refuses to 
 leave the branch, and when under a violent pres- 
 sure it does break its hold, it flies swiftly, straight 
 off, descending, and in the multitude falling some 
 across the track of others as they are thrown to 
 the ground with more or less force, but each one 
 falls on its own side of the tree. . . . No philosopher 
 or scholar has told or recorded an event (I sup- 
 pose) like that of yesterday morning. A prophet 
 of eighteen hundred years ago foretold it exactly, 
 if we will be at the trouble of understanding stars 
 falling to mean falling stars, or, kai oi asteres ton 
 oitranon epcsan cis tun geen, in the only sense in 
 which it is possible to be literally true." Thus we 
 see that these things came to pass just as Jesus 
 said they would, and if he meant princes and 
 lesser powers of the Roman government, why did 
 he not tell us so? The three unclean spirits por-
 
 FURTHER EXPERIENCES, ETC. 12$ 
 
 trayed in Rev. 16 are just prior to the judgment, 
 for Jesus says in the succeeding verse, "Behold 
 I come as a thief." These spirits are to begin 
 their work on the eve of the great battle. We 
 think we can discern them in modern Spiritualism, 
 therefore we think the judgment is at hand. 
 
 We desire to know where the learned Doctor 
 found his authority to spiritualize the first resurrec- 
 tion and literalize the second. The language of 
 the Bible is precisely the same. If we construe 
 the first resurrection to be spiritual, upon the very 
 same hypothesis they are both spiritual. Better 
 to let God's arrangement stand and not pervert it 
 by our interpretation of Scripture. Reader, study 
 well your Bible. The first resurrection will com- 
 prise the righteous dead ; the second, "whosoever 
 was not found written in the Book of Life." 
 
 May the great God lead our beloved Bro. New- 
 ton — even in his old age — into the glorious light 
 of his truth. 
 
 Soon after my withdrawal from the church I 
 was going to my appointment across the river, 
 when a man in a field called to me and said, "I 
 want you to baptize me." I told him, "All right; 
 meet me at the river at one o'clock to-day, and, 
 by God's grace, I will put you in." As I came up 
 with him out of the water I told them that God
 
 126 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 had a use for that man. I felt it, somehow, very 
 forcibly. He has long since been a preacher of 
 the gospel. 
 
 In March I went with Bro. Davis to Ooltewah, 
 Tenn., where I joined the Second Advent Chris- 
 tian Church at Bethel. The work there had been 
 done by Bro. Davis and Sr. Hastings. I was their 
 pastor for more than eight years. The fourth 
 Sunday in March I attended the meeting at New 
 Hope, and witnessed my own expulsion, but was 
 not permitted to speak. But the dear brother 
 thought he was right, and I love him dearly. He 
 is one of my dearest friends to-day, and shall have 
 a copy of this book if he lives till it is published. 
 
 Being excluded from the church did not stop 
 me, but only set me free to go into the world and 
 proclaim this grand truth in the regions beyond as 
 far as I possibly could. The church, seeing that I 
 went on regardless of my expulsion, voted to send 
 a certain brother to me to demand my Baptist cre- 
 dentials. I heard of it, and looked for him daily 
 till just before the next church meeting, when he 
 came. He stayed all day, and after sunset asked 
 me to walk out with him. We sat on the fence 
 and talked till after dark, and he went away with- 
 out naming credentials to me. I was much 
 amused over it. I heard that he went before the 
 church and begged further time, which was granted.
 
 FURTHER EXPERIENCES, ETC. 1 27 
 
 Just before the next meeting he came again and 
 spent the day as before. About dark he again 
 asked if I would take a walk with him. We went 
 to the same fence and sat on the same rail, talking, 
 and turning, about one hour. How I pitied him. 
 He knew I had done nothing worthy of such treat- 
 ment, and it was an awful task for him to ask me 
 to give up those papers. I waited patiently. 
 Finally he said, "Well, Bro. John, have you heard 
 what a duty the church has demanded at my 
 hands?" I replied, "Why, yes, Bro. H., I knew 
 that last month when you were here." He seemed 
 surprised, and asked, "Well, what do you say?" 
 I replied, " Go and tell the church that I refused 
 to give them to you." He, of course, could do no 
 more. As he started, I told him that I would be 
 on hand and deliver the credentials myself. 
 
 Accordingly, I attended the next church meet- 
 ing, and after preaching by Bro. Jack Rogers, I 
 obtained permission to read the following letter: 
 
 ELD. CARGILE'S LETTER 
 
 To the Baptist Church demanding his Credentials, which were 
 delivered, and the letter read to them by him in person. 
 
 To the Baptist Church called New Hope: 
 
 Dear Brethren and Sisters: — I have just 
 been praying God to guide me in this letter. I 
 look over the short space of one year, and can
 
 128 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 remember many pleasant seasons we have enjoyed 
 together, all working in harmony for God's cause. 
 It is true that I have tried, by the help of God (who 
 I believe called me to the great work of preaching 
 the gospel), to preach to you truth in its purity. 
 It is also true that you, as a church, were faithfully 
 warned of coming troubles on account of the word 
 preached. And instead of rejecting the doctrine, 
 you, by your actions, encouraged me to continue 
 until the threatening clouds began to lower. 
 
 I have always loved you. You have now de- 
 manded the surrender of my Credentials, which I 
 give up without a single murmur, for if my ordina- 
 tion was ratified in heaven you cannot change 
 God's work by simply taking that paper from me. 
 I feel that God has given me authority which man 
 has no right to demand, and under which I expect, 
 through "much tribulation," to preach till mortal- 
 ity shall pass away. But, dear brethren and sisters, 
 suffer me, in love to say that you have committed 
 a gross error by excluding me after my withdrawal 
 from your sect. Old Bro. Douthitt (God bless 
 him!) committed a great error when he charged 
 me with breaking my church covenant. You, also, 
 as a church, committed the same offense when 
 you voted to favor the move. 
 
 I stand innocent of "the great transgression," 
 and I cannot believe that God will prosper you as
 
 FURTHER EXPERIENCES, ETC. 1 29 
 
 a church while you retain a false charge against 
 any brother. I request, for the good of the cause, 
 that you require Bro. Douthitt to prove that I am 
 guilty. I had expected to meet him in the Asso- 
 ciation, but will be prevented by some funerals. 
 I request that this letter be read in the Association, 
 and, for the good of the cause, that that body re- 
 quire Bro. Douthitt to prove that I am guilty of the 
 charge. I will meet Bro. Douthitt, or any brother, 
 who will try to prove that I broke the covenant. 
 
 Brethren, you cannot take my Bible ; you can- 
 not turn me out of my blessed Jesus. You may 
 fight the truth in this world, but by grace I shall 
 meet you in the judgment soon to come. God 
 grant that you may be ready to enter the kingdom 
 with me. Then we will see who is right. 
 
 Yours in the Lord, JOHN A. CARGILE. 
 
 Stevenson, Ala., July 18, 1873. 
 
 There were many tears shed when I read the 
 letter. My prediction has thus far proven true. 
 That church is more than half the time without a 
 pastor, and but very few have been added by bap- 
 tism. The curse of God rests on her and always 
 will till they retract that false charge. I have 
 noticed that the hand of God is against any chureh 
 or people who reject or fight the truth. They 
 may increase in numbers, but seldom in spiritual- 
 ity and true devotion.
 
 CHAPTER VI. 
 
 MINISTERS COMBINE TO RUIN CARGILE AND STOP 
 HIS WORK IN ARKANSAS. 
 
 The second Sunday in April, 1872, I visited the 
 brethren at Forks of Crow Creek, where I first 
 joined the Baptists. 
 
 Uncle Sam Beene was pastor of the church at 
 that place and kindly insisted that I should preach. 
 I spoke on the subject of the kingdom of Christ. 
 I endeavored to show that it was yet future, and 
 would be under the whole heavens. Bro. Beene 
 followed me, and treated me and the subject very 
 kindly. He asked one Dr. L. B. Quackenbo, a 
 Methodist minister, to pray at the close. Among 
 other things he said, "O Lord, we thank thee that 
 thou didst tell the thief that he should be with thee 
 that day in paradise. We thank thee that thou 
 hast delivered us from the power of darkness and 
 translated us into the kingdom of thy dear Son." 
 
 When he finished his prayer, or I should define 
 it more properly by saying his sermon to the 
 Lord, I knew that some of the people thought he 
 had, in that cunning way, demolished my future
 
 MINISTERS COMBINE TO RUIN CARGILE. I 3 I 
 
 kingdom theory. I rose from my knees and 
 asked permission to speak again. Bro. Beene 
 kindly granted my request. I told the people that 
 a man could preach a great deal in his prayers ; 
 that I did not see any use of telling the Lord such 
 things, for if they are true he knows it without our 
 telling him. If they are not true, we cannot 
 change the Lord's mind. I then replied to his 
 prayed criticism. 
 
 As soon as the benediction was pronounced, 
 the doctor came to me and said, " I want you to 
 go home with me to-night, for I have a crow to 
 pick with you." I told him, "All right; as I 
 have a bag to hold the feathers, I will go, sir." I 
 spent the night very pleasantly with him and his 
 kind, Christian wife. Just before retiring for the 
 night he mentioned that some other man had re- 
 fused to meet me in debate, and said he, "I will 
 meet you, sir, and discuss these questions." 
 
 His wife said in amazement, "Now look here, 
 Doctor, is that what you brought this man home 
 with you for?" He told her that he meant no 
 harm at all, but that he believed I was wrong, and 
 that he could show me my error. I told him I 
 was not prepared to argue with him. That he 
 was a man of age, and his education was superior 
 to mine, and that I could not take time from my 
 daily labor to prepare to meet him. But said I,
 
 132 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 "When I have finished my crop and have a little 
 time to read up, you may hear from me." "All 
 right," said he ; " any time when you are ready." 
 On the first day of September following I wrote 
 him that I was ready for him, and that he could 
 name the time and place for the discussion. The 
 result will be seen by reading my first letter to the 
 Crisis of Oct. 2, 1872. 
 
 INTERESTING LETTER. 
 
 Bro. Grant: — By some means the Crisis has 
 been coming to me since last November. I do 
 not know who was so kind as to order it. I intend 
 to send you the pay for it as soon as I can possibly 
 spare the money from my family. It is the most 
 welcome visitor (together with the Bible Banna-) 
 I can receive, and comes every Monday as regu- 
 larly as the day comes, and I always become im- 
 patient waiting for the week to pass and bring it 
 to me. I really love the blessed truths with which 
 its columns always abound. 
 
 Perhaps you remember hearing of a contem- 
 plated discussion on the nature of future punish- 
 ment. I accepted the challenge by letter, made 
 by the brother in person, and he replied to my 
 note of acceptance in the following rough style, 
 which I hope you will give a place in your worthy
 
 MINISTERS COMBINE TO RUIN CARGILE. 1 33 
 
 columns, together with my answer, that the breth- 
 ren may see what one in these ends of the earth 
 has to bear for the sake of Christ and his blessed 
 word. Through courtesy to my brother I will 
 withhold his name. His note is as follows : 
 
 "Anderson, Tenn., Sept. 4, 1872. 
 Rev. Jno. Cargile — Dear Sir — Your favor 
 of the 1st inst. is to hand. In answer I would say 
 that the proposition I made to debate with you,, 
 etc., was not made in seriousness, but was only a 
 little pleasantry. I cannot think of such a thing 
 now. 
 
 1. I do not think it would be productive of any 
 good. 
 
 2. I have not got the time. 
 
 3. I cannot consent to debate with you unless 
 you were better endorsed by your church and the 
 community at large. 
 
 4. I would dislik^to discuss religious topics 
 with a man who is identified with a semi-infidel 
 party at the North who deny the doctrine of the 
 immortality of the soul, and the future punishment 
 of the wicked ; who believe in free-loveism, and 
 repudiate the King James' translation of the Scrip- 
 tures, etc., etc. 
 
 For you personally I wish to entertain kind 
 and friendly feelings, but your ' damnable heresies'
 
 134 AUTOBIOGAPHY OF JOHN A. CARGILE. 
 
 (St. Paul) I hate, and will do all I can to put them 
 down. Yours," etc. 
 
 On the back of his note he says : 
 
 " I have kept a copy of this. I will not make 
 this matter public unless you desire it, or do so 
 first yourself." 
 
 I replied to the above letter as follows : 
 
 "Stevenson, Ala., Sept. 9, 1872. 
 Dearly Beloved Brother: — Your very in- 
 teresting letter of the 4th inst. is at hand, and con- 
 tents noted. In reply would say the 'pleasantry' 
 with which you say you made the challenge was 
 not a proper way to treat a serious subject, and 
 especially one in which God's truth is involved; 
 and also that ' pleasantry,' as you call it, is not a 
 very beautiful ornament for a minister of Jesus in 
 vindicating his truth. I will now reply to your 
 excuses, and number them in the order in which 
 you made them. 
 
 1. It would undoubtedly be productive of good 
 to let the people see both sides of the argument, 
 and thus find which of us is on the side of truth. 
 
 2. You should always have time to spare from 
 wordly pursuits to defend the truth, if you preach 
 it. 
 
 3. You prove plainly to me that you do not 
 understand the usages of my church. With us
 
 MINISTERS COMBINE TO RUIN CARGILE. I 35 
 
 (Baptists) every church is an independent body, 
 not under any obligations to or control of any 
 other church. If you do not think I am endorsed 
 by my churches for whom I preach you are mis- 
 taken. As to being ' endorsed by the community 
 at large,' I do not think from what I can learn that 
 either of us has anything of which to boast in that 
 line. 
 
 4. The word ' infidel' without the prefix ' semi' 
 is an assertion without any foundation whatever. 
 I am able to prove that the ' God-dishonoring 
 doctrine' of 'eternal torment' has made more infi- 
 dels than anything else. As to denying the doc- 
 trine of the immortality of the soul, thank God I 
 do deny it, and I know that I am able to establish 
 it despite all contradiction. 
 
 You are pleased — in 'pleasantry,' I suppose — to 
 call it a Northern heresy. I will just say that one 
 of my Bibles was published in London, and the 
 other by the Southern Publishing Co. of Memphis, 
 Tenn. They both contain the doctrine. If I were 
 you I would declare non-fellowship with the South 
 for selling such books. 
 
 In reference to future punishment, you again 
 prove to me that you are ignorant of the doctrines 
 I preach. I believe in a future punishment, and 
 an eternal punishment, too, but not ' eternal tor- 
 ment.' The accusation of free-loveism I declare
 
 136 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 positively to be a false charge, for I am able to 
 prove that the doctrines I preach will kill Spirit- 
 ualism, of which ' free-loveism' is a prominent 
 ingredient. 
 
 You say I repudiate the King James' Version. 
 I deny it, and I am willing to meet you on that 
 ' Authorized Version.' In the language of Mark 
 12: 24, I will say — 'Ye do err, not knowing the 
 Scriptures,' or you would never apply the phrase 
 ' damnable heresy' to my preaching. 
 
 In conclusion, let me say (though I am only 
 twenty-eight years old, and two years and a half 
 in the ministry), with all due reverence for your 
 gray locks, that I received the challenge to debate 
 as cold earnest, and I accepted it in the same spirit. 
 
 Dear brother, I have always loved you, and 
 always will, for it is a part of true religion to love 
 even those who abuse us ; and, thank the Lord, 
 there is a spirit of divine love in my bosom which 
 prompts me to love everybody ; and I am sure you 
 need have no fear of insulting me; but if I were 
 you, I do believe I would not hesitate to defend 
 my faith. (?) As to keeping this matter a secret, 
 as you say on the back of your letter, let me say 
 that I have no secrets in religious matters, and I 
 have reserved a copy of this, and expect to have 
 them both published ; but if you desire it I will 
 withhold your name.
 
 MINISTERS COMBINE TO RUIN CARGILE. I 37 
 
 Now my beloved brother (if you will let me love 
 you), let me advise you never to challenge another 
 young minister for a debate, for he might be fool 
 enough to accept it, and cause you the trouble of 
 claw- fishing. I pray God to bless you and your 
 family, whom I love, and may He enable you to 
 see and love the truth in preference to tradition. 
 I hope I am your loving brother in Christ, 
 
 John A. Cargile." 
 
 Thus it will be seen, by noticing the above let- 
 ters, that things here are assuming a very critical 
 phase — theologically. I have been struggling 
 hard for the truth for nearly three years, but God's 
 grace has been sufficient for me, for by his grace 
 I am what I am. 
 
 Dear brethren and sisters, pray for me when it 
 goes well with you. I am hopefully looking for 
 the speedy coming of my dear Jesus to save his 
 persecuted and trusting people in the kingdom 
 prepared for them "from the foundation of the 
 world." Oh, may he soon come with power and 
 great glory, and may we be prepared to enter into 
 eternal life with him. Even so, come, Lord Jesus. 
 
 BRO. Grant: — The Lord bless your efforts to 
 spread the truth by your valuable paper, and other 
 means which you are using. 
 
 J. A. Cargile.
 
 I38 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 When I received the above letter I sent it im- 
 mediately to the Doctor. Before it reached him, 
 I received his letter, as follows : 
 
 "Anderson, Tenn., Nov. 2, 1872. 
 Elder J. A. Cargile, Loving Bro. — Yours 
 of the 9th of Sept. is at hand, and I have waited 
 some time to see if you would publish those let- 
 ters before I answered your last letter to me. As 
 you have not enlightened the public by having the 
 great letter you wrote me printed, in so far as I am 
 informed, I have concluded to answer it. Should 
 you hereafter feel compelled to give it to the 
 world in print, then I may feel inclined to say a 
 few words to add a little to your great glory in my 
 feeble way. That letter of yours ought to be pub- 
 lished and even canonised by you and placed among 
 your sacred books, Diaglott, and other precious 
 records. Your high estimate of it has induced 
 you to lay aside your large stock of charity for 
 me ; your own modesty and delicacy in the matter ; 
 and caused you to carry it around the neighbor- 
 hood and show it to various persons, together with 
 the letter I wrote you, to which yours is an answer. 
 Of course a man oi your parts, having made new 
 discoveries in the Bible and learned much more of 
 Christianity than we common people ; and having 
 much charity and love (feigned) for your Bro.
 
 MINISTERS COMBINE TO RUIN CARGILE. I 39 
 
 Ouackenbo as expressed in the aforesaid letter, 
 would not misrepresent or injure him in his ab- 
 sence. Was it for your glory and preferment or 
 his discredit that you exhibited the letters? Per- 
 haps you designed both. Very well ; you are 
 welcome to all you can make of them. Of course 
 no person knew of the existence of the letters un- 
 til you showed them around. 
 
 I have other reasons which I wish to give for 
 declining to enter into a debate with you. You 
 are neither a gentleman nor a Christian, in my 
 opinion. I am sorry to have to say this to you. 
 Why do I say this ? Because I heard you tell a 
 deliberate falsehood on two ministers of another 
 Christian denomination, Brothers Pilgrim and 
 Faithful, in that you said they had tried to induce 
 you to leave the Baptist Church and join their 
 church. You said they offered to send you to 
 school and make a great man out of you (bah!) 
 if you would join them. This you said they did 
 at the house of B. O. Cowan, last summer was a 
 year ago, during their protracted meeting at Boli- 
 var. These statements you made at the house of 
 N. Hackworth in the presence of N. Hackworth, 
 Maj. O'Neal, myself and others, last spring. I be- 
 lieved it false then, now I am satisfied of it. I 
 asked Bro. Faithful and he said it was false so far 
 as he was concerned. Afterwards he told me he
 
 140 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 had consulted Bro. Pilgrim, who pronounced it 
 false in toto. He said he also asked Mr. Hack- 
 worth about it, who told him the same that I had 
 stated to him. I have other evidences of your 
 want of Christian integrity, but I forbear to mention 
 them. 
 
 Now I am truly sorry to write thus to you or 
 any one. I do not want to expose you or hurt 
 you in any way. Sorry you have gone oft" with 
 this new thing, and ruined yourself with a large 
 majority of the people. Sorry that you are so 
 fickle and wanting in integrity and firmness. You 
 say in your letter yon want to love me, etc. I say 
 Amen to that. I want to love you, and do cultivate 
 kind and Christian feelings toward you. I hope 
 you will get to the good world and that I may 
 meet you there. 
 
 You say in your letter that I have enemies, or 
 something to that effect. That is admitted. I 
 have no more friends than I need, and more 
 enemies than I want. Such is the case with min- 
 isters generally. But I will not sacrifice principle 
 for the sake of friendship. I had rather be sacri- 
 ficed myself than sacrifice my principles. 
 
 Now I close, wishing you well. If you have 
 anything farther to say, please address me at An- 
 derson, or I will meet you as a friend and talk over 
 the matter. I am satisfied you have wronged me
 
 MINISTERS COMBINE TO RUIN CARGILE. I41 
 
 and tried to injure me. You have gotten angry 
 with me without sufficient cause ; but I will over- 
 look that, and still be friendly. 
 
 Yours respectfully, L. B. Quackenbo." 
 
 I have certificates of character given by my 
 neighbors without my solicitation, and among them 
 Bro. Faithful's name is to be found, which shows 
 that he did not regard me in the light of the above 
 letter. 
 
 Having received my communication, in which 1 
 sent him some charts on prophecy as well as my 
 letter to the Crisis, he wrote me the following 
 letter : 
 
 Anderson, Tenn., Nov. 5, 1872. 
 "ELDER CARGILE: — After writing you a letter 
 on last Saturday I received your paper and other 
 documents on Monday evening, and return you 
 my compliments for the same. You will receive 
 further attention hereafter. As to the charts, all 
 about them that has any sense in it I read in other 
 works on the Prophecies years ago. I have had 
 the pleasure of reading several able authors on the 
 Prophecies, and don't think it likely that your man 
 will ever enlighten me much. As to his miserably 
 written letter, he has scratched on one of them, 
 I have underscored each word spelt wrong, that
 
 14-2 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 you may notice for yourself. Please return it to 
 him for me, with my advice that he immediately 
 start to school, and study Webster s Spelling Book 
 before he writes any more charts. For such a 
 gnmp as he is to be writing on Prophecy, as 
 you say of me in your "great" letter ; it only 
 shows his ignorance. Poor miserable danderhead, 
 he only excites my contempt and pity. 
 
 Respectfully, L. B. Quackenbo." 
 
 The reader will notice that in the above letter 
 the Reverend Doctor italicized the words " further 
 attention Jiereafter." Three years afterward he 
 gave that promised attention, as we shall see. 
 
 I replied to his two letters as follows : 
 
 "Stevenson, Ala., Nov. 6, 1872. 
 L. B. QUACKENBO, Anderson, Tenn. 
 
 Dear Brother: — I received yours of Nov. 2nd 
 and 5th this morning. In reply would say that if 
 you can be of any benefit to the public by tale- 
 bearing, and cannot find a more unworthy object 
 on which to glut your spite than your humble 
 servant, just pitch in; there is nobody scared but 
 you. In reference to the report you started, I will 
 say that the conversation took place between Bro. 
 Pilgrim and myself, at Bolivar Church. I never 
 said it was at B. O. Cowan's. I never said Bro.
 
 MINISTERS COMBINE TO RUIN CARGILE. 1 43 
 
 Faithful had anything to say in it, and I defy you 
 to prove it. I am responsible for anything I say. 
 I did say that Bro. Pilgrim told me, if I would 
 leave the Baptists and join their church they would 
 educate me and make a preacher (not a man, as 
 you say) of me. He did say it, and I do not take 
 it back. I had no intention of injuring you by 
 showing your letter, I merely wished to show you 
 that I had no secrets in religious matters ; and 
 when my friends would tell me of your big sermon 
 here on the third Sunday in August, I showed the 
 letters to prove that you would not defend it. Be- 
 fore I showed your letter or told any one, you had 
 told it at Mount Carmel, and to Uncle Joe Thomas ; 
 or at least that was the news I got from that com- 
 munity. I thought this started in defense of truth, 
 but you are trying to make a personal thing of it, 
 so far as character is concerned. Well, I don't 
 care. I am willing you should regard me as 
 neither a gentleman nor a Christian ; but I want 
 you to know that when I preach a new doctrine I 
 will defend it. In reference to sending your mes- 
 sage to Bro. Perrin, I suggest that you tell your 
 own tales and pay your own postage, and thus 
 bear your own burden. If it is any great disgrace 
 to spell incorrectly, call on me the first time you 
 pass this way and I will show you some errors in 
 your letter. Now, brother, as an humble follower
 
 144 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 of the despised Jesus, I will say that I love you as 
 a Christian, and I hope if you have any more to 
 say that you will make free to say it ; but I would 
 advise you neither to add to nor take from, and be 
 sure you can prove what you say. 
 Your loving brother in Christ, 
 
 John A. Cargile." 
 
 "P. S. — If we would not be injured by the 
 showing of our letters around the neighborhood, 
 we must not write anything in them that is calcu- 
 lated to injure us, or that we would be afraid for 
 the world to know. J. A. C." 
 
 This ended our controversy for the time being, 
 and I thought no more of it only to remember that 
 he had promised me "further attention hereafter." 
 
 In 1874 I went to the state of Arkansas. 
 (By special act of the Legislature, pronounced 
 Arkansaw.) I held meetings in the little village 
 of De View, in Woodruff County. I had pleasant 
 homes with Drs. E. O. Grigsby, G. B. Fakes, 
 John O. Raymond, H. Smith, and others. There 
 was great interest manifested in the meetings and 
 I promised to return. 
 
 In November, 1875, I received a very short 
 letter from Dr. Grigsby, saying: "There is slan- 
 der against you here, and if you don't come and 
 face it, you are not the man we took you to be."
 
 MINISTERS COMBINE TO RUIN CARGILE. 1 45 
 
 I was overwhelmed with astonishment. What 
 could it mean? Three days passed and I started 
 for Arkansas, not knowing what I had to meet or 
 who was the author of the slander. 
 
 As I passed Bass, eight miles from my home, I 
 saw Dr. L. B. Ouackenbo standing at the depot. 
 Raising my window I called to him, "Good bye, 
 Doctor ; I am off for Arkansas ; pray for me." I 
 had no idea then that he was to be the chief in the 
 battle before me. 
 
 When I arrived in De View I made my way to 
 Dr. Grigsby's house, who, when he saw me coming 
 up to his gate, called out, "Rats, to your holes." 
 I asked, "What does that mean, Doctor?" He 
 laughed and said, "There won't be a Methodist 
 preacher on the streets while you stay. There are 
 three of them here, and they have something 
 smuggled among themselves. They say you are 
 a terrible fellow, and that they have documents to 
 show you up if you ever come back ; but if you 
 stayed away they would let it die out." 
 
 After resting a few minutes we started out in 
 search of the concealed document. We found one 
 of the preachers, Dr. S. K. Longfellow, in a store 
 with more than half a dozen other men. I ap- 
 proached him very socially, extending my hand, say- 
 ing, "Good morning, Doctor; how do you do? I 
 understand, sir, that you have a document damag-
 
 146 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ing to my character." He replied, "Well, yes, I 
 have." I answered, "Well, sir, I have traveled 
 four hundred miles to see it; let me have it." He 
 drew a^aper from his breast pocket and handed it 
 to me. I had no idea what it contained or whose 
 name was attached to it ; but as T opened the 
 paper I said, "Gentlemen, I have no secrets in the 
 matter, and I will read it to you." 
 
 I wish all my readers could have looked into the 
 face of that minister, and seen his expression when 
 I said that. You see, I was about to " let the cat 
 out" which those three preachers had so long 
 smuggled as such a wonderful "cat in the bag." 
 When I began to read the document I found a lie, 
 at the start. Pausing, I said, "Doctor, have you 
 a pencil?" On seeing him take one from his 
 pocket, I continued, "Now I will tell you every lie 
 and every truth in it, and you mark them down." 
 I then read the document, which I now give entire 
 and verbatim, as follows : 
 
 "TO ALL WHOM IT MAY CONCERN. 
 
 Greeting: 
 
 This is to certify that I am acquainted with Eld. 
 John A. Cargile, of Jackson Co., Ala., who now 
 resides near the town of Stevenson in said county. 
 That Cargile has a small farm, and owns some 
 property in stocks of cattle, horses, hogs, and
 
 MINISTERS COMBINE TO RUIN CARGILE. I 47 
 
 other things usually found about farms, and able 
 to live free from want. Further ; I testify that 
 said Cargile holds an office under the radical ad- 
 ministration at Washington City (being P. M. at 
 Stevenson, Ala.), worth about $300 per annum. 
 Furthermore, said Cargile was first a secessionist 
 in the war, afterward he turned Union man and 
 was very strong in his Union sentiments and feel- 
 ings ; that he reported southern men to the Fed- 
 eral army as Bushwhackers who were not, and 
 they were arrested and imprisoned and their lives 
 endangered by these false reports. That after the 
 war he belonged to the Union League, and is now 
 a strong Radical and supports that party all he 
 can, and holds an office under Gen. Grant. That 
 he was in favor of hanging Gen. Lee, Jeff. Davis, 
 and all the Rebel Leaders, and disfranchising for- 
 ever all Rebels; and gave utterance to these senti- 
 ments publicly, in a Union meeting held soon 
 after the war in the town of Stevenson. That in 
 consequence of these things and his general bad 
 conduct, it is said that the said John A. Cargile 
 had a visit from the red men of the moon after 
 night, and barely saved himself by flight to the 
 mountains near by. Some say that he was badly 
 whipped by the Klu Klux for his bad conduct, etc. 
 I certify, furthermore, that said Cargile first joined 
 the Cumberland Presbyterian Church ; that he left
 
 148 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 that church and joined the Primitive, or Hardshell 
 Baptist Church, and was first authorized by this 
 church to preach and afterward ordained by them, 
 and was for several years a Hardshell Baptist 
 preacher. That he quit the Baptists and went 
 over to the Adventists, and that the Baptists then 
 expelled him for his faith and published him to 
 the world for his bad conduct among them. That 
 the Adventists were first introduced to this country 
 by a man and woman, both from Boston, Mass., 
 and both were preachers, and that negroes were in 
 attendance in large numbers at their meetings. 
 That one of their preachers since then came out 
 publicly in favor of negro equality, and said that 
 negroes and white people ought to sit together in 
 church, etc. I further certify that said Cargile is 
 not now recognized here as a regular minister of 
 the gospel in good standing by other denomina- 
 tions. Lastly, I am ready and willing to substan- 
 tiate these facts by other witnesses if necessary. 
 
 L. B. QUACKENBO." 
 Anderson, Franklin Co., Tenn. 
 
 When I had finished reading the above state- 
 ment, the gentlemen in the store gazed at me with 
 faces expressive of suspicion mingled with pity. I 
 then addressed the crowd : 
 
 "Gentlemen, I am a stranger among you; the
 
 MINISTERS COMBINE TO RUIN CARGILE. 1 49 
 
 man whose name I find signed to this paper is a 
 Methodist minister, a Free Mason and a physician. 
 / do not say he has lied ; but I promise you that 
 I will stay here till somebody else in my own 
 country tells you that he has. Good day, gentle- 
 men." 
 
 The Doctor said, " Oh, hold on ; that is my 
 paper." I told him: "Please, sir, I have it now." 
 Said he, both of us advancing toward the door, 
 " Let me have it, and I will give you a copy of it." 
 I replied, "Please, sir I will give you a copy of it." 
 Soon we were both provided with a copy of the 
 celebrated document, which may still be in some 
 preacher's library. But I am never ashamed of 
 any of my work as a minister of Jesus. This auto- 
 biography would be incomplete without this 
 "Clerical Scandal," as the Irish brother calls it in 
 the poem which follows at the close of this story. 
 
 Returning to Dr. Grigsby's house, I rested 
 quietly till next day, then I started on a little gray 
 mule through the rain and mud to Bro. John Ray- 
 mond's. My blue cape given me on Alton Bay 
 campground, by Bro. H. K. Choate, not only 
 sheltered me from the rain but completely covered 
 the little mule except its head and tail. 
 
 Passing a little log cabin in the swamp, my 
 mule occasionally rubbing my foot against the 
 fence to keep out of the terrible mud, and going
 
 150 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 very slowly, I heard the heavy iron fire-shovel fall 
 on the hearth, a chair tumble over on the floor, 
 and little feet running. Turning my head, I saw 
 a little boy coming to the door at break-neck 
 speed. When he got squarely in the door, he 
 stretched both hands as far as he could in oppo- 
 site directions, horizontally, and yelled at the top 
 of his voice, " Yonder' s Tardi" I was pleased to 
 see the little fellow so excited, and on my return 
 in the afternoon I called to see the child and to 
 learn why he was so interested. His mother told 
 me the story, which I relate in substance. The 
 preachers had talked and preached so much about 
 "Cargile" that the people were all interested, and 
 everybody was talking about what times there 
 would be if Cargile ever came back. Now the 
 news had spread like wildfire a few days before, 
 "Cargile is coming, sure enough." On Sunday 
 before, several children were there visiting, and 
 were all at play in the yard on the wood-pile, and 
 of course the preachers' trouble being the topic of 
 the day in the neighborhood, the children began 
 to talk about what times there would be when 
 Cargile came. The mother overheard them 
 through the little open window beside the fireplace. 
 By and by one little girl said, "Well, I wonder 
 what kind of a thing Cargile is any way." Another 
 little girl about twelve years old, said," Why, I don't
 
 MINISTERS COMBINE TO RUIN CARGILE. I 5 I 
 
 know, but I thought it was a man." Another 
 said, "No, it is not a man ; but I don't know what 
 it is." They concluded to ask the mother, and 
 the oldest girl, running to the door, said, "O 
 mamma, what is Cargile?" She explained to them 
 that it was a man, and a preacher. So when the 
 mother looked from the kitchen and saw me pass- 
 ing, she spoke to the children, saying, "Now, 
 children, you can see what Cargile is, for he is 
 passing." This caused the racket around the fire- 
 place, while it was being hastily evacuated by the 
 children who rushed to the door to see me. 
 
 On Sunday following there was a wonderful 
 crowd out to hear me. The excitement was at 
 the highest pitch. "Is Cargile a gentleman or a 
 rascal?" That was soon to be settled. At the. 
 close of the sermon I made a statement and read 
 the charges against myself, and told the people 
 that I had written for testimony and should remain 
 till it came. My friend, Dr. Grigsby, had written 
 a letter "to any lawyer or physician," in my own 
 town, and also had written to the officers of my 
 county, and had received papers giving him per- 
 fect satisfaction, before he ever wrote for me to 
 come back. He had not told me that he had such 
 certificates, and I thought I was alone in a strange 
 land and had to send home and await the move- 
 ment of the mail department to defend myself.
 
 152 AUTOBIOGAPHY OF JOHN A. CARGILE. 
 
 Taking from his pocket a large envelope, he tossed 
 it on the table where I stood, saying, "There, read 
 that." I read the following letters, which was the 
 first I knew of their existence : 
 
 Stevenson, Ala., Oct. 6, 1875. 
 
 DR. , Dear Sir: — I received a letter from 
 
 you, though now misplaced, some time ago, ask- 
 ing me for the character of John A. Cargile, a 
 minister living near here. Our postmaster, Dr. 
 Stockard (a druggist), next door to me, handed 
 your letter to me and desired me to answer it; 
 but I laid the letter by and neglected it. I do not 
 know that it is necessary for me to answer it now, 
 as I suppose you have likely received the informa- 
 tion you wished from other sources, though I 
 learned recently that some Methodist preachers 
 wrote to your country that Cargile could not get 
 a respectable congregation here, and said some 
 other things that would have a tendency to injure 
 his reputation where he is not known. I have 
 been practising medicine here for ten or twelve 
 years, and have known Mr. Cargile most of the 
 time, although I am a Missionary Baptist and have 
 been for more than thirty years, and differ with 
 Cargile on several subjects that I think are impor- 
 tant, but I must do him the justice to say that as 
 a man for integrity and honesty he is not surpassed
 
 MINISTERS COMBINE TO RUIN CARGILE. I 53 
 
 by any person in this county. As a Christian he 
 is zealous and devoted, and I think likely has not 
 an equal in this county. 
 
 Will you please inform me who that Methodist 
 preacher is that said Cargile could not get a re- 
 spectable congregation to hear him ? I have heard 
 him [Cargile] a half dozen times, or perhaps 
 more; at most of those times the house was full, 
 or nearly so, and sometimes they could not all get 
 in ; and some that differed with him were very 
 anxious to hear him, and solicited him to preach 
 again. I do not know of an untarnished Methodist 
 preacher in this upper end of Jackson County with 
 the exception of two, perhaps three, and they have 
 but little ability. I suppose I have written you 
 enough. However, anything else you wish to 
 know on the subject, if I have the knowledge to 
 impart it, I will do so with pleasure. 
 
 Respectfully, J. S. BANKSON, M. D. 
 
 Dr. Grigsby then wrote a letter in reply to this 
 last one, and also requested further proof of my 
 good reputation. He says: 
 
 De View, Ark., Oct. n, 1875. 
 Dr. J. S. BANKSON, Stevenson, Ala. 
 
 My Dear Sir: — Your letter of the sixth inst. 
 to hand and the contents noted. I was glad, truly 
 glad, to hear from you. I am solicitious to have
 
 154 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 you write me an answer to the following questions, 
 and to have others outside of the Adventist faith 
 sign it, and put opposite their names their religious 
 belief: Does John A. Cargile challenge every 
 preacher in reach of him for a debate, or does he 
 not? Has he grown rich since the war by preach- 
 ing? Was he a traitor to the South during the 
 late war, and thereby cause many to leave their 
 homes, by reports to the Federals, to save their 
 lives? These are questions I desire to have an- 
 swered by you and several others. Mr. Cargile 
 was here last fall at my house. I received and 
 treated him as a Christian gentleman. I so believe 
 he is, and if he is not, I am mistaken. I wish to 
 know if he ever did anything during or since the 
 war to the injury of any citizen of Jackson County, 
 Ala. 
 
 A letter has been written here, to some person 
 unknown to me, as is also its author, in which Mr. 
 Cargile is painted in very black colors. The par- 
 ties having it, refuse to make known the author, 
 but say that if ever Mr. Cargile returns here it 
 will be brought against him. Many of us here 
 formed a good opinion of Mr. Cargile, and do not 
 wish him to receive the slanderous stab unaware 
 (if it be slander). I write this at the request of 
 many as well as my own wishes. I hope you will 
 not delay in this longer than necessary. As to
 
 MINISTERS COMBINE TO RUIN CARGILE. I 55 
 
 my position, I refer you to any public officer in 
 this county. I hope to hear from you soon, and 
 that you will say whether I can use your com- 
 munication as I think best or not. 
 Yours respectfully, 
 
 E. O. Grigsby. 
 
 P. S. — Your letter of the 6th has been solicited 
 for publication. What shall I do? 
 
 Stevenson, Ala., Oct. 22, 1875. 
 Dr. : — I have endeavored to have your ques- 
 tions answered. I did not go out of town to find names 
 to the following statement, except Mr. Brewer and 
 Anderson; they were here yesterday. All that I 
 presented this to, who had known him fifteen years, 
 subscribed their names. Mr. Thornton does not 
 belong to any church [he now, 1891, belongs to the 
 Christian Church — J. A. c], his people are Baptists. 
 Mr. Brewer is a Methodist, or inclines that way. 
 Mr. Washington does not belong to any church. 
 F. M. McMahan does not belong to any church, 
 I do not know which way he is inclined. These 
 are our most prominent men here that have been 
 acquainted with Mr. Cargile so long. I do not 
 know how many names I could get on the paper, 
 but I think this is sufficient. 
 
 Respectfully yours, 
 
 J. S. Bankson, M. D.
 
 156 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Stevenson, Ala., Oct. 21, 1875. 
 We the undersigned, have known John A. Car- 
 gile for fifteen years or more ; have not known 
 him to do anything to the injury of any person 
 during or since the war. In relation to his chal- 
 lenging every preacher in reach of him, we un- 
 derstand that he offered to debate the religious 
 questions that he and others differed on after they 
 had been proclaimed by him to be Scripture and 
 then was assailed by others behind his back. The 
 questions we have heard of are the immortality of 
 the soul and the Kingdom of God. He has not 
 become rich by preaching ; he is a poor man with 
 a wife and five children. He does not take part, 
 or much part, in politics. 
 
 Names. (Signed.) 
 
 T. E. McMahan, a merchant, belongs to M. E. 
 Church, South; Geo. W. Thornton, merchant at 
 Stevenson; L. H. Brewer, formerly Circuit Court 
 Clerk ; Wm. Washington, merchant at Stevenson ; 
 F. M. McMahan, merchant at Stevenson ; T. T. 
 Foster, tax assessor, Jackson Co.; W. M. Cowan, 
 Agt. N. and C. R. R., Stevenson; J. F. Martin, 
 Agt. M. and C. R. R., Stevenson; John F. Ander- 
 son, prominent man in Franklin Co., Tenn. ; W. J. 
 McMahan, merchant in Stevenson.
 
 MINISTERS COMBINE TO RUIN CARGILE. I 57 
 
 "Stevenson, Ala., Oct. 25, 1875. 
 To all whom it may concern: — This is to certify, 
 that I have known Rev. John A. Cargile from his 
 boyhood, and though at one time differing polit- 
 ically, and always differing religiously, I take 
 pleasure in stating, "that so far as his character as 
 a man and Christian is concerned, his conduct, 
 deportment, daily walk and devotion to the cause 
 of Christianity, is unimpeached." 
 
 To the incredulous, if any, so far as my charac- 
 ter is concerned, I cheerfully refer them to any 
 public officer of my county. 
 
 L. H. Brewer, 
 Member M. E. Church. 
 
 Mr. Brewer now lives in Commanche, Texas, 
 
 where he has been Probate Judge for a succession 
 
 of terms. 
 
 State of Alabama, ) Probate Court 
 Jackson Co. \ said County. 
 
 I, Nelson Kyle, Judge of the Probate Court for 
 said county and State, hereby certify that T. E. 
 McMahan, J. S. Bankson, T. T. Foster, W. J. 
 McMahan, F. M. McMahan, William Washington, 
 J. F. Martin, G. W. Thornton, John F. Anderson, 
 W. M. Cowan and L. H. Brewer, are all citizens of 
 this county except J. F. Anderson, and are re- 
 sponsible, and any statement they or either of
 
 158 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 them would make would be entitled to credit. 
 And I furthermore certify that they are all Demo- 
 crats of the straightest sort, and most of them are 
 members of the Baptist and M. E. Churches, South ; 
 and furthermore, that none of them belong to the 
 same faith and order as Rev. John A. Cargile ; 
 and I further certify that John A. Cargile is a min- 
 ister of the gospel of the highest respectability, 
 and there are no charges of any kind against him 
 in this county, and this is the county of his youth 
 and manhood. 
 
 Given under my hand, this 13th of Nov., 1875. 
 Nelson Kyle, Judge P. C. 
 
 All these parties, save three, were in the Con- 
 federate army. T. T. Foster was Tax Assessor; 
 he lost his leg in the war, and I voted for him, 
 which shows that I was favorable to ex-Confed- 
 erate soldiers. We have always been the best of 
 friends. 
 
 De View, Ark., Oct. 1 1, 1875. 
 To the Sheriff, Jackson Co., Ala. 
 
 SlR: — You will confer a favor on me, and also 
 on many others living here, if you will inform me 
 as soon as practicable what the social and general 
 reputation of Mr. John A. Cargile is. Is he a 
 man of truth and honor, or is he not? Did he
 
 MINISTERS COMBINE TO RUIN CARGILE. 1 59 
 
 report to the Federals, during the late war, upon 
 citizens of that county, which report forced many 
 to leave their homes to save their lives, or did he 
 not? Is he, or is he not regarded as a Christian 
 gentleman by the citizens generally in your 
 county? Was he a poor man when the war ended, 
 and is he a rich man now? What is his pecuniary 
 worth? Do any among you think he is preaching 
 the Advent doctrine merely to make money out 
 of it? Has he grown rich by so preaching? Is 
 he a man of good reputation or not? Has he any 
 cause to be afraid to remain at home, this fear to 
 be caused by any crime he committed before, 
 during or since our late war? How is he regarded 
 by the preachers generally, and also by the mem- 
 bers of the different denominations? You, sir, as 
 the sheriff of Jackson Co., have a right and ought 
 to know the general character of any man in it. 
 I ask these questions from pure motives to my- 
 self and to Mr. Cargile, and I hope you will not 
 hesitate to answer at once, let it be for or against 
 Mr. Cargile. He has been by some unknown man 
 in your county assailed here, and I entertained 
 him at my house during a short visit he made here 
 last fall. I wish to know if he be a wolf in lamb's 
 clothing, or is he true as per profession. By let- 
 ting me hear from you soon, you will greatly oblige, 
 Yours respectfully, E. O. Grigsby, M. D.
 
 l6o AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 P. S. — This is a matter of importance. Please 
 preserve this letter, as it may be called for. 
 
 Yours, etc., E. o. G. 
 
 The following was received by E. O. Grigsby in 
 reply. 
 
 Scottsboro, Alabama, Oct. 24, 1875. 
 Mr. E. O. Grigsby, Dear Sir: — I received your 
 communication and contents noted. In answer to 
 your letter of enquiry I take pleasure in answering, I 
 have known him (Mr. John A. Cargile) from his 
 infancy to the present time, and I must add, too, that 
 we were raised half a mile from each other ; and 
 I believe I taught him his alphabet, and to spell and 
 read. I consider him a man of truth and honor. 
 
 Ans. 2. — If he reported to the Yankees, or was 
 a common informer, I do not know it to be so. 
 
 Ans. J. — He is regarded by his neighbors as a 
 Christian gentleman. 
 
 Aus.j.. — He was a poor man at the commencement 
 of the war and he is now a man of limited means. 
 
 Ans. 5. — I have never heard any of the citizens 
 say they believed he was preaching the Adventist 
 doctrine with a view of making money, but only 
 from pure motives. It is very hard to look into 
 the intentions of men. If he has grown rich by 
 preaching, there is not a great deal visible.
 
 MINISTERS COMBINE TO RUIN CARGILE. l6l 
 
 Ans. 6. — He has made considerable reputation 
 for a young man, or for a man of his age. 
 
 Ans. J. — If there is any cause for him to fear 
 to remain at home for anything that he did during 
 or since the close of the late war, I am not apprised 
 of it. 
 
 Ans. 8. — He is regarded as a man of ability for 
 his age and experience, both by the church mem- 
 bers generally and the ministers of the different 
 denominations. Although the other denomina- 
 tions do not subscribe to his doctrine, they look 
 upon it as something new ; and, in fact, it is of 
 recent birth in this section of the country. Yet 
 some are adopting his teaching as the plainest and 
 safest way to salvation. 
 
 Sir, I have tried to answer your questions with 
 as much accuracy as I could with truth and justice 
 both to myself and Mr. Cargile, and as to his 
 political creed, he might well be denominated a 
 conservative man. Voting for his native-born folks 
 for State and county offices and for national or 
 federal offices, I believe he has supported this 
 present administration. Well, as to his parentage, 
 he is of a good family, high-minded and respected 
 in the community in which they live. Hoping this 
 will be satisfactory, I remain, 
 
 Yours fraternally, S. H. McMahan.
 
 1 62 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Mr. McMahan, I believe, had been a lieutenant 
 in the Confederate army. When I had finished 
 reading the above letters, the people began to see 
 that there was something wrong somewhere else, 
 and that Cargile had some friends at home. I was 
 glad that these letters had been obtained without my 
 knowledge. I had written for other testimony, and 
 now I wrote the author of the charges as follows : 
 
 De View, Ark., Nov. 20, 1875. 
 
 My Dear Bro. Quackenbo, Anderson, 
 Tenn. : — I find here a certificate over your name 
 setting forth certain charges against me, or my 
 character as a Christian, all of which you bind your- 
 self to substantiate. I hereby notify you that I will 
 wait here three weeks for you to come and do so. 
 
 I have found certificates here from your own 
 brethren which have been sent from Jackson 
 County, Ala., giving the lie to what you say, and 
 I demand of you to conre immediately and make 
 good those charges or, like a Christian gentleman, 
 acknowledge you have lied. I am sorry, Bro. 
 Quackenbo, that you have such a heart, for "out 
 of the abundance of the heart the mouth speak- 
 cth" (Jesus). My brother, don't fail tc be here 
 by Wednesday before the first Sunday in December 
 with your proof, if you have it. May God bless you. 
 Yours, etc., John A. Cargile.
 
 CHAPTER VII. 
 
 THE CLERICAL SCANDAL — CONTINUED. 
 
 In due time I received the following letters and 
 certificate from the community where my assailant 
 practiced medicine for several years. 
 
 Catchings, Ten 
 Franklin Co 
 
 ™>J Nov. 29, 1875- 
 
 We, the undersigned, citizens of this vicinity, 
 certify that Elder John A. Cargile, living at Steven- 
 son, Ala., fifteen miles from this place, is regarded 
 by the people in this neighborhood as a truthful, 
 honorable and Christian gentleman, and respected 
 by all as a minister of the gospel. We also certify 
 that Dr. L. B. Ouackenbo moved to this county from 
 Arkansas some four or five years after the war, 
 and consequently could have known nothing as to 
 Cargile before or during the war, of his own know- 
 ledge. As to his (Cargile) reporting Southern 
 men as bushwhackers and such like, we never heard 
 of it till we saw it in Dr. Ouackenbo's letter to the 
 people in Arkansas. We never heard of him 
 (Cargile) being guilty of any bad conduct during
 
 1 64 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 his whole life, and the most of us have known him 
 from our infancy. It is true that he is Postmaster 
 at Stevenson, Ala., on a salary of about $200 
 per annum ; but we don't regard that or his Union 
 sentiments as a crime. 
 (Signed.) 
 J. C. Shirley, P. M., Catchings, Term.; Nathan 
 Bolton, Agt. N. C. and St. L. R. R. ; A. G. Bled- 
 soe, Silas Shavers, John W. Kirby, Larkin Willis, 
 Thomas Bullard, Patrick Barnett, R. R. section 
 foreman ; S. B. Prince, John Stewart, Wm. Linch, 
 F. T. Gibson, R. R. section foreman ; R. H. Dixon, 
 M. D., and Minister M. E. church, South; J. F. 
 Brazelton, Merchant; Wm. Pellain. 
 
 State of Tennessee, 
 Franklin Co. 
 
 I, J. G. Brazelton, one of the acting Justices of 
 
 the Peace for this county of Franklin, do certify 
 
 that the names signed to the above certificate are 
 
 gentlemen of high standing in our community, and 
 
 what they say is regarded as true. I also endorse 
 
 what they have said as to Cargile and O . 
 
 (Signed.) 
 
 J. G. Brazelton, 
 
 Justice of the Peace. 
 
 COUSIN "JOHN: — I send the certificate as re- 
 quested. I had it in a different shape, but Lark
 
 THE CLERICAL SCANDAL. 1 65 
 
 came up and made me change it. I hope it is 
 O. K. They all say that they wish they could do 
 more for you. John, I want you to put this thing 
 through. Sue him for slander. I will stick to 
 you, and so will the whole Creek. We all regard 
 Dr. Quackenbo as a mischief-making liar. I will 
 say so on oath, and can prove it by all my neigh- 
 bors. If I can do anything more I am ready to do 
 so. Your cousin, J. C. Shirley. 
 
 Catchings, Tenn., Dec. 7, 1875. 
 DEAR BRO. CargilE: — Please say to the peo- 
 ple of De View, Ark., that I have just read a copy 
 of Dr. Quackenbo's letter to them about you, and 
 that I hereby certify that the charges he brings 
 against you are false. I have known you ever 
 since you were a little boy, and never heard of any 
 such things against you before. I never heard of 
 your being guilty of any bad conduct while you 
 were a member and preacher of our church. 
 Your Bro., William Furgerson", 
 
 Minister of the Baptist Church. 
 
 The next Sunday I read the above letters to 
 the people, which seemed to satisfy everybody, 
 even the preachers themselves, as will be seen by 
 the following letter. The Bro. Leggery mentioned 
 in it was the preacher who advised me to write for
 
 1 66 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the above statement, and who first wrote to Ala- 
 bama, to Bro. Winslow, for my standing. He 
 turned the letter over to Dr. Quackenbo to answer. 
 
 De View, Ark., Dec. i, 1875. 
 Rev. L. B. Quackenbo, Dear Bro.: — Bro. 
 Leggery has gone to Conference, and requested 
 me to open all letters to him from you during his 
 absence. Your letters dated 20th and 25th last 
 month have both been received, and as I am 
 equally interested with Bro. Leggery in the Car- 
 gile matter, I must say that I am disappointed, 
 sadly so, at not receiving the long promised evi- 
 dence. We have been looking, vainly looking, 
 for the long-promised document to sustain the 
 charges you made against Cargile. Feeling certain 
 that you would make good the statement you 
 made against him according to promise, we have 
 promised the evidence. Cargile said he would wait 
 two weeks for the proof; his time will be out in a 
 few days ; he leaves on Monday next. Now 
 where are we standing in the light of an intelligent 
 people? He has with him several certificates 
 commending him as a Christian minister, a pious, 
 good man. I do not recollect their names, but 
 one is from the Probate judge of his county, and 
 several from Methodists of a similar kind. He 
 has read publicly these certificates, also a copy of
 
 THE CLERICAL SCANDAL. 1 67 
 
 a letter he says he sent to you "asking you to 
 come forward and make good the charges or 
 acknowledge, like a Christian gentleman, that you 
 have lied." This he read before a large audience. 
 I am a Methodist minister of the gospel, and feel 
 a deep interest in this matter. I believe he has 
 generally satisfied the people here that he is a 
 persecuted man. After he denied the charges 
 you made against him, if your promised proof had 
 come the matter would have been forever settled. 
 And it does seem to me, my brother, if these 
 things of which you accuse him had been so public, 
 it would be an easy matter to prove them. I can 
 see no good resulting by publishing him as you 
 speak of; the proper proof of verification is what 
 we need, is what we ask, and when you get this I 
 will be much pleased to hear from you. 
 
 Yours in Christ, S. K. Longfellow. 
 
 At my last meeting in De View the people gave 
 me quite a donation in money which had been 
 quietly collected by Dr. J. for me. It was sufficient 
 to defray the expense of my fare both ways and 
 pay me well for all the time I had lost in the 
 matter. 
 
 On returning home I met Bro. Winslow on the 
 street and was glad to see him. He did not seem 
 at all pleased at meeting me, and remarked, "Bro.
 
 1 68 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Cargile, I am very much surprised that you should 
 meet me in so friendly a manner after writing about 
 me as you have." I told him I had not mentioned 
 his name, when he replied, "Don't you deny it, 
 sir, for I have it in black and white in your own 
 handwriting." I answered, "Oh! well, that will 
 tell the tale." He drew out a sheet of note paper 
 and as he opened it I said, "That is Dr. Quack- 
 enbo's handwriting not mine." "Well," said he, 
 "it has your name to it, any way." 
 
 The Doctor had copied my letter to himself ver 
 batim till he came to the sentence, " Giving the lie 
 to what you say." He had forged the name of 
 Bro. Winslow by making it read as follows, "Giv- 
 ing the lie to what you and Winslow have said." 
 This he had sent to Bro. Winslow as my letter. I 
 said, "Now, see here, Bro. Winslow, here is a copy 
 of my letter to Dr. Quackenbo, and it is written on 
 the same kind of paper, too. I tore both leaves from 
 an old account-book, and sent one to him and 
 kept a copy on the other. Don't you see they are 
 not the same handwriting?" He looked angry and 
 sai J, " He says you wrote it, and I believe it." 
 
 I replied very kindly, "The train will be here in 
 about ten minutes; let us go to his house and see 
 him." He said, "No, I don't care to go." I told 
 him if he would go I would pay his car fare. He 
 positively refused to go. I then told him, "If you
 
 THE CLERICAL SCANDAL. 1 69 
 
 won't go, by the grace of God I will." I boarded 
 the train and arrived at Anderson, Tenn., just after 
 dark, and sent a note up to Dr. Quackenbo's 
 house, kindly asking him to come down to the 
 depot for an interview. He refused to come. I 
 then invited two young men, Wm. R. Willis and 
 Wm. B. McQuiddy, to accompany me, and went 
 to his house. 
 
 We looked through the window and saw him 
 seated in the family circle. When we rapped it 
 was quite a little while before the door opened. 
 When we entered the house the Doctor was miss- 
 ing. We were seated and talked with his wife and 
 children. By and by he came from a back room. 
 I rose quickly and said, "Well, Bro. Ouackenbo, 
 I am glad to see you." As we joined hands he 
 said, with visible emotion, "Now, look here, Car- 
 gile, I want us to have a friendly talk here to- 
 night." I asked him, "Why, Bro. Quackenbo, 
 what do you mean? I propose to be a Christian, 
 and such do not indulge in any other kind of talk. 
 You did write that letter to Arkansas, did you?" 
 He answered, "Yes; Bro. Leggery wrote me that 
 you were coming back to Arkansas with a tent, 
 and if you should you would sweep the country; 
 and that he was determined to kill out your doc- 
 trine, and asked me to get up a document against 
 you. I wrote that thing and sent it off, and two
 
 I JO AUTOBIOGRAPHY OF JOAN A. CARGILE. 
 
 days after I would have given the world if I could 
 only have had it back. I wrote them not to show- 
 it to you, and I think they treated me with great 
 injustice when they let you see it." "Well," said 
 I, "they did me no injustice; in fact, they had to 
 show it to me." 
 
