Project Gutenberg's Thirty Years in the Itinerancy, by Wesson Gage Miller This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Thirty Years in the Itinerancy Author: Wesson Gage Miller Release Date: May 18, 2004 [EBook #12376] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THIRTY YEARS IN THE ITINERANCY *** Produced by Charlie Kirschner and the Online Distributed Proofreading Team. THIRTY YEARS IN THE ITINERANCY, BY REV. W.G. MILLER, D.D. 1875 DEDICATION. TO THE MINISTERS AND LAYMEN OF THE WISCONSIN CONFERENCE, WITH WHOM THE AUTHOR HAS BEEN ASSOCIATED IN CHRISTIAN LABOR DURING THE PAST THIRTY YEARS ARE THESE PAGES RESPECTFULLY DEDICATED. PREFACE. The following pages were prepared in the midst of the taxing labors of the Ministerial calling. The materials have been drawn from a multitude of sources, and, though the recollections of individuals have not been entirely harmonious in all cases, the facts and dates are believed to be mainly reliable. The general plan, it will be observed, contemplates a brief record of the Charges and Ministers of the Wisconsin Conference, rather than furnish a sketch of my own services. To place the data, however, in suitable relations, and render it acceptable to the general reader, it has been deemed advisable to let the record follow the line of my labors during the thirty years of my Itinerant life. The publication of the book at the present time, is the result of my severe illness during the past year, and the generous, appreciative action taken by the District Conferences. A record of many other Charges and Ministers had been prepared, but, to my regret, the limits of the volume would not permit its insertion. Hoping that these pages may revive many pleasant recollections, furnish interesting and profitable reading for the fireside, and preserve material for the future historian, they are committed to the generous consideration of the public. THE AUTHOR. CONTENTS. CHAPTER I. Providential Intervention.--Nature and Providence alike Mysterious.--An Unseen Hand shaping Human Events.--The Author urged to enter the Ministry.--Shrinks from the Responsibility.--Flies to Modern Tarshish.--Heads for Iowa.-- Gets Stuck in the Mud.--Smitten by a Northern Gale.--Turns Aside to see the Eldorado.--Finds Himself Face to Face with the Itinerancy. CHAPTER II. The Young Itinerant.--In a Lumber Mill at Waupun.--The Surprise.--An Interval of Reflection.--A Graceful Surrender.--The Outfit minus the Horse and Saddlebags.--.Receives Instruction.--The Final Struggle.--Arrives at Brothertown.--Reminiscences of the Red Man.--The Searching Scrutiny.--The Brothertown People.--The Mission.- -Rev. Jesse Halstead--Rev. H.W. Frink. CHAPTER III. Exhorter in Charge.--The First Sabbath.--The Superb Singing.--Class and Prayer Meetings.--A Revival.-- Stockbridge Counted In.--A Remonstrance.--Another Exhorter Found.--Decide to Hold a Great Meeting.--The Loaves and Fishes in the Lad's Basket too Few.--Chief Chicks.--Conversion of a Noted Character.--Quarterly Meeting at Fond du Lac.--Licensed to Preach.--Camp Meeting at Clason's Prairie.--Camp Meeting at Brothertown.--Church Enterprise.--Missionary Merchant.--Logging Bee.--Successive Labors. CHAPTER IV. Fond du Lac.--First Sermon.--Early Presiding Elders.--Rev. H.W. Reed.--Rev. James R. Goodrich.--Rev. Jesse Halstead the First Pastor.--Rev. Harvey S. Bronson.--First Class.--Quarterly Meeting.--Delegation from Waupun.-- Rev. Wm. H. Sampson.--Extended District.--A Disastrous Fire.--Outside Appointments.--Stowe's Chapel.-- Preacher's Home.--Ethiel Humiston.--Byron.--Rev. Joseph T. Lewis.--Rev. M.L. Noble--Rev. H. B. Colman. CHAPTER V. Green Lake Mission.--Waupun.--First Class.--Meetings held at Dr. Bowman's.--Revival.--Two Local Preachers.-- Short Cut to Ceresco.--Boxing the Compass.--Wisconsin Phalanx.--First Society.--Dining Hall Chapel.-- Discussions.--Antiquated Views.--Green Lake.--Shadrach Burdick.--Visit to Dartford.--Little Green Lake.--The New Chorister.--Markesan.--Lake Maria.--Revival. CHAPTER VI. Green Lake Mission Continued.--Quarterly Meeting at Oshkosh.--Rev. G.N. Hanson.--Lake Apuckaway.--Lost and Found.--Salt and Potatoes.--Mill Creek.--Rock River.--Rev. J.M.S. Maxson.--Oakfield.--Cold Bath.--Fox Lake.--Gospel vs. Whiskey.--On Time.--Badger Hill.--S.A.L. Davis.--Miller's Mill.--G.W. Sexmith.--Burnett.-- William Willard.--Grand River.--David Wood. CHAPTER VII. Green Lake Mission Continued.--An Assistant Employed.--Quarterly Meeting at Waupun.--Love Feast.--Forty Miles Ride, and Four Sermons.--A Sermon and its Fruit.--Portage Prairie.--Randolph.--Randolph Centre.--Rolling Prairie,--Cheney's Class.--Brandon.--Rosendale.--Reed's Corners.--Strong's Landing,--A Night in the Openings.-- Rev. Uriel Farmin.--Going to Conference.--Madison.--Visit at Platteville.--Bishop Hamline.--Humorous to Grave.-- Galena Conference. CHAPTER VIII. Appointed to Watertown.--Aztalan the Mother of Circuits.--Divisions and Subdivisions.--Rev. S.H. Stocking.-- Watertown.--Church Enterprise.--Sickly Season.--Quarterly Meeting at Burnett.--Rev. A.P. Allen.--Elder Sampson Ties a Knot.--Conference of 1847.--Returned to Watertown.--Financial Pressure.--Opens a School.--The Coat Sermon. CHAPTER IX. Waukesha--Old Prairieville Circuit--Changes--Rev. L.F. Moultrie--Rev. Hooper Crews--Rev. J.M. Walker--Rev. Washington Wilcox--Upper and Nether Millstones--Our New Field--Revival--Four Sermons--Platform Missionary Meetings--The Orator--Donning the Eldership--The Collection. CHAPTER X. Milwaukee--Early History--First Sermon--Rev. Mark Robinson--First Class--Rev. John Clark--Trustees--Rev. James Ash--Rev. David Worthington--Rev. Julius Field--Rev. John Crummer--First Church--Rev. John T. Mitchell- -Rev. Sias Bolles--Lantern Convert--Second Church--Rev. A. Hanson--Rev. Dr. Ryan--John H. Van Dyke--Rev. F.M. Mills--Rev. James E. Wilson--Walker's Point--First Class--Rev. Wm. Willard. CHAPTER XI. Spring Street, Milwaukee--First Sabbath--Promising Outlook--The Deep Shadow--Rev. Elihu Springer--Rev. I.M. Leihy--Revival--Missionary Meetings--Dedication at Sheboygan--Ravages of the Cholera--Death-bed Scenes--The Riot--Bishop Waugh--Camp Meeting--Scandinavian Work--Rev. C. Willerup. CHAPTER XII. Conference of 1851.