hae Ly Hy o iy ‘ A Rl PT yi i ti 4 he | ei oud rs z hoe. a Br fi ou Me # Rea aX ae oS ist ae A aS Ml i Ae Whe h wa Ae ae a hak . 3 er SO Nea CEM He (a 0} bi cm it : th ¥ si a a TMs ed i iS ye Lu tS yp x 1 ite ii 7 eee wl SD ' We Se wa > VS ab ul (\ Mt Suen 5 ll wu re i) Cornell University Library IK i) K History nt BX 8248.MéH68 i i DN “INA ih os! oN zi A RIPAS i : Vy “ ‘ Th Mr i cf “ an | p i NT Ih al HUTT waE md ! i! La iS LT aN mi) q al Ht a Aa mah wh \ l et ne 4 Mi Day Be I ED i i} I Tl y ‘ f Pa a yu y ae IT OLN a2 48 Mo Ho Pio TOR OF NE Io Dro IN MINNESOTA, BY CHAUNCEY HOBART, D. D. 1887. si oyun, etd, "f Ge Ge We , a i, sen petee tt =SSCONTENTS = An troduction’ s3 sis ov ag ceapewae gitiatertigs sass ovcecs amass ewes codeas Page 5 CHAPTER I. Tndian Missions ss sswesiciee deine eavenseieeemse se’ daamaudinbs sage guaesnau ce os 13 CHAPTER II. Missions Among the White Settlers............ 0... cceccceeees caceuees 84 s CHAPTER III. Market Street—St. Anthony—Stillwater, 1849-53—Red Wing to 1853 — Pine Bend, 1852-53 —Wabasha (Winona), 1852-53 — Benton County Mission—Mankato, 1853-55—St. Paul, 1853-55—8t. Anthony, 1853-55— Reed’s Landing and Cannon River, 1853-55 — Red Wing, 1853-55 — Brownsville Mission—Richland Mission — Cedar River — Chatfield— Oronoco—Elk River—Richland Prairie—Caledunia Circuit Mission— Lakeville and Eureka—Kaposia, 1854...........c0ccc ccc ceeeee cece 39 CHAPTER IV. Stillwater, 1854-56—Kingston.... 0... 00... cc ee ccc ce cect eeee ee veseeeee 90 CHAPTER V. First Minnesota Conference—Stillwater—Sunrise—Lakeville (Farminn- ton)—Lake paren Mission, 1855-70—Pine Island—Elk Prairie Mie- sion—Cedar River Mission—St. Peter—Faribault—Jackson Ntreet, te. aa VAST a cicxans 23 ep eeouaaivemens aad uber eemnuean aus vlan yaes 95 CHAPTER VI. Scandinavian Missions....................25 Sisialspviajale-acvidig! wevotauuisl pias apes 116 CHAPTER VII. St. Anthony Falls Mission, 1856-60—Monticello District, 1857-60..... 120 CHAPTER VIII. Aneka Mission, 1858-62—Brooklyn and Maple Grove, 1859-62—Belle Prai- rie and Little Falls, 1858-60—Paynesville Circuit, 1857-00—Spring Valley Circuit and Chatfield, 1856-60—Rochester, 1855-60—Austin, 1856-60—Red Wing, 1856-60.......... 0... cc cece cess ce ee cece ee tees 128 CHAPTER Ix. Conference Sessions and Districts from 1856-60..... BER note dis seinidtios 150 CHAPTER X. St. Anthony, 1860-64—Red Wing Station and Circuit, 1861-74—Hampton, Vermillion and Farmington, 1855-64—Traverse de Sioux, Mankato and South Bend, 1855-562... 0... ccc cece cece ee cece e eee eee tote eeee 158 CHAPTER XI. Jackson Street Church, St. Paul, 1860-64.......... 0... .cee cece eens) 167 CHAPTER XII. Austin, 1860-04—Paynesville, 1860-64—Minneapolis, 1860-04—Owatonna, . lv. CONTENTS. 1856-64— Janesville, 1855-60—Faribault. Tee lant; Cleats water, 1855—Long Prairie, 1866—Richfield, 1854............. Page 171 CHAPTER XIII. Review of the Conference Work from 1860-64 ...........2 secre nee 191 CHAPTER XIV. St. eer First Church, 1864-76 — Jackson Street Church, St. Bane CHAPTEB.- XV. Rochester, 1860-76—Minneapolis, 1864-76 22... 0.0. eee ce cee e cence eee 202 CHAPTER XVI. St. Paul Market Street Church, 1858-76........... 0... cece cree cece nes 209 CHAPTER XVII. ape valleys: : pete = Alagh Honest, Epiris = = = Eten a ‘CHAPTER XVIII. Witold, 1850270. scx. coved dndencd 8iii ees paved mat weReeedeysaaey SID CHAPTER XIX. Biogen, 1868-76 — Lanesboro, 1868-76 — Enews 1857-76 — Preston 954-76—Money Creek, 1854-76—Marion, 1854-76 .......... 0.20005 237 - CHAPTER XX. Granite Falls—Alexandria, 1867-73—Grand Meadow, 1868-76 — Redwood Falls Mission, wet ~10—Beaver Halls _ oer ik meen wee 1866-76...... 2 ‘ . 247 ‘CHAPTER XXL Winnebago City, 1861-76—Worthington, 1872-76................02 ee 2538 CHAPTER XXII. Northfield Circuit, 1856—Hokah Circuit, 1858—Taylor’s Falls, 1859-61— Rovtliold, Wasi daxsviexs sasaaes dds sues dedeqdiaet en incaeenrs 256 CHAPTER XXIII. Report of the First M. E. Ministerial Association in Minnesota ..... 274 CHAPTER XXIV. Grace Church, St. Paul—Clinton Avenue............. 62.5. eee eeee ee 280 CHAPTER XXV. Hamline University—Scandinavian Work, 1854-76................006- 284 CHAPTER XXVI. German Methodism in Minnesota . wi Sinise aeidevawe, see cideet aie OLE CHAPTER Xx VIL. Memories of Red Rock........... 06 ccc cece cece cece cece seen epeaceenee 340 CHAPTER XXVIII. Pen Pictures of some of the Heroes of Minnesota Methodism...... 351 _ CHAPTER XXIX. Tn Mem ria) 7 iscirss siscmseias ae debitag gad uxandaudeaesgernmiseeeaamones B18 CHAPTER XXX. ORME acdc kh Woke ta ke Rie ew CESS. ace ahead Aas ea umaGa eine 389 APPENDIX. Conference Changes—Delegates to General Conference, 1852-76—Secre- taries of Minnesota Conference, 1856-87 91 ERRATA. On page 57, 4th line from top, read “year” for “years.” On page 64, 8th line from top, read “were” for “was.” On page 90, 9th line from bottom, read “too” for “to.” On page 158, 4th line from bottom, drop the word “to” one line lower down. On page 164, 13th line from top, read “chaplain of.” On page 229, 7th line from bottom, read “Jennings” for “Jonnings.” On page 248, 12th line from bottom, read “Preacher in Charge” for “Presiding Elder.” On page 257, 6th line from top, read “impassable” for “impassible.” On page 367, 8th line from top, read “credit” for “credid.” On page 369, 9th line from top, read “had” for “bad.” CO. Hopart, = S. Spatms, - = B. F. Hoyt, N. Hopart, - “ D. Brooks, a3 T. M. Gossarn, a J.F. Onarrnn, - 8S. Bouuzs, - - Onmnrrau Park M. E C. Brooks, - - J. Quiaury, - D, Coss, 4 3 Wo. McKinuny, D. Tron, - “ R. Fornns, 2 T. MoOnary, - J. H. Macomsnr, E. E. Epwarps, = A. H. Rosn, - G. H. Hazzarp, - . Ons ROH, 12 RY G6 0) et 100 110 12 116 | 128 150 28e 262 26-4 280 ant B40 850 INTRODUCTION, HE compiler of this History of Methodism in Minnesota, has undertaken this pleasant task at the request of the Minnesota Annual Con- ference of the M. E. Church, at the session held in the First Church of Minneapolis, September 20th, 1876, as per the following resolution, presented and adopied: “WHEREAS, The flight of time will soon remove the Fathers of our conference from our midst, and bury important historical facts in oblivion, unless embodied in permanent form; and, Wuereas, Rev. Chauncey Hobart, D. D., from his personal knowledge and from material which he has for several years been collecting, is peculiar- ly adapted to perform such a work; therefore, Resolved, That the conference respectfully re- quest C. Hobart to write the History of Methodism in Minnesota, and that we pledge ourselves as indi- viduals to furnish him all the assistance possible in the performance of this important work. Signed, W. C. Rics, Wa. McKIn ey.” 6 INTRODUCTION. At the time when this history and the history of Minnesota properly begins, (the second decade of the nineteenth century, ) this part of the country was regarded as beyond the confines of probable settlement; only of interest and worthy of geo- graphical consideration as holding the sources of the great Mississippi and the far off Falls of St. Anthony; a land too sterile to afford sustenance to any save a sparse nomadic population; too frigid to winter other than fur-clad animals, and alto- gether too near the North Pole, or the North Star, to attract immigration. It was known that the French, for more than two centuries, had carried on a trade with the Indians; but instead of improving the country or elevating the savages, they had utterly failed to develop the land, or to give any correct account of its resources, and they had reduced themselves, moral- ly, below the level of the savages, whom they had corrupted. Jonathan Carver had visited the country in 1766, remained some months and had given a tolerably correct account of the state of things as they then were; but his report was considered by the thoughtful as largely fabulous, or savoring of dreams and romances. In 1819, Colonel Leavenworth was ordered to proceed up the Mississippi River and ob- tain a proper site upon which to build a fort. He was superseded in 1820 by Colonel Snell- ing, who erected the fort there, which still bears his name. [From this time something began INTRODUCTION. 7 e to be known of the country, as Fort Snelling was visited, about once a year, by keell or steamboats, in order to bring supplies for the soldiers and to make such changes of officers and men as the service required. These, how- ever, saw but little of the country save the grand scenery along the river; and the report of what was even thus seen, was not given to the public ina way to attract much attention or awaken interest. Such was the condition of things here, until the growing needs of the great West created an im- perative demand for the lumber found in such luxuriant abundance in the eastern and northern portions of the State, As early as 1840, the lumber business began to attract attention along the St. Croix, and mills were about that time built at Stillwater and Marine in Minnesota, and at Osceola and St. Croix Falls in Wisconsin. Until 1853 the settlement of the country had been necessarily confined to a, very small portion of the State lying between the Mis- sissippi and the St. Croix; as until then, the In- dian title had not been extinguished to that larger and far richer portion lying west of the Mississip- pi. But the treaty of 1852 opened the western portion of the State to immigration, and settle- ments were made with a rapidity only known to the Western States. One of the objects of this volume, is to show how fully the Methodist Episcopal church in Min- nesota has met her responsibilities in giving the Word of Life to these growing settlements, and in 8 - INTRODUCTION. all things exerting a righteous and conserving in- fluence on the destiny and interests of the North Star State. Another is to preserve for future reference the record of the lives and names and deeds of the heroes and heroines who planted Methodism here, and to record the beginnings of the societies and church organizations and build- ings, which have developed into the many and fruitful M. E. churches in the cities, towns and villages of Minnesota. That this history of Methodism in Minnesota must necessarily be fragmentary and incomplete in some respects, will be evident from the con- sideration of the following facts: Many of the records of the first societies have either been lost, or so imperfectly kept, that nothing can be found concerning the details connected with the begin- nings of their church life. The changes, incident to the settlement of a new country, the breaking up of the first homes and the removal to more desirable locations, have affected church relations, and prevented the ac- curate record of names and dates, which more per- manent settlement would have rendered readily obtainable. Then, though less than one short half century has passed since the first efforts of the Methodist church were made in Minnesota, yet death has reaped so large a harvest from the ranks of the pioneers of the early days and from the fields in which they labored, that already much that should have been recorded has been buried with them— INTRODUOTION. 9 passed forever into oblivion. But what could be gathered up of the heroic struggles of the past, and of the history of the grand men and women who planted Methodism in Minnesota, and who lovingly and loyally stood by the church, the fol- lowing pages will endeavor to tell. Yet, of the faith that “laughs at impossibilities,” _and which led these eut at the call of God “not ' knowing whither they went,” from home and kin- dred and the associations of civilized life, that in distant lands the gospel might be by them pro- claimed—much of all this and of the enduring— “as seeing him who is invisible’—amid cold and hunger and peril,—must remain unwritten here, although recorded and treasured in the archives of heaven. If there were mistakes made, and some derelic- tions from the path of uprightness in the walk of a very few of the men who were earliest connected with some of the points of our church history, their delinquencies and the scars which their influence induced need not to be dwelt on here. These, too, are recorded and known, “for their works do follow them,” and the recording angel has kept their account. That this first history of Methodism in Minne- sota shall but pave the way for a much more elabo- rate one, in the course of another decade or two, the author fully believes. And, if in the collating and collecting of these fragments which have re- quired much care and time, the way shall have been made easier for the future historian, some 10° INTRODUCTION. one whose graceful pen may do ampler justice to this work, the labor herein bestowed shall not have been in vain. But whatever merit shall attach to other his- tories of Methodism, nothing subsequent on this worthy theme, can deprive this one of the honor of being the first, the pioneer history, whose exist- ence made that of its successors possible. With whatever of historic reference or value it may possess, this work is “cast as bread upon the waters,” praying that it may “bring forth fruit after many days,” and for many days; and that God’s rich blessing may rest abundantly on the Methodism of Minnesota; that her ministry may be clothed with the spirit of living faith and mighty power and abiding fellowship with the triune God; that her membership may “be strengthened with might by his spirit in the inner man; that Christ may dwell in their hearts by faith; that they, being rooted and grounded in love, may be able to com- prehend, with all saints, what is the breadth and length and depth and height; and to know the love of Christ which passeth knowledge, that they may be filled with all the fullness of God,” hold- ing fast to the simplicity of the doctrines and to the purity of life enjoined by the Discipline of the Methodist church; that her pulpits may be aflame with the utterences of the Spirit of God, through an indwelling Christ, and her altars, the birthplace of millions of heaven-born souls who shall be converted and sanctified, and rejoice in hope of life eternal. INTRODUCTION. 