 From my notes written about that time I copy 
 the following: "This Bro. Leggerty kept his con- 
 duct in this matter so dark that even some of his 
 own brethren did not surmise that he had done 
 anything towards it. How beautifully is Micah 7 : 
 3, fulfilled here, 'The great man he uttereth his 
 mischievous desire ; so they wrap it up.' How 
 completely he did 'wrap it up,' and some of that 
 work will very likely not be unwrapped till God 
 reveals every secret thing at the judgment." 
 
 I asked the Doctor, "Did you forge Bro. Wins- 
 low's name to my letter?" He said, "Yes." I 
 asked, "What did you do that for?" He replied, 
 "Oh! just to give him a little trouble, too; he is 
 too ficety any way." He confessed that the 
 charges he* had sent to Arkansas against me were 
 false. He gave me the letter from Dr. S. K. 
 Longfellow which I have given in this chapter. 
 Handing him a sheet of blank paper, I said, 
 "Now I want that in black and white." He hesi- 
 tated and asked, "What?" I replied, "Just what 
 vou have confessed to me." He hesitated a^ain
 
 THE CLERICAL SCANDAL. 171 
 
 and said, " I don't know about that." I told him, 
 "I do; if you don't give it to me in writing you 
 can prepare yourself for a suit for slander and 
 forgery." He asked me to let him think over 
 it till to-morrow. I asked him, "Will you send it 
 to-morrow?" His wife said, "Yes, Bro. Cargile, 
 I will see that he sends it to-morrow evening on 
 the four o'clock train." That being agreed upon, 
 I said, "Now, Bro. Quackenbo, I want to pray 
 with you." He did not speak, but we bowed side 
 by side and I prayed. As we rose to our feet I 
 took him by the hand to say farewell, when he 
 said, "Now, Cargile, the tomahawk is buried, isn't 
 it?" I said, "No, sir." He asked, "What will it 
 take to bury it?" I told him, "When you send 
 that written confession it will be, and not before." 
 He told me again, "I will send it to-morrow." 
 I asked him, "Then won't you come down to 
 Stevenson and let us preach together like brethren, 
 and show to the world that religion is love?" 
 He dropped my hand quickly and, turning his 
 head abruptly to one side, said, in a very gruff 
 voice, "No, sir! I'll not promise to do that." 
 
 I went home that night, which was December 
 15, 1875, and waited several days for the promised 
 confession, but all in vain. Finally, I wrote him 
 as follows :
 
 172 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Stevenson, Ala., Dec. 23, 1875. 
 DEAR Bro. Quackenbo: — I am sorry to have 
 to write to you again in this matter. Had you 
 sent me the written statement according to promise, 
 the trouble would have been settled ; but you have 
 not done so. I will wait a few days more, and if 
 you don't send me a statement exactly according 
 to promise, I shall proceed at once for satisfaction 
 for slander and forgery. I hope, as a minister, 
 you will be as true as your promise, and thus save 
 further trouble. 
 
 Yours, etc., 
 
 John A. Cargile. 
 
 Next day I received the following statement by 
 mail. It was back dated, but the postmark was 
 correct. 
 
 A STATEMENT 
 
 Of an agreement made and entered into between L. B. 
 Quackenbo and yo/in A. Cargile. Witnesset/i. 
 
 For the sake of our common cause of Christian- 
 ity, and for the sake of peace and harmony in the 
 country as well as between us as Christian minis- 
 ters, L. B. Quackenbo withdraws certain charges 
 made against the said John A. Cargile, involving, 
 as he complains, his Christian character and his 
 good standing as a minister. He farther states
 
 THE CLERICAL SCANDAL. I 73 
 
 that his authority for making those charges were 
 verbal reports made to him by various persons, 
 and he then believed the reports to be true and 
 reliable, but now believes from statements made 
 by good men as well as from Mr. Cargile's state- 
 ments and explanations and documents shown 
 him, that injustice is done him, and he takes pleas- 
 ure in righting any wrong he may have done in 
 the matter. It is furthermore stated by the said 
 L. B. Quackenbo that it was with reluctance that 
 he first wrote the document complained of, and 
 after repeated solicitations by others, and after he 
 had written it he desired to recall it, having substi- 
 tuted another paper in which interrogations were 
 made to Mr. Cargile on all the charges, with the 
 opportunity to acquit himself thus given him; 
 but this paper containing the bill of charges was 
 made public contrary to his wishes, and he hereby 
 revokes it. 
 
 The said John A. Cargile agrees to withdraw 
 all charges against L. B. Quackenbo, and to set 
 him right before the world. 
 
 (Signed.) L. B. QUACKENBO. 
 
 I was astonishes, on receiving the above state- 
 ment, to see how ingeniously he had dodged the 
 confession and tried to draw me in as being equally 
 guilty with himself. I replied to him as follows:
 
 174 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Stevenson, Ala., Dec. 29, 1875. 
 My Dear Bro. Quackenbo: — Yours of the 
 23d, mailed the 25th, is received, and I send you 
 a copy of your statement. But it is not according 
 to agreement. 'I think you certainly remember 
 that you agreed, in the presence of witnesses, to 
 tell in that statement who wrote first to Bro. Wins- 
 low, and then to you. That he wrote you that his 
 object was to put down the doctrine, etc. You 
 said nothing in the statement about forging Bro. 
 Winslow's name to my letter. I never agreed to 
 give you any written agreement, withdrawing any 
 charges I made against you, and to set you right 
 before the world. I have said nothing but the 
 truth, and have nothing to withdraw. I told you I 
 had published, or sent for publication, your bill of 
 charges, and that to have your written statement 
 published would set you right before the world. 
 And if you had made it according to agreement it 
 would have done so ; but my neighbors counsel 
 me not to accept such a meagre concern. What 
 have you learned from Arkansas, or anywhere else, 
 about my " very severe expressions" ? Please send 
 them to me, with the author's name. I am re- 
 sponsible for all I have said or may say here- 
 after. You say you try to show the meek spirit 
 of Jesus. I am glad of it. I can only wish you 
 had possessed that spirit all the while. 1 desire
 
 THE CLERICAL SCANDAL. I 75 
 
 to have the same meek spirit, but I must confess 
 that with me now forbearance has almost ceased 
 to be a virtue. What do you think about it? 
 
 I will give you another chance to make a state- 
 ment as to just how the whole thing came up and 
 why you wrote the articles, and why you put Bro. 
 Winslow's name to my letter. I will wait a week, 
 and if you don't give me satisfaction I will call 
 upon those two witnesses for their testimony in the 
 matter. Please send the late letters you have from 
 Arkansas reporting my "severe expressions." 
 
 Place yourself in my position and you can real- 
 ize my feelings in the matter. Ask yourself what 
 would be your conduct if I should treat you as 
 you have me. Money is nothing compared to a 
 man's character. 
 
 Please write me immediately. 
 
 Yours, etc., John A. Cakgile. 
 
 The time passed by withont my receiving the 
 confession as he had made it verbally and promised 
 it. I then called upon Messrs. McQuiddy and 
 Willis, who willingly testified as follows : 
 
 State of Tennessee, 
 Franklin Co. 
 
 To whom it may concern : — 
 
 We, the undersigned, do hereby affirm that on 
 
 the 15th day of Dec, 1875, we went to the house
 
 176 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 of Dr. L. B. Quackenbo, who then lived in this 
 county, and heard him make the following confes- 
 sion to John A. Cargile, of Stevenson, Jackson Co., 
 Ala., viz.: That he (Quackenbo) did write a 
 certain bill of charges and send to Arkansas to 
 one Rev. Leggery. That the said Leggery first 
 wrote to Rev. C. K. Winslow, of Stevenson, Ala. 
 That Winslow then referred him (Leggery) to 
 Quackenbo for " Cargile's war record." That 
 the said Leggery then wrote the said Dr. L. 
 B. Quackenbo that Cargile was to come back to 
 Arkansas with a tent, and that he (Leggery) 
 was determined to put down Cargile's doctrine. 
 Therefore, he desired the said L. B. Quackenbo 
 to send him a document. That he sent the 
 document, and two days afterward was very sorry, 
 and wrote to Arkansas forbidding them to show 
 the document to Cargile, and said that he (Quack- 
 enbo) thought they (the Arkansas brethren) 
 treated him with injustiqe by showing Cargile 
 the letter. 
 
 Further. He (Quackenbo) confessed that he 
 was now satisfied the charges were false, and was 
 willing to right all wrongs and "bury the toma- 
 hawk" That he further confessed that he (Quack- 
 enbo) did copy Cargile's letter to him in which he 
 (Quackenbo) did forge the name of "Winslow." 
 That we heard Cargile ask him (Quackenbo),
 
 THE CLERICAL SCANDAL. I 77 
 
 "Why did you forge Bro. Winslow's name to my 
 letter and send it to him?" That we heard Dr. 
 Ouackenbo reply, smilingly : "Oh! just to give 
 him a little trouble, too, for he is too ficety any- 
 how." And, further, that we heard Dr. Quack- 
 enbo ask Cargile for the character of Leggery in 
 Arkansas. We heard Cargile reply, "As far as I 
 know, Bro. Leggery is a Christian gentleman." 
 We heard Cargile say to Dr. Quackenbo that Dr. 
 S. K. Longfellow in Arkansas refused to tell him 
 (Cargile) whether he had seen any letters from 
 Bro. Winslow ; but that Winslow had agreed at 
 the proper time to tell Cargile enough. That 
 Cargile said he believed Bro. Winslow to be a 
 Christian gentleman, and that he (Cargile) did 
 not think that he (Winslow) had written any- 
 thing bad." That the said Dr. L. B. Ouackenbo 
 said to Cargile as follows: "I was a Union 
 man myself and made Union speeches through 
 Arkansas, and had to bear much persecution 
 for it." 
 
 And we do further certify that we remained 
 there as long as Cargile did, and that we came 
 from Dr. Quackenbo's house with Cargile. And 
 we heard Dr. Ouackenbo agree to send this 
 confession in writing to Cargile by mail next 
 day, on the 16th. That he (Ouackenbo) agreed 
 to tell in the confession, "just who had writ-
 
 I78 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ten, and that the object was to put down the 
 doctrine." 
 
 We further certify that Cargile never said a hard 
 word to Quackenbo about Winslow, or any of the 
 Arkansas brethren, but, on the contrary, spoke 
 kindly of all of them. That Cargile then said he 
 was glad the thing was passing off so pleasantly 
 between himself and Dr. Quackenbo, and asked the 
 privilege to pray with him, which was granted. 
 We then bowed together, when Cargile very ear- 
 nestly prayed that the feelings of the past might 
 be buried forever, and that their hearts might 
 all be filled with love. That Quackenbo then 
 asked, "Is the tomahawk buried?" Cargile re- 
 plied, " When you send me that written state- 
 ment it is, and not before." Cargile then asked 
 Dr. Quackenbo, while holding his farewell hand : 
 "Bro. Quackenbo, will you come down and 
 let us preach together like brethren?" To 
 which Quackenbo replied, "No, I'll not promise 
 to do that." 
 
 We further certify that Quackenbo said the 
 reason why he had acted so was that he had 
 been " miffed" at Cargile for two or three years, or 
 since Cargile accepted his proposition for a debate, 
 which he claimed was not made in seriousness, 
 but was only a little pleasantry. This is a true 
 statement of the interview between Cargile and
 
 THE CLERICAL SCANDAL. I 79 
 
 Quackenbo according to our best recollection. 
 Witness our hands and seals. This, the 23d day 
 of March, 1876. W. B. McQuiddy 
 
 Wm. R. Willis. 
 
 Sworn to and subscribed before me, the date above. J. 
 G. Brazelton, Justice of the Peace for Franklin Co., Tenn. 
 
 The careful reader will notice that the statement 
 withdrawing all charges, was dated Dec. 23d, and 
 mailed the 25th. It is evident that on the 27th, 
 four days later, he wrote to Dr. S. K. Longfellow, 
 still contending that some of the charges were 
 true, and added other things, I know not what, as 
 the following letter shows : 
 
 De View, Woodruff Co., Ark., Jan. 5, 1876. 
 
 Rev. L.B. Quackenbo, Dear Bro.: — Your letter 
 dated 27th last month came to hand to-day. I 
 regret you agreed to withdraw all you had said 
 about him if any of it could be proven. His 
 friends here now will have all they want to exult 
 over. Can you not get some reliable man who 
 heard him make the statement about Lee, Davis, 
 and other rebels (that has independence enough), 
 to send me a certified statement of the fact, with- 
 out using your name? Surely this can be done if 
 he made the remarks in public, or has the country 
 suddenly become all Cargilites, and are afraid to 
 speak against him, though it be true? You say
 
 l8o AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 that you have good proof of the truthfulness of 
 many or some of the charges ; this I earnestly ask 
 for. I can prove two positive falsehoods on him 
 the short time he was out here unless the wit- 
 nesses lie, and they are recognized here as gentle- 
 men. I told him in my office he was a wolf in a 
 lamb-skin, and he never will pray in my house 
 until his heart is changed, be sure of that. You 
 write that he says we would not meet the issue. 
 We had none really to meet ; we showed him the 
 document from you. He denied the charges. 
 What more could we do? He showed me some 
 certificates he had and insisted on my going to 
 hear him preach, and I told him plainly that I 
 would not. He had written some unkind things 
 about me to a friend of his, which I spoke to him 
 about, and he retracted and begged pardon. He 
 asked us if Bro. Winslow had not been writing 
 to us about him, and we refused to give him any 
 name but yours. We have never cast any reflec- 
 tions on Bro. Winslow, and I will pay Cargile to 
 face me and say we did. And as to telling him 
 that the correspondence was unsolicited on Bro. 
 Leggery's part, I simply say it is a malicious false- 
 hood, and should I ever see him again I shall hold 
 him personally responsible for it. [These things 
 I never heard of before. Dr. O. must have written 
 them. J. A. c] We never conceded the point;
 
 THE CLERICAL SCANDAL. l8 E 
 
 it is all a lie. He said with the certificates we 
 ought to be satisfied. We told him that L. B. 
 Ouackenbo was endorsed by the M. E. C, South, 
 and that we must hear from him before we would 
 say the charges were false. I told him that I had 
 had but little to do with it, but since he had denied 
 these things I intended to find if he was guilty, 
 and if you had wilfully made up such a long list of 
 false statements I wanted to, and would, know it. 
 We are after right, my Bro., nothing else if we 
 know it, and justice we intend to do if we know it. 
 These things should be cleared up. I think the 
 church demands it, and if you will but send the 
 proper evidence that he did say that Jeff. Davis, 
 Lee, and others, should be hung, and all rebels 
 disfranchised forever, with the explanation you 
 have given, I am willing to let it drop so far as 
 you are concerned. Cargile has surely "stolen 
 the livery of heaven to serve the devil in." He 
 will never say but once in my presence what you 
 write me he says about Leggery and McGimpsy. 
 You may show C. this letter or tell him its contents 
 if you wish. Please see Bro. Winslow and disabuse 
 his mind about this matter. Write soon. 
 
 Yours, in Christ, S. K. LONGFELLOW. 
 
 I am sure I said nothing hard about Bro. Wins- 
 low or any other man. The above letter intimates
 
 1 82 AUTOBIOGRAPHY OF JOHN A. CARG1LE. 
 
 that Dr. Q. had written something that I should 
 have said about Leggery and McGrimpsy. I know 
 I did not say anything hard enough to cause such 
 a bitter remark from a Christian. 
 
 THE LONE STAR, WITH NO SATELLITE. 
 
 Stevenson, Ala., Nov. 20, 1876. 
 I certify, that at a meeting of some of the citi- 
 zens of Jackson County, Ala., in the town of Stev- 
 enson, during military rule, for the purpose of 
 restoring law and order, John A. Cargile did advo- 
 cate a measure introduced by some person in said 
 meeting to disfranchise all Rebel soldiers ; said 
 measure was voted down by the meeting. 
 
 U. S. Blank. 
 
 I am willing that the certificates already given 
 by ex-Confederate soldiers should suffice for the 
 present. 
 
 The next spring I wrote the following letter to 
 Arkansas, in reply to a request sent me in a letter 
 from another party : 
 
 Stevenson, Ala., May 2, 1876. 
 My Dear Bro. Longfellow: — I received a 
 letter from Dr. J. yesterday, in which Dr. G. re- 
 quested me to send you a copy of Bro. Quack- 
 enbo's confession. That you desired to prosecute
 
 THE CLERICAL SCANDAL. 1 83 
 
 him before the higher authorities of your church 
 and have him silenced. I have studied and 
 prayed over it nearly all night, and I will now tell 
 you my feelings about it. I do not wish you to do 
 so, and I hope you will not. I do not wish him 
 any harm and hope that he will not be injured in 
 the least by what he has done. Let him do all 
 the good he can. 
 
 Every man has his influence, and Quackenbo 
 might persuade some sinner to come to Christ and 
 be saved. So please do not prosecute him. I 
 have no hard feelings toward him. I wish him 
 well, and hope God may bless him abundantly. 
 You can get a copy from Dr. G. I repeat, my 
 dear Bro., let us forgive him and let him alone. 
 Bro. Winslow says I told him that you said you 
 had seen a letter from him. My recollection is 
 that I told him you said you were "not at liberty 
 to tell me," and that I knew by that expression 
 that you had. If I did tell him so, it was only a 
 slip of the tongue, for I meant Bro. McGimpsy, 
 who told me at Mr. Huddleton's gate that Bin. 
 Winslow and Quackenbo were all who had written. 
 But I hope the thing will stop, and that we will all 
 be humble and devoted to God. Give my love to 
 all of our Father's children. Please pray for me. 
 Your Loving Bro., John A. Cargile. .
 
 1 84 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Dr. R. H. Dixon, a Methodist preacher who 
 signed the statement from Catchings, Tenn., gave 
 me the following letter, saying, " You can use this 
 as you see proper; I gave him [Ouackenbo] as 
 good as he sent." I give only that part of the 
 letter which alludes directly to the matter in ques- 
 tion. 
 
 Dec. 17, 1875. 
 Dr. Dixon, Dear Bro. : — I am deeply grieved 
 and wounded that you signed that paper at Catch- 
 ings. That persons not members of our church 
 should sign it is not surprising, but that you, a 
 brother minister, should be so ready to cast re- 
 flections on the character of a brother preacher, is 
 mortifying to my feelings. All that I ever did in 
 the Cargile case was done with reluctance and 
 at the earnest solicitation, frequently made, by 
 brethren of the ministry of our church in Arkan- 
 sas. The paper that was sent back here had been 
 revoked by me, and another sent in its place which 
 contained interrogations only in order to give C. 
 an opportunity to vindicate himself on all the 
 charges against him, which I am able to show by 
 letters in my possession from Arkansas. I said 
 nothing against C. only what I had heard from others 
 repeatedly and thought was true — some two or 
 three charges I now think are not correct, but the
 
 THE CLERICAL SCANDAL. 1 85 
 
 balance are. How you can arrange it consistently 
 as a Methodist minister to endorse a man who 
 preaches such heresies, — that a man has no soul, 
 and denies the future punishment of the wicked, 
 and the annihilation of the devil and hell, etc., as a 
 learned and worthy Christian preacher, I am unable 
 to determine. In your church trial and difficulties 
 with T. I gave you my aid and influence in the 
 way of advice, etc. But thus it is with you and 
 others ; you return evil for good instead of 
 following God's word. I have stood up for the 
 church a long time and in this case I am fighting 
 her battles against this boasting Goliath of Gath. 
 I have left my practice here and my family and 
 travelled on the train at my own expense and 
 preached a great deal, and no man has given me 
 as much as $5.00. I have been sorely persecuted 
 by the enemies of religion and of our church in 
 this country, but the hardest of all is your opposi- 
 tion. It was through your influence, in a great 
 measure, I first came here, and you promised me 
 it forever and promised never to be in my way. 
 How have you kept your word ? God knows my 
 heart, and I appeal to him as my judge that I have 
 done the best I could, and have never wronged 
 you or any one else here. When you wrote your 
 name on that paper you endorsed an enemy of 
 your church and of your pastor and of our cause.
 
 1 86 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Cargile wrote to Arkansas that there were but 
 two Methodist preachers in this country of any 
 respectability, and that they were of limited ability, 
 etc. I told him of this the other night and he 
 denied it, and said it was Dr. Bankson who wrote 
 it; but the brethren out there say it was C, and I 
 believe it. Where does this leave you, Doctor? 
 And a Methodist preacher ! Where is your self- 
 respect when you endorse him? He can't preach 
 without challenging or casting slurs on some of us. 
 He had the impertience, the other night after all 
 he has said against me, to ask me to go to Bolivar 
 or Stevenson and preach with him. I told him I 
 would not go, nor will I. 
 
 Now, dear Doctor, this is not written to offend 
 you ; no, indeed ; I come from my knees to write, 
 and often while I have been writing I have felt the 
 blinding tears falling from my eyes. I am ready- 
 to meet you as a brother and talk over the matter 
 and forgive and look over this. I have many 
 other things I have had put on me. I love your 
 wife as a true Christian sister, and would love you 
 if you would only treat me like a brother. 
 Your deeply wounded brother, 
 
 L. B. Olackenbo. 
 
 In the summer of 1876 I attended the National 
 Campmeeting at Springfield, Mass. Bro. Geo. T.
 
 THE CLERICAL SCANDAL. 1 87 
 
 Adams, then Business Agent of the Advent Christian 
 Publication Society, and Treasurer of the American 
 Advent Mission Society, came to me and said, 
 "Who is J. M. Stewart, down in your country?" 
 I replied, " He is one of our preachers." Bro. 
 Adams asked, "What does he keep meddling in 
 your business for? He keeps writing us to know 
 if we gave you any money, and wants to know just 
 how much we gave you in round numbers last year. 
 I concluded that he was meddling where it did not 
 concern him, and let him go." I thought for a 
 moment, and asked, "What kind of handwriting is 
 it?" Adams answered, " Splendid." "Well," said 
 I, " Stewart did not write it, then, for he can 
 hardly write a legible hand." I thought no more 
 about it until, after campmeeting, I was in the 
 Crisis office in Boston, when Bro. Adams handed 
 me a paper, saying, " Here is Stewart's letter." 
 The very moment I glanced at it I remarked, "Ah, 
 that's the handwriting of Dr. Ouackenbo, a Metho- 
 dist preacher in my country." 
 
 The letter expressed great friendship for me, 
 and extolled my work, exalted my Christian 
 character, and hoped that the Mission Board was 
 helping me as he thought I deserved, and was 
 anxious to know about it. 
 
 The week following I was at Seabrook, N. H., 
 campmeeting. Bro. A. P. Moore, then clerking
 
 188 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 in the office of Bro. H. L. Hastings, came to me 
 and said, "Who is L. B. Quackenbo down in your 
 country?" I told him that he was a Methodist 
 minister. "Well," said Bro. Moore, "he does not 
 like you very well, does he?" I replied, "Oh! I 
 don't know, why not?" He answered, "He does 
 not write much like it." I procured the letter and 
 compared it with the one in Bro. Adams' office. 
 One of them, signed J. M. Stewart, says that I was 
 a Christian gentleman and doing a grand work; 
 the other, signed L. B. Quackenbo, says, "As Mr. 
 Cargile treated me with great injustice and unkind- 
 ness I declined to receive any favors from him." 
 Strange as it may seem, the letters were both in 
 the same handwriting. 
 
 I often met the Doctor after this, and always 
 spoke to him very kindly, but he refused to speak 
 to me in return. Once I said, "How is your 
 family, Bro.?" He turned from me abruptly, say- 
 ing: "It's none of your business." One time, 
 at a Sunday School picnic, he stood talking to 
 another man ; I walked up to him, and taking him 
 by the hand, I said, "Good morning, brethren." 
 The moment he saw me, he dropped my hand and 
 turned his back on me. One day I met him on 
 the highway; both of us riding mules, and both 
 traveling alone. I called out, "Good morning, 
 Bro. Quackenbo." He did not halt or look toward
 
 THE CLERICAL SCANDAL. 1 89 
 
 me. Stopping my mule, I said to him as he rode 
 along, "Look here; you and I both claim to be 
 ministers. We tell the world that religion is love. 
 Don't you suppose the devil laughs in his sleeve 
 when he sees how you act? You know you tried 
 to ruin me in Arkansas, without a cause, and you 
 did not do it. I love you, and mean to speak to 
 you every time I see you, and you might as well 
 bury the tomahawk and stop this foolishness." 
 
 By this time he was too far away to hear any 
 more. The next time I met him was at a Metho- 
 dist meeting. He spoke very kindly, and invited 
 me to pray after he had preached. By invitation 
 I preached in the afternoon. Six came for prayer. 
 I asked him to pray. I shall never forget the first 
 sentence of his petition. " ! Lord, bless the dear 
 brother who has preached to us this evening." 
 The preacher in charge clapped his hands and 
 shouted, " Glory to God." The fire spread from 
 heart to heart, and several were made to rejoice 
 and two souls were happily converted. From that 
 day to the day of his death we were true friends, 
 as I always had been to him. 
 
 After the battle was all over the kind people of 
 De View, Ark., shipped me a box containing over 
 four hundred pounds of pork, and an Irish friend 
 composed and sent me the following poem :
 
 190 AUTOBIOGRAPHY OF JOHN A. CARGILE, 
 
 "A CLERICAL SCANDAL 
 
 Fabula! come, my verse inspire, 
 And while I sing touch thou the lyre 
 With charity. Oh! let me handle 
 A sacred subject, holy scandal. 
 Foisted by the public teachers. 
 Most holy men and reverend preachers, 
 Combined and worked by every wile 
 To ruin the cause of John Cargile. 
 
 Against such odds 'tis hard to fight, 
 
 Though doubly armed in being right; 
 
 Truth may die just for a season 
 
 And lie buried without reason, 
 
 Yet 'twill triumph, good men know why, 
 
 Over the wrong and prove the lie, 
 
 And put to shame all evil-doers. 
 
 E'en though they may be De Viewers. 
 
 Not long ago, I'll not go back 
 To dates and places unimportant; 
 
 But I'll put you on the track 
 Where you can follow my informant. 
 
 There came from Alabama here 
 
 A man, who showed how sinners could 
 
 Secure a crown, by earnest prayer, 
 
 In Christ's own kingdom if they would. 
 
 Preached on universal love 
 
 And duty to each other, 
 Spoke of Him who from above 
 
 Came on earth to call us brother.
 
 THE CLERICAL SCANDAL. 191 
 
 He told how all men, after death, 
 
 Lie passive till Christ's coming; 
 That the good possessed the earth, 
 
 And the bad found no room therein. 
 
 Against these truths the priesthood rose 
 
 And vowed with determination 
 Such truths and tenets to oppose, 
 
 And send the author to damnation. 
 
 First in order Longfellow came, 
 Backed by many a reverend name, 
 With a record long, to shame 
 John A. Cargile. 
 
 His papers all were well made out, 
 Evidence clear to hang no doubt, 
 To say the least, he'd turn him out 
 The church and foil 
 
 All his hopes of ever making 
 One more Adventist, or taking 
 One more member without breaking 
 The common rules. 
 
 But Cargile still kept on his way, 
 Ever rejoicing and would pray 
 For the men who were heard to say 
 He preached to fools. 
 
 Next in order Parson Leggery 
 Thought his cause would come to beggary, 
 Said he'd stand no such humbug'ry, 
 'Twas not his style. 
 
 He knew, he said, of men who'd lend 
 A hand to him towards his end — 
 The disgrace of our honored friend, 
 John A. Cargile.
 
 192 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 So that very reverend gent 
 Straight to Asia Minor went — 
 Some few here say he only sent — 
 For information 
 
 Of this man's record, -where 'tzvas black, 
 That he might shoot behind his back 
 And send him where he'd have to smack 
 Of sweet damnation. 
 
 And thou, McGimpsy, with a will 
 Of evil intent, backed by skill, 
 Didst try thy very best to kill 
 A noble cause; 
 
 A cause to every pilgrim dear, 
 His heart to warm, his life to cheer, 
 And while on earth to live in fear 
 Of God's good law. 
 
 Ouackenbo next, without alias, 
 A worthy man and very pious, 
 For which his brethren all rejoice, 
 Of course, why not ? 
 
 Knowing he'd neither lie nor sin, 
 Ne'er played poker — but to win, 
 And when thirsty drank but gin, 
 By him were taught 
 
 To swallow all he said, or says, 
 Whether in preaching or at prayers; 
 As Christians ought to do in these days 
 Of holy treason. 
 
 Now, charges made by such a man, 
 Drawn up by him in his own plan, 
 Deny or contradict who can ? 
 'Tis beyond reason.
 
 THE CLERICAL SCANDAL. 1 93 
 
 Winslow, thou, with hard-fought struggle, 
 By all means of sleight or juggle 
 Didst on Cargile try to smuggle 
 Damning slander. 
 
 But he, like gold when tried by fire, 
 Came out purer despite the ire, 
 And stands in the public favor higher, 
 Ay, and grander. 
 
 Thou and thy clique are shown to be 
 But sorry reasoners who can't see 
 Beyond their noses one half degree 
 On top of earth. 
 
 Sillier than so many lasses 
 Who ne'er looked beyond their glasses, 
 Worse than long-eared Spanish asses, 
 Look not to birth. 
 
 TO JOHN A. CARGILE. 
 
 Then go thy way, thou honest man, 
 Thou hated of a hateful clan 
 Which tried to ruin by every plan 
 Thy cause and the"e. 
 
 Go nobly forth and take thy stand, 
 In this or any other land, 
 Among the pure, the true, the grand, 
 For thou art free."
 
 CHAPTER VIII. 
 
 THE BEAR STORY AND THE PICKPOCKETS. 
 
 The Lord sent the ravens to feed Elijah, and 
 he never yet has called out a man to preach the 
 gospel and then left him to starve. 
 
 When I relinquished all chance of worldly pre- 
 ferment to sound the note of the coming King in 
 his glory, I started out trusting in the Lord. I 
 have had many trials, a few of which are given in 
 other chapters in this work. Here is a very pecu- 
 liar story. I call it the bear story. We will soon 
 see why it is called so. There lives a farmer in 
 the State of Maine whose name is Locke. He 
 raises quite a number of sheep every year. The 
 woods were infested with wild bears, which often 
 prowled through the pastures at night, and made 
 havoc among the sheep. This dear Bro. Locke, 
 with others, procured a supply of traps and began 
 trying to catch the roguish bears. In 1877 
 Bro. Locke caught one bear only. People were 
 losing sheep often by the ravages of the bears, 
 which became so damaging to the farmers' in- 
 terests that the State of Maine passed an Act to 
 pay two dollars bounty for every bear that should
 
 BEAR STORY AND PICKPOCKETS. 1 95 
 
 be caught. Just how many traps Bro. Locke had, 
 I do not know ; but he took his heavy traps in the 
 fall of 1880, and went into the woods and climbed 
 the steep hills in different places to set each trap 
 in a position where he supposed Bruin would be 
 likely to get caught. He has a faithful Christian 
 daughter, a school-teacher, who was then sweet 
 little blue-eyed Carrie. Her busy little hands 
 gathered acorns for papa to bait a trap with. 
 After tramping from place to place till all the 
 traps were set, Bro. Locke fell on his knees, as 
 he wrote me, and prayed, " O Lord, give me suc- 
 cess with these traps, and I will send the bounty 
 to Cargile in the South, to preach the gospel 
 with." How wonderfully the Spirit impressed his 
 mind ! What else could cause him to think of the 
 unworthy writer, who was then passing through a 
 terrible trial unknown to any save God and his 
 dear companion ? How we prayed for the way to 
 open for us to have " food and raiment " that we 
 might prosecute the work of the Lord ! Strange 
 as it may seem to the skeptic, those traps secured 
 seven bears. I wish I could give my readers the 
 very interesting story just as Bro. Locke could tell 
 it. He could describe how his traps were dragged 
 away, and how he, after searching the woods, 
 found the tremendous big bear, whose trap had 
 become fastened, and which had gnawed down 
 quite a large tree ; then the finding of the old
 
 196 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 she-bear and her half-grown cubs, each in a trap, 
 and hid in different places. When the faithful 
 servant of the Lord had succeeded in slaying all 
 of the seven sheep-killers, he was almost ex- 
 hausted physically ; but he fell on his knees in the 
 woods and told the Lord : " Well, Lord, I thank 
 thee that thou hast done a good thing for 
 Cargile." 
 
 A ten-dollar bill and a couple of twos made 
 the seven bounties of two dollars each. It was 
 placed in a letter without registering, and ad- 
 dressed to me. I was in a strait at the time. I 
 had an appointment in East Tennessee, my family 
 in need, and I had not a penny in the world. 
 How Satan did try my faith ! I prayed earnestly 
 over it. Finally the day came for me to start. 
 With a heavy heart I packed my saddle-bags. 
 Wife said, "John, when are you coming back?" 
 I told her, "I don't know that I am going." 
 Looking at me for a moment, she asked, " Why 
 are you packing your books, then?" I told her 
 that I intended to do my part. That I had no 
 money, but I should go to the depot, and then if 
 the Lord opened the way, I would go on to the 
 meeting. But if I could see no way opened to 
 get a ticket, I should " consider the way hedged 
 up and return home." 
 
 When I got to the post-office I received two 
 letters, and, hearing the train coming around the
 
 BEAR STORY AND PICKPOCKETS. 197 
 
 spur of the mountain, I knew I had no time to 
 read the letters then. I ran into the depot, and 
 said to the agent, " Give me a ticket for Chatta- 
 nooga, and I will pay you next week when I 
 return." 
 
 I knew the people where I was going were very 
 poor, and during eight years' service they did not 
 give me enough to pay my fare a dozen times ; but 
 I felt just what I said, without thinking where the 
 money would come from. The agent stamped the 
 ticket, and handed it to me without saying a word. 
 Soon I was aboard the train, and began to read 
 my letters. The first one was from an old friend. 
 The second was from Bro. Locke. Imagine my 
 joy and surprise if you can, when the greenbacks 
 dropped out of the letter. I had my pocket-book, 
 as usual, in my pants pocket, and I invariably put 
 paper money in it for safe keeping. Being so car- 
 ried away with joy at the unexpected sight of the 
 money, I thoughtlessly stuffed the bills into the 
 right-hand pocket of my vest, and began eagerly 
 reading the wonderful letter, which was long, and 
 contained all the minutice of catching the seven 
 bears, which I wish I could remember. When I 
 got to Carpenter, Willie and Nettie, children of 
 Eld. J. J. Smith, got aboard the train to go with 
 me to the meeting in Tennessee. In Chattanooga 
 we had to wait till nine o'clock in the evening for 
 the train. Hon. Horace Maynard, I believe, who
 
 198 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 was then postmaster-general, was making a politi- 
 cal speech under the car-shed, and I presume 
 there were ten thousand people present, standing 
 as closely as they could be packed. 
 
 The brass band was playing, and Willie was 
 delighted with it, as he was not used to such 
 things in the country. Our train stood ready to 
 start as soon as the schedule time arrived. I 
 knew that when the time came to start, there 
 would be a rush ; so 1 said to Willie, " I will 
 go to the sitting-room and get Nettie, and go 
 aboard, and you keep your eye on that train, and 
 when you see it moving jump on." I took my 
 saddle-bags in my right hand, and Nettie's valise 
 in my left, and edging our way through the crowd, 
 we reached the train. 
 
 The gentlemen's car was open, but the door of 
 the ladies' car was locked. When we mounted 
 the platform between the cars, the porter was 
 inside, shaking the stove-grate. I told Nettie to 
 " just wait till he stops rattling the grate, and I 
 will shake the door-knob, and he will come and let 
 you in." While we thus stood waiting, three 
 men climbed on to the platform of the open car; 
 but, instead of entering it, they came over to us. 
 They were all stooped over, seemingly trying to 
 hide their faces from us, and each carried a 
 shillalah about three feet long. The gas-jets 
 being just over the cars made it quite dark where
 
 BEAR STORY AND PICKPOCKETS. 199 
 
 we stood. They got between us, and began to crowd 
 us farther apart. I told them that that was the 
 ladies' car, and that they would better go into the 
 open car. Paying no attention to me, they nodded 
 and " mumbled " something to each other which 
 I could not understand. Finally they crowded 
 Nettie nearly off on one side, and I on the other. 
 My right hand, which held the saddle-bags, hung 
 over the iron railing to keep me from falling. I 
 called out, " Get away from here, gentlemen ; that 
 lady is my company, and you are crowding her 
 off." The third man from me reached around the 
 other two, and, seizing the handle of the valise, 
 which was in my left hand, said, " Well, hold up 
 your valise, and let us pass." I suppose he thought 
 that I would let go of the handle, but I did not. 
 As we both stood pulling at the handle to decide 
 which of us would have it, the other two men 
 crowded between us, abreast, and passed under 
 the valise. As they rubbed through, they tapped 
 my pocket, and took my pocket-book out of my 
 pants pocket, and then the third man, seeing that 
 I meant to hold on to that valise, turned it loose, 
 and, jumping down between the trains in the 
 dark, they ran like so many March hares. Im- 
 agine their looks and curses when they reached 
 their den and opened that pocket-book to find that 
 it did not contain a cent of money. God's bear- 
 money was still in my vest pocket. The pocket-
 
 200 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 book had been a present to me by a Sr. Wool- 
 worth, who died at Worcester, Mass. It contained 
 one note for $16.70, and another for $30.00, on 
 two of my neighbors, who are honest men and 
 paid me without the notes. So I lost nothing 
 but the pocket-book. I can see the hand of Prov- 
 idence in this. What else could lead me to put 
 that money in my vest pocket instead of the 
 pocket-book ? 
 
 Bro. Locke was wonderfully blessed in his work 
 of trapping the bears. He caught seven more 
 at different times, for which he received two 
 dollars each, and sent it all to me. I praise God 
 that the bear-money always came just at a time 
 when I needed it most. The State then, in order 
 to more effectually check the ravages of the bears 
 among the sheep, raised the bounty to five dollars 
 each. After this time till June, 1890, Bro. Locke 
 caught twenty-six bears, and sent every bounty to 
 me to use in spreading the gospel. If anybody 
 else caught a bear I never heard of it. 
 
 Dear reader, see how God answered the Chris- 
 tian trapper's prayer, and thus enabled him in ten 
 years to send one hundred and fifty-eight dollars 
 into the Mission field, every cent of which has 
 been used in spreading the blessed gospel of 
 Christ. Besides the bear-money, Bro. Locke had 
 one sheep which had been the favorite of a dear 
 boy who died. He called it the " Missionary
 
 BEAR STORY AND PICKPOCKETS. 201 
 
 lamb," the proceeds of whose yearly fleece has 
 been sent to spread this gospel of the kingdom. 
 So often have his faithful wife and loving daughter, 
 with willing hands, spun the yarn, and knit the 
 stockings to warm so many little feet while papa 
 was out preaching, and mamma was burdened with 
 so many cares, that I append the following beauti- 
 ful poem by Bro. Libby : — 
 
 THE CHEERFUL GIVERS. 
 
 I know of a home with its loving three, 
 
 Quiet and happy as often you see, 
 
 In a country town in the State of Maine, 
 
 Where the hills look down on a narrow plain, 
 
 Streaked by a river which farmers love, 
 
 If it be not mad from the slopes above. 
 
 I will name not one, and yet all are known 
 In places where their gifts have been sown ; 
 And Heaven is storing from many a field 
 The harvests the scattered seed may yield, 
 To give them back in bounteous measure, 
 Here and hereafter, a home full of pleasure. 
 
 In various ways are the means secured, 
 
 Through toil and hardship by each endured ; 
 
 Out of the soil must some dollars grow, 
 
 And the teacher from school her share will bestow; 
 
 The flocks lend their aid to the hands that will give, 
 
 For the thoughts of the three are — the needy must live. 
 
 All costly apparel from choice is denied. 
 To save means as well as to crucify pride ; 
 They think not of feasting, since common fare 
 (jives them what they need, and others a share. 
 No lavish arrangement the house-rooms adorn, 
 For the mansions of heaven their eves are upon.
 
 202 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 The rifle and trap are as sanctified wares, 
 
 Oft hidden and leveled to capture the bears; 
 
 So the curse proves a blessing, since bounty and price 
 
 Go off to the mission, a virtue for vice ; 
 
 And war with the growlers hath after its cease 
 
 This sweet satisfaction — it maketh for peace. 
 
 Go on, noble trio, we bid you God speed 
 
 In every endeavor with soul-cheering deed ; 
 
 The hearts you have lightened from burdens of pain 
 
 Are not lighter than yours from the gifts of your gain; 
 
 And Heaven remembers with waiting reward 
 
 Each one who has given as unto the Lord. 
 
 J. Albert Libby. 
 
 I will now relate some more experiences with 
 robbers, that my young friends who may read this 
 may be on their guard when they travel in great 
 cities. 
 
 Robbers are generally fine-looking men, whom 
 you would hardly suspect. On one occasion I was 
 in the city of Memphis, Tenn. I went into the 
 park, and near the grave of Gen. Andrew Jackson 
 stood a man who entered into conversation with 
 me very familiarly. He said that his name was 
 Jackson, and that he was a relative of the old 
 general. Next day I found him in the same place 
 again. While we stood talking like old friends, 
 there came a little red-headed, dandy-like fellow, 
 who was introduced by my supposed friend as 
 " Mr. Wilson, from Texas." He, too, was very 
 affable indeed. I had traveled but little then, and 
 of course I appreciated such social friends in a
 
 BEAR STORY AND PICKPOCKETS. 203 
 
 strange city. As we engaged freely in conversa- 
 tion, we walked together up Madison Street. Sud- 
 denly Mr. Wilson said, " Oh ! by the way, Mr. 
 Jackson, I have a ticket in the lottery, and to-day 
 is the drawing; where is their office?" Point- 
 ing to a stairway through a solid brick wall, he 
 said, "There it is, up those stairs." Wilson said, 
 " Let's go up, and see what I draw, just for the 
 fun of the thing." When they had gone about 
 halfway up the stairs he said to me, " Come up, 
 stranger, and see what I draw, — no harm in it." 
 I had often heard of lottery-wheels being fair, 
 and I felt a curiosity to see how it was done, so I 
 started up the steps. Jackson stood till I passed 
 him, and then followed after, while Wilson went 
 before me. We entered, and passed through four- 
 empty rooms, turning first to the left and then to 
 the right through the doors, all of which Jackson 
 closed behind us ; but I thought nothing of it at 
 the time. As Wilson entered the fifth room 
 ahead of me, he did not say, " Good morning, 
 gents," — and I don't know why I did not notice 
 that, — but his first words were, "I have a lottery 
 ticket here, and I want to see what it draws." 
 
 By this time I had entered the room, and Jack- 
 son had closed the door, and stood beside us. 
 Two fine-looking men sat behind a counter on the 
 opposite side of the room toward the right-hand 
 corner. In the left-hand corner sat a very large
 
 204 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 black man on an inverted nail-keg. That was all 
 there were in the room. I can look back now and 
 see that their manner proved that they were well 
 acquainted, but at the time I was too "green" to 
 catch it. In answer to Wilson, one of the men 
 pulled a drawer from the counter, and taking there- 
 from a large book, and opening it, said, " What 
 is the number of your ticket ? " "Twenty-one," 
 said Wilson. Looking over a page of the book, 
 he answered, " You have drawn twenty-one dol- 
 lars." Wilson replied with profane words, "Pretty 
 good for a one-dollar ticket." The man handed 
 him four five-dollar bills, and said, " We do not 
 cash anything less than five dollars here, but I 
 can give you a check down to 35 Madison Street, 
 and they will cash the dollar for you. Or, if you 
 prefer it," said he, taking out four little blocks 
 the size of a fifty-cent piece, and a box of dice, 
 "I will give you four of these for the dollar, and 
 you can try your luck." Wilson said he did not 
 care to walk down to No. 35, so he would take 
 the four throws. When he had thrown four times 
 he had won four more blocks, which he handed to 
 Jackson, saying, " Here, Mr. Jackson, I will give 
 you a dollar to start on." Then four more throws 
 won four more blocks. Offering them to me, 
 Wilson said, " Here, stranger, I will give yoji a 
 dollar to start on ; try your luck." I turned on my 
 heel, saying, " Thank you, gentlemen, I profess to
 
 BEAR STORY AND PICKPOCKETS. 205 
 
 be a Christian." As I turned, casting my eye to 
 the left-hand corner of the room, I saw that big 
 colored man spring to his feet, and start to the 
 door. As I was directly opposite, I was about two 
 jumps nearer the door. As I opened and passed 
 through the door I saw that Wilson and the black 
 man were both coming with all their might. I 
 went through that and the four other rooms, and 
 bolted every door after me with all the activity 
 there was in me. I could see now why Jackson 
 had closed every door behind us. While they 
 had to stop to open and pass through the doors, 
 I was making tracks through the rooms in a hurry. 
 That is all that saved me, for either of them could 
 have outrun me but for the doors. 
 
 When I got to the head of the stairway, and 
 started down to the street, Wilson was only about 
 three paces behind me ; and seeing that he could 
 not catch me before I reached the light where my 
 voice could be heard, he stopped, saying, " Oh, I 
 forgot my handkerchief," and I went on down 
 that stairway the worst scared man you ever saw. 
 It seemed as though I could feel the hairs of my 
 head pushing my hat off. 
 
 In the afternoon of the same day, while walking 
 through the city, I met Jackson again. He turned 
 and walked along with me. I told him, " That 
 man Wilson was mistaken. I am a minister of 
 the gospel, and do not gamble." Just then, break-
 
 206 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ing into my remarks, he exclaimed, " Oh ! by the 
 way, you say you live at Stevenson, Ala. ; of course 
 you are acquainted with the postmaster there ? " 
 I replied, "What, Mr. Howe?" He said, "Yes." 
 I can see now what a fool I made of myself. Why 
 did I not ask him, " What is the postmaster's 
 name?" I then told him, "Why, Mr. Howe is 
 one of my best friends." "Well, now," said Jack- 
 son, "that is just into my hand. His wife sent a 
 very fine diamond ring down here by me to be 
 fixed, and I know she would much rather have 
 yoii carry it to her than to risk it by mail." I 
 told him I would deliver it with pleasure. " Well," 
 said he, "just stand here a few minutes while I 
 step across to that jeweller's and get it for you." 
 He was in the store only a few minutes when he 
 returned and said, " The ring is not fixed yet, but 
 it will be done in about one hour. Now where 
 shall I meet you with it to-night?" I told him 
 that I would not cause him such trouble, but that 
 we could step to the door, and he could tell the 
 man to let me have the ring when I called for it. 
 But he insisted that I should not do that, but 
 name the place and he would meet me. 
 
 I said, " Well, meet me at the International Hotel 
 to-night at six o'clock." The question of time and 
 place being settled, we parted. I began to reflect. 
 Everything came vividly before my mind. I could 
 see through the whole of the intention in that
 
 BEAR 'STORY AND PICKPOCKETS. 207 
 
 • 
 lottery room. They had planned to get their 
 dupes to gambling and win their money, or, failing 
 in this, they had that old negro trained to seize 
 the unfortunate victim, and they could rob and 
 murder just as they pleased, for a voice could 
 never be heard through five brick walls with doors 
 all closed. Failing to get me in that scheme, the 
 next plan was to meet me at night and murder 
 me. They saw I was unsophisticated. They did 
 not know whether I had any money or not ; but 
 they knew I had a watch. I had but one friend 
 in the city, and that was Colonel Williams, whose 
 bravery in the late war had won for him the rank 
 and the honorable title he bears. I went and 
 found him. I said, " Colonel, let us get a couple 
 of good navy revolvers ; and I want you to go 
 with me to-night." I then related the whole story 
 of the ring and lottery room to him, and told him 
 that I had concluded that they had a plot to rob 
 me, and" I wanted him to go with me and let us "be 
 prepared to meet them. He thought the matter 
 over awhile and said, very positively, " You are not 
 going." I insisted that we must go, but he was 
 firm, and said " No " every time. I can see now 
 that he was right. 
 
 When I returned home I asked Mrs. Howe 
 about the diamond ring, and she knew nothing 
 about it. 
 
 Some years after the experience I have just
 
 208 AUTOBIOGRAPHY OK JOHN A. CARGILE. 
 
 • 
 related I was on my way to Texas. In Memphis 
 I fell in with a family consisting of husband, wife, 
 and a niece, with whom I was acquainted, who 
 were on their way to Texas. The most of the 
 
 night was spent in the sitting-room. Bro. N 
 
 said to me, " Do you remember Billy Carter who 
 fell dead at the hotel door in Stevenson a few 
 years ago?" I told him I knew the man well. 
 He said, "One of his cousins is here." I asked, 
 " How do you know he is Carter's cousin?" He 
 replied, " Well, I got to talking with him and 
 asked him his name, and he said it was Carter. 
 Then I asked him if he was a relative of Billy 
 Carter, and he said, Yes, they were cousins. He 
 lives in the very town I am going to in Texas and 
 has a store there." I remarked, "You just let 
 Carter's cousin alone." He said, "Oh, he is all 
 right ; he is a nice man." 
 
 Next day on the train Bro. N said, " Carter 
 
 is on the train." While we sat together talking a 
 little, curly-headed dude, with red mustache, came 
 
 through the car, when Bro. N called to him, 
 
 saying, " Here, Mr. Carter, I want to introduce 
 you to one of my friends from Alabama." Placing 
 his index finger on his lips, Carter said, " In a 
 minute, sir," and passed on ; but he never returned 
 for the introduction. 
 
 We reached Little Rock at noon, and had to 
 *wait till midnight for the Iron Mountain train for
 
 BEAR STORY AND PICKPOCKETS. 209 
 
 Texas. About four o'clock in the afternoon Bro. 
 
 N came to me on the platform, and said, 
 
 "Why, Carter is here; I have just been talking 
 with him. He is a nice man, and says he will fur- 
 nish me my family supplies out of his store in 
 Texas to make my first crop, and will wait for the 
 pay till next fall." I repeated the words, " I have 
 told you to let Carter alone." He replied, "Bro. 
 John, you are mistaken in that fellow ; he is a 
 nice man." 
 
 About two hundred emigrants were waiting for 
 the train, and when it rolled into the station there 
 was a general rush. I was among the first to 
 board the train and get seated. A long, lank fellow 
 got about midway of the car, and, playing off 
 drunk, he stretched himself across the aisle, mak- 
 ing an obstruction from there to the rear end of 
 
 the car. Bro. N , his wife, and niece were all 
 
 standing. Carter came crowding along and yelled 
 out as one having authority, " Look here, gentle- 
 men, have you no manners? Some of you give 
 these ladies seats." Supposing that he was an 
 official, two seats were at once vacated just oppo- 
 site where I sat. Having seated the two ladies in 
 
 one, he said, " Here, Mr. N , be seated here," 
 
 and when Bro. N took the inner end of the 
 
 other vacated seat, Carter occupied the end next 
 to the aisle. Just then another dude entered the 
 car hastily, and tapping Carter on the shoulder,
 
 2IO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 said, "See, Mr.. Carter, you have not paid me that 
 freight." Looking surprised, Carter replied, " Well, 
 I declare ! I had forgotten that ; I will send it to 
 you as soon as I get home." " No," said the man, 
 " we don't do business in that way. I shall not 
 ship the goods till you pay the money." Carter 
 drew a paper from his pocket and handed it to the 
 would-be agent, saying, " Here, cash this, then, 
 and take out your freight." The man looked at 
 the paper and said, " Pshaw ! cash a thousand- 
 dollar check for just twenty-five dollars. No, I 
 
 won't," and he started out. Turning to Bro. N 
 
 Carter said, " Mr. N , have you twenty-five dol- 
 lars that you can spare till we get home ? If so, 
 I will hand it back as soon as we get there." Bro. 
 
 N , as innocent as a child, said, " My wife has 
 
 twenty-five dollars," and turning to her said, " Give 
 me that money." She spoke very pointedly, say- 
 ing, "I would not let him have it, Pleasant." He 
 said, " Oh, it is all right ; he will pay it back as 
 soon as we get home." She passed the money 
 over to her husband, who handed it to Carter. As 
 soon as he received the money he crowded his way 
 toward the door as fast as he could through the 
 crowd, calling for the agent to " hold on there." 
 Just then the train started, — the man who claimed 
 to be drunk went out of the front end of the car, 
 and we soon found that eight persons had had 
 their pockets picked in those few minutes, and
 
 BEAR STORY AND PICKPOCKETS. 211 
 
 Bro. N had loaned the rascals the last dollar 
 
 he or his family had, and that money had been 
 given his wife by a loving son when they started. 
 They were several hundred miles from their jour- 
 ney's end and with but scanty rations. 
 
 When we got to Sherman, where we were to 
 separate, I bought my ticket for Collinsville, and 
 had three dollars and twenty cents left. I said, 
 
 " Here, Bro. N , is all I have ; take it to buy 
 
 something to eat on your way." He said, "Bro. 
 John, I don't know when I can ever pay it back." 
 I said, " I don't want you to pay it back, you are 
 welcome to it." He turned away as the tears 
 started in his eyes, saying, " I never gan do that, 
 Bro. John." That is the last I ever saw or heard 
 of that dear man or his family. 
 
 During the Centennial I passed through Phila- 
 delphia at two in the morning. When the train 
 stopped, two men, with great clubs in their hands, 
 came and tried to pick up my valise from between 
 the seats, but I spoke so loudly they turned and 
 ran out of the rear end of the car ; but as they 
 passed by the third seat from mine, they seized 
 the valise of a man who was asleep and ran out 
 with it. When the poor man was awakened he 
 told us that he lived in South Alabama, and had 
 come to visit the Centennial, and that his valise 
 contained his wallet with eight hundred dollars, 
 which was all the money he had with him except a
 
 212 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 few dollars for pocket change. I have learned by 
 experience that when traveling in strange cities I 
 need but very few intimate friends. And I pro- 
 pose to get along without the aid of strangers who 
 feign friendship to get a chance to steal. "A 
 word to the wise is sufficient."
 
 CHAPTER IX. 
 
 EXPERIENCES IN 1873 AND 1874. 
 
 When I was excluded from the Baptist Church 
 on account of the truth, I told my wife not to 
 leave them, but to go to meeting every oppor- 
 tunity, and that I would go with her when I could. 
 A few weeks afterward, being at home at the time 
 of their regular meeting, I attended with her. 
 Uncle Sam preached, and closed the meeting 
 without giving me any attention. He had always 
 treated me with such kindness that now his appar- 
 ent coldness was a little more than my wife was 
 prepared for. After the meeting was over she 
 approached Uncle Sam and said, " Bro. Beene, I 
 would have called for a letter of dismission from 
 the church to-day if you had not turned me out." 
 Looking her eagerly in the face, he said, " Why, 
 no, Sr. Nannie, we only turned Bro. John out ; 
 you are still with us." She asked, much to my 
 surprise, " Don't the Bible say that John and I 
 are one ? " Of course he could only answer in the 
 affirmative, when she replied, " Well, then, when 
 you turned him out that let me out too." So say-
 
 214 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ing she walked out, and that was her last experi- 
 ence with them. 
 
 Without any premeditation, when I was on my 
 knees before God, I said, " O Lord ! wherever you 
 will give me seven members, I will feel it my duty 
 to organize a church." I don't know why I said 
 "seven," unless the Spirit led me, and I have ever 
 kept the pledge sacredly. 
 
 I was pitching a corn crop for the season, ex- 
 pecting to cultivate it myself. I plowed hard all 
 day and read nights, and my night reading fur- 
 nished food for thought next day while in the 
 farm. In April I had my ground broken and 
 began checking it into rows for planting. I would 
 start from the fence with my rows a proper dis- 
 tance apart, and then in my mind I would take a 
 text and begin to preach. Forgetting the plow- 
 ing and everything else, except my subject, I let 
 my horse take his own way. First, I let the 
 plow run into the last row. Feeling ashamed 
 of myself, I turned back to the fence and started 
 again, feeling thankful that nobody was passing 
 along the road to see me. Soon I was preaching 
 again, and the next thing was to find my horse 
 and plow ten feet from the other row. I took 
 my horse from the plow and fell on my knees 
 by the trunk of a black-walnut tree and made a 
 new consecration. Going to the house I said to 
 wife, "Nancy, I am not going to plow any more!"
 