--Presiding Elder.--Presentation.--Give and Take.--Fond du Lac District--Quarterly Meeting-- Rev. J.S. Prescott.--Footman vs. Buggies--Fond du Lac.--Two Churches.--Greenbush Quarterly Meeting.--Rev. David Lewis--Pioneer Self-Sacrifice.--Finds a Help-Meet.--Sheboygan Falls.--Rev. Matthias Himebaugh.-- Oshkosh--First Class.--Church Enterprises. CHAPTER XIII. Fond du Lac District Continued.--Green Bay.--First Settlement.--Rev. John Clark.--First Sermon.--First Class.-- Col. Ryan.--First Methodist.--First Church Enterprise.--Good Society.--Heretical Bonnet.--Various Changes.-- Rev. R.P. Lawton--Church Disaster--Purifying the Temple--Rev. S. W. Ford.--Oneida Indian Mission.--Oneidas.-- Missionaries.--Quarterly Meeting.--Council.--"Chief Jake."--Interpreter.--Rev. Henry Requa.--His Dying Message. CHAPTER XIV. Fond du Lac District Continued.--Appleton.--Early History.--Rev. C.G. Lathrop--Lawrence University.--Incipient Stages.--Charter.--Trustees. Agent.--First Board of Instruction.--Buildings.--Faculty.--Rev. Dr. Cooke.--Rev. Dr. Cobleigh.--Rev. Dr. Mason.--Rev. Dr. Knox.--Rev. Dr. Steele. CHAPTER XV. Fond du Lac District Continued.--Baraboo Conference.--Lodi Camp Meeting.--Fall River.--Revival at Appleton.-- Rev. Elmore Yocum.--Revival at Sheboygan Falls.--Revival at Fond du Lac.--Rev. E.S. Grumley.--Revival at Sheboygan.--Rev. N.J. Aplin.--Camp-Meeting at Greenbush.--Rev. A.M. Hulce.--Results of the Year.--Janesville Conference.--Omro. Rev. Dr. Golden.--The Cowhams.--Quarterly Meeting.--My Father's Death.--Close of the Term. CHAPTER XVI. Conference of 1855.--The New Departure.--Mission Committee.--The Slavery Controversy.--Triumph of Freedom.--Wisconsin Conference Rule. Conference Report.--Election of Delegates.--Appointed to Racine.-- Detention.--The Removal to the New Charge.--Stage, Dray, and Steamboat.--New Bus Line. CHAPTER XVII. Racine.--Its Early History.--Subsequent Growth.--Racine District.--Rev. Dr. Hobart.--Kenosha.--Rev. Salmon Stebbins.--Sylvania.--The Kelloggs.--Walworth Circuit--Burlington and Rochester.--Lyons. Troy Circuit.--First Class at Troy.--Eagle.--Round Prairie.--Hart Prairie.--Delavan.--Elkhorn.--Pastorate at Racine.--Revival.--Church Enlargement.--Second Year.--Precious Memories. CHAPTER XVIII. Conference of 1859.--Janesville.--Early History.--First Sermon.--The Collection.--First Class.--First Church.--First Donation.--Rev. C.C. Mason.--Missionary Anniversary.--Rev. A. Hamilton.--Rev. D. O. Jones. The Writer's Pastorate.--The Great Revival.--The Recipe.--Old Union Circuit.--First Class.--Evansville.--Rev. Henry Summers.- -New Church. Conference of 1858.--Beloit.--Early Pastorates.--Church Enterprise.--Second Year at Janesville. CHAPTER XIX. Conference of 1859.--Presiding Elder.--Milwaukee District.--Residence.--District Parsonage.--Visits to Charges.-- Spring Street.--Asbury.--Rev. A.C. Manwell.--Brookfield.--West Granville.--Wauwatosa.--Rev. J.P. Roe.-- Waukesha.--Rev. Wesley Lattin.--Oconomowoc.--Rev. A.C. Pennock.--Rev. Job B. Mills.--Hart Prairie.--Rev. Delos Hale.--Watertown. Rev. David Brooks.--Rev. A.C. Huntley.--Brookfield Camp-Meeting. CHAPTER XX. Whitewater Conference.--Report on Slavery.--Election of Delegates.-- Whitewater.--Early History.--Rev. Dr. Bannister.--General Conference.--Member of Mission Committee.--Conference 1860.--Rev. I.L. Hauser.--Mrs. I.L. Hauser.--Rev. J.C. Robbins.--The Rebellion.--Its Causes.--Fall of Sumter.--Extract of Sermon.--Conference 1861.--Rev. J.H. Jenne.--Rev. S.C. Thomas.--Rev. G.C. Haddock.--Colonelcy.--Close of Term. CHAPTER XXI. Conference of 1862.--The War.--Position of the Conference.--Rev. J.M. Snow.--Appointed again to Spring Street.--Dr. Bowman.--Changes.--Rev. P.S. Bennett.--Rev. C.S. Macreading.--Official Board.-The New Church Enterprise.--Juvenile Missionary Society.--Conference of 1863.--Rev. P.B. Pease.--Rev. George Fellows.--Rev. Samuel Fallows.--Rev. R.B. Curtis.--Rev. D.H. Muller.--Third Year.--Pastoral Work.--Revival. Visit to the Army.- -Illness.--Close of Term. CHAPTER XXII. Conference of 1865.--The War Closed.--Lay Delegation the Next Question. Rev. George Chester.--Rev. Romulus O. Kellogg.--Missionary to China.--Rev. L.N. Wheeler.--Appointed to Fond du Lac District.--Marriage of our Eldest Daughter.--Removal to Fond du Lac.--Rev. T.O. Hollister.--State of the District.--Rev. J.T. Woodhead.-- Waupun.--Rev. D.W. Couch.--Lamartine.--Rev. I.S. Eldridge.--Horicon.--Rev. Walter McFarlane. CHAPTER XXIII. Conference of 1866.--Centenary Year.--Lay Delegation.--Reconstruction.--Returned to Fond du Lac District.-- Seven Sermons a Week--Rev. O.J. Cowles.--Beaver Dam.--A Good Record.--Fall River.--Early History.-- Columbus.--Rev. Henry Sewell.--Conference of 1867.--Election of Delegates.--Cotton Street.--Rev. R.S. Hayward.--Rev. A.A. Reed.--General Conference.--Conference of 1868.--Rev. T.C. Wilson.--Rev. H.C. Tilton. Rev. John Hill.--Rev. Isaac Searles--Rev. J.B. Cooper.--An Incident--Close of the Term.--Progress Made. CHAPTER XXIV. Conference of 1869.--Stationed at Ripon.--First Visit--Rev. E.J. Smith.--Rev. Byron Kingsbury.--Sabbath School.- -Early Record of the Station.--Church Enterprises.--Rev. William Morse.--Rev. Joseph Anderson.--Revival.-- Church Enlargement.--Berlin.--Early History.--Rev. Isaac Wiltse.--Conference of 1870.--Returned to Ripon.-- Marriage of our Second Daughter.--A Happy Year.--Close of our Labors. CHAPTER XXV. Conference of 1871.--Election of Delegates.--Laymen's Electoral Convention.--Temperance.--The Sabbath.--Rev. Thomas Hughes.--Appointed to Spring Street.--Third Term.--Wide Field.--Rev. C.D. Pillsbury.--Rev. W.W. Case.--The Norwegian Work.--Rev. A. Haagenson.--The Silver Wedding.--Results of the Year. CHAPTER XXVI. Conference of 1872.--Rev. A.J. Mead.--Rev. A. Callender.--Rev. Wm. P. Stowe.--Rev. O.B. Thayer.--Rev. S. Reynolds.--Revival under Mrs. Van Cott--Conference of 1873.--Rev. Henry Colman.--Rev. A.A. Hoskin.--Rev. Stephen Smith.--Illness.--Conference of 1874.--Rev. Dr. Carhart.--Rev. Geo. A. Smith.--Rev. C.N. Stowers.--In the Shade. Thirty Years in the Itinerancy. CHAPTER I. Providential Intervention.