11 With grateful acknowledgments to the many dear brethren who have assisted in collecting his- toric data; to Prof. N. H. Winchell, Rev. H. J. Crist, George H. Hazzard, Esq., and Rev. J. R. Creighton and Rev. J. Peet, from whose valuable papers we have freely quoted, and to the Secretary of the Historical Society of the M. E. Church, Rev. Noah Lathrop, for access to important manuscript, as well as to Revs. J. F. Chaffee, John Stafford and Dr. G. H. Bridgman, for papers on the history of _ Hamline, and to many others who have helped us, our thanks are due. That heaven’s blessings may rest on them and on all the brethren beloved of the Minnesota Con- ference, is the heartfelt desire of THe AUTHOR. SVNIMHDTEIE SIP AW ES HISTORY OF METHODISM IN MINNESOTA, CHAPTER I. INDIAN MISSIONS. N 1835, Rev. Alfred Brunson was transferred, by Bishop Roberts, from the Pittsburgh to the Illinois Conference, then the Northwest Conference of the Methodist Episcopal Church in the United States. This was done in order that he might take charge of a mission among the Indians on the up- per Mississippi. This mission was not organized until the fall of 1836, when—with Rev. Alfred Brunson as super- intendent, Rev. David King, missionary and teacher, and John Holton, farmer, the latter being accom- panied by his family—the missionaries left Pitts- burgh for the far-off wilderness; much farther, ap- parently, and attended with more of difficulty in accomplishing the journey thitherward, than it would be to-day to start from Pittsburgh for China. Let us pause a moment as this little band of heroes and heroines set forth, and consider the situation. There were no pecuniary advantages in 14 METHODISM IN MINNESOTA. view; no social nor esthetic privileges to look for- ward to. Before them an inhospitable climate, separation from the associations of civilization, savages to teach, whose language must be acquired that they might be instructed in the “Way of Life.” This, then, is their chosen work, and this the motive, “For the love of Christ constraineth us.” Owing to the lateness of the season and other hindrances, the missionaries wintered at Prairie du Chien, as they could ascend the river no further. And on the 20th of May, 1837, Alfred Brunson, David King, John Holton and wife, their son and daughter, (children of tender age,) with James Thompson, arrived in Minnesota, below where Winona now stands. At this point there stood, close by a large spring, a deserted Indian govern- ment blacksmith shop. Here they waited until the steamboat was supplied with fuel to complete the trip to Fort Snelling, which fuel was the afore- said blacksmith shop, and it was shipped and consumed to the last fragment. An interpreter was a necessity in this mission- ary enterprise, to the Sioux of the upper Missis- sippi, and James Thompson, a negro slave in the possession of Captain Day, of Fort Crawford, at Prairie du Chien, was selected; not because he possessed the character and requirements desired, but because he was the best and most promising help that could then be obtained. Thompson had been taken to Fort Snelling years before, by Cap- tain Culverson as a slave, and had there married a Sioux wife. He was bought by Captain Day and —é METHODISM IN MINNESOTA. 15 taken to Fort Crawford, where Zackery Taylor was “Colonel Commanding” and “Jeff Davis” was cap- tain. ‘ (It was here that “Jeff” ran off with Colonel Taylor’s daughter.) There during the winter Mr. Brunson met this slave. Thompson represented himself as a “good Methodist,” exceedingly anxious to act as interpreter and also to return to Fort Snelling where were his wife and children. Under these circumstances, Elder Brunson wrote to Rey. J. F. Wright, then of the “Book Room,” Cincin- nati, stating the case. He gave an account of the same in the Western Chiistian Advocate and so- licited donations to procure the freedom of James Thompson. Such was the interest of the church in the mission, that, early in the spring of 1837, twelve hundred dollars were in the hands of Brother Wright for the purchase of Thompson. A draft for $1,200 on Rev. J. F. Wright was made out and a deed of emancipation obtained from Captain Day, who asserted that he would not have taken less than $1,500 for him for any other purpose, and “Jim” was free, to go with Elder Brunson as an interpreter to the Indians. In the spring of 1837, the mission was estab- lished at Little Crow village, (Kaposia, ) ten miles below Fort Snelling on the west side. ° Here a mission house, school house and store were built, and the country around visited by Brothers King and Brunson. As soon as the school house was ready, Brother King opened a school for the chil- dren which he taught, and at the same time com- menced the study of the Sioux language with the 16 METHODISM IN MINNESOTA. view of preaching in it. When things were thus far arranged, Mr. Brunson descended the river, three hundred miles, in a dugout, to attend to the other portions of his District in civilization. In August he returned again to be present at the treaty made at Fort Snelling by Governor Dodge, on the part of the United States. By this treaty the Chip- pewas sold their right to the country on the east side of the Mississippi, as far north as the forty- sixth degree of north latitude. At this time Geo. Copway, John Johnson and Peter Marksman, three converted young Chippe- was from Lake Superior, and who had been em- ployed in some way in connection with the missions, which had been superintended by Rey. John Clarke, along the shore of Lake Superior, accom- panied Elder Brunson on this trip. These three young men were afterwards selected and educated at Ebenezer Manual Labor School, near Jackson- ville, Illinois, as missionaries, to be sent to their own people. In the fall of 1837, Mr. Brunson returned to at- tend the session of the Illinois Conference, held at Jacksonville. At this conference Rev. J. G. Whit- ford, J. W. Pope and family and Hiram Delap and family were added to the mission. These were added with the view of opening up a farm from which the mission family could obtain means of support, and also to extend the mission work into the country occupied by other bands. These three men with their families, teams and farming imple- ments, preceded Elder Brunson by some months, METHODISM IN MINNESOTA. 17 he having gone to Cincinnati to purchase supplies and being there so detained that he did not reach Prairie du Chien uftil the first of November. Then no steamboat would venture higher up than this point. After considerable delay, a Mackinaw boat was procured, and, with the assistance of Reverends Pope and Whitford, the supplies were brought as far as “Rocks” (Wabasha) and there left to be taken up on the ice, which had then closed Lake Pepin, by pony trains, to the mission; and these supplies must needs be taken up or starva- tion at the mission would ensue. Elder Brunson returned with the boat to Prairie du Chien, and Brothers Pope and Whitford retraced their way back on foot to Kaposia. In the spring of 1838, Elder Brunson ascended the river with supplies. Later he went up as far as Crow Wing, for the purpose of negotiating with the Chippewas for the location of a mission among them. On his return, he ascended the St. Croix some distance above the mouth of Snake River, for the same purpose. But about that time a fearful outbreak of the hereditary feud between the Sioux and Chippewas prevented any mission work being accomplished, except an agreement with the Gull Lake and Rabbit Lake Indians that missions might be established among them. After much suffering and exposure, and great annoyance from poaching dogs that would steal his provi- sions at night, Mr. Brunson returned to Kaposia to find the mission families thoroughly alarmed and frightened. They had shipped their goods 18 METHODISM IN MINNESOTA, into a large bark canoe and were about to start, down the river, expecting nothing but doath if they remained. The night after the Elder's arrival, the Sioux in the village had their war dance, displaying, with horrible ferocity, some twenty-threa Chippewa sealps, which they had taken in the late battle. But with confidence in God that He would defend them, Brother Brunson had prayer with the mis- sion family and sueceeded, somewhat, in quieting their fears. They were also reassured by the prompt measures taken by the old chief, Little Crow, who, when he found the missionaries on the point of leaving, ordered them back to the house and promised them protection. For a time it looked as though the whites would all be driven from the country; but firmness on the part of Major Plympton, commandant at Fort Snelling, with wisdom and courage on the part of the few white settlors, ealmed the outbreak and the dangers passed by. In August, 18387, the threo young mon already referred toas being selected to receive an eduea- tion which would fit them to become missionaries to their own people, were brought to the confer- once at Jacksonville, Lllinois, by Rov. John Clarke. They had left the south shore of Lake Saporior and threaded thoir way through the wilderness to the Court au Rillos village. ‘Thoro, taking a bireh bark canoe, they stole silently, for fear of their enomios, the Sioux, down the Chippewa River, through Boof Slough, and struck the Mississippi METHODISM IN MINNESOTA. 19 where Alma now stands; thence down the river in a canoe to Galena, and on to Jacksonville by steam- boat and stage coach, where the heroic missionary and his young companions were warmly welcomed. The Lake Superior Indian Missions, under the _ Superintendence of Rey. John Clarke, had, by the action of the General Conference of 1836, been transferred from the Troy to the Illinois Confer- ence. The plan proposed for the education of the three Indian boys, was to select three converted . young white men from Illinois and to educate them in connection with the converted Chippewas; and as soon as they were qualified, to send all six ‘out together as missionaries. Accordingly, Sam- uel Spates, Allen Huddleston and —. —. Weather- ford, with George Copway, John Johnson and Peter Marksman, entered upon their studies. Meantime, the work of the mission on the upper Mississippi was being prosecuted with commenda- ble vigor. The result of two and a half years of effort at Kaposia was the organization of a Meth- odist Episcopal Church of whites, half breeds and Indians, of which the following is the class record: David King, preacher; John Holton, leader; Mary Holton, J. W. Simpson, James Thompson, Mrs. Thompson, Jacob Folstrom, Mrs. Folstrom, Nancy Folstrom, Jane Folstrom, Sally Folstrom, Hep-per, Ha-pa, Chah-tee-kah, Hannah Taliferro, Elizabeth Williams, Mr. Randolph, Mrs. Randolph, Mary LeClaire, Susan Bassett, Tah-she-nah-sah-pah, We-no-nah-zhee, Anna Prevost, Muz-zah-ton-kah, Mak-cah-pee-wee, Chastah, We-oh-wash-ta, Hah- 20 METHODISM IN MINNESOTA. pah-Baldwin, Eliza Gonwell, Susan Mozho, Ange- line Ozhee, Edmund Brizett, Mary Taliferro and Mr. Bush. At this time in the fall of 1839, when Elder Brunson took a superannuate relation, there were about one hundred and fifty acres of land under | cultivation for the supper! of the mission and the Indians. Among those converted under the labors of David King in those early days, was Jacob Fol- strom. “Jacobs,” as he was called, had heard the Presbyterian missionaries at their mission at Lake Calhoun, some ten miles above the fort, speak of “the coming to the country before long of the Methodist preachers.” He had no such word in his vocabulary of English as “Methodist,” and he repeated earnestly “‘Metodist,’ what is that?” After some further inquiries, he was informed that they were “Ministers,” who were coming; “pretty good sort of people, but very noisy;” that “when they preached they stamped and shouted and pounded the Bible, and were boisterous enough to break the pulpit down.” This description of them only served to excite “Jacob’s” interest in the ex- pected missionaries, and when he heard that Brothers Brunson and King had arrived and that King was to preach at the fort, he was on hand to see and hear whatever might be done or said. Major Plympton, of Fort Snelling, in order to accommodate the people who were anxious to hear the “Methodist missionary,” had fitted up the hospi- tal, the largest room in the fort, with a temporary METHODISM IN MINNESOTA. 21 palpit. There Brother King preached on the first Sabbath after arriving. His text was: “Awake thou that sleepest and arise from the dead, and Christ shall give thee light.” Eph.v.. 14 Mr. King belonged to the school of demonstrative preachers, and after a while becoming very much engaged with his subject, he brought down his hand with considerable force upon the Bible. and— away went the pulpit! This was precisely what Jacobs was looking for. and he was more than de- lighted with the performance, and made up his mind that this was the usual way “these Methodists did.” He looked and listened, and watched with the keenest interest, and just as soon as he had the opportunity, grasped the preacher's hand in both of his and exclaimed: “My name Jacobs! I like you! I want to joim you!” And this man, who had been a forsaken Swedish orphan boy—whose inheritance had been stolen— found. after that Sabbath afternoon, his way to the eross. and beeame the possessor of an inheritance which grew more and more valuable, until not long since, he went ap with exceeding joy to enter fully into its abandant riches. His life from this time onward, proved that he was savingly converted. He was devotedly attached to Brother King. joined the church, served as interpreter and guide to the missionaries. and was still later a missiozary him- self, and he was always a faithfal, homble follower of the Master ‘who had loved him, and given him- self for him.” 3 22, METHODISM IN MINNESOTA. Rev. David King continued at Kaposia as mis- sionary and teacher of the school, until 1843, and as Indian farmer several years longer. Brother King was one of the most efficient, and certainly the most eminent for Christian character, among our early missionaries to the Indians. He entered into his work with a zeal and self-sacrificing de- ° votion, which has not often been equaled. Visit- ing the’Indians in their tepees, seeking to influence them for good, laboring to win them and their children to the knowledge of Christ, he was a very apostle of the gospel among them. And they - to some extent appreciated this devotion on his part, and regarded him with love and veneration. On a certain occasion, Brother King, in order to arrange for a meeting at Black Dog Village in the evening, proceeded thither in the early morning. The distance from Kaposia was about six miles, and the brethren Spates and Huddleston who were visitors, and others with their families, and the Indians from Kaposia, were to follow later. As these journeyed on, they were cheered and en- couraged by finding written in the snow on the sides of the trail made by Brother King, again and again these words: “Pray, brethren; pray earnest- ly; keep praying.” And these exhortations con- tinued all the way. The evening meeting, we may be well assured, was.a blessed one. Several were converted and the influence on those assembled resulted in great good. In the fall of 1839, Rev. Benjamin T. Kavanaugh was sent to superintend the missions. METHODISM IN MINNESOTA. 