 EXPERIENCES IN 1873 AND l8 74- 21 5 
 
 She asked, " What are you going to do ? " I 
 answered, " I am going to preach ! " She replied, 
 " Yes ! and what will become of me, and these 
 three children?" I told her, "Down yonder, 
 under the big walnut-tree, I gave you to God a 
 few minutes ago, and if he lets you starve, it is not 
 my business ! " 
 
 Some of my brethren who had excluded me 
 from their fellowship spread the news that the 
 Adventists up North had bought me for six hun- 
 dred dollars, and that they were to give me so 
 much for every sermon. Everybody knowing that 
 the Primitive Baptists did not believe in paying 
 preachers, would more readily believe that I was 
 leaving them for money. While I was a Baptist I 
 worked all the week and preached Sundays, which 
 made it pretty easy living. But when I got hold 
 of the grand old Advent truth, it took me right 
 out from between the plow handles, and sent me 
 in different directions, and kept me preaching all 
 the time. 
 
 Soon my scant supply ran down, and I was 
 sorely tried. It would not do to say " Money," 
 for then everybody would believe just what had 
 been reported, and so I suffered on in the work. 
 I went over to Salem church, where I had been 
 pastor. Dear Bro. Wilkinson said to me, "We 
 want you to organize a church to-morrow!" I 
 asked, " How many members can I get ? " He
 
 2l6 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 said they had six names. I told him about my 
 pledge to the Lord, and that I could not organize 
 with less than seven. "Well," said he, "you've 
 got to baptize Andy Gass and me, anyway ! " I 
 told him I could do that. So next morning we 
 started to the Millpond to baptize them. On the 
 way a brother said he should like to be baptized 
 too, and go with us. I told him I would gladly 
 take him. He was baptized with the other two. 
 While at the water a widowed sister said, " If you 
 think me fit, you can put my name on that paper 
 too." 
 
 So I returned to the house and formed my 
 first church, with eight members. God blessed 
 us wonderfully. I shall never forget the remark 
 of old Father Gass, who did not belong to any 
 church : " Gentlemen, you need not fight it. If it 
 is of God, you can't overthrow it. If it is not, it 
 will fall of itself!" I returned home as I had 
 gone, on foot, twenty miles, to find my home affairs 
 anything but encouraging. " Papa, we are out of 
 meat, and we need some flour and meal too." 
 Besides, I had promised a man three dollars, and 
 it would be due in ten days. I had three weeks' 
 appointments out, and what should I do ? If I 
 stopped and laid up my Bible to work it out, I 
 could not earn more than fifty cents per day, and 
 that would not more than support us, and I could 
 see no possible chance to gain anything to pay the
 
 EXPERIENCES IN 1873 AND 1874. 217 
 
 debt. How the enemy tried me there ! I looked 
 back only three months to my vow made under 
 that walnut-tree, when I left my plow in the 
 field. I was tempted to say, " I will not go to my 
 appointments, but will see if I can get any work." 
 I thought I would pray about it. My wife was 
 asleep. I rose from my sleepless couch and went 
 out behind the smoke-house, and, stretching myself 
 on the ground, I cried unto God. I told him that 
 he would not let me plow, and that I had left all 
 in. his hands, and had gone for his glory, and the 
 good of the cause of truth. I begged that if it 
 really was my duty to go in his name, that the 
 way might be opened for me to get through 
 that strait honorably. It seemed while I con- 
 tinued to wrestle in prayer with almost a broken 
 heart, that a flood of light came into my soul, and 
 the burden of care left me. The remainder of 
 that night I rested well. Next morning a Method- 
 ist neighbor sent me a whole side of meat ! I 
 don't suppose that he ever knew our condition. 
 This encouraged me, and I bought meal and flour 
 on credit, and went on to my appointments. I 
 returned after the first week, to look after my 
 family, not having received a single cent on the 
 way. 
 
 A letter awaited me which I opened. It was 
 from dear Sr. Hastings, and in it was another let- 
 ter which began as follows : —
 
 2l8 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 A , Maine. 
 
 Dear Sister Hastings: — There is a man 
 somewhere in the South whose name is Cargile, 
 who preaches the gospel. He lives, I think, in 
 Tennessee. I feel deeply impressed to send him 
 ten dollars. I can't shake it off ; and, believing it 
 to be a divine impression, I inclose it to you. 
 Please forward it to him." 
 
 How my very soul leaped for joy, while the 
 tears ran down my face ! 
 
 That was my first experience on this line, but 
 I said, "I will never distrust the Lord again." I 
 started out anew, and with fresh courage I took 
 the cars to Whiteside, Tenn. Leaving the train, I 
 carried both my heavy satchels, filled with tracts, 
 five miles to Bro. Hale's, who was one of my good 
 primitive brethren. Next morning he kindly fur- 
 nished me a horse to ride to Trenton, Ga., where I 
 found the Devil held the fort and the church doors 
 locked. The people were excitedly discussing the 
 matter. An unconverted young man opened the 
 church, and I preached to about twenty men. 
 That night, despite a heavy 'rain, the house was 
 full. 
 
 One minister thought he had ruined me on the 
 soul and kingdom. I replied the next night ; and 
 the people said I proved everything by the Bible. 
 I spent the days alone in a room of the court-
 
 EXPERIENCES IN 1873 AND 1874. 219 
 
 house, writing my reply to Dr. Newton. Every- 
 body seemed cool, or at least I thought they did. 
 One day a young lawyer came to the window and 
 tossed a little ball into my room about as large as 
 a small marble, saying, " That is yours ; " and 
 walked away. It rolled under my chair. I picked 
 it up, and, on opening it, found that it was a five- 
 dollar bill. God blessed my labors there during 
 the week. 
 
 At Shiloh, in October, Brother Smith and myself 
 spent seven days, and saw fifteen converted. The 
 twenty-sixth day of October, this year, 1873, fell 
 on Sunday. It was my thirtieth birthday. I 
 was at Ooltewah, and preached three times, and 
 baptized eight precious young people. Thence I 
 went to Nashville, Tenn., and crossed the river 
 into Edgefield, where I rented a hall belonging to 
 two brothers who were said to be infidels. One 
 of them came out the first night, and heard me on 
 the 7th of Daniel from the chart. I was then 
 informed that the hall was at my service, free, as 
 long as I wanted it. 
 
 I came back to Manchester, Tenn., and spoke 
 in the Presbyterian Church. Back home one day, 
 then to Trenton, Ga., again, where I found the 
 people were quite different. Homes and church 
 were all open to receive me. It made me feel 
 happy. Aftep preaching there I went to Bird's 
 Chapel and Rising Fawn, and scattered the blessed
 
 220 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 truths. I was much encouraged by the first year's 
 success as an Adventist. Instead of standing- 
 alone now, churches had been formed and helpers 
 raised up, and everything indicated a grand vic- 
 tory for the truth. 
 
 In January, 1874, with Sr. Cullar of Ooltewah, 
 I went to Philadelphia and Mouse Creek, Tenn. 
 She had a daughter living at each place. When 
 we arrived at the first-named place it seemed like 
 anything but " brotherly love," as the name signi- 
 fied. One man said there was a preacher in North 
 Carolina who had stolen a man's wife and ran 
 away, and that they would better have nothing to 
 do with me. At Mouse Creek they had no chapel : 
 the school was in session, so I could not use that 
 house. We were refused the freight-room of the 
 depot. It was raining, but I proposed to stand in 
 the mud and preach to the people in their wagons 
 and standing on the street. One unconverted 
 man invited me into his house, where the power of 
 God came down ; and while I spoke from the 
 words, " When the Son of man cometh shall he 
 find faith on the earth?" Luke 18 : 8, everybody 
 was melted to tears. After I entered the train a 
 man handed me 1*6.25 they na ^ made up in the 
 crowd after I started. 
 
 Returning home I made my second trip to 
 Nashville, where Bro. Fraley, a Methodist preacher, 
 allowed me to preach in his harness-shop on
 
 EXPERIENCES IN 1873 AND 1874. 221 
 
 Cherry Street. I found Bros. Barr, Hooberry, and 
 Stone, who claimed to believe the things I preached. 
 Bro. Barr joined the Christian Church, and I 
 never knew what became of the other two. On 
 my way home I called at Manchester again ; and 
 the Christian Church refused to allow me to speak 
 in their chapel. That was the first time I was 
 ever denied the use of a chapel belonging to that 
 denomination. 
 
 I have since been refused once more by the 
 same denomination, or their officers, in Augusta, 
 Ga. They are generally a very liberal class, as 
 their name indicates. But God was with me, and 
 truth spread rapidly, as reports I have taken from 
 the old file of the Crisis will show, a few of which 
 I give my readers. 
 
 TO THE A. A. M. SOCIETY. 
 
 FROM TENNESSEE, ALABAMA, AND GEORGIA. 
 
 Dear Brethren : — I have been trying for 
 some time to labor more earnestly for my Master 
 than I have ever done before. I have had great 
 reason to rejoice and thank the Lord for the bless- 
 ing on my feeble efforts. The first Sabbath in 
 May I attended two funerals, sons of Colonel John 
 F. Anderson, at Catchings, Tenn. : spoke to the 
 largest congregation I ever saw. I hope some 
 good was done. The second Sabbath I was at our
 
 222 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 church " Shiloh," in DeKalb Co., Ala., and preached 
 the funeral sermon of Sr. Sarah Daniel, one 
 of the beloved and faithful of our little com- 
 pany. Bro. J. J. Smith was with me, also a Bro. 
 
 S , who voted to turn me out of the Baptist 
 
 Church. He is now preaching the same things 
 he then called heresy. Had a good meeting from 
 Saturday till Monday, only I was very weak, and 
 not able to labor much, except at the funeral, and 
 then I became so exhausted that I had to close a 
 little too soon. 
 
 The third Sabbath I tried to preach the funeral 
 sermon of Sr. L. S., in Georgia. At the close a 
 minister told the people he did not believe God 
 would let the old thief into Paradise the day he 
 was crucified, and then keep that sainted sister 
 slumbering there till the resurrection. He then 
 affirmed, " She is in heaven." We merely told the 
 people we were surprised to see him take such a 
 course on a funeral occasion, and, as he had mis- 
 quoted the Scripture, we would not reply then. 
 We have since written to him, by the advice of 
 three of the most prominent citizens of his county, 
 two of them his brethren, proposing to give him a 
 fair opportunity to defend his position, and prove 
 his assertion ; have not heard from him yet. 
 
 Fourth Saturday at Bethel Church, near Oolte- 
 wah, Tenn. I had a good time. Sunday we had 
 the communion, which I really believe was the
 
 EXPERIENCES IN 1873 AND l8 74- 223 
 
 most melting, precious sacrament I ever enjoyed. 
 We received one into the fellowship of the church, 
 and closed with an overflow of the Spirit. Here I 
 met Srs. Phifer and Fleming. The former lives 
 in Philadelphia, and the latter at Mouse Creek, 
 Tenn., where we spent a week last winter. We 
 were much encouraged to learn from them that 
 the seed sown in their locality has taken deep 
 root ; and I hope and believe in good soil. We 
 expect to revisit those places again some time 
 this summer. Those people up there have con- 
 vinced me that they love God's word in its purity. 
 I am praying that while they read these glorious 
 truths they may be filled with love for God, and 
 drawn to the cross of Jesus more closely every 
 day ; for they will need more and more of his 
 grace to sustain them as they advance to charge 
 the breastworks of Satan. 
 
 Brethren, I have gained a standpoint in my reli- 
 gious course where I can just see where I must be 
 to enjoy "perfect love," and fill the gospel mold 
 as a watchman on the walls of Zion ; but oh ! I 
 am not so near the point as my soul desires. I 
 have been earnestly praying for two weeks to 
 simply be altogether absorbed in God's love. Pray 
 for me, all ye that believe Father will hear his 
 children when they pray. I am in the field, and 
 if I die before the Master comes, I want to die at 
 my post, telling the church he is near. Oh, that
 
 224 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the time might be ushered in when we as a people 
 could all be "a peculiar people, zealous of good 
 works " ! J. A. Cargile. 
 
 Stevenson, Ala., May 26, 1S74. 
 
 FURTHER FROM THE CRISIS. 
 
 " ALL THINGS WORK TOGETHER FOR GOOD TO 
 THEM THAT LOVE GOD." 
 
 Friday before the fifth Sunday in May I started 
 to meet Bro. J. J. Smith at Goose-pond neighbor- 
 hood, where I found an appointment for me at 
 night, which I tried to fill, in a Presbyterian house 
 jammed full of very attentive listeners. The next 
 morning when passing a cotton-gin with two breth- 
 ren I observed, not far distant, and at a spring of 
 good water in a group of half a dozen trees in- 
 side the field, a lot of seats thrown together by 
 placing some logs and then some loose planks 
 over them. Between those seats and the water 
 a pole was stuck in the ground, standing about six 
 feet high, on the top of which was a piece of board 
 about six inches square. I asked the brethren," 
 " What does this mean ? Have you been having 
 a picnic-party, or a barbecue here ? " to which the 
 owner of the farm replied, " No, sir ; old Bro. 
 Smith has been preaching there by moonlight, 
 and that pole held the lamp by which he read the 
 word." He continued : " They would not open 
 their church to him ; and I told them that I wanted
 
 EXPERIENCES IN 1S73 AND 1S74. 225 
 
 the very dezvs of heaven to moisten his old gray 
 hairs as a witness against them." 
 
 I found that Bro. S had done a mighty work 
 
 in that community. Many of the most influential 
 citizens are awakened to a new energy in vital 
 godliness, and diligently searching the Scriptures. 
 
 I then met Bro. S at Concord, and found the 
 
 same interest. I returned Sunday evening to the 
 place where I spoke Friday night. One minister 
 told the people that that was " the only soft place 
 Cargile and Smith had ever found, for people 
 everywhere else were too sensible to go out to 
 hear them." 
 
 After my return, I spent the week and following 
 Sunday in my own community, preaching almost 
 every night, and baptized one. The second Sun- 
 day I visited " Shiloh " church, and had a precious 
 time. Had a Sunday school ; baptized one, and 
 spoke three times. The following week I visited 
 a new place near Tantallon, Tenn. Had a good 
 time and much interest. Have spent this week, 
 day and night, preaching at home. To-day I bap- 
 tized two more dear ones considerably advanced 
 in age. This makes fifty-three I have buried since 
 I became an Advent preacher. The prospect is 
 very flattering at present. I spoke on the bank 
 of the stream to-day from Rev. 1 : 7, and tried to 
 show that the coming of Jesus is the only hope of 
 the church. Had a precious time and left an
 
 226 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 appointment to form a church. In three weeks 
 I have tried to preach about forty times. 
 
 As I see the day of the Lord is coming, I feel 
 that I must be continually in the field. I have 
 rested two nights in three weeks, and now my 
 work is arranged so that I will only rest one night 
 until the second Sabbath in July. Dear brethren 
 and sisters, pray for your unworthy brother in 
 tribulation. 
 
 On Saturday before the fourth Sabbath in June, 
 I started for Ooltewah, East Tennessee, after 
 having stopped to rest from preaching one day. 
 Found the church (Bethel) well, and struggling 
 hard against the wiles of Satan. Sunday morning, 
 baptized one dear sister, who was received into 
 the fellowship of the church. Had a good time 
 preaching on church discipline. Monday, I went 
 to Mouse Creek, in McMinn Co. Visited as 
 many of the dear brethren and sisters as I could, 
 and tried to speak Monday and Tuesday evenings 
 in the village, and Tuesday at eleven a.m., two 
 miles out, where we spoke in the dwelling of 
 Bro. Madison Johnson, who, with his aged and 
 sociable companion, made us feel at home. Wed- 
 nesday, went to Philadelphia, and spoke in the M. 
 E. church. Thursday at ten a.m., being very 
 kindly invited, I spoke in the Baptist Church, which 
 was closed against me last winter when there. 
 Found all the people at Mouse Creek and Phila-
 
 EXPERIENCES IN 1873 AND l8 74- 227 
 
 delphia very kind, and manifesting great interest 
 in the truth. The precious seed sown there last 
 winter by such poor instrumentality has taken 
 deep root in good hearts, and they are now re- 
 joicing in the light. 
 
 Thursday I returned home, stayed only one 
 day, then left my dear wife and children to attend 
 two funerals on Sunday. Saturday night, spoke 
 to a very large and attentive audience in the door- 
 yard of the dwelling of Bro. J. West. On Sunday 
 morning, learning that a son of the deceased 
 whose funeral sermon I expected to preach, having 
 recently arrived from California, manifested some 
 objection, we refused to preach the funeral sermon, 
 but spoke on the Bible hope of man. Four 
 ministers were present. One old blind brother, a 
 Baptist minister, being invited to close, gave a few 
 cross fires, such as, "When the body dies, the 
 soul goes to God till the resurrection ; then it is 
 reunited with the body. Then will the saints be 
 made perfect and enjoy perfect happiness," etc. 
 As he was blind, we asked the privilege to explain 
 the difference between soul and spirit and correct 
 his quotations from Solomon, which was granted. 
 Sunday night at Bro. John F. Anderson's, near 
 Anderson Station, we had a precious season in 
 telling the nearness of the Lord's coming. 
 
 Monday morning came to this place (Cowan, 
 Tenn.), and found several strange brethren who
 
 228 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 were very kind. Spent the day with brother J. M. 
 Stewart, at whose house I am now, and who, with 
 his amiable wife, has made us feel welcome. 
 Monday night spoke from Acts i : 6. Three 
 ministers were present, two Christian and one 
 Methodist. They were invited to seats if they 
 loved Jesus. The Christian Church believe the 
 kingdom was set up on the day of Pentecost, and 
 of course their theory was in jeopardy. They 
 both endeavored to overthrow what had been said. 
 They seemed very much agitated, and very 
 abruptly, as I thought, gave the people to under- 
 stand that I missed the truth. I submitted myself 
 into the hands of God, who filled me with his love, 
 and made me perfectly happy, so that I could not 
 be offended. We had considerable cross firing, 
 much to the interest of the audience, as it was the 
 first sermon they had ever had on our views at 
 this place. It all passed off in love, and I believe 
 God sanctified the effort to some good. I spent 
 the night and following day with Bro. James 
 Sargent, who had invited me to this village, and 
 who with his family evinced much love for Jesus. 
 Tuesday night I spoke on the inheritance, and had 
 a good season. A Bro. Darrell of Winchester, 
 Tenn^, freely and fully indorsed the sermon, and 
 we closed with good feeling in the audience. 
 Went with Bro. and Sr. D. D. Burke to spend the 
 night, and till noon next day. I must say that
 
 EXPERIENCES IN 1873 AND 1874. 229 
 
 the people of this place, as a general thing, have 
 manifested more Christian courtesy toward me 
 than at any nezv place I have ever visited. God 
 always has broken down prejudice for me, after 
 my first sermon in any place; but here I found 
 none manifested. 
 
 Yesterday I was closely reading a work on 
 " The Gospel Plan of Salvation," of 661 pp., by 
 Dr. T. W. Brents, of the Christian Church. He 
 was endeavoring to prove the establishment of the 
 kingdom on the day of Pentecost. I was reading 
 to a crowd of gentlemen, and carefully marking 
 what I thought to be error with a pencil. The 
 train rolled up to the office where we were investi- 
 gating ; a stranger stepped in, listened a moment, 
 and asked what book we were reading. We replied, 
 " The Gospel Plan of Salvation." He proved to 
 be Dr. T. W. Brents, the author of the work. We 
 had about thirty minutes to talk, while the engine 
 was being repaired. I told him that according to 
 his view the stone smote the image on the legs, 
 when Rome was in her glory; whereas it was not 
 to strike till it reached the feet. Last night 
 closed our meetings here, and to-day we start for 
 home, to stay till morning, then to DeKalb Co., 
 Ala. So you see the Lord keeps me in the field. 
 I am blest with better health than when I last 
 reported. 
 
 Dear Brethren, I must tell you the Lord is gra-
 
 23O AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 cious to us though we are poor in this world. We 
 love the Lord, and expect to be rich in his kingdom 
 soon. The people of this place have helped me 
 after a godly manner, so that I have lost nothing 
 by coming to see them. Also at Mouse Creek 
 and Philadelphia, some dear ones proved their 
 faith by their works by ministering to my neces- 
 sities. I received from the people within the last 
 month ten dollars, which is more than I had 
 received from my audiences in two years before. 
 Pray for me, dear ones. 
 
 Stevenson, Ala., Aug. 31, 1874. 
 
 Two weeks ago, by the blessing of God, I 
 formed another church in Alabama, near this 
 place, with eight lovers of truth, one of whom is 
 a minister. He has become convinced of the 
 truth, and has followed me in casting in his lot 
 with the despised followers of Jesus. Thank the 
 Lord ! We now have four preachers here, within 
 twenty miles, and we have good reasons to look 
 for others soon. The following two days after the 
 church was formed we continued the meeting with 
 Brn. Smith, Waldrop, and Stewart. The next 
 Monday night, at Bethesda Church, Bro. J. J. 
 Smith and myself ordained Bro. D. B. Waldrop to 
 the work of the gospel. 
 
 The following week we spent in a revival meet- 
 ing, conducted by the M. E. South brethren.
 
 EXPERIENCES IN 1873 AND '874- 23 1 
 
 Seventeen have been converted and much good 
 done. 
 
 Friday night we started for Philadelphia, Tenn., 
 to hear a discussion on the immortality of the 
 soul, between Bro. A. M. B. Graham of our faith, 
 from the Michigan Conference, traveling in the 
 interest of a sewing-machine company, and a 
 Bro. C. B. Martin, of the Baptist Church. Found 
 considerable excitement. The Baptist Church 
 was closed against us, but we were told the 
 Methodist brethren would open their house for us, 
 and desired us to preach that night. We con- 
 sented. A little after sunset we were informed 
 that they had refused the use of their house to us. 
 
 Bro. Graham and myself replied, "All right." 
 An aged gentleman told us, if we would empty 
 his wood-shop, it was free for us. Many true 
 friends came to our assistance, and we soon cleared 
 the room of some wagons, buggies, and other 
 lumber, and by seven o'clock a small audience was 
 comfortably seated and ready to hear us preach 
 Jesus. It was the first time we ever had met Bro. 
 Graham, and God blessed us. We had a good time. 
 
 Next morning, Sunday, Bro. Martin was on 
 hand in good time ; but it was very wet and rainy. 
 We mutually agreed to postpone the debate until 
 the next Sabbath. We tried to preach at eleven 
 o'clock a.m., Bro. Martin at four p.m., and Bro. 
 Graham at seven in the evening.
 
 232 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I thank God for sending Bro. Graham to my 
 help just at a time when my hands are so full of 
 work for the Master. He is a young man of fine 
 talent, and with a mind well stored with Bible 
 truths, and a heart brim full of God's love — just 
 the man I need. We were only together about 
 twenty-four hours, yet I love him as well as if we 
 had known each other all our lives. 
 
 In September, 1874, I visited the church at 
 Shiloh, baptized three, and received two into fel- 
 lowship ; held a meeting with the church last 
 organized, called " Nazareth." Bro. J. J. Smith 
 was with us, and gave us one of his best efforts on 
 holy living, after which we received one into our 
 little church. At night Bro. Smith preached. 
 Here we understood that the Baptists and the 
 Methodists had given us a few theological shots. 
 Some expected us to reply to them, but, to the 
 disappointment of some and the pleasure of others, 
 I tried to speak from Gal. 5 : 1 — " Stand fast, 
 therefore, in the liberty," etc. 
 
 Monday morning I met the M. E. brother, — a 
 good Christian brother, too, — and told him that I 
 had heard he had challenged any man to prove the 
 destruction of the wicked, and if he had, I was 
 ready for the effort. He said he did not throw it 
 out as a challenge for a debate, and did not want 
 one, and if I could refute his position, to do so, 
 but he should defend the doctrines of the Meth- 
 odist Church anyhow.
 
 EXPERIENCES IN 1873 AND 1874. 233 
 
 November 3, I wrote as follows : — 
 
 " The past month has been one of sore trials 
 with me. The little I have clone in the vineyard 
 of the Master has been through much suffering of 
 the lungs, besides leaving my wife on a sick-bed. 
 But I feel that in weakness and weariness I have 
 done what I could." 
 
 The first Sunday in October I visited a new place, 
 and met a large audience who seemed to be im- 
 pressed with the grand and glorious truths relating 
 to eternal life only in Christ. Next day went to 
 Ooltewah. Tuesday morning, with Bro. Smith 
 (familiarly known as " Uncle Silas "), I rode on 
 horseback to Catoosa Co., Ga., where the people 
 had heard such terrible things about " the soul- 
 sleepers," that only five men and about a dozen 
 women dared venture out to hear the " strange 
 doctrine." We tried to give them the Bible doc- 
 trine of holy living, with which they seemed well 
 pleased. 
 
 The next week, on Monday, went to Shiloh 
 Church in DeKalb Co., Ala., where we ought to 
 have gone on Friday night before, but my wife 
 was so ill I feared to leave her. But the Lord 
 sent Bro. J. J. Smith and D. B. Waldrop, who kept 
 the meetings running. 
 
 The meeting closed Wednesday nignt. Five 
 were converted, the church encouraged, and many 
 anxious ones left at the altar of prayer. The
 
 234 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 next Friday, Saturday, and Sunday I was in Sink- 
 ing Cove, in Franklin Co., Tenn., where we met 
 very large crowds. Some rode twenty miles to 
 hear the man, who (as had been reported) had 
 gone wild on the study of the Bible. I tried to 
 preach, day and night, and it was said that such 
 crowds were never known there before. The 
 attention was all that I could wish. 
 
 On Sunday three ministers were out to hear me 
 on a funeral occasion. Monday I returned, nearly 
 exhausted, and found wife so ill that I wrote Bro. 
 J. J. Smith to go in my place to Goose Pond, Ala., 
 which he did. Here he met Bro. Stewart, and 
 held meetings a few days, baptized eleven, and 
 formed a church of thirteen members. On 
 Wednesday, I had considerable hemorrhage of the 
 lungs, which made me feel that perhaps my ardu- 
 ous work for my precious Jesus would soon be 
 finished; but I said, "Thy will be done." The 
 next Sunday in Peatown, baptized one in Ten- 
 nessee River, and with Brn. Waldrop and Stewart 
 (Advent) and Brn. Hulsey and Edwards (Method- 
 ist) meetings continued till Wednesday. 
 
 Last Saturday morning, at two o'clock and 
 forty-five minutes, I started through a heavy 
 frost and severe cold, and walked twenty miles, 
 after parting with my wife in tears, who was still 
 sick. I kneeled and asked the Lord to make 
 duty plain, and the answer was something like
 
 EXPERIENCES IN 1873 AND 1874. 235 
 
 this : " You tell others to trust me ; now leave 
 Nancy in my care and go, for there is work for 
 you on your way." So I took the heavy cross and 
 started for Trenton, Ga. 
 
 On the way, I stopped at Shiloh Church, and 
 baptized four. Then to Trenton, Ga., with twenty 
 of the brethren and sisters of Shiloh Church who 
 all went with me on foot, a distance of six miles, 
 partly over and down Sand mountain. At night 
 spoke to a few in town. Sunday, a.m., one mile 
 from town at the old Baptist Church, we spoke on 
 a funeral occasion. Sunday night, back on the 
 mountain to an appointment, where, in spite of 
 the cold, the house of Bro. and Sr. Gass was 
 jammed. I was so nearly worn out that Bro. 
 Willie Moore (Methodist) spoke first, after which I 
 called for anxious ones to come for prayers. Fif- 
 teen came, and we enjoyed a melting time. Then 
 seven joined the church, and one came for bap- 
 tism. Praise the Lord ! The little church I 
 formed under fire of the enemy, with eight trust- 
 ing ones, has now increased to forty within less 
 than one year. 
 
 Yesterday I came home with such a cold that I 
 suffered all last night. This evening at seven 
 o'clock (D. V.) I take the cars for Memphis, 
 Tenn., where I am to stay over one night, and 
 preach ; thence to Arkansas, where I expect to 
 spend this month, telling the people of the com- 
 ing kingdom. Glory to God !
 
 2$6 AUTOBIOGRAPHY OF JOHN A. CARGILE 
 
 My wife is much better than when I left her 
 last Saturday morning, and I am encouraged to 
 trust the Lord, and leave her in his hands again, 
 feeling that if I go in the cause he will raise her 
 to health. Bless his holy name ! I have never 
 been disappointed yet when I have gone with an 
 eye single to his glory. Bro. I. C. Wellcome has 
 kindly sent me two packages of tracts, which, 
 with a few of " Bible Theory of the Good Time 
 Coming," is my supply. I mean to use them 
 judiciously in the work. O brethren, pray the 
 Lord to go with me ! 
 
 On the eighteenth of November I wrote a little 
 of my experience as follows : — 
 
 I will tell you how much good a little article in 
 the Crisis, written by Bro. George E. Lee, has done 
 me. It was on consecration, and written about 
 the last of September, 1872. I was then and had 
 been a slave of tobacco for years. • 
 
 I was reading aloud to my wife, and at the same 
 time "mumbling" a "quid" in my mouth, which 
 was saturated with the filthy "slop." I had never 
 heard any one say a word against the use of the 
 filthy weed, and so I was innocently and thought- 
 lessly setting a bad example before the church for 
 whom I was trying to preach. In that article, 
 Bro. Lee said, "Some ministers would stand and 
 exhort their hearers to abstain from all manner of 
 filthiness of the flesh, and to present their bodies
 
 EXPERIENCES IN 1873 AND 1874. 237 
 
 a living sacrifice, holy and acceptable to the 
 Lord, as temples for the Holy Ghost, and at the 
 same time roll the petted quid under their tongues, 
 while the juice might be seen in the corners of 
 their mouths." I paused, looked at my wife, and 
 really felt ashamed of the idolized quid. I was 
 astonished to think I had never seen this evil 
 before. I had tried to quit, but not from a sense 
 of duty to God. I turned to my wife, and with 
 a determined resolution spoke to her as fol- 
 lows : — 
 
 " Nancy, by God's grace I have taken my last 
 chew." And, praise the Lord, right there I 
 gained a glorious victory. I have had no " han- 
 kerings " for tobacco since, and I have felt like a 
 new man. My lungs were very weak, and I could- 
 hardly stand to speak thirty minutes ; now, glory 
 to God, I can talk four times as long, if need be, 
 
 and not feel exhausted. I want Bro. L to 
 
 know that he was the instrument through whom 
 the Lord showed me this evil, and induced me to 
 give it up. 
 
 On the third day of this month I left my dear 
 family in Alabama, to preach the gospel of the 
 kingdom in this western country. I met many 
 warm-hearted friends about De View, in Woodruff 
 Co., where I have been laboring, I trust with 
 good results. I started for this place to take the 
 cars for Fort Smith. Came to the place appointed
 
 238 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 for preaching last night. Found the church closed 
 against me, but a few strange friends met us in 
 an old waste house, where I tried to give them the 
 first talk, on our views of the nearness of the 
 Lord's coming. To-day we reached this town, 
 expecting to find an appointment out for us ; but 
 learned that none cared to hear us speak, as it 
 was reported that we were preaching "dangerous 
 heresy." No one said, " Come in and tarry with 
 us," as Lydia did to Paul and Silas ; so we went 
 to the Tate House, and put up for the night. 
 The landlord soon told us he could not furnish us 
 with a bed, so I went out, and found lodging in a 
 lunch house. 
 
 Now here I am snugly "stored" for the night. 
 The place is better than I deserve. After looking 
 over the Crisis of Oct. 28, 1874, and reading 
 another article from the same pen, on the trials 
 of Father's dear children, oh, what consolation it 
 gives me ! I take encouragement from it. I 
 learned to-night that the railroad over which I 
 must travel to-morrow is very dangerous, but the 
 thought comes up, I am going in God's cause, and 
 trials are necessary if we would wear a crown. 
 So I determined to trust God, and go on sow- 
 ing the precious seed through joy and sorrow, 
 under lowering clouds as well as bright sun- 
 shine. 
 
 Dr. R. H. Goode writes as follows : —
 
 EXPERIENCES IN 1S73 AND 1874. 239 
 
 "De View, Ark., Nov. 17, 1874. 
 
 "Editors Crisis: — As a friend of the truth, 
 permit me through the columns of your paper to 
 drop a few random thoughts to the faithful ones 
 in Jesus, that they may learn something about 
 what has been done for the cause of truth in this 
 out-of-the-way part of the world. 
 
 " Some eight or ten days ago the Rev. J. A. 
 Cargile, a Second Advent minister from Alabama, 
 and a faithful and humble Christian, came into 
 our community. He came scattering religious 
 tracts, and preaching day and night to large and 
 attentive audiences, and the solemn truths enun- 
 ciated by him have sunk deep into many good and 
 honest hearts ; and in the morn of the resurrec- 
 tion, we trust they will shine as stars in the 
 kingdom of God. So intensely interested were 
 the people that at times you might have heard 
 a pin drop. Milton speaks of ' darkness visible,' 
 to express intensest want of light ; and we may 
 with the same freedom of speech term that deadly 
 stillness as ' silence audible.' 
 
 " Bro. C came among us a stranger, heralded 
 
 by no high-sounding titles, and with no recom- 
 mendation save the love of God in his heart, and 
 commenced preaching the beauty and simplicity 
 of the Scriptures. The effect on the minds of 
 his hearers was electric. Old theories and pet 
 dogmas in theology that have been handed from
 
 240 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 parent to child from generation to generation, 
 until they have become as near and dear to us as 
 the parent who taught them, were uprooted and 
 torn from us as chaff is blown before the wind ; 
 and to-day our people are better Christians and 
 stronger believers in the Bible than they were 
 before. 
 
 "The Methodist officials closed the door of 
 their church against him, but God did not forsake 
 him. Friends sprang up, and private dwellings, 
 schoolhouses, and Masonic halls flew open for his 
 reception and use, and men and women, irrespec- 
 tive of creeds or denomination, flocked to hear. 
 
 " Thus you see the power and effect the word 
 has, shorn of the shackles thrown around it by 
 the opinions of men." 
 
 The following letter from the same writer was 
 written after I had passed through the clerical 
 slander detailed in Chapters VI. and VII. It 
 should have gone into the 7th chapter, but as 
 that is already in the hands of the printer, I put 
 it in this. He says: — 
 
 "De View, Ark., Dec. 24, 1875. 
 " Editors Crisis : — As a subscriber to your 
 excellent paper, I beg the use of its columns a 
 short time, while I say a few words in behalf of 
 a good man. In the fall of 1874 Eld. J. A. Car- 
 gile, of Stevenson, Ala., visited this place by
 
 EXPERIENCES IN 1873 AND 1874. 24I 
 
 request. He was a stranger to the most of us at 
 the time, but his gentlemanly deportment and 
 Christian zeal soon won for him the confidence of 
 the people. Bro. Cargile remained on this occa- 
 sion several weeks, holding meetings at various 
 places during the time, and while here no one 
 said aught against him or his preaching. 
 
 " Ministers of the Christian and Baptist denomi- 
 nations took part in these meetings, and manifested 
 a becoming willingness to further the cause of 
 Christianity in the community ; but the Method- 
 ists held themselves aloof. Not so, however, 
 with the lay members of the church, many of 
 whom were earnest and attentive listeners to Bro. 
 
 C 's preaching ; and we trust when the Lord 
 
 comes to make up his jewels they may be found 
 worthy to receive the welcome plaudit, — 'Well 
 done, good and faithful servant ; thou hast been 
 faithful over a few things, I will make thee ruler 
 over many things ; enter thou into the joy of thy 
 Lord.' 
 
 " Upon the eve of starting for home Bro. 
 
 C promised a number of friends that he 
 
 would return the following spring or summer, and 
 establish an Advent church if so desired ; but 
 owing to circumstances he did not arrive here 
 until Nov. 21. In the meantime the devil was 
 not idle. Word had gone forth that Cargile was 
 coming back to organize a church, and some-
 
 242 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 thing must be done to thwart the organization to 
 
 alienate the affections of the people from C , 
 
 and trample under foot the doctrines of which he 
 is an able and devout advocate. The step taken 
 to accomplish this purpose was well worthy the 
 satanic genius of Lucifer himself, and, had the foul 
 plot succeeded, a good man's name would have 
 been covered with obloquy, and his influence for 
 good forever destroyed in this community. Bro. 
 
 C had hardly reached home from his first 
 
 visit to us ere the evil tongues of persecution 
 commenced the work of detraction. He was pro- 
 nounced crazy, and stigmatized an infidel ; accused 
 of preaching the Advent faith for money ; branded 
 as a renegade in politics, and thrashed by the Red 
 Men of the Moon. He was held up before the 
 community as an expelled member of the Baptist 
 and Presbyterian churches for lack of Christian 
 conduct, and so obnoxious at home as to be unable 
 to get audiences to hear him preach. 
 
 "These and kindred misrepresentations ema- 
 nated from a Methodist minister of Alabama, and 
 were promulgated by Methodist ministers here at 
 home, whose aim was the downfall of Cargile, and 
 the perpetuation of the immortality dogma upon 
 the minds of our people. 
 
 "As soon as Bro. C learned of these re- 
 ports he hastened here, and, like a Christian gen- 
 tleman, went to work to prove them false. This
 
 EXPERIENCES IN 1873 AND l8 74- 243 
 
 he did by certificates from Baptists, Presbyte- 
 rians, and Methodists living in and around Steven- 
 son, and from the Probate Judge and Sheriff of 
 the county, and nearly every business man in the 
 town of Stevenson. He also wrote his accuser 
 to meet him here and substantiate his charges, or, 
 like a Christian, acknowledge his error ; but he 
 failed to put in an appearance. 
 
 " How strange that men, professing to be fol- 
 lowers of Jesus and ministers of his word, should 
 so far forget themselves as to become instrumen- 
 tal in circulating statements wanting even the 
 shadow of accuracy ! Cain slew Abel because sin 
 had entered into him, and men backbite each 
 other to-day because of iniquity in their hearts. 
 
 Bro. C immersed four the day before leaving 
 
 for home ; three of them were Methodists. Others 
 will be baptized when he comes again* May God 
 bless and prosper his work in the ministry, and 
 shield him from the tongue of the evil-disposed!" 
 
 The month of November and a part of Decem- 
 ber were spent in and around De View, Ark., where 
 I began at Beard's Church, and thence went to 
 Cyprus Church, in a swamp which is called the 
 "dark corner." Some call it "Pull-tight." I put 
 up my chart and began preaching on the prophecies. 
 In the midst of the sermon a lady rose in the 
 audience, — I think she was the tallest woman I
 
 244 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ever saw, — and raising her hand as high as she 
 could, she said, at the top of her voice and with 
 considerable show of earnestness, " That man is a 
 false prophet, as sure as this world ! Our Lord 
 said they'd come, and he is one of them ! Kick 
 him out of this house, and drum him out of this 
 country ! " I paused till she got through and 
 resumed her seat. I thought " Pull-tight," sure 
 enough. I finished the sermon without further 
 trouble. I preached in Tollerson's schoolhouse, 
 and in the dwellings of two widows, — Sisters 
 Cox and Hough ; and in a splendid hall built 
 for the Masonic Fraternity, but owned by Sr. 
 Edmonds, who kindly allowed me to preach in it. 
 She was afflicted with rheumatism, but came out 
 in her buggy and took much interest in the meet- 
 ings. The people received me very kindly, and 
 urged me to come again. I found the standard of 
 piety quite low. It seems that the preachers care 
 more for the fleece than they do for the flock. 
 Cotton seems to be not only king, but almost the 
 god of Arkansas. 
 
 From De View I started for Fort Smith in 
 company with Bro. Gifford. After four days of 
 hard traveling and loss of sleep, we reached the 
 place almost exhausted. The Memphis and Little 
 Rock Railroad was then in a bad fix. We traveled 
 nearly forty miles over trestle-work which looked 
 so rotten as to be liable to tumble down at any
 
 EXPERIENCES IN 1873 AND l8 74- 245 
 
 time. We were going in the Lord's cause, and I 
 told Bro. Gifford, while looking through the win- 
 dow at the rickety works, shaking behind the 
 train like the slender tail of a fox-hound when on 
 a chase, that if we were on a trip for speculation, 
 I should feel fearful, but as that was not the object 
 of our journey I felt perfectly safe, believing that 
 if it was duty to preach to the people on the line 
 of the Indian Nation, the Lord would see us 
 through. In Little Rock we found no train, and 
 had to stop over. Next morning we started in a 
 mixed train over the Little Rock and Fort Smith 
 Road for Clarksville, the end of the road at that 
 time. It was one hundred miles distant, and 
 it took all day to make the trip. We found the 
 stage waiting, which is the first close connection 
 since we left Memphis. The stage was open at 
 both ends, and looked more like a city milk-wagon 
 than a stage-coach. We felt lank about the 
 stomach, and ate some cheese and crackers. I 
 never could like cheese before, but that night it 
 seemed that I was hungry enough to eat a piece 
 of a dead mule. The distance from Clarksville to 
 Fort Smith by the stage route was sixty-five miles. 
 We traveled all night, only seeing fire once, at one 
 o'clock, while the horses were being changed ; 
 then I was so benumbed with cold that I had to be 
 helped to the fire, the heat of which made me very 
 sick. That cheese — well, I read in my speech-
 
 246 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 book in school-boy days, about a man who threw 
 up three black crows. That was comparatively 
 nothing. I felt as though I could dislodge a 
 dozen crows with less heaving and retching than 
 it took to elevate that bait of Limberger, which 
 now seemed rank enough to bait a fish-basket for 
 a pond a mile square. The road was the worst I 
 ever traveled over ; and we found that the best way 
 to keep our seats was to lie on our backs, with 
 hands fast hold of the straps, fastened in the stage 
 for that purpose, and both feet set against the top. 
 
 I could but think of the carpeted parlors and 
 cushioned sofas of ministers who get fat salaries, 
 live at ease in Zion, and close their fashionable 
 churches against God's servants sometimes. Then 
 I looked at Paul's shipwrecks, perils, and priva- 
 tions, and took consolation by thinking that the 
 heavier the cross the brighter the crown. 
 
 About half-past one o'clock the next day we 
 arrived in the flourishing village of Fort Smith, 
 with aching heads, bruised bodies, and sick 
 stomachs, but, thank the Lord, no broken bones. 
 We found Bro. John Maxwell waiting for us, and 
 glad to see us. He took us in a coal-wagon ten 
 miles to his pleasant home. 
 
 When we arrived and were seated, he came with 
 a large basin of water and a towel thrown across 
 his arm, and said, " Pull off your boots, Bro. 
 Cargile, and I will wash your feet, and you can lie
 
 EXPERIENCES IN 1873 AND 1874. 247 
 
 down and take a good rest." I said, "No, you 
 need not do that." He insisted that I could rest 
 much better. I said, " Well, if my feet must be 
 washed, / can wash them myself." He replied, 
 " No, the Lord says I ought to wash them, and if 
 I don't do it I shall think hard." I could resist 
 no longer. 
 
 When he had lovingly washed and nicely dried 
 my feet, he started to leave the room with the 
 wash-bowl, when I said, " Hold on, my brother ; 
 get your shoes off, while I put my boots on, and I 
 will wash your feet." He said, "Oh, no ! I am at 
 home." I replied, " If I am not, I will go home, 
 and that quickly too ! If I don't wash your f eet 
 there will be another one think hard." 
 
 He submitted without further remonstrance, 
 and we enjoyed this our first meeting each other. 
 
 Sunday morning the meetings began, and in- 
 creased in interest all the week. I have a terrible 
 cold settled on my lungs. I shall never forget 
 that stage-ride. We paid ten dollars each for the 
 privilege of being bumped and jolted all night, 
 which I would not do again for twice the money. 
 On my way home I had quite a hemorrhage from 
 my lungs, but said nothing about it. I knew that 
 if my people knew it they would oppose my 
 preaching any more ; and I had made up my mind 
 to wear out in the cause, ,and to fall, if fall I 
 must, in the field with the armor on, face toward 
 the front.
 
 248 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Bro. Maxwell brought us to Clarksville in his 
 wagon. On the way we camped in a little town 
 called Caulksville, in Logan Co. (which was then 
 Sarber Co.). About eight o'clock a Dr. Knott 
 came to our camp and took me to his pleasant 
 home, where I enjoyed a sweet rest. He went to 
 a lodge which was in session, and invited them all 
 out to hear me preach next morning, which was 
 Sunday. Only a few came out in the morning, but 
 in the evening the house was full. At the close of 
 the meeting, on going away from the hall, I over- 
 heard one say to another, " What do you think of 
 that?" The answer was, "Well, sir, I never 
 heard the like in all my life. He just proved 
 everything by the Bible." 
 
 On my way home I stopped in Brinkley, Monroe 
 Co. Ark. I called on a Methodist minister to 
 get permission to speak in his church ; but he 
 bluntly refused because I did not advocate the 
 immortality of the soul. I told him I would give 
 him one hundred dollars if he would prove by the 
 Bible that the soul is immortal. He felt sure he 
 could do so by the Rich Man and Lazarus, Thief 
 on the Cross, etc. But he found that he could 
 not, and bade me a sudden good-bye. I then called 
 on Squire Lynch, a member of the Presbyterian 
 Church, who heartily consented to let me preach 
 in his church. After I had posted up and circu- 
 lated printed notices, one Dr. E objected to
 
 EXPERIENCES IN 1873 AND 1874. 249 
 
 my using the house. He is not a member of any 
 church, but is one of the building committee. I 
 asked permission to ring the bell, and he con- 
 sented. " Well," said I, " that will bring the peo- 
 ple out, and I can speak to them in the street." 
 But when I told Bro. Lynch that I felt deeply 
 impressed to give his villagers a talk on the 
 coming kingdom and signs of the Lord's coming, 
 he said that he would take the liberty to open the 
 door, which he did ; had a good fire in the stove, 
 and the bell rung in due time. I spoke to a very 
 curiously attentive crowd till the train was due, 
 then dismissed the meeting, and started hastily 
 for the train. I was informed that should I ever 
 pass that way again the house would be free 
 for me. 
 
 When I was in Woodruff Co., walking away 
 from meeting in Masonic Hall one night, I over- 
 heard the following dialogue between two men 
 who did not know that I was walking just before 
 their horses. I knew neither of them : — 
 
 First speaker : " Well, sir, I used to think I 
 knew a little about the Bible." 
 
 Second speaker : " Well, what do you think 
 about it now ? " 
 
 First speaker: "Why, since listening to this 
 fellow, it don't seem as if I know anything at 
 all ! " 
 
 Second speaker : " I'll tell you now, if they
 
 250 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 will all do just as he tells them, they will not miss 
 heaven far, certain." 
 
 First speaker : " It gets me to know what to 
 call him. I have heard all denominations, and he 
 don't preach like any of them. I don't know what 
 to call him ; but I reckon I will serve him as 
 Harnum did the unknown animal in his museum, 
 I will call him a ' Wot-is-it,' and let him go." 
 
 I reached my home so worn out that I had a 
 high fever for several days, and was unable to do 
 much more in the closing month of the year. 
 
 Retrospecting the work of 1874, I see about 
 four thousand miles traveled, on foot, horseback, 
 in buggies, stages, wagons, boats, and cars, at a 
 cost, including family supplies, of $477.85. I 
 preached two hundred and ninety-eight sermons, 
 saw one hundred and twelve converted, and bap- 
 tized over fifty, and organized two churches. My 
 total receipts were less than three hundred dollars. 
 Our privations and denials have been sanctified to 
 our good and the spread of truth, and we are 
 willing to work hard, live hard, and, if need be, 
 die hard, if by that means we can further the 
 glorious cause of our blessed Redeemer.
 
 CHAPTER X. 
 
 EXPERIENCES IN 1875 AND 1876. 
 
 In January, 1875, I met a small congregation in 
 Roarks' Cove, Tenn. The weather being very 
 inclement, people could not get out during the 
 week, but on Sunday the house was pretty well 
 filled, notwithstanding the snow and piercing cold 
 winds. I spoke at some length on the world's 
 conversion and the signs of the times. 
 
 At the close of the sermon I told the people 
 that it would be unreasonable to ask them to 
 listen to another discourse before returning to their 
 homes ; but they unanimously called for a second 
 service, and in thirty minutes we began again. I 
 spoke one hour on the coming kingdom. Although 
 shivering with cold in the open house, and around 
 a poor stove, the people gave the best attention, 
 and showed their appreciation of the truth by 
 contributing enough to pay the expense of my 
 trip. 
 
 Here I met one of the heaviest trials I have had 
 to bear. A good sister of the M. E. Church, 
 thought to be in the last stages of consumption, 
 requested me to sprinkle her and call it baptism.
 
 252 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 The friends seemed to think that, as she was too 
 weak to be immersed, I ought to yield to her 
 request. But I could think of nothing but " What- 
 soever is not of faith is sin ; " and believing that 
 baptism could only be performed by immersion, 
 and that it would be an abomination to say, " I 
 baptize thee," and then only rantize her, we prayed 
 together, and I told her I could not sprinkle her 
 and call it baptism. 
 
 Sunday night I spoke to a large crowd at the 
 University of the South. Monday I came down 
 the mountain on a carload of coal, and met sev- 
 eral of the kind friends with whom I formed 
 a pleasant acquaintance last July. I spoke to a 
 crowded house last night, two ministers being 
 present. The friends here proved- their apprecia- 
 tion of God's plain truth by showing that the) 
 thought a minister's traveling expenses should be 
 paid. 
 
 The first Saturday and Sunday in the month I 
 was with Bethel Church, near Ooltewah, East 
 Tenn. The church again asked me to preach for 
 them this year. 
 
 The second Saturday and Sunday I was with 
 Shiloh Church in DeKalb Co., Ala., where Satan 
 is doing all he possibly can to sow the seeds of 
 trouble in the body ; but I trust they will be 
 choked out before they take root deep enough to 
 be a serious reproach.
 
 EXPERIENCES IN 1S75 AND 1876. 253 
 
 The third Saturday and Sunday found me at Oak 
 Grove, Ala. I found the little flock in the midst 
 of persecution, but struggling hard for the cause 
 of Jesus. The ministers use long-range guns 
 when we are miles away, and in several instances 
 have grossly misrepresented our position and peo- 
 ple. But, instead of refuting their statements 
 behind their backs, I made a proposition to meet 
 them, to see who had the truth. Not one would 
 accept. One said he was no man for controversy ; 
 another that Boston was the birthplace of my 
 cherished dogma. I consider that a poor argu- 
 ment against the truth. The Lord has raised up 
 help for us here in the ministry to partly bear the 
 burden of looking after the churches, so I am at 
 liberty to seek new fields more extensively. I 
 have felt for some time that my duty was that of 
 an evangelist ; and I feel that the Lord is opening 
 the way for me to labor in my proper place. 
 
 On the 20th of April I wrote : " The Lord has 
 been gracious to me another month. The prospect 
 in this field is very encouraging indeed. The 
 churches seem to be coming up to the Bible stand- 
 ard of piety." 
 
 At Bethel we had a pleasant season. On Fri- 
 day, April 9, I was called by telegram to the city 
 of Chattanooga, Tenn., to attend the funeral of 
 Sr. Henegar, the wife of a steamboat captain, 
 who was led to embrace Jesus six months ago
 
 254 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 through my humble efforts. The circumstances 
 were as follows : I was on my way to fill an ap- 
 pointment, passing through Chattanooga, and 
 while waiting a few hours for my train I walked 
 about the city. Passing down Alabama street by 
 a block of houses, I felt impressed to enter one of 
 them. As I rapped at the door a faint voice said, 
 "Come in." This I did, and found, sitting by the 
 fireside, a woman wasted to a skeleton, and in the 
 last stages of consumption. 
 
 I talked to and prayed with her, leaving her 
 under deep conviction. Calling again on my re- 
 turn the next Monday, I found her weaker in body, 
 and anxious about her eternal welfare. While I 
 prayed with her she found salvation in believing in 
 Christ. Bro. A. M. B. Graham was also with me, 
 and took part in the funeral services. 
 
 Saturday morning I went to Shiloh Church, 
 where I met the little band of pilgrims, all buoyant 
 with hope. Satan had been doing his best to sow 
 seeds of trouble here, and divide the flock ; but, 
 praise the Lord ! some of the sisters, through 
 faithful effort and earnest prayer, overcame him, 
 and now all is harmonious. 
 
 Sunday we had a blessed season around the 
 Lord's table. Bro. D. B. Waldrop was with me, 
 and preached the gospel with much earnestness. 
 Thursday night I spoke in my own town. Friday, 
 a.m., went to Goose Pond ; found the church
 
 EXPEDIENCES IN 1875 AN1) l8 76- 255 
 
 doing as well as could be expected for a young 
 vine. Here I spoke Friday night and twice on 
 Saturday. 
 
 Met Sunday morning, at nine o'clock, assisted 
 in organizing a Sunday school, and gave a lecture 
 on the subject ; after ten minutes' intermission I 
 preached an hour and fifteen minutes; then ten 
 minutes' rest and we gathered around the Lord's 
 table to commemorate the death of Jesus. Twenty- 
 five minutes more for rest, and I preached again, 
 one hour, and then it seemed (judging from their 
 patient attention) that the people were not half so 
 wearied as I felt. Then I rode on a mule five 
 miles to Scottsboro and preached that night. At 
 Goose Pond Bro. John A. Bryan was excluded 
 from the Presbyterian Church because he would 
 not refrain from preaching the precious truths of 
 the Bible as we believe them. 
 
 The following letter was published in the Crisis 
 of May 26, 1875 : — 
 
 " I feel grateful this morning that it is well with 
 me, even here, away from home and among stran- 
 gers. I want to tell the dear ones scattered abroad 
 how the Lord has led me during the last ten days. 
 " On Saturday, a week ago, I visited Oak Grove 
 Church, four miles from Stevenson. Found the 
 dear brethren and sisters struggling to hold up 
 the true light for the people. Spoke at eleven 
 o'clock a.m., and at five p.m. baptized a brother
 
 256 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 in the name of Jesus. At nine o'clock p.m. went, 
 with lamps and oak board torches, back to the 
 stream, and buried a sister in the likeness of 
 Christ's death. Started at eleven that night, and 
 walked into Stevenson. Got on the train at two, 
 and Sunday morning, six o'clock, found us in 
 Ooltewah, East Tenn. Met Bethel Church in 
 communion. 
 
 " At Bethel we had a pleasant meeting, and 
 found Uncle Silas Smith still living, who has been 
 expected to die at any time for the last twelve 
 weeks. He is still in the crucible, and rejoicing 
 in the hope of eternal life. 
 
 " Reached home last Thursday, at eight o'clock 
 a.m., and at ten bade adieu to loved ones and 
 started on horseback, with Bro. J. S. Bankson, 
 jM.D., of Stevenson. Came to Tennessee River, 
 and found it very rough on account of a high wind. 
 We waited two hours and then started on. The 
 ferryman informed us that he would not be re- 
 sponsible for our lives or horses on the rough 
 waves, and in an old rickety boat. But we started, 
 trusting: in God to see us over. Water came over 
 the gunwale occasionally, and it was with much 
 difficulty our horses stood up in the rocking boat. 
 The surging waves made me think of stories I 
 have read of sea life. By the help of God we 
 landed, and started at two o'clock p.m. from the 
 river, and rode across Sand Mountain, which is
 
 EXPERIENCES IN 1875 AND 1876. 257 
 
 about eighteen or twenty miles wide, and reached 
 the edge of Wills' Valley just at dark. Stopped 
 with a Baptist man, Bro. Crow, who treated us 
 kindly and charged us nothing. 
 
 " Friday morning started early across the valley, 
 and ascended Lookout Mountain about ten o'clock, 
 and rode across it some nine or ten miles. On 
 this mountain I found a large stream, some thirty 
 yards wide. It seemed strange to see a river 
 rolling along on top of a high mountain. At three 
 p.m. we arrived at Spring Creek, where there is 
 so much confusion on account of some brethren 
 having read Bro. Sheldon's ' Life Beyond Death.' 
 
 " The Baptist church here has divided, and about 
 twenty out of thirty one or two members have 
 taken a firm stand for truth. A Baptist preacher, 
 Henry Blalock, has made several sweeping efforts 
 to upset the truth by stirring up the minds of the 
 people and filling their hearts with prejudice ; Bro. 
 Blalock said he would debate with any Adventist. 
 Bro. Bankson wrote for me. I came to meet him 
 in the name of Jesus, and found on my arrival that 
 about six or seven hours before the champion, 
 having heard I was coming with God's word, hur- 
 riedly packed his valuables, bade adieu to all his 
 friends, and started, saying that he was bound for 
 Illinois. This the people told me. 
 
 " I am sorry to find in this community so much 
 confusion on account of the truth being preached
 
 258 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 by Brn. Bankson and Livingston. Bro. Livingston 
 is a fearless, humble, bold defender of truth, who 
 has been excluded from his church for heresy. 
 
 " We began meetings Friday night, in a private 
 house. On Saturday visited the church where the 
 trouble started. Heard the following resolution 
 adopted in Conference: 'We will not let certain 
 parties, who teach materialism and annihilation, 
 have the use of our house.' Saturday night we 
 had a good audience, and announced that we would 
 speak on Sunday, at three p.m., at a place prepared 
 by the brethren. 
 