--Nature and Providence alike Mysterious.--An Unseen Hand shaping Human Events.--The Author urged to enter the Ministry.--Shrinks from the Responsibility.--Flies to Modern Tarshish.--Heads for Iowa.-- Gets Stuck in the Mud.--Smitten by a Northern Gale.--Turns Aside to see the Eldorado.--Finds Himself Face to Face with the Itinerancy. The ways of Providence are mysterious. And how, to men, could they be otherwise? With their limited faculties it could not be expected that they would be able to obtain more than partial glimpses of the "goings forth of the Almighty." The Astronomer can determine the orbit of the planets that belong to our system, since they lie within the range of his vision; but not so the comets. These strange visitors locate their habitations mainly in regions so remote from the plane of human existence that his eye cannot reach them. And when they do condescend to pay us a visit, they traverse so wide a circuit that the curve they describe is too slight to furnish a basis for reliable mathematical calculations. Hence the orbit of a comet is a mystery, and the return not unfrequently a surprise. If this be true of what seem to be the unfinished or exploded worlds, that swing like airy nothings in the heavens and fringe the imperial realm of physical being, then what may not be predicated of the profounder mysteries that lie bosomed in those unexplored depths of the Universe, where the fixed stars hold high court? When our feet trip at every step of our advance to know the mysteries of nature, why need we affect surprise when the profounder domain of providence refuses to yield up its secrets? That the ways of God are mysterious is a logical necessity. The Infinite disparity between the human and the Divine intelligence involves it. Insignificant as a lady's finger ring may seem when compared to one of the mighty rings of Saturn, the human mind, in the presence of the Divine, is infinitely more so. Well hath the Scriptures said, "Far as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." The mysterious ways of Providence are, however, not unfrequently so interwoven with human events as that average intelligence may be able to understand portions of them, though much of mystery must always remain. And in no one particular do these understandable portions find a clearer illustration than in those interventions which assign individual men to given pursuits and responsibilities in life. Truly, "There is a Providence that shapes our ends, rough hew them as we will." Nor may these special interventions be wholly appropriated by the great men of the world. On the contrary, they not unfrequently condescend to bless the very humblest. The same great thought, the same skilled hand and the same infinite power that were necessary to pile up the grandest mountain ranges and hollow the ocean's bed, were also required to create a single grain of sand and assign it its place as a part of the grand whole. So, while great and honorable men pass into the world's history as the proteges of a special providence, let it also be remembered that the humbler ones, though their names may never be chronicled, are not forgotten by the All Father. If willing to be led, they shall not want a kind hand to lead them. And even though rebellious at times, and at others shrinking from the proffered responsibilities, yet a loving Father cares for the trembling and feeble ones, as well as the brave and the strong, and kindly leads them into the paths of peace. I have not written thus, good reader, in these opening pages, to find a starting place for the record that is to follow. On the contrary, these utterances hold a special relation to the writer and the labors of the last thirty years. Soon after my conversion, and before I was eighteen years of age, I received an Exhorter's license. I was then engaged in teaching and found my time largely occupied by my profession. Yet, I occasionally held services on the Sabbath. During the ensuing four years I retained the same relation. I was often urged to accept a Local Preacher's license, but declined, thinking I was too much occupied in the other field to make the necessary preparation for this. And, besides, I had now reached a point of great perplexity and trial with reference to the ministerial calling as a profession. Not that I entertained a serious thought of accepting it, but, on the contrary, was wholly averse to it. But, strangely enough, while I was thus, both in feeling and convictions, opposed to the measure, every one else seemed to accept it as a matter already settled that I would enter the Itinerant field. From the good Rev. John B. Stratton, the Presiding Elder of the Prattsville District, New York Conference, within the bounds of which I then resided, and his immediate successor, Rev. Samuel D. Ferguson, down through all the ministry and laiety of my acquaintance, I was made the special subject of attack. But from what all others thought to be my duty, I shrank with a persistence that admitted of no compromise. The plan I had marked out for myself contemplated, ultimately, the position of a Local Preacher, and a life devoted largely to literature and business. On this plan I fully relied, and thought myself settled in my convictions and fixed in my purpose. Yet I am not able to say, that at times it did not require some effort of the will to keep my conscience quiet and my thought steady. A young man, from eighteen to twenty-two years of age, who was subject to so many attacks, especially in high places, and who constantly felt himself preached to and prayed at in almost every religious assembly, must be more than human, not to say less than a Christian, to bear up under such a pressure. I clearly saw that one of two things must be done, and that speedily. Either I must yield to the manifest demand of the church or "go west." I chose the latter. Nor was this decision mere obstinacy. There were several things to be considered and carefully weighed and determined before entering upon a work of such grave responsibilities as the Itinerant ministry. First of all, the question must be settled in a man's conviction of duty; then the question of one's