Thirty Years in the Itinerancy by Wesson Gage Miller

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As these side meetings, as I chose to call them, were multiplied, and
awakened general interest in their several localities, we found the
meetings at the chapel also gained in numbers and spiritual power. Soon
the people began to talk of a revival, and pray for its speedy coming.
Nor was it long delayed. The work began at one of the side meetings,
where an old backslider was led back to the cross. The next evening, in
another part of the settlement, there were three seekers at the altar.
The Sabbath now intervened, and it was deemed advisable to open meetings
in the chapel during the ensuing week. Here the meetings were held
nightly for four weeks. As a result, seventy-five persons professed
conversion.

The working force of the Mission was now put into a more thorough
organization. Several new classes were formed and the old ones carefully
organized, making six in all. A Sunday School was established, bringing
into its promising field the latent talent of the church.

But we had hardly got our home work fully in hand, when there came an
invitation from Stockbridge, several miles below, to extend our labors
into that settlement. There had been a Congregational Mission among the
Stockbridge nation for many years, but its condition was not very
promising.

The chapel was located in the central portion of the reservation, and
the Mission was now in charge of Dr. Marsh, a gentleman of education
and ability. He divided his time, however, between the ministerial and
medical professions, and, as a result, the spiritual interests
necessarily languished.

During the progress of our revival in Brothertown, Brother David
Wiggins, who had recently removed to Stockbridge, had been accompanied
to the meeting by several of his neighbors, and they had been converted.
This fact will explain the invitation now given. We accepted, and a
meeting was opened, using the residence of Brother Wiggins as a
temporary chapel. The meetings, however, had hardly been commenced, when
there came a remonstrance from Dr. Marsh. The remonstrance, which was
expressed in very emphatic terms, assumed that I had no right to embrace
any portion of the Stockbridge reservation in my field of labor. But
what was I to do? Some of our own sheep had gone down into Goshen to
find pasturage, and now a few of the lambs of a strange flock had come
to us seeking care and sustenance. Must these be left to the bleak winds
that were evidently sweeping around them, to chill their warm blood in
their veins and cause them to perish in the wilderness? My answer was
respectful but decided. Having been placed, by what seemed to be a
providential intervention, in charge of these souls, I could not
withdraw my oversight. The Doctor laid the matter before the Presiding
Elder, but he refused to interfere, and thus the matter ended. In due
time a class was formed, Brother Wiggins was appointed its leader, and
several souls was brought to Christ.

At this place I found Brother R.S. Hayward. Before my arrival at
Brothertown, this noble man of God, and his most estimable and talented
wife, had purchased a farm on the Stockbridge reservation. They had
already erected a log house, cleared a few acres of land, and founded a
home both for themselves and passing Itinerants. Such a surprise, and
such a cordial welcome as I experienced, fall but seldom to the lot of
a stranger.

Brother Hayward was also an Exhorter. Two Exhorters together, what a
ministerial force! Why, we began to feel that, by the help of the
Master, we could take the whole land for Christ! Plans were immediately
formed to extend our field of operations.

Among these, we decided to hold a series of two days' meetings, and,
that they might prove a grand success, we selected as the localities the
grand centres of population. We appointed the first to be held in Father
Chick's barn, a mile west of the Mission Chapel in Stockbridge. The day
came, and so did the two Exhorters. The people from the two nations came
in throngs. The barn was filled, and the groves around it, until my head
grew dizzy in looking at the multitudes and thinking of what was to
follow. There was a congregation that might awaken the eloquence of a
Bishop, and nobody to conduct the services but two young, inexperienced
Exhorters. The reader may well imagine that there was genuine repentance
on the part of the striplings, and, may be, hastily made vows never
again to challenge a multitude, but these did not solve the problem of
the hour. Of course, as I was "Exhorter in Charge," though the youngest
man, I had to take the morning service. I was so thoroughly frightened
that I have forgotten the text, if I took any; but this point I do
remember most distinctly. It was my first thought, on seeing the crowd,
that I would take for a text, "There is a Lad here with five barley
loaves and two small fishes, but what are they among so many?" But the
more I thought of it, the more frightened I became. Fortunately, I
dismissed it before the hour of service arrived, for I seriously
questioned whether I could furnish the people so generous a feast. How I
got through the service I am unable to say, for I never dared to ask any
one, and my friends, doubtless out of regard to my youth, forbore to
tell me. As to the afternoon service, I need say nothing, for, though
respectable, I have no doubt Brother Hayward has preached many better
sermons since.