23 The friendly relations between Brother David King and the earlier missionaries with the Indians, were never disturbed. Nor was it until an unfor- tunate misunderstanding occurred between “Lit- tle Crow,” chief of the Kaposia band of Sioux, and “Hole-in-the-Day,” chief of the Gull Lake clan, and B. T. Kavanaugh, of the mission, that any other than the kindest feelings were manifested by the Indians towards the missionaries. Exactly where the blame belonged is now not an easy mat- ter to decide; nor is it necessary for us to make the attempt. The facts are that jealousy and ill feeling were aroused in these two chiefs towards Mr. Kavanaugh, and this wrought disastrously for the work of the mission. Growing out of this dis- turbance Mr. Kavanaugh built a house at Red Rock, two miles below, and there he lived during the four years that he superintended the mission; while the school and work of the mission went on at Kaposia under the care of Rev. David King. Mr. Kavanaugh and his brother, Wm. B. Kavanaugh, kept up preaching at several places. Among these were Moore’s trading house, on Grey Cloud Island, five miles distant; at Point Douglas, twelve miles below; at Stillwater; at Father Folstrom’s, half way up the lake, and, occasionally, at St. Croix Falls. This mission at Kaposia continued with varying suc- cess, until 1843, when it was abandoned. Itwas after- wards resuscitated by Dr. Williamson of the Pres- byterian church, who used the buildings which had been put up by the Methodist missionaries, and gathered up the scattered flock. 24 METHODISM IN MINNESOTA. After his appointment to the Minnesota District, Rev. Chauncey Hobart learned that there was M. E. mission property at Red Rock of some worth, consisting of agricultural implements, carpenter’s tools, and a few household goods. These were valued at $150 by the parties using them and in 1852 that amount was paid, at Mr. Hobart’s request, by Wm. R. Brown to Rev. T. M. Fullerton, then at St. Paul, without any missionary appropriation. This account was duly reported by C. Hobart to the General Missionary Committee and was acknowledged and approved. The Chippeways or Ojibways, a powerful tribe of the Algonquin stock, held almost exclusive pos- session of the country from the northwestern shore of Lake Huron to the southern shore of Hudson’s Bay, and westérly as far as the head waters of the Saskatchewan. Southward their lines extended from Green Bay to the Big Bull Falls of the Wis- consin, the mouth of the Menomonee, the standing cedars of the St. Croix, Sauk Rapids, the head of Devil’s Lake and Turtle Mountain. The beautiful shores of Lake Superior were dotted with their villages. The game of its boundless forests and the exhaustless supply of fish from its waters, afforded to these dwellers upon its banks an abund- ant supply of food. On the southwest extremity of Madeline Island, their largest village was located. This island, at the mouth of Che-qua-mi-gon Bay, lies about four miles from the main land, and contains about fif- teen hundred acres of land. METHODISM IN MINNESOTA. 25 The French voyageurs and Jesuits had estab- lished themselves in this part of the country, for more than two hundred years, and fora part of that time held undisputed sway. This people and their country attracted the attention of the M. E. Church as a mission field in 1833-34, and Rev. John Clarke, of the Troy Conference, was sent there as a mis- sionary. He preached and labored along the shore of the lake from Sault Ste. Marie to Kewee- naw, (Kewawenon,) Ontonagon and Bayfield. As before stated, in 1836 this mission had been transferred to the Illinois Conference, and Brother Clarke reported there at the session held in Sep- tember of that year at Rushville. So forcibly was the importance of the mission then presented by Mr. Clarke, and so eloquently was his plea advocated by Peter R. Borein, that $3,000 were raised for the education of the three young Chippewa missionaries who were after- wards brought to Jacksonville by this devoted missionary. In 1837 and 1838, the missions at Sault Ste. Marie and other points, were being prosecuted and a new one was being established at Elk River, on the west bank of the Mississippi, a few miles be- low Crow Wing. The latter was in charge of Brother G. W. Brown, who preached and taught there for two years. In 1839, the missionaries who had been in training for two years at the “Ebenezer Manual Labor School,” then under the charge of Rev. Peter Akers, D. D., were sent out to their work. Five 26 METHODISM IN MINNESOTA. of them went forth willingly, and one—Weather- ford—refused to redeem the promise, on which his education for the previous years had been con- ditioned. ~The appointments of these young men were: Elk River, including the Rabbit Lake Band —Allen Huddleston, George Copway and G. W. Brown. Sandy Lake and Fond du Lac—Samuel Spates and John Johnson. Peter Marksman went to Keweenaw. B.T. Kavanaugh succeeded A. Brunson as P. E. W. B. Kavanaugh, brother of B. T., and J. W. Pope, J. G. White, Henry J. Brace and Robert M. Reynolds were sent in 1839-40. The four last named remaining but one year each. Brothers Spates and Johnson commenced their work at Sandy Lake in earnest. They built a dwelling and school-house and formally opened the mission. They made a good beginning and were assigned to the same field the next year. These two brethren continued with little change, in this hard and often discouraging field of labor until 1844; when, leaving Brother Johnson in charge, Spates returned to Illinois. In 1845 he re-traced his steps to his mission accompanied by his excellent wife, to whom he had been married while absent. During the next ten years, with an interim of but one year spent at Sault Ste. Marie, Brother Spates and wife labored among the Indians at Sandy Lake. There they organized a church of some thirty members, taught the children, visited the sick, buried the dead, and had the pleasure of see- ing many happily converted. To tell of the priva- \ METHODISM IN MINNESOTA. 27 tions endured by this heroic couple as they reared their family amid such surroundings as they were necessitated to, or to speak of the faith that cheered and strengthened them during sixteen years of missionary labor, would require a volume, rather than an historical allusion. But the record is on high, and the pages of the Book of Life will do them ample justice. Among the names of those converted, tinder the labors of Brother and Sister Spates, while they were at Sandy Lake, and a part of the church which numbered about thirty, are the following: Oge- ma-ka-kit and wife; Mrs. Fairbanks a trader’s wife; Tow-u-a, Indian woman; Mrs. Boliew, Ke-che-mo- meto, Ko-ko-mis, Mo-no-mog, Bashe-equa, Obit- wu-wu-dung and wife, John Johnson and wife, Charlotte; John Street, interpreter; Joseph. During a short stay at Fond du Lac they parti- cipated in a revival there, at which twenty-five were converted. Among these wasa Mrs. Carleton, the wife of the blacksmith. This woman was among the first to give her heart to God, and was a great help to the missionaries. In 1847, John Johnson was sent with Rev. Holt and family to Fond du Lac, and Peter Marksman returned to the east end of the lake, J. H. Pitezel, superintendent. At this point the mission contin- ued with considerable success, and was blest with occasional revivals until 1849. Then, through a combination of most unfortunate occurrences, the mission at Fond du Lac was abandoned. John Johnson jwas expelled; but the propriety of that 28 METHODISM IN MINNESOTA. action under the circumstances was very doubtful. For the trouble and disturbance, which resulted in the loss of confidence in the missionaries, James Tanner, a desperate and worthless, as well as designing half-breed, was largely responsible. George Copway, after a few years of most unsatis- factory connection with the missions, made himself notorious by various exploits throughout the coun- try and finally drank himself to death. Brother Huddleston taught school at Fort Snel- ling for a term before coming to the mission, where he arrived in December. He set about his work diligently, but finished it early, as he died in the second year of his appointment at the old Brunson Mission near Elk River. There he was buried and the heap of stones which at first marked his resting place, has been replaced by a simple monument. The record concerning him is, that he was a gentle- spirited and pure Christian man. In 1842, at the Chicago Conference, James R. Goodrich was appointed superintendent of the Green Bay District. Rev. T. M. Fullerton was sent tothe Fond du Lac Mission. George Copway was also appointed there, but he had transferred himself to Canada, in expectation of better pay. This ne- cessitated the appointment of an interpreter to accompany Brother Fullerton, and at La Pointe Elder Goodrich employed Peter Greensky for that purpose. Greensky was accompanied by his wife and child. Brother Fullerton found this arrange- ment very unsatisfactory. Greensky had charge of the provisions and proved to be a bad manager and METHODISM IN MINNESOTA. 29 a worse interpreter. So that this year was a hard one to the missionary, and filled with perplexities and annoyances. From 1843, John Johnson, Rev. Mr. Holt and others had kept up the Fond du Lac Mission until its abandonment about 1849. The Sandy Lake Mission was continued under Samuel Spates until 1855; and the Superior Mission was continued under the supervision of the Detroit Conference. We add some extracts from a volume, entitled “Lights and Shades of Missionary Life,” by Rev. John H. Pitezel, for four years superintendent of the Lake Superior Mission of the M. E. Church. These will give some idea of the lives of the mis- Sionaries and their work. In August, 1848, Rev. Mr. Pitezel, wife and child, began to make preparations to take charge of the mission at Sault Ste. Marie, to which field of labor the husband and father had been appointed by the Michigan Conference, held at Ann Arbor, August 16th, 1843. “September 5th, after a journey full of incidents we were met,’ writes Brother Pitezel, “by John Kah-buge, a native preacher, who was to be our interpreter. He came from the mission ina boat to take us to our new home. We went accompanied by Rev. G. H. Brown, who introduced us to the mission children, telling them that their father and mother had come to take care of them. At first they were very shy of us. We found that there was ample room in the mission house, such as it was. One end was frame, partly finished, the other was built of hewed logs, much 30 METHODISM IN MINNESOTA. dilapidated. This dwelling was anything but in- viting. It had become the abode of vermin which gave us no little trouble to expurgate. _ We found here a society of fifty-five Indians. Their fervent prayers, their devout hymns of praise, their subdued and often tearful attention to the preached Word, and the correctness of their general deportment may be favorably compared with that of their more knowing white brothers.” October 2d he writes, “We had Brother Spates with us on his way to the Fond dn Lac Mission. Hehad been several years in the work and had an experience to which we were strangers. We enjoyed a grac- ious season together, and had a good congregation. | I conducted the morning services. At two o’clock p. M. Brother Spates preached from, ‘Ye are the salt of the earth,’ etc. His remarks were brief, pointed and appropriate and had a good effect on the hearers. The prayer meeting at night was a spiritual and profitableseason. The Indians prayed with great readiness, simplicity and fervency. The Lord was with us. of a truth. One said in his prayer, ‘Me very poor Indian.’ Becoming very happy he exclaimed, ‘Ah-pe-che-me-quaich, Ke-sha- mon-e-doo. Very thank you, Good Spirit! They prayed fervently for their missionaries, as well as for themselves and their children. “On the approach of New Year we had great preparations to make for the large number of In- dians expected from abroad. A barrel of flour was baked into bread for the occasion and a barrel of bean soup was made and sundry minor things METHODISM IN MINNESOTA. 31 placed in readiness. The Indians began to gather in before we were prepared for them. Several were pagan Indians, recently from Lake Michigan, ignorant of God, but professing to seek religion. They were deplorably degraded.” January 5th, 1849, found Brother Pitezel, after having spent two years at Sault Ste. Marie, re-ap- pointed to Keweenaw Mission, and he writes: “In company with Brother Marksman faced a cold wind arrived at Waishkus Bay just before dark, having come a distance of eight miles; found a cedar bark wigwam. We immediately went to work with our hatchets and provided wood for the night. Sabbath, a good congregation collected to hear the word of the Lord. They were well clad, and were very attentive while I preached to them from the words, ‘The grace of God that bringeth sal. vation to all men hath appeared,’ etc. The Lord was present to bless. In the afternoon Brother Marks- man preached on the parable of ‘The barren fig tree.’ This was also a season of spiritual profit. The prayer meeting at night was a season owned of God. There was no flagging; both the singing and praying were in the spirit. I gave out an appoint- ment for the morning, at the close of which I had designed to return home; but on dismissing the congregation was urged to go on to Te-yuah-me- non, some five miles farther. We had three or four members there sick; one or two desired to be baptized. To this call we felt constrained to yield.” Of the Sandy Lake Mission, Brother Pitezel writes: “Here was the most complete contrast I 32 METHODISM IN MINNESOTA. ever beheld between paganism and Christianity, barbarism and civilization. On the one hand were rude lodges with inmates rolling in filth and steeped in the moral pollution of heathenism. In the midst of scenes the most revolting, stood the Methodist Mission, a plain but comfortable log building. Brother Spates had paled in a little door-yard, with shrubbery and plants growing with- in. He had enclosed his garden with high pickets, and had a small field adjoining which was planted mostly in potatoes, and looked well. Everything around looked prosperous. The mission had not been without prosperity. The school had been better attended than during any previous year. There were six members of the church and one on probation.” From Sandy Lake Brother Pitezel proceeded to Fond du Lae, spent a few days and back again to Keweenaw. These mission stations, Sandy Lake and Fond du Lac, are about one hundred miles apart. At the General Conference of 1852, the Indian Missions among the Chippewas, west of La Pointe, were transferred from the Detroit to the Wisconsin Conference. This, as will be readily understood, left these missions as they had been until after the sessions of the respective Annual Conferences in 1852, which met subsequent to the General Con- ference. At the session of the Wisconsin Confer- ence, held September Ist, 1852, these missions were made part of the Minnesota District, C. Hobart, superintendent. In the following May, the new superintendent visited the Sandy Lake Mission and METHODISM IN MINNESOTA. 