fitness for the work; and, finally, the financial question could not be ignored. To enter the Itinerancy involved responsibilities that could only be sustained under the deepest convictions that can possibly penetrate a human soul. The minister is God's ambassador to lost men. He can only enter upon this work under the sanction of Divine authority. Having entered he is charged with the care of souls, and if these shall suffer harm, through his inefficiency or want of fidelity, he must answer in the Divine assizes for the breach of trust. Well may the best of men say, "who is sufficient for these things?" Then add to this grave responsibility, the certain and manifold trials which must come to every man who enters the Itinerancy. His very calling makes him a spectacle to men, and necessarily the subject of adverse criticism. He is the messenger of God and yet the servant of man. On the one hand, clothed with the authority of heaven, and on the other reduced to the condition of a servant. Expected to deliver the high message of the King of Kings, and yet receives his pulpit under the suffrages of man. Before he receives his appointment, he is not unfrequently the subject of a sharp canvass from one end of the Conference to the other, and after he receives it he is liable to find himself among a people, who had rejected him in the canvass, and now only acquiesce in the decision from sheer necessity. But if he escape Scylla in this particular, he is certain to drive upon Charybdis in another. Granting that his relations and labors may be acceptable, he falls upon the inevitable necessity of devoting his time and labor, during the vigor and strength of his days, for a meager compensation, and then pass into old age, and its attendant infirmities, as a dependancy, if not a pauper. And now let me submit; with such a picture hung upon the canopy of the future, and who shall say it is overdrawn? is it a matter of surprise that a young man should hesitate before accepting the position of an Itinerant? But it will be said: "There is another side to the picture." True, and thanks to the Great Head of the church that there is. But the other side can only be seen when the beholder occupies the proper stand-point, and this position I certainly had not attained at the time of which I write. In this matter, as in most others, our mistakes arise from partial views and limited observation. A few years since I visited Niagara Falls. Before leaving Buffalo a friend admonished me to avoid looking upon the descending floods until I should reach Table Rock, as this precaution would give me a more satisfactory impression. These instructions were more easily given than observed. I found it required no small share of nerve to pass down the near bank of the river with the eternal roar of its waters pouring into my ears, cross over Suspension Bridge, spanning the rushing tides below still tossing and foaming as though an ocean had broken from its prison, and then pass up the other bank, in full view of the cataract, and not look upon it until my feet were planted on Table Rock. But from that hour to the present, I have never regretted the effort, for therein I learned the importance of position, when face to face with any great question. The position gained, I raised my eyes upon Niagara Falls. I need not say my whole being was thrilled. There lay the great "horse shoe" full before me, and I seemed to stand upon its outer crest and look down into its deep chasm, where the angry waters wrestled with each other in their wildest frenzy. Then the floods from either side, that had seemed to sweep around the chasm and hug the shore, as if in mortal terror, despairing of escape, rushed upon each other like two storm fiends. The war of waters was most terrific. The very earth shook. Locked in deadly embrace, and writhing as if in direst agony, the mighty floods plunged the abyss, while far above floated the white plume of the presiding genius of old Niagara. The impression upon me was overwhelming. I saw Niagara Falls from the right stand-point. Whether I was equally fortunate in my early views of the Itinerancy is a question that will find solution in the following pages. I decided, however, to go West. My father and the balance of his family had been looking enquiringly in that direction for several months, and I now agreed to accompany them. It was our purpose to make Dubuque, Iowa, the point of destination, as the founders of that city, who were relatives, had visited us in the East and had given us glowing accounts of the city and the adjacent portions of the State. With this purpose in view we landed at Racine. The Madison, a crazy old steamer that could lay on more sides during a storm than any water craft that I had ever seen, landed us on a pier in the night, and from the pier we were taken ashore in a scow. We reached Racine in June, 1844. Racine at that time was a very small village, but, like all western towns, it was in the daily belief that, at some time in the near future, it would be a very large city. We spent the Sabbath and enjoyed the pleasure of attending religious services in a school house. The pastor of our church at the time was Rev. Milton Bourne, of the Rock River Conference. We were favorably impressed with Racine, and especially with the evidences of civilization it afforded, in the fact of a school house and the establishment of religious services. At Racine we engaged a man to take us, six in all, with our trunks to Delavan. The roads were almost impassable. The rains had fallen so copiously that the streams overflowed their banks, the marshes were full and the prairies inundated. With a good team, however, we made an average of about fifteen miles a day. Our conveyance stuck fast in the mud eighteen times between Racine and Delavan. Sometimes we found these interesting events would occur just in the middle of a broad marsh. In such case the gentlemen would take to the water, not unfrequently up to the loins, build a chair by the crossing of hands, as they had learned to do in their school days, and give the ladies a safe passage to the prairie beyond. But woe worth the day if the wheels