But whatever was wanting in the public services, the social meetings of
the day were a great success. Here the brethren came in with their
singing and earnest prayers, and the sisters with their Christian
testimonies, until every heart was moved. In this part of the service
Sister Hayward led off with her accustomed ability and spirit, making a
marked feature of the exercises.

The part borne by Father Chicks, as he was called, the head chief of the
Stockbridge nation, also added not a little to the interest of the
occasion. He had been but recently converted, and his heart was
overflowing. To see such a religious demonstration on his own premises
filled him with joy, and awoke within him the fiery ardor of those other
days when his burning words had swayed his people to the good or evil,
as the tempest bends the forest at its will. Tall and erect in form,
with a brow to rule an empire, he rose in the midst of the great
assembly and came forward to the stand. Every eye was fixed upon him.
Turning to the writer, that he might have assistance, if necessary, in
the use of the English, by the timely suggestion of the right word, he
proceeded to say: "Me been a great sinner, as all my people know." For
the moment he could go no farther. His noble form shook with emotion,
and his manly face was flooded with tears. The whole audience wept with
him, for his tears were sublimely eloquent. Recovering himself, he
simply added, "All me want now is to love him, Christ." Then turning to
his people, with a face as radient as the sunlight, he began to address
them in his own language. I could not understand the import of his
words, but the tones of his voice to our ears were entrancingly
eloquent. As he advanced in his address, his frame, now bearing the
weight of four score years, grew lithe and animated. Soon the whole man
was in a storm of utterance. Had there been no living voice, the
attitudes and swayings of the body, the carriage and transitions of the
head, and the faultless, yet energetic gestures of the hand, were enough
to move the human soul to the depths of its being. But to these were
added the human voice divine with its matchless cadences, now kindling
into a storm of invective, before which the audience shrank, like
shriveled leaves in autumn, then sinking to sepulchral tones that seemed
to challenge a communion with the dead; now wailing an anguish of sorrow
utterly insupportable, and then rising in holy exultation, as one
redeemed from sin and inspired with the triumphant shout of victory.

The address occupied only twenty minutes. But for effectiveness I never
saw its equal. Bending forms and tears, groans and shouts, strangely
commingled in the scene. Eternity alone can reveal the results of
the day.

Among the converts at Brothertown were several interesting cases. I will
only refer to one. It is that of a very noted character, who "feared not
God, nor regarded man." This man, whom I shall not name, was specially
bitter against all ministers, and lost no opportunity to treat them
rudely. His family had taken the precaution to notify me of his
bearing, assuring me that my visits to the house would be agreeable to
them, yet they might subject me to abuse on his part, if not expulsion.
I at once resolved to make an effort to reach him, and in due time found
an opportunity. I discovered that he kept a large number of bee hives in
his yard, and I concluded that he was fond of bees. Having had some
experience in that line, I resolved to make my assault from that
stand-point. The favorable opportunity came sooner than I expected.
Early one morning, as I was passing the apiary, I found him in trouble.
A young colony had left the parent hive and alighted on one of the
topmost branches of a tall tree, and the owner was sending curses after
them in a most profane manner. Approaching him with the compliments of
the morning, I remarked, "These young people are starting out in life
with pretty lofty notions." The reply was a volley of oaths that showed
him to be no novice in profanity. To relieve his embarrassment, and
tranquilize his temper, I suggested that they were not beyond reach.
With a new outbreak of oaths, he replied, "The ladder that old Jacob
dreamed of would not be half tall enough." I told him if he would bring
me a strong cord and a saw I would bring them down for him. He, half
doubtingly, glanced at my slight form, then into my face, as if to
assure himself of my sincerity, and hastened to bring the desired
articles. I fastened one end of the cord to my arm, and the other to the
saw. The ascent was then made, the saw drawn up by the cord, and the
severed limb with its burden let gently down until it dropped in front
of the prepared hive. By the time I reached the ground the bees had
entered the hive, and the raging spirit of their owner had
became tranquil.

