Peter Cartwright on Cane Ridge and the New LightsThen the Methodist Episcopal Church had war, and rumors of war, almost on every side. The dreadful diversity of opinion among these New Lights, their want of any standard of doctrines, or regular Church discipline, made them an easy prey to prowling wolves of any description. Cartwright describes a restoration movement among many denominations and the good and evil results of attempting a Restoration Movement with charismatic exercises. This Harper's Weekly would have been inspired by the sort of figure cut by Peter Cartwright. Billy Graham Center. Another picture.
Howard A. Snyder writes: "Colorful apostle of frontier American Methodism during its great westward surge, Peter Cartwright (1785-1872) was in may ways the successor to Francis Asbury as pioneer evangelist and church planter.
Born in Virginia, Cartwright moved with his family to the Kentucky wilderness frontier as a child. In the wake of the Cane Ridge revival he was converted in a combined Presbyterian-Methodist camp meeting after weeks of spiritual struggle. He soon joined the Methodists, to the joy of his devout Methodist mother.
In 1802 Cartwright, then sixteen, was licensed to exhort and some months later, when he and his family moved further west, was shocked to learn he had been commissioned to carve out a new frontier Methodist circuit. He traveled over Tennessee, Kentucky and surrounding areas.
In his Autobiography of Peter Cartwright, The Backwoods Preacher edited by W. P. Strickland (New York: Carlton & Porter, 1856), pgs. 30-33 he notes that:
"Somewhere between 1800 and 1801, in the upper part of Kentucky, at a memorable place called "Cane Ridge," there was appointed a sacramental meeting by some of the Presbyterian ministers, at which meeting, seemingly unexpected by ministers or people, the mighty power of God was displayed in a very extraordinary manner; many were moved to tears, and bitter and loud crying for mercy.
"The meeting was protracted for weeks. Ministers of almost all denominations flocked in from far and near. The meeting was kept up by night and day. Thousands heard of the mighty work, and came on foot, on horse back, in carriages and wagons. It was supposed that there were in attendance at times during the meeting from twelve to twenty-five thousand people. Hundreds fell prostrate under the mighty power of God, as men slain in battle. Stands were erected in the woods from which preachers of different Churches proclaimed repentance toward God and faith in our Lord Jesus Christ, and it was supposed, by eye and ear witnesses, that between one and two thousand souls were happily and powerfully converted to God during the meeting. It was not unusual for one, two, three, and four to seven preachers to be addressing the listening thousands at the same time from the different stands erected for the purpose. The heavenly fire spread in almost every direction. It was said, by truthful witnesses, that at times more than one thousand persons broke into loud shouting all at once, and that the shouts could be heard for miles around.
"From this camp-meeting, for so it ought to be called, the news spread through all the Churches, and through all the land, and it excited great wonder and surprise; but it kindled a religious flame that spread all over Kentucky and through many other states. And I may here be permitted to say, that this was the first camp- meeting ever held in the United States, and here our camp-meetings took their rise.
"As Presbyterian, Methodist, and Baptist ministers all united in the blessed work at this meeting, when they returned home to their different congregations, and carried the news of this mighty work, the revival spread rapidly throughout the land; but many of the ministers and members of the synod of Kentucky thought it all disorder, and tried to stop the work. They called their preachers who were engaged in the revival to account, and censured and silenced them. These ministers then rose up and unitedly renounced the jurisdiction of the Presbyterian Church, organized a Church of their own, and dubbed it with the name of Christian. Here was the origin of what was called the New Lights.
"They renounced the Westminster Confession of Faith, and all Church discipline, and professed to take the New Testament for their Church  discipline. They established no standard of doctrine; every one was to take the New Testament, read it, and abide his own construction of it. Marshall, M'Namar, Dunlevy, Stone, Huston, and others, were the chief leaders in this trash trap. Soon a diversity of opinion sprang up, and they got into a Babel confusion. Some preached Arian, some Socinian, and some Universalist doctrines; so that in a few years you could not tell what was harped or what was danced. They adopted the mode of immersion, the water-god of all exclusive errorists; and directly there was a mighty controversy about the way to heaven, whether it was by water or by dry land.
"In the meantime a remnant of preachers that broke off from the Methodist Episcopal Church in 1792, headed by James O'Kelly, who had formed a party because he could not be a bishop in said Church, which party he called the Republican Methodist Church, came out to Kentucky and formed a union with these New Lights.
"Then the Methodist Episcopal Church had war, and rumors of war, almost on every side. The dreadful diversity of opinion among these New Lights, their want of any standard of doctrines, or regular Church discipline, made them an easy prey to prowling wolves of any description.