refused to turn, as they sometimes did, in the middle of some deep, broad mud-hole. The light prairie soil, when thoroughly saturated, is capable of very great volatility and yet of stick-to-it-iveness. While the team and wagon, buried deeply in the mud, found the soil as yielding as quicksand, the passengers, on alighting, were no more fortunate. To make the chair and wade ashore with its precious burden, at such a time, involved a very nice adjustment of balances. If the three went headlong before they reached the shore, each received a generous "coat of mail" of the most modern style. We reached Delavan in due course of travel, where we remained several days. The Sabbath intervened. My father preached in the morning, and I held service in the afternoon. On Monday a council was held. Since our feet touched the soil of Wisconsin, our ears had been filled with the praises of the country, and especially the counties of Dodge and Fond du Lac. By the time we had spent several days at Delavan, and were ready to move on toward Iowa, this clamor had become so decided in its tone, that, as a result of the consultation, it was decided that two or three of us should go up through Dodge and Fond du Lac counties. Not with the expectation that our destination would lie in that direction, but it was thought advisable to know what had been left behind, in case we should not be pleased with Dubuque. Leaving the balance of our company at Delavan, we started on foot on our tour of exploration. Keeping our eyes and ears open, we were ready to go in any direction in quest of the promised "Eldorado." Like all "land seekers" of those early times, a few things were deemed essential to make a location desirable. These were prairie, timber and water. But with us one additional requisite must not be ignored. We must also find a "water power." With all these objects in view, the line of travel became perplexing and described a good many angles, but the main direction lay through East Troy, Summit, Watertown, Oak Grove and Waupun. At the last named place we found a few scattered log houses, and, within a radius of five miles, perhaps a dozen families. The location was beautiful. With its prairie of from one to two miles in width, skirted on the north by groves of timber, through which ran the west branch of Rock River, and fringed on the south by extended openings, it took us captive at once. Passing up the stream two or three miles we found the looked for water-power, and abundance of unappropriated lands. By setting our stakes on the crown of the prairie, and making the lines pass down to the river and through the belt of timber, sufficient land of the right quality could be secured for the whole family, including, also, the desired water-power. To decide upon this spot as our future home, was the result of a brief consultation. All thought of going to Iowa was now abandoned. Obtaining a load of lumber, which was all that could be secured for either love or money, a shanty was immediately erected for the accommodation of the family. Was it a providential intervention that assigned us our home and field of labor in this new and rapidly populating portion of Wisconsin, rather than the city of Dubuque? Society in its formative state needs, above all other agencies, the salutary influences of religion. To provide these and give them efficiency among the people, the presence and labors of the Gospel ministry, and the establishment of churches, are a necessity. To secure these at the outset requires the emigration of ministers from the older States as well as people. Perhaps the motives of neither class in coming will always bear a thorough scrutiny; yet who shall say that their coming is not under the general direction of Providence? Nor is it improbable that the hasty steps that seem to bear the unwilling servant from the presence of the Master are the very ones that most speedily bring him face to face with his duty. CHAPTER II. The Young Itinerant.--In a Lumber Mill at Waupun.--The Surprise.--An Interval of Reflection.--A Graceful Surrender.--The Outfit minus the Horse and Saddlebags.--Receives Instruction.--The Final Struggle.--Arrives at Brothertown.--Reminiscences of the Red Man.--The Searching Scrutiny.--The Brothertown People.--The Mission.- -Rev. Jesse Halstead.--Rev. H.W. Frink. In March, A.D. 1845, a letter from Rev. Wm. H. Sampson, then Presiding Elder of Green Bay District, Rock River Conference, found me at Waupun. The intervening nine months, since our arrival in the preceding July, had been spent in making improvements upon the land I had selected, and in the erection of a lumber mill, of which I was in part proprietor. The bearer of the letter found me in the mill, engaged in rolling logs to the saw and in carrying away the lumber. I opened the letter and glanced at its contents. To my surprise and utter consternation it contained a pressing request that I would take charge of the Brothertown Indian Mission until the next session of the Conference, as the Missionary, Rev. H.W. Frink, had been called away by family afflictions. I instinctively folded the letter and then crumpled it in the palm of my hand, inwardly saying, "Hast thou found me, oh! mine enemy?" No rash answer, however, was given. This question of duty was certainly assuming grave aspects. For four years it had haunted me at every turn. And even in the wilds of Wisconsin it was still my tormenter. Like Banquo's ghost, it would not down at my bidding. I now tried to look the question fairly in the face, and make the decision a final one, but found it exceedingly difficult to do so. To yield after so long a struggle, and especially to surrender all my fondly cherished plans for the future, appealed at first to my pride, and then to what I conceived to be my temporal interests, and the appeal for a moment seemed to gain the ascendency. But how then could I answer to God? was the startling question that burned into my soul at every turn of the argument. In the midst of my embarrassment the thought was suggested, "It is only until Conference, and then you can return and resume your business." Catching at this straw, thus floating