 "On Sunday, a.m., we visited the church in 
 order to show brotherly love, and, if possible, throw 
 cold water on the devil's fire, which is eating up 
 the Christianity of this neighborhood. At the 
 close of Bro. Moon's discourse a kind-hearted sin- 
 ner arose and asked the church to let Mr. Cargile 
 have the use of their house in the evening, saying 
 that it was the request of outsiders entirely. Said 
 he, 'Come, now, show a Christian spirit.' But 
 hearing what I did the day before, I told them 
 that I was not aware that they were going to make 
 that request, and said that I felt grateful for their 
 respect, but had been excluded by them, and did 
 not wish the house. 
 
 "In the afternoon we met a large congregation 
 on the spot prepared for God's worship ; and we 
 had a good time, and saw the spirit of love beam-
 
 EXPERIENCES IN 1875 AND 1876. 259 
 
 ing in several faces. Sunday night tried to preach 
 again. Bro. Livingston invited us to go ten miles, 
 to Cedar Spring, and preach again last night. We 
 went, and found a good number, who gave the best 
 attention, and some of them showed their appre- 
 ciation of truth by contributing to aid me on my 
 journey. 
 
 "This morning, May 4, we came back with Brn. 
 Bankson and Livingston, and will hold meetings 
 here till Wednesday, and then start for Dade Co., 
 Ga. The truth here has spread like wildfire, just 
 from that one copy of 'Life Beyond Death.' There 
 are five ministers already breasting the storm, and 
 they will not flinch for love or money. 
 
 "Oh, how sad I feel to see those claiming to 
 love Jesus refuse to speak to each other ! I pray 
 that all parties may submit to Christ, get up to 
 his cross, and let go their old and long-cherished 
 churchanity, and lay hold of a pure and soul-cheer- 
 ing Christianity. If we do not possess a forgiving 
 spirit, how can we expect to be forgiven ? It is 
 vain for us to pray with our hearts filled with 
 hatred, malice, or prejudice. 
 
 " Dear brethren and sisters, here are several 
 good people on both sides of the question, who 
 honestly think they are doing God's service by 
 contention. The two parties are in law about the 
 possession of the church house, and I do feel so 
 sad over it. Oh, that mine eyes were a fountain
 
 260 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 of tears, that I might relieve my burdened soul of 
 its troubles by bitter weeping and prayer ! 
 
 " Let us pray that this may soon pass away, and 
 love and Jesus prevail. 
 
 " Pray for me and mine. I am now in the field, 
 and expect to die there unless the Master comes 
 soon. Pray that I may be strengthened. Yours 
 in Jesus." 
 
 Then, on the 31st of May, I wrote the follow, 
 ing, which was published June 16, 1875 : — 
 
 NOTES BY THE WAY IN ALABAMA 
 AND TENNESSEE. 
 
 My last left me, May 4, at Spring Creek, Cher- 
 okee Co., Ala. Meetings were continued with 
 interest till Wednesday noon. As I told you the 
 awful condition of the church there, being divided 
 on account of the truth, I can now report the good 
 news of better prospects for the future. Twenty 
 members embraced our views as truth, while eleven 
 opposed. Both parties had formed a conference, 
 calling themselves the church, and had excluded 
 the other ; and so, of course, they were all out, 
 and there was no church. Now came the contest 
 as to which party should have the house. The 
 minority put a lock and chain on the door of the 
 church, and so kept the majority {heretics) out ; 
 while, I am sorry to say, our friends sued at the
 
 EXPERIENCES IN 1875 AN1) l8 7 6 - 261 
 
 law for their " rights," which, as I told them, was 
 not in keeping with the spirit of Jesus. Notwith- 
 standing they had gained the case in one court, 
 by the help of Jesus, they were induced to with- 
 draw the suit and build a house for God's children. 
 As soon as they consented to stop the suit, the 
 Lord poured out his Spirit upon us, and we had a 
 blessed time in parting. The friends showed their 
 appreciation of our visit by a godly example. We 
 had been invited to speak on Wednesday night at 
 Pleasant Hill, but found it closed against " the 
 infidel," as some called me. The Lord had an old 
 Bro. Baker open his chapel for us, where we had 
 one of the hardest struggles we have had for years 
 in trying to speak. We felt the great need of the 
 prayers of God's dear children. 
 
 Thursday, started to cross Lookout Mountain 
 into Wills' Valley, to meet an appointment at 
 Head Spring's Church ; but found they would not 
 allow me to preach in it. A friend, Mr. William 
 Lee, opened his dwelling, where we had a free 
 time on the coming kingdom, and spoke to a 
 crowded house. Friday, eleven o'clock a.m., at 
 the celebrated Sulphur Springs, DeKalb Co., Ala. ; 
 the Baptist brethren very kindly opened their 
 house to me, an unworthy pilgrim. After I had 
 finished my first effort in that place, I heard one 
 man say he was disappointed, for he had "come 
 expecting to see a bear turned loose," but had 
 " heard nothing- but the truth."
 
 262 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I rode over one hundred miles on this trip and 
 reached home so nearly worn out that I was con- 
 fined to my room three days. Thursday, the 
 13th, rose early and took the train for Cowan, 
 Term., where I met a large, attentive audience. 
 A young minister told the people there was no 
 use to preach the resurrection, as the only hope : 
 the only thing necessary was to be ready for the 
 reward. I then showed that the unconscious state 
 of the dead is a dispensational truth, and the only 
 thing with which to meet the Spiritualists with 
 success. 
 
 Friday, the 14th, I took a train on the Sewanee 
 Coal Road for the University of the South. Then 
 down the mountain by moonlight, four miles, into 
 Roarks' Cove, where we lectured on Saturday from 
 Bro. J. J. Smith's chart. Sunday A. m. tried to 
 preach the funeral sermon of Sr. Phillips. In the 
 afternoon spoke from the chart again, and buried 
 a dear sister in baptism. Monday, spoke to a full 
 house, then bade adieu to the many kind friends 
 who had helped me after a godly sort, and came 
 up the mountain to the University, and spoke at 
 the house of a Sr. Dorsey. House and yard full. 
 All gave the best attention. 
 
 Tuesday, back to Cowan. Spoke again to a 
 
 crowded house. Good attention. Bro. S again 
 
 intimated that there was no use in preaching 
 these things. Here a few friends gave me scrip
 
 EXPERIENCES IN 1875 AND 1876. 263 
 
 for my journey. Reached home, thirty miles, 
 Wednesday at two o'clock, almost worn out. Thurs- 
 day, was not able to sit up or eat anything until 
 evening. Oh, how I sigh for home, where we will 
 never get weary ! On arriving at home, we learned 
 that Bro. C. K. Winslow had used a long-ranged 
 gun at us in our absence, on immortal-soulism, in 
 which he grossly misrepresented our position and 
 doctrine. Some time ago I asked him to discuss 
 the question, but he was " no man for contro- 
 versy ;" but after we get fifty or sixty miles away, 
 he is a noble "war-horse." I think the people 
 have sense enough to see the unfair and unchris- 
 tian manner in which he spoke of us as a people, 
 saying we are selfish, etc. I have offered a reward 
 of one hundred dollars for the Scriptures used by 
 him positively proving his position. I learn that 
 many took notes, but as yet I have had no call for 
 the money. 
 
 Saturday, May 22, with the church at Oak 
 Grove. Baptized one, and left Bro. J. J. Smith to 
 conduct the meeting on Sunday, while we went 
 to Bethesda church. Had a large crowd. Bro. 
 Crawford and myself spoke to them. Bro. Wal- 
 drop and myself ordained Bro. Crawford to the 
 work of preaching the coming of Jesus. We then 
 gathered around the table, and enjoyed a good 
 time. Then down in the valley to Pea Town, 
 heard a M. E. Bro. Price preach at four o'clock
 
 264 AUTOBIOGRAPHY OF JOHN A. CARGILE. ' 
 
 p.m. He manifested much Christian courtesy 
 toward us. At 6.30 p.m. we preached in the house 
 of the ferryman on the riverside. 
 
 Monday night, preached in McMahan's Cove, 
 ten miles away and across the ri^er. I walked 
 it through the swamp. Wednesday night, at 
 Catchings, Tenn., twenty miles farther, and over 
 a rough mountain. Thursday night, near my own 
 home, at the house of a kind neighbor. Yester- 
 day (Sunday) morning, spoke to a large, attentive 
 audience in a lovely grove on the land of T. Boyd 
 Foster, Esq., who kindly gave me permission to 
 
 preach our faith on his land near N 's Chapel. 
 
 Mr. N had refused us the chapel, saying that 
 
 no Adventist should preach in it. I put a large 
 printed poster on the tree, saying, " On the fifth 
 Sunday in May I will preach under this tree at 
 eleven a.m. from the word of the devil." Men 
 came several miles to that meeting who had not 
 been to church for years. A great many came 
 out, and we spoke from the devil's lie, Gen. 3 : 4. 
 Good was done. In the afternoon Bro. Smith 
 spoke from the chart. Praise the Lord for his 
 goodness ! For eight weeks I have preached on 
 an average one sermon a day. I start to-night for 
 Icard, Burke Co., N.C. Dear brethren and sisters, 
 pray for me and mine. Let us be faithful till 
 Jesus comes.
 
 EXPERIENCES IN 1875 AND 1876. 265 
 
 NOTES BY THE WAY IN N. CAROLINA. 
 
 I left my home June 1 to proclaim the pre- 
 cious truths of the Bible in this hilly country. 
 Stopped over one day at Ooltewah, Tenn., and saw 
 a few of the brethren and sisters. The church 
 there is very sad over the death of Bro. Silas 
 Smith. June 2, I took the cars at six a.m., and at 
 six p.m. found myself nearing Johnson City, Tenn., 
 where I met Bro. O. F. Goodwin, who had come 
 with mules from Caldwell Co., N.C., to meet me, 
 a distance of eighty miles. As we had only two 
 days in which to ride over that long road through 
 the mountains, we thought best to start immedi- 
 ately, and try to go ten or twelve miles that night. 
 At seven we mounted our mules and started. 
 Notwithstanding we heard it thundering in the 
 distance, and saw a heavy cloud rising, we thought 
 perhaps it would not rain. 
 
 We rode at a rapid rate till about dark, when it 
 began to rain terribly. We called at a farmhouse 
 to stay over night, but they would not take us in. 
 When I took my shawl from my saddle, I found 
 I had lost one pair of my saddle-bags, in which 
 were my clothes and all my books save my Bible 
 and hymn-book. By this time the rain poured in 
 torrents. The lightning flashing very fast, gave 
 us some chance to see the road before us, in which
 
 266 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ran much water. We started back in search of 
 the lost saddle-bags, having learned, too, that we 
 had missed the right road. We had gone perhaps 
 a half-mile from the house where they refused us 
 lodging, when a tremendous stroke of lightning 
 came so near us as to darken our eyes with green 
 smoke, and fill our nostrils with fumes of sulphur. 
 Bro. Goodwin was about six steps in front of me. 
 I called to know if he was " all right." No answer 
 came. I felt sure that he and his mule were both 
 killed. I really felt sad beyond expression. He 
 was a stranger to me. We had met for the first 
 time about one hour before, and had spent that 
 hour talking over these glorious truths which he 
 had written me to come and preach in his com- 
 munity. And now to think he is killed here in 
 this strange woods, and I left alone with him, and 
 it so dark ! I could see nothing save by the flash- 
 ing lightning. A few minutes more of horrible 
 suspense, when another flash enabled me, through 
 the heavy air yet filled with the smoke of the 
 heavy stroke, to see that he was still on his mule. 
 I praised the Lord for it. 
 
 After a few minutes he heard me, and I found 
 that he had been so stunned that, for a time, he 
 was almost insensible. We rode out of the little 
 skirt of woods into an open lane, to get as far from 
 trees as possible. Here we sat on our mules. 
 The rain — it seemed as though the very heavens
 
 EXPERIENCES IN 1875 AND 1876. 267 
 
 were opened. Here I thought of Bro. Bowman's 
 expression in the Crisis last year — " Boston 
 preacher with a New England gospel." Then I 
 thought of Bro. Grant saying that he was greatly 
 annoyed with "dust " over a part of his homeward 
 trip from California. Well, I thought, if Bro. 
 Grant were with me now, and if it were daylight, 
 he would not find much "dust" to annoy him. 
 
 Here is a great field for work, but not much for 
 ease and pleasure. Wish some of those brethren 
 who see good times would try it a while. After 
 some time we rode on, and luckily found the sad- 
 dle-bags by the lightning. We then wandered till 
 we came to a magnificent farmhouse, owned by 
 Bro. Narrowheart, who, it is said, " belongs to the 
 church, and always fills his place;" but he has 
 forgotten the command, " Be careful to entertain 
 strangers," and would not take us for love or 
 money. May God bless him, and teach him that 
 " not every one that saith Lord, Lord, shall enter 
 into the kingdom of heaven, but he that doeth the 
 will of God " "(Matt. 7:21.) I pray that he may 
 never be turned away in a strange country on a 
 rainy night. We then gave a colored man on the 
 place a dollar to guide us back to the hotel, and at 
 ten o'clock we called at the house which we had 
 left in the evening, and praised the Lord that it 
 was even so well with us. 
 
 Next morning (Thursday, June 3), we started
 
 268 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 again, and Friday night arrived at Bro. Goodwin's, 
 having rode eighty miles in two days, all the way 
 through the mountains, where there is some grand 
 scenery — deep ravines, magnificent rocks tower- 
 ing in some places above the tree-tops. It is said 
 that the road through this mountain-pass, from East 
 Tennessee to North Carolina, makes one thousand 
 short turns around rugged hills and deep hollows. 
 Some places it seemed that we rode a mile and 
 could look across the deep hollow, and see the 
 road within a few rods of us. 
 
 We were almost worn out with the trip, but 
 Saturday morning began meetings in an apple- 
 orchard belonging to Bro. Patterson Coffey, near 
 Bro. Goodwin's mill. I spoke twice on Saturday 
 and twice on Sunday. Good attention and much 
 interest manifested. There was some little excite- 
 ment on Sunday by some questions being asked. 
 The good brother undertook to upset the truth, but 
 a signal failure caused him to become apparently 
 agitated. May God bless him, and enable him to 
 come to the truth ! 
 
 Tuesday night we held meeting in Bro. Good- 
 win's house. Wednesday morning, went to John's 
 River, eight miles, where we met Bro. Drivehim- 
 out, a prominent Baptist minister, who kindly in- 
 vited us to speak in his church. After entering 
 the church, he asked the privilege to follow us and 
 upset anything I might say that was not in har-
 
 EXPERIENCES IN 1875 AND 1876. 269 
 
 mony with his feelings or faith. I spoke forty-five 
 minutes. When I closed I asked him if he had 
 anything to say. (He had refused to sit in the 
 desk with me.) He replied, " You come down 
 here, and I will come up and preach." Like a 
 good boy I walked down to a pew. He then 
 spoke fifty-four minutes, and told the people that 
 he found but little objection ; but perhaps I had 
 ingeniously given them a bait for the first, know- 
 ing that honey would catch more flies than vinegar. 
 I told him that he was like the lion who kindly 
 invited the fox into his den, just to eat him up. 
 
 Thursday night, back to Bro. Goodwin's. Had 
 a pleasant season. Friday, back again to John's 
 River. Met Bro. Drivehimout again, with his 
 Bible, ready for a battle. I learn since that he had 
 spoken to an old citizen to preside over the meet- 
 ing. I told the people that I would prefer speak- 
 ing in Bro. Coffey's mill, where I could feel free. 
 When the time came to open meeting, I invited 
 Bro. Drivehimout to take a seat and follow me. I 
 then told the people that I came there not to tear 
 down churches, or to build up churches, but to 
 preach truth. That I thought in a free country I 
 should have the right to preach what I believed to 
 be truth unmolested, as would a preacher of any 
 other denomination. I told them that if Bro. 
 Drivehimout wanted to tear up our views, let him 
 submit a proposition to me, and as soon as a mod-
 
 2JO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 erator could be appointed, I was ready to discuss 
 the matter in a spirit of kindness. He then said 
 he would not challenge me, but would preach his 
 views when he pleased, charging the people not 
 to say that he was afraid of me; "for," said he, 
 " I am not afraid of any of you." I thought that 
 surely it did not require carnal bravery to carry on 
 God's work, but deep humility of soul. He carried 
 his Bible away without discharging his heavy load. 
 The best of feeling prevailed in the audience. 
 
 Saturday, 12th, spoke a.m. and p.m., with good 
 attention and increasing interest ; but Bro. Drive- 
 himout had gone to another appointment. Last 
 night, had a pleasant social meeting at the house 
 of Bro. Drury Coffey. Bro. O. F. Goodwin has 
 assisted in the meetings with much zeal, also an 
 aged Bro. Healand, of the M. E. Church from 
 Lenoir, has freely assisted us, and proved to the 
 world that he loves Jesus. I have been here nine 
 days, and held eleven meetings. Will speak twice 
 to-day (Sunday). Pray for me. 
 
 ColletsvilU, N.C.,June 13, 1875. 
 
 I will relate another incident in connection with 
 that first meeting in the apple-orchard. An un- 
 converted man whose wife was a strong Baptist 
 wanted to come to the meeting, but his wife 
 opposed it bitterly. He went to the field as usual 
 with his horse to plow. When the hour for preach-
 
 EXPERIENCES IN 1875 AND 1876. 27 1 
 
 ing came he released his horse from the plow, and, 
 with his soiled clothes on, rode to the apple-orchard 
 and heard me. This made him late to dinner. 
 His wife said, " Where in this world have you 
 been ? " He told her frankly. She confessed to 
 me that she was enraged about it, and said, " I do 
 wonder in my heart if you have been to hear that 
 old Advent ! " Tears came in his eyes as he said, 
 
 " I tell you, M , I have, and I do wish you had 
 
 been there too. Why, I never heard the like in 
 my life, and I tell you that he is a good man ; they 
 can all say what they please about him." 
 
 She felt condemned for having opposed her un- 
 converted husband's going. Next morning she 
 came with him to the apple-orchard. I soon after- 
 ward baptized that husband, and they came into 
 the church together when I organized the first one 
 in that State, and live to-day to honor their pro- 
 fession by their works. 
 
 My last left me at Colletsville, N.C., Sunday 
 morning, June 13. Bro. Drivehimout had told me 
 I could not speak in the Baptist Church, unless 
 he was present to let me in ; but having learned 
 that he was not a church officer, but only a mem- 
 ber, the brethren of his own church in his absence 
 opened the door and invited me in. Bro. Powell 
 is the regular pastor. 
 
 We had an audience of about six hundred. At
 
 2J2 AUTOBIOGRAPHY OY JOHN A. CARGILE. 
 
 eleven a.m. I spoke from Dan. 2 : 44. The large 
 crowd listened with almost breathless silence, and 
 thus showed their eagerness to hear our views. I 
 spoke again in the afternoon. Sunday night, spent 
 the time with Bro. Henry Coffey and family. Had 
 a pleasant time with his aged mother-in-law, who 
 seems to love Jesus dearly. Monday, spoke in a 
 schoolroom jammed full. The people requested 
 us to speak again in the afternoon. We did so, 
 and at night a crowd came where we were stop- 
 ping, and we preached again. My lungs were 
 almost worn out. 
 
 Tuesday Bro. Goodwin and Bro. Patterson 
 Coffey came with a hack and took me to the 
 beautiful village of Lenoir. I spoke to a few on 
 short notice at four o'clock p.m. in the court- 
 house. Left an appointment for seven, but a 
 stranger came forward, being a physician, and said 
 I must not, for I was too nearly exhausted. I 
 had a bad hemorrhage the night before, but said 
 nothing about it. The people were then notified 
 to meet next day at three p.m. I then went with 
 Bro. W. M. Puett, who with his Christian wife 
 made us feel at home. Wednesday, audience 
 small. Went with Bro. James Healan, a Method- 
 ist minister, who treated us kindly. The regular 
 clergy in this town gave us no countenance. I 
 learned that they feared, if they should, that some 
 of their flock might be encouraged to believe the 
 heresy.
 
 EXPERIENCES IN 1875 AND 1876. 273 
 
 We closed our meetings here on Thursday 
 night. Spoke to a fair crowd, from the words, 
 " If a man die, shall he live again ? " (Job 14:14.) 
 Stopped with Bro. Spainhour, who with his good, 
 motherly wife made us feel at home. In this 
 village of Lenoir are several churches, none of 
 which were we invited to occupy. This is the 
 first village where we were not invited to occupy 
 a church since we left De View, Ark. I fear that 
 a great deal of the religion among the dignitaries 
 consists only in Churchanity instead of a pure 
 Christianity. We feel sure that men full of the 
 Holy Ghost, who preach for salvation instead of 
 "bread and butter," have hearts filled with love 
 instead of selfishness. 
 
 I should like to pitch a tent in this town, into 
 which I can invite God's children of every denom- 
 ination to come and worship with me and call on 
 sinners to prepare for the coming kingdom. 
 
 This (Saturday) morning, June 19, I feel some 
 better, thank the Lord ! Last night I stayed with 
 Bro. and Sr. P. Coffey, of the Baptist Church. 
 They love the truth, and Bro. C is very ear- 
 nestly investigating, like the noble Bereans, to see 
 whether these things are so. Dear Brethren and 
 Sisters, pray for me and my family in Alabama. 
 The battle is hard, and tribulations and privations 
 are around us on every hand ; but when the Master 
 comes he will adjust all these things and give us
 
 274 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 joy for heaviness. I feel that he is soon coming, 
 
 and will find but little genuine "faith on the 
 
 earth." May God keep us unto the day of his 
 
 coming is the prayer of your brother in hope of 
 
 eternal life. 
 
 John A. Cargile. 
 
 Mulberry, N.C., June 19, 1875. 
 
 The Bros. Coffey mentioned in the above letter 
 have long since embraced the truth and put on the 
 armor. The dear old mother died in the faith of 
 soon seeing Jesus in the clouds of heaven. 
 
 1 pray that her loving children may all be ready 
 to meet her in that day. 
 
 Sunday, June 20, I went again to John's River 
 and preached my farewell sermon. Monday 
 morning I started for the cars (with my little 
 friend Finley Coffey, who was then fourteen years 
 old), eighty or ninety miles through the mountains 
 on horseback. Stopped at Blowing Rock and 
 preached at night to a crowded house. Next 
 morning, by 8.30, the house and porch were filled 
 with people who were eager to hear more. I 
 spoke from Matt. 5 : 5, and the Holy Spirit was 
 there. We mounted at half-past ten, and rode 
 seven miles to Shull's Mill, where, despite the 
 rain, I found a crowd gathered into a schoolhouse 
 waiting to hear the man who they had learned 
 would pass there. I spoke one hour and a quarter, 
 and went out in the rain, and mounted to start.
 
 EXPERIENCES IN 1875 AND 1876. 275 
 
 Some said, " Come again," but nobody said, 
 " Have dinner," and we rode off in the rain. We 
 rode nearly thirty miles, and I preached again at 
 night in the dwelling of a Baptist minister who 
 had invited me to leave the appointment. Next 
 morning he charged me fifty cents for my lodging, 
 claiming that he did it only to keep his brethren 
 from bringing charges against him for entertaining 
 me. On my way home my wife met me in Mouse 
 Creek, Tenn., and after enjoying a visit there we 
 went to Philadelphia, Tenn., and enjoyed some 
 good meetings. 
 
 The result of this visit to North Carolina can 
 be seen by the following extract from a letter 
 which I received soon after their next regular 
 meeting : — 
 
 "Dear Bko. Cargjle : — A note will inform 
 you of the state of feeling here now. We have 
 held our church meeting. Brn. Drivehimout 
 and Powell were both there. Powell preached 
 a good sermon. Drivehimout seemed out of 
 humor. Church seated ready for business, I 
 called for the ' Articles of Faith ' to be read, 
 which was done, and all sanctioned it cheerfully. 
 This did not satisfy them. They wanted a com- 
 mittee to be sent, — for Drivehimout to select 
 his own committee. We offered all that any 
 Christian could conscientiously ask for, and noth-
 
 276 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 ing would do ; so about twenty of us withdrew 
 from the church. . . . We are keeping still. We 
 calculate on putting up a house soon. We can 
 say of a truth that such tyrannical dealing you 
 
 never saw, surely. James C has been up, and 
 
 such a thrashing as he gave you, and said he 
 would challenge you if you were only here. I 
 hear very favorable reports from other places 
 where you preached. 
 
 With respect, etc., 
 
 D. D. Coffey." 
 
 A short time afterward I received the following 
 from the same pen : — 
 
 " COLLETSVILLE, N.C., Aug. 13. 
 
 Dear Bro. Cakgile : — As Bro. Goodwin is 
 here, and we have just received your postal card, 
 we hasten to reply. We are shoving with all our 
 might. Our man will be here to-morrow, to 
 commence plastering. We have a large, portly 
 church, painted, one-third larger than the other. 
 There will be stirring times here for those that 
 live to see it. People for ten miles around are 
 anxious to know when you will be here. You 
 have set the world on fire, so to speak, down here. 
 We hear it rumored around that Bro. Drivehimout 
 will have his big guns from Raleigh. We will
 
 EXPERIENCES IN 1875 AND 1876. 277 
 
 want the house dedicated, and probably a church 
 organized. 
 
 We are getting along better than any one antici- 
 pated, I think. We all send our love to you, 
 and hope you are engaged for us in our destitute 
 condition. Write immediately, and let us know 
 what to depend on. We want you to be here by 
 the second Sunday in September. I could write 
 many things, but will omit this time. 
 
 With respect, 
 
 D. D. Coffey." 
 
 Oh, praise the Lord that the little grape and 
 canister thrown from God's fort (the Bible) have 
 produced some disturbance in the enemy's camp ! 
 O how I feel the pressing duty to be there now ! 
 How natural it will seem when I get within range 
 of the huge field guns of the devil's battery, and 
 begin to feel his shot and shell. How much I 
 crave your prayers that God will enable me, weak 
 as I am, to hide in Jesus, and glorify his name, 
 and that the truth may not suffer. 
 
 To the kind brethren and sisters who have 
 shared their substance with me, I would say, God 
 bless and abundantly reward you. I sent it home 
 to my dear wife, who writes me that it came just 
 in time to save her from being forced to contract 
 debt for supplies. Thus have you by your liber- 
 ality made our poor hearts glad.
 
 278 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Do pray for me in my field of labor that God 
 may still strengthen. Pray for my dear ones at 
 home in their loneliness. 
 
 Yours for the war, 
 
 J. A. Cargile. 
 
 Alton Bay, Aug. 21, 1875. 
 
 In this year (1875) I made my first visit north, 
 and attended the eastern camp-meetings, and on 
 my return stopped over in Washington, and 
 preached on the street by moonlight. From 
 Washington I reached Morganton, N.C., Sept. 19, 
 at two p.m. Met Bro. Israel Coffey, who drove 
 me sixteen miles to John's River, where I found a 
 very large crowd on Saturday at the beautiful new 
 chapel recently built by the brethren whom Bro. 
 Drivehimout had excluded from the Baptist 
 Church. On Sunday I dedicated the house to God 
 and organized a church with fourteen members. 
 
 Monday night eight came forward for prayer, 
 and thirteen joined the new church. Thursday, 
 rode a mule thirteen miles to Lower Creek. 
 Passing through Lenoir, one said, "That fellow 
 has broken up one of our best churches, and that 
 ought to satisfy him." Finding the church door 
 locked, I spoke in the yard. Wednesday the 
 crowd increased. I started back to John's River 
 and got lost, and rambled over hills and through 
 hollows till dark. Finally, I was surprised to find 
 a small cabin at the head of the hollow, where I
 
 EXPERIENCES IN 1875 AND 1876. 279 
 
 learned the way out, and then rode four miles, 
 but was too late for the meeting. Next morning, 
 rode six miles to the new church. Five came for 
 prayer, two were converted, one joined the church, 
 and I praised the Lord. I have preached day and 
 night, and had chills too. People came from four 
 counties, some on foot, in ox wagons, and others 
 on mules and horses. Satan tried hard to keep 
 the truth down by telling falsehoods, but still God 
 blessed, and truth prospered. 
 
 From the 17th to the 20th of September I 
 preached nine sermons, had eighty-three forward 
 for prayer, eleven joined the church, and I baptized 
 five. Praise God for success. Now we had forty- 
 two members in the little church in nine days. 
 Late in the afternoon Bro. D. D. Coffey and my- 
 self started twenty miles to Blowing Rock. I 
 rode a horse, and Bro. Coffey and a sister (who 
 happened to be going our road about half-way) 
 rode mules. The sister carried, on the little mule, 
 a bolt of brown sheeting, thirty yards of calico, 
 and as much bleached domestic, besides a satchel 
 of plates and a tin coffee-pot. It was very late, 
 and we rode in a fast gallop. At Blowing Rock 
 the priests were arrayed against the truth. An 
 Episcopal clergyman opposed me, but would not 
 debate. 
 
 On the 2d of November I wrote a report, 
 headed, —
 
 280 AUTOBIOGRAPHY OF JOHN A. CAKGILE. 
 
 THE WORK IN ALABAMA. 
 
 I will try to report my labors since I reached 
 home from North Carolina. 
 
 The first Saturday and Sunday in October I was 
 with the church at Ooltewah, Tenn. The second 
 Saturday and Sunday at Shiloh Church, in De- 
 Kalb Co., Ala. We continued the meeting over 
 until Wednesday. Brn. J. J. Smith and D. B. 
 Waldrop, of our church, and Bro. Thomas Payne of 
 the M. E. Church South, were with me and helped 
 to preach the word. Seven were added to the 
 church, among them Bro. F. M. Avans, a minis- 
 ter, and wife. Two years ago he wrote me a letter 
 warning me to beware of "the rotten Northern 
 doctrine." Now he is convinced it is truth, and 
 comes out to defend it. The others who joined 
 were Bro. Richard P. Shattuck, wife, and two 
 sons, formerly of Whitefield, N.H., and Sr. 
 Melinda Smith, little daughter of Bro. and Sr. J. 
 J. Smith. The third Saturday and Sunday at Oak 
 Grove, where the devil has tried so hard to ruin 
 us by stirring up the minds of the people and fill- 
 ing them with prejudice. The audience was small, 
 but we tried to give them the truth. Satan knows 
 that the only way to keep the people from em- 
 bracing God's truth is to fill them so full of preju- 
 dice that they will not go to hear. He has used 
 his utmost skill here at Oak Grove, using some of
 
 EXPERIENCES IN 1875 AND l8 7^>- 28 1 
 
 the Orthodox ministers as tools to do his diaboli- 
 cal work. Nevertheless, the "little flock" still 
 loves the truth, and seems ready, if need be, to 
 die for it. 
 
 The fourth Saturday and Sunday, Bro. D. B. 
 Waldrop's meeting began in Pea Town, and it 
 was my privilege to be with them on Sunday and 
 Monday. 
 
 Friday night before the fifth Sunday at my 
 uncle's (Jesse Cargile), near Bro. J. J. Smith's. 
 I tried to preach. Saturday morning went over to 
 Bro. Smith's, and found his son, Bro. Willie Smith, 
 very low with typhoid-fever, and Bro. Smith him- 
 self almost worn out, as Bro. Willie has been sick 
 
 three weeks, and Bro. S has clone all the work, 
 
 besides watching by the bedside nights. He is 
 nearly sixty-four years old, and has spent about 
 forty of that in the vineyard of the Lord. 
 
 Notwithstanding all the discouragements, he 
 has agreed to go to North Carolina for me in two 
 weeks, provided Bro. Willie promises recovery. I 
 do not presume his family had a week's supplies, 
 and he the only earthly dependence ; but when I 
 told him it was duty for me to go to Arkansas 
 this month, he resolved to take my place in North 
 Carolina. This is what I call preaching through 
 tribulation. 
 
 Saturday, at 1 1 a.m., met a few at the school- 
 room. At night, at the dwelling of friend Guess,
 
 282 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I met Brn. Smith, Avans, Waldrop, and Lowry. 
 It was really encouraging to look back two years, 
 when Bro. Smith and myself were struggling 
 alone, so far as human help is concerned, and now 
 see how the Lord has taken care of his word. 
 Five Advent preachers at the same meeting, be- 
 side Brn. Crawford, Stewart, and Bryan, making 
 eight in this county. 
 
 Sunday a.m., 10.30, house full. One Baptist 
 and one Methodist minister in addition to our five 
 Advent brethren. I tried to speak while I suffered 
 terrible pain from rheumatism, after which we 
 went to the water and I buried three in baptism 
 — all in their youth: the two sons of Bro. and 
 Sr. Shattuck, from Whitefield, N.H., and Sr. 
 Melinda Smith. 
 
 I heard that the Baptist Church near Trenton, 
 Ga., had sent a committee to wait on a young 
 sister who had left them and joined " the Advents," 
 to invite her to their next meeting to acknowledge 
 she had done wrong, etc. She went, and told 
 them she joined the "Advents" of he*r own free 
 choice, and did not wish to be " pardoned " for so 
 doing. The pastor, who had me excluded for 
 heresy three years ago, then rose, weeping, and 
 said, " Brethren, if something is not done to 
 prevent them, the Advents will take this coun- 
 try in five years." I think Satan believes just 
 as the old pastor did, for he is doing all he
 
 EXPERIENCES IN 1875 AND 1876. 283 
 
 possibly can to ruin us, not only here, but in 
 Arkansas. 
 
 One of the severest trials and of greatest men- 
 tal agony that I ever endured was upon me just 
 as the Christmas holidays were approaching, and 
 I was all discouraged. On the 23d of December, 
 1875, I wrote an article which was published in 
 the Crisis of Feb. 9, 1876, as follows: Isa. 
 40: 1. " Comfort ye, comfort ye my people, saith 
 your God." 
 
 Oh, how much God's careworn and tempest- 
 tossed children need this comfort ! These pre- 
 cious words are sweet this morning to me. With 
 a heavy burden on my heart, I opened my Bible 
 to read, thinking I would spend the day in read- 
 ing, fasting, and praying the Lord to give grace 
 sufficient to enable me to pass through these fiery 
 trials, and to soon stand before the King in his 
 beauty. The first thing, on opening the blessed 
 book, my eyes fell on the above passage. Tears 
 gushed from them as I in silence prayed, " O 
 Father, give me this comfort now ! " My eyes 
 followed the sweet lines from verses 5 to n. 
 " And the glory of the Lord shall be revealed, and 
 all flesh shall see it together : for the mouth of the 
 Lord hath spoken it. The voice said, Cry. And he 
 said, What shall I cry ? All flesh is grass, and all 
 the goodliness thereof is as the flower of the 
 field : The grass withereth, the flower fadeth ;
 
 284 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 because the spirit of the Lord bloweth upon it : 
 surely the people is grass. The grass withereth, 
 the flower fadeth : but the word of our God shall 
 stand forever. O Zion, that bringest good tidings, 
 get thee up into the high mountain ; O Jerusalem, 
 that bringest good tidings, lift up thy voice with 
 strength ; lift it up, be not afraid ; say unto the 
 cities of Judah, Behold your God ! Behold the 
 Lord God will come with strong Jiand, and his arm 
 shall rule for him : behold, his reward is with him, 
 and his work before him." How timely these 
 blessed words are to my burdened soul this day ! He 
 is coming to do his glorious work, a part of which 
 will be " to comfort all that mourn ; to appoint 
 unto them that mourn in Zion, to give unto them 
 beauty for ashes, the oil of "joy for mourning, the 
 garment of praise for the spirit of heaviness ; that 
 they might be called Trees of righteousness. The 
 planting of the Lord, that he might be glorified " 
 (Isa. 61, 2, 3). My heart responds, Yea, Lord, 
 hasten the time. 
 
 These burdens, how discouraging to the minis- 
 ter of Jesus who really feels the " woe," as I 
 think I do. How Satan works to pull down all 
 our labors. Only a few clays ago a dancing pro- 
 fessor, at whose house I had tried to preach, said 
 to me, "When are you coming back to preach for 
 us ? " I replied, " When you quit dancing." How 
 it made me feel that I had spent labor in vain,
 
 EXPERIENCES IN 1875 AND 1876. 285 
 
 when he said, " Prove to me that there is harm in 
 it." Here comes news on another hand that a 
 preacher had gone to a party and played "Snap." 
 Then comes trouble to my almost bleeding heart. 
 For a few days I have had the sorest trials of life. 
 Satan has said to me, " Now see how it goes. 
 Other denominations do these things, and you 
 thought you could build up a people to live too 
 holy to do such things : and now, if I were you, I 
 would quit trying to preach." At one time when 
 he had almost " exhausted " me, and had me bat- 
 tling just as Bro. Harding did on the Penobscot 
 River, these cheering words came to mind : " And 
 the Redeemer shall come to Zion, and unto them 
 that turn from transgression in Jacob, saith the 
 Lord " (Isa. 59 : 20). Bless the name of our 
 God for the promise that in the Kingdom " the 
 days of thy mourning shall be ended " (Isa. 60 : 
 20). 
 
 Dear fellow pilgrims, we are amid the perils of 
 the last days. Satan will get all he can to turn 
 from Jesus. To the beloved who have been, in an 
 evil hour, tempted to say, " Why, there is no 
 harm in it," I would say, Would you not better 
 be praying than playing or dancing? God knows 
 I love you, and want you to be in the kingdom. 
 
 If you knew that Jesus would come at the 
 dawning of to-morrow's morning, would you feel 
 willing to spend the night in a social party ?
 
 286 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Would you not prefer a prayer-meeting ? " The 
 grace of God that bringeth salvation hath ap- 
 peared unto all men, teaching us that denying 
 ungodliness and worldly lusts, we should live 
 soberly, righteously, and godly, in this present 
 world, looking for that blessed hope, and the glo- 
 rious appearing of the great God and our Saviour 
 Jesus Christ, who gave himself for us, that he 
 might redeem us from all iniquity, and purify 
 unto himself a peculiar people, zealous of good 
 works" (Tit. 2 : 1 1 - 1 4) . 
 
 Let me beseech you, dear ones, yield no more 
 to the snare of the devil, but cling to the cross. 
 " Return unto me ; for I have redeemed thee " 
 (Isa. 44: 22). "Comfort ye, comfort ye my 
 people, saith the Lord." To the churches : Grace 
 be with you all. Oh, pray for me ' 
 
 Stevenson, Ala., Dec. 23, 1875. 
 
 NORTH CAROLINA AGAIN. 
 
 The blessed truths we as a people love so well 
 are spreading rapidly in this beautiful, healthy 
 country. To show how God is at work, I copy a 
 letter received from this country before I left 
 home. It is from a very able and prominent Bap- 
 tist minister, who refused to publish my appoint- 
 ments last September when I came to this coun- 
 try ; but he has been reading since then, and now 
 writes as follows : —
 
 EXPERIENCES IN 1875 AND 1876. 287 
 
 "Jan. 12, 1876. 
 
 Dear Bro. Cargile :- -To-night finds me do- 
 ing what I would not have done twelve months 
 ago without feeling that I had almost committed 
 a crime ; but now rest assured, I do it with pleas- 
 ure ; that is, addressing you as a fellow-laborer in 
 the gospel. I begin to see what it is to be perse- 
 cuted for righteousness' sake. I have been trying 
 to preach the Bible as God gave it, which is an 
 unwelcome message to the majority of my people. 
 I have been thinking of writing to you for some 
 time, but have delayed till after our regular church- 
 meeting, which was last Saturday, as that was the 
 
 time old Bro. said he was going to have a 
 
 general cleaning-out of Flat Top Church. We were 
 all there ready, but behold the old man did not 
 appear ; consequently not a thing was said about 
 the Advent doctrine, notwithstanding I preached a 
 straight out Advent sermon, as far as I was able, 
 from 1 Pet. 1 : 3-5, and, as I told them that day, 
 I never have felt more at liberty in my life than 
 while preaching from this and kindred texts. I 
 said I felt that God's hosts were with or around 
 me. I can't tell what will be the termination of 
 the matter at our church, but God being my 
 helper, I intend to stand for what I see the word 
 teaches, leaving the consequences with him who 
 doeth all things well. 
 
 My time as pastor will terminate next meeting ;
 
 288 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 then there will be a change in matters, and I pray 
 God for the better. I long to see you return to 
 North Carolina again. Come without limiting 
 yourself as to time, if you can. I did not try 
 
 to preach on last Sunday, as Bro. D. C. H was 
 
 present with his gun heavily charged zvitJi immoi-- 
 tality. Text : ' What is man ? ' His first position 
 was that man was made of two parts — one mor- 
 tal, the other immortal. I could but think, when 
 he made this statement, how different from the 
 statement made in Gen. 2 : 7. The other state- 
 ments were pretty much in harmony with this. 
 When will the time come when we, as ministers 
 of the gospel, will be willing for the Bible to 
 speak ? 
 
 I am still trying to preach to four churches, but 
 understand they are going to close the doors 
 against me at one of them, down in Caldwell, 
 next meeting. This does not daunt me, as I feel 
 I have the Bible for my theme, and trying to trust 
 what Paul says in Rom. 8 : 28, I tell them I will 
 do like my blessed Master ; I will preach it on the 
 highway, to one or to a thousand, as opportunity 
 offers. 
 
 There are many believers in the doctrine of the 
 kingdom in this country, and the number is in- 
 creasing in proportion as it is preached. A large 
 field presents itself, where the people will readily 
 embrace the truth, I believe, if it is presented to
 
 EXPERIENCES IN 1875 AND 1876. 289 
 
 them as it is in the Bible. The harvest is great, 
 but the laborers are few. I have an appointment 
 ten miles from here East, the fifth Saturday and 
 Sunday, to preach 'The Kingdom.' Pray that I 
 may have the Spirit to attend me. I never so 
 much wanted to preach in my life as I have for 
 the last few days. The cause I think you can 
 explain better than I can. 
 
 I have just commenced to read 'The Plan of 
 Redemption,' by Wellcome and Goude, in which 
 I see things as I never saw them before, and, I 
 think, in their true light. I have just read ' Ghost- 
 ology ' for the first time ; I think it the most con- 
 vincing I ever read. I have read many tracts and 
 pamphlets since I saw you, but love my Bible the 
 best of all. When I think of the saints' inherit- 
 ance, and realize what it is, I often think this is 
 too good for me. Who could help loving a being 
 like our blessed Lord ? who would ever offer such 
 things to poor sinners like me ? and with the poet 
 I can say, — 
 
 ' If there is only one song I can sing, 
 When in his beauty I see the great King, 
 This shall my song in eternity be, 
 Oh, 'tis a wonder that Jesus loves me.' 
 
 I want you to write me as soon as you get this, 
 and let me know when you are coming. Send 
 your appointments. I will publish them this time.
 
 29O AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Love to Bro. Smith. Tell him to come back 
 when he can. Pray for me. 
 
 Yours in the gospel, 
 
 T. F. N ." 
 
 Thank God, this brother has the light, and is 
 willing to breast the storm of popular opinion. 
 His cheerful and Christian wife is with him. She 
 said to me, I don't care what they say ; I want the 
 truth." Oh, I do praise God for the advancement 
 of the work. I will now give a few " notes by 
 the way." 
 
 After receiving Bro. N 's letter, I left home 
 
 Jan. 28. Stopped with the church at Oolte- 
 wah, Tenn., till Monday, 31st. Left Ooltewah on 
 Monday 31st, and on the train met the editor of the 
 Baptist Reflector of Morristown, Tenn. He never 
 had heard of our views, and after talking a while 
 said, "The parable of the rich man and Lazarus 
 is all I can find that seems to favor the conscious 
 state of the dead." I gave him some very strong 
 tracts. He kindly invited me to dinner. I found 
 his wife also was very kind and social. 
 
 Left Morristown, Tuesday, Feb. 1. Had a 
 lively controversy on the train with a wealthy 
 farmer of Cocke Co., Tenn., a Baptist, who be- 
 lieved folks went to heaven when they died. I 
 asked for his Scripture. He replied, "Oh, if I 
 was as well posted on my side as you are on yours,
 
 EXPERIENCES IN 1875 AND 1S76. 29! 
 
 I could find as many on my side of the question ; 
 but I have not taken time to look them up." I 
 told him that if the Bible was like an old fiddle — 
 i.e., play any tune you want — I had no further 
 use for it ; but that it was not yea and nay, but 
 yea and amen, to the glory of God. 
 
 Tuesday night, stayed at Wolf Creek. It 
 snowed, and the ground was frozen hard next 
 morning. I started in an old open hack for Ash- 
 ville, N.C., a distance of sixty-nine miles. When 
 I had gone five miles, facing the keen North Car- 
 olina winds, I was very cold, and a gentleman 
 came out from a store on the roadside, in Madison 
 Co., N.C., who proved to be Bro. P. Seism, the 
 owner of the store. He said if I would stop over 
 he would send round and get me a congregation 
 to speak to ; and as our views had never been pro- 
 claimed there, I felt it duty to do so. A small 
 audience was out at "Antioch," M. E. Church 
 South, in which I had the liberty of speaking. 
 Spoke again at night to a large concourse of 
 people, notwithstanding the extreme cold. The 
 people seemed interested, and many invitations 
 were given me to visit them again, which I will do, 
 the Lord willing, on my return. 
 
 Thursday morning, Feb. 3, very cold, cloudy, 
 and high winds. I started at nine o'clock in the 
 same old open hack, went one mile over the rough, 
 frozen ground, and had to leave it at a blacksmith's
 
 292 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 shop on the roadside for repairs. I mounted a 
 stage horse, with his harness on, and with my large 
 valise, filled with reading matter before me, the 
 driver on the other horse, we reached Ashville at 
 half -past nine p.m., almost worn out with riding 
 over the rough snow and ice, through the moun- 
 tains, where a stage could not go till it thawed. 
 During the day we passed much grand scenery 
 and works of nature. Winding up the rapid 
 French Broad River, we passed under many rugged 
 rocks. Just after passing the celebrated Warm 
 Springs, we passed through a narrow place be- 
 tween the river and the long-fabled " lover's leap." 
 It is a huge and almost shapeless rock, towering 
 two hundred feet or more over the bosom of the 
 swiftly rolling river. About one hundred and fifty 
 feet from the water, in yellow paint, are the words 
 "J. C. Smith, 1843." I was astonished; and can 
 not tell how any human being ever painted it 
 there. 
 
 In Ashville Bro. W. P. Blair, proprietor of the 
 stage lines, kindly refunded half of my stage fare 
 for riding on horseback. Left Ashville Friday, the 
 4th, in the stage with Bro. J. H. Mills, former edi- 
 tor of the Baptist Recorder, which once published 
 a warning against the dangers of Adventism. I 
 had a pleasant time with him on theology, while 
 being bumped and jolted and shaken down in the 
 stage through the mountains to Old Fort, where 
 we arrived at ten p.m., almost frozen.
 
 EXPERIENCES IN 1875 AND l8 76- 293 
 
 Saturday, Feb. 5, took the train for Morganton, 
 still in company with Bro. Mills, also Col. S. McD. 
 Tate, the President of this Western N. C. R. R. 
 We had a pleasant time till at a station a gentle- 
 man came into the car, and Bro. Mills introduced 
 him as Rev. Mr. Talker, and said he could talk to 
 me on the Bible. Bro. Talker is a Methodist minis- 
 ter, who I found had so much zeal for his views 
 that he would neither "give nor ask quarters." 
 He said he had heard how I carried things " rough- 
 shod " with Bro. Drivehimout and others, in Cald- 
 well Co., but I could not run over him that way. 
 His eye showed irritation. I told him I proposed 
 to be a Christian, and they (Christians) did not run 
 over things " roughshod," but always worked with 
 the mild spirit of Jesus. He challenged me for a 
 debate, and began to take the position that Paul 
 taught the immortality of the soul by " this earthly 
 house of our tabernacle." I began to ask him 
 questions about the distinction between the 
 " earthly house " and the " tabernacle," when evi- 
 dently seeing the absurdity of having an empty 
 house in heaven at the resurrection of this old 
 body, he turned very abruptly and left the car, 
 saying as he went, " Well, I will end the conver- 
 sation with one not wortliy to talk to me." I 
 thanked him kindly as he went. I accepted his 
 challenge, and wrote him, after consulting my 
 brethren, to come on the 14th.
 
 294 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 In Morganton I met Bro. D. D. Coffey, who had 
 come sixteen miles on horseback to meet me. We 
 reached his house just at dark, took supper, and then 
 with Sr. Coffey, his wife, we rode by the dim light 
 of the moon through snow and ice to Bro. Henry 
 Coffey's, where we had a good time with several 
 of the brethren and sisters who met me there. It 
 gave me pleasure to hear them tell how the Lord 
 had brought them through tribulation since I left 
 them in September. Sunday, the 6th, spent the 
 day with Bro. Israel Coffey and wife, also Bro. 
 O. F. Goodwin and Sr. Hutchinson, who all live 
 in the same house. I received here by a mes- 
 senger a proposition from Bro. D. C. Harmon 
 {Baptist) to debate, in Wautauga Co. 
 
 Monday, a.m., I started with Bro. Goodwin and 
 rode twenty miles to Blowing Rock, in Wautauga 
 Co., and stayed with Bro. Nelson, a minister of the 
 Baptist Church. He and his good wife love the 
 truth, and by every possible way made us feel 
 welcome ; and really we felt at home, and enjoyed 
 their hospitality. The people were so anxious for 
 the debate, that a Baptist brother started at twelve 
 o'clock at night on horseback after Bro. Harmon 
 to come and meet the Adventist. Tuesday, at 
 three p.m., spoke in the dwelling of Bro. William 
 M. Morris. 
 
 Wednesday, the 9th, spoke at the dwelling of 
 Bro. Sherrill.
 
 EXPERIENCES IN 1875 AND 1876. 295 
 
 May God bless all the dear brethren and sisters 
 in Wautauga Co. who love the truth, and have 
 lavished so much kindness on his unworthy ser- 
 vant ! Friday, the nth, spent the day in debate 
 with Bro. D. C. Harmon, Moderator of Three 
 Forks Baptist Association. Had a pleasant dis- 
 cussion, and feel thankful that it was conducted in 
 a kind spirit, and not a harsh word during the day. 
 At night rode down the mountain with Bro. Elijah 
 Moore, fifteen miles, to his home, where we arrived 
 at eight p.m., having come the last four miles in a 
 heavy rain, and so dark I had to call out occasion- 
 ally to learn whether I was following Bro. Moore, 
 whose mule would go home. Thank the Lord, we 
 reached there in safety, and with the kind, motherly 
 attention of Sr. Moore, we soon forgot the rain- 
 storm, and went to bed with a severe headache 
 from the hard day's work in debate. Thursday, 
 the 10th, I tried to preach at eleven a.m. in the 
 dwelling of Bro. John Estes, a Baptist brother. 
 Meetings increased in interest. 
 
 J. A. Cargile. 
 
 Lenoir, N.C, February, 1876. 
 
 NOTES BY THE WAY IN NORTH 
 CAROLINA. — No. 2. 
 
 Saturday, 12th, and Sunday, 13th, we spoke at 
 our " Berean " Church, on John's River, in Cald- 
 well Co. Durinsr the morning- service on Sun-
 
 296 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 day there came a terrible rainstorm, which kept 
 the congregation from leaving at the close. Twenty 
 or thirty minutes after I had finished my talk on 
 the " authenticity of God's word," several came 
 and said that as the people could not go, I would 
 better preach again, which I tried to do, and en- 
 deavored to hold up Christ as the Redeemer. 
 
 Sunday night, social meeting at Bro. D. D. 
 Coffey's. A few spoke, but no one would pray. 
 In this country the minister does all the work, and 
 the church seems willing to allow it. But I am 
 working hard to get our brethren and sisters to 
 work, and rejoice that I have some encouragement 
 to push the battle in the name of the Lord. 
 
 Monday, 14th, went to the church to meet a Bro. 
 Talker in debate who had challenged me, but he 
 failed to come, and we had a blessed meeting. 
 Eight came forward for prayer, and we all rejoiced 
 that the debater did not come. It seemed as if the 
 Holy Ghost had settled right down upon us, and all 
 seemed to feel that God had begun to work. At 
 night, at the dwelling of Bro. Henry Coffey, six- 
 teen gave testimony, voluntarily taking the cross, 
 and we did indeed sit together in a heavenly place 
 in Christ. 
 
 Tuesday, 15th, spoke at eleven a.m. Seventeen 
 came for prayer, and all were blest. At two p.m., 
 spoke again. Thirteen came for prayer, one joined 
 the church, and three came for baptism. To Mor-
 
 EXPERIENCES IN 1875 AND 1876. 297 
 
 ganton next day to meet an appointment left there 
 some time ago by special request. Spoke at night 
 in the courthouse to a few men ; no ladies out. 
 A drunken man called me a liar and interrupted 
 me very much by speaking to me repeatedly, and 
 others sat in the audience and smoked cigars. I 
 went to a hotel, paid $2.50 for lodging, and found 
 that the village paper, The Blue Ridge Blade, had 
 published my meeting as follows : — 
 
 "The Adventists are making considerable head- 
 way in the upper edge of Burke and in Mitchell 
 and Wautauga Counties. We are to have them 
 here the 16th. They preach that the wicked will 
 be annihilated, like a horse or a cow, and that hell 
 is all a humbug. Let 'em wait and see." 
 
 With such misrepresentations from the editor, 
 it is not strange that the servant of God should 
 receive cold shoulders. Thursday, 17th, I called 
 for my mule, and rode about twenty miles to Bro. 
 Charles Coffey's, the community where the Baptist 
 Church, called Lower Creek, allowed me so much 
 room to preach out-doors last September. Bro. 
 Coffey and family received me kindly, and bade 
 me a hearty welcome, which was appreciated, like 
 health to a sick man, after the cool treatment I 
 had received in Morganton. 
 
 Friday, 18th, spent the day writing and study- 
 ing ; the first rest I have enjoyed since I began 
 my labor here. At night, spoke at the dwelling of
 
 298 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Bro. James Hartley. Saturday, 19th, spoke out- 
 of-doors, one mile from Bro. Hartley's, to an atten- 
 tive crowd. Social meeting at night at Bro. Charles 
 Coffey's ; a good time. Sunday, 20th, spoke out- 
 doors at Cottrell's schoolhouse, where we had good 
 attention during three discourses. Here is the 
 place where they shut me out last fall to keep out 
 the heresy. But truth, like water, must have its 
 way, and it has found its way into the church, and 
 several have taken a bold stand for it, which is 
 causing some trouble. The following is a letter 
 to them by a sister who had broken ranks and 
 come over to "the Adventists," leaving a mother 
 and sister in the Baptist Church : — 
 
 "To the Lower Creek Church. 
 
 Brn. and Srs. : — In answer to the allegation of 
 last Church Conference, in view of the discord now 
 threatening this church, I gave my name to the 
 Advent Church, but, after reflection, decided to 
 remain in this one. I loved the Baptist Church in 
 its original union and purity. I love her cause. 
 I love every principle that distinguished her from 
 other denominations, and I claim her fellowship. 
 
 As to the doctrine for which I am brought in 
 question, I beg leave to submit the following : I 
 believe the Bible. I believe it was given by In- 
 spiration. I believe it is our guide from earth to 
 heaven. I believe it requires man to search its
 
 EXPERIENCES IN 1875 AND 1876. 299 
 
 records. (1) I believe the Bible teaches the mor- 
 tality of soul and body. (2) I believe it teaches 
 the unconsciousness of the soul from death to the 
 sound of the resurrection trump. (3) I believe it 
 teaches immortality for the saints through Christ, 
 after the resurrection and judgment. (4) That it 
 teaches the righteous will be rewarded with ever- 
 lasting life in happiness. (5) That it teaches the 
 wicked will be punished with eternal death. If 
 these views are in harmony with Baptist faith, 
 I am with you ; if they are obnoxious to a few 
 sticklers for rigid discipline, I abide your decision. 
 I remain yours with respect, 
 
 C. J. E. C ." 
 
 The church, evidently seeing that they could 
 not exclude Sr. C according to the Bible, re- 
 alized that a law must be enacted to take cogni- 
 zance of such cases, and then deal with her under 
 this new law. Accordingly, the following resolu- 
 tions were adopted, and Sr. C excluded under 
 
 them ; viz. : — 
 
 " Resolved, That we offer our unqualified con- 
 demnation of that system of doctrine which denies 
 the immortality of the soul and the eternal duration 
 of future punishment, as contrary to the faith of 
 this church ever since its organization, and con- 
 trary to the faith of the Baptists in all ages. 
 
 Resolved, That if any member of this church
 
 300 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 shall persist in teaching or holding those doctrines, 
 we, in faithfulness to our principles, will at once 
 withdraw fellowship from such members." 
 
 Thus it will be seen that truth is taking such a 
 firm hold here that the priesthood is becoming 
 alarmed. 
 