Conversation now turned upon the culture of the bee and its habits,
until the way opened to rise from the temporal to the spiritual. The
provident wisdom of the little busy worker, in laying up the needed
store for future use, was especially commended, "But more especially,"
it was added, "is this course the dictate of wisdom in such beings as
have an eternity before them." I saw that a small act of kindness had
won his ear and touched his heart. On leaving, I was cordially invited
to call and see the family. The advantage thus gained was prudently
improved until, in process of time, both himself and family were
garnered for the Master.

But the time had now come to lay aside the anomalous position of
"Exhorter in Charge," and take to myself the appellation of "Preacher in
Charge." Under the advice of the Presiding Elder I still retained my
membership on the Fond du Lac circuit, of which Waupun was a part. The
last Quarterly Meeting of the year was held in Fond du Lac May 31st,
1845, Rev. Wm. H. Sampson presiding. The meeting was well attended. I
was granted a Local Preacher's license and recommended to the Rock River
Conference for admission on trial.

At the close of the quarterly meeting I returned to Brothertown and made
up a company of the good people, to attend a camp-meeting to be held at
Clason's Prairie.

It was the pioneer camp-meeting in the region, and, though the
attendance was not large, it included nearly all the population of the
vicinity. There were ten tents, and as many preachers, with the
Presiding Elder in charge. The spirit of the meeting was excellent, and
a goodly number of souls were gathered for the Master. The services were
greatly enlivened, and clothed with additional interest by the presence
of the several brethren whom I had brought from Brothertown. Their
ready, incomparable spiritual songs, earnest prayers and touching
narratives of Christian experience, awakened intense feeling among all
classes, and gave abundant evidence of the power of the Gospel to save,
even the red man, as well as his brother of lighter complexion and more
favorable surroundings.

Another feature of the meeting fastened itself upon my memory. It was
the persistence with which the good Elder pressed me into service on the
Sabbath before the great congregation, and such a formidable array of
ministers. It was indeed a great trial, but, as on other occasions where
there is a "boy preacher" around, there was no escape. And besides, the
effort took on the nature of a trial sermon, as it was my first effort
after I had been duly licensed to preach. Whether I succeeded fairly or
not in the estimation of my critics, I am not able to say, for I kept my
ear during the balance of the meeting turned the other way, lest I might
"have my feelings hurt."

Returning to Brothertown, I now determined to hold a camp-meeting, under
"our own vine and fig tree," in July. The arrangements were accordingly
made, and at the appointed time, the Presiding Elder and several other
ministers came to our assistance. They were Rev. Messrs. H.R. Colman,
Stephen Jones, Joseph T. Lewis, G.N. Hanson, S.B. Whipple and my dear
father. The attendance was large, the order perfect, and the results of
the meeting specially satisfactory.

Among the converts were several persons from Calumet, a small village of
white people adjoining Brothertown on the south. We now established an
appointment in the village, formed a class and opened a Sunday School.

But the time had come in the history of the Mission when a new and
larger chapel must be erected. To further this object, several boxes of
goods had been forwarded to the Mission by Ladies Benevolent Societies
in the east. They were accordingly opened out in the rooms of the vacant
Parsonage, and, when not otherwise employed, I installed myself as a
salesman of merchandise. It was not a little amusing to begin the
erection of a church after this fashion, but this was not the only queer
thing about the building of the Brothertown Church.

In addition, the Missionary put his own hands to the actual labor of
preparing the materials. It was done in this wise. It was ascertained
that a man in Stockbridge, who owned a fine grove of timber, proposed to
give a certain amount of it for the church, provided the church people
would cut it. And it was further found that the owner of a mill in the
vicinity would give the sawing. We decided at once to accept both
propositions. Word was passed among the people, and on a given day a
score or more of men and teams, with the Missionary among them, made an
onslaught upon the timber. In a few days the task was accomplished, and
the success of the enterprise guaranteed.

The conference year, however, expired at this time, Aug. 20th, and
terminated my labors among this people.

Well did the Apostle say, "I have laid the foundation and another
buildeth thereon." Nor was this experience new to the world in the time
of Paul. It was the work of David to prepare the materials, but it
remained to Solomon to build the Temple. Thus it is in every calling of
life. But it is more manifestly so, perhaps, in the Itinerancy, than in
any other.