33 found the missionaries well and the work prosper- ing. Here he baptized the second son of Rev. S. Spates and wife, and spent a week assisting in the meetings. The Fond du Lac Mission, although still cousidered mission ground, had been virtually abandoned at this time. In 1853, a mission had been established at Mille Lac, and 8S. Spates appointed to take charge of it in connection with Sandy Lake, with Jacob Fol- strom as supply and David Brooks, superintendent. These fields of labor were beset with clouds of adversity and discouragement from about this time until their final abandonment; the cause of which trouble and vexation has already been alluded to, resulting from the treachery and wickedness of James Tanner. The visits of the superintendent and the efforts of the missionaries were insufficient to restore confidence in the minds of the Indians or to rebuild the desolate little church. The most noted revival at Fond du Lac was in the winter of 1847, when the power of God was wonderfully present to convict and convert. At Mille Lac, also, some twenty were converted. 34 METHODISM IN MINNESOTA. CHAPTER IL MISSIONS AMONG THE WHITE SETTLERS. ROM about 1838-39, the vast pineries of the Northwest, vaguely known as Wisconsin, had attracted the attention of adventurers and lum- bermen, and settlements were made at Point Doug- las, Stillwater, Marine, Osceola and St. Croix Falls. These were being enlarged as they became known until it looked as though they might at no distant day become places of importance. Conse- quently the Rock River Conference, at its session in 1844, appointed Rev. Joseph Hurlburt to the St. Croix Mission. This included all the settle- ments of the Mississippi and its tributaries above the head of Lake Pepin. This was the first move- ment of the Methodist Episcopal Church among the white settlers in that part of the country, after- wards to be known as Minnesota. Brother Hurlburt came at once to the work to which the church had appointed him. He was an unmarried man. And we may well suppose, as he traveled up and down over the unbroken prairies and through the trackless forests, preaching at Fort Snelling, Red Rock, Stillwater, Marine, B.F. HOYT METHODISM IN MINNESOTA. 35 Osceola, and St. Croix Falls, that he practically understood: “Tis not a cause of small import, The pastor’s care demands.” He was re-appointed the second year, without being at conference and having no one there to represent his field or his labors, for the reason that there were none present who knew anything about either. He continued to labor faithfully through the fall and winter, when the record says, “He left his work in the spring and returned to Chicago and later to northern Illinois.” Who may fitly tell what that meagre record fails to note?— of that last winter’s toil, as he struggled on through snows and storms and over frozen streams, in loneliness and want and peril, with strength exhausted and thread-bare or worn out clothing, and with no prospect of help or means for future need before him? With the first song of the birds and the bursting forth of the spring, he determined to seek companionship and rest. Jonathan W. Putnam succeeded Mr. Hurlburt as missionary, in 1846. In addition to the preach- ing places formerly visited, Point Douglas and St. Anthony Falls were added; the latter just begin- ning to attract attention. At the close of his first year he came to the Annual Conference, held at Chicago, and was re-appointed for the second year. Before returning to his difficult and isolated field of labor, he was fortunate enough to secure the companionship for life of a very superior Christian 36 METHODISM IN MINNESOTA. lady. During his second year he organized a church at Red Rock, some of the members of which “remain until this day, but the greater part are fallen asleep.” This class was the germ of the Methodist Episcopal Church at Newport. The original members were: John Holton, leader; Wm. R. Brown and wife, Mrs. Morse, Mary Holton, J. 'W. Brown and wife, Mr. Randolph and wife, Jacob Folstrom and wife, Mrs. Theodore Furbur, Jane Folstrom, Nancy Folstrom, Sallie Folstrom, David Wentworth and wife. At the end of his second year, Mr. Putnam and wife returned to the confer- ence and took work elsewhere. Rev. Benjamin Close was his successor in 1848. St. Paul had been faid off and platted during Mr. Putnam’s second year, and he had been able to preach there a few times. Mr. Close found St. Paul to be a village of about one hundred and fifty souls. These were mostly French and half-breeds. As St. Paul, in connection with the history of Methodism in Minnesota, comes into notice now for the first time in this volume, a sketch of her history, to the date of Mr. Close’s arrival as mis- sionary, will be of interest. When in 1819 Fort Snelling was located, it was in the center of a military reservation twelve miles square. The east line of this reservation crossed the Mississippi where two tall pine trees stood and near the present residence of Governor Ramsey. For many years the French half-breeds had built their cabins on the northerly side of the river, opposite the fort. This encroachment was tolerated METHODISM IN MINNESOTA. — 37 until the selling of whisky, by these people, to the soldiers, became a most intolerable nuisance, caus- ing disorder, disobedience and drunkenness. To remedy these evils, the officers first excluded the half-breeds from the fort. This was of little avail, as a preventive, for bladders filled with whisky were thrown over the wall, and money was wrapped up by the soldiers and returned by the same route. At last, in self defence, the commander ordered a company of soldiers to cross the river and to pull down every cabin of these lawbreakers and move them six miles further down, entirely beyond the limits of the reservation. When this removal was. accomplished, the settlers found it inconvenient to attend the little Roman Catholic log chapel at Mendota, opposite the fort, and known as St. Peter’s; they therefore put up another rude log structure for a church at their landing to which they had been driven, known as “Pig’s Eye,” and called it St. Paul’s. During Mr. Putnam’s second year, a lot had been donated by Mr. Randall, who was the original proprietor of St. Paul, for a church; and through help obtained from citizens, a house had been built and occupied a short time as a preaching place. In this house, Rev. Henry Summers, Presid- ing Elder held, in May, 1849, the first Quarterly Meeting ever held in St. Paul. Through some mis- under standing between Mr. Randall and Mr. Put- nam, the property reverted to the donor. The deed was returned to Mr. Randall and the money 4 38 METHODISM IN MINNESOTA. contributed for church completion by several friends, was given back to them. The first preaching place in St. Paul was the house of Mr. Jackson, on Fifth Street, between Jackson and Robert, as the streets were laid out on the map, and there were a few houses in that direction. The Methodist preachers of these earli- est days gratefully remember Mr. Jackson and wife, whose kindness and hospitalities they fre-- quently enjoyed. In the spring of this year, 1848, Benjamin F. Hoyt, a local deacon of the M. E. Church, moved with his family to St. Paul. During the year Mr. Close resided at Stillwater but preached at St. Paul. He organized the first Protestant church at St. Paul. Membership: Benjamin F. Hoyt, Class Leader; Elizabeth Hoyt, James Hoffman, Sarah Hoffman, Sarah McCann, S. Bielansky, M. Bielan- sky, and James Thompson. The class book, from which these names were copied by T. M. Fullerton, is in the hand-writing of Mr. Close, signed, “St. Paul Class, St. Croix Mission; Henry Summers, P. E.; Benjamin Close, P. C.; organized, St. Paul, De- cember 31st, 1848.” From this year St. Paul be- came a separate appointment. i NHGRI TS inlel eis (2) 16 METHODISM IN MINNESOTA. 39 CHAPTER III. MARKET STREET—ST. ANTHONY AND EARLY CHURCHES T’ the session of the Wisconsin Conference, held in Plattville, June, 1849, Chaun- cey Hobart was sent to St. Paul in the double capacity of Presiding Elder of the Minnesota Dis- trict and stationed preacher at St. Paul. The other appointments for the Minnesota part of the District were, Rev. Enos Stevens, St. Anthony; and Rev. James Harrington, Stillwater. During the year in which C. Hobart was pastor, the membership increased to forty-two. It was during this year that the brick church on Market Street was erected and though not completed was used for worship; and at the same time for a public school during the winter. This church was the first Protestant house of worship built in the Territory, and the second brick building. On the arrival of Mr. Hobart, July 31st, 1849, the walls of the church were about two feet high. A new hotel, “The Central,” located on Bench Street, (now Second,) was being fitted up for the accommoda- tion of the first Territorial Legislature, which met on the 38d of September. In the parlor of this 40 METHODISM IN MINNESOTA. hotel Mr. Hobart first preached in St. Paul, and in October the brick church was occupied. This far-off northern field, to which Mr. Hobart had volunteered to come, consisted, as has been stated, not only of the pastoral charge of St. Paul, but also of the Minnesota District of the Wisconsin Conference, embracing within the Territory of Min- nesota: St. Paul, St. Anthony and Stillwater. In Wisconsin: Round Prairie, Black River Falls, LaCrosse and Chippewa. In addition to building a house for his family and preaching at St. Paul and serving as Presiding Elder, he also completed one entire round on his District, with the single exception of Round Prairie, by the 1st of Septem- ber. He was then elected chaplain of the House of Representatives and served as such in connec- tion with his other duties until October. Then, obtaining leave of absence as chaplain, he left the church in charge of Rev. Matthew Sorin, a superannuate member of the Philadelphia Con- ference, and spent about four weeks in Illinois and in attending the conference at Quincy. The object of this trip was to raise funds to help finish the church, and he succeeded in obtaining about $100. In this connection it may be remarked that Mr. Hobart, about a year afterwards, collected from friends in Illinois, New York and Boston, $485; his friend, Rev. Richard Haney, at his request having secured $175 from friends in Philadelphia, and another $100 was given, at his suggestion, by Orrington Lunt, Esq., of Chicago; with which $760 the church was completed and partially seated. METHODISM IN MINNESOTA. 41 To Rev. B. F. Hoyt the honor is due of bringing to so satisfactory a completion this building; he devising ways and means and bearing the respons- ibility of the building and the debt, which in those early days was no small burden. Messrs. Rice and Irving donated the'lots, and Hon. H. M. Rice also assisted, generously, in many ways. Returning about the last of October, Mr. Hobart finished his term as chaplain, and as the Wisconsin portion of the District could not be reached during the winter, he engaged as teacher of the public school, which was held in the church, for the next three months. From among his nearly thirty pupils of that first male school in the Territory, some of the most creditable business and profes- sional men have gone forth, an honor to their city, their State and their schoolmaster. Names of the membership of the M. E. Church at St. Paul, including all that had united with it up to December, 1849: Stanislaus Bielan- sky, Mary E. Bielansky, Julia A. Bevans, J. W. Brinsmade, Ann. 8. Brinsmade, N. Barber, Nancy’ A. DeWebber, Wm. Freeborn, Matilda Freeborn, Jonathan Frost, Mary Frost, B. F. Hoyt, local dea- con; Elizabeth Hoyt, James Hoffman, Sarah Hoff- man, Betsey C. Hobart, Joseph Lundbeck, John H. Murphy, Mary A. Murphy, Nathaniel McLean, John A. Wakefield, Eliza Wakefield, Andrew Wilkins, Sarah McCann, Comfort Barnes, Mary Barnes, Wm. Bryan, O. B. Bromley, Emily Chase, Thomas M. Finch, Susannah Finch, Wm. C. Hug- gins, Margaret Harshman, L. Noble, Algina Brom- 42 METHODISM IN MINNESOTA. ley, and George Perry and Nelson Shattuck, sol- diers at Fort Snelling. C. Hobart was succeeded in St. Paul, by Rev. L. Dickens, under whose ministry the society prospered. Quite a number were converted and added to the church, and it was considerably strengthened by immigration. The minutes for this year show, among other interesting items, that the preacher’s claim of $100 was paid in full. Brother Dickens was succeeded by Rev. T. M. Fullerton; C. Hobart continuing on the District. At the close of the year 1850, Mr. Dickens reported forty-seven members. On account of ill health, Rev. T. M. Fullerton did not reach St. Paul until August13th. Friends met him at the landing with hearty greetings, but no room could be found for the new preacher in any public house, and for the night only could he | find lodging with a friend. The next morning he considered himself fortunate in securing the use of three small rooms for a month or two, and into these he moved his household goods and family. Two weeks from the day of landing, Brother Ful- lerton and wife buried their only child. A parsonage for this charge was soon after commenced on the lot north of the church. The little brick house was completed without delay, the pastor assisting in the carpenter work. It was oc- cupied as intended for several years, when it was sold. Mr. Fullerton was continued the second year in St. Paul. From the unsettled condition of the people, METHODISM IN MINNESOTA. 