 Monday, 21st, spoke at the dwelling of Bro. Lee 
 Coffey, whose wife has been sick for six years. 
 Their son-in-law, Bro. Sion J. Sherrill, takes great 
 interest in the truth, and is one of nearly twenty, 
 including Bro. Cottrell and family, who consider 
 themselves out of the Baptist Church by the above 
 resolutions. It seems that every effort to stop the 
 truth only serves to scatter it more widely. Five 
 young brethren have agreed to hold a weekly 
 prayer-meeting here. I praise God for it, and pray 
 that he will help them to keep it up. Monday 
 night, had a social meeting at Bro. James Hartley's. 
 Tuesday evening, spoke at Bro. Joel Crisp's. 
 Wednesday, rode to Bro. Patterson Coffey's, where 
 I was permitted last summer to preach my first 
 sermon in North Carolina. Bro. Goodwin came 
 at night, and we had a pleasant time and enjoyed 
 the hospitality of Bro. and Sr. Coffey, who belong 
 to the Baptist Church, but treated us with great 
 kindness. 
 
 Thursday, rode to Bro. Elijah Moore's, who with 
 his good wife makes me feel welcome. I believe 
 it is one of the hundred homes of Mark 10 : 29,
 
 EXPERIENCES IN 1875 AND '876. 3OI 
 
 30. Bro. Moore has given his heart to the Lord, 
 and is one of thirteen to follow him in baptism 
 before the meeting closes. Friday I suffered much 
 uneasiness on account of my loved ones at home, 
 and I prayed nearly all night for God to give me 
 victory, and prepare me for the duties before me, 
 and I obtained it. Oh, praise his holy name ! 
 Saturday, spoke at the church, and at night spoke 
 at Bro. Israel Coffey's, where we had a precious 
 social meeting. 
 
 Dear brethren, these social meetings are new to 
 the people here, but this night made me almost 
 imagine myself at camp-meeting. There were sev- 
 eral prayers and many voluntary testimonies for 
 Jesus. Oh, bless his dear name for his blessings 
 on our feeble labors. 
 
 Sunday, 27th, spoke at the church, where it was 
 said there were one thousand people assembled. 
 I had to stand in the door and speak to the peo- 
 ple in the house and in the churchyard also. We 
 then repaired to the water, where I buried thirteen 
 who desire to be ready for the Master's coming. 
 May God keep them ! In the afternoon, fourteen 
 joined the church, and we then gathered around 
 the table of the Lord, to show the death of our 
 precious Saviour. I saw a Methodist and a Bap- 
 tist brother come to the table together, and I did 
 praise God that sectarian walls are tumbling clown. 
 I then bade adieu for the present to the many
 
 302 AUTOBIOGRAPHY OF JOHN A. CARGILE- 
 
 precious ones, and started for home. Stopped at 
 Bro. Scims, in Madison Co., N. C, and preached 
 twice, where I had spoken on my way out. I 
 reached home Friday, March 3, at 1.30 a.m. Found 
 all well, and do feel to give God the glory for his 
 goodness to my dear wife and children. 
 
 I left home on the 28th of January, and have 
 rode hundreds of miles omtrains, in stages, wagons, 
 on horseback, and partly on foot through the 
 mountains on my way to Ashville, and have tried 
 to preach and hold social meetings thirty-four 
 times ; debated one day ; but, better than all, have 
 seen several start for the kingdom of God. I 
 realize more and more every day the great need 
 of being wholly the Lord's, and I do regret the 
 low state of the churches ; but I rejoice that here 
 and there are some noble exceptions. I still feel 
 encouraged to push on till the kingdom comes. 
 Pray for me, that God will help me to stay on the 
 walls till the Master comes. Thanks to the dear 
 ones whose help was received by my wife in my 
 absence. Also the friends in North Carolina for 
 their kindness to me. Love to the saints. 
 Yours in the Lord, 
 
 J. A. Cargile." 
 
 Stevenson, A/a., March 3, 1876. 
 
 In May (1876) I went again to Cherokee 
 Co., Ala., crossed Sand Mountain and the war-
 
 EXPERIENCES IN 1875 AND 1876. 303 
 
 famed Lookout on horseback, Bro. Bankson having 
 brought a horse to Valley Head to meet me. We 
 rode thirty miles to his home in half a day, or 
 from two to ten p.m. Here the brethren had built 
 a new chapel on Spring Creek, since the difference 
 with the Baptists. After preaching four times, 
 I formed a church with nineteen members, who 
 had been excluded from the popular churches for 
 believing the truth Then Bro. Bankson took me 
 sixteen miles further, where I preached in Bro. 
 Mackey's house. There I first met dear old Bro. 
 Hood. I helped Bro. Bankson hoe his cotton, so 
 he could go with me. Went home with Bro. Hood. 
 The church shut against us, I preached under 
 some nice oak-trees. Some sat on logs and chairs, 
 and others on the ground, while I gave them the 
 food fresh from Father's store. Bro. Hood took 
 me eleven miles further to Gadsden, where I 
 preached in the courthouse. I left home with 
 only one dollar, and sold two hymn-books, and 
 traveled over a hundred miles, and preached six- 
 teen times in eleven days. My expenses were 
 nothing, for I walked the first thirty miles, and 
 the people furnished me horse and saddle free for 
 the rest of the journey. I was all tired out before 
 I started, having just returned from meetings in 
 Bridgeport, and near Fackler and Shiloh Church, 
 in Ala., and Ooltewah and Cowan, in Tenn.
 
 304 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 NOTES BY THE WAY IN NORTH 
 ALABAMA. —No 2. 
 
 My last left me (May 24, I believe) at Gadsden, 
 resting in the pleasant home of General Turren- 
 tine. In the evening a heavy rain and thunder 
 cloud kept many away ; but a few came out, and 
 I spoke in the courthouse (the churches not being 
 offered us). Thursday, 25th, the rain again kept 
 the people away, save a few ; but I tried to tell 
 that few that the Master is coming. The town 
 was thickly posted with handbills for a concert in 
 a popular church on the night of the 26th, with 
 the following words : " Vocal and instrumental 
 music, operatic pieces, etc." Said Jesus, " It is 
 written, My house shall be called the house of 
 prayer ; but ye have made it a den of thieves." 
 So, thought I, your house is too good for " the 
 soul sleeper " to preach in, but you can open it for 
 " operatic pieces" and " tables of money changers." 
 But I verily believe, and tried to faithfully tell 
 those people, that Jesus is soon coming, and that 
 he will overthrow " the tables of the money 
 changers," and cast out the traders. 
 
 Friday morning, 26th, Bro. Hood and myself 
 started for Lebanon Church in Coat's Bend of 
 Coosa River, to meet at night in a schoolhouse. 
 The rain stopped us, and we stayed at Bro.
 
 EXPERIENCES IN 1875 AND 1876. 305 
 
 Matthew Turner's till morning. Soon after we 
 stopped, another heavy rain fell, which continued 
 till near midnight ; but notwithstanding the rain, 
 Bro. Turner soon gathered in the neighbors, and 
 we. had a pleasant little meeting. Here I met Bro. 
 Joseph B. Turner, another Baptist minister who 
 has embraced the truth, and loves it dearly. 
 
 Saturday and Sunday we enjoyed a blessed 
 season at the church, where we met also Bro. 
 Hodges, another minister who loves these truths. 
 The audience was large Sunday a.m., and we had 
 indeed a precious season. Christians of all sects 
 seemed to rejoice at the nearness of the Lord's 
 coming. So mightily did God's Spirit work, that 
 the woods were made to resound with many loud 
 hallelujahs of happy souls. After closing the 
 meeting at five p.m., we rode five miles to Bro. 
 Hood's home, where, at eight p.m., I spoke again 
 to a large crowd, who sat in the dooryard, while 
 I stood in the porch. 
 
 Monday, 29th, rode with Bro. Hood back to 
 Mother Bankson's on Spring Creek, about twenty 
 miles. Met the church at night, and tried to 
 preach again. Tuesday, May 30, by invitation 
 Brn. Hood and S. O. Bankson went with me to 
 the beautifully located village of Cedar Bluff, where 
 I had been invited to send an appointment. Here 
 is where Bro. Livingston had been excluded for 
 heresy, and of course the high priests did not
 
 / 
 
 306 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 wish any further trouble. So the Baptists and 
 Methodists did not allow me the use of their 
 house ; but, instead of stopping the heretic, it 
 only gave me more room in the open air, on the 
 street, under the shade of a "sycamore" tree. 
 I tried in my weakness to give those who came 
 the teaching of the Bible on the hope of eternal 
 life. At the close, a Bro. Stone asked a question 
 in regard to future punishment, saying that it had 
 been reported that I did " not believe in future- 
 rewards and punishments." The answer soon 
 satisfied him, and I left him giving the village 
 church-members some plain talk about their self- 
 ishness. I have had the honor (?) of preaching 
 on the streets of Washington City and Cedar 
 Bluff, Ala. 
 
 Here we parted with our dear Bro. Hood, and 
 in company with Bro. Bankson rode for Galesville, 
 where we arrived in due time for the evening 
 service, having been overtaken by a heavy rain on 
 the road, and getting pretty wet. We found a 
 resting-place in the family of Dr. Lawrence, who 
 had kindly invited me to visit the village, but who 
 says he believes in the immortality of the soul. 
 I asked him if it was true that mind is the result 
 of an active brain ? He said yes, the brain is as 
 a musical instrument upon which the soul played, 
 and the mind is the result, as the tune or sound 
 of the musician playing on an instrument. "Very
 
 EXPERIENCES IN 1875 AND l8 76- 30/ 
 
 well," said I ; " after the brain is dead, what does 
 the soul act on to produce mind ? " After a mo- 
 ment's reflection, he very candidly replied, " Noth- 
 ing." He opened his chapel, and furnished lights, 
 and I tried to tell the attentive crowd about the 
 incorruptible inheritance. Then I rode that night 
 four miles to Bro. Livingston's, and stayed until 
 morning. Wednesday, 31st, met at the church, 
 where I tried to preach on Christianity, for the 
 benefit of the newly organized band. Then elected 
 church officers, and at the close gathered around 
 the table to show forth the Lord's death. Took 
 dinner with Bro. Lewis Blackwell ; and in his 
 wagon, with himself and four others, we rode to 
 Sprout Spring, to meet a night appointment. It 
 rained just at dark, but a house full came to hear. 
 Thursday, June 1, at McGeehee's chapel. Spoke 
 to a few. On account of so much rain, others 
 stayed away. At night a good crowd came out ; 
 
 among them the circuit rider, Bro. L , who 
 
 replied to my remarks on the state of the dead. 
 I then replied to his assertions, and proposed to 
 give a hundred dollars for one passage proving 
 his assertion that men die and go to heaven. 
 Meeting closed with good feeling ; and I am sure 
 the people in that place will read their Bibles with 
 new light. Bro. Livingston and myself stayed 
 with Bro. Frank Thompson, who brought us across 
 Lookout Mountain to Valley Head, a distance of
 
 308 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 twenty-five miles. At this place we had expected 
 to walk to our appointment, but Major A. Lee 
 kindly met us with a hack, and conveyed us out 
 to his house for dinner ; then to Bro. Beene's for 
 supper ; and before we had expected, — in fact, 
 before sunset, — people began to gather from all 
 directions : and by candle-lighting the church was 
 jammed, and many had to stay outside. The 
 people seemed interested. When meeting closed, 
 we started for Cousin William Lee's, and when 
 within two miles of his house, a heavy rain began 
 which gave us a complete wetting. This is Bro. 
 Livingston's first tour in preaching our views, and 
 so far it has been pretty rough initiation ; but 
 nothing strange for me to undergo for the truth, 
 which is dearer to me than life. We changed 
 clothes, and retired about midnight. 
 
 Saturday, a.m., we ascended Sand Mountain to 
 Crow's Church, where I had spoken on my way 
 out. Met a very attentive crowd, and tried to 
 preach. We then went to the water, where I 
 buried two in baptism. At night Bro. Livingston 
 spoke with much interest. Sunday, a.m., still 
 further on the mountain to Pea Ridge, where we 
 met an unusually large crowd for that place. They 
 gave good attention while we tried to prove Jesus 
 at the door. Sunday evening, at Bro. Painter's 
 church (Methodist), Bro. Livingston preached 
 with the power of the Spirit to a very large crowd,
 
 EXPERIENCES IN 1875 AND l8 7 6 - 3°9 
 
 while I suffered extremely with high fever and 
 pain in my head from overwork, having been out 
 twenty-three days, and preached thirty-three times, 
 besides traveling in all about a hundred and fifty 
 miles through the mountains and valleys. 
 
 Monday, June 5, Major Lee brought us to Sul- 
 phur Springs to meet an appointment, but the 
 brother who requested the meeting was taken sick 
 before reaching home and died ; consequently, we 
 'found no one expecting us, so we started on. 
 Cousin William Lee, with his mule, came with us 
 to Rising Fawn, Ga. From there we took our 
 baggage on our backs, and walked to Bro. Thomas 
 
 Payne's, where I am now writing. Bro. P 
 
 is a Methodist minister, and, with his amiable, 
 intelligent, and industrious Christian family, takes 
 pleasure in making us both feel at home, while we 
 rest our weary limbs. I rested sweetly last night, 
 and feel much refreshed this morning. Shall rest 
 over here to-day, and begin meetings again to- 
 night. I often sigh for home, where we will never 
 tire. It seems that I mast preach, through storm 
 and calm, and I can not see any room or time to 
 rest till Jesus comes. I long to return to see my 
 dear family, and rest a few days. I hope the dear 
 saints will not forget to pray for us daily. 
 Your brother in tribulation, 
 
 J. A. Cargile. 
 
 Deerheati's Cove, Ala., June 6, 1876.
 
 3IO AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 From Bro. Payne's we went on foot to Trenton 
 and Shiloh. Bro. Livingston was quite sick, and 
 I left him at Bro. Stevens's, and went on alone till 
 he recovered. Then we went to Tennessee again, 
 and the Lord was with us in power. On this 
 whole trip of over one month I did not receive 
 over five dollars. We returned to my home, and 
 rested a few days. Then with my family, Bro. 
 and Sr. Carlton and Sr. Chandler, fifteen in all, 
 we started with a yoke of oxen and wagon, and 
 my little mule Paddy ; twenty miles to Shiloh. 
 We crossed the river and ascended Sand Moun- 
 tain, and reached our destination at ten o'clock at 
 night. 
 
 We had a glorious meeting, where twenty were 
 converted. Ministers of other churches helped us. 
 Eld. J. J. Smith was with us also. I then returned 
 with my family, and rested one night at home ; 
 and next day went to Goose Pond and Pleasant 
 Hill, and preached a week. Bro. P. C. Word, then 
 a Presbyterian, was with me. On my way home 
 I came to Mud Creek, in which I baptized Bro. 
 A. J. Armstrong about six o'clock in the evening. 
 Preached at night in the Baker Schoolhouse. 
 July 28, in my humble home, we organized the 
 Southern A. C. Conference with twelve Advent 
 ministers. What a change in three years ! Glory 
 to God ! In August I attended the eastern camp- 
 meetings again. On my return I left the cars at
 
 EXPERIENCES IN 1875 AND 1876. 311 
 
 Johnson City, Tenn., where Bro. Moore met me to 
 take me over the ninety miles' journey through 
 the mountains to North Carolina again. Here I 
 found a letter from my dear wife, telling me she 
 was sick. That was a trying time for me. I 
 prayed nearly all night, and felt it duty to leave 
 her in the hands of God and go on, which I did. 
 
 We started at eight a.m., and drove hard through 
 the mountains till near dark, when we called at a 
 house to stay over night ; but they turned us away. 
 We drove till nine o'clock, passing through deep 
 hollows and narrow gorges, where it was so dark 
 we could not see our team or the road only by the 
 occasional flashes of the vivid lightning, for which 
 we were thankful. Finally, a good Baptist brother 
 took us in, and we found that we had traveled 
 forty-one miles that day. 
 
 I remained in North Carolina one month, during 
 which I preached about thirty-five times, and God 
 blessed my labor in the conversion of souls. I 
 found Brn. G. D. Sherrill and T. F. Nelson boldly 
 preaching the truth. October was filled with the 
 work in Alabama, Tennessee, and Georgia. Bro. 
 S. P. Hayward, from Pepperell, Mass., came to 
 help me. We were then struggling to build Cedar 
 Grove Chapel. 
 
 Nov. 14, at night, Bro. James Anderson, a 
 young Methodist brother, preached in my cottage 
 home, and I started at midnight for Arkansas.
 
 312 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Preached in De View on Sunday, the 19th ; Mon- 
 day rode through the swamps, and preached at 
 night at Beard's Church. I remained on the 
 preachers' battle-ground till Nov. 27, when I went 
 to Newport, in Jackson Co., and delivered the 
 first sermon of our faith they ever heard; and 
 they listened well. I have spoken about twelve 
 times in Woodruff Co. since the 19th. From 
 Newport I took train for Sebastian Co. Walked 
 out ten miles from Fort Smith, and begun meet- 
 ings in the neighborhood of Bro. J. A. McAllis- 
 ter, a Baptist minister, Dec. 2. In twelve days 
 I preached twenty-two discourses, held six social 
 meetings. Several backsliders started anew, and 
 some were converted. Many came for prayers. 
 The ice was broken, where I buried willing ones 
 in the chilly wave. 
 
 This closed 1876, during which I traveled nearly 
 seven thousand miles, preached over three hundred 
 times, saw nearly as many converted, and had the 
 happy privilege of baptizing near a hundred. My 
 expenses for traveling and family supplies were 
 $666.50 ; my receipts for the year, $659. The pre- 
 vious year I fell short over $200. I had several 
 hemorrhages during the year, but my zeal contin- 
 ued to increase as I saw truth gaining. 
 
 In Newport, Ark., I met in a store a stranger 
 from Missouri. We began to talk on baptism. 
 Becoming convinced that I was right, he said,
 
 EXPERIENCES IN 1875 AND 1876. 313 
 
 "White River is close by; what doth hinder?" 
 I said, " Let us go." We went through the cane 
 and forest to the river, which was ice at the banks ; 
 we bowed together in prayer, and I then baptized 
 him where none but God saw us ; we were blessed. 
 As we came back to town he gave me two dollars. 
 I calculated to leave at four p.m., but my train was 
 delayed till ten that night. About ten minutes 
 before it arrived, standing in the crowded depot, 
 suddenly I felt a hand at my vest pocket. Look- 
 ing quickly, I saw the man I had baptized turning 
 away from me in tears. As he caught my eye he 
 said, " There, that is yours ; I felt that I ought to 
 give it to you as we came from the water, but I 
 did not. I have been to bed, but could not go to 
 sleep ; and I am glad you did not get away before 
 now." He darted out of the room. On examina- 
 tion I found that he had deposited ten dollars more 
 in my pocket. I then praised the Lord that the 
 train was late, for I was very short of money.
 
 CHAPTER XI. 
 
 THE NORTH CAROLINA DREAMER AND HIS DREAM. 
 
 In 1877 I returned from North Carolina and 
 rested a few days. I went to Cowan, Tenn., where 
 I was engaged in a very interesting meeting. 
 
 One day, while in the office of Bro. Stewart, 
 the railroad agent, I received a letter from the old 
 Tar Heel State, and in it a dream, which had been 
 clipped from one of their county papers. 
 
 I asked the agent for writing-paper, and he gave 
 me some railroad bill-paper. Seated at his desk, 
 as soon as I had read the dream, I wrote a tract, 
 the title of which is, " A Wonderful Dreamer." 
 I went to Scottsboro, Ala., and had five hundred 
 copies of eight pages printed, and sent the 
 " Dreamer " some of them, which called forth 
 another article in the same paper some time after- 
 ward, in which it seems that the young man had 
 been misrepresented to me. When the messenger 
 came up-stairs, at Bro. D. D. Coffey's, he informed 
 me, if I remember correctly, — now fourteen years 
 after, — that the young gentleman below was the 
 President of College. I now give the pam- 
 phlet entire, except the correct name. It is as fol- 
 lows : —
 
 THE NORTH CAROLINA DREAMER. 315 
 
 A WONDERFUL DREAMER. . 
 
 The Lord says : " The prophet that hath a 
 dream, let him tell a dream, and he that hath my 
 word, let him speak my word faithfully." It is an 
 admitted fact that in meeting opposition, men 
 "put their best foot foremost," or, in other words, 
 they use the best material they can command. If 
 one is on the side of truth, he will fly to the Bible 
 for refuge, but when he has only dreams to rely 
 upon, when his false position is assailed, instead of 
 flying to the Bible for help, he at once takes a 
 " snooze" in order, if possible, to dream something 
 that will help him out of the difficulty, and he 
 generally succeeds in getting out some kind of a 
 dream, however incredible, " for a dream cometh 
 through the multitude of business." 
 
 Well, once upon a time, not necessary to men- 
 tion, I visited the old State of North Carolina for 
 no other purpose than that of preaching what I 
 believed to be God's truth in its simplicity. My 
 first discourses were delivered in a pleasant apple- 
 orchard, on the waters of Mulberry, in Caldwell 
 Co. Here opposition showed itself in a mild 
 way. Thence to John's River, where I had a hitch 
 with the indomitable " Bob Moody," as he was 
 familiarly called. His chaffy theology could not 
 balance with God's truth, so he let us alone, ex-
 
 316 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 cept a furious tongue-lashing occasionally, when 
 his zeal for his creed burned intensely. But that 
 did not hurt anybody but my dear Bro. Moody, 
 for whom I have Christian charity to-day. Next 
 came a brother on the train, and proposed a debate. 
 The time was set, but Goliath failed to meet little 
 David. After churches had been formed, and the 
 solid truths of the Bible taken a firm hold in many 
 good and honest hearts, our annual conference set 
 on John's River, on the 28th and 29th days of 
 July, 1877. 
 
 I had heard it whispered that Professor Allen 
 was coming to hear and upset these soul-sleeping 
 doctrines. On Saturday, the 28th, we met and 
 attended to the business for the Conference. On 
 Sunday morning, the 29th, I was in an upper room, 
 deeply engaged with my subject for the approach- 
 ing service, when the message came to me that 
 the expected Professor was below. Being anxious 
 to meet him, I hastened down and received an 
 introduction to a real good-looking young divine, 
 as Professor Allen. When I say he was really 
 good looking, that don't begin to tell it. I wish I 
 was master of language to portray to the reader's 
 mind just how beautifully the silken locks hung 
 over his well-developed, youthful-looking forehead, 
 which bespoke a large brain, well stored with 
 something, but whether with "chaff or wheat" 
 remained to be seen. Really, there was but little
 
 THE NORTH CAROLINA DREAMER. 317 
 
 favor between him and the bander-shanked, red- 
 whiskered, and snaggle-toothed man described in 
 his wonderful dream, which I shall pretty soon 
 quote and review. 
 
 At the church, the renowned young professor 
 was provided with table, chair, paper, and pencil, 
 in front of the stand, where he seemingly very 
 carefully noted the different arguments made in 
 support of our position. At the close of our dis- 
 course, he said to me, " Well, you gave my Method- 
 ist theology some hot shot." T replied with a 
 smile, " Oh, well, if it only hit your theology, and 
 not you, that is all right." We both laughed and 
 parted. I expected for a long time to receive a 
 challenge for a debate, or to see my discourse 
 entirely torn up in some paper. Sure enough, in 
 October, here it comes. But to my surprise, it is 
 in a secular paper, the Blade, published in Mor- 
 ganton, Burke Co., N. C, and not in a religious 
 periodical. How eagerly I unfolded it and read the 
 heading — "A Dream " — with inexpressible as- 
 tonishment. I paused with the question, " Is that 
 all that Professor Allen has to bring against my 
 position ?" I then proceeded to read the wonder- 
 ful dream, thinking that it was the very best the 
 poor fellow could get up, and, if so, he deserved 
 some credit, at least, for having done all that he 
 could. I will now give the dream verbatim as 
 published in the Blade, and the reader cannot fail
 
 3 IS AUTOBIOGRAPHY OF JOHN A. CAKGILE. 
 
 to see the close quarters into which he is driven 
 to save a cherished Egyptian Fable. It is as 
 follows : — 
 
 [For the Blade.] 
 
 A DREAM. 
 
 On the 28th ultimo I was called upon to celebrate 
 the rites of matrimony between two young persons 
 living upon the waters of John's River in Caldwell 
 County. In the evening, before the hour for retiring, 
 my attention was called to the new doctrines preached 
 in that community by one Rev. J. A. Cargile from Ala- 
 bama, and an urgent request was made that at some 
 suitable time I should send an appointment to that 
 neighborhood and reply to Mr. Cargile's views. I 
 retired that night with my mind much absorbed in the 
 subject of doctrines, etc., and I dreamed the following 
 dream, which I give the Blade as nearly as I can recall 
 the items : — 
 
 In my slumber I was wandering along the margin of 
 a beautifully clear and rapid stream, when suddenly I 
 came upon a man in deep and seemingly solemn medi- 
 tation, sitting upon the bank, with his head resting 
 upon his hand, and gazing into the depths of the lim- 
 pid stream below. The man was of small stature, 
 intelligent in appearance, with high forehead, red 
 whiskers and beard, and seemed to be about thirty 
 years of age. 
 
 Casting my eyes at the same moment to the opposite 
 bank of the river, I espied his satanic majesty, the 
 devil, sitting upon his haunches, quite incog, to my red-
 
 THE NORTH CAROLINA DREAMER. 319 
 
 haired man, but gazing steadily upon him with a pecul- 
 iarly devilish grin upon his countenance that indicated 
 perfect satisfaction in the object of his contemplation. 
 
 Suddenly transferring my nightly vision from the 
 devil to the man of thought, in a moment he became 
 transparent as glass, and the working of his entire 
 mental nature became as plain to my vision as the 
 lineaments of his corporal being. I could see his soul 
 and the very thoughts that flashed from the center. 
 
 The soul seemed to be something immaterial, but in 
 the form of a globe of glass sparkling with an intense 
 heat. I could perceive plainly, too, that that soul had 
 once been filled with the divine nature, but now there 
 was a visible dark center that darkened all the rays of 
 light that emanated from it. 
 
 The following were the musings and soliloquies of 
 my red-haired man, which gave his satanic majesty the 
 grins : " I don't believe one word of all this nonsense 
 about the materiality of God and the non-immortality 
 of the human soul. Man is immortal, I do know; but 
 here is a good opening among these simple-hearted 
 people for me to collect together a large number, and 
 get to myself a great name. Besides, am I not one of 
 the elect ? I'll go to heaven, anyway, no matter what 
 I preach. Nor am I very sure that any one will be 
 lost. So I shall do all I can for myself." 
 
 When he had finished these sentences my zeal 
 burned within me, and I leaped upon my feet to chide 
 this deceitful being ; but the devil, anticipating my 
 intention, stepped suddenly before me and said, " That 
 man is my most faithful friend and beloved servant.
 
 320 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Touch him if you dare, or confute his false views, which 
 I know you can, and calamities dire shall be your por- 
 tion. Your fruit trees shall dwindle away and die ; 
 your poultry, hens and all, shall stand and crow them- 
 selves into skeletons till they are dead ; your cattle 
 shall stand and low day and night till each side shall 
 collapse to meet its fellow side ; your swine shall raise 
 a universal squeal that shall collect every hog in the 
 community about your premises ; your dogs shall bark 
 day and night till their eyes leap out of their sockets; 
 your children shall go into a deep sleep from which no 
 earthly powers can awake them ; your wife shall elope 
 with a long-legged, red-headed, snaggle-toothed fool ; 
 and you yourself shall become a cripple all your days 
 with chronic rheumatism." 
 
 With these remarks his satanic majesty thrust a 
 parchment into my face and bade me read the certifi- 
 cate of commission given to this man of the bank. I 
 looked and read as follows : — 
 
 " To my most faithful friend and servant, greeting : 
 You are hereby authorized, commissioned and ap- 
 pointed to preach Materialism to the simple-hearted 
 people of Western North Carolina. Fail not, though 
 you meet with many and great discouragements. When 
 the church assails you, cry out persecution! persecu- 
 tion ! and that will enlist sympathy in your behalf. 
 Stop not to consider the result of the doctrines 
 preached. That would ruin your success. Fail not. 
 Given in hell, under my hand and seal, without date, 
 Beelzebub, the Old Serpent. 
 
 The Devil, Satan."
 
 THE NORTH CAROLINA DREAMER. 32 1 
 
 The above, dear editor, was my real dream. It was 
 
 only a dream, but I fear there is much truth in its 
 
 statements. Yours, 
 
 Vox. 
 
 No doubt the careful reader will just here pause 
 with wonder, and look over this wonderful dream 
 again to see if he can find one verse of Scripture 
 which ought to be a preacher's companion. 
 
 I will give but a brief comment. It seems that 
 he was blessed with this wonderful dream the 
 night before he saw the "red-whiskered, snaggle- 
 toothed fool." Is it not a wonder that he did not 
 "look a little scared" next morning when he was 
 introduced to this man of thought so accurately 
 pictured in his dream the night before ? Why 
 didn't he look across the river for the devil, to see 
 if that part of his dream was true ? and when sit- 
 ting before me, while by the help of the Lord I 
 gave him Bible materialism, why in the name of 
 common-sense did he not rise and tell this gigantic 
 dream ? Ah, perhaps he forgot while working up 
 this wonderful composition. 
 
 When a man has his bread-and-butter in jeop- 
 ardy, we must not expect him to be scrupulously 
 exact in all he says. I presume he fixed up the 
 soul to suit his theory. He says it " seemed to be 
 something immaterial." That is a misnomer, and 
 with all his learning he ought to see it. If he 
 knows by looking at a soul that it seems to be
 
 322 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 something immaterial, I presume he will take 
 another snooze, and then tell us how his immate- 
 rial soul looks. But perhaps his vision is keener 
 when asleep, which enables him to see immateri- 
 ality, which is an invisible nothing. But stop. 
 He did not say positively, but only said the soul 
 seemed to be something immaterial. Well, if that 
 is all the proof my brother has for his pet dogma 
 of the immateriality of the soul, I do really pity 
 him. His whole theory rests upon a "seemed to 
 be." Not a word of Bible in his proof. It really 
 ought to cause every heart to swell with pity for 
 the man who clings to such a sandy foundation, 
 only to be popular or for a salary. There is more 
 hope for a real heathen than for such a man. He 
 must not claim that his great love for truth is the 
 cause, for there is not a word of truth in the doc- 
 trine of the immateriality or the immortality of 
 the soul. When Mr. Vox, or any other man, 
 brings a passage from the inspired volume, prov- 
 ing such to be true, there is a reward of $12,060 
 offered, which he can easily get. If Mr. Vox is 
 an honest man (and I hope he is), he will either 
 come up with the passage and call for the money, 
 or else he will forever abandon the dogma started 
 by the devil when he said " Ye shall not surely die." 
 — Gen. 3: 4. He was the first immortal soul 
 preacher. 
 
 It sometimes stirs a man when you show him
 
 THE NORTH CAROLINA DREAMER. $2$ 
 
 his own profile. This, I hope, will not be so 
 with my dear Bro. "Vox." When I say that he 
 only continues the same old serpent's falsehood 
 when he preaches the soul is immortal, or " Ye 
 shall not surely die," — Gen. 3, 4 — God says, 
 "The soul that sinneth, it shall die." — Ezek. 18: 
 4, 22, 30, etc. God says it shall die. Mr. Devil 
 says it shall not die. Mr. Vox says it can not die. 
 I wondered greatly why Bro. Allen, being presi- 
 dent of a college, and a professed minister of 
 Jesus, should sign Vox, instead of his name. I 
 am sure "the simple-hearted people of western 
 North Carolina," spoken of in his dream, would 
 all know what A. L. Allen, D.D., means, but I 
 doubt if they all know that the Latin word Vox 
 means voice. I wonder what voice it is. It can 
 not be the voice of Jesus, for there is not a resem- 
 blance of the spirit of Jesus in his dream. He 
 dreams that the red-whiskered fool thought he 
 would "go to heaven anyway." I simply wish to 
 say that I am sure that part of his dream is false, 
 for I do not think I ever shall go to heaven. 
 Jesus says, " Where I go, ye can not come." — John 
 13 : 33. Therefore, I don't think I shall ever go ; 
 hence, it follows, that if a part of his dream is of the 
 devil, the whole of it must be, for what fellowship 
 hath Christ with Belial?" "When Christ, who is 
 our life, shall appear, then shall ye also appear 
 with him in glory." — Col. 3 : 4. Then, instead of
 
 324 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 going to heaven, I expect that " the meek shall 
 inherit the earth." 
 
 I now say with much tenderness and due re- 
 spect for his faithful wife, that it is far beneath 
 the spirit of Jesus for any man, a minister, or 
 anything else, to speak of his wife in such terms. 
 But my own dear wife, sympathizing with her, 
 begs me to drop this part of the subject, and as I 
 have the greatest respect for my wife, I shall take 
 her wise, Christian counsel. But to show how 
 low he stoops from his ministerial dignity, I quote 
 another article from Mr. Vox, published in the 
 next issue of the same paper. He wrote as 
 follows : — 
 
 [For the Blade.} 
 
 Mr. Editor : — In giving publicity to my dream in 
 the last issue of your paper, I have called down the 
 Irish wrath of a little woman called wife upon me, for 
 having given her away to a " long-legged, snaggle- 
 toothed, red-headed, etc." She wants to know what 
 business I had stumbling along the margin of that 
 river in my nightly slumbers, when good, honest men 
 were folded in the arms of Morpheus. She thinks I 
 only wandered in proximity with the devil, to make a 
 league with his satanic majesty to supply me with the 
 elements of that dream ; and she declares that she 
 never will comply with its requisitions if I debate with 
 and vanquish all the Materialists in America. 
 
 So, Mr. Editor, my hands are tied, and I shall leave 
 our Materialistic brethren " alone in their glory."
 
 THE NORTH CAROLINA DREAMER. 325 
 
 What a pity, however, that such a beautiful church 
 building and schoolhouse as I saw upon the bank of 
 that sparkling stream should be turned from their legiti- 
 mate purposes of teaching men science and religion, 
 to converting them into infidels and atheists ! To 
 teach that God is a material being, having hands, feet, 
 head, as a man, is to teach that there is no God at all. 
 It is positive, rank atheism. 
 
 And then to come out in the light of the nineteenth 
 century and say that men and women have no souls ; 
 that the air we breathe is all the soul we have, is sim- 
 ply ridiculous in the extreme. What ! are we to sup- 
 pose that such men as Calvin, Wesley, Watson, Benson, 
 and a host of others who had more Biblical knowledge 
 in their little toes than such men as preach these infi- 
 delic views have in their heads, were all mistaken, and 
 that this late Mr. Apostle is the only true gospel 
 preacher in the land ? I tell you, Mr. Editor, it seems 
 to me to be a pretty high leap for a yearling. 
 
 But I must quit thinking such presumptions. I am 
 becoming so disgusted.that my inards are beginning to 
 revolve, and I am fearful I shall not be able to enjoy a 
 fat pullet my other half is preparing for supper. 
 
 Success to all honest, useful home enterprises, and 
 bad luck to all evil ones, especially such as disseminate 
 moral corruption among our people, is the daily prayer of 
 
 Vox. 
 
 I don't wonder that he will leave his " material- 
 istic brethren alone in their glory." They want 
 truth, and Mr. Vox may be assured that if such
 
 326 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 stuff as this degrading false dream is the best he 
 has, that we are invincible. 
 
 Who are " infidels and atheists " ? We teach 
 that God is a real being. This learned youth says 
 he is not a real being, only an incomprehensible 
 mass of immateriality. And yet he says we must 
 believe in and worship this incomprehensible 
 nothing or be damned. 
 
 He says God is everywhere, and that dead men 
 go to God. Then, of course, if God is everywhere, 
 dead men simply go everywhere. The first article 
 in his creed says God is "without body or parts." 
 If that is true, he has no God at all. Then I ask, 
 Who are infidels and atheists ? What kind of a 
 God does the celebrated Bro. Vox pray to ? Is it 
 a God without parts ? If so, he has no ears to 
 hear, or eyes to see his children. Then I don't 
 wonder that Bro. Vox has so belittled his high 
 calling. Because, if his God has no " body or 
 parts," Bro. Vox can say or dream and write just 
 as suits his bread and butter ; his God can not see 
 him or hear him, for he has no eyes or ears. 
 Don't you pity the poor fellow ? There is one 
 glimmering hope for him, however, and that is, if 
 he lives ten years longer he will know more than 
 he does now, for he is a bright boy. 
 
 For the benefit of the candid reader, I will give 
 a few passages proving that God is a real person- 
 ality. Christ was made " in the form of God." —
 
 THE NORTH CAROLINA DREAMER. 327 
 
 Phil. 2:5,6. He had the image of God. — Col. 
 1:15. He had the express image of God's per- 
 son. — Heb. 1 : 3. Then God is certainly a real 
 personality. Now, see that he has hands, a face, 
 and back parts. — Exod. 33 : 22, 23. God has 
 eyes and ears. — Ps. 34 : 15. 
 
 This is reasonable and plain. I will pay my 
 dear Bro. Vox any price for one passage proving 
 that God is without body or parts, as his creed 
 plainly teaches. Again, I sound the question to 
 the intelligent, candid mind, Who are infidels and 
 atheists f He says, " And then to come out in the 
 light of this nineteenth century and say that men 
 and women have no souls, that the air we breathe 
 is all the soul we have, is simply ridiculous in the 
 extreme." My dear brother is woefully ignorant 
 of our position, or he willfully misrepresents us. 
 The first is inexcusable, the latter is unpardonable. 
 He is an intelligent youth, and ought to know 
 that people of common-sense do not teach such 
 things. Bro. Vox teaches that the soul is imma- 
 terial. If that be true, it is intangible, invisible, 
 and does not occupy space ; hence, it is nothing. 
 Now I ask, Who is it that teaches that men and 
 women have no souls ? You see at once that it is 
 Bro. Vox's theory instead of Cargile's. To my 
 mind, it is very strange that when men can not 
 resort to the Bible to sustain their position, they 
 will indulge in such base misrepresentations and
 
 328 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 low slang. But Jesus says, " Out of the abundance 
 of the heart the mouth speaketh." Wesley, 
 Calvin, Benson, and Watson were all good men, 
 and I honor their memory, but they were not 
 inspired. I prefer to learn of Jesus, Peter, and 
 Paul. I really think that if the pious Father Wes- 
 ley could rise to-day, he would blush to see the 
 pretended dream of this young brother. I think 
 he would quietly pat the boy on the head and say, 
 " My son, if you can't find proof for your position 
 in the Bible, give it up, and never bring shame 
 and disgrace on the cause I struggled so hard to 
 start, by the use of anything that is low and 
 groveling." 
 
 In conclusion, I wish to say that I have the 
 highest respect possible for the young brother, 
 and I am very sorry indeed that he has taken the 
 course he has. Not that it injures me or my 
 cause, but it brings the shame upon his own head. 
 I am sorry because I love him. We believe the 
 " wages of sin is death ; but the gift of God is 
 eternal life." — Rom. 6 : 23. And for believing 
 this plain declaration of Scripture, and teaching 
 the same in its simplicity, my brother has seen fit, 
 with all his learning, to get off such a batch of 
 the devil's stuff that it really makes me feel bad 
 for him. I sincerely hope, if he ever has occasion 
 to level his huge battery against the cause of 
 truth again, that he will do it in a more manly, 
 Christian way.
 
 THE NORTH CAROLINA DREAMER. 329 
 
 Several good Methodists have read this dream, 
 and expressed deep sorrow that any man claiming 
 to be a Methodist should stoop so low. 
 
 I expect at some future time to return to North 
 Carolina, and I now say if Bro. Allen thinks me 
 an infidel, it is his imperative duty to meet me 
 face to face and publicly expose these doctrines. 
 I have tried to write with the spirit of Jesus, and 
 only to do good and show up his base misrepre- 
 sentations. I have not tried to make a show of 
 devilish wit. That does not belong to a Christian. 
 May God bless my dear Bro. Allen, as well as the 
 writer and reader, and bring us at last beyond the 
 
 reach of strife. 
 
 John A. Cargile. 
 
 Having read the tract, the father of the young 
 man wrote an explanation as follows : — 
 
 [For the Blade.] 
 
 REV. J. A. CARGILE, ETC. 
 
 Editors of the Blade : — I am in receipt of a 
 small pamphlet issued by one Rev. J. A. Cargile, 
 formerly of Alabama, now of Tennessee, in which 
 he gives a dream published some time since in the 
 Blade over the signature of " Vox ; " and then he 
 gives the junior editor of the Blade what he no 
 doubt considers a good brushing, under the sup- 
 position that he is boring me with his nonsense.
 
 330 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 It seems that the junior had an interview with 
 this Cargile, and passed himself off as " Rev. A. L. 
 Allen, President of the Rutherford College ; " 
 that in this interview the said Cargile preached 
 upon the subject of Materialism, giving said junior 
 paper and pencil to take notes for a reply. This 
 seems, at least, to be the interpretation of the 
 whole matter, whether the junior really did pass 
 himself off for his father or not. 
 
 Now, all I have to say is this : I wrote that 
 dream in sport of Cargile's pretensions ; for I 
 didn't think that the man and his subject were 
 sufficiently worthy to be dignified by serious dis- 
 cussion. The publication of the dream, however, 
 did call out one J. J. Harshaw, for whose special 
 benefit, as well as for some other good but mis- 
 taken friends on John's River, I wrote several 
 articles in proof that " Materialism is a lie." Rev. 
 Cargile does not seem to have seen those articles ; 
 for he seems to think that " a dream " was all I 
 had to give ! 
 
 Now, I call Mr. Cargile's attention to those 
 articles in the Blade, and I make this public 
 announcement : Mr. Cargile may select two of 
 the most learned and pious men out of each 
 denomination of Christians in America, to whom 
 as a committee those articles shall be submitted ; 
 and, if that committee do not declare that those 
 articles do prove Materialism to be a lie, I will
 
 THE NORTH CAROLINA DREAMER. 33 1 
 
 write myself with the Advent Church at the first 
 opportunity. 
 
 I do most candidly, and with the best of feeling, 
 say to Mr. Cargile, that I do not consider either 
 himself or any of his brethren able to discuss this 
 subject, or even to understand it. It would, there- 
 fore, be a very little business in me to engage in 
 a discussion with any of them upon it. It takes 
 brains, educated and cultivated .brains at that, to 
 discuss sensibly such subjects as Immateriality 
 and Immortality. You will hardly find such 
 brains in any preacher who will leave an estab- 
 lished church for such as the Adventists have. 
 
 I will inform Mr. Cargile that I am fifty-six 
 years old ; am not the youthful chap of whom he 
 speaks so fluently ; that I have never had the 
 pleasure of seeing his face in the flesh ; that, 
 upon the whole, I am about as good looking as 
 the junior who interviewed him ; and, moreover, 
 my mother who is in heaven has been proud of me. 
 
 In conclusion, I want the junior to shoulder his 
 own sack ; for I am sure it is too filthy to carry. 
 
 A. L. Allen. 
 
 The junior has not now, nor never had, any 
 quarrel with Mr. Cargile or his friends. He 
 treated us with all the courtesy one gentleman 
 could expect of another when we met him. We 
 do not agree with him so far as his doctrine is
 
 332 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 concerned, but cheerfully yield him the privilege 
 of believing as his own conscience dictates. As 
 to his " going for us " in a card, we have got used 
 to that. 
 
 In reply to his last shot through the Blade, I 
 wish to apologize for one expression. I said that 
 the young man would know more ten years hence. 
 But having learned that the real Dr. Vox is fifty- 
 six, I take that all back, and confess that in all 
 probability the gentleman is graduated. I have 
 seen and carefully read the articles he refers to, 
 and do not need his proposed committee from dif- 
 ferent creed-bound sects to see that Bro. Harshaw 
 everlastingly demolished the Professor's theory of 
 /^materialism. It may be possible that neither I 
 nor any other Adventists have brains or education 
 enough to meet this celebrated Vox in debate. 
 He might have to humble himself. But "he that 
 humbleth himself shall be exalted," is the promise. 
 We have all the brains our Advent craniums can 
 contain, and wish we had more education. I wish 
 the doctor would give us one good, sound trial. 
 He would find that a man does not need to be all 
 education to understand God's simple word. Just 
 a little common-sense is needed to mix along with 
 the education.
 
 CHAPTER XII. 
 
 EXPERIENCES IN 1877-1879. 
 
 Under date of March 8, 1877, I wrote: "The 
 Lord says if we are without chastisement, we are 
 bastards and not sons ; and I can say that in this 
 respect at least I have had the mark of sonship, 
 for the hardest trials of my life have come upon 
 me in the last three months. I have tried to do 
 what I could in the Master's cause, and find sus- 
 tenance for my family a part of the time. Amid 
 it all my wife has been very sick ; but, praise the 
 Lord, she is better, and to-morrow I start again 
 for the harvest field to sow the precious seed, 
 which the angels will reap in the great harvest." — 
 Matt. 13 : 39. 
 
 During the past three months I have labored in 
 the churches in DeKalb and Cherokee Counties, 
 Ala., and in our Wednesday evening meetings 
 here at home. I do praise the Lord for the en- 
 couragement we have from time to time in our 
 social meetings. Many of the dear brethren and 
 sisters are taking up the cross by testifying in the 
 meetings. It is a heavier cross here than in the 
 North, especially so for the sisters, as they have
 
 334 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 been taught that it is wrong for them to speak in 
 the church. It has been said that "all Cargile's 
 members have turned preachers." 
 
 Leaving home March 14, I rode on horseback, 
 crossing the Tennessee River, Sand Mountain, 
 Wills' Valley, and the war-famed Lookout Moun- 
 tain. I held two meetings at houses of brethren 
 on my way over, and preached several times in the 
 vicinity. At Liberty Church I had the privilege 
 of greeting and preaching to those who a short 
 time before were expelled from the Unity (?) 
 Baptist Church for believing, or rather talking, 
 God's truth. As a result of these meetings, sev- 
 eral came forward for prayers, and we all felt 
 blessed of the Lord. 
 
 Started home on Monday, the 19th, in a dump- 
 cart with Bro. Smith. We came up Lookout Moun- 
 tain and crossed Little River. We rode thirty 
 miles, where we preached to a waiting audience, 
 then twenty miles next day, where another dis- 
 course was delivered at the house of Bro. Boak- 
 outs on Sand Mountain, for the special benefit of 
 young people. God blessed the effort. When in 
 sight of home all the children (only five) met me, 
 glad to see papa, as they always are. 
 
 On June 14, I wrote a condensed report of the 
 work since March 31. 
 
 During April preached a funeral sermon to an 
 attentive crowd. One young lady, nineteen years
 
 EXPERIENCES IN 1877-1879 335 
 
 of age, bright and intelligent-looking, had never 
 been to church or heard preaching. What a need 
 for more laborers ! 
 
 In May I went to Ringgold in Catoosa Co., Ga., 
 where I had an appointment. Found it a new 
 place, full of bitter opposition, so much so that 
 some one had taken pains to hide the lamp, which 
 cast a gloom over the audience. Spoke again the 
 next night, the brethren furnishing lamps. Dur- 
 ing June, preached the first Sunday at home ; 
 second at Shiloh Church ; the Lord blessed. 
 
 The third Saturday and Sunday in June I visited 
 Goose Pond, and tried to tell them " the old, old 
 story." On Sunday, Bro. Word (Presbyterian) 
 came, and after I had spoken on the Rich Man 
 and Lazarus, followed in an able sermon, but did 
 not controvert. Sunday p.m. walked six miles 
 home with Bro. J. O. Gray, and spoke at night in 
 Mitchell's Chapel. There was a crowd of young 
 folks, and I felt a burden for them. Had a good 
 time, and hope good was done. Fourth Saturday 
 and Sunday at Bethel. Found much suffering 
 physically, but spiritually all quiet ; in fact, a 
 quiet that I regard as really dangerous. Last 
 Saturday and Sunday I went to Cowan, Tenn., 
 and had two very interesting meetings. 
 
 My health for a week past has been poor. I 
 took sick at Bethel, and this week have scarcely 
 been able to get out. Tuesday, July 3, was the
 
 336 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 day set apart for me to start on a month's tour in 
 North Carolina. I was in bed suffering with pain. 
 And now what shall I do ? Lord, lead me ! The 
 railroad rates this side Chattanooga are higher 
 than they were last year. They used to give me 
 half-fare, but now do not allow ministers half- 
 fare who live off their line. So I began to run 
 short of funds after being out two days, and eat- 
 ing only breakfast each day. In Morristown I 
 stayed at the Virginia House; received good fare 
 at reduced rates. On Wolf Creek road, full fare. 
 The stage to Asheville last year took me for $2.50, 
 now I pay $6.50. So, having only $1.50, I asked 
 the Lord for help. Passing a house on the road- 
 side, an impression seized me that I could get 
 some money in there ; so I called the stage-driver 
 to halt a few seconds, ran in, and proposed to 
 pawn my watch for $5.00. The gentleman said 
 he did not have it. I remarked, " I'll ride as far 
 as I can, then walk," and ran back to the stage 
 and started, when a bystander called us to stop, 
 and running up handed me a $5.00 note, but did 
 not take my watch. 
 
 I then had money enough to get to Asheville, 
 where I arrived at 7.30 p.m., on Friday, July 6. 
 This place is twenty-four miles from Old Fort, 
 where the trains leave at six a.m., and I must 
 reach it that night, or not get to my appointment 
 the 8th. I prayed for help, but I confess I did
 
 EXPERIENCES IN 1877-1879. 337 
 
 not expect it, for I had made up my mind to walk 
 the twenty-four miles that night. I. told the land- 
 lord of the Central Hotel of my circumstances, and 
 that I must get through that night if possible. I 
 proposed, if he would send me through in time for 
 the train at six next morning, that I would leave 
 my watch with him till my return. He said he 
 would send me to the train, but would not keep my 
 watch, adding, "I am not afraid to risk you." So 
 I started from Asheville at 8.30 p.m., and drove 
 through the terribly rough mountain, and some- 
 times down precipices so steep that they almost 
 seemed perpendicular, and so dark we could not see 
 the faithful old horse before the buggy. But the 
 driver knew his business, and just at the dawn of 
 day we reached the train. Here a kind hotel-keeper 
 favored me on my way by giving me breakfast. I 
 felt indeed very sick, for I left home Tuesday 
 night, and up to Saturday morning had slept only 
 one night, and eaten one meal a day, every day 
 but one, when I took two. 
 
 Now came another trial. How can I get a ticket 
 to Morganton ? The railroad was then finished 
 only to Old Fort, which was a new station ; and 
 the ticket-office and everything else seemed to be 
 only temporary structures. No time was to be 
 lost, for the train must go in a few minutes. Lift- 
 ing my heart to God in silent prayer that if it were 
 duty for me to go the way might be opened, I
 
 338 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 rushed to the window of the ticket-office, and 
 said, " Give me a ticket for Morganton, and I will 
 pay you a month from now, when I come back/' 
 The gentleman gazed at me about one minute, 
 then stamped the ticket and handed it to me with- 
 out uttering a single word. I ran to the train, 
 which was starting when I got on. 
 
 At 8.30 I reached Morganton in Burke Co., 
 N.C., where I met dear Bro. Israel Coffey. We 
 drove to John's River, sixteen miles, in three 
 hours ; all the way I felt sick, and thought that 
 when I got through I should certainly have a good 
 rest. On the contrary, I found Bro. John Kirby 
 waiting to take me to Lower Creek, thirteen miles 
 farther, to preach that night. The people would 
 be out and expect me. With Bro. Finley Coffey 
 we started for the new church "Tabernacle," on 
 Lower Creek ; met Bro. G. D. Sherrill (the pas- 
 tor) at the church, and enjoyed a good meeting 
 with the beloved saints who had been turned out 
 of the " Synagogue " for believing God's truth, 
 and who have, through much tribulation, built a 
 good house. 
 
 Sunday, 8th, met a crowded house, and preached 
 at eleven a.m. ; then took the Lord's supper, and 
 had a good season of union with brethren and 
 sisters. 
 
 Monday, 9th, preached at eleven a.m. Three 
 joined the church. Tuesday, 10th, baptized two
 
 EXPERIENCES IN 1877-1879. 339 
 
 sisters, and preached at eleven a.m., when four 
 requested prayer. Preached again at night. I in- 
 tended to go next day to a new place to preach, but 
 I was told that night some one had declared if I 
 went to Beaver Creek I would be killed ; and 
 another told me one man had sworn to whip me 
 if I came there preaching my heresy. I thought 
 of Paul's five times thirty-nine stripes ; but I felt 
 it duty to go, and I was sure the Lord would see 
 me through. Bro. G. D. Sherrill went on horse- 
 back, while I rode in a hack with Bro. Clingman 
 Powell and family. We drove till eleven a.m., when 
 we stopped with a good Methodist, Bro. Kendall 
 and family, for dinner. They treated us kindly, 
 and himself, wife, and daughter went with us to 
 the church, or place of threatened execution, where 
 I met a strange crowd, and tried to preach at 
 three p.m. The attention was all I could ask for. 
 Preached again at night at the house of a good 
 Baptist brother, who was eighty-one years old, 
 Bro. John F. Ferguson. Here a Baptist minister 
 came out, but refused to take part in the meeting. 
 Thursday, 12th, feeling very much exhausted, I 
 rested till eleven a.m., and heard Bro. G. D. Sher- 
 rill in a very able discourse on the kingdom. I 
 followed by a short talk, and closed with good 
 feeling in the audience. Preached again at three 
 p.m., also at night. I preached on the Lord's com- 
 ing ; spoke one hour and a half, while they gave
 
 340 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the best attention to the first sermon they ever 
 heard on that subject. The lions stayed away, or 
 God kept them chained, and they never hurt me ; 
 but, on the contrary, I received every mark of hos- 
 pitality that I could expect anywhere. Praise to 
 God, and thanks to the people ! 
 
 Friday, 13th. Drove to Jarmin's Hill, and 
 preached to a large crowd in the yard of Bro. 
 Harrison Pennel. At eleven a.m. rode alone to 
 Bro. Jason Martin's, about twelve miles. Satur- 
 day, 14th, at eleven a.m., met an attentive crowd 
 at the Yadkin Church. Then to the Berean Church 
 at night. Sunday, 15th, preached twice. 
 
 Now I am preparing to go about thirty miles to 
 another county to preach these last-day truths. 
 I am now in the field, where I hope to remain till 
 the Master comes. Plenty of work and self-denial 
 now, but, praise God ! pay-day is just ahead. 
 Yours, in the war for victory, 
 
 John A. Cargile, Evangelist. 
 
 Collettsville, N.C. 
 
 At Boone, in Watauga Co., I preached in the 
 courthouse to an immense crowd, because they 
 did not open the churches. A senator said, " If 
 our preachers don't come out now, and show their 
 hand in defense of their doctrine, we are gone." 
 I gave them straight truth. Preached at Shull's 
 Mills and Blowing Rock, then went to Colletts- 
 ville for the Annual Conference, the 25th of July,
 
 EXPERIENCES IN 1877-1879. 341 
 
 where five were baptized, and eight joined the 
 church. The truth spreads like wildfire here in 
 the community of the Wonderful Dreamer. July 
 31 I took a stage drawn by six beautiful gray 
 horses, and, ascending the Blue Ridge, came to 
 Asheville. Here the wife and little son of the 
 merchant of whom I had borrowed the five dol- 
 lars had come with a wagon loaded with mountain 
 roots and herbs, which they had exchanged for 
 sole-leather. He told them to watch the arrival 
 of the stage from Old Fort, and if that preacher 
 came to bring him out the sixty-five miles, and 
 save him five dollars. I found the little boy at 
 the Central Hotel awaiting me. We drove out to 
 Alexander's, fourteen miles after sunset ; and the 
 country hotel was so crowded that they could 
 only take Sr. Seism and a young lady who came 
 with her. The boy, Emmet, and I slept in the 
 wagon on the rolls of sole-leather, which was a 
 very uneven and uncomfortable bed. Next day 
 we completed the journey. We reached Antioch 
 Church just at sunset the next day, took supper 
 with Bro. Seism, and then tried to preach to an 
 attentive crowd. 
 
 Thursday, Aug. 2, preached three times, and 
 felt that God was with me. Here Bro. Seism and 
 a Bro. Morris proposed to take a collection for me, 
 but I would not consent. I love the precious cause 
 of my Master too well, I hope, to have it re-
 
 342 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 proached for "greenbacks;" but they gave me 
 #4.25 individually. May God bless them ! I did 
 not feel it duty to leave without preaching once 
 more ; so on Friday, Aug. 3, I began preaching 
 at 9.30 a.m. ; spoke nearly one hour and a half on 
 "How to be Ready for the Master." Many were 
 melted to tears. I closed just as the stage came 
 in sight. In the road, as I bade the many strange 
 but dear ones good by, one old brother who, it is 
 said, had not been to meeting for years before, said 
 to me, his eyes streaming with tears, " You can 
 get a church here with fifty members if you will 
 only stop and form a class." 
 