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. Harvy 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.R. Colman.

The first sermon preached in Fond du Lac was delivered at the residence
of Hon. Mason C. Darling, by Rev. Jesse Halstead, Missionary to the
Brothertown people, on the 17th day of November, A.D. 1839. The meeting,
the first of a religious character, was convened at the request of a few
families residing in Fond du Lac and its neighborhood, only seven in
number, they having learned that the ubiquitious Itinerant had struck
their trail, and was making a visit to their settlement. Having been
accustomed to religious services in their eastern homes, these few
scattered families had felt deeply their privations in these western
wilds. The advent of a minister, therefore, opened an era of no common
importance. Few and scattered as were the families, some of them living
several miles away, the small log house was filled.

From this lowly, rude dwelling the songs of Zion ascended in grateful
praise, floating out over the prairie and lingering in the branches of
the old forest trees along the river until they fell upon the ear of the
roaming savage, and arrested his careless footsteps. The voice of prayer
was heard, breathing to heaven in fervid accents a recognition of the
Divine goodness, and an humble consecration of devout worshippers, and
the fair land they had adopted as their home, to God. The Gospel Message
heralded the dispensation of grace, mercy and peace alike to all,
bearing in its wings the gift of healing, and a glorious prophecy of the
coming reign of the Messiah over "the wilderness and solitary place."
Under the word, the pentacostal blessing came down on the people and
filled the humble sanctuary. To many, the memories of other days, and
their dear old homes in the east, were overpowering. The fountains of
feeling were opened and tears came welling up from their depths, until
they brimmed the eyelids of all, and fell in showers, as when the cloud
angel shakes his wings. Those only who have mingled in the first
religious meetings of the new settlement, can rightly appreciate the
intense interest or gauge the overwhelming emotions of such an occasion.

Fond du Lac appears on the General Minutes at the session of the Rock
River Conference, held Aug. 26th, 1840. At that time the entire
Territory was included in two districts. The first swept across from the
southwest to the northeast, making Platteville and Green Bay its extreme
points. And the other embraced the southeastern portion, and extended as
far west and north as Watertown and Summit. The Presiding Elder on the
latter, the Milwaukee, was Rev. Julius Field, and on the former, the
Platteville, Rev. H.W. Reed. The year following the northeastern portion
was erected into a separate district, called Green Bay, and Rev. James
R. Goodrich was made the Presiding Elder. Brother Reed remained another
year on the Platteville District, but during that year it retained only
two charges that are at the present writing included within the bounds
of the Wisconsin Conference. After this date, the labors of Brother Reed
fell within other Conferences, where doubtless a record will be made of
them. His visits, however, have not been forgotten. He was a man of
kindly spirit and great practical wisdom. Wherever he laid the
foundations, they showed the labors of a skillful hand. He still remains
in the Itinerancy, and is the Patriarch of Iowa Methodism.

Brother Goodrich, who succeeded him on the Green Bay portion of the
district, is also remembered with great pleasure by the people. He
remained three years on the district, and during the first two, served
the Green Bay station also. He was transferred to the Chicago District
in 1844, and was succeeded on the Green Bay District by Rev. Wm. H.
Sampson. At the close of the year, Brother Goodrich took a
superannuated relation.

Rev. Jesse Halstead was appointed to the Fond du Lac charge, as before
stated, and the Mission was made to include both Fond du Lac and
Brothertown. He was also continued on the same charge the following
year, the circuit now being changed from the Platteville to the Green
Bay District.

We have spoken at length of the Brothertown portion of the charge in
previous chapters, and may now confine the record to that of Fond du
Lac. During this year a class was formed at Taycheedah with Francis M.
McCarty as leader.

At the session of the Conference, held Aug. 24, 1842, the name of Fond
du Lac again fails to appear on the minutes, showing, doubtless, that,
up to this date, it had not assumed sufficient importance as a religious
centre to retain the name of a circuit. But at this session a charge
appears under the name of Lake Winnebago, with Rev. John P. Gallup as
Pastor. This new charge contained so much of the old Fond du Lac Mission
as had been separated from Brothertown, and, in addition, it swept down
along the west side of the Lake as far as Oshkosh.