to me, and half believing and half hoping that three months of my incompetency would satisfy the church and send me back to my business again, I consented to go. Leaving my temporal interests in the hands of my father, I hastened to make the necessary preparations for my new responsibilities. The outfit was provokingly limited. The horse and saddlebags, the inevitable Alpha, if not the Omega, of an Itinerant's outfit, were wanting, as such conveniences had hardly, as yet, found their way to the northern portions of the Territory. But in their place were put good walking ability and a small satchel. A few pieces of linen, a few books, but no sermons, were put into the satchel, and I was immediately stepping to the measure of the Itinerancy. My first point of destination was Fond du Lac, the residence of the Presiding Elder, where I must necessarily report for instructions. The walk of twenty-two miles, with no other companion than a plethoric satchel, passing from hand to hand as the weary miles, one after another, were dismissed, was not the most favorable introduction to my "new departure," but, bad as it was, I found relief in the thought that my Eastern friends, who had so kindly and repeatedly proposed to give me a comfortable seat somewhere in the New York Conference, were in blissful ignorance of the sorry figure I was making. Whether Jonah found his last conveyance more agreeable than the first, I cannot say, but certain it is, I found my first entrance upon the Itinerancy a tugging business. I reached Fond du Lac before nightfall, and was hospitably entertained. Notwithstanding the cordial reception I received, however, from both the elder and his good wife, I felt embarrassed by the searching look they occasionally gave me. Whether it was occasioned by my youthful, green or delicate appearance, or my light, feminine voice, I could not divine. The conversation soon turned upon the state of affairs at Brothertown, and I speedily forgot my embarrassment. In the course of the conversation I inquired whether the proceeding would not be considered irregular, to place an exhorter in charge of the Mission. The elder replied, "Necessity knows no law, and, besides, our Quarterly Meeting at this place will soon be held, when we will relieve that embarrassment." I was doubtless indebted to this law of necessity for the privilege of holding one office in the church not provided for in the Discipline, and one that has seldom if ever been accorded to others. Carefully instructed in the best method to manage certain difficulties pending in the Mission, I took early leave for a further walk of sixteen miles. Across the prairie at the head of Lake Winnebago, I found the walk very agreeable. Passing Taycheedah, I then struck out into the deep woods that skirt the eastern shore of the lake. I was now between my guide and instructor, and the difficult work committed to my charge. Thought was busy. An oppressive sense of my own insufficiency for so momentous a work, came over me, as it had done before, but never in such overwhelming power. I was now face to face with the great work from which I had shrank for several years, and there was no retreat. Imagination lifted the little hills of difficulty before me into mountains that seemed impassable. In the deep shade of the wood I found a moss-covered rock for a seat, and gave myself up to reflection. The troubled currents of the stream ran on this wise. To go forward in my present undertaking may involve a committal to a work that a few short months shall not terminate. In such case, there will follow a life of toil and sacrifice, on stinted allowance, beset with trials and perplexities, and clouded by cold unfeeling criticisms, censures and misjudgings, of both motive and labor, of which I can now entertain no adequate conception. But if this work be not the dictate of duty, then why this unrest of soul which has so long disturbed the even flow of my religious life, or why the uniform urgency of the authorities of the church both east and west in this direction? On the contrary, if my feet are now in the path of duty then why hesitate? A brave soul never falters in the presence of difficulty or peril, but always deals the strongest blows where the conflict rages the sharpest. The struggle was brief and the result satisfactory. Kneeling by the side of the rock, prayer was offered for Divine guidance and help, and there fell on the soul a baptism of serene peace and holy joy, which hallowed each remaining step of the journey. Arriving at Brothertown the letter of introduction from the Elder was presented to A.D. Dick, Esq., one of the Stewards. The residence of this brother was located in the central portion of the town, and gave evidence of good taste and comfort. Both himself and wife were members of the church, and their house the home of Itinerants. It was now nearly twelve o'clock. I was invited to the parlor where I awaited dinner. These few moments afforded an opportunity to survey my surroundings and master the situation. My early reading had introduced me to the Indian, both in his native wilds and as seen on the borders of civilization, the former as the noblest specimen of the natural man on the planet, and the latter as the most degraded of mortals. But now I was in the very presence of the red man and even a guest in his dwelling. Nor is it too much to say that my curiosity was not a little excited. My reception, however, had been so cordial that I soon found myself at ease in my new associations. The letter was opened and read. During its reading I noticed that the eye of mine host often wandered from the page to the newly arrived guest. By an occasional glance I tried to read the thoughts of the reader, but found that the dark face was not disposed to be communicative. This much, however, I think I read pretty clearly: "Well, the Elder has sent us a pretty slender specimen as a minister, but we will try him and see what he can do." The dinner was announced, conversation became lively, and before we were aware of it the distinctions of race and color had faded out of sight, and a life-long friendship was founded. It was now arranged