 Now, dear brethren, like Joseph in Egypt, I can 
 look back and see the hand of God. I can now 
 see why he let my money run short, and had me 
 stop here to borrow the money. They invited me 
 to preach, and God blessed. His name was glori- 
 fied, and then I was satisfied. 
 
 Well, I entered the stage and went to Wolf 
 Creek, then on the train via Morristown, Tenn. 
 I came to New Market, and got off to go to the 
 pleasant village of Dandridge in Jefferson Co., 
 Tenn. A brother here had seen in the Crisis that 
 I was in North Carolina, and wrote to me to give 
 them a call. This is a new field. An Adventist 
 had never preached in this county. The Method- 
 ist brethren allowed me to preach in their church 
 on Saturday night, when I gave them God's plain
 
 EXPERIENCES IN 1875-1879. 343 
 
 truth on the promised inheritance, and felt sure 
 that the doors would be closed against me after 
 that ; but on Sunday morning I was informed that 
 I could occupy the Methodist or Baptist Church, 
 either, as there was no other preaching in the vil- 
 lage. As I had begun in the Methodist Church, I 
 remained and preached twice on Sunday to large, 
 attentive crowds ; and if there was a dissenting 
 voice, I did not hear it. Indeed, the people of 
 the place treated me with such kindness, and 
 received the word with such readiness of mind, 
 that I really feared that I had been mistaken, and 
 that God had not sent me there. 
 
 But so it is : the seed is sown, and the kind- 
 hearted people of Dandridge have heard the mid- 
 night cry, " Behold the bridegroom cometh ! " I 
 pray God to water the seed sown. It may be that 
 after the ministry comes down on us for bread 
 and butter, that some will lack backbone ; and it 
 may be said, " See the faltering ones ; backward 
 they fall." I feel sure, however, that many can 
 sing, — 
 
 " Surely the Captain may depend on me, 
 Though but an armor-bearer I may be." 
 
 I reached home Monday, Aug. 6, and found 
 the Lord taking care of my loved ones. Oh, the 
 simplicity and power of faith ! And yet how little 
 of it there is in the world. All we need is to be
 
 344 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 better acquainted with our dear Saviour, to place 
 in him utmost confidence. Pray for us. 
 
 J. A. Cargile, Evang. S. A. C. Conf. 
 
 Stevenson, Ala., Aug. 9, 1877. 
 
 At the annual Conference of North Alabama I 
 made my report as their evangelist, from which 
 I copy the following : " I have traveled on boats, 
 trains, stages, wagons, hacks, dump-cart, on horse- 
 back and on foot, through heat and cold, wet and 
 dry, during the year, 7,625 miles, at a cost, includ- 
 ing lodging, meals, and other incidental expenses, of 
 $228.75 5 family supplies, such as flour, meal, corn, 
 bacon, sugar, coffee, butter, etc., during the year, 
 $150.10; clothing for myself and family, $43.25; 
 wages paid a man to work at home in my place 
 during the year, $125.00; payment on old debt 
 on present home, $100.00 ; total of all expenses 
 for the year, $647.10. 
 
 My receipts were as follows : Friends in North 
 Carolina, $82.60; Arkansas, $44.20; Cherokee 
 Co., Ala., $2.75 ; Shiloh Church, DeKalb Co., 
 Ala., $1.00; Bethel Church, James Co., Tenn., 
 $9.65; Cowan, Franklin Co., Tenn., $9.50; in 
 private letters from the Lord's servants, $40.00 ; 
 American Advent Mission Society, $358.00; a 
 friend in Goose Pond Church, Ala., 50 cents ; total 
 cash receipts, $548.10. 
 
 This shows that it costs something to preach
 
 EXPERIENCES IN 1877-1879. 345 
 
 these unpopular truths. It is but just to say that 
 during the year I have received, in addition to 
 the above donations, as cheerful gifts from friends 
 in Woodruff County, Ark., a box of meat ; from 
 the church near home, two pieces of meat and a 
 bag of corn; from friends in James Co., Tenn., 
 and North Carolina, twelve yards of jeans, four 
 pairs of socks, and a nice double-woven bed- 
 spread, amounting in the aggregate to perhaps 
 $30.00, showing an excess of expenses amount- 
 ing to $69.00. I have felt it duty, as your servant, 
 to let you know what it costs to be an evange- 
 list." . 
 
 I copy from the pen of Bro. J. J. Harshaw of 
 North Carolina, as published in the Crisis of 
 Sept. 19, 1877, as follows: "A few months after 
 Bro. Bowman came Eld. John A. Cargile of Ala- 
 bama, a man full of the spirit of Jesus, who stood 
 up, as did the Apostle Paul, and boldly preached 
 Jesus and his second coming to the people. He 
 also, as did his blessed Master, suffered persecu- 
 tion ; unmeasured abuse was heaped upon him, 
 and in some instances personal violence was threat- 
 ened ; but notwithstanding all this, he persevered 
 and preached the truth as it is in the Bible. The 
 doors of all places of public worship were closed 
 against him, and he was compelled to preach in 
 the open air and mill-houses ; but the "common 
 people " from afar and near flocked to hear him,
 
 346 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 and his labors were blessed. ' The Word of 
 God grew and multiplied,' and a number were 
 converted to ' the faith once delivered to the 
 saints,' and we now (thank the Lord) have two 
 very creditable church edifices, with about one 
 hundred and twenty members in this county. We 
 also have the sympathy and influence of a large 
 and respectable class of people, not members of 
 any church, besides a large number in other de- 
 nominations, holding the same views that we do. 
 We have great reason to thank God for the suc- 
 cess of the cause of Christ in this part of North 
 Carolina." 
 
 In August I preached twice for the Baptist 
 Church at home. In September went below 
 Scottsboro, Ala., and with Bro. S. P. Hayward 
 preached in the open air a week. 
 
 One day we held the meeting in Sauta Cave, 
 nearly a mile from the entrance. During the 
 meeting I preached fifteen times in nine days 
 and had a severe hemorrhage as I rode home. 
 This and my recent work in North Carolina has 
 proved to be too much for my weak lungs. Sev- 
 eral were converted at the meeting and baptized. 
 Friday night I received an invitation to go seven 
 miles to Smith's Chapel the next night. Although 
 my lungs were very painful, I could not say no. 
 Saturday I preached at Goose Pond, at eleven a.m. 
 Then Bro. W. J. Adams and I rode the seven
 
 EXPERIENCES IN 1S77-1S79. 347 
 
 miles through the rain and mud to Smith's Chapel, 
 a beautiful church belonging to the Methodists. 
 Just as the people gathered, an "order" came 
 from the trustees forbidding me to preach on the 
 church lot. A voung sister went in and lighted 
 the church and said, " I belong to this church ; 
 come in and preach ; " but I could not feel free to 
 enter. The crowd stood around. One man said : 
 "Just over the hollow, yonder, by the mill, is my 
 dirt, and you are welcome to preach there." I 
 said, " Let us go to it." Some said, " What shall 
 we do for lights?" I replied, "God's word was 
 David's light, and it will serve me too." We re- 
 paired to the spot without delay, and in the moon- 
 light, while the ladies sat on shawls, and the men 
 on the ground, and wet logs, brush, etc., I stood 
 and spoke one hour from 1 Jno. 5 : 11, 12, without 
 taking my Bible, out of the saddlebags. God was 
 with us in power. Next, morning I baptized a 
 man, who requested it on the roadside. 
 
 I suffered very much till the fourth Sunday, 
 when I preached at Bethel Church, East Tennessee, 
 at eleven a.m. ; then five miles away at Ewing's 
 shed at three p.m. Three Baptist preachers pres- 
 ent, one of whom said his Mudsills were torn up. 
 I returned to Bethel to speak again that night. 
 I will here copy a statement from the Times 
 of Rejoicing, edited by Eld. H. Davis, of New 
 Britain, Ct., as follows : —
 
 348 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 A CASE OF HEALING. 
 
 It was at our request that Rev. John A. Cargile 
 of Stevenson, Ala., a faithful missionary of Jesus 
 Christ, sent us the following account of his healing. 
 
 Knowing the facts, we feel it would be for the 
 glory of God and the good of many of the suffer- 
 ing ones in the household of faith if he would 
 give them to our readers. Ed. 
 
 I have been asked to write a statement of the 
 dealings of the Lord with me, and I consent to do 
 so for the glory of God. I was born in Missouri, 
 in October, 1843, and when less than a year old I 
 took the chills and fever, with which I suffered 
 every summer and fall till I was eighteen years 
 old. My oldest sister died with consumption. 
 
 The long siege of the ague had retarded my 
 growth and the development of physical muscles, 
 and seemed to settle on my lungs. I could not do 
 stooping work, such as hoeing, or chopping with 
 an ax, without producing hemorrhage from the 
 lungs. Several physicians told me that there was 
 nothing for me but a consumptive's grave. When 
 called to preach, my father told me it would soon 
 kill me because of the condition of my lungs. 
 But I felt that I must tell lost ones the power of 
 Christ to save. When I preached for several 
 days in succession, did any stooping work, or took
 
 EXPERIENCES IN 1877-1879. 349 
 
 sudden cold, my lungs would bleed, but I kept it a 
 secret from my family and friends so far as I could 
 till the autumn of 1877, I believe, when the hem- 
 orrhages weakened me so that I gave it up, believ- 
 ing that I must die. I ceased preaching for a 
 while. Being requested to attend a special meet- 
 ing near Ooltewah, Tenn., the fourth Saturday 
 and Sunday in October of that year, I went. 
 Wife said to me when getting ready to start, 
 " Now, please don't go up there and try to preach 
 and ruin your lungs." I replied, " I will preach 
 oncer When I arrived at Old Bethel Church, 
 organized by Sr. Hastings and Bro. H. Davis, in 
 1 87 1, I found the dear saints all glad to see me, 
 and anxious to have me speak. I could not refuse. 
 During my third effort, which was Sunday evening, 
 the blood rushed from my lungs, and filled my 
 mouth in a moment. I began to sink down in the 
 desk ; brethren helped me across the road to a 
 house, where I spent the night in agony. I sup- 
 pose I must have lost a quart or more of blood 
 that night. Next morning, feeling miserable, I 
 started with a cane in each hand to walk a short 
 distance, where I hoped to borrow a mule to ride 
 to the depot, to take train for home, where I ex- 
 pected soon to die and fill a consumptive's grave. 
 As I thus went slowly on my way, reflecting on 
 my condition, and that of my family, and the 
 interests of the cause of truth, and wondering
 
 350 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 who should take my place, an impression came 
 over me like this : " You preach to other people 
 to trust God, now why don't you put it into prac- 
 tice ? " Instantly, and almost unconsciously, I 
 knelt by the roadside, under a large chestnut-tree, 
 and prayed thus : " O Lord, if you are done with 
 me, let me die right here, for I don't want to live 
 any longer in this condition. I am a misery to 
 myself and a burden to my family ; but if you 
 have any more preaching for me to do, heal my 
 lungs right now, and I will go to Arkansas next 
 week. I have no will in this matter ; I leave it all 
 with thee." 
 
 The Spirit certainly made intercession for me, 
 for I had not thought of Arkansas until I spoke it. 
 Immediately I felt a very peculiar, soothing, cheer- 
 ing sensation thrill every fiber of my being — I 
 remember I did not think " I am healed," but, not 
 having drawn a good breath in three months with- 
 out pain, my thought at that instant was this, " I 
 will see if I can draw a long breath." And I 
 never breathed so easily or so sweetly in all my 
 life before. A moment before I could scarcely 
 speak above a whisper ; now I sprang to my feet 
 and a loud JiallclujaJi ! rang out over those pine- 
 covered hills which no doubt could be heard for a 
 half-mile. I came home praising God, and told 
 my loved ones I should never have another pain 
 in my lungs or another hemorrhage. I went to
 
 EXPERIENCES IN 1877-1879. 35 1 
 
 Arkansas the next week and preached day and 
 night for six weeks. I praise God I have never 
 been hoarse, I have never had another hemorrhage 
 or another pain in my lungs, and I am solid in the 
 faith that I never will. I have taken cold some- 
 times and coughed terribly, but it was only bron- 
 chial, and never reached my lungs. I can preach 
 twice and three times a day and never get hoarse. 
 The skeptic may cry "fanaticism," but I praise 
 God I know what he has done for me. I want to 
 spend all my years in the service of him who has 
 given me a new pair of lungs and otherwise blessed 
 me so wonderfully. " Oh, magnify the Lord with 
 me, and let us exalt his name together." 
 
 John A. Cargile. 
 
 Jan. 27, 1890. 
 
 While in Arkansas on that trip I preached in 
 De View, Augusta, Newport, and other places in 
 the country. I had sore eyes and suffered terri- 
 bly, but kept on preaching when I could not see 
 to read a word. "Afflictions, though they seem 
 severe, are oft in mercy sent." 
 
 In the Crisis of Jan. 9, 1878, Eld. T. F. Nelson, 
 writing from North Carolina, says : " Who of the 
 preaching brethren will trust the Lord for bread, 
 like Bro. Cargile, and come over and help us ? " 
 
 After suffering with sore eyes for several weeks, 
 I wrote, March 5, 1878: — "I realize that the 
 affliction has been for my good ; by it I have
 
 35^ AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 learned that I needed a little more patience. I 
 thought I had patience for almost any trial ; but 
 when I could not see to read for so long, and the 
 precious papers making their weekly visits and my 
 Bible lying by, it was too much. Several times 
 I have turned from them in anguish because I 
 could not read them. Another sore trial has been, 
 our finances have not been sufficient to supply 
 our daily needs, and that troubled me. The enemy 
 has often whispered to me, while I have been sit- 
 ting by the fire suffering, and told me that I ought 
 to stay at home and work for bread. But amid 
 it all I praise God I am no worse. While passing 
 through this sore affliction I preached what I 
 could. I went to Ooltewah, and on Sunday morn- 
 ing a heavy rainstorm was raging, with prospect 
 of continuing all day. Bro. Swinney, a Methodist 
 minister, came to go with me : and now came a 
 test of trust. My eyes were bad, and should I 
 trust God, and walk about three miles through 
 the rain, or stay in-doors and disappoint the 
 people ? I felt .the burden heavily ; we knelt 
 together, and put our keeping into the hands of 
 God and started, and in ten minutes the rain 
 ceased, and soon the sun broke out and we had 
 a blessed day. I spoke twice that day, and the 
 Lord blessed the word spoken. Next returned 
 home and borrowed one dollar and went into Lost 
 Cove in the Cumberland Mountains, where they
 
 EXPERIENCES IN 1877-1879. 553 
 
 had but little preaching. There were thirteen 
 families in the Cove, and all named Garner but 
 one, and he married a Garner. In one family there 
 were fifteen children, and all at home. I saw the 
 whole family gathered around five wild turkeys, 
 which one of the boys had killed and brought in. 
 Such a nice family reminded me of home. 
 
 The people were glad to see me. I preached 
 several times, and on starting home one brother 
 gave me fifty cents, which paid half my car fare. 
 When I arrived at the depot a brother said, • Here 
 are two hams of nice meat for Sr. Cargile.' My 
 heart rejoiced, for I knew how glad wife and chil- 
 dren would be to get it. Soon a good sister came 
 in and gave me a nice dress for my wife. I re- 
 turned happy, for it was more than any regular 
 church had done for me for a long time. I gave 
 in my own meeting at home an account of the 
 meeting of the Methodist Quarterly Conference, 
 which I attended, and was kindly invited to take 
 part in the service and assist in the administration 
 of the Lord's Supper. I was to go to Georgia, 
 but our boy Willis was very suddenly and violently 
 attacked with pneumonia, so I felt it duty to stay 
 with him. 
 
 In March, 1878, I visited Reynolds, in Georgia, 
 where I met some Seventh-day Adventists, — the 
 first I had ever seen. 
 
 They tried to show me from charts and the
 
 354 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Bible that they were right, but I could not see it, 
 nor do I yet. 
 
 In April I came home all tired out. Rested one 
 night, and started with a bushel of tracts and 
 papers, for Huntsville, Ala. I could not get any 
 church in the little city. I went to every store 
 and rumhole in the place and left tracts, except in 
 one place where a Catholic lady forbade me. The 
 court was in session. A lawyer asked me, ' Have 
 you a case here? ' I told him I had. He asked, 
 'What case is it?' I told him, 'The Lord's.' 
 He emphasized the question, ' Whose case f ' I 
 repeated, ' The Lord's case, sir! He begged par- 
 don and walked away. 
 
 I preached on the Courthouse steps at noon for 
 three days. The last day my meeting was broken 
 up by a mob of six hundred, which came in, broke 
 open the jail and took one white and two colored 
 men out, and hanged them all to the same limb of 
 a tree. 
 
 The spring of 1878 I was sick till in May, but I 
 did a little preaching and induced over sixty to 
 sign the Murphy temperance pledge. In Septem- 
 ber I was on the camp-ground at Beebe Plains in 
 Canada, and saw in a Boston paper that the yellow 
 fever was in my village in Alabama ; and that Dr. 
 J. S. Bankson, my family physician, had died with 
 it in Memphis. I trusted the Lord, claimed the 
 promise of Ps. 91 : 9, 10, and started home. At
 
 EXPERIENCES IN 1877-1879. 355 
 
 Cleveland, Term., I found quarantine against Chat- 
 tanooga. I could not go into the city. I went to 
 Dalton, Ga., and found that the stopping point for 
 all trains on the W. & A. R. R. An engine ran 
 into Chattanooga on an errand, and I went in on 
 it. There were twenty-three deaths in the city 
 that day. I saw no buggy or other wheeled vehi- 
 cle of any kind on the streets. I never saw a man 
 smile. Oh, it seemed that I was in the city of 
 death. Finally, I got a train out home. I found 
 a dead man in a vacated house. I proposed to 
 take him out and bury him, but not a man would 
 help me. That night some colored men buried 
 him for forty dollars, so I was told." 
 
 In February, 1879, I was summoned by tele- 
 graph to attend United States Court as a witness, 
 in Louisville, Ky., and when drawn up in a line 
 with others I refused to swear. The clerk asked, 
 "Why won't you swear?" I said, " Simply be- 
 cause the Lord tells me not to." He answered, 
 " Oh, you are too fast ; the Lord says, ' Ye have 
 heard that it hath been said by them of old time, 
 thou shalt not forswear thyself, but shalt perform 
 unto the Lord thine oaths.' ' I replied, " Beg 
 your pardon, sir, you are not quite fast enough ; 
 the Lord said you have heard that from them of 
 old times ; but said he, ' I say unto you swear not 
 at ally and I don't mean to do it, sir." As he 
 stood looking me over, Judge Ballard said, " Mr.
 
 356 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Clerk, let that gentleman take a seat in the court- 
 room, and put these other witnesses under rule." 
 For thirty-three days I sat there and heard all the 
 testimony, and when my turn would come I sim- 
 ply told my story as a Christian. Col. L. H. Fer- 
 rill invited me to supper ; his wife, now sleeping, 
 wanted me to preach in their parlors. I did so a 
 few evenings till the crowd became too large. 
 Then I preached in a schoolhouse on the corner 
 of Broadway and Clay Streets, where was formed 
 a church of eleven members, and then crossed the 
 river into Jeffersonville, Ind., where I spoke sev- 
 eral times in the church of our late dear brother, 
 Dr. N. Field. So the devil did not gain much by 
 having me drawn from my field of work as a wit- 
 ness against counterfeiters. 
 
 June 2, 1879, I wrote, "My eyes are still too 
 weak to answer the many cheering letters I have 
 received ; but I have not been idle. I have spent 
 the time preaching when I could scarcely see the 
 road. The work is spreading rapidly in Alabama 
 and Tennessee." In June I went to Cowan, Tenn., 
 and reviewed a sermon on man, by a sharp little 
 Englishman calling himself Shelldrake. At Mun- 
 day's Chapel, Ala., I had a blessed meeting with 
 Bro. G. J. Hall, a Methodist circuit-rider. On 
 Sept. 11, I wrote, "After nearly two years' afflic- 
 tions I am glad to say the Lord has been gra- 
 cious to me, and my eyes are now much improved.
 
 EXPERIENCES IN 1877-1879. 357 
 
 I have been trying to follow the leadings of the 
 Spirit, and rejoice that it has been so well." 
 
 I arranged to start to the Springfield camp- 
 meeting, and expected to go till the day came. 
 But for a week before I had dark forebodings 
 about the trip. I tried in vain to shake off those 
 feelings. 
 
 It seemed that the way before me was hedged 
 up, I knew not why. I told some friends I felt as 
 though if I went that some accident would befall 
 me. So I declined going, and at once engaged in 
 a meeting at our home church with Bro. W. E. 
 Cameron, the Methodist minister. We continued 
 sixteen days and twenty-eight were converted, and 
 many backsliders reclaimed, and Christians of all 
 denominations built up spiritually. We had 
 almost pentecostal showers of the Holy Ghost, 
 and I have seen seventy-five forward for prayer at 
 once. We both opened our church doors. Eleven 
 joined the Adventists and thirteen went to the 
 Methodists. I baptized all of them except seven, 
 who were sprinkled in the house. 
 
 Thence I went to South Pittsburg, Tenn., to help 
 Bro. Cameron in another meeting. Bro. Douthitt 
 was there. We had not met in meeting since he 
 excluded me from the church in 1873. I tried to 
 preach on love. When I had finished he rose and 
 said if any one present would pray for him he 
 wanted to shake their hand. Jumping from the
 
 358 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 stand, I threw my arms around his neck. From 
 that day on we have been loving friends and 
 brethren in the Lord. This closed the year 1879, 
 during which I did a great, deal of traveling and 
 preaching, and was in want of much for comfort. 
 I said nothing about it. I had not written much 
 for the Crisis lately, because I heard some people 
 say that I wrote for sympathy, and I did not wish 
 to reproach the cause, and resolved that I would 
 write no more for the Crisis at all. But brethren 
 and sisters all over the country wrote me saying, 
 " Why don't you write more for the Crisis ? " So 
 I have written occasionally, just to satisfy those 
 who are anxious to have me write.
 
 v CHAPTER XIII. 
 
 THE WORK STARTED IN GEORGIA. 
 
 In September, 1883, I received an urgent request 
 from Bro. S. Davis, of Johnson Co., Ga., to visit 
 his neighborhood and preach. He had lived in 
 Florida years ago, and heard Eld. Phineas A. 
 Smith, of Rochester, N.Y., preach these grand 
 truths that I love so dearly. Bro. Davis embraced 
 the blessed hope there, and was baptized by Bro. 
 Smith. 
 
 He was anxious for his neighbors to hear it. 
 He had an appointment for me, and I preached to 
 immense crowds. One meeting there I shall never 
 forget. It was on a Sunday. I attended with 
 Bro. Moore, of the Methodist Church, and God 
 blessed me with great freedom in preaching the 
 word, after which we celebrated the Lord's Sup- 
 per, and it was a wonderful scene. 
 
 The house (Powell's Chapel) was closely packed. 
 Several Baptists broke the rules of their church by 
 uniting with us in the communion. One Baptist 
 minister was standing at a window without, and 
 feeling the power of the Spirit's presence, he asked 
 some men to lift him up. He knew he could not
 
 360 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 get in at the door, on account of the crowd. Seiz- 
 ing him by each leg, they hoisted him up to the 
 window, and he crawled through and made his way 
 to the table and partook of the bread and wine. 
 The crowds were great, and the excitement and 
 interest high. Several said, " Organize a church." 
 I said, " No, not now." One said, " You can get 
 fifty members." I said, "I don't want them. I 
 will go away and let the devil sift you, and after 
 a while I will come back and gather up the 
 wheat." 
 
 In a few months I returned, to find that the long- 
 range guns had done their work well. Out of the 
 great crowd who were so anxious at the first visit, 
 only twelve were willing to step out and indorse 
 the truth. I organized a church with that apos- 
 tolic number, and preached several days in the 
 woods at a place called "Gum Log." Many joined 
 the little church, among them Eld. B. G. Fortner, 
 the man who came through the window to com- 
 mune with us. 
 
 I preached one night at the house of Dr. S. M. 
 Norris, who was also a Baptist minister, but has 
 since embraced the truth and belongs to our Con- 
 ference. The house was jammed full. Another 
 Baptist preacher, Eld. Jas. A. Townsend, sat near 
 my feet on a wagon-seat, and often nodded assent 
 to the "new doctrine." So he lost his position, 
 and is now the evangelist for our Conference.
 
 THE WORK STARTED IN GEORGIA. 367 
 
 Behind the door stood a peddler from Augusta, 
 known as Jack Thompson. When I had finished 
 speaking, he looked from behind the door and 
 asked me a few questions, which were answered by 
 the word. He went home and read three weeks, 
 almost, day and night. At last, springing from 
 his chair, he said to his wife, "That man Cargile 
 has the truth, and I am bound to indorse it." 
 He lost his cushion in Kollock-street Church. I 
 went to Augusta and preached on the streets, and 
 ordained the said Jack Thompson in his house to 
 preach the gospel. 
 
 Bro. T. P. Reynolds, whom I had recently bap- 
 tized from the Methodist Church, was ordained at 
 the same time. I do not approve of such ordina- 
 tions where there is a conference to do the work, 
 but this was a matter of necessity. I confess I 
 have made some mistakes, too, which I regret very 
 much. 
 
 I went to Mount Horeb Church (Baptist), in 
 Jefferson Co., where Eld. S. C. McGahee was 
 pastor. The door was locked and a crowd of 
 people in the yard. Capt. Beasley gave me per- 
 mission to preach on his land near by. The Pas- 
 tor, Bro. McGahee, and another very prominent 
 Baptist minister, who had been several times to 
 the Legislature, Eld. Jas. Stapleton, were present, 
 and both refused to pray. I gave them God's 
 truth.
 
 362 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 The same Eld. S. C. McGahee afterward em- 
 braced the truth, and is very ably defending it 
 to-day. A church was organized in his neighbor- 
 hood, called " Iron Hill," he being now pastor of 
 it. Truth had now spread so rapidly that several 
 churches had been organized, and the devil stirred 
 up against us. Some of the very men who at first 
 professed great friendship for me and the cause, 
 on my visit to Powell's Chapel, are to-day the 
 strongest enemies. They need backbone to with- 
 stand the popular current. While preaching in 
 Jefferson Co. I received an invitation to visit 
 Avera, a small town on the Sandersville railroad. 
 I sent an appointment. The day before the time 
 arrived, a man came fifteen miles to tell me if I 
 went to Avera I would be killed. At the close 
 of the service I announced that I would go to 
 Avera next day. He said in amazement, li Are you 
 going to Avera?" I answered, "Have I an ap- 
 pointment there?" He said, "Yes." I replied, 
 "Well, it is my business to fill my appointments." 
 He looked at me very curiously, and said, " F 11 
 swear they'll kill you ! " I told him if God had no 
 further work for me, perhaps they might, and if 
 so, I would as soon go that way as any other ; but 
 if the Lord had any more preaching for me to do, 
 they would not kill me. 
 
 When I arrived in Avera I found that a notice 
 had been tacked on the door of the depot, very
 
 THE WORK STARTED IN GEORGIA. 363 
 
 poorly written, and worse in orthography. It had 
 at the bottom a rude drawing, intended, I presume, 
 to represent a bundle of withes or rods,, which I 
 might expect to have laid on my back if I came. 
 I obtained the notice, and here give a copy of it. 
 I wish I could give my readers a facsimile of the 
 handwriting, but I can not. I give them the words 
 just as they are in the notice, but correct some 
 errors in spelling. It is as follows : — 
 
 "NOTICE TO ALL THE ADVENTISTS 
 ROUND AND ABOUT HERE. 
 
 They had better look out, for we intend to stop 
 their process of doctrine and keep our country 
 from going to ruin. And McGahee had better be 
 getting away from this settlement. And Jack 
 Thompson had better keep out of this settlement, 
 a-preaching his Damned doctrine ; and him and 
 McGahee had better write to Cargile not to come 
 into this country to preach his Hell-fired doctrine. 
 He will never preach again. We will be prepared 
 for him. We intend to drive all the Advents out 
 of this beat be — forty days, and horsewhip the 
 last one of them till they can't sit nor rest. We 
 are 1 hundred strong. We don't ask you no odds 
 at all, and now look out for yourselves. 
 
 k, k, k, k, m^mm k, k, k, k."
 
 364 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 I presume the K's were intended to impress the 
 idea that they were a band of the "Kuklux Klan " 
 there, ready to massacre me on my arrival. I 
 preached the first sermon in the woods in sight of 
 a meeting-house, to only six persons. The audi- 
 ence increased till there were hundreds out to 
 hear the eighth sermon. I baptized one old man, 
 and organized a church with eight members. 
 
 In my last talk I told the people I wanted them 
 to tell the man who put that notice on the depot, 
 that nobody but a coward would put up such a 
 notice without signing his name to it. That such 
 a man might hide behind a tree and shoot me, if 
 he could be sure nobody would hear the gun ; but 
 that he was hot brave enough to face me and 
 acknowledge that he wrote that notice. 
 
 To-day, praise God, our people have built a 
 chapel there, and the church is earnestly contend- 
 ing for the truth. Satan has used men to peddle 
 slander and falsehood, in order to stop the truth 
 in its onward march, but still it spreads. We have 
 a Southern Georgia Conference now, with about 
 a score of preachers and more than a thousand 
 members. 
 
 Nothing hinders truth so much as the unchris- 
 tian conduct of some of its professed friends. 
 " Perils among false brethren " have done more to 
 cripple my work, and have caused me more sorrow, 
 than all the other opposition combined.
 
 THE WORK STARTED IN GEORGIA. 365 
 
 I held an interesting meeting in Swainsboro, 
 where I found true and appreciative friends. 
 Went to Fortner (now Blackville) and preached 
 in the woods in the Gillis Settlement till a church 
 was organized there ; they now have a house. 
 There are true friends to the cause in Wright sville, 
 Condor, and many other places I could mention. 
 Many times I have preached in different places in 
 the great State of Georgia, and many honest 
 people have accepted the truth. The ministers 
 call them the chaff, but I never knew men to make 
 so much fuss about losing a little chaff. It is the 
 loss of tvheat that causes the priestly howl. One 
 said nobody believed it but a few of the most 
 ignorant ones of the country. An old gentleman 
 replied, " Well, if that be true, Cargile has a 
 streak of fools fifty miles wide and three hundred 
 miles long right through the State of Georgia."
 
 CHAPTER XIV. 
 
 MAJOR-GENERAL MACK AND CORPORAL CARGILE. 
 
 This chapter will be largely taken from a cor- 
 respondence in the Enterprise, published in Gib- 
 son, Glascock Co., Ga. The first article giving 
 rise to the discussion was in the issue of June 5, 
 1886, as follows : — 
 
 A CARGILIST TALKS. 
 
 A CONTRIBUTOR WRITES UP HIS "HARMONY DOTS." 
 — NO. I. 
 
 June 1, 1886. 
 
 On the third Sunday in May last was heard at 
 the Rivers' schoolhouse, heavy firing from one of 
 those long-range fellows at the Second Advent 
 preacher, who was at that time about Battle 
 Ground P.O., Johnson Co., Ga., on his way to 
 this community. He arrived at Mount Horeb 
 Church on Saturday, the 22d, according to ap- 
 pointment, and preached to a small, but an intelli- 
 gent congregation of people, who live at home and 
 board at the same place. 
 
 In the evening he organized a church at Har-
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 367 
 
 mony schoolhouse, but a short distance from that 
 brave, long-range fellow, and preached to a large 
 crowd. Next day (Sunday) he preached to a very 
 large audience in the grove near the church where 
 he preached the day before, on the subject of 
 God's sovereign will and man's accountability. 
 On that occasion were represented, besides this 
 (Jefferson) county, Burke, Richmond, Columbia, 
 McDuffie, Warren, and Glascock Counties. The 
 people were uncomfortably situated, notwithstand- 
 ing which fact they seemed to be much interested, 
 and while it is not common under such circum- 
 stances, the very best of order was observed. 
 That evening, night, next day (Monday), and 
 Monday night he preached in the neighborhood 
 of that brave, long-range fellow, who all this time 
 seems to have crawled into his secluded staying 
 place, notwithstanding he had been solicited and 
 urged to meet the Advent preacher, state his own 
 proposition, and discuss the objectionable doctrine. 
 
 But he is gone now, and we listen for the long- 
 range guns to begin to bang at him. 
 
 Under such circumstances we call to mind the 
 hireling shepherd in the 10th chapter of John. 
 Read and see how far he was interested in the 
 flock. 
 
 Not in a boasting manner — for God forbid that 
 we should boast — we take the liberty to invite 
 any one, or more of any denomination, who objects
 
 368 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 to the doctrine of Eld. Cargile, whose field of 
 labor is as large as the Southern States, to make 
 their own propositions and meet him when he 
 returns in the fall. Let it be known in time, and 
 we will arrange for the debate from one to five 
 days or more. He will discuss the plain teaching 
 of the Bible, leaving out Platonic philosophy or 
 any of men's conjectures. 
 
 God's word was originally delivered in sim- 
 plicity, and in the same manner does Eld. Cargile 
 propose to preach. 
 
 He is not hunting controversy, for he contends 
 that he is sent to lost and perishing sinners, to 
 hold up to them Jesus as the only way and plan of 
 salvation. 
 
 Many shoot at him without knowing which limb 
 he is on ; and idiots and bigots refuse to hear him. 
 The first are to be pitied for knowing no better, 
 and the last for doing no better. Bigots ignore 
 the teaching or admonition of the word to prove 
 all things: "Hold fast that which is good." I 
 Thess. 5:21. 
 
 Some may object to hearing Cargile on account 
 of his nativity ; but he is a Southern man, was born 
 in Henry Co., Mo., and came to his present home 
 in Alabama at two years of age. As we under- 
 stand it, he preaches the simple truths of the 
 Bible. Is it possible that we live in the day when 
 men will not endure sound doctrine ? Or if it be
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 369 
 
 rotten, why will not our divines discuss the ob- 
 jectionable portions with him before the people 
 whom they have been so long teaching ? 
 
 It is often asserted that it is a new doctrine, 
 and we admit to some it may be, and to all to- 
 whom the truths of the Bible are new. And 1 
 it is said further by those that know no better 
 that the Second Adventists have no creed. In 
 answer to this we say, If the Bible is authority 
 and a creed, we have one, and would have no 
 other. " One Lord, one faith, one baptism." — 
 Eph. 4 : 5. 
 
 Second Adventists claim to stand on the broad 
 platform of religious liberty and Christian privi- 
 leges and Christian Union. 
 
 Friends, we are crowded to a choice not merely 
 of theology, but to a choice between destructive 
 heresies and the " truth in Jesus." This includes 
 his rights as Lord, God, Redeemer, Judge and 
 universal Sovereign. Tremendous issues hang 
 upon the swing of leading human wills. World- 
 wisdom and antichrist press upon us. Shall we 
 take " the wisdom of this world that perishes with 
 the using " ? Nay ; verily let us keep " the word 
 of God, wherein is hid all the treasures of wisdom 
 and knowledge, enduring forever." 
 
 Opposition is only building churches for Cargile. 
 If he is preaching such dangerous doctrines, it 
 certainly is the duty of God's faithful watchmen
 
 370 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 to meet him and expose the heresy. This long- 
 range shooting effects nothing. It is worse than 
 the bushwhackers in the late war, for they did get 
 close enough to the target to do execution some- 
 times. 
 
 Cargile says religion is love, and that sectarian- 
 ism is church-anity in the guise of Christianity. 
 He proves his love by his kindness and fellowship 
 for all. His enemies are those who know the least 
 about him. He is willing to meet any man of 
 good, Christian character and discuss the differ- 
 ence in a loving, Christian spirit. Now let the 
 churches get the man in whose hands they are 
 willing to risk their cause, and let him and Cargile 
 arrange for a debate. Or, if they won't do this, 
 I suggest that they call off the hounds and stop 
 the fight. Before closing I will say that observa- 
 tion has impressed my mind that a great revolu- 
 tion is agitating the minds of the people, especially 
 where Mr. Cargile has been preaching. Not long 
 since, and before Cargile came to his appointment 
 
 in this county, some had the audacity to put 
 
 up a notice on the depot at Avera, as a threat 
 over the letters K, K, K ; a complete betrayal of 
 his lack of backbone or . Cargile, notwith- 
 standing, went to his appointments, preached, 
 organized a church, and left the insignificant 
 wallowing in his wrath. God help him repent ! 
 Reporter.
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 37 1 
 THOSE "HARMONY DOTS." No. 2. 
 
 In your paper of June 5 I see an article from 
 " Reporter," and while I have no desire to engage 
 in a religious controversy with any one, said article 
 requires some notice. 
 
 Reporter is willing to arrange a debate with 
 Cargile, and wants to know why he is not met by 
 some one opposed to his teachings. R. has much 
 to learn yet. These public discussions upon the 
 stump stir up the worst elements of human nature, 
 are of no service to the cause of truth, and will 
 not do for politics, to say nothing of religion. 
 They have originated duels and life-time animosi- 
 ties, have caused preachers as well as politicians 
 to disgrace themselves under the impulse of pas- 
 sion or excitement. It is well known that both 
 parties on such occasions meet to contend for 
 victory and not truth. 
 
 In answer to the charge that his denomination 
 has no creed, R. points to the Bible and says, 
 "That is our creed." This reminds me of a little 
 circumstance that occurred the other day. Meet- 
 ing an educated tramp upon the highway, I in- 
 quired, " Where is your home ? " " Home ! " said 
 he, " Why do you ask me such a question ? Look 
 out upon this grand globe with its verdant plains, 
 majestic rivers, towering mountains, and rolling 
 oceans ; the whole canopied by as beautiful a sky
 
 372 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 as ever awoke the melody of Tasso's lyre ! This 
 world is my home ! " I soon discovered that the 
 poor tramp had no home. In these modern times 
 of isms and schisms, there are too many soul- 
 destroying heresies that profess to be based upon 
 the Bible to admit the validity of R.'s plea — and 
 just here I will tell R. a secret, if he doesn't know 
 it : a creedless denomination never was successful, 
 and never will be. 
 
 R. remarks further : The " Second Adventists 
 claim to stand on the broad platform of religious 
 liberty, etc. Is that the reason why they hover 
 around our churches and distract and divide them 
 as much as possible? And drag to light every 
 fault, real or imaginary, of our preachers and 
 churches, thereby trying to cut the sinews of one 
 of the great moral powers of the land, and weaken 
 confidence in one among the mightiest instrumen- 
 talities that was ever wielded against satan and 
 hell ? Suppose, for the sake of argument, that 
 they could succeed in pulling down our churches 
 and establishing their miserable substitute upon 
 the ruins thereof, is there any good reason to 
 believe that the ministers and members of this 
 slack-twisted concern would be any better than 
 ours ? 
 
 It is thought by some that Cargile is a more 
 dangerous enemy to God's cause than a straight 
 out-and-out infidel ; for C preaches just
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 373 
 
 enough orthodoxy to sugar-coat his heretical 
 pills : and because some Baptists do not turn 
 out to hear this firebrand and disorganizer, they 
 are called " idiots and bigots " — " O consistency, 
 thou art a jewel ! " 
 
 R. remarks again : "Opposition is only building 
 churches for Cargile." Well, isn't it strange that 
 people will fuss about the shower that makes the 
 corn grow ? 
 
 But the strangest thing in his article is this : 
 " Observation has impressed my mind that a great 
 revolution is agitating the minds of the people, 
 especially where Cargile has preached." Yes, a 
 tremendous revolution ! "A tempest in a tea- 
 kettle ! Let him not deceive himself ; a great 
 revolution may be agitating his mind, but that is 
 neither strange nor significant. Observation has 
 impressed my mind that there is something agi- 
 tating the minds of the people not very compli- 
 mentary to either Cargile or his system. A 
 scheme so replete with absurdity and heresy might 
 have made progress during the " dark ages," but 
 before the blazing light of the 19th century it will 
 melt away like the morning dew. 
 
 " Advent Christians ; " their very name is brim- 
 ful of absurdity, so far as the qualifying adjective 
 " advent " is concerned ; it has given scope to the 
 wildest speculations imaginable, and has caused 
 many, who looked at the Bible through Advent
 
 374 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 spectacles, to make themselves supremely ridicu- 
 lous ! " While disappointment continues to laugh 
 at hope's career." There is an old adage to this 
 effect : " Look before you leap." Some have 
 rushed prematurely and unwittingly into the trap 
 that Cargile set for them, and the day is not far 
 distant when they will be ashamed of their folly, 
 and will wish that they had never seen or heard 
 of Cargile. In the very nature of things, he can 
 only feed on " pastures new." Mack. 
 
 Jefferson Co., Ga. 
 
 On arriving in Bartow, Ga., the second day of 
 October, 1886, Dr. J. S. Bell handed me a copy of 
 the Enterprise, published July 31 of the same year. 
 It contained an article written by an able minister 
 signing himself " Mack." It claims to be a reply 
 to the above article in a previous issue, written by 
 " Reporter," who had been to my meetings and 
 had adopted the Adventual truths. I make an 
 extract from Bro. Mack's article as follows : — 
 
 THE CARGILITE AGITATION. 
 
 the second edition of "harmony dots." 
 
 July 31, 1886. 
 
 "Reporter's" reply is flat, insipid, pointless. 
 
 He was not able to muster up even a quasi-zxgw- 
 
 ment against any position that I assailed. He 
 
 must have written some warm day, directly after
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 375 
 
 dinner, when his stomach was full of chicken-pie. 
 But knowing him to be a man of decided ability, 
 I must attribute his failure to the weakness of his 
 cause rather than to want of brain. . . . But he 
 has joined the Advent Church and can now get an 
 office — that of porter or doorkeeper of a bush- 
 arbor. I once heard Bishop Pierce, in a sermon, 
 make use of the phrase, "bush-curtain Christians." 
 I do not know that he alluded to the Adventists, 
 but the cap fits them remarkably well. 
 
 He gives us to understand that Mack's satanic 
 dogma, "thou shalt not surely die" or, to quote it 
 correctly, "ye shall not surely die," is in danger. 
 I want R. to distinctly understand that I do not 
 go to either Cargile or "old Scratch" for my 
 dogmas. If he wishes to know my dogma in 
 reference to the future punishment of the wicked, 
 I refer him to the twenty-fifth chapter of Matthew 
 and Mark, where he will find it in the plain, unam- 
 biguous language of Christ himself : authority ex 
 cathedj'a. 
 
 I gave reasons why a public debate with Cargile 
 would not promote the cause of truth, that ought 
 to satisfy every intelligent man . conversant with 
 history and the philosophy of human nature, but 
 R. doesn't seem to be exactly satisfied, and so I 
 will give him an additional reason why Baptists 
 can not debate with Cargile, his Delphian Oracle. 
 According to the "code of honor," both parties in
 
 376 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the fight must occupy the same plane of dignity,, 
 honor, and respectability ; but the Advent Church, 
 compared with the Baptist, is nothing more than 
 a microscopic bagatelle. Can a major-general 
 stoop low enough to meet a corporal upon the 
 "field of honor"? Can the majestic eagle that 
 soars among the Alpine heights come down to 
 fight a tomtit ? I know that R. considers his man 
 Cargile a royal lion of the desert, and imagines 
 that when this mighty something — I hardly know 
 whether to call him a man or a beast, as he claims 
 to have no soul — shakes his mane in the breeze 
 and roars, that the very earth trembles beneath 
 his feet ! But we Baptists do not view him in 
 that light, but look upon him very complacently as 
 nothing more than a gnat upon the bull's horn. 
 Why should we meet him in debate and galvanize 
 a little respectability into him and his bogus theol- 
 ogy ? What harm can he do us ? 
 
 But a remark about the Baptist denomination, 
 — we haven't space for statistics, or we could make 
 an enormous showing. Suffice it to say, that its 
 origin is hid in the dark shadows of a remote antiq- 
 uity ; and that through the ages, though con- 
 stantly confronted by the most formidable oppo- 
 sition that could be brought against it, it has 
 steadily marched forward, conquering and to con- 
 quer, with victory inscribed upon its banner, and 
 glory emblazoned upon its brow, until now " it
 
 MAJOR-GEN. MACK AND CORP. GARGILE. UJ 
 
 stretches out its arms like seas and grasps in all 
 the shore ! " Based squarely and firmly upon the 
 Bible, with God's spirit ever ready to lead and 
 guide, its achievements to-day astonish the world ! 
 It is marching, to say the least, fully abreast with 
 the strongest and most influential denominations 
 in Christendom ; and with its vast numbers of 
 churches, ministers, and printing-presses that are 
 distributing Bibles, tracts, and religious literature 
 to the ends of the earth, it is working a moral 
 revolution in the present and future destiny of 
 nations that nothing less than eternity itself can 
 measure : and it will roll on in ever-increasing 
 volume until Gabriel's trump shall sound earth's 
 funeral knell ! 
 
 The Advent Church ! I opened a book the 
 other day that describes the different denomina- 
 tions of the world, and found that the Adventists 
 were scarcely noticed ! Only seven lines given to 
 them, and the most of these used for the purpose 
 of stating that they do not agree with each other. 
 
 Well, who expects them to agree when they are 
 creedless, and are constantly perverting the word 
 of God from. Genesis to Revelation, and running 
 wild, visionary theories through the book of 
 Daniel and the Apocalypse, that ought to disgust 
 every fifteen-year-old boy ! 
 
 Can the Baptist be expected to engage in a 
 formal discussion with Cargile, who is the expo-
 
 378 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 nent of this church, who is loaded down with 
 sophistry and nonsense sufficient to overwhelm 
 and crush him without any outside pressure ? 
 Give him rope and let him hang himself, that's the 
 idea. Mack. 
 
 Jefferson Co , Ga. 
 
 I replied to the above assault in a letter pub- 
 lished in the same paper on Nov. 27, 1886, as 
 follows : — 
 
 CORPORAL CARGILE TO MAJOR- 
 GENERAL MACK. 
 
 CARGILE REPLIES TO AN ARTICLE WRITTEN BY 
 
 MACK, PUBLISHED JULY 3 1, AND DEFENDS 
 
 HIS DOCTRINE. 
 
 Mr. Editor : — By your kind permission I wish 
 through your columns to give General (?) Mack 
 a regular and polite salute, according to the best 
 of my limited knowledge of military tactics. For 
 you must know that I am green and awkward, 
 having but recently been honored with a promo- 
 tion to the rank of corporal. 
 
 I should consider myself dull indeed if I did 
 not know that I am corporal, for Major-General 
 Mack recognized me as such in his reply to " Re- 
 porter " in your issue of July 31. 
 
 And now, sir, realizing my unworthiness, and
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 379 
 
 feeling my insignificance, I address myself to His 
 Royal Highness in deep and, I trust, with becom- 
 ing humility. 
 
 My dear and much esteemed friend, Major- 
 General Mack : — Will you please allow me, sir, to 
 signify my inexpressible gratitude to you for the 
 honor conferred on me by recognizing me as cor- 
 poral in the King's army, in which army you take 
 to your honorable self the distinguished title of 
 Major-General ! 
 
 And now, general, will you allow me, sir, to 
 reply to some of your ideas as expressed in your 
 communication to "Reporter," published in the 
 Enterprise of July 31. 
 
 You say, sir, that "according to the 'code of 
 honor,' both parties in the fight must occupy the 
 same plane of dignity, honor, and respectability ; 
 but the Advent Church compared with the Bap- 
 tist is nothing more than a microscopic bagatelle. 
 Can a major-general stoop low enough to meet a 
 corporal upon the field of honor ? Can the majes- 
 tic eagle that soars among the Alpine heights 
 come down to fight a tomtit ? " 
 
 I must confess, general, that I thought that I 
 had known arrogance before, but not in this 
 degree, as manifested by your distinguished self. 
 What would you think, sir, of those humble fisher- 
 men and tent-makers if they had exalted them- 
 selves to such a pitch ? On the contrary, they
 
 380 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 were humble, unassuming, and loving. They did 
 not exalt themselves even to a corporal's rank. 
 They were content with a private's place, for they 
 knew it was the rank and file of the humble but 
 brave soldiery who did the execution in battle, 
 while the major-generals stood off and did the 
 crowing and got the honor. Now, general, I sug- 
 gest that you consider well the character of and 
 treatment received by our Jesus and his little 
 band of despised followers. How does it comport 
 with the spirit of the lowly Nazarene to boast of 
 the "enormous showing"? We Adventists only 
 have about three hundred thousand members in 
 the United States, but when we compare our bun- 
 dle of truth with yours, I think, sir, your noble 
 comparison of the "microscopic bagatelle " is won- 
 derfully reversed. No, general, the question is 
 not who is most honorable in this world, or who 
 has the biggest stock of arrogance, but the ques- 
 tion is, who has the truth f 
 
 I hope some major-general, either self-styled or 
 otherwise, will "stoop low enough " just to let the 
 little " gnat upon the bull's horn " give him a fair 
 chance to expose the doctrines he loves and 
 preaches. You can never do any effectual work 
 by shooting at me all the way from Georgia to 
 Alabama. If your guns would hold up, your 
 ammunition is too weak to throw your great (?) 
 bombs so far. And then you would not be so
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 381 
 
 liable to misrepresent us as you do in the follow- 
 ing language : " I hardly know whether to call 
 him a man or a beast, as he claims to have no 
 soul." 
 
 I believe, sir, that I am composed of soul, 
 spirit, and body. — 1 Thess. 5 : 23. But I do not be- 
 lieve that any one of the three survives the stroke 
 of death, and lives in a state of consciousness. 
 
 Now, general, can you produce one passage to 
 prove that any one of them lives as an entity when 
 separated by death ? I ask for only one passage 
 from the word of God. 
 
 If your honor can produce it, even by the assist- 
 ance of all the other major-generals, Corporal 
 Cargile will pay one hundred dollars for said pas- 
 sage. It would pay well to give the price, for 
 then he could soon be a major-general, too, and 
 oh, what a nice time he would have ! But if you 
 can not, all of you together, show such a passage, 
 I shall have to content myself with a corporal's 
 rank in the tomtit's cozy little retreat. 
 
 Now, general, in conclusion, let me say, if you 
 or any other general want to refute the grand old 
 Bible doctrines I preach, I hope you will do it like 
 Christians. If you can't meet me like Christian 
 men, why, then, have backbone enough to acknowl- 
 edge the corn, and come over. We will find a 
 "bush arbor" for you, as I have for over six hun- 
 dred in your State since my first visit in 1882.
 
 382 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Don't be afraid of "galvanizing a little respecta- 
 bility into him and his bogus theology." 
 
 If you have no other kind in stock except " gal- 
 vanized," just come ahead. " Give him rope and 
 let him hang himself ; " that's the best. Yes, you 
 have been giving a long rope, and instead of hang- 
 ing himself, as you say, he captures your sheep. 
 Just see the Lord's words about the hireling when 
 the wolf cometh. One of your generals intimated 
 that we are a wolf, but we never met many shep- 
 herds in Georgia. 
 
 Well, now, general, in much love and due re- 
 spect, I say, the Lord bless and keep you safely 
 
 through. 
 
 Yours, for truth, 
 
 Corporal Cargile. 
 
 The distinguished brother then wrote in the 
 issue of Dec. 18, 1886, as follows : — 
 
 MACK REPLIES TO CARGILE.* 
 
 A DISCUSSION OF THE COMPARATIVE MERITS OF 
 THE BAPTIST AND ADVENT DOCTRINE. 
 
 ^1 the Enterprise of Nov. 27, I find an article 
 from Bro. Cargile that purports to be a reply 
 to one written by me, published in the same paper 
 the 31st of last July. 
 
 If Bro. C 's mental perceptions are as obtuse 
 
 when brought to bear upon the Scriptures as upon
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 383 
 
 that article, his exegesis of holy writ is worthless. 
 He holds me up before the public in the unenviable 
 light of self-styled major-general. To call myself a 
 general was a thought that never entered my head. 
 I was running a contrast between the Baptist de- 
 nomination and the Advent, not between individ- 
 uals. Major-general and eagle upon the one hand, 
 and corporal and tomtit on the other, represent in 
 my article denominations, not individuals. 
 
 I don't charge Bro. C with misrepresenting 
 
 intentionally, but the length of time intervening 
 between my article and his gave him a fine oppor- 
 tunity to do so, if inclined. Then, again, he is so 
 gifted in irony and wit, that representing me in a 
 false light before the public would give him an 
 opportunity to display his peculiar gifts to the 
 best advantage. Such a temptation is rather too 
 strong to be resisted by weak human nature. 
 
 It is very seldom that one of our major-generals 
 or D.D.'s pays any special attention to the Advent 
 speck that has loomed up upon the theological 
 horizon. We never call out a " ship of the line " 
 to accomplish what may be done by a small gun- 
 boat. But let me whisper in his ear that our D.D.'s 
 are lazily watching his cause out of one corner of 
 the eye, and if it should make sufficient progress 
 — which is very improbable — to alarm their fears, 
 they will open fire upon it from Canada to the 
 gulf, and in a short time it will be where he says
 
 384 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the soul of a dead man is — just nowhere! The 
 Know-nothing party — I was a know-nothing — 
 was allowed to march along unmolested until a 
 certain point of expansion was reached, then 
 Stephens, Toombs, Johnson, and other big politi- 
 cal guns, opened fire upon it, and the result is too 
 well known to need repeating. 
 
 Bro. C charges me with "arrogance " sub- 
 lime, because I spoke in loving terms of the Baptist 
 denomination. Well, if earnest and strong state- 
 ments of facts are "arrogance," I plead guilty; 
 but I haven't so learned the dictionary. But it is 
 
 whispered round that Bro. C himself, when he 
 
 preaches in one county, is very fond of telling 
 what he has accomplished in other counties and 
 places. 
 
 Now, Bro.C , let us agree that it's much easier 
 
 to give advice than to follow it. Even in his last 
 article he tells that in a few years the Advents 
 have become six hundred strong in Georgia, the 
 Empire State of the South. What a tremendous 
 showing ! and in the United States they claim 
 three hundred thousand out of a population of 
 sixty million — Tremendous ! 
 
 He also tells us that I called him a "gnat upon 
 a bull's horn." Here again he misunderstood the 
 intention of expression. As the story goes, the 
 gnat remarked to the bull that if he (the gnat) 
 was incommoding him in any way, let him know it
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 385 
 
 and he would get off. Bull replied, " Make your- 
 self easy ; didn't know you were there." My inten- 
 tion was to represent Bro. C , when linked to 
 
 his Advent theology, as nothing more than a gnat 
 upon the great horn of Orthodoxy. So far as Bro. 
 
 C individually is concerned, I am willing to 
 
 endorse the general verdict of both friend and foe 
 that he is a man of decided ability. But, never- 
 theless, a glance at the general contour of his 
 cranium would convince a phrenologist that he is 
 a man possessing both strong and weak points. 
 The influence of the latter, I have no doubt, set- 
 tled him upon the Advent side of the fence. 
 
 Well, if my gnat gave him offense, I hope that 
 my explanation of it will not ruffle a hair upon 
 the crown of his head. 
 
 He also tells us that we gave him rope, ex- 
 pecting him to hang himself, but instead of so 
 doing he has "captured our sheep." In his ser- 
 mons he gives us to understand that it is not right, 
 when one proposes to join the church, to require 
 an experience in order to ascertain whether the 
 one is a Christian or not. "Oh, that would be 
 judging, — and God is the only one that has the 
 right to judge." Does he preach one thing and 
 practise another ? He has judged and decided the 
 captured ones to be " sheep," even without an 
 experience. I will close this point with a simple 
 hint. The Baptist denomination is engaged in a
 
 386 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 great work for the salvation of sinners and the 
 glory of God. It needs solid men in every re- 
 spect. The unstable and fickle-minded, that are 
 shaken and moved by every wind of doctrine, will 
 suit some other denomination better than ours. We 
 have a few more belonging to the latter class still 
 on hand, that we hope he will finally capture. 
 
 But his proselytes and others who follow him 
 are not to be envied. They belong to a creedless 
 denomination. One of the most gifted Advent 
 writers says the reason why they have no written, 
 definite creed, is because they want the liberty of 
 "keeping up with the progress of light and truth." 
 A very significant expression ! How many changes 
 will their faith undergo in the next ten years ? 
 Who is to decide when changes are necessary to 
 keep up with "the progress of light and truth" ? 
 And how are these changes to be fastened upon 
 the members ? The truth is, they are floating 
 about in the old Advent schooner upon an unex- 
 plored ocean of uncertainty, without chart or com- 
 pass, not knowing whether the ice-fields of the 
 Arctic regions, or the burning sands of Africa, or 
 what maelstrom will finally scoop them in ! Awful ! 
 We are told by the learned that the most of mate- 
 rialists are infidels, and by everybody that "birds 
 of a feather will flock together." Perhaps this 
 key can unlock their future and ultimate destiny. 
 