"Soon the Shaker priests came along, and off went M'Namar, Dunlevy, and Huston, into that foolish error. Marshall and others retraced their steps. B. W. Stone stuck to his New Lightism, and fought many bloodless battles, till he grew old and feeble, and the mighty Alexander Campbell, the great, arose and poured such floods of regenerating water about the old man's cranium, that he formed a union with this giant errorist, and finally died, not much lamented out of the circle of a few friends. And this is the  way with all the New Lights, in the government, morals, and discipline of the Church. This Christian, or New Light Church, is a feeble and scattered people, though there are some good Christians among them. I suppose since the day of Pentecost, there was hardly ever a greater revival of religion than at Cane Ridge; and if there had been steady, Christian ministers, settled in Gospel doctrine and Church discipline, thousands might have been saved to the Church that wandered off in the mazes of vain, speculative divinity, and finally made shipwreck of the faith, fell back, turned infidel, and lost their religion and their souls forever. But evidently a new impetus was given to the work of God, and many, very many, will have cause to bless God forever for this revival of religion throughout the length and breadth of our Zion.
Then on page 38 he describes the Cane Ridge meeting:
"The power of God was wonderfully displayed; scores of sinners fell under the preaching, like men slain in mighty battle; Christians shouted aloud for joy." (p. 38)
"I have seen more than a hundred sinners fall like dead men under one powerful sermon, and I have seen and heard more than five hundred Christians all shouting aloud the high praises of God at once; and I will venture to assert that many happy thousands were awakened and converted to God at these camp meetings. Some sinners mocked, some of the old dry professors opposed, some of the old starched Presbyterian preachers preached against these exercises, but still the work went on and spread almost in every direction, gathering additional force, until our country seemed all coming home to God" (p. 43).
"Just in the midst of our controversies on the subject of the powerful exercises among the people under preaching, a new exercise broke out among us, called the jerks, which was overwhelming in its effects upon the bodies and minds of the people. No matter whether they were saints or sinners, they would be taken under a warm song or sermon and seized with a convulsive jerking all over, which they could not by any possibility avoid, and the more they resisted, the more they jerked. If they would not strive against it and pray in good earnest, the jerking would usually abate. I have seen more than five hundred persons jerking at one time in my large congregations. Most usually, persons taken with the jerks, to obtain relief, as they said, would rise up and dance. Some would run, but could not get away. Some would resist; on such the jerks were generally very severe.
"To see those proud young gentlemen and young ladies, dressed in their silks, jewelry, and prunella, from top to toe, take the jerks, would often excite my risibilities. The first jerk or so, you would see their fine bonnets, caps, and combs fly; and so sudden would be the jerking of the head that their long loose hair would crack almost as loud as a wagoner's whip" (p. 45).
"I always looked upon the jerks as a judgment sent from God, first, to bring sinners to repentance; and, secondly, to show professors that God would work with or without means, and that he could work over and above means, and do whatsoever seemeth to him good, to the glory of his grace and the salvation of the world.
"There is no doubt in my mind that with weak-minded, ignorant, and superstitious persons, there was a great deal of sympathetic feeling with many that claimed to be under the influence of this jerking exercise [i.e. mere human emotion]; and yet, with many, it was perfectly involuntary. It was, on all occasions, my practice to recommend fervent prayer as a remedy, and it almost universally proved an effective antidote" (p. 46).
"There were many other strange and wild exercises into which the subjects of this revival fell; such, for instance, as what was called the running, jumping, barking exercise. The Methodist preachers generally preached against this extravagant wildness. I did it uniformly in my little ministrations, and sometimes gave great offense; but I feared no consequences when I felt my awful responsibilities to God" (p. 46).
And later in 1809 Peter Cartwright wrote:
"At the close of the meeting we had many seekers who had not obtained comfort. Twelve of them got into a two-horse wagon, and myself with them. We had to go about fifteen miles, but before we reached our home every one of them got powerfully converted, and we sung and shouted aloud along the road, to the very great astonishment of those who lived along the way" (p. 84).
In 1812 a slave owner, Sister S. was struggling in agony for a clean heart. Cartwright recounts: "She then and there covenanted with the Lord, if he would give her the blessing, she would give up her slaves and set them free.
She said this covenant had hardly been made one moment, when God filled her soul with such an overwhelming sense of Divine love, that she did not really know whether she was in or out of the body.
She rose from her knees, and proclaimed to listening hundreds that she had obtained the blessing.... She went through the vast crowd with holy shouts of joy, and exhorting all to taste and see that the Lord was gracious, and such a power attended her words that hundreds fell to the ground, and scores of souls were happily born into the kingdom of God that afternoon and during the night" (p. 94).
Autobiography of Peter Cartwright : Backwoods Preacher (Hardback)
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