that, during my stay on the Mission, I should make my home under this hospitable roof. The Brothertown people came from the State of New York, and had now been settled in their western home several years. A log chapel had been erected and school houses provided. The location along the eastern shore of Lake Winnebago was excellent, affording a good soil and water and timber in abundance. Along the principal highways the farms had been cleared of timber and brought under a fair state of cultivation. The buildings were mainly constructed of logs, though in later years, there had been erected a goodly number of frame residences. Brothertown Mission first appears on the General Minutes in 1839, under the name of Deansburg, as will appear hereafter. In 1840 it was called Fond du Lac, as that point had now been added as a regular appointment. The following year, 1841, the charge remained the same, but the name was changed to Brothertown, this name having taken the place of Deansburg, in honor of the Brothertown Nation. But as this charge will further appear in connection with the labors of its pastors I will defer the balance of the record for the present. Rev. Jesse Halstead entered the traveling connection in the Troy Conference, was ordained Deacon in September, 1837, and transferred to the Illinois Conference. At the session of the Conference, held the same month, he was appointed second preacher to Aztalan Mission. Here he took his first lessons in pioneer work. He traveled over a tract of country reaching from the line of the Territory on the south to Menomonee on the north, and from the Lake Shore Missions on the east to Madison on the west. In these extended journeys he enjoyed the privilege of preaching the first sermon and forming the first societies in many localities. In 1838 he was sent to Crete Mission on the Kankakee, in the State of Illinois. The following year, 1839, he was sent to Brothertown, as before stated, the name on the Minutes being Deansburg. While on this Mission, he visited Fond du Lac, and preached the first sermon, as will appear in another chapter. He remained on this charge only three months, and was then sent by his Presiding Elder, Rev. Julius Field, to supply Oneida Indian Mission for the balance of the year, that charge having been left to be supplied. In January he was visited at Oneida by the Presiding Elder. While here the Elder fell sick, and desired Brother Halstead to accompany him on his round of appointments. In the line of travel they visited Madison and intervening charges, and then went to Racine, the home of the Elder. Brother Halstead now started for his field at Oneida. It was in the depth of winter, and the line of travel was through the dense forests along the Lake Shore to Green Bay. But, nothing daunted, our Itinerant packed his books, which had been left with Brother Stebbins at this place on his first trip to the north, and other baggage, and started on his journey. The first day he reached Milwaukee, and here he laid in provisions and other necessary outfit, such as axe, auger, &c. Striking out into the forest he made twenty miles the first day, but during the afternoon found himself in a severe snow storm. The first night he stopped at a house located at the site of the present village of Grafton. On rising the next morning he found the snow three feet deep. He laid over one day, and on the following morning resumed his journey. He only made nine miles, as he was compelled to beat the track in advance of his horse; and at night he found quarters at Port Washington. The next day he pursued his journey, but at nightfall found himself without shelter in the woods. He built a fire, cooked a piece of salt pork to eat with his bread, and made a supper. But now for the night! He emptied his jumper, and in it he made a bed, and, as nearly as possible, a coil of humanity. The next morning he found his boots frozen. But, with a generous amount of tugging, they yielded to the pressure of his feet, and he was again on his way, breaking the roads himself, thereby aiding his horse in carrying his burden. On the fifth day he found a house in the woods and remained in it for the night. The sixth day he reached Sheboygan Falls, and the seventh day Manitowoc. The eighth day he tried to reach Green Bay, a distance of forty miles, but was compelled to camp out for another night, and take the ninth day to complete his journey. In 1840, Brother Halstead was sent to Fond du Lac, his charge including, also, Brothertown, of which a record will be made in a subsequent chapter. During this year he made a visit to Oshkosh. He took an Indian trail on the west side of Lake Winnebago, and after traveling twenty-five miles found himself on the bank of Fox River. He found no way to cross the stream, and, it being now dark, he was compelled to spend the night without shelter. A friendly Indian came along and joined him in his preparations for the night. The weather was quite cold and they were obliged to maintain a brisk fire to keep from freezing. In this duty they served by turns, but neither of them had any provisions. On the following day Brother, Halstead returned to Fond du Lac. During the year Brother Halstead was abundant in labor, and at Brothertown there was an extensive revival, giving large accessions to the charge. The following year, he was returned to the work, but the name was changed to Brothertown. This year was also fragrant with blessing, and many souls were converted. After leaving Brothertown Brother Halstead was stationed at Monroe, and next at Hazel Green, where he had Rev. I.M. Leihy as a junior preacher. His subsequent charges were Prairie du Chien, Patch Grove, Mequon, Oak Creek, and Brothertown, when he took, in 1852, a superannuated relation. Brother Halstead was always at his post of duty. In some of his appointments he had long moves, hard work, and very small compensation, but he and his good wife were always equal to the situation. It has been a pleasure to the writer to make this record, as also that of other veterans of the Itinerancy. But of the labors, the sacrifices and trials of such men, but little can be known here. It