 Again he says that I misrepresent him in the
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 387 
 
 following expression that he quotes from my arti- 
 cle, to wit : " I hardly know whether to call him a 
 man or a beast, as he claims to have no soul." He 
 replies, " I believe, sir, that I am composed of soul, 
 spirit, and body." I don't plead guilty of the 
 charge of misrepresentation. That he believes 
 man has something which he calls soul, I have 
 never denied. But when he uses the term soul he 
 means one thing, and when I use it, I mean 
 another, to wit : " The spiritual, rational, and im- 
 mortal substance in man which distinguishes him 
 from brutes ; that part of man which enables him 
 to think and reason, and which renders him a sub- 
 ject of moral government." In the foregoing 
 
 sense Bro. C claims that man has no soul, and 
 
 as man was "made a little lower than the angels," 
 — that is, nearly equal to them — his theory leads 
 down, downward to the preposterous conclusion 
 that there is only a shade of difference between 
 the shining angels of heaven and the old sow that 
 wallows in the mire or roots in the mud for muck- 
 worms. 
 
 But lastly, speaking of "soul, spirit, and body," 
 he says, " Now, general, can you produce one pas- 
 sage to prove that one of them lives as an entity 
 when separated by death ? " 
 
 An important question should always be put in 
 such form — without changing the sense — as will 
 free it as much as possible from complications. I
 
 388 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 prefer the following : Can you (Mack) produce 
 one passage of Scripture to prove that the Bap- 
 tist position in reference to what is commonly 
 called soul or spirit is scriptural ? This question 
 covers the Baptist creed upon that point, as well 
 as that of all other orthodox denominations ; and 
 that suffices for me. You offer one hundred dol- 
 lars for such a passage. I will give you only five 
 references at present, to wit : Luke 16 : 19-31 ; 
 Luke 23 : 43 ; 2 Cor. 5:852 Pet. 1 : 13, 14; 
 Matt. 10: 28. Please hurry up the shining dust, 
 for it is a scarce article in this part of the moral 
 vineyard. You can send the cash by post-office 
 money-order or draft, as may suit you best. Don't 
 forget to send me your book on theology as soon 
 as published. 
 
 Yours truly, 
 
 Mack. 
 
 Jefferson Co., Ga. 
 
 In the Enterprise of April 1, 1886, I published 
 the following article in reply : — 
 
 CARGILE REPLIES TO MACK'S ARTI- 
 CLE OF DEC. 18. 
 
 HE DOES NOT THINK HE OWES A HUNDRED 
 DOLLARS, AND EXPLAINS HIS VIEWS. 
 
 All hail, Major-General Mack ! Your article, 
 published in the Enterprise of Dec. 18, 1886, has 
 been sent me in a letter from Emanuel Co., Ga.
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 389 
 
 It has been handled and read till there are holes 
 in it, so it is almost impossible to read it all ; but 
 I will do the best I can for you. 
 
 You say that you never thought of taking to 
 yourself the style of major-general ; that you 
 meant the Baptist denomination, and that by 
 corporal you meant the Advent denomination ; 
 that you did not mean it for individuals. I have 
 not your first article of July 31 about me, but if 
 I remember correctly, you gave it as the reason 
 why Baptists could " not debate with Cargile, his 
 Delphian oracle." Now, general, does not that 
 look like you represented the Baptist preacher as 
 a major-general stooping to debate with Cargile as 
 a corporal ? Did you mean the whole Baptist 
 denomination stooping to debate with me ? You 
 certainly mentioned my name as an individual. 
 Now, I will make a fair proposition to you : if you 
 will just stoop a little and allow me to call you 
 my brother in the future, I will drop the appella- 
 tion of major-general. That will be more becom- 
 ing to ministers of Jesus. What do you say to it ? 
 
 You seem to intimate that the length of time 
 between your article and my reply gave me 
 "ample time" to display my "gift of irony and 
 wit" in setting you "in a false light," and thus 
 gain the advantage. Please allow me to say that 
 in my reply I stated that I never saw or heard of 
 your article till a friend showed it to me in Bartow
 
 390 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the first day of October. You say " such a temp- 
 tation is rather too strong to be resisted by weak 
 human nature." Allow me to say that if I know 
 anything about the true religion of Jesus, it is 
 above the temptations of weak human nature. It 
 is not Christ-like to resort to irony and wit. Be 
 it far from me to so disgrace my calling as a min- 
 ister of a plain, unassuming Jesus, as to stoop to 
 irony and wit. 
 
 You speak the truth when you say that " it is 
 very seldom that one of our major-generals or 
 D.D.'s pays any special attention to the little 
 Advent speck that has loomed up in the theologi- 
 cal horizon." What do you mean by the term, 
 Ki special attention " ? I suppose you mean a face- 
 to-face attention, for you certainly know that we 
 have had much long-range attention. I heard of 
 one of your guns of considerable caliber leveling 
 himself, at the Rivers' schoolhouse, on the subject 
 of hell. They say he preached about " cows and 
 goats." Still, I don't suppose he meant to use 
 " irony." I would not so charge him. But what 
 kind of attention was that ? Not special attention, 
 of course, for you say your generals do not give 
 us that kind of attention. When you say " one of 
 our major-generals," do you mean the whole 
 Baptist denomination ? Don't you in that very 
 sentence acknowledge the title as individuals ? If 
 you think the little Advent speck can be so easily
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 39 1 
 
 gobbled up by one of your "small gunboats," 
 why don't you man one of them and bring it out 
 in range of the little " Advent speck " ? Why do 
 you keep the gunboats .as well as your huge 
 ships-of-the-line safely stowed away in the har- 
 bor when the "speck" is coasting? Gunboats, 
 my brother, are useless except in actual contact. 
 I hope the " speck " will have an opportunity of 
 meeting one of your ships or boats, either great 
 or small, clear out beyond the breakers, on the 
 open sea of the great theological waters where 
 such vessels are in demand. They are not needed 
 when the enemy is gone. You say your "D.D.'s 
 are lazily watching my cause out of one corner of 
 the eye, and if it should make sufficient progress 
 to alarm their fears, they will open fire upon it 
 from Canada to the Gulf of Mexico." That just 
 explains the whole thing. They are watching 
 "only out of one corner of the eye." That is just 
 the reason why they can't see the truth. The 
 organ of sight is in the center of the eye, not in 
 the corner ! If they would only stand square- 
 toed to the truth and look at it with the sight, or the 
 center of both eyes, they would very probably see 
 the truth and accept it. But alas ! " none are so 
 blind as those who will not see." You know they 
 can't see with the corner of the eye. 
 
 That I possess weak points is true, but that it 
 is the weak points in my make-up that settled me
 
 392 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 " on the Advent side of the fence," I deny, un- 
 less it is weakness that causes a man to for- 
 sake all else for the truth. If that be true, I am 
 guilty. 
 
 You say, my brother, that I judged the captured 
 ones to be " sheep " without an experience. Are 
 you correct in the charge ? I captured most of 
 them with the sword of truth from the Baptist 
 Church, and she had heard their experiences and 
 passed judgment that they were "sheep." I simply 
 took the decision of that honorable church, whose 
 acts, like the laws of the Medes and Persians, are 
 unalterable. If they were "sheep" then, they are 
 sheep to-day ; for you, as a church, say once a 
 sheep, nevermore a goat ! 
 
 You say you need solid men. I wish you had 
 more of them. I agree you have some, but you 
 need more ; so do all of us. But we want men 
 solid for truth, not moved by every wind of doc- 
 trine ; but men honest enough to be moved by the 
 doctrine itself, not by the wind of it. The great 
 Dr. Chalmers once said: "Wise men will some- 
 times change, but fools never." If you have a 
 few more, as you say, belonging to that class who 
 are willing to accept the truth, even at the cost of 
 being called "unstable and fickle-minded," just 
 send them along to us : that is the kind we are 
 after. You have another class that are too weak 
 and timid to stand when "persecution or tribula-
 
 . MAJOR-GEN. MACK AND CORP. CARGILE. 393 
 
 tion ariseth because of the word.'" (Matt. 13 :2i). 
 You may keep all such ; they will suit you better 
 than they will us. We do not want those too 
 solid to be moved by the truth. 
 
 You speak rather lightly of changes, and ask 
 where we will be ten years hence. I reply that if 
 you and I live to the aforesaid time, and you want 
 to find me, just take your old Advent Bible and 
 read what God says, and then be sure that is 
 right where I will be. 
 
 My clear brother, you confess that when you 
 use the term soul, you mean " the spiritual, 
 rational, and immortal substance in man, which 
 distinguishes him from the brutes ; that part of 
 man which enables him to think and reason, and 
 which renders him a subject of moral govern- 
 ment." Now, my brother, I rejoice that you have 
 thus plainly defined your position. The next 
 thing is, zvill you prove it t I presume you have 
 above asserted the Baptist position, that the soul 
 is the "rational and immortal substance in man." 
 If that is it, I deny it ! The first Scripture you 
 refer me to is the case of the rich man and Laza- 
 rus, in Luke 16: 19-31. I have read it carefully, 
 and I do not find a single word about a soul as the 
 "immortal substance " in man. It simply tells of 
 the condition of two men : one was poor while the 
 other was rich. Not a word from which to infer 
 that the rich man was bad and the poor beggar
 
 394 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 was good. The narrative tells us that "the beg- 
 gar died and was carried." It does not say his 
 body died and a rational and immortal substance 
 came out of him and was carried. It says "the 
 rich man also died and was buried." I have as 
 much right to read it, that the rich man's body 
 died and his rational, immortal substance got out 
 and was buried, as you have to say that the beggar 
 who was carried is not the same beggar who 
 died. He was carried to Abraham's bosom, not 
 to heaven. The rich man was in /iades-he\\, the 
 identical /iades-he\\ where Christ went between 
 his crucifixion and resurrection. (See Acts 2 : 
 
 31.) 
 
 Your next passage is the thief on the cross 
 (Luke 23:43). Here I have looked in vain for 
 your immortal gentleman in man. The thief 
 prayed, saying : " Lord, remember me, when thou 
 contest into thy kingdom." He did not pray, say- 
 ing : " Lord, let thy disembodied, immortal soul 
 remember my disembodied, immortal soul to-day 
 when it goes to glory." Not a word is said about 
 a soul. Not a word about a part of either one. 
 But the thief spoke to Jesus and said : " Remem- 
 ber ME when THOU comest into thy kingdom." 
 We want the answer to harmonize with the 
 prayer: "Verily I say unto thee to-day, shalt 
 THOU be with me in paradise." Not a word 
 about the disembodied soul of the thief. When
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 395 
 
 the New Testament was first written in Greek, it 
 was all in capital letters without any punctuation 
 at all. The reply stood thus : VERILY I SAY 
 UNTO THEE TODAY SHALT THOU BE 
 WITH ME IN PARADISE. It was not until 
 the fifteenth century that Manutius invented 
 punctuation. The points and sentences are ar- 
 ranged by uninspired men, who placed them so as 
 to sustain their own ideas. Dear brother, where 
 is paradise to-day ? It was once on this earth. It 
 never has been anywhere else. The tree of Life 
 will be "in the paradise of God" (Rev. 2:7). 
 You will find that tree in the new earth, " Para- 
 dise restored," when " there shall be no more 
 curse" (Rev. 22:1-3). The promise of Jesus 
 made to the thief that day will be fulfilled in par- 
 adise when he comes into his kingdom. 
 
 Your third passage is 2 Cor. 5:8. I still fail 
 to find a word about the soul. Paul speaks in the 
 first verse of " This earthly house of our taber- 
 nacle." What is the earthly house ? Is it the 
 body ? Then what is the tabernacle of the earthly 
 house ? 
 
 Think of it, dear brother : there is a grand truth 
 here ! Paul says if these be dissolved, " we have 
 a building of God, an house not made with hands, 
 eternal and in the heavens." What is that ? Is 
 it another body in heaven ? My brother, have you 
 a celestial body now in heaven, awaiting your dis-
 
 396 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 embodied, immortal self ? Do you expect, " when 
 you drop this mortal coil," to move into that house 
 in heaven ? Is that house empty now ? If so, 
 when you leave your old body, and while on your 
 journey from earth to heaven, will you own two 
 empty bodies ? In the resurrection do you expect 
 to inhabit your old body raised from the dead ? I 
 believe this is Baptist faith. Then I ask, what 
 will become of that heavenly body you then va- 
 cate ? When you leave that body and start back 
 to be reunited with your old body, will there be 
 two empty bodies again ? Will you make the trip 
 <( unclothed " ? Paul says, " In this tabernacle we 
 groan, earnestly desiring to be clothed upon with 
 our house which is FROM heaven." Do you, my 
 brother, groan for death to take you out of your 
 present house and transport you to that heavenly 
 tabernacle ? Do you not rather take medicine 
 when sick, in order to be kept in your old taber- 
 nacle as long as possible ? Paul did not expect to 
 be present with the Lord until " the last trump," 
 when he should be caught up, together with all 
 saints, to meet the Lord in the air. — 1 Thess. 4 : 
 13-17. My brother, we live in this world in 
 earthly houses made by hands. When our eternal 
 house comes " FROM heaven " in the New Jeru- 
 salem, it will be a " house whose builder and 
 maker is God," not made with hands. Let Peter's 
 burning day come and dissolve these earthly
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 397 
 
 houses ; we have better houses in the Holy City, 
 which is "coming down from God out of heaven" 
 (Rev. 21 : 1-3). 
 
 Your fourth passage is 2 Pet. r : 13, 14 : "Put 
 off this my tabernacle, even as our Lord Jesus 
 Christ hath shewed me." Let us run the refer- 
 ence to John 21 : 19, and learn what Jesus showed 
 him. It reads, " This spake he, signifying by 
 what death he should glorify God." 
 
 Now, my brother, I call upon you as an honest, 
 Christian man to take off your Baptist spectacles 
 and look again at these four passages. Tell me 
 honestly if there is a single word about a rational, 
 immortal substance in man, that lives after the 
 body was dead. Men are spoken of as whole per- 
 sons ; no dividing them up is mentioned. 
 
 Now, I come to your fifth and last citation, and 
 I confess you find a soul there, for, as I told you 
 before, man has a soul. But this passage is fatal 
 to your theory, and I am surprised that you ever 
 used it. It reads, " Fear not them which kill the 
 body but are not able to kill the soul : but rather 
 fear him which is able to DESTROY both SOUL 
 and BODY in hell." The word "hell" here is 
 not from Hades, where the rich man and Christ 
 went ; but it is from Gehenna, which will be a 
 burning realm. If God destroys both soul and 
 body in that fire, I ask is the soul immortal? 
 Does it not prove the body immortal as well as the
 
 398 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 soul? The same passage in Luke 12 : 5, reads: 
 " Fear him, which after he hath killed, hath power 
 to cast into hell." 
 
 Now, my brother, I ask you as a loving Chris- 
 tian before God : Do you claim the hundred dollars ? 
 Have you produced a single passage to positively 
 prove that there is a rational and immortal sub- 
 stance in man that lives on after the body dies ? 
 If so, I ask you seriously to point it out. You 
 must have looked at these passages only with the 
 corner of the eye. I want you to use both eyes 
 and look at them again, fairly and squarely, and 
 see if they teach that you, as a body, have another 
 gentleman inside of you who is an immortal sub- 
 stance. I thought you as a Baptist claimed that 
 the soul is immaterial , and, if so, it has no sub- 
 stance about it, nor can it be contaminated with 
 substance ! 
 
 Brother dear, why in the name of common-sense 
 don't you give it up and come over to our " bush- 
 curtain Christians " ? We have plenty of self- 
 evident truth ! 
 
 Yes, when my book is out, I shall take pleasure 
 in sending you a copy. 
 
 Pray for me. May God bless you and guide you 
 to the truth ! 
 
 Yours in love, 
 
 JOHN A. CARGILE.
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 399 
 
 MACK vs. CARGILE. — REPLY TO THE 
 EVANGELIST'S ARTICLE OF APRIL i. 
 
 SOUNDING THE BOTTOM OF REV. C 's ARGU- 
 MENT AND DOCTRINE. 
 
 Bro. C proposes to drop the military feature, 
 
 and, as it has nothing to do with the subject proper, 
 I have no objection. If any one wishes to see an 
 exhaustive explanation of said feature, I refer to 
 my first reply. As for my " stooping a little," so 
 as to allow him to call me "Brother," I reckon I 
 shall have to do that, as I have never been able to 
 ascertain how much error a man can hold and 
 advocate, and still be a Christian. 
 
 The "long-range attention," or firing at "the 
 River's Schoolhouse," is again brought up. It is 
 high time for such nonsensical twaddle to cease. 
 What does he mean by it ? Is the Advent system 
 criticised in some corner of the earth far away from 
 its defenders ? Are not its bold and able advo- 
 cates, Brn. McGahee, Howard, and Thompson, 
 among us ? Or are they nothing but figure- 
 heads in the absence of the gifted and profound 
 Cargile ? Is it possible that sound doctrine can 
 not be preached, and error condemned with suc- 
 cess, except in the presence of Bro. C ? 
 
 "Our D.D.'s are lazily watching the Advent 
 cause out of one corner of the eye." He takes
 
 400 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 up this expression, and puts a literal construction 
 upon it, and makes all the capital out of it that his 
 ingenuity can possibly invent. He knew very well 
 that I simply intended it as a rhetorical figure to 
 express that they are giving the Advent move but 
 little attention, but still just as much as it de- 
 serves or its status calls for. But let us take 
 another view. He says, " You (Mack) know they 
 can't see with the corner of the eye." I said 
 they were " lazily watching out of one corner of 
 the eye." It is surpassing strange that a man of 
 Cargile's intelligence and observation has come 
 to the conclusion that " watching out of one cor- 
 ner of the eye " is impossible. He has often, no 
 doubt, been in the presence of bashful boys and 
 girls who loved each other harder than a mule can 
 kick — or, at least, thought they did — but too 
 bashful and wanting in confidence to do more 
 than watch each other " out of one corner of the 
 
 eye." If Bro. C will refresh his memory and 
 
 be candid, I suppose he can recall some period or 
 time in the halcyon days of youth when his pre- 
 cious little sweetheart, seen out of " one corner of 
 the eye," made his heart spin like a whirligig ! 
 
 Am I not correct, Bro. C ? 
 
 As a delectable crumb of comfort for himself 
 and other turncoats, he quotes the following from 
 Dr. Chalmers : " Wise men may change, but fools 
 never." Cargile in the close of his article sings
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 40! 
 
 me a soft siren song, but in this quotation he 
 shows his teeth. He places me in a dilemma 
 with the Advent system upon one horn and " fool " 
 upon the other, and gives me to understand that I 
 must choose between the two! — But "great 
 men are not always wise, and when they do err 
 they err most egregiously." The quotation is 
 wanting both in truth and sound philosophy. 
 Every man of observation knows well that fools 
 are constantly changing ; especially when they 
 have the chance to change from right to wrong. 
 Lord Bacon gives us to understand that a new 
 system that antagonizes an old-established one is 
 always popular with a certain class. Yes ; and 
 the disposition that jumps this class into a new 
 thing will jump them out as soon as the novelty 
 has worn off. I might say more, but the editor 
 has called for brevity in language not to be mis- 
 understood. 
 
 But let us come to the real issue, that is hardly 
 
 stated at all in Bro. C. 's long-winded essay ; to 
 
 wit: "There is in man a distinct entity — that 
 Baptists call soul or spirit — that survives the 
 stroke of death, and is not dependent upon the life of 
 
 the mortal body for existence." 
 
 Mack affirms. 
 
 Rev. John A. Cargile denies. 
 
 The first Scripture that I shall offer in defense 
 
 of the affirmative will be based upon Christ's
 
 402 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 narrative of Dives and Lazarus ; but first, pre- 
 liminary remarks. It is not the word " soul," 
 " spirit," or any other particular word or phrase 
 that we Baptists contend for, but the thing itself — 
 "distinct entity." I am aware of the fact — for 
 I have heard them preach — that Advents with 
 open Bibles stuck towards their hearers endeavor 
 to make the impression that it is not the thing 
 itself that we stress, but some particular word or 
 phrase. Now, if they have sense enough to un- 
 derstand the distinction, they v/ill please hereafter 
 do us justice. God Himself is known by different 
 appellations, such as Lord, Jehovah, Supreme 
 Being, Creator, Sovereign of the Universe, etc. 
 The cardinal, essential essence is not to be found 
 in the name, but that which the name represents. 
 The aforesaid narrative is a Gibraltar rock that 
 lies right across the line of the Advent march. 
 The Advents feel and know it, and have made the 
 strongest efforts that sophistry and ingenuity 
 could invent to scale, tunnel, or surround it, but 
 all in vain. They have been able to do nothing 
 more than to demonstrate the weakness of their 
 cause. As for sophistry, despite of all that can 
 be done, weak points will crop out here and there 
 that ruin it as an argument, stamping upon it its 
 real character. We are told in ^isop's fables that 
 a stag being closely pursued by hounds, took 
 refuge in an ox-stall, and covered himself as best
 
 MAJOK-GEN. MACK AND CORP. CARGILE. 403 
 
 he could with straw ; but unfortunately the points 
 of his horns stuck out through the straw and led 
 to his ruin ! All sophistry has horns that will stick 
 out now and then through the straw, showing its 
 real character. But such is not the case with 
 sound argument ; it marches straightforward like 
 a king along the royal highway, having nothing to 
 conceal and nothing but truth to defend ; but 
 sophistry dodges around in the nooks, corners, and 
 brush, trying in vain to hide the points of its 
 horns. 
 
 I am ready to investigate the narrative of Dives 
 and Lazarus. Christ intended by it to teach very 
 important truths to the human race down to the 
 last generation ; and he knew exactly how to teach 
 so as to be understood, for he was very God as 
 well as man. What a pity ! what a pity ! that 
 such noble truths uttered by Christ himself should 
 be perverted and frittered away to nothing because 
 they do not harmonize with some darling theory 
 of man's invention ! 
 
 But what does the narrative teach ? I will 
 briefly mention a few things. 1. It teaches that 
 earthly wealth may enable its owner to enjoy the 
 good things of this life for a brief period ; but that 
 the time will soon come when he must have some- 
 thing more substantial to lean upon or be undone 
 forever ! 
 
 2. That poverty and religion combined are infin-
 
 404 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 itely better than wealth and irreligion combined. 
 That the hardships of poverty are of short dura- 
 tion, but to be "rich towards God" is happiness 
 evermore ! 
 
 3. It teaches that as soon as man dies, his soul, 
 spirit, distinct entity, or whatever name or phrase 
 you may choose to call it, goes at once to a 
 place of "torment," if bad ; but if good, to a place 
 of " comfort." 
 
 4. The beggar died " and was carried by the 
 angels into Abraham's bosom " — not the dead 
 external Lazarus, but the immortal Lazarus that 
 once dwelt in the body ; the distinct entity. We 
 have demonstrative proof that it was not the dead 
 body that was carried, for Abraham says, now he 
 (Lazarus) is "comforted ; " and Dives wanted Laz- 
 arus to bring him some water ; but how can a 
 dead body be " comforted," or carry water to the 
 thirsty ? The idea is preposterous. 
 
 Upon the other hand, it is said of Dives, that he 
 died and was buried, and " in hell he lifted up his 
 eyes, being in torments," etc. It wasn't the dead 
 body of Dives, for how can a dead body lift up 
 its eyes, be tormented, or call for water to slake 
 its thirst ? 
 
 5. It teaches that when the mortal-coil body is 
 thrown off, that the inner man, "distinct entity," 
 leaves the body at once and goes to the " spirit 
 world."
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 405 
 
 6. And that in this " spirit world " there are 
 two departments, — one for the good and one for 
 the bad. 
 
 Now, in explaining this narrative, I have fol- 
 lowed its plain, distinct teachings. I see no neces- 
 sity for quibbling upon words, or for resorting to 
 sophistry to smother the truth. If there were 
 nothing in the Bible to sustain the Baptist posi- 
 tion but the narrative, it would be amply sufficient. 
 There is no higher authority than Christ, and our 
 views can not be more clearly expressed in human 
 language. 
 
 But Cargile is determined, if possible, to get 
 the narrative out of his way, if he makes it teach 
 nothing, or worse than nothing ! In order to 
 show that Dives didn't really go to a place of 
 " torment," he says, " There is not a word from 
 which to infer that the rich man was bad and the 
 poor beggar was good. If it wasn't such a serious 
 matter, this would be laughable. Dives " lifted 
 up his eyes in torments," and " the beggar was 
 carried by angels into Abraham's bosom," where 
 he was " comforted ; " and still not a " word," 
 says Cargile "to infer" that one was "bad" and 
 the other " good." Here, not only the points of 
 the stag's horns, but his whole body, sticks out 
 through the straw ! Suppose I were to meet Bro. 
 
 C and say : " My nearest neighbor, Simon 
 
 Plowhard, has been sent to the penitentiary for
 
 406 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 twenty years." " Not a word here," he would say, 
 "to infer that Plowhard was a rogue or a rascal." 
 His sophistry has run wild and gone to seed! 
 
 But what is still more startling and absurd, he 
 tells us that Dives and Christ went precisely to 
 the same place — no essentia/ difference at all. 
 Here the stag not only uncovers his horns and 
 head, but stands upon his feet. I suppose Bro. 
 
 C builds his monstrous absurdity upon the 
 
 term hades; but his conclusion is clearly a non 
 seqnitnr, to say the least about it. I admit that 
 the term hades generally means grave, but, like 
 the most of words, it has more meanings than one. 
 In order to ascertain in any particular place the 
 import of words that have a variety of meanings, 
 we are necessarily compelled to appeal to the con- 
 text. This controls the definition of the word, or, 
 rather, shows what it means in the place where 
 used. This is a rule that governs all scholars and 
 writers of sound judgment. To adopt a different 
 course would necessitate the remodeling of our 
 language, and the addition of a great many new 
 words, in order that we might be able to express 
 different shades of meaning, and nice distinctions. 
 
 The best critics say that hades, in this narrative, 
 is used in the sense of gehenna — a place of tor- 
 ment ; but the truth is, there is no necessity for 
 appealing to the opinion of critics : the context 
 itself clearly demonstrates what hades means here.
 
 MAJOR-GEN MACK AND CORP. CARGILE. 407 
 
 The context connected with the burial of Christ 
 is quite different in some respects from the one 
 linked to Dives. When it becomes necessary for 
 a man to use sophistry revolting to both head and 
 heart, in order to sustain his theory, it is strong 
 evidence that it is rotten to the core. 
 
 But I have written enough for the present — 
 my reply will be continued. 
 
 Mack. 
 
 Jefferson Co., Ga. 
 
 MACK vs. CARGILE. — REPLY TO THE 
 EVANGELIST'S ARTICLE OF APRIL i. 
 
 SOUNDING THE BOTTOM OF REV. C 's ARGU- 
 MENT AND DOCTRINE. CONTINUED FROM LAST 
 
 ISSUE. SOUND LOGIC. 
 
 Your readers will please keep in mind the propo- 
 sition under discussion — that was at the outset 
 substantially suggested by Cargile himself. It is : 
 " There is in man a distinct entity — that Baptists 
 call soul or spirit — that survives the stroke of 
 death, and is not dependent upon the life of the 
 mortal body for existence." 
 
 Mack affirms. 
 Rev. John A. Cargile denies. 
 
 He called on me to give him one passage, if I 
 could, to sustain the affirmative of the proposition. 
 I gave him five Scriptural citations, and could have 
 given him more ; but I gave him enough, in my
 
 408 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 judgment, to fully establish the affirmative ; and I 
 shall restrict myself to their consideration. The 
 second reference is to the thief upon the cross — 
 Luke 23 : 43. The thief " said unto Jesus, Lord, 
 remember me when thou comest into thy King- 
 dom." "And Jesus said unto him, Verily, I say 
 unto thee, To-day shalt thou be with me in Para- 
 dise." Bro. C is as shrewd as a fox in hand- 
 ling sophistry, but fortunately for the world and 
 sound doctrine there are some passages so re- 
 markably clear that when he tackles them he 
 shows the weakness of his cause in a way that is 
 truly astonishing ! I may say of Paradise that 
 it is a general name for a place of pleasure or 
 exquisite delight. It is used in no other sense. 
 To-day shalt thou be with me in Paradise : that is 
 in a place of exquisite delight. But didn't the 
 thief say unto Jesus, " Lord, remember me when 
 thou comest into thy Kingdom"? Cargile says 
 he wants the answer to harmonize with the prayer. 
 Well, I reckon he does ; his bogus system requires 
 that it should. But Christ answered the prayer 
 to suit himself, and no doubt it was fully satisfac- 
 tory to the thief. The prayer of every Christian 
 who prays for a particular thing ought to be quali- 
 fied with the expression, " Lord, not my will but 
 thine be done." But it is very clear that the dis- 
 tinct entity that we call soul or spirit went to 
 Paradise ; for a dead body nailed to the cross was
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 409 
 
 just as much in Paradise there as it would be any- 
 where else. But Cargile grows desperate in his 
 sophistry and says, " The punctuation points are 
 arranged by uninspired men who placed them so 
 as to sustain their own ideas." A very serious 
 charge. The sentence, " Verily I say unto thee, 
 To-day shalt thou be with me in Paradise," he 
 says has the comma in the wrong place : that it 
 ought to follow To-day instead of thee. Every 
 scholar knows that the comma after thee is exactly 
 where it should be. To place it after To-day 
 would require a very disagreeable drag-along of 
 the voice to reach it, and wouldn't sustain his idea 
 at that. But I see that he has changed the punc- 
 tuation himself in order to force it into his service 
 — has committed precisely the same offense that he 
 charged against others. Here we see not only 
 the points of the horns but the whole body of the 
 stag. 
 
 The second citation, 2 Cor. 5:8, — " We are 
 confident, I say, and willing rather to be absent 
 from the body, and to be present with the Lord." 
 If man doesn't possess a distinct entity that we call 
 soul or spirit that can exist independently of the 
 body or when separated from it, then the expres- 
 sion of Paul is nothing more than sheer nonsense ; 
 but it won't do to take that position, for Paul was 
 inspired. He believed and taught clearly that in 
 the Christian's body dwells a distinct entity that
 
 410 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 when separated from the body goes at once to a 
 place of happiness. He also uses the pronoun 
 " we " to express his real self and those that he 
 was addressing in contradistinction from the body. 
 
 Brother C finds the passage too much for him 
 
 — and so flies off in a tangent to the other pas- 
 sages and contents himself with asking a few ques- 
 tions, to wit : " What is the earthly house ? Is it 
 the body ? Yes. Then what is the tabernacle 
 of the earthly house " ? Let us find out first that 
 the earthly house has a tabernacle, then we will 
 interchange views. Again, "When you leave your 
 old body and while on your way from earth to 
 heaven will you own two empty bodies " ? Here 
 he puts the cart before the horse — hold your 
 question back until I say that when the distinct 
 entity, soul or spirit, leaves the old mortal body, 
 that it enters into another "body"; but if I had 
 said it, is it one of the functions of human reason 
 to explain all the mysteries of Divine Providence ? 
 God's ways are not as our ways, and his thoughts 
 are not as our thoughts. 
 
 The fourth citation, 2. Peter 1 : 13-14, — "Yea, 
 I think it meet, as long as I am in this tabernacle, 
 to stir you up by putting yon in remembrance ; 
 knowing that shortly I must put off this my taber- 
 nacle, even as our Lord Jesus Christ hath shewed 
 me." These passages contain self-evident proof 
 in favor of the affirmative'of the proposition ; in
 
 MAJOR-GEN. MACK AND CORP. GARGILE. 411 
 
 fact, they are so full and clear as really to need no 
 explanation at all. Peter calls himself " I." The 
 tabernacle or body was the abode of this " I " 
 while life lasted. "I " and "tabernacle" here are 
 not synonyms. There is just the same essential 
 distinction between the two as a man and the 
 house he dwells in. The next verse says, " I " 
 must shortly put off this my "tabernacle," that is, 
 this " I " must shortly lay the body aside ; get rid 
 of the mortal coil that constitutes no essential part 
 of the real Peter. Is it possible for expressions 
 to be clearer or more in one's favor ? Peter is so 
 strong on our side that Cargile doesn't tackle these 
 passages at all, but runs away from them just as 
 fast as his legs can carry him. He points the 
 readers back to John 21 : 19, which simply states 
 that Peter would die a death of violence or be 
 martyred for the cause of truth ; but throws no 
 light whatever upon the tabernacle question. 
 Well, I will not blame him here for uncovering 
 the whole stag. What else could he do ? 
 
 Fifth and last citation, Matt. 10:28, — Christ 
 says, " Fear not them which kill the body, but are 
 not able to kill the soul : but rather fear him 
 which is able to destroy both soul and body in 
 hell." The first clause of this verse has reference 
 to the power of man ; the second clause speaks 
 of the power of God. So far as the power of God 
 is concerned, it would be irreverent in me to place
 
 412 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 any limitation upon it. If he chose he could 
 annihilate all the angels of heaven and the inhabit- 
 ants of earth ! But I may speak.with freedom in 
 reference to the home of man. Christ in this 
 verse calls the distinct entity in man " soul." 
 This is sufficient authority for our calling it by the 
 same appellation, for there is no higher authority 
 than Christ nor better examples than his. Christ 
 tells us plainly that there is something in man 
 that man can not kill, and he calls this something 
 " soul." What can this be but a distinct entity 
 not dependent upon the body for existence ? The 
 teachings of Christ here do not harmonize at all 
 with the Advent system : for that says that when 
 a man dies, he dies all over and all through. 
 Others may call for stronger proof, but the Scrip- 
 tures that I have examined are just as strong proof 
 as I want. When Cargile comes to this passage, 
 he says that he is surprised at my referring him 
 to it. His surprise is merely feigned or put on 
 for a purpose It is nothing more nor less than 
 ad captandum vulgus. He would have been sur- 
 prised in reality if I had left it out. He makes no 
 comment at all upon the first clause of the verse, 
 the only part of it that covers the issue. Your 
 readers must decide for themselves whether or 
 not I have logically sustained the affirmative 
 of the proposition. 
 
 He closes his article with another ad captandum
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 413 
 
 valgus : " Brother dear, why in the name of com- 
 mon-sense don't you give it up, and come over to 
 our " bush-curtain Christians " ? 
 
 The Advents had better find some way to keep 
 those who do go over to the bush-curtain Chris- 
 tians before they invite others to come. I recently 
 read one of their tracts in which the writer sub- 
 stantially states — with tears in his eyes, for 
 aught I know — that when we (Advents) carry 
 our cause into a new place we soon secure a con- 
 siderable following, but just as soon as we arouse 
 the leaders of the opposition they take them from 
 us until scarcely any are left. This needs no 
 
 comment. 
 
 Mack. 
 
 Jefferson Co., Ga. 
 
 June the 10th, 1886, was published the follow- 
 ing:— 
 
 TIT FOR TAT. — CARGILE ANSWERS 
 MACK AND EXPLAINS POINTS. 
 
 A FEW POINTED REMARKS. — INVITING DEBATE 
 BETWEEN BRETHREN NEAR HOME. 
 
 My Dear Brother Mack : — The first part of 
 your article reached me at Alexis, 111. I waited 
 very complacently for the concluding one, which 
 came after my return home. 
 
 The Editor is sensible in calling for short arti-
 
 414 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 cles, and I shall try to keep it in mind. Indeed, I 
 have not very much to notice in your two long 
 articles. 
 
 You say the firing at the River's schoolhouse is 
 again brought up. I don't remember that I ever 
 mentioned it but once in my correspondence. 
 You say it is high time for such nonsensical twad- 
 dle to cease, and you ask, " What does he mean by 
 it ? " Please allow me to explain. I heard that 
 the brother said at that time and place that if the 
 soul was not immortal, Cargile had as well preach 
 to a herd of cows and goats about salvation. I 
 thought he was pushed for argument to leave out 
 Bible and resort to such nonsensical tzvaddle. I 
 replied that if man was immortal, there would be 
 more common-sense in preaching to cows and 
 goats than to man, for there can be no punish- 
 ment for immortal beings. Pain is the road to 
 death, and if they can not die pain is impossible. 
 Hence they would be as happy in the flames of 
 your Baptist hell as the three Hebrew children 
 were in the fiery furnace. At the time that long- 
 range gun was fired Brn. McGahee and Howard 
 were in the Baptist church, and Thompson was 
 just starting to preach. There was not an Advent 
 church in Jefferson Co. No, they are not "fig- 
 ure-heads!" I am willing to leave the matter 
 in their hands. Suppose some of you give Bro. 
 Seth McGahee a twist in debate, or get somebody 
 else to do so.
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 415 
 
 I never was so bashful a young man as you 
 picture. I never looked at a girl out of the corner 
 of the eye, and I presume if I had been so bashful 
 I should never have mustered courage to pop the 
 question, and probably should have died an old 
 bachelor. 
 
 There are different kinds of fools, my brother. 
 There are fools for money, fools for popularity, and 
 fools for want of sense. I presume Dr. Chalmers 
 referred to one of the first two classes who never 
 change unless the breeze happens to change. The 
 latter kind is always changing. I don't suppose 
 you mean, my brother, that we whom you call 
 turncoats are of the latter class of Gumbo s fools. 
 We have changed for truth. Will you do the 
 same ? It is the wounded bird that flutters, and 
 when people call us fools or turncoats we just 
 keep still. When you said, " but let us come to 
 the real issue" (that is hardly stated in Bro. 
 
 C 's long-winded essay), I said, thank the Lord. 
 
 I then read : — 
 
 " There is in man a distinct entity that Baptists 
 call sold or spirit that survives the stroke of death, 
 and is not dependent upon the life of the mortal body 
 for existence, etc. Mack affirms. 
 
 I turned to the " long-winded essay " referred 
 to, and found the following copied from your own 
 article : " The spiritual, rational, and immortal sub-
 
 4l6 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 stance in man, which distinguishes him from the 
 brutes ; that part of man which enables him to 
 think and reason, and which renders him a subject 
 of moral government." This is the proposition I 
 was noticing in my long-winded essay. Why did 
 you change it ? Why do you say soul or spirit ? 
 Why don't you say one or the other and stick to 
 it ? Paul prayed for the whole soul and spirit and 
 body to be preserved. — i Thess. 5 : 23. We are 
 composed of the three, but Paul prays for the soul 
 and spirit to be preserved as well as the body. If 
 one is an immortal entity, they all are. If spirit 
 and soul mean entities, then you have two immor- 
 tal gentlemen inside of you. And you know, my 
 dear brother, that soul and spirit do not come from 
 the same word in Hebrew or Greek. They are 
 not the same, then why confound them ? Just 
 name the immortal child if you think you can sus- 
 tain it. You can easily sound the bottom of my 
 theology, for it has a bottom — the Bible. I can 
 not sound the bottom of yours, I confess, for it 
 has none only in heathen philosophy. Look over 
 your article again, and see if you have given a 
 single passage proving that either the soul or spirit 
 in man is an immortal *entity. 
 
 You say, Baptists contend for the thing itself 
 — distinct entity. I say Amen ! You contend for 
 the thing itself. Now, my brother, you are just 
 the man to find such an entity, if there is such a
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 417 
 
 thing. But I want you to show me the thing 
 itself of which you boast. Such a thing itself is 
 not mentioned as being in the rich man, or in 
 Lazarus, or the thief on the cross. All you have 
 said about the stag and his horns is only "non- 
 sensical twaddle." Do please leave off all such and 
 let us get right down to business — get after 
 "THE THING ITSELF" that Baptists contend 
 for. When you find it, let us see " the thing 
 itself" — the distinct entity in man. In all the 
 five passages you cited there is not an intimation 
 of an immortal entity — " the thing itself " in man. 
 Solomon says, " The living know that they shall 
 die." I believe it ; do you ? He also says, " But 
 the dead know not anything" (Eccl. 9: 5, 6). I 
 believe it ; do you ? David says when a man's 
 breath goes forth " he returneth to his earth ; in 
 that very day his thoughts perish" (Ps. 146:4). 
 I believe it ; do you ? Paul says if there be no 
 resurrection, " Then they also which are fallen 
 asleep in Christ are perished " (1 Cor. 15 : 18). I 
 believe it ; do you ? In all your citations whole 
 men are spoken of. Please find your distinct, im- 
 mortal entity in man. 
 
 Please send me that Advent tract the author of 
 which laments losing so many members when the 
 leaders of the opposition arouse. How many have 
 you captured in Georgia ? I think the man who 
 wrote that must have had softening of the brain,
 
 418 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 and could easily weep. Be sure to send it to me, 
 or in your next please give us the title of the tract 
 and the name of the author. I confess I have 
 never seen it. And I declare it is not true in my 
 field in the South. They must be the kind of 
 fools you speak of, who are always changing. 
 Smart fools will change to truth, and then they 
 are there. How many in Jefferson Co., Ga., 
 have turned their coats and become Adventists ? 
 How many of that number have turned them 
 back ? 
 
 Now, my dear brother, I do not intimate that 
 you are a fool or a turncoat. I do you the credit 
 to admit that you honestly want truth. But I 
 really fear that you read the Bible with precon- 
 ceived notions. Now don't dilly-dally so much, 
 but find "the thing itself — distinct entity — in 
 man." That is the child you claim to have by 
 name in the Bible. Please get right down to the 
 work and dig it out. Paul says, " The gift of God 
 is eternal life " (Rom. 6 : 23). I believe it. God 
 will give it to those who " seek for immortality." 
 The wicked nev<er get it, for "the wages of sin is 
 death " (Rom. 6 : 23). We are like you Baptists : 
 we want "THE THING ITSELF." Will you 
 find it for us ? 
 
 Yours in love, 
 
 John A. Cargile. 
 
 June 8, 1886.
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 419 
 
 TO WHOM IT MAY CONCERN. 
 
 Mr. Editor : — I am a member of no church, 
 and I am now forty years old. However, I feel 
 it to be my duty to join the true Church of 
 Christ, provided I can find it. This is a matter 
 about which I am very anxious : God knows my 
 heart. 
 
 But I must confess that I am confused since the 
 theological wrangle has set in between the* so- 
 called orthodox or evangelical denomination and 
 the one known as the Second Advent. They have 
 got me so awfully befogged I hardly know which 
 way to turn. 
 
 This is the awful condition I am in to-day. Of 
 course every true lover of God and truth will sym- 
 pathize with me. The Baptists say they are right, 
 the Methodists say they are right, the Presbyte- 
 rians and the Episcopalians say the same of them- 
 selves, and now the Advents come along and cry 
 out in the words of Isa. 8 : 20 : "To the law and to 
 the testimony : if they speak not according to this 
 word, it is because there is no light in them." 
 This sounds like the ring of the true metal. Fur- 
 thermore, the Advents say the Bible, like all other 
 common-sense books, " says what it means and 
 means what it says." This, too, seems to have 
 the right kind of a ring to it. Somehow I have
 
 420 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 always been of the opinion that the Bible could 
 not be so mysterious as its professed advocates 
 have always represented it. If it is a profound 
 mystery, how then can it be the revelation of the 
 will, plan, and purpose of God, which it purports 
 to be ? 
 
 But I am liable to be misled, and I need help. 
 I send out the Macedonian cry, "Come over and 
 help us." I will say that the help I need is that 
 some of our able orthodox ministers will meet 
 these saucy Adventists face to face (as Christ did 
 the Jewish doctors in the temple), and show them 
 and the world around their errors. I see that 
 Mack has received a challenge to debate with 
 them publicly the points of doctrine in dispute. 
 I see nothing improper or unchristianlike in a 
 discussion of this kind, for I am reminded by 
 Acts 9 : 29 ; 15 : 7, 17, that the precedent is given 
 by the Apostles themselves. For my sake and 
 for the sake of even a great multitude in this com- 
 munity, for the sake of all that is near and dear, 
 and especially for Christ's sake, I want Mack to 
 accept this challenge. 
 
 Yours, in the hope of the true light of the 
 gospel, 
 
 A Non-Professor. 
 
 U'rens, Ga., May 16, 1886. 
 
 PS. — I will say further that it is not name or 
 fame that concerns me, or whether I worship in a
 
 jMAJOR-GEN. MACK AND CORP. CARGILE. 42 1 
 
 magnificent edifice or under a bush arbor ; but the 
 truth, and the way that honors God most. 
 
 A. N. 
 
 BLACK JACK RIDGE DOTS. 
 
 " Cephas " says : " One of Mack's figure-heads 
 who told the members of Horeb, when they voted 
 to keep Cargile from preaching in the house, that 
 when Cargile did come he didn't want them to be 
 slipping and sliding around to hear him." And so 
 I say yet. Slipping and sliding around to do any- 
 thing is unreasonable for people that are all right. 
 Come up boldly like I did to Mount Horeb. " Prove 
 all things ; hold fast that which is good " (1 
 Thess. 5 : 21). My horns, he says, look dangerous. 
 Perhaps they do to a blind man whose head is too 
 thick to have any. Why has he not called his 
 brother Mack's attention to the Scriptures before 
 now? Read the chapter Rom. 1, and learn who 
 the class was our Advent brother, Paul, was 
 speaking to and about. Come out and hear Bro. 
 McGahee f or yourselves and see if he is going back 
 on the truth. You will then know the truth for 
 yourselves. 
 
 One of the Figure-heads.
 
 422 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 The issue of June 26, 1886, has the following: — 
 THE CARGILE DOCTRINE. 
 
 SOME POINTS OF THE SECOND ADVENT DOCTRINE, 
 AS PREACHED BY CARGILE, DEFINED. 
 
 In view of the fact that the preaching of Eld. 
 John A. Cargile had caused considerable discus- 
 sion about religious doctrines among the people in 
 this and neighboring counties, and as many unac- 
 quainted with the religious belief of the Second 
 Adventists desired to learn something about this 
 belief, we attempted to obtain this information. 
 Wishing to find out this from one who was well 
 acquainted with the doctrine in question, a short 
 time ago we wrote a letter to Mr. S. C. McGahee, 
 requesting him to give us some information about 
 the history of Mr. Cargile, and his belief about 
 certain doctrinal points, such as future punish- 
 ment, baptism, communion, etc. The letter pub- 
 lished below was written in reply to our request, 
 and we trust will prove interesting to some of our 
 readers. 
 
 It is thought by some that Mr. McGahee is the 
 author of " Harmony Dots," but this is not the 
 case. He has never before written anything for 
 this paper in reference to Cargile or his doctrine. 
 
 The following is what Mr. McGahee writes : — 
 
 " I can do no better, perhaps, in referring to the
 
 MAJOK-GEN. MACK AND CORP. CARGILE. 423 
 
 history of Eld. John A. Cargile, than to quote from 
 an editorial which appeared in the Stevenson (Ala.) 
 New Era in 1873, the same year that Eld. Cargile 
 was excluded from the Primitive Baptist Church, 
 for preaching God's truth. Mr. Cargile had been 
 an elder in that denomination and pastor of Prim- 
 itive Baptist Churches for six years. However, 
 the scrap of history to which I allude is this : the 
 editor of the Era, after speaking of others who had 
 been from time to time preaching Adventual 
 truths, says : ' Recently Rev. John A. Cargile, 
 native Alabamian, a worthy son of a worthy 
 farmer of Jackson Co., became a prominent pro- 
 claimer of these doctrines, having two debates 
 with different ministers, and finally withdrawing 
 from the fellowship of the Primitive Baptist 
 Church.' 
 
 Mr. Cargile has since spent his time preaching 
 to and baptizing the people, and organizing them 
 with Second Advent Christian Churches, and 
 ordaining for the same, elders, deacons, and 
 deaconesses. 
 
 The field of his work is our own beautiful South- 
 land. He is truly a Southern man, and he loves 
 the South, and here he proposes to live, love, 
 and labor. 
 
 Mr. Cargile says he was converted to his pres- 
 ent faith before he knew it was the faith of any 
 other living person. The first thing which aroused
 
 424 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 his suspicions concerning the state of the dead, 
 from death to the resurrection, was reading Acts 
 2 : 34 ; and taking this as a starting-point, he soon 
 found out that the Scriptures teach that when a 
 man is dead, he is dead all over and all through 
 This, of course, knocked the props from under the 
 theory of the natural immortality of the soul, and 
 when that old heathen dogma fell, there naturally 
 fell with it its twin error, the long hell of papal 
 Rome ; and Eld. Cargile could then see very 
 clearly that the wages of sin is death, and not 
 eternal torment. 
 
 Eld. Cargile believes salvation is obtained 
 through Jesus Christ, by faith and works upon 
 the part of the saved. 
 
 He believes salvation is free, and offered to all 
 men alike, and that all men alike have the very 
 same right and ability to accept it. 
 
 He believes it is possible for Christians to apos- 
 tatize, and finally be lost. 
 
 He believes in holiness of heart. 
 
 He believes in open communion. 
 
 He believes in water baptism by immersion. 
 
 But perhaps the most distinguishing feature of 
 his faith — that which moves his soul and tongue 
 more than all — is the nearness of the second 
 coming of our Lord Jesus Christ. 
 
 Now, Mr. Editor, in as concise a manner as 
 possible, I have written you the information which
 
 MAJOR-GEN. MACK AND CORP. CARGILE. 425 
 
 you desire. Trusting, sir, that you will be pleased 
 with what I have written, I remain, 
 Yours respectfully, 
 
 S. C. McGahee." 
 
 A CARD. 
 
 Mr. Editor : — In your issue of June 24, you 
 prohibit further religious discussion, believing it 
 to be unprofitable. I wanted to write again and 
 strike heavy blows in the way of argument ; but I 
 bow to the inevitable, knowing that an editor has 
 the right to manage his paper in accordance with 
 his personal judgment. 
 
 I believe, however, that a religious controversy 
 carried on in cold print, when conducted in the 
 proper way, is calculated to advance the cause of 
 truth, and sound doctrines. But 
 
 1. No outside interference ought to be allowed 
 when the principals are engaged in discussion. 
 
 2. No very objectionable personalities should be 
 published ; especially such as reflect upon the 
 moral character of either one of the opposing 
 parties. If the writer is not a gentleman, his 
 manuscript ought to be made one, either by 
 modification or erasure. 
 
 The discussion in your paper had taken too 
 wide a range entirely. In fact, it had become a 
 general fight. Theologians were springing up at
 
 426 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 every point of the compass, each one competent, 
 in his own judgment, to grasp, analyze, and dis- 
 cuss the most profound, intricate, and sublime 
 doctrines of the Bible. Some think that a reli- 
 gious discussion ought to be confined to a religious 
 paper ; but in that case it is one-sided, traveling 
 along a denominational line, reaching only those 
 who are already convinced. 
 
 Others believe that religious discussion is un- 
 profitable unless it proselytes or unsettles the 
 settled. But the main and proper design of dis- 
 cussion is to enlighten and direct those who are 
 sincerely asking after truth, as well as to furnish 
 those established upon the truth with suitable 
 arguments or weapons to defend it. 
 
 Mack. 
 
 Jefferson Co., Ga. 
 
 To-day, thank God, there are more than a dozen 
 Second Advent Churches in Georgia, with as 
 many ministers, and over one thousand members 
 and believers. 
 
 To the Lord be all praise !
 
 CHAPTER XV. 
 
 SPECIAL PROVIDENCES. 
 
 It is said by David, a man of vast experience, 
 that " The Angel of the Lord encampeth round 
 about them that fear him, and delivereth them " 
 (Ps. xxxiv. 7). 
 
 I will give the reader some of my experiences 
 on this line which, I believe, prove the truth of 
 David's assertion. On one occasion, when in 
 Texas, I closed my meeting in the town of Col- 
 linsville, one night, and told the people that I 
 would take the train next morning for Honey 
 Grove. After I had gone to Bro. Skelton's for 
 the night, brethren came from different parts of 
 the neighborhood and begged that I stay over and 
 preach one night more. I told them that Bro. 
 Willmon would come to Honey Grove to meet me, 
 and it would not do to disappoint him. They 
 said they felt that I must stay, and insisted that I 
 telegraph the man to wait for me. 
 
 Finally, I said, " ' The mind of the Lord is with 
 his people,' and I will do so." I telegraphed 
 Bro. Willmon to wait for me till Friday. The 
 brethren went to two schools and had the meeting
 
 428 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 given out, and we had a blessed time in the Lord. 
 Thirteen came for prayer, and I felt sure that I 
 was justified in staying over. Next morning 
 (Friday) I went to the depot to take the ten- 
 o'clock train for Honey Grove. 
 
 I asked the ticket agent, "At what time will 
 there be a train going East ? " He replied, " No 
 train to-day, sir." I asked the cause. He said, 
 ."West of here a freight train ran over a hand- 
 car and killed the superintendent's clerk, his wife, 
 and child. The track there is torn up, and the 
 passenger train that passed here yesterday morn- 
 ing at ten o'clock ran through a bridge just 
 beyond Sherman, and killed sixteen people, and 
 there is no train between the two smash-ups." I 
 then felt sure that the Lord impressed the mind of 
 those brethren to come and influence, yea, almost 
 compel, me to stay over, for if they had not I 
 should have gone down, as P. P. Bliss did, in that 
 terrible Ashtabula disaster. The very train I 
 intended to take went down through the bridge. 
 The next Monday the first train went over. All 
 the passengers got out and walked over the tem- 
 porary structure ahead of the train. As I passed 
 over and saw the cars below me in such a terrible 
 mass — one passenger car standing on its end in 
 the mud, another across the baggage car, I said, 
 " Praise God for his special care for his children." 
 
 At Cherokee Station, in the Indian Territory, I
 
 SPECIAL PROVIDENCES. 429 
 
 stopped one night in a rude concern called a 
 boarding-house, which was green planks set up on 
 end, in the woods at the station on a new railroad. 
 Soon after I retired the Indians came in and took 
 possession of the house in a wonderful carousal 
 which lasted all night. I could not understand a 
 word, but I could smell the rum through the open 
 cracks, and even hear it gurgling from the bottles 
 when they drank, which was often. They entered 
 and prowled through other rooms. I rose and 
 went to the landlord and got the key and locked 
 myself in. Then I began to think, What kind 
 of protection is this frail door against a crowd of 
 drunken Indians ? I heard a noise which sounded 
 like the smashing of a door to another room, 
 which shook every timber in the shanty. I bowed 
 in prayer and committed myself to the keeping of 
 the Lord and retired and slept sweetly. Next 
 morning they were still carousing, and I felt that 
 the Lord had protected me. 
 
 Once, while in the State of Maine, I went 
 twenty-seven miles from any railroad and preached 
 in a schoolhouse at night. Our faith was new in 
 that place, and a great crowd came to hear me. 
 It was some distance from the " Corner " or 
 starting-place for the stage next morning at six 
 o'clock. A great many stood during the sermon, 
 among whom was one large man, who came to me 
 and said, " I want to have you stop with me
 
 430 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 to-night." I asked, " Do you live near the Cor- 
 ner?" He said, "About one mile." I said, "All 
 right; I will go." He then said, " I would have 
 you understand, before you go, that I am a terrible 
 sinner." I then replied, " Oh, that is all right ! 
 You are just the kind of fish I am after ; I will go 
 with you sure." 
 
 He lived at the foot of a ridge. Soon after 
 we entered the house he went out at the upper 
 door next to the hill. When he returned I 
 smelled rum. In less than a half-hour he went 
 out three times, and by this time began to talk 
 loud and boisterous. After ten o'clock there 
 came two other men in a buggy, running their 
 horse at break-neck speed. As soon as they 
 entered I saw that they were both very drunk. 
 One of them was a large, strong man in the prime 
 of life. My host began to tell them about the 
 Alabama preacher, with a great deal of enthusiasm. 
 Turning to me, he said, " Get up here and preach 
 them a sermon just like you did over at the school- 
 house to-night." I excused myself by telling him 
 I had preached enough for one night. He then 
 took from his pocket a silver dollar and proposed 
 to give me that if I would preach thirty minutes, 
 just as good as I did at the schoolhouse. I told 
 him I did not wish to hire myself out to preach. 
 The large, drunken man then arose and started 
 staggering toward me, and as he came he used
 
 SPECIAL PROVIDENCES. 43 I 
 
 the Lord's name in a blood-curdling oath, saying, 
 " We will make you preach ! " 
 
 I am sure that in this extremity the Lord gave 
 me thought and words, for I had never thought of 
 such a thing in all my life before. In an instant I 
 sprang to my feet, and, taking him by each arm, 
 just above the elbows, I gave him a shake, and 
 said authoritatively, " Look here, sir, you stop 
 talking about my Friend ! " 
 
 He hesitated, and stood in a thoughtful mood, 
 apparently for some time, finally he said, " Was I 
 talking about your friend ? " I said, " Yes, sir, you 
 were ; and you shall not do so in my presence ! " 
 After another pause he asked, " Who was I talk- 
 ing about ? " 
 
 I told him, "You were talking about the Lord, 
 sir, and, if you can't honor him with your lips, you 
 shall not use his name in my presence ! " I saw 
 at once that my words had the desired effect. 
 Standing for several moments, and looking very 
 serious, he said in a broken tone, " Will you please 
 excuse me, sir ? " I told him I would forgive him 
 if he would let my Friend's name alone. He said 
 he would do so. The lady of the house then 
 asked me if I wished to retire. I told her I 
 would like to do so. Taking a lamp, she started 
 to lead the way into a bedroom. I got as far as 
 the door when I felt that the Lord would have, me 
 pray right then and there. I stopped and said,
 
 432 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 " Madam, I should like to read and pray before I 
 retire." She immediately looked at her husband, 
 who stood just behind me. He said to her, " Cer- 
 tainly, certainly ! tell him certainly ! " She then 
 said, " Of course you can ! " I then took out my 
 Bible and read a chapter, and knelt to pray. 
 