43 these were necessarily hard years. It was some- times doubtful whether enough would stay to maintain a church. The membership varied from forty to seventy-two. The demands for money to open farms, build houses, engage in speculation, etc., were so great that the contribu- tions of the members were restricted to the small- est sums. At the beginning of the second year, (1852,) the missionary appropriation was cut off, and about the same time the membership was re- duced to forty, most of whom were females; yet the claim of $450, including $150 from sale of old mission property, was raised for the preacher that year, which looks as though the women of the church, then as now, might be safely trusted with her interests. The following spring Mr. Fullerton received the appointment of register of the land office, located at Stillwater, and removed thither. Rey. Matthew Sorin was employed by the Pre- siding Elder, to fill out the remainder of the con- ference year at St. Paul. In the spring of 1852, the friends of temperance in St. Paul, and throughout the Territory, became so thoroughly convinced of the evil effects of the liquor traffic and the drink habit, that they all united to secure the passage of a law prohibiting the importation and sale of intoxicating liquors as _a beverage. During this effort they were favored with a visit from General Riley, then a noted tem- perance leader and orator. He spoke on the evils of intemperance, several times while in St. Paul. On one of these occasions quite a large audience 44 METHODISM IN MINNESOTA. had gathered on the corner of Third and Robert Streets, and the General had mounted a large dry goods box and commenced speaking. About the same time a young man rushed out of a neighbor- ing saloon, hastened through the crowd, and before those around were aware of his intent, seized the box on which the speaker stood and attempted to upset him. Quickly perceiving his object, the General stepped in safety to the ground. The young man at once retreated back to the saloon; but before reaching it, General Riley, pointing towards him exclaimed solemnly and tenderly: “That young man will not live six menths!” This remark made many of those who were present on this occasion lay the matter more seri- ously to heart, when it was fonnd that in just four months from that day Rev. Matthew Sorin was called to preach the funeral sermon of the same young man. This sermon was never forgotton by those who heard it. The coffin had been brought and placed in front of the saloon on Robert Street and the preacher took his place beside it. Hun- dreds of people stoed around, many of whom knew that the young man had come from a respectable family, had destroyed himself with strong drink, and had died in a neighboring garret of delirium tremens. Brother Sorin announced his text in that commanding and impressive tone which always riveted attention: “T have seen the wicked in great power, and spreading himself like a green bay tree; yet he passed away, and lo! he was not; yea, I sought METHODISM IN MINNESOTA. 45 him, but he could not be found.” Psalm xxxvii: 35-36. ; He described the wicked man’s career, the home of luxury and affluence; the fast young man “spreading himself” with cigars and horses and long nights of dissipation in the gambling saloon and the houses of debauchery. He portrayed in the most terrific manner the power of habit, the suc- cessive steps of vice, and the fearful results of a life of sin. Then he turned to look for the end of such a man, when, lo! he had passed away and could not be found. He sought him at his home. He looked at the bright-eyed boy at his mother’s knee. He went to the college; but the young man who had stood at the head of his class, was gone. He followed him to St. Paul. He found the office where he began his profession as a law- yer, locked up. He went to the saloon and talked to his comrades, and they pointed to a lonely garret. He ascended the rickety stairs, looked at the abode of wretchedness, and saw in the corner the strew on which he had died. And he was told some friends had come and taken the body away. Then he paused a moment and cried in the most impassioned accents: “Oh, John! John! where are you?” Then, turning slowly around to the coffin, which he seemed not to have seen before, he pointed his long arm toward the box, and stooping down as if to embrace the lost boy, he exclaimed: “TI have’ found him! I have found him!” Another moment and he turned to the weeping crowd and said: “Oh, men! men! 46 METHODISM IN MINNESOTA, come and see what sin has done!” And then he walked away and left them to themselves and their reflections. But to return. These discussions on temperance were continued, and earnest efforts for the supres- sion of the liquor traffic were made. In these the Methodist Church was pronounced, and decidedly, in the lead. Among the able advocates of the cause and helpful in the support of temperance, was Lieutenant Johnson, of Fort Snelling, now General Johnson, of St. Paul. These efforts were rewarded by the passage of a bill introduced by Dr. J. H. Murphy, prohibiting the manufacture and sale of intoxicating beverages in Minnesota, except for medicinal, mechanical and sacramental pur- poses. Evidently the idea of unfermented wines for the last named holy use had not then been thought of. This Prohibitory Law continued in force during the winter while the steamboats could bring up no fresh supplies of intoxicants; but with the arrival of the first boat in the spring, there came Satan also in the shape of a cargo of whisky. Anticipat- ing this attempt to disregard the will of the ma- jority, a strong posse of citizens was on hand to receive, and, if need be, to destroy the prohibited liquor. A compromise was finally agreed on; the owners of the liquor pledging themselves that it should remain unopened, under lock, if the offi- cers of the law would allow it to remain without destruction until the constitutionality of the Pro- hibitory Law could be tested. Minnesota was, at METHODISM IN MINNESOTA. 47 the date of the arrival of that cargo of liquor, so fortunate as to have upon the bench an honorable, upright man. But the children of darkness, who are “wiser in their generation than the children of light,” hastened to Washington, prevented the con- firmation of this man and secured the appointment of one Hayner, to the judgeship of the Territory. This man declared the Prohibitory Law of Minne- sota unconstitutional, and the carnival of death and hell began again and has continued in the State ever since. In 1853, Rev. John Kerns was transferred from the Indiana Conference and appointed to St. Paul. This year was a trying one, politically, to the new Territory and St. Paul was especially the centre of difficulty. Says Neal in his history: | “In forty- one months, that is, from the organization of the Territorial government until the convening of the Fourth Legislative Assembly, on the 5th of Janu- ary, 1853, the few bark-roofed houses of the lit- tle village of St. Paul, with a mongrel population of French and half-breeds, had been transformed into a city of thousands, -in which commerce had built its warehouses, religion had its temples, luxury and wealth had erected for their abode com- fortable and ornamental homes, and a two-story brick capitol reared its swelling dome.” Everywhere throughout the Territory life and growth and civilization had sprung up as if by magic, and an era of almost fabulous prosperity seemed to be dawning. How much of this almost unexampled prosperity was due to the influence of 48 METHODISM IN MINNESOTA. the Methodist Episcopal church we shall not un- dertake todecide. The fact that she was then, and still is, keeping step with the foremost in settling the new country, no doubt influenced many to seek a home within its borders. The birth of the Territory of Minnesota oc- curred but four months previous to the organiza- tion of the Methodist Church in the little village of St. Anthony. The first event took place in March, 1849; the second, in July. The population of the town was then three hundred, casting sixty- nine votes at the Ramsey County election of that year. Rev. Matthew Sorin organized into a society all the members of the Methodist Episcopal church, then living in St. Anthony, and appointed Dr. Ira Kingsley leader. Matthew Sorin bears an honored name in the history of Methodism in Minnesota, and in the history of the Methodist church in the aggregate in this country. He was an eloquent and able preacher. He spent a few weeks that year in Min- nesota whither he had come seeking health. Af- terwards he settled at St. Paul and still later at Red Wing, at which city his name is commemo- rated in one of the most beautiful of its bluffs, Mount Sorin. After leaving Minnesota, where he had regained his health, he was in 1865 made Pre- siding Elder of the St. Louis District, where he remained four years. ‘Then he was Presiding Elder of the Kansas City District, four years. In 1873 he was stationed at Austin, Missouri, and METHODISM IN MINNESOTA. 49 afterwards at Rollo. He was stricken with paraly- sis in 1879 and died at Golden, Colorado. The first stationed preacher at St. Anthony was Enos Stevens. He was appointed as a missionary to the Falls of St. Anthony. His circuit included Fort Snelling, Red Rock, Cottage Grove, Point Douglas and Bissel’s Mound. He is said at that time to have been of meagre education, though later he devoted several years to the study of hydropathy in which branch he received his diploma. He was of vigorous health and firm constitution, and was a typical Methodist pioneer “circuit rider.” He carried all he possessed of this world’s goods, in his saddle bags except his horse, and finding that he would be an encumbrance in his work, he dis- posed of him and traveled his circuit on foot. He was zealous and eccentric. He had a good revival at Point Douglas and formed there a class of twelve members. The conference of 1850 appointed him to the Delavan Circuit on the Racine District. In 1851 he was sent to Round Prairie, Minnesota District, and after that, by the advice of his Pre- siding Elder, Rev. Chauncey Hobart, he located. The occasion of this advice was, that while at De- lavan he had married a woman who had professed to be converted during the revival which he had there, and where two hundred had been converted. She proved to be a most disagreeable companion and as unlike a Christian as can be well imagined. It was her custom to get up in the congregation and declare that what her “husband had preached was false,” and she could “contradict every word 50 METHODISM IN MINNESOTA. he had said,” etc. This intolerable burden he bore with commendable forbearance; but as such con- duct on the part of his wife was an injury to the cause, it was thought best that he should locate. He died near Baraboo, Wisconsin, in 1856. Mr. Stevens was succeeded by Rev. C. A. New- comb, who remained two years. Services were held in the school house alternately by the Metho- dists, Presbyterians and Baptists. Brother New- comb found the membership numbering fifteen and when he left, in 1852, it had increased to thir- ty-eight. This increase was largely due to immi- gration. ' Brother C. A. Newcomb had been educated for the practice of law. He was a young man of good preaching ability, but without much force of character. Unfortunately, his wife to whom he had been lately married, was much better qualified to fill another place than that of a frontier Metho- dist preacher’s wife. During 1851-52, the little M. E. Church of St. Anthony was wonderfully blessed in the Christian character of the elect ladies who did the most to plant the church there. Unceasing in prayer and in the courage by which they inspired others, they labored to sustain the religious services and the Master’s cause. Their faith and zeal were not measured by the day of small things; but they toiled, as if with prophetic eye they saw the won- derful growth of the church in the not distant future. Brother Newcomb did not quite finish his second conference year at St. Anthony, and the METHODISM IN MINNESOTA. 51 pulpit was supplied by Rev. E. W. Merrill, a local preacher of the M. E. Church, who continued to preach occasionally in said church, until 1853. Mr. - Merrill, while thus serving the society so accepta- bly, was principal of the newly opened preparatory department of the University of Minnesota. It is stated that he was never properly paid for his services to the church, if indeed he were paid at all. This, with perhaps some other discourage- ments in a financial point of view, led him to join the Congregational Church. Mr. Merrill was thus intimately connected with the two oldest insti- tutions for the uplifting of the State to “whatsoever things are pure.” He still lives at Lincoln, Ne- braska, and is kindly remembered by some of the old members of the church and by many of his former pupils. At the conference of 1852, held at Waukesha, Rev. Eli C. Jones was appointed to St. Anthony Falls Mission. At the beginning of this year it appeared that “the hour had struck” for the erection of a church edifice, and the Presiding Elder made con- siderable effort to secure means for such a purpose. While C. Hobart attended the General Confer- ence of 1852, at Boston, he so interested Bishop Janes in the project and necessity of a M. E. house of worship at St. Anthony, that the Bishop secured for him a loan of $500, without interest, from “ Zacheus,” of Baltimore, on condition that it should be loaned to any Methodist society that could build a church for $250. Mr. Hobart also secured the gift of two lots for the church, on 52 METHODISM IN MINNESOTA. which still stands the first M. E. Church and par- sonage. This money served as a nucleus for the ingathering of other funds. To Rev. B. F. Hoyt, of St. Paul, was loaned $250 on interest, and the con- tract was let to the pastor, Rev. E. C. Jones, for $1,000, he agreeing to finish it completely. Broth- er Jones worked hard, and after having the frame blown down in a high wind, he finished it, and the Methodist Church of St. Anthony became a living, working power for good. The labors of the pastor on the church, and to sustain a news- paper, which he edited, detracted from the effect- iveness of his Sunday sermons to a very consider- able extent. He remained two years, and though not popular, nor as well sustained as he should have been, he left the church in a prosperous con- dition, the membership having risen to seventy- two. Of the $500 loaned by “Zacheus” for church building purposes in Minnesota, $250 were loaned to the trustees of the M. E. Church at St. Anthony. The obligation to refund this, could not be per- fected until the deed for the property on which the church stood, was recorded. And as the deed had to be sent to Boston to be signed, the obliga- tion was not perfected until the close of Mr. Ho- bart’s four years term of service, when he was appointed to Milwaukee. The second $250 of the $500 was loaned to B. F. Hoyt on interest. Five dollars of this interest was used to pay for the rent of a hall in Hudson, in which to preach, Hudson then belonging to the METHODISM IN MINNESOTA. 