is a satisfaction, however, to be assured that their record is on high. It is also a pleasure to know with what views they look back upon the past. A line in hand from Brother Halstead only expresses the common sentiment of all. I will give it to the reader. "Among the most pleasant memories of my life, I reckon the hardships endured as an Itinerant minister of the Gospel of Christ. If I had another life to give I should not hesitate to throw myself into the work again with all the strength and purpose the Master has given me." Rev. Hiram W. Frink was sent to Brothertown in 1842, and had nearly completed his third year when called away. Brother Frink is also a veteran, having entered the Conference in 1837, the year of Brother Halstead's transfer. His first appointment was Sheboygan, including the territory between Milwaukee and Green Bay, and extending west as far as Lake Winnebago. Its principal appointments were Sheboygan, Port Washington, Brothertown, Two Rivers and Manitowoc. Having shipped his trunk to Manitowoc, his future home, Brother Frink left Chicago on horseback, Oct. 28th, 1837, for his field of labor. At Milwaukee, the necessary outfit was procured to penetrate the deep forests which lay beyond, including an axe, steele and punk, a tin cup, blankets and provisions. The only road was an Indian trail, which pushed its devious way through the forest, around the swamps, and across bridgeless streams, without regard to the comfort of the traveler or the speed of his locomotion. As there were no houses along the line of travel, Brother Frink was compelled to spend the first night in the woods. Fortunately, however, he found a small, tenantless cabin by the wayside, in which he was safe from the wild, noisy beasts, that prowled without. The following day he reached Sheboygan. And this journey was but a sample of the travel and exposures of the year of labor, on which Brother Frink had entered. Amid the drifting snows of winter, and the copious rains of summer, he was compelled to traverse the dreary, and almost unbroken forests of his field, and on more than one occasion he found the night around his camp- fire made hideous by the howling of wolves and the screaming of panthers. But in him the cause found a sturdy pioneer who was equal to the demands of the work. In 1838, his appointment was Elgin, Ill., and, the following year, Watertown, Wis. In connection with the last named, we shall have occasion to refer to his labors in a subsequent chapter. At the close of his year at Watertown the charge was divided, and in 1840, he was appointed to Summit, the eastern division. In 1841, he was returned to Illinois and stationed at Sycamore, and the following year was brought back to Wisconsin, and, as before stated, appointed to Brothertown. At the Conference of 1845, he took a location on account of family afflictions, but returned again to the work as soon as relieved of his embarrassments. His subsequent appointments have been Grafton, Agent for Tracts and Sunday Schools, Palmyra, Rock Prairie, Albion, Dunkirk, Fort Atkinson, Footville, Burnett and Markesan. In 1865, he took a supernumerary relation, but the following year, being made effective, he was appointed to the Bible Agency, which position he has continued to hold up to the present writing. Brother Frink is still vigorous, and is doing effective service. He has kept a cheerful spirit up to the present hour, and is highly esteemed by his brethren. CHAPTER III. Exhorter in Charge.--The First Sabbath.--The Superb Singing.--Class and Prayer Meetings.--A Revival.-- Stockbridge Counted In.--A Remonstrance.--Another Exhorter Found.--Decide to Hold a Great Meeting.--The Loaves and Fishes in the Lad's Basket too Few.--Chief Chicks.--Conversion of a Noted Character.--Quarterly Meeting at Fond du Lac.--Licensed to Preach.--Camp Meeting at Clason's Prairie.--Camp Meeting at Brothertown.--Church Enterprise.--Missionary Merchant.--Logging Bee.--Successive Labors. My first Sabbath, April 4, 1845, as "Exhorter in Charge," gave me an opportunity to take the measure of my new field of labor. The chapel, as before stated, was constructed of logs. These were hewn on both sides, thus giving a smooth appearance both within and without. The logs were halved together at the ends, and filled between with small pieces of wood laid in morter, and, on the whole, the chapel made a very respectable appearance. It contained rude seats that would accommodate about one hundred and fifty persons, and furnished standing room in addition for one hundred more. On the advent of the young "Elder," for it was their custom to call all ministers by that name, the chapel was packed to its utmost capacity. Opening the services with great perturbation of spirit in the presence of so vast a crowd, I proceeded with difficulty until the people arose to sing. Instantly I was at ease. I was not a stranger to good singing, for my surroundings had always been fortunate in this particular, but, I am free to say, that, up to that hour, my ears had never been so thrilled by Christian melody. The tones were not as mellow as those of the African, but they were more deep and thrilling. Inclined rather to a high key, and disposed to be sharp and piercing, yet the voices of the vast congregation swept through every note of the gamut with equal freedom. I was thoroughly entranced. And, on coming to myself, I found my perturbation had left me and my soul was on a plane with the responsibilities of the hour. At the close of the public services, a class meeting was held under the charge of Father Abner, the leader. This brother was a man of age and experience, well adapted to his position, and universally beloved. The meeting was conducted in the usual manner, and was an occasion of spiritual refreshing. The testimonies were direct and touchingly simple, usually accompanied with weeping, and sometimes with the shout of triumph. The singing, however, was the principal feature, both in quantity and quality, for this highly susceptible people had given this part of the services, in all their meetings, a leading place. Among the most noted leading voices were those of mine ho...