At the Conference of 1843, the charge was continued, and Rev. Harvey S.
Bronson was appointed the Pastor. The meetings during the year were
still held in log houses, Dr. Mason C. Darling, Hon. Edward Pier and Mr.
Norman Pier furnishing the accommodations. It was in the residence of
the second named that the first class was formed during this year by
Brother Bronson. The class was composed of Mr. and Mrs. Charles
Olmstead, Mrs. Edward Pier, Mr. and Mrs. Daniel C. Brooks, Mr. and Mrs.
Norman Pier and Mrs. Parsons. Brother Charles Olmstead was the
first leader.

During his pastorate, Brother Bronson also formed a class at Wilkinson's
Settlement, of which a record will be made elsewhere.

In 1844, Fond du Lac again appears on the Minutes as a charge, and
Taycheedah is joined with it. Rev. Joseph T. Lewis was appointed the
Pastor, and Rev. Wm. H. Sampson the Presiding Elder. At the beginning of
this year the meetings were transferred to a frame school house that had
been erected in the village. The tide of emigration was now setting
strongly in the direction of Fond du Lac and vicinity, and new
settlements were being rapidly formed. The charge, following the general
drift of things, extended its boundaries, adding several appointments,
and among them Waupun.

Soon after our settlement at this place, as detailed in a former
chapter, we were informed that a Quarterly Meeting would be held in Fond
du Lac, at a given date, in the near future. We decided to attend. The
day came, and my father and I started on foot for the Quarterly
Meeting. On reaching Fond du Lac we enquired for the Presiding Elder, in
order to ascertain the time and place of meeting, and found that he had
already gone over to the school house where the meeting was to be held.
Being directed, we soon found the place and entered. The Elder sat
behind the desk, ready to begin the services. The Preacher in charge sat
at his right hand, wearing a thoughtful mood. As we took our seats, both
glanced at us, as did several of the congregation, doubtless thinking,
"Well there are two more pioneers, and they must be Methodists to come
thus to church on Saturday."

As soon as I felt assured that the eyes of the congregation were
withdrawn from me, I ventured to look up and take the measure, in turn,
of those present. There were, perhaps, twenty-five in attendance. They
were so like, in their general appearance, congregations usually seen on
such occasions in the east that it was difficult to realize we were in
the far west.

The service proceeded, and at its close the Quarterly Conference was
held. We tarried, and after the opening services, my father arose and
addressed the Elder, stating that we had recently settled at Waupun, and
supposed we were outside of the boundaries of any charge. Yet such was
the flexibility of Methodist institutions, he had no doubt the
boundaries of Fond du Lac Circuit could easily be thrown around Waupun.
If so, we would like to be recognized as members of the church. We were
received on our credentials, my father as an ordained Local Preacher and
I as an Exhorter. Before we left the Quarterly Meeting, it was decided
that Brother Lewis should establish an appointment and form a class at
Waupun. But of this further mention will be made in a subsequent
chapter.

Rev. Wm. H. Sampson, the Presiding Elder of the District, had been a
member of the Michigan Conference. On invitation, he was transferred to
the Rock River in August, 1842. His first appointment was Milwaukee, of
which mention will be made in another place. The next year he was sent
to Kenosha, then called Southport, to save the church property which had
fallen under financial embarrassment. Having accomplished this task, he
was, in July, 1844, appointed to the charge of Green Bay District.

A better selection for the position could not well have been made. He
was just in the strength of his early manhood, an able preacher, a sound
theologian, a wise administrator, and a man of agreeable presence. The
country was new, society in a formative state, and the material limited.
Under these embarrassments, it required no little skill to lay the
foundations wisely and successfully rear the superstructure.

The District extended from Green Bay on the north to Whitewater on the
south, and from Sheboygan on the east to Portage City on the west, and
included eight charges. To encompass the labor of a single year required
the travel of four thousand miles. The roads were almost impassable,
especially in the northern and eastern portions of the District. During
certain seasons of the year, the buggy and sleigh could be used, but, in
the main, these extended journeys were performed on horseback. A wagon
road had been cut through the timber from Fond du Lac to Lake Michigan,
but only one family, as yet, had found a home between the former place
and Sheboygan Falls.

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