53 Minnesota District. The note on B. F. Hoyt and the account and claims on the trustees of the St. Anthony M. E. Church, were turned over by C. Hobart to his successor on the District, Rev. David Brooks. Rev. John Benson, a member of the East Maine Conference, like many others, came to Min- nesota in quest of health. He arrived at St. An- thony on the third day of June, 1852, and a few days after preached the funeral sermon of a young man who had died in the government miller’s house, occupied by a Mr. Tuttle. This was probably the first sermon preached in what is now the city of Minneapolis, on the west side. Soon after this, a class was organized by Rev. A. C. Godfrey, a brother of Ard Godfrey, superintendent of the saw mills on the east side. Its members were: Brother Godfrey and wife, Sister Tuttle and her mother, and Mrs. Steele, the mother of Frank Steele. At this time the west side of the river was still included as a part of the Fort Snelling military reservation, and the settlers were only permitted to erect their cabins and shanties by the authority of the officers of the fort. Colonel Stevens had built a ferry-house on the west side and was then running a ferry. In addition to the houses occu- pied by Mr. Tuttle, Colonel Stevens and Mr. Godfrey, there were a dozen shanties and rough board houses on that side. In 1852 the St. Peter’s Mission included Min- neapolis, Shakopee, Fort Snelling, Kaposia and 5 54 METHODISM IN MINNESOTA. Cottage Grove. To this mission, Rev. Samuel L. Leonard was appointed. In the early part of November the Presiding Elder, Chauncey Hobart, held the first Quayterly Meeting for the St. Peter’s Mission, at the house of Brother Godfrey, which would be about half- way between Washington Avenue and the river and near Fourth Avenue South, in the present city of Minneapolis. The Presiding Elder was assisted by Rev. Matthew Sorin who accompanied him. The meeting was commenced with due formality and observance of time-honored usages. At two o’clock p. M., on Saturday, preaching by the Pre- siding Elder to a congregation of about twenty souls. In the evening Brother Sorin preached. On Sun- day the Presiding Elder preached, at eleven a. M., to a congregation of twenty-five. And he did his best, realizing to be true what he had found by blessed experience very many times, that God is in the assembly of his saints, whether they be many or few. It was atime of blessing, and the little class was greatly encouraged. After preaching, the sacrament of the Lord’s Supper was adminis- tered when about ten partook. In the evening Brother Sorin preached and had a good time. The following spring, Brother Leonard was directed by his Presiding Elder to confine his labors to the settlements below the Minnesota River, and Brother E. C. Jones, of St. Anthony, was requested to take charge of the class on the west side. About the time of this change, Brother J. W. Dow had built a house some four miles above Minneapolis in METHODISM IN MINNESOTA. 55 which Brother Dow and Brother Jones frequently preached, the congregations varying from fifteen to twenty. During the year 1853-54, and while Brother Jones had charge of the mission on both sides of the river, Brother J. P. Plummer settled in Brook- lyn and built a house, after which that became the preaching place and a class was organized there by Brother E. C. Jones, whose members were: J. W. Dow, leader; Susan Dow, Louisa Denham, J. P. Plummer, Harriette Plummer, Naomi John- son. This was the nucleus of the Brooklyn Circuit and the several charges which have sprung from it. Rey. 8. L. Leonard continued on the St. Peter Mission, preaching at Kaposia, Hastings, Point Douglas, Cottage Grove, North Pepin, and Reed’s Landing. At Kaposia Brother Leonard organized a class of seven members, whose names were: Rev. John Benson, leader; (Brother Benson had lately taken up a claim in that neighborhood and had preached in the house of Sylvester Cook, after which the class was organized.) Mrs. Mary G. Benson, Mrs. Anna Bromley, Wm. Bitley, Mrs. Alzina Bromley, Mrs. Finch and Mrs. A. French. The last named member of this class was the first Methodist who had settled in Minnesota long be- fore it was the abode of civilization. She was an exemplary Christian woman, remarkable for her steadfastness and courage. She was married to Alpheus R. French, of the U.S. A., November 29th, 1836, at Fort Snelling, by Major Taliaferro, and died July 15, 1865. Her husband and two sons 56 METHODISM IN MINNESOTA. had been gallantly defending the old flag in our civil war; had been absent four years, and the occasion of her death was the excitement attending the return of her second son, commanding a com- pany of the heroic “Fifth Minnesota Volunteers.” The exertion necessary to see her son, as with his company he went up the river to Fort Snelling, was too much for her enfeebled frame, worn with long watching and the endurance of many hard- ships. A hemorrhage ensued which terminated her life in afew hours. She was at the time a member of the Market Street Church, of which the writer was pastor. She died well. Brother Leonard, who traveled his extensive circuit, was prone to wanderings, and has been known to have been lost several times. He usually read or studied as he walked and becoming ab- sorbed in his book forgot to look in which direction he traveled. One morning, putting some biscuits in his pocket, he set out to walk from Kaposia to Dr. Foster’s (Hastings). He became so much inter- ested in the book which he was reading that, as usual, he had traveled on without noticing his whereabouts. Noon came, afternoon, night. Just before dark he thought he saw a house on the right. Leaving the trail he started towards it, but only to find it a hazel rough, On he went, having not the least idea in which direction he was going— after midnight he stopped at the foot of a tree. He did not sleep much, the howling of the wolves was tooloud and too near. The second day he traveled on, and spent the night as before at the foot of a tree. METHODISM IN MINNESOTA. 57 The third day, about five inthe morning, he heard a steamboat whistle and directed by the sound, about nine o'clock reached Dr. Foster’s. During the years he was on the St. Peter’s Circuit, he lay out seven nights, and as there was not a settlement be- tween him and the Rocky Mountains, a kind and merciful Providence only could have preserved him from perishing. STILLWATER, 1849-53. From the earliest settlement of Minnesota, Stillwater had attracted the attention of capitalists on account of its lumbering interests. It was for a number of years the base of supplies for this business. Here Mr. McKensie had erected a saw mill; a hotel had been built, and several ware- houses, stores and saloons. It was the head of steamboat navigation on the St. Croix, and alto- gether the most important town in this part of of Wisconsin Territory. The Kavanaughs had both preached here; so had Hurlburt and Putnam and Close, and to this promising field of hard labor, the Wisconsin Con- ference, at its second session, held June, 1849, ap- pointed Rev. James Harrington. The population at that time numbered about five hundred, and it was considered, from its size, wealth and lumber interests, the principal town in the new Territory of Minnesota, and there the State Prison was located in 1849. ' Brother Harrington was a warm-hearted, ear- nest, competent man, and his preaching and labors 58 METHODISM IN MINNESOTA. were productive of good results. By the middle of November, twenty-five had been taken into the church; the most of whom had been converted or reclaimed. The prospect was most encouraging for a large ingathering. The following spring, Mr. Harrington built himself a house, and plans were made for the erection of a church. Brother Harrington was returned to Stillwater for the sec- ond year; moved into his new house and com- menced the building of the church, when he was taken ill with dysentery and died ina few days. His death was quickly followed by that of his wife. The death of Brother Harrington was a great drawback to the interests of the M. E. Church. It was also a great grief to his Presiding Elder, who sorrowed for him as for a brother beloved. But thus in our weakness and ignorance, and in our neglecting to observe the physical laws of our being, written just as imperatively in our bod- ies as is the moral law in the Word of Life, for our social and spiritual natures, do we thwart and hin- der the good pleasure of our God, and retard the work of salvation. So fell at his post one of the best of the early preachers of Minnesota. He died in the triumphs of that holy faith which he had preached to others, rejoicing in Christ his Almighty Savior. Brother Harrington’s remains and those of his wife lie side by side in the cemetery at Still- water. This sad event made it necessary to change Brother Lemuel Nobles from Red Rock and Point Douglas, to which he had just been appointed, and METHODISM IN MINNESOTA. 59 put him in charge at Stillwater and Willow River; while a local preacher, Rev. C. W. Harris who had lately came from Michigan, formerly a mem- ber of the Genesee Conference, supplied Brother Noble’s work. Mr. Noble’s was succeeded by Rev. G. W. Rich- ardson in 1851, and in 1852, by Rev. Richard Dudgeon. During this conference year Rev. T. M. Fullerton was appointed register of the land office at Stillwater, as above noted, and removed there. Whatever of church building had been under- taken by Myr. Harrington, had fallen into decay and forgetfulness. The timbers which had been upon the lots, and which lots had not yet been paid for, had been used for other purposes. The little society had been scattered, or gathered into other folds, so that when Brother Fullerton went to Stillwater he found no Methodist class. It must be borne in mind that in addition to Stillwater, Reverends Richardson and Dudgeon preached and labored at Hudson, Marine, Arcola, Osceola, St. Croix Falls, Taylor’s Falls and Sunrise, and at these points there were fruits of their labors. On the 10th of November, 1853, Rev. T. M. Fullerton, then in the land office, organized a class at Stillwater whose members were: T. M. Fuller- ton, leader; Jannet M. Fullerton, Nancy Cove, Sarah Young, Harriet Anderson, Moses Click. This class met at Brother Fullerton’s house. RED WING TO 1853. “Red Wing’s Village,” as it was called in the 60 METHODISM IN MINNESOTA. summer of 1849, contained a population of three hundred Sioux Indians. The only white popula- tion being Mr. Aitkin, wife and child, and Rev. J. W. Hancock, these gentlemen having been sent out by the American Board of Foreign Missions, and a Mr. Bush, the government farmer. The Indians lived in bark huts scattered over a small portion of the present city. A little further back was a large corn field, which the Indian women cultivated. Red Wing had been occupied by two Swedish mis- sionaries several years but was abandoned by them and was re-occupied as stated above. In the spring of 1853, Rev. Mr. Nutting and _ Chauncey Hobart came to Red Wing and the latter preached in the mission school house of the Presby- terian Mission. This house stood near the corner of Bush and Third Streets. There were about twenty white people in the village. This was the first Methodist sermon preached in Red Wing. At the treaty in 1852, the Indians entered into a stipula- tion to vacate this part of the country as soon as the grass grew in the spring. This was carried out by all but a small part of the Red Wing band, some of whose people and their children may still be seen, occasionally, in the streets. ln the fall of 1853, Rev. Norris Hobart, who had settled some miles above the Falls of St. Anthony, and who was the first Methodist preacher above the falls, held a quarterly meeting in Red Wing, by request of Rey. D. Brooks, Presiding Elder. He preached in a little log building near the upper end of Barn Bluff, occuped as a resi- METHODISM IN MINNESOTA. 61 dence by Henry L. Bevans. Mr. Hobart preached twice on Saturday and also on Sabbath, and ad- ministered the sacrament. Nearly every white resident was present. As the Indians moved to their reservation, white settlers immigrated rapidly to Red Wing and its vicinity, and there were soon indications of industry, enterprise and religious and educational interest in the village. PINE BEND, 1852-53. The 1st of September, 1852, Rev. John Benson preached the first sermon at Pine Bend, in the house of William Bissell, the first settler at that place. Mr. Benson organized a class there, consist- ing of: William Strathern, Mrs. Strathern, James Wallace, Mrs. Wallace, Solomon Sears, Mrs. Sears, Thomas Hamp, Mrs. Hamp, and George Pember- ton. WABASHAW, (WINONA) 1852-53. Brother Samuel Watts, on the Wabasha Circuit, had preached a few times at Minnesota City. He organized a class there whose members were: William T. Luark, leader; 8. A. Henderson, Mar- garet Henderson, J. S. Denman, and Hester A. Corbin. Mr. Watts immediately after left the work on the west side, and did not return during the year. In 1854, Rev. David Wing, a brother-in-law of Bishop Peck, had been employed by the Presiding Elder of the Prairie du Chien District, Rev. A. Brunson, on the Monteville Mission. This in- 62 METHODISM IN MINNESOTA. cluded that part of Minnesota lying west of the river from Reed’s Landing down to the Iowa line. Brother Wing, during the summer, visited Winona, then known as Wabasha Prairie, containing about fifteen rough board houses, in one of which he preached. He also preached at Minnesota City, Stockton, St. Charles, Warren, Caledonia, Browns- ville and Richmond. And his were the first ser- mons preached in these places, excepting the first named, when Brother Watts preached once in 1853. At Richmond a class was organized. After six weeks of hard work, traveling the country without a horse, Brother Wing returned to the east side of the river, having footed it several hundred miles, without roads, preached between twenty and thirty times and worn out his boots and clothes. He received for his labors $7, all from Wisconsin, not a cent from Minnesota, $1.50 of which he paid for a ride on the steamboat, in order to get up the river to go on with his work. He traveled with satchel and umbrella and a stout hickory stick, (the last he used to kill copper-heads and rattle-snakes, ) following Indian trails, marked trees, among the brakes and weeds which were often up to his head, and frequently nothing to guide him but his own common sense On one of his journeys, waiting to get across the river, he was seated at the foot of a tree, reading, when a man came along with a canoe seven or eight feet long, designed for one man. It looked risky but steamboat fare was very high, and he had little money, and must get over the METHODISM IN MINNESOTA. 