 During the prayer the large man who had so 
 profaned the name of my Friend, responded several 
 times, in words like the following : " Amen ! 
 Lord grant it ! Lord, hear him pray ! " etc. It 
 was like praying in an ice-house. 
 
 I then retired, and slept sweetly all night. 
 
 When I came out of my room next morning 
 the lady had breakfast ready for me. 
 
 While eating she asked, " Did they disturb you 
 last night ? " I told her I never slept more sweetly 
 in my life. She seemed astonished, and told me 
 that they were carousing till three in the morning, 
 and several times swore that they would go in 
 there and get that old elder by the heels and drag 
 him out, and make him preach, and, said she, 
 " I was really afraid they would do it." I said, 
 " Sister, did you know that the angel of the Lord 
 stayed at your house last night ? " As she gazed at 
 me I saw that she understood me to claim to be an 
 angel. I said, " Dear sister, don't misunderstand 
 me : I am an unworthy sinner saved bythe grace 
 of a loving Saviour; but David says, 'The angel 
 of the Lord encampeth round about them that
 
 SPECIAL PROVIDENCES. 433 
 
 fear him, and delivereth them.' I fear the Lord, 
 and his angel, no doubt, guarded my door last 
 night, and kept those men away." The tears ran 
 down the woman's cheeks, and she said with a 
 sigh, " Well, I don't know what I was ever born 
 for, anyway. When I was married I was a Chris- 
 tian, and my husband claimed to be one. But he 
 got to going with bad company, and you see where 
 he is, and I am hopeless." I said, "The Lord 
 bless you, my sister." The tears flowed anew as 
 she said, " I am glad that somebody has sympathy 
 for me." 
 
 I believe God will fasten that prayer and that 
 visit on the hearts of some of those people, and 
 will finally bring them into the fold. It was a 
 hard spot, but I believe the Lord led me there, 
 and protected me while there, and will bless in his 
 own good time. The Lord has manifested his 
 special providence to me in many instances which, 
 if all were written, would fill a large volume. 
 Many of those incidents have passed from my 
 memory. I was once preparing to start for North 
 Carolina. My wife said that I would have to buy 
 some new shirts before I went, for my old ones 
 were about worn out. I told her that I had not 
 enough money to buy my ticket, and that I could 
 not possibly buy any shirts. About three days 
 before the time arrived when I was to start, I 
 received four nice new shirts by mail, and I never
 
 434 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 have known who sent them. In this way we, as a 
 family, have received much of the clothes we have 
 worn for years. Each winter, as it came on, the 
 good Lord has opened kind and loving hearts who 
 with willing hands have packed and shipped us 
 barrels of clothing. These often contained more 
 than we needed, or some articles that did not fit 
 any member of our family. With these we have 
 made other poor ones glad. Inasmuch as the 
 many kind donors have thus clothed the Lord's 
 poor they have done it unto him. The reward 
 will be given them "at the resurrection of the 
 just." 
 
 It has been reported by enemies by way of per- 
 secution, and by professed friends, perhaps on 
 account of jealousy, that I was receiving great 
 sums of money. This has so grieved me that I 
 have sometimes suffered want rather than let my 
 condition be known. At such times my prayers 
 and tears have been known only to my precious 
 Lord. 
 
 In 1888 I contracted a part of my home for 
 quite a sum of money, and in order that my 
 brethren might rejoice with me in the hope that I 
 would soon be able to pay my debts and have 
 something left to help the cause of truth, I re- 
 ported the trade through the Crisis. The man 
 who made the purchase failed to meet a single 
 payment after the first one, and left the country.
 
 SPECIAL TROVIDENCES. 435 
 
 Brethren, thinking, of course, that I was above 
 want, did not send any help at all. My hopes 
 were not realized, and I was placed in a terrible 
 strait between two, — whether to lay my Bible by, 
 and seek employment for a living, or go on in the 
 Lord's work and trust him still. I praise the 
 Lord that man's extremity is his opportunity. He 
 seldom sends what we do not need, or before we 
 need it. 
 
 I went to Aurora, 111., to a camp-meeting. 
 There a servant of God told me that, after in- 
 quiring of the Lord to know what he should do, 
 he was told to "go South and be subject to 
 Cargile's arrangement for three months." He 
 came, and stayed several days at my house. We 
 then took a trip through Georgia and Arkansas 
 together. At the Conference in Georgia a collec- 
 tion was taken to pay our expenses, but, notwith- 
 standing his own needs, he would not take a 
 single dollar of the twenty-seven contributed, but 
 insisted that the Lord said I must have it. This 
 was quite a help and an encouragement to me. 
 We gave each other the holy kiss in Cleveland, 
 Ark., he going on to Texas, and I returning to 
 Dyer, Tenn. There I saw a copy of the Crisis, 
 and read his report, telling much more of my con- 
 dition than I thought he knew. 
 
 I had killed a yearling steer and had plenty of 
 beef and sweet potatoes while he was with us in
 
 436 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 our home, but he discerned things as they were, 
 and told it out truthfully and much better than I 
 could have done. As I read the report I felt tried 
 and humiliated, and began almost to censure him, 
 but in the last lines he said, " I have written just 
 as I think the Lord would have me write." 
 
 I thought, " Well, if the Lord made him write 
 it, I ought not to be annoyed about it." This 
 was published Nov. 7. I owed one hundred 
 dollars interest on a mortgage which would fall 
 due the first of the next month. When the day 
 arrived I had money to pay it, and twenty-five 
 dollars over. And soon afterward we received 
 two barrels of clothing. I am satisfied that God 
 sent that faithful servant, and led him by the 
 Holy Spirit to make that report, the result of 
 which bridged the dark chasm of want and passed 
 us safely over it. " Glory to his name ! " 
 
 By and by the mortgage above referred to was 
 well-nigh due. The man who had all the year 
 promised to pay me the thousand dollars in time 
 to settle the debt, refused to do anything, and I 
 was in danger of losing my home. After making 
 several efforts in vain to borrow the money I gave 
 it up. 
 
 The church in Boston gave me a call to become 
 their pastor. After mature thought and prayer I 
 concluded to give up my home and let the mortga- 
 gee sell it, and wrote the brethren in Boston
 
 SPECIAL PROVIDENCES. 437 
 
 accepting their proposition. I went to the meet- 
 ing of the Georgia Conference last October (1890), 
 and brethren there proposed to raise the money 
 to pay off the mortgage and save my home, pro- 
 vided I would resign the Boston call, and spend 
 the year with them in evangelistic work. 
 
 Accordingly I tendered my resignation, which 
 was conditionally accepted. North Carolina and 
 West Virginia agreed to help raise the amount 
 and have me spend a proportionate part of the 
 year with them. They, with other help, furnished 
 me enough to pay the debt except six hundred 
 dollars, which brethren thought they could raise. 
 They gave me eighty-two dollars and eighty-five 
 cents the first of January, and agreed to send the 
 balance tc me in Philadelphia by the 13th, to 
 enable me to go on to New York and settle the 
 mortgage the day following, which was the date of 
 maturity. I went to Philadelphia and waited till 
 the 15th, and received no news from those who 
 were to raise the fund. During the week fifty- 
 two dollars came from West Virginia. On the 
 15th I visited an aged lady of the Presbyterian 
 Church, and, in order to inform her of the cause 
 of my week's tarry in her city, I told her I was 
 expecting the money, and had been sadly disap- 
 pointed. When I arose to leave she placed six 
 fifty dollar bills in my hand, saying, " If you don't 
 hear from them and need this, use it and send me
 
 438 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 your note. If you don't need it send me your 
 check for it." Such unexpected kindness, be- 
 stowed without the asking, filled my eyes with 
 tears of joy, and my heart with gratitude to her 
 who gave it, and praise to God from whom all 
 blessings flow. 
 
 That certainly was a special providence. 
 
 Next morning I went to a bank and borrowed 
 three hundred dollars on ninety days' time, which 
 was enough to complete the amount needed. A 
 dear brother in the city endorsed for me. Next 
 day I paid the mortgage and freed my home and 
 felt happy. Finally, news from Georgia came 
 that on account of the panic and the low price of 
 cotton they had failed to collect any of the sub- 
 scription except what the few around Minton's 
 Chapel had given to make the sum above men- 
 tioned ($82.85). I remained in Boston over a 
 month, during which time I paid one hundred 
 dollars on the bank-note. The note fell due the 
 16th of April, and I had not a dollar of it. But 
 the Lord's cause must be honored, and he put it 
 into the hearts of a kind brother and sister to lend 
 me one hundred each, and they sent to the bank 
 and paid that note. I mention these things simply 
 to glorify God. I believe he will open the way 
 for me to pay every cent that I owe. I am now 
 testing the special providence of God every day. 
 The proposition to which I have alluded induced
 
 SPECIAL PROVIDENCES. 439 
 
 me to move to the city of Atlanta in order to be 
 more central. Now I have high rent to pay, and 
 my family to support, with no income at all. We 
 trust God for daily bread. 
 
 We seldom have a dollar till we need it. I am 
 now on a tour through the lower counties of 
 Georgia, and the day before I started I had no 
 means, but I made preparation to start. I went 
 to a grocer and asked him to furnish my family 
 on time, till my return, which he kindly said he 
 would do. About dark I told my wife I must go 
 to the post-office, as the letter-carrier had brought 
 me no mail, and that I felt sure there must be 
 something for me. I went and received several 
 letters, and in three of them I found money, 
 amounting in all to something over twenty-one 
 dollars. How my heart rejoiced ! I took enough 
 of it to carry me to my first appointment, and left 
 the balance with my wife to help her along in my 
 absence. 
 
 While I sit here in Blackville, Ga., and write 
 these lines, and recount the many wonderful 
 mercies and special providences we have seen and 
 received at the loving hands of the faithful 
 stewards of a merciful Jesus, my heart overflows 
 with praise to his dear name. We know in whom 
 we trust, and that he has always been true to his 
 promise. Reader, are you acquainted with this 
 Saviour ? If not, I am sorry for you. I wish you
 
 440 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 and all the world would know him just as he is. 
 Famines, pestilences, financial panics, and all 
 else in adversity combined can not diminish our 
 Father's store, or slacken his hand in giving to his 
 faithful servants food and raiment just as they 
 need it. Truly " The eyes of the Lord are upon 
 the righteous, and his ears are open unto their 
 cry" (Ps. 34: 15).
 
 CHAPTER XVI. 
 
 FURTHER EXPERIENCES COPIED FROM VARIOUS 
 
 reports in the World's Crisis, 1880, 1885. 
 
 In January, 1880, while preaching in the vicinity 
 of Shiloh Church, DeKalb Co., Ala., I contracted a 
 severe cold, which settled on my lungs. From 
 there I went to Franklin Co., Tenn., and preached 
 nights and traveled during the days through cold, 
 misty weather, which increased the cold. 
 
 While there, I spoke in the dining-hall of the 
 hotel at Cowan, at night. The hall, although a 
 large one, was filled to its utmost capacity, and 
 the porch was crowded with attentive listeners. I 
 coughed very hard till the moment I began speak- 
 ing. I asked the Lord for help, and it came in a 
 wonderful manner, for I spoke one hour on the 
 resurrection of Christ, without coughing once. 
 The next night, at the same place, I spoke again 
 on his ascension and second coming, and really 
 felt that good was done. 
 
 I took the train for home at midnight. When I 
 arrived at the depot a terrible rainstorm, with 
 heavy thunder and lightning, prevented my get- 
 ting out home, and I stopped at the hotel, where I
 
 44 2 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 coughed till daylight. I walked home the next 
 morning, and before night had such severe pains 
 in my lungs and hips that I could not walk erect. 
 Just after dark my neighbors came in and filled 
 my dwelling. I was so racked with pain, and so 
 drawn over as to be unable to stand. The people 
 wanted preaching, and I tried to get another min- 
 ister present to preach, but failed. Now came a 
 trial. What should I do ? After asking the Lord 
 for help, I sat in my chair, reclining against the 
 wall, and preached to them thirty minutes on 
 the text, " I will come again." I felt blessed in the 
 feeble effort. 
 
 The next day I was some better, but could not 
 stand erect, or walk without pain. At 1.30 the 
 next morning I took the train for East Tennessee, 
 for a week's preaching-trip. 
 
 I preached at Bethel, near Ooltewah, Saturday 
 and Sunday, and the pains seemed to concentrate 
 in the back of my neck, and between my shoul- 
 ders. On Monday, I began to preach in the dwell- 
 ing of Bro. John Mitchell. When I had spoken 
 about twenty minutes, my teeth suddenly came 
 together, and I could not open my mouth. In 
 both ears were severe pains, and a great sound 
 resembling the crackling of brush burning in a 
 hogshead. I just remarked, " I am sick," and fell 
 back on to a bed. After an hour or so, I mounted 
 a mule, and started for the train at Ooltewah. On
 
 FURTHER EXPERIENCES IN 1880, 1885. 443 
 
 the way everything turned green and very dark, 
 and I concluded I was dying. Dismounting, I 
 knelt and prayed, saying, " O Lord, let me live to 
 get home to my wife and children once more, and 
 I will not ask for another minute of life in this 
 world." I mounted the mule as best I could, and 
 rode to Bro. John W. Smith's. I tied the mule at 
 
 the gate, and approached the door. Sr. S 
 
 was on the porch. Extending her hand, she said, 
 " You are sick, are you not ? " I said, " Yes." 
 I do not remember taking her hand at all. The 
 next thing that I knew I was on an army cot in 
 front of the fire. It was midnight. The neighbors 
 sat around me, and everything about the cot 
 smelled of camphor. I then realized that I had 
 been unconscious. Next day I prevailed on Bro. 
 Smith to take me to the train. The people thought 
 I was not able to go, as I could not sit up alone ; 
 but the Lord provided. I found a friend on the 
 train at Ooltewah, who took care of me to Chatta- 
 nooga, and then assisted me into the train for 
 home, and bought my ticket for me. Just as he 
 left me lying in my seat a Roman Catholic friend 
 came through the car, and, seeing my condition, 
 took my head on his lap, and took care of me like 
 a brother, till I reached home at eleven o'clock, 
 p.m., Jan. 29. 
 
 I was put under the care of two physicians, and 
 received from my neighbors every attention that
 
 444 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 a Christian community could give. They watched 
 over me day and night till March i, during which 
 time I suffered more than I thought any being 
 could, and live. Twice I lost all hope of this life, 
 and thought I must yield to the enemy. But I 
 felt that I was ready, having done what I could, 
 and should I fall at my post on the walls, I felt 
 sure of a glorious resurrection. But one thing 
 troubled me. What would become of the cause 
 here ? 
 
 After three months and twenty days of suffer- 
 ing, I was conscious one morning, but very weak 
 and low-spirited. 
 
 Bro. J. J. Smith had reported my sickness to 
 the readers of the Crisis and Bible Banner. 
 
 My wife, thinking I had my right mind, came 
 with thirty-four letters which she had received for 
 me, from God's saints, scattered from Maine to 
 California. All said they were praying for me. 
 Some said, " We called a special meeting to pray 
 for you. We can not let you die ; you are needed 
 too much in the South." Others said they prayed 
 for me, some in churches and prayer-meetings, and 
 others in the family or in secret. When she had 
 finished reading I smiled for the first time for 
 three months, and said in a whisper, for I was too 
 weak to speak louder, " Nancy, I am going to get 
 well." A beam of delight flashed over her face as 
 she said, " Do you think so?" I replied, "Yes, a
 
 FURTHER EXPERIENCES IN 1880, 1885. 445 
 
 man is a fool to try to die, when so many of God's 
 saints are praying for him ; he could not die if he 
 wished to." 
 
 In May, 1880, I wrote : — 
 
 " I am so much improved in health that I start 
 to-day for Tennessee, where I was taken sick in 
 January. I have not yet tried to preach, and I am 
 as ' restless as a fish out of water.' It seems to 
 me a long time since I quit the field. How I thank 
 the Lord I am able to pack my saddle-bags with 
 tracts to start with the sowing, preparatory to the 
 great reaping just ahead ! How natural it seems 
 to be thus loaded with the truths we love so well ! 
 My prayer is, Lord, give me strength to go and 
 sow the seed, and let it fall into good soil. My 
 wife has improved in health ever since your call 
 for prayers for us. She seems better than she has 
 been for years. I feel sure God is preparing us 
 for the great work before us. I feel the burden 
 'Woe is me' till I get to work." 
 
 In July I preached in Tennessee and Alabama, 
 making some long journeys, God blessing in the 
 salvation of seven whom I baptized by moonlight 
 at Cowan, Tenn. Several backsliders were re- 
 claimed. At the baptism at eleven p.m., the audi- 
 ence stood on the shore and sang beautifully in the 
 clear light of the moon. 
 
 At the Eastern camp-meeting, that year, some 
 kindly admonished me to stop and rest. But how
 
 446 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 can I rest while there is such a vast field here, 
 filled with people starving for the truth, and into 
 which it seems none of our ministers will come ? 
 Here is a question that puzzles me ; perhaps some 
 of the ministers can answer it : Why is the Lord 
 fartial to the West ? Is it the Lord that calls so 
 many West ? Or are there attractions in Cali- 
 fornia and other western States above those in 
 the sunny South ? If the Lord sends them all 
 West, and none into this hard southern field, I am 
 willing ; for if the Lord don't send them here, we 
 don't want them to come. If they come by the 
 Lord, he will send the right ones. 
 
 In February, 1880, Bro. Hiram Munger wrote 
 an article in the Crisis giving a list of his early 
 experiences in preaching the Advent Message in 
 the East. He contrasted it with the comparatively 
 easy time that Advent preachers have to-day. I 
 am, to some extent at least, living over again such 
 days as he speaks of. Indeed, God's truth has 
 always been unpopular, and given like trials to its 
 self-denying advocates. 
 
 One Friday in December I worked very hard 
 until noon getting up wood, then started on foot 
 twenty miles to a meeting. Soon after leaving 
 home it began to snow very fast, and by dark it 
 was ten inches deep. I had crossed the Tennessee 
 River, and climbed Sand Mountain a mile and a 
 quarter to the top, and had traveled about five
 
 FURTHER EXPERIENCES IN 1880, 1885. 447 
 
 miles on the top, when darkness came on. I wan- 
 dered until eight o'clock, and finally found a house 
 in the woods, where I stopped over night, finishing 
 my journey to the church in the morning, which 
 was five miles farther. I preached to the people, 
 and then walked over the frozen snow six miles to 
 an evening% meeting. Sunday morning retraced 
 the six miles back to the church ; preached again, 
 and after taking dinner walked home, twenty miles, 
 before I slept. I paid my own ferriage, and all 
 that I received aside from the blessing of the Spirit 
 and my meals was an attack of rheumatism, which 
 lasted me six months. I believe I have one secret 
 unknown to the salaried minister; i.e., how to trust 
 God for daily supplies of food and clothes. When 
 we live by faith, and go at his bidding, he will 
 not let us suffer more than will benefit us. 
 
 In January, 1881, I entered a sort of church 
 trial at Goshen Church, four miles from Cowan, 
 Tenn. I had baptized ten members of that church 
 (Presbyterian), and they were to be tried for 
 heresy. Having the right of counsel granted 
 them, they called on me to defend them. 
 
 Their pastor, Rev. George H. Sheldrake of Eng- 
 land, withstood, while I tried to defend God's 
 truth. We had a warm, spirited debate that lasted 
 three days. At the close the ten members said 
 they were more confirmed in our faith than ever, 
 and were excluded. The third and last day of
 
 448 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 the debate I spoke four hours. My opponent 
 spoke three hours and a half the day before, 
 in opening the question of the future punishment 
 of the wicked. I found him shrewd, well versed 
 in the languages and dictionaries ; but I had God's 
 simple truth. One of his ruling elders, when 
 asked how the debate went, replied, '.' It is going 
 between Webster's dictionary and God's Bible. 
 Sheldrake has the dictionary, and Cargile the 
 Bible." 
 
 At Cowan, Tenn., in May, I had a blessed sea- 
 son. Baptized one in the last stages of consump- 
 tion, who was carried into the water in a chair, 
 her face beaming like an angel's. Her husband 
 left home, leaving a message for me that if bap- 
 tism made his wife worse, he would kill me. I 
 said God would not let it make her worse. She 
 was much better next day. In July following I 
 baptized that husband in the same place. 
 
 "THE MINISTER'S WIFE." 
 
 I wrote the following for the Crisis in 1880: 
 " We hear a great deal about trials, and all have 
 their share. Some have more, some less. We 
 believe from the teaching of the Word that those 
 who have the severest trials will, if faithful, gain 
 a far more exceeding and eternal weight of glory. 
 But who has the greatest trials? The faithful 
 minister, perhaps, is ready to say he has. If true
 
 FURTHER EXPERIENCES IN 1880, 18S5. 449 
 
 to his calling, he has many heart-burdens that 
 others are not aware of. When called to go out 
 into the wilderness, he does not ask who will pay 
 his fare, or how many dollars he is likely to get, 
 nor what kind of a job the Lord has for him to do. 
 But, like Philip, when ordered from Jerusalem -to 
 Gaza, he goes, leaving home and loved ones, just 
 as they are. He trusts all in the hands of God. 
 When he does this, he generally finds congenial 
 work, as Philip did. 
 
 But while his trials are severe, and his waiting 
 crown glorious, they are not to be compared with 
 the trials of his wife, left at home burdened with 
 cares. It may be she is sick ; or it may be some 
 of the children are, and she don't know just where 
 to write or telegraph her husband. Perhaps, 
 added to all this, she really needs food and rai- 
 ment to make herself and little ones comfortable. 
 Could all sisters be patient under such trials ? It 
 takes quite a large degree of grace. Persons who 
 have such trials, and bear them without murmuring, 
 will certainly have a bright crown in God's ever- 
 lasting kingdom. Let everybody pray for the 
 faithful wives [helpers] of our ministers."
 
 CHAPTER XVII. 
 
 MEETINGS IN TEXAS. A TUSSLE WITH THE DEVIL. 
 
 I arrived at Union Church in Tarrant Co., 
 Tex., on Friday, Aug. 21, 1885, and preached 
 at night, feeling very tired, for Bro. Miller and 
 his daughter Fannie and myself had driven from 
 Denton in a buggy. I also preached Saturday 
 morning and evening. At night I received a 
 note from a prominent member of the Methodist 
 Church, saying that their Camp-meeting would 
 begin the following Thursday, and if I would agree 
 to a Union meeting, they would build us an arbor. 
 Sunday at eleven a.m. there was a large crowd 
 out at Union, who gave good attention. After 
 the sermon I told the people I had received a 
 proposition for a Union meeting, and that I would 
 "extend the hand of brotherly fellowship," and 
 when their minister came, if he refused to accept 
 it, I should be free. Accordingly I appointed a 
 committee of five — two Methodists, two Advent- 
 ists, and one Baptist — to locate a place and 
 superintend the building of an arbor of brush, 
 under which I preached until Thursday afternoon, 
 with increasing interest. Several were converted.
 
 A TUSSLE WITH THE DEVIL. 45 I 
 
 The children's meetings every afternoon were 
 very precious indeed. I had canceled my ap- 
 pointment at Glen Rose the next week in order 
 to be with them in their Union meeting. It was 
 said by many citizens that the community had 
 never been so united before. All said, " It is the 
 best meeting we ever had here." Many were the 
 conjectures as to what "the Methodist preacher 
 will do when he comes ? Will he unite with Car- 
 gile or not ?" His own brethren, who had made 
 the agreement for him, of course, expected him to 
 fall into line with us, and work in harmony with 
 the spirit of the meeting. 
 
 The long-looked-for Thursday evening came. 
 About sunset three men drove past the camp 
 in a buggy 1 , and I was told that one of them 
 
 was Bro. A , the preacher in charge. We 
 
 waited until a late hour for their return. Finally, 
 about eight o'clock, a man came to the arbor, who 
 
 was introduced to me as Bro. Mc , etc. I kindly 
 
 invited him to the desk, and said to him, " It is 
 expected that one of you three brethren will 
 preach to-night ; " to which he replied in what I 
 call a rough tone of voice, " Yes, I suppose so, as I 
 
 understand Bro. A 's meeting begins to-night." 
 
 That hint was sufficient for me, so I left the desk. 
 
 As I did so, I was introduced to Bro. A , and 
 
 asked him to take a seat in the desk. He an- 
 swered in a cool, careless way, " No ; I will take a
 
 452 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 chair." Such coolness from both men sent a chill 
 to my heart : I knew the devil was in the camp. 
 The first man who came up preached, and those 
 already seeking salvation came to the altar for 
 prayer as usual. After singing a few hymns, Bro. 
 
 A said we were going to pray, and he wished 
 
 all in the audience to kneel who wished to be 
 remembered. His appeals to the unconverted 
 were as follows : " Now, I want all who have a 
 mother in heaven to kneel down." "Now, will 
 you just kneel through respect forme?" After 
 such invitations many still remained in their 
 seats. He then knelt himself, and after a few 
 moments of silence, he prayed, and then a few 
 more songs were sung. The people as yet had 
 no idea of trouble among the preachers. By and 
 
 by Bro. A made the same appeals as before, 
 
 and knelt in silence again. This time the people 
 expected him to ask me or some one else to lead. 
 He remained silent so long that I had finished 
 my secret prayer, and, not feeling very comfort- 
 able, had taken my seat. He then began to make 
 the second audible prayer. That was enough ! 
 The story was told ! He did not want Cargile ! 
 Everything seemed inharmonious, and yet two 
 were converted that night. When the meeting 
 broke up a crowd of men rushed up to the desk, 
 and one of them wildly called out to me and 
 said, " Us Union crowd wants you to ptdl out of
 
 A TUSSLE WITH THE DEVIL. 453 
 
 here, and we will build you an arbor in the 
 morning ! " 
 
 I replied, "'Us Union crowd' keep still and 
 pray ! " Their leader said, " They have not 
 treated you right, and we don't like it. They 
 don't want you here, anyway." I replied, "I am 
 praying, and I want you to pray : The Lord still 
 reigns." The people dispersed in sadness, and I 
 passed most of the night in earnest prayer. 
 
 The next morning I came to the arbor, and 
 there found two men angry and quarreling. After 
 taking one of them aside and talking with him, 
 they became reconciled to each other. At the 
 same time one of the Methodist brethren had gone 
 to the house where the ministers were stopping, to 
 try to make peace. One of the preachers got " out 
 of sorts," and some very unpleasant things tran- 
 spired. The minister, however, soon felt sorry, 
 and peace was made between them. The people 
 were gathered in little squads around the camp, 
 and all looked sad. Several Methodists brought 
 their axes "to build Cargile an arbor," they said. 
 Finally, the preacher in charge came near the 
 arbor and seated himself on a log. Four of us 
 approached him. Bro. Miller proposed to take 
 the vote of the people, but the minister sternly 
 refused. I said, " No ; these people are not capa- 
 ble of voting. They are too angry." One of the 
 company said to me, " If we will withdraw and
 
 454 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 leave you and Bro. A , do you think you could 
 
 fix it ? " I replied, " Yes ; if he has religion, we 
 can." When we were alone he asked, " Have 
 you ever held Union meeting with one of our itin- 
 erant preachers?" I told him "Yes." Then he 
 said, " I have never refused to preach with you." 
 I told him that it was by the invitation of his own 
 brethren that I stayed. That I would now with- 
 draw, but I knew it would ruin his church, and 
 I did not wish to injure it. He agreed with me. 
 He then asked if I would get up in the meeting, 
 and tell the people that we had reconciled our dif- 
 ferences, and had agreed to go on with the meet- 
 ing. The meeting throughout that day had not 
 much interest. Some were converted that night, 
 and at the close Bro. Miller called me aside from 
 the audience and asked, "What are you going to 
 do ? " I told him I meant to work for the Lord. 
 He asked, " Are you not going to pull out of 
 here, and go to Union?" I told him, "No!" 
 He replied, " I shall in the morning." " Well," 
 said I, "the sin be on your shoulders, not mine." 
 He said, " Don't you know this people would 
 nearly all go with us?" "Yes," I said; "and 
 that is just why I will not go. These people are 
 not to blame for what the ministers do, and I don't 
 wish to break up their church, neither do I want 
 to build on the downfall of others." 
 
 The next morning the minister sent me word to
 
 A TUSSLE WITH THE DEVIL. 455 
 
 lead the ten o'clock prayer-meeting, and to pre- 
 pare myself to preach that night. 
 
 This reconciled things to some extent. 
 
 Sunday their own men did the preaching at eleven 
 a.m. and one p.m. Bro. Miller announced that he 
 would speak at 3.30 p.m., that being an idle hour. 
 He then gave them a very straight discourse on 
 the kingdom. 
 
 I then told the people that when Brother A 
 
 put me on the stand again I should speak on the 
 seven seals. This interested many. They wished 
 to know when it would be. One of his own par- 
 ishioners asked him when I would speak again ; 
 he replied, "That is not worth a cent." He never 
 asked me to speak again. 
 
 There being no meeting for Monday after- 
 noon, I took the liberty to speak on that subject. 
 Tuesday I went to the village of Grapevine, and 
 preached to a full house. Wednesday went six 
 miles to Pleasant Glade, and preached at eleven 
 a.m. At four p.m. baptized one, and preached 
 again at night. Thursday went back to the camp, 
 but had the sick-headache too badly to attend the 
 meeting. Expecting to leave the next morning, I 
 addressed the following kind note to the preacher 
 in charge : — 
 
 " Dear Bro. A : — I am suffering with sick- 
 headache too much to come out to-day. Will you
 
 456 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 be so kind as to allow me to preach a farewell dis- 
 course to-night, and at the close open the doors of 
 the Second Advent Church for the reception of 
 members ? Please answer, and oblige, 
 
 Your brother in the love of Jesus, 
 
 John A. Cargile." 
 
 On the back of my note I received the following 
 brief reply : — 
 
 " J. A. Cargile : — Bro. Wood is expected to 
 preach to-night. You are welcome to open the 
 door of your church. A." 
 
 Five or six brethren of other churches were 
 present, and one of them said, " Now, Bro. Cargile, 
 there is a time when forbearance ceases to be a 
 virtue, and if I were you I should preach at Lone 
 Elm to-night." I told him I would make him 
 "Bishop" of this concern. He arose and uttered 
 a cowboy's expression, " Let us round them up, 
 boys." I soon found out what that meant, for sev- 
 eral of the men mounted and rode in different 
 directions to notify the people, while two men, 
 with a team, took the seats from the Arbor back 
 to the Lone Elm Chapel. Although they had 
 only about three hours to canvass the country, I 
 was utterly astonished at the crowd. God blessed 
 and seven joined the church. That night the
 
 A TUSSLE WITH THE DEVIL. 457 
 
 meeting closed at the Arbor, and I saw the preach- 
 ers no more ; but I do love them still, and do hope 
 that the result of this meeting will forever cure 
 them of sectarianism and selfishness. The next 
 morning I preached at Union, when two more 
 came for baptism. We then went to the water, 
 where I baptized eight happy souls, making nine 
 baptized and ten added to the church. 
 
 When will men learn that selfishness is not of 
 God ? This meeting was one long to be remem- 
 bered by the people of that community. It is due 
 to the Methodist brethren at White's Chapel to 
 say that none of them were at fault. They were 
 all in favor of a Union meeting, and all opposed to 
 the conduct of the preacher. Some twelve or fif- 
 teen were converted. We give God the praise. 
 
 OUR WORK AS A PEOPLE. 
 don't drink the milk, and then abuse the 
 
 COW. (j. A. C.) 
 [From Crisis of June 21, 1887.] 
 
 First, I want to say Amen to Bro. McKinstry's 
 articles on church order and organization, published 
 in the Crisis a few weeks ago. The ideas he sets 
 forth are reasonable and full of common-sense, 
 and I may not repeat his strong, and, I think, un- 
 answerable arguments. 
 
 We are certainly a chosen people, called out to
 
 458 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 give this message to the last generation. It stands 
 to reason that this can be better done by system 
 and organization. Look around us and ask the 
 question, Who is it that has sent this special truth 
 to the world? Who has sent the most tracts and 
 papers teaching the speedy coming of our Lord 
 and eternal life through him, to be bestowed on 
 the faithful at his coming? Who is it that has 
 raised more funds and supported more missionaries 
 and evangelists in spreading these glorious truths 
 than anybody else ? The answer will not be dis- 
 puted, for it is an axiomatic fact. The great and 
 glorious work has been done, and is being done 
 by organized Adventists. Some who disown the 
 body, as an organization I mean, and deny that 
 they are Adventists, may do something on this 
 line ; but observation shows that they are not so 
 successful. I believe God wants us to be organ- 
 ized and separate from all others in this special work. 
 I would not uncJiristianize other denominations, 
 for I believe they, like us, have many noble, warm- 
 hearted saints. But their faith and life-work is 
 very different from ours. They work believing 
 they will go to heaven when they die. We work 
 hoping to be ready when the Master comes. To 
 mix up this work don't seem possible; and, if it 
 were, I cannot see that God ever greatly blessed 
 such milk and water stuff.
 
 A TUSSLE WITH THE DEVIL. 459 
 
 While I am an Adventist, I am a liberal one. 
 But my liberality is not narrow-gauged. I am 
 just liberal enough to permit any who are not Ad- 
 ventists to go where they please, and love them 
 still. I am just liberal enough to allow them to 
 take any name they please without disturbing 
 them. Some, who make a great fuss about a 
 broad and liberal spirit, are so narrow-gauged in 
 their liberality that they do not seem to think I 
 ought to be known as an Adventist. To all such 
 I would lovingly say, "Let there be no strife" be- 
 tween us. 
 
 There are sometimes things coming to pass in 
 my experiences and observations that make me 
 think of other things I have seen on another line. 
 For instance, here is a case : I was riding horse- 
 back not a great while ago in my own neighbor- 
 hood. I noticed just inside the gate a woman 
 milking a cow. She being on the opposite of the 
 cow, and having on a sun-bonnet, never noticed 
 my passing. Just when I was within six steps of 
 her, I presume she got the last drop of milk she 
 could get from the cow, she suddenly straightened 
 up with a piece of board about three feet long, 
 three inches wide, and a half inch thick. With 
 that she pounded the poor cow three times on 
 her ribs, which were clearly visible under the skin, 
 before the animal could run out of her reach.
 
 460 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 "Now go," said the woman to the cow who had 
 just stood so quietly to give her the nice rich milk. 
 At that moment looking up she saw me and 
 blushed all over her face. I said, "Good morning, 
 Miss L ." In a moment I thought of a par- 
 allel case. There are some Adventists in the 
 world who have got all the Advent milk they can 
 from the old Advent cow, and then they pound 
 the poor cow and say, "Now go." 
 
 It seems real hard to see great big yearlings, 
 after having been raised on Advent milk, who now 
 do not want to own that they are one of the 
 Advent cow's yearlings ; and sometimes they act 
 as if the very name of the old mother cow is a 
 stench in their nostrils. Brethren, I think when 
 yearlings begin to gore their mother, and still 
 want to hang on to the teats and draw the luscious 
 milk, it is about time to wean the calf. 
 
 Paul understood the work of an evangelist to be 
 to "set things in order" in the (church) house of 
 God, and to ordain elders in every city. (Titus 
 1:552 Tim. 2 : 2 ; 1 Cor. 7 : 17. 
 
 If an Advent evangelist does his duty in this 
 respect, then he will organize, set in order Advent- 
 ist churches, and ordain Adventist elders to take 
 the oversight thereof. And I think those who 
 are too liberal to do this ought to have just liber- 
 ality enough to liberate the Advent teat, and leave
 
 A TUSSLE WITH THE DEVIL. 46 1 
 
 the Advent milk for those who will love, honor, 
 and feed the old Advent cow, and not disown the 
 name, nor abuse the cow. 
 
 Brethren, these are my simple thoughts that 
 some things have a parallel among us as a people. 
 These remarks are not personal, but simply fired 
 from a scatter-gun, to answer some anonymous 
 letters I have received. 
 
 But I believe there is something that needs to 
 be remedied.
 
 CHAPTER XVIII. 
 
 MISCELLANEOUS ITEMS OVERLOOKED OR FORGOTTEN 
 IN PREPARING THE PRECEDING CHAPTERS, ETC. 
 
 In 1887, or 1888, I was requested to go to Oaky 
 Grove (Primitive Baptist Church), in Johnson Co., 
 Ga., to preach the funeral sermon of Bro. Trull's 
 child, which had been buried in that churchyard. 
 
 I arrived at the place on time, and found a great 
 crowd around the house but the door locked, and 
 on the wall a notice forbidding me to preach in the 
 house. I then proposed to preach at the child's 
 grave, but notice came from the man who owned 
 all the land around the church, forbidding me to 
 preach on his premises. We then took up a line 
 of march through the woods, while the crowd sang 
 in lively strains, " How firm a foundation" We 
 marched over a mile to another man's territory, 
 and found " a certain water," known as the "Gar 
 hole," in which I baptized five or six, and then 
 preached the funeral sermon in the woods, while 
 the people sat on the ground. 
 
 I went to Corinth Church, in the same county, 
 to preach, and found on the church door the fol- 
 lowing : —
 
 MISCELLANEOUS ITEMS, ETC. 463 
 
 "NOTICE. 
 
 We, the undersigned members and friends of 
 Corinth Church, respectfully forbid the Rev. Mr. 
 Cargile's preaching in or near our church. This, 
 Nov. 10th, 1885. (Signed) Rev. J. W. Drake, J. 
 L. Harralle, Secretary ; J. T. Skinner, F. R. Drake, 
 A. M. Skinner, Sarah A. Harralle, Mary P. Hutch- 
 inson, Nancy J. Skinner, Mary Ann Drake." 
 
 I took my pencil and wrote under the above on 
 the same paper the following words : — 
 
 " Dear Brethren : — My Saviour taught a 
 spirit of love, so I will not intrude. I can preach 
 in the woods as he did. May God bless you all ! 
 Your loving brother, 
 
 J. A. Cargile." 
 
 I arrived in the beautiful city of Manhattan, 
 Riley Co., Kansas, on the eighth day of April, 1887. 
 I stopped over night with Bro. Israel B. Coffey, 
 formerly of North Carolina. Saturday, the 9th, 
 Bro. Carey came and carried me to his home near 
 Stockdale. On Sunday, 10th, I spoke in Stockdale, 
 at eleven a.m., and at Paul's schoolhouse three 
 miles away, at night. Monday, nth, I preached 
 in Stockdale. Bro. Carey and wife were the only 
 known persons waiting for the Lord there, and I 
 did not at first find that warm hospitality I am 
 used to in the South. I was on the Blue River,
 
 464 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 in the Blue Bottoms, among the Blue Mountains, 
 and it was just the place for a preacher to feel 
 blue if he had any blue about him. 
 
 Tuesday, 12th, preached at Paul's again at night, 
 and at the suggestion of Mr. Paul a collection was 
 taken, and they gave me $3.70. Wednesday, 13th, 
 following the example of Bro. Munger and some 
 of the more ancient apostles, I went fishing. An 
 old grandma, seventy-four years old, sent me 
 twenty-five cents. In the evening we crossed the 
 river in a wagon and drove through the Blue 
 Bottoms to a schoolhouse in District No. 2, where 
 I preached to a small assembly who gave marked 
 attention. 
 
 Thursday, 14th, spoke at night in Stockdale. 
 House full. Good interest. Collection, $3.58. 
 Private donations, $15. 
 
 I took train at noon on Friday, the 15th, for 
 Manhattan. Drove out to Bro. Strong's to tea. I 
 preached in the schoolhouse near by in the even- 
 ing. Saturday, 16th, I took train for Salina, in 
 Saline Co., where I met Bro. Edward Seusey, 
 who had heard me two years ago at Springfield, 
 Mass. 
 
 Sunday, the 17th, was too wet for meeting. 
 Monday, the 18th, spoke at Bavaria in the even- 
 ing. Tuesday, 19th, I wrote from six a.m. to 
 seven p.m., and spoke to a few at eight o'clock. 
 Wednesday, 20th, Sr. Seusey and I had a pleasant
 
 MISCELLANEOUS ITEMS, ETC. 465 
 
 visit with Sr. Hines. At night back to Bavaria, 
 where I preached from the chart. The crowd was 
 larger, but there was more carelessness manifested, 
 and more whispering and laughing in the audience 
 than I had seen in ten years altogether in the 
 South. I was told that there is a band of infidels 
 there who hold regular meetings, calling them- 
 selves " The Circular Union." Private donations 
 were $9.70. 
 
 Thursday, 21st, Bro. and Sr. Seusey carried me 
 to Salina, where I took train for Glen Elder 
 in Mitchell Co., on purpose to visit Eld. S. R. 
 Knox, for I had not as yet seen an Adventist 
 minister in Kansas. I arrived at Glen Elder late 
 in the evening, and stayed at Bro. Truby's restau- 
 rant free. May God bless him! Friday a.m., a 
 dear brother drove to the house of Bro. Knox 
 and carried me, and instead of charging me, he 
 left $10 in the hand of Bro. Knox for me. The 
 Lord will reward him. I enjoyed a precious sea- 
 son in the pleasant home of dear Bro. Knox, the 
 aged veteran and State Evangelist of Kansas. 
 Saturday, 23d, started at seven a.m. for Manhat- 
 tan, arriving at half-past twelve in the night. 
 
 Sunday, 24th, I went to the Christian Church at 
 eleven a.m., and enjoyed a glorious feast by hearing 
 a sermon from their beloved pastor, Eld. George F. 
 Hall. I then went eight miles to Ashland school- 
 house, and spoke to a house full at three p.m.
 
 466 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 Returning to Manhattan in the evening, Bro. Hall 
 kindly gave way for me to fill his desk. I also 
 used their church the three following evenings, 
 and the Lord blessed. Thursday night I enjoyed 
 a heavenly feast in their prayer-meeting, at the 
 close of which I was permitted to enter his pool 
 and bury four in baptism. I shall not soon forget 
 the great kindness shown me by those dear breth- 
 ren and sisters of that Christian church. 
 
 Thursday, 28th, I went alone to the jail in 
 Manhattan, and spent an hour with the prisoners. 
 I read the "word," and prayed with the dear un- 
 fortunate men. Friday, 29th, after visiting the 
 family of Bro. Strong, I started for Walnut, in 
 Crawford Co. Private donation in Manhattan, 
 $20. 
 
 I stopped over in Topeka, and enjoyed the hos- 
 pitality of Bro. and Sr. Jamieson. I also met 
 Bro. Snyders of Topeka, the second minister of 
 like precious faith I had seen in the State. I 
 reached Walnut Sunday, May 1, at 1. 10 a.m. Do- 
 nations thus far, $61.98. Expenses, $56.58 
 
 I find Kansas a beautiful country, with rich, 
 fertile soil. I find plenty of everything but Chris- 
 tians ; and especially Christians looking for the 
 Lord to come as he promised. I have only met 
 about half a dozen believers of these views. I 
 learn that those who look for the Lord are much 
 scattered over the State.
 
 MISCELLANEOUS ITEMS, ETC. 467 
 
 Those few I have found are hungry for solid 
 truth to be preached. They have been sending 
 for two years for me to come from Alabama, 
 nearly one thousand miles, to preach to these 
 people. At a great sacrifice I am here. I find 
 very few, comparatively, who profess religion at 
 all ; and some of them only formally. I learn 
 that infidelity is plentiful. 
 
 I look round and see other denominations repre- 
 sented, and funds provided for the spread of what 
 we regard as error. Why can we not have a 
 fund to propagate the great truths of the gospel ? 
 We can if we will, and very easily too. But 
 how can we have funds in the treasury ? I 
 answer, By a sacrifice. In olden times God re- 
 quired the tenth (tithe) of all they made. We 
 don't really think the gospel standard is any 
 lower now. 
 
 But let us make an estimate far below that of 
 giving the tenth. I believe one has estimated 
 that we have about eighty-five hundred advent- 
 ual believers in what is termed the Western 
 field. Now, suppose these should each lay by on 
 every first day of the week the small sum of two 
 cents. That would figure up $170 per week, and 
 in one year it would amount to $8,840! Just 
 think of it ! This would only amount to one 
 dollar and four cents a year per member. Breth- 
 ren, think over it, pray over it, act upon it, and 
 God will bless you.
 
 468 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 In August, 1888, I visited the annual meeting 
 of the Piedmont A. C. Conference of North Caro- 
 lina, held with Eld. Joseph P. King's Church in 
 the city of Wilmington, where we had a blessed 
 meeting. The work which I started with my first 
 sermon in that State, in Bro. Patterson Coffey's 
 apple-orchard, in Caldwell Co., in June, 1874, had 
 grown to a Conference numbering over thirteen 
 hundred members. I tarried with the church one 
 week, and we enjoyed heavenly refreshings. 
 
 I am now, May, 1891, with the church in Wil- 
 mington again. The friends are all glad to see 
 me. The Lord is with us in the meetings, and I 
 pray that good may come. 
 
 I again left my home Sept. 26, 1889, and arrived 
 in Charleston, the capital of West Virginia, on the 
 27th. Here an appointment had been arranged 
 for me at night. The chapel was crowded. Three 
 ministers present — one Baptist, one Methodist 
 South, the other what is known here as Northern 
 Methodist, which is the old original M. E. church. 
 I spoke on the restitution. The Methodist South 
 minister followed, and all seemed harmonious. 
 
 The 28th I spoke on holiness. At night the 
 Baptist minister was present, and, after I had 
 spoken on the work of antichrist, followed with 
 interesting remarks, which showed that he is wide 
 awake to the dangers which threaten the American 
 people.
 
 MISCELLANEOUS ITEMS, ETC. 469 
 
 While I was in Charleston, I received news that 
 my wife was sick. She had broken down with ner- 
 vous prostration over the death of my dear father. 
 This closed my labors for the present, and I went 
 home to find her better, but still very weak and 
 nervous. During this trip in West Virginia I be- 
 lieve I traveled over the worst roads I ever saw, 
 but the kind people came out well where we had 
 an opportunity for meetings. Pray that I may be 
 all the Lord's. 
 
 Since I began this chapter in Wilmington, N.C., 
 I have preached in Augusta, Ga., Stevenson, 
 Ala., Magnolia, Wis., camp-meeting, where I bap- 
 tized four; and am now, June 17, 1891, holding a 
 meeting at Volga, Ind., and making my home with 
 the loving family of Bro. George Wallace, and 
 Sr. M. A. Tibbetts. My strength is preserved 
 almost miraculously. 
 
 Coming out of Chattanooga one night, a stranger 
 sat beside me, who, learning I lived at Stevenson, 
 said, " Oh, by the way, you say you live at Steven- 
 son ; do you know Cargile ? " I replied, " Yes ; I 
 have seen him a few times." He asked, " Did you 
 ever hear him preach ? " I answered, " I have 
 heard him try a few times." In seeming surprise 
 he said, " Can't he preach ? " I told him that I 
 did not consider Cargile anything extra. " Well ! 
 well ! " said he ; " I never heard so much talk about 
 a man in all my life, and I have said if he ever
 
 470 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 preached within twenty miles of me I would hear 
 him ! " When I told him that I was the man, he 
 rose in a very excited manner, and, taking my 
 shoulder and shaking me, said, " Now, please, 
 don't think hard of me ; I meant no harm ; I was 
 only telling you what I have heard." I assured 
 him that I did not care what anybody said. 
 
 In April of the present year (1891) I was at 
 home in Atlanta, Ga., and attended meeting and 
 preached for Bro. Brewer on a Sunday morning, 
 and in the afternoon I went to hear a man of the 
 Plymouth Brethren. At the close of his sermon 
 on Matt. 25 : 31-34, which was the most peculiar 
 I ever heard, I went forward and extended my 
 hand and introduced myself, and invited him to 
 attend my meeting the following evenings. He 
 asked, " Did you write a book called ' True The- 
 ology ' ? I told him I did. Then he said, " I 
 want nothing to do with you, sir." I asked, 
 " Have you seen the book ? " He said he had. I 
 then asked him if he had read it. He said he had. 
 I asked him how he liked it. He said there was 
 no Christianity in it. I then asked him how much 
 of it he had read. He replied, " I read the intro- 
 duction, and that is all I want to know about you, 
 sir." I said, " Well, come over and let us love 
 each other, anyway." He replied, "It is not a 
 matter of love, sir. It is the truth that I look at." 
 " Oh, well," said I, " come over and let us investi-
 
 MISCELLANEOUS ITEMS, ETC. 47 1 
 
 gate for truth, then." He positively declined, and 
 I left him. God pity such a man, claiming to be 
 a minister of a loving Jesus, who said, " By this 
 shall all men know that ye are my disciples if you 
 have love one for another." 
 
 Some days after this I went to Matthew's sta- 
 tion and stopped with Eld. Jeremiah Howard. 
 Bro. J. H. Oliphant, a very able and influential 
 minister of the Baptist Church, came to visit me 
 and stayed to dinner with us. I appreciated the 
 visit very much on account of the past. He and 
 I once had a lively controversy through the Gibson 
 (Ga.) Enterprise, in which I was known as Cor- 
 poral Cargile, and he as Major-General Mack. 
 The Corporal and the General dined together at 
 Bro. Howard's table. 
 
 Much remains untold of incidents in my life 
 experiences, but the space intended for the work 
 is consumed, and perhaps more, and I shall have 
 to close my broken story. Before a final farewell 
 to my patient readers, let me retrospect the work, 
 as the Lord has blessed it. I look back to 1871, 
 when Bro. J. J. Smith and I began to proclaim the 
 second coming of Christ, and relative truths, and 
 we were alone in the South. Opposed on every 
 hand, and often by those whom we had esteemed 
 as our best friends, we pressed forward, leaving no 
 bridges behind us for retreat. I have debated 
 forty-six days with fourteen different men. God
 
 472 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 has stood by us in a wonderful manner. As a 
 result of his blessing, I have seen thousands con- 
 verted, and have had the happy privilege of bap- 
 tizing over eight hundred souls in the likeness of 
 the burial and resurrection of Christ. I have 
 preached these precious truths in about thirty of 
 these United States, the Dominion of Canada, and 
 the Indian Territory. I have had many invitations 
 to preach in other States and in England, but I feel 
 that I have done what I could. 
 
 God has enabled me to organize over sixty 
 churches, and we now have eight Conferences in 
 the Southern States, with a membership of about 
 four or five thousand, and perhaps one hundred 
 men who are preaching these solid doctrines. 
 This is an evidence that God has raised up many 
 stanch helpers for me, to whom much credit is 
 due for the success of the work. Through all 
 those years I have labored without salary, and 
 supported a growing family, until I found my home 
 under a mortgage of one thousand dollars. 
 
 Seeing no chance to pay the debt, I had ac- 
 cepted a call to the care of the church in Boston, 
 Mass., thinking that I would have to lose my 
 home to pay the mortgage. Last October (1890), 
 I visited the Southern Georgia Conference, where 
 some good brethren proposed to raise the money, 
 and save my home, provided I would labor one 
 year as an evangelist in that State. I at once
 
 MISCELLANEOUS ITEMS, ETC. 473 
 
 declined the call from Boston, and moved to 
 Atlanta. The money panic came on the people, 
 and cotton dropped so low that the brethren did not 
 raise quite one-tenth of the amount, which left me 
 in a trying position. I have never been able to 
 give through the papers my real experiences in 
 financial matters, for several reasons. First, for 
 the sake of my Master's cause, which I did not 
 wish to reproach by seeming to complain. Second, 
 my ancestry bequeathed to me a disposition to 
 hold up my head if I died hard. And I felt that 
 if I told it all it would seem that I was courting 
 sympathy. Third, I feared to do so, lest I should 
 be considered a beggar. And even what I have 
 thus said, little as it is, has awakened a spirit of 
 detraction. The report has been circulated in 
 different States that I was getting piles of money. 
 I pray for those who have a disposition and a will 
 to manufacture or peddle out such reports, and 
 can only wish they may never be forced to live as 
 I have in order to spread this grand and glorious 
 doctrine. The day of judgment will reveal many 
 privations and self-denials that the world knows 
 not of. Even now, while I finish this chapter 
 here in the beautiful and fertile State of Wisconsin, 
 I know not what is for me in the future. The 
 church in Boston has again renewed the call for 
 me to settle there as their pastor, and they offer 
 me a handsome salary ; and were I to consult my
 
 474 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 comfort and earthly ease and profit I should go at 
 once. Wife and I have been struggling over it 
 since the first of May, and now she writes me as 
 follows : " My husband, in regard to your work 
 and our future location, it seems that there is 
 something in the way that we can not decide. It 
 may be that the Lord is holding us back for 
 something unknown to us. Oh, may he help us 
 to go right — not wrong ! It seems to me that it 
 could not be right for us to go to Boston. I can 
 not get the consent of my mind." I have decided, 
 in harmony with her, that I will not accept the 
 call from those dear brethren and sisters of the 
 Boston Church, dearly as I love them, and shall con- 
 tinue in this field perhaps the rest of my life, trust- 
 ing to the Lord to open the way, make duty plain, 
 and supply our needs. The Lord has blessed us 
 with ten children, — three sons and seven daugh- 
 ters, — all of whom are alive and well. I have 
 baptized six of them, all at fourteen years of age. 
 My oldest son has been preaching since his eigh- 
 teenth year. Four of them, two sons and two 
 daughters, are married and have left us. I feel 
 that the Lord can keep us with six children as 
 easily as he did with ten. And we trust him still, 
 and believe he will. 
 
 While preaching in Volga, Ind., last week a 
 good sister and mother in Israel wrote and pre- 
 sented me two Acrostics. I say nothing about the
 
 MISCELLANEOUS ITEMS, ETC. 475 
 
 first one, but I can certify that Acrostic No. 2 is 
 not overdrawn. They are as follows : — 
 
 ACROSTIC NO. 1. 
 
 I. 
 
 Just now my pen would say a word 
 Of thy great mission for the Lord ; 
 How pure thy faith, how strong thy trust, 
 Not heeding gifts of golden dust. 
 
 II. 
 
 A higher meed is thine to bring 
 Before the world a coming King, 
 Not shrinking from the toil and care, 
 Encircled by the God of prayer, 
 Rich in the work he gives thee there. 
 
 III. 
 
 Continue thus, thou man of God, 
 A crown of glory thy reward ; 
 Raise high thy loving voice to warn, 
 Good news to bring with the alarm •, 
 In all thine earthly journey here 
 Let Jesus lead thee far and near ; 
 Eternal joys will soon appear. 
 
 Mary A. Tibbetts. 
 
 Volga, Ind. 
 
 ACROSTIC NO 2. 
 I. 
 
 No earthly splendors crown thy way, 
 As oft alone, thy spouse away, 
 Not privileged of his help to share, 
 Coming so timely in thy care, 
 You the burden still must bear.
 
 476 AUTOBIOGRAPHY OF JOHN A. CARGILE. 
 
 II. 
 
 Sweet partner of your husband dear, 
 United in God's hoiy fear. 
 So meekly acting well your part, 
 A preacher's wife with loving heart, 
 Noble Christian that thou art; 
 
 III. 
 Calling on God in all thy life, 
 Amid the turmoil and the strife. 
 Reach forth and take the promise sweet, 
 Great blessings there you'll daily meet ; 
 In peace thy life glide swiftly by. 
 Leaning on him whose watchful eye 
 Ever renews a rich supply. 
 
 Mary A. Tibbetts. 
 
 Volga, Ind. 
 
 Our cause has had many sad reproaches and 
 drawbacks, — some caused by inveterate enemies ; 
 but the greatest evil that has befallen the cause in 
 my work has been from its professed friends. I be- 
 lieve the worst enemies that Adventism has in this 
 world are some Adventists. Ministers and others 
 have done despite to the cause in different ways. 
 Some have sold out to Orthodoxy (so-called) for 
 bread and butter, some for one cause, doubtless, 
 and others for something else. Very few of those 
 ministers who have left us will own that their 
 views have changed at all, only their coat has 
 changed. But, dear brethren, my views must 
 change before my coat. Men made of putty need 
 never apply to the Lord for a commission to preach 
 Adventism.
 
 MISCELLANEOUS ITEMS, ETC. 477 
 
 Now, dear reader, Imust bid you an affectionate 
 farewell, and may Heaven's benediction rest upon 
 you. I am on my way to Texas, and thence as the 
 Lord may lead till he comes or till I fall. If the 
 latter, pray that it may be with the armor on. 
 Then some dear friend can finish this book. If I 
 live till the Lord comes, pray that he may find 
 me ready. Adieu ! 
 
 Janesville, Wis., June 24, 1891.
 
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