Read Ebook: Thirty Years in the Itinerancy by Miller W G Wesson Gage

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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.

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.

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 host, Alonzo D. Dick, Jeremiah Johnson, Orrin Johnson, and Thomas Cummock. My labors were now fairly opened, and I soon found abundant opportunities for usefulness. The regular meetings at the chapel were supplimented by others, principally prayer meetings, in the more remote parts of the town. These meetings were held on the week-day evenings, and in a short time became occasions of great interest. I attended them usually, and found every evening thus employed when not engaged at the chapel. In these excursions through the settlement, I was almost always accompanied by one, or all of the above named brethren, to lead the singing, as I found myself, though belonging to a singing family for three generations, unable to lead in this branch of the service. And in addition to these, I was also favored with the company of a young man of great worth and precious memory. I refer to Lewis Fowler, an Exhorter of great promise, but who soon after fell under the withering touch of consumption, and passed on to the better land.

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.

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.

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.

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