63 river to meet his appointment. After hailing the boatman, or canoeman, and interrogating him, he was informed that “if he could sit right still he would take him across.” Brother Wing sat down, closed his eyes and began to sing, and kept on singing until fairly out in the middle of the river. Then he opened his eyes and found they were likely to get over safely. These were the days when _ heroes were developed by the toils which they endured for the Master. The Minnesota District of the Wisconsin Con- ference in 1849, had on the Minnesota side, three appointments: St. Paul, C. Hobart; St. Anthony, Enos Stevens; Stillwater, James Harrington; and on the Wisconsin side, Round Prairie, Black River Falls, La Crosse and Chippewa. The three Min- nesota appointments included all the country on St. Croix and Mississippi as far as St. Croix Falls on the St. Croix, and Sauk Rapids on the Missis- sippi; and on the Wisconsin side, the appointments included all the country above Prairie du Chein on the east side of the river. In 1850 the district was enlarged, including all of Minnesota and all of Wisconsin north and west of the Wisconsin River, as far up as Dell Creek, now Kilbourne City. In 1851, because of the increasing settlements in Minnesota, and because of their inaccessibility, three appointments along the Wisconsin River were left off: Baraboo, Sauk Prairie, and Pine River. In 1852, settlements were springing up on the 64. METHODISM IN MINNESOTA. west side of the river, in Minnesota, from the lowa line to Fort Ripley, and in Wisconsin from Prairie du Chien to St. Croix Falls. All this vast country, with its immense prairies, great forests, high hills, rivers, swamps and sloughs, without roads or bridges, was included in the Minnesota District and traveled by the Presiding Elder, C. Hobart, for four years. There was so few men on the work, and but two of them ordained, that he was obliged to attend each Quarterly Meeting in order to ad- minister the sacrament and supervise the work. It was very laborious, but the success of the cause more than repaid for the hardship endured. BENTON COUNTY MISSION. At the Baraboo session of the Wisconsin Con- ference in 1853, it was decided that all the country above the St. Anthony Falls should be included in the Benton County M. E. Mission, and James H. White was appointed missionary. This mission covered a tract of country about one hundred and thirty miles in length, and in this entire work at the time there were but two Methodists. These were Lucy Olmsted, in Benton County, residing near Fort Ripley, and Mrs. Becker, residing on the west side of the Mississippi near Sauk Rapids. Until December 10, 1853, the preaching places were at Anoka, in a school room, at first, later in an unfinished flouring mill; in Itaska, at Brown’s Tav- ern; in Elk River, at the houses of Mr. Jameson and Mr. Donley; at Thomson, at the tavern; at Sauk Rapids, in the court room; at Wautab, at the METHODISM IN MINNESOTA. 65 house of D. Gilman; at Platte River, at the house of Mr. Depews; Swan River, at Stewart’s tavern; Belle Prairie, at the school house; Fort Ripley, at the hotse of Mr. Olmsted; Chippeway, at the house of D. Henderson. Excepting Chauncey Ho- bart, who visited this region of the country, the preceding spring and preached at Fort Ripley, and had preached at Itaska in 1852, Mr. White was the first Methodist who traveled over and preached at the settlements in this extended tract of country. The first Quarterly Conference for this mission was held at Belle Prairie, December 10, 1853. David Brooks, Presiding Elder, and James H. White, preacher in charge, present. The minutes of that Quarterly Conference show that in answer to the question, “Have the general rules been read in . the societies?” the reply was, “There are no so- cieties.” In 1855, Benton County Mission was divided into three parts, called, Monticello, Belle Prairie and Anoka. 8. T. Creighton was appointed to Monticello and Anoka, and Belle Prairie was left to be supplied. As Mr. White had left his work in 1855, Anoka and Monticello had been supplied the latter part of that year by Brother Kemp, and Belle Prairie by Robert Hoover. Brother Kemp died dur- ing the following year, 1856, while supplying the work, and Mr. Hoover continued as supply at Monti- cello until conference. In 1856, O. P. Light was ap- pointed to Anoka. At the conference of 1857, the Monticello district was formed, the appointments for which were as follows: Monticello district, S. 66 METHODISM IN MINNESOTA. T. Sterrett, Presiding Elder; Monticello, N. La- throp; Anoka, to be supplied; Fremont, B. Blaine; North Minneapolis and Harmonica, John Hooper, Sauk River, J. Bursell; Minneapolis, J. D. Rich; Painesville, supplied; Dayton and Crow River, O. P. Light; Belle Prairie, A. J. Nelson; Little Falls and Platte River, R. Hoover; Minnetonka, known as Harmonia in 1857, had been organized by Rev. H. Elliot, a superannuate member of the Erie Con- ference in 1855, who supplied the charge that year. MANKATO, 1853-55. The first Sunday in July, 1853, C. Hobart preached the first Methodist sermon in Mankato, to a community of nearly two hundred. The town had been settling up since spring. On this trip of two weeks in which he visited Mankato, St. Peter, Traverse de Sioux, Le Sueur, Henderson and Shakopee, Mr. Hobart arranged with the proprie- tors of the several towns for from two to six lots in each for church purposes; these to be marked on the plats, as so donated, and to be recorded as soon as recorders’ offices were established. The mem- oranda of these donations were handed over to Rev. David Brooks. In 1855, Rev. Louis Bell was sent to the Man- kato Mission, including Mankato, St. Peter, Le Sueur, Belle Plain, and several other neighbor- hoods. Brother Bell kept up preaching at Man- kato and organized a society, and built a small church at Traverse de Sioux. In August, 1853, the Wisconsin Conference met (‘Fue - mG: ) = —= EA eA ee tee yi LGB te iB A PI DAVID BROOKS. METHODISM IN MINNESOTA. 67 at Baraboo. The appointments for the Minnesota District were: David Brooks, Presiding Elder; St. Paul, John Kerns; St. Anthony, Eli C. Jones; Shakopee, Richard Dudgeon; Stillwater, T. M. Fullerton, supply; Prescott and Hudson, N. Hobart; Sandy Lake, Samuel Spates; Benton County, J. H. White; St. Peter, to be supplied; Red Wing, Matthew Sorin, supply; C. Hobart appointed to Spring Street Church, Milwaukee. The second Presiding Elder of the Minnesota District, and who was now to assume the responsi- bility of directing the growth of our Methodism in these fast extending settlements, was our worthy friend and brother, Rev. David Brooks. ST. PAUL, 1853-55. _ Of the churches in the extended district the one at St. Paul naturally demands first attention, being located at the State Capital in what was to become a great political, social and commercial as well as religious center. These years of 1853-54-55, in the development of the history of that city and of the growth of our Metho- dism, were years of struggle; when, as in all similar attempts to build up a city and a Chris- tian civilization, the elements of evil appeared to strive for the mastery, and the progress of truth and righteousness was slow and difficult. In St. Paul, Rev. John Kerns served the church well and faithfully for two years; years of earnest labor, and yet the numbers of membership de- creased., This was owing to several causes for 68 METHODISM IN MINNESOTA. which he was not responsible. The country was opening up on the west side of the river and the people from St. Paul were largely making for themselves homes there; and among these were many of the members of our church and congregation. Then these years were marked in the history of St. Paul, as periods of political rancor and suspicion. In 1853-54-55, friends, “who in the earliest territorial movements had stood shoulder to shoulder, were now bitterly op- posed to each other, withstanding to the face and maligning former friends. Then, too, the project of the incorporation of the Minnesota and North- western Railroad Company was attended with the most intense, popular and political excitement, which centered in St. Paul.” [See Neil’s History of Minnesota.] These things fostering a spirit of worldliness and animosity, antagonistic to the spirit of the Lord Jesus Christ and to the teachings of the Methodist Church, were evidence of a de- cline of spiritual interest and power. “No man can serve two masters.” In 1855, John Pennman was appointed to St. Paul. This man has left behind him only a record of dishonor and disloyalty. All these untoward influences combined to retard the progress of Methodism in that city during these trying years, and yet who shall say that if each member of the church had been faithful to God and to duty, even these might not have been years of victory and progress? The Wisconsin Conference of 1855, met in METHODISM IN MINNESOTA. 69 August, at Racine. Arrangements were then made to divide the Wisconsin Conference into three _ conferences: Wisconsin Conference including the eastern half of the State; the West Wisconsin Con- ference, including the southwest part and the northern central part; the Minnesota Conference, including the northwestern part of Wisconsin and the Territory of Minnesota. Three Districts were formed in the part that would become Minnesota Conference, the appointments of which were: St. Paul District, David Brooks, Presiding Elder; St. Paul, John Pennman; St. Paul City Mission, James Peet; Scandinavian Mission, C. P. Agrelius; St. Anthony, A. J. Nelson; Minneapolis Mission, S. Salsbury; Monticello, S. T. Creighton; Bell Prairie, to be supplied; Sandy Lake, S. Spates; Superior Mission, J. Bean; Cottage Grove, R. Mates; Anoka Mission, J. Kemp, supply. J. Bean, who was appointed to the Superior Mission, never went to his work. In 1856 James Peet was sent to the work, and remained about three years. R. Mates went to his work at Cottage Grove; did it like a true man and had a year unmarked by any special changes or difficulties, neither was there any material progress. Red Wing District, John Kerns, Presiding Elder. Red Wing, C. Hobart; Hastings, J. G. Johnson; Mendota, supplied; Shakopee, Lewis Bell; Mille Lac, Jacob Folstrom, supply; Still- water, G. F. Hilton; Osceola, supplied; Hudson, S. T. Sterritt, supply; Prescott, G. W. Richardson; 8 . 70 METHODISM IN MINNESOTA. Traverse de Sioux, supplied; Mankato, supplied; Cannon River, T. M. Kirkpatrick; Marine, C. C. Kidder; Hamline University, Jabez Brooks, prin- cipal preparatory department. Winona District, Norris Hobart, Presiding Elder. Winona, sup- plied; Reed’s Landing, Dwight Kidder; Caledonia, John Hooper; Richland Mission, J. L. Dyer; Chatfield, B. Crist; Elk River, supplied; Norwegian Mission, supplied; Cedar River, supplied; Kansas Mission, Wisconsin, C. Kellogg; Chippewa Falls, Wisconsin, supplied; Oronoco, supplied; Monte- ville, D. O. Van Slyke. ‘The Winona Dis- trict embraced sixteen counties, seven in Wis- consin and nine in Minnesota. “The diffi- culties and hardships of traveling on this wide range of country,” writes Brother N. Hobart, “can better be remembered than described. Roads and bridges, there were none within its bounds; rivers, many to ford or swim, and sloughs more to be dreaded. ST. ANTHONY, 1853-55. Brother Eli C. Jones was succeeded in 1854, by Rev. S. T. Creighton, supply. Brother Creigh- ton occupied the field part of one year with energy and success, and was well sustained by the church; but before the close of the year, he became inter- ested in a financial scheme which was the taking of a claim, laying out a town (Monticello), and the building of a mill. As a matter of course the work of the church was injured and he himself suffered loss. At the time that he left St. Anthony for METHODISM IN MINNESOTA. 71 Monticello, the membership was seventy-nine. Brother B. F. Hoyt, of St. Paul, and Brother N, Kellogg, of St. Anthony, had supplied his lack of service, ‘During the spring of 1854, the Winnebago Indians, on their way to the Blue Earth Reserva- tion, spent some days at St. Anthony amusing the people with their dances and war songs. On the Sabbath of their stay and while Mr. Creighton was preaching, some one, bent on mischief, induced a band of Winnebagoes to go to the church, telling them the people who lived there would be pleased to have them dance and would pay them liberally. So they came and surrounded the church, peering in at the windows with their dusky faces. The effect may be imagined. Many of the worshipers rushed out unceremoniously, and did not discover the joke untill too late to return. Mr. Creighton was followed as pastor by Rev. Andrew J. Nelson, who remained one year and did good work. About mid-summer of this year, the Rey. Mr. Adams, a revivalist and local preacher of the Methodist’ Church, visited St. Anthony. A lively religious interest was aroused and many were converted and added to the church. Brother Nelson had energy and courage and was also a man of culture and education. These qualities, probably, induced the conference later to select him to conduct an educational institution at Belle Prairie. This effort resulted unfortunately. The school was opened with encouraging prospects, but a series of misfortunes fell upon the country 72 METHODISM IN MINNESOTA. in the year in which it was opened (1857), which led to the abandonment of the enterprise. A flood of grasshoppers had in 1856 destroyed all the crops in the upper Mississippi country. Mr. Nelson had hauled provisions from Minneapolis to feed the starving people, and had spent everything he had. A further account of Rey. A. J. Nelson’s endurance and courage will be found under the head of Ben- ton County. Osceola was supplied by E. Eddyvane, another Yorkshire Englishman, and a failure. Hudson was supplied by S. T. Sterritt, a trans- fer from the Illinois Conference. He found there a class which had been organized the year before by Nev. Norris Hobart. Prescott was supplied by G. W. Richardson. The class here had been organized since the sum- mer of 1853, when the last Quarterly Meeting for the Red Rock Charge, and which included Pres- cott, was held. This Quarterly Meeting, which was the first in the county, was held in the barn of Mr. MacMurphy, which was the first barn built in the county; Richard Dudgeon then preacher in charge. Mr. MacMurphy still lives, and frequently refers to the meeting alluded to, with considerable pride. T. M. Kirkpatrick was sent to the Cannon River Circuit, which included all the Cannon River country, stretching on to Northfield, Faribault and Morristown. He had made but one trip round his - charge when in consequence of D. Brooks having been appointed agent of Hamline, J. Kerns took METHODISM IN MINNESOTA. 73 the St. Paul District and T. M. Kirkpatrick was made Presiding Elder of Red Wing District, and Noah Lathhrop supplied the Cannon River work. Marine, supplied by C. C. Kidder, was a two week’s circuit. Preaching at Marine, Sunday, ten A. M.; Arcola, a few miles above, preaching at four p.M. The alternate Sabbath preaching at Taylor’s Falls, ten a. m., and also in the evening. There was a settlement ten miles above Taylor’s Falls, Amador Prairie, where lived Richard Arnold, a member of the church. At this point there was preaching every other Monday evening. The entire membership on this circuit was two men and three women. Brother Kidder had rather a lonesome time of it at Taylor’s Falls at first. Reaching the place on Saturday, and knowing no one, he stopped at the tavern, and after dinner called on some of the people, and among them W.H.C. Folsom. These were all informed who he was and of his appointment to preach the next day, but no one gave an invitation to stay over night. Returning to the tavern, he preached on Sunday morning and evening to about fifteen persons. On Monday morning he called for his bill, when to his pleasant surprise the landlord (a brother of W. H. C. Folsom ), would not takeany pay for his board and lodging. The second Quarterly Meeting for the year was held by the Presiding Elder, John Kerns, at Osce- ola. At this time Brother Kerns thought best to remove Brother Kidder from Marine to Traverse de Sioux, and at the same time to remove Brother 74 METHODISM IN MINNESOTA. Hilton from Stillwater to Marine. Stillwater was supplied with Brother Fullerton, who preached once in two weeks during the remainder of the year. REED'S LANDING AND CANNON RIVER, 1853-55. In 1853 Reed’s Landing, Wabasha, and all be- low was included in the Prairie du Chien District. D. B. Tracy was appointed to the work, but failed to come. In 1854, N. Hobart was appointed to Reed’s Landing and Cannon River Circuit, which em- braced all the English speaking settlements on the Cannon and Mississippi between Wabasha and Red Wing and Cannon Falls and above. At Wacouta, six miles below Red Wing, preach- ing was held in the house of Abner Post, occupied by his father’s family. A class of twelve members ewas organized, of which Mr. Pingree was leader. A Sunday School was commenced also, with a library costing twelve dollars. At Reed’s Landing the hotel was the preaching place. It was owned by a Mr. Seva from Maine, and he and his wife were members of the M. E. Church. During the year, two or three Methodist families moved in, but no society was formed. The first Quarterly Meeting for this circuit was held December 15-16, 1855. Asthe Catholic Church was being used daily for a school house and there was no other place in which to hold religious ser- vice, and the teacher of the school was a Metho- dist, as a matter of course it was occupied for the METHODISM IN MINNESOTA. 75 Quarterly Meeting. A good spiritual time was en- joyed, and God was in his word, as the Presiding Elder attempted to expound it. But the “Holy Father” became so enraged at the profanation of a Roman Catholic Church by the holding in it of Methodist services, that he would not allow it again to be used even for school purposes. On the 20th of May, 1855, N. Hobart preached at Belle Creek, Goodhue County, at the residence of Mr. Hill, the first English speaking settler on the creek. This was the first sermon preached in the town. Shortly after, Rev. T. M. Kirk- patrick, S. P. Chandler and Wm. Herbert settled there, and preaching was kept up frequently. About the time of the June rains of this year, the ground broken by these three brethren was liter- ally swept away. The flood which poured down from Belle Creek was so great that one hundred acres of the turned up turf soil to the depth of six inches, was washed out. This discouraged Brothers Kirkpatrick and Herbert so much that they moved away. The first camp-meeting held by the English speaking Methodists in Minnesota, was in August of this year, a little above Spring Creek, Goodhue County, where the county poor farm is now located. Rey. David Brooks had charge of the meeting. Rev. Matthew Sorin preached the great sermon of the occasion. Some thirty preachers, mostly new- comers, were present. On August 18th, Rev. N. Hobart preached at Cannon Falls in the log hotel, and: there was 76 METHODISM IN MINNESOTA. evidence that the Holy Spirit was at work on the hearts of the hearers. On Sunday he preached again in a new store to a full house, and organized the first church in the county west of Red Wing. The members of that class were: Elam S. Pease, leader; Mary Pease, Mary E. Burdan, Hannah L. Sumner, Gracey A. Sumner, Angeline Sumner, Rhoda Sumner, Adelia Burdan, Louisa Dibble, Catharine McGinness, E. N. Sumner, Sylvia Sum- ner, Robert McCorkle, Charles A. Burdan and George Ladd. This class met four miles south of Cannon Falls. Of this class, three of the Misses Sumner became the wives of itinerant Meth- odist preachers, members of the Minnesota Annual Conference. Robert McCorkle graduated at Ham- line University, became a minister and joined the itinerancy. He afterwards organized a class at _ Cannon Falls. RED WING, 1853-55. * The growth of Red Wing (1853-55) had not been more pronounced than the religious influences ex- erted by the M. E. Church during these years. A class was organized by Rev. Matthew Sorin in No- vember, 1853, of twenty-four members, the largest class recorded when organized up to that time in the Territory. Of this class W. D. Chilson was leader, the members being: Annie 8. Chilson, Maria Sweeny, Matilda Freeborn, Julia A. Bevans, Thomas J. Smith, Betsey P. Smith, Rezin Spates, Margaret Spates, Charles Spates, Mary E. Spates, Maria Sorin, Elizabeth Sorin, Emily R. Sorin, METHODISM IN MINNESOTA. 77 Mary Sorin, John E. Sorin, Susan Sorin, Solomon Rouse, Caroline Rouse, Edward Rouse, Charles Rouse, Mary Rouse, William Rouse, E. Hoyt. Rev. M. Sorin was preacher in charge. The gen- eral rules were read each quarter and the Quarterly Meetings held. In 1854 the class increased to thirty-nine. A record occurs on July 9th: “No class was held, the Presbyterians having the use of the house.” The house was the upper part of a warehouse used as school house and church, and standing about where the depot of the Chicago, Milwaukee & St. Paul Railroad is now located. The next year the class had grown so large that it was divided into two bands, Rev. Jabez Brooks, preacher, and Lemon Bates, leader. The Quar- terly Meetings were well attended and were seasons of refreshing and of spiritual power. August 8th, 1855, a camp-meeting was held, at which some were converted and the church strengthened. At the Racine Conference, 1855, C. Hobart was appointed to Red Wing. Under date of November 27, 1855, appears this interesting record in the old class book: “Remember the Quarterly Fast and pray for your servants and the prosperity of Zion here and elsewhere. E. 8. Jangs, Bp., T. M. Krraxparrics, P. E., C. Hopart, S. P., L. Batss, C. L.” About this time the buildiug erected for the preparatory department of Hamline University was completed, and with great joy was used by 78 METHODISM IN MINNESOTA. oy Rev. Jabez Brooks, principal of the preparatory department of the University, for that purpose, and for a house of worship by the pastor, C. Ho- bart, and the delighted membership. BROWNSVILLE MISSION. Brownsville Mission included the country south of the Zumbro. Benjamin Crist preached at Brownsville, Lenora, Spring Valley, Hamilton, Fillmore, Pleasant Grove, Caledonia and several other points. He organized classes at Caledonia, Chatfield and elsewhere in that section of country. On a certain Sunday, Mr. Crist, after a long walk on a warm day, reached the little log cabin in which he was to preach near Hamilton, and found it already packed full. Taking the only vacant spot he could find he asked the people to sing a hymn, which he announced. At the conclusion of the singing he knelt in his chair, for the reason that there was nowhere else to kneel, and offered prayer, and then preached earnestly and well, as he was in the habit of doing. He observed an elderly man in the congregation, a stranger, who came to him after the close of tlte service and who intro- duced himself as having been a member of the Methodist Church for many years. This brother expressed himself as greatly pleased with Brother Crist’s sermon and with finding a Methodist preach- er in this new country, laboring for the salva- tion of souls. But he added, if he would not be offended, there were some things in his method of procedure to which he would call his attention, and METHODISM IN MINNESOTA. 79 one was that “Methodists always expected the preacher to read the hymn, giving out two lines at atime.” Another was, “A Methodist preach- er always knelt down when he prayed and insisted on the people doing the same;” and lastly, “That it was customary for the preacher to hold class-meeting at the conclusion of the public service.” Brother Crist heard the old gentleman pleasantly and patiently without- interruption, thanked him for his advice, and asked if he would permit him to tell him something. Having ob- tained permission he remarked in a kindly tone: “My brother, I think it is a great pity that you had not died fifteen years ago.” The first Quar- terly Meeting for the Brownsville Circuit was held this year, 1855, at Brownsville, by David Brooks, Presiding Elder. This was early in the spring. RICHLAND MISSION. The first camp-meeting south of Red Wing was held at Lenora, June 3d, 1856. Although the coun- try was so new and the settlements so scattered, there were eight tents on the ground the first night, and on Sunday there were from fifteen hundred to two thousand present. The Presiding Elder, Norris Hobart, preached the first sermon, Psalm xxvii. 14. Brother J. L. Dyer followed at night, John xi., 28, after which a prayer meeting was held. The following day Brother Anthony Wilford, then an exhorter, preached, as did also Brother Graham. The next day the Presiding Elder preached at eleven A. M., and had to speak against a strong wind. At three Pp. M. 80 ' METHODISM IN MINNESOTA. Brother Dyer preached on the “ Afflictions of the Righteous and his Reward,” and young Brother Bissell exhorted at night. On Saturday, Brother Benjamin Crist spoke in the morning; and at eleven A. M., the Presiding Elder; at three p. m., Brother Johnson; then Brother S. N. Phelps in the evening, and Brother Dyer exhorted. On the next day, Sab- bath, Brother Crist preached at eight a. m., and he did well; at eleven a. M. the Presiding Elder, from Matthew xvi., 18; at three p. m. Brother Bissell, and at six P. M., Brother Crist preached a very pointed sermon from Hosea iv.,17, and the Presiding Elder exhorted. A wonderful consciousness of the presence and power of God rested on the congregation; many souls were converted and believers were edified. On Monday morning at eight o’clock, Brother John-’ son preached from John xiy., 13, and Brother S. N. Phelps followed with a voluntary exhortation of the very best kind. At ten a. mM. the closing ser- mon was given by the Presiding Elder, from “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.”—Eph. iv., 1-6. On Sunday six adults and three children were baptized. This entire camp-meeting was a season of wonderful power. Conversion succeeded con- version at every meeting, until there was not left an unconverted person on the ground. There is a note in the diary of the Elder for this year, which, after describing these wonderful and blessed meet- ings, speaks of his return -home to Red Wing after METHODISM IN MINNESOTA. 81 long absence on his district, and adds: “On the steamer my carpet sack was stolen; but after tak- ing out a black silk cravat it was returned. Honor among thieves.” CEDAR RIVER. Cedar River, now Austin, no supply could be obtained for this work. But some time in 1855 a Rev. Mr. Holbrook from more than one hundred miles down the Cedar, came up and preached occa- sionally at the house of Brother Clayton. He was the possessor of a very crooked nose and distorted mouth, and upon making his first appearance was known facetiously to say, that if they had any work that such a crooked stick as he could perform, he was a willing servant. To him belongs the honor of organizing the first class of Methodists in this region. It consist- ed of R. Dobin, leader; Elsie Dobin, Samuel Clay- ton and wife, and N. G. Perry and wife. The first Quarterly Meeting was held in June, 1855; Rev. Mr. Colman, from Iowa, was the Presiding Elder. It was held in Brother Clayton’s cabin. CHATFIELD. Chatfield—George N. Stevenson. The preacher was a young man with little experience and want- ing in so many things that little was done. It was at the first Quarterly Meeting held here, November 24-25, that Brother S. N. Phelps was licensed to preach. 82 METHODISM IN MINNESOTA. ORONOCO. Oronoco—Nelson Moon, supply. He came to the work late, but was successful and energetic. Mantorville was embraced in this circuit, and here the first Quarterly Meeting was held, February 9-10, 1856; N. Hobart, Presiding Elder. Brother King, formerly of the Illinois Conference, also Brother Blount, a local preacher, were present and preached. Brother Moon, it is stated, received but very little compensation from the people. ELK RIVER. Elk River—Benjamin Crist, Circuit Preacher. Spring Valley, Hamilton, Jordon, Fillmore and Preston were in this mission, with as many more preaching places as the preacher could crowd in. Brother Crist had spent the previous year in south- eastern Minnesota, and had organized all the then existing classes in Fillmore, Houston and Winona counties outside of the village of Winona except- ing Richmond, which was organized by Brother Wing. Brother Crist was a widower, eccentric and peculiar, but a sound and successful preacher. It is said that some of the good old mothers fre- quently intimated that he might take their daugh- ters to church in his conveyance. To avoid giving offence he built for himself what he called “a close communion jumper,” the box barely large enough to hold himself, and since he could not carry all the young ladies he took none. METHODISM IN MINNESOTA. 83 RICHLAND PRAIRIE. “Richland Prairie” included all of the southern and most of the central portion of Fillmore Coun- ty, and lay along the Iowa line. To this charge, as before stated, John L. Dyer was appointed at the conference, held in Racine in 1855. Taking the steamboat at Dubuque he landed at Brownsville, the nearest landing to his work and forty miles distant from it, which distance was traveled with the assistance of a mule and buggy, and the first appointment was reached, which was at the first log school house built in southern Min- nesota. This circuit included Preston, Carmonia, Elliota and six other points, which made up a two weeks’ circuit. Just as the preacher had complet- ed his first round, he received a letter from his father informing him that his brother Robert had been accidently killed by the discharge of a gun. Alone he wept, and while realizing that he was among strangess in a strange land, he took refuge and shelter in God, and re-dedicated his life to His service. When the appointed Quarterly Meeting drew nigh, Brother Dyer looked forward to it with much pleasure, expecting to meet the Presiding Elder of the Winona District, Rev. Norris Hobart; but he was not able to come, and Mr. Dyer held the meet- ing himself, continuing meetings for three weeks. During this period forty-two were converted and joined the church, and among them was Anthony Wilford, before mentioned, who has been for many 84 METHODISM IN MINNESOTA. years a faithful Methodist preacher. The week following the close of this meeting, and which was held during very cold weather in January, Brother Dyer went to Pensells, and for eight days and nights held meetings. Here a class of twenty-five new converts was formed. The next point to be taken for God and Meth- odism, was at Martin Kingsbury’s, six miles above Preston. A very heavy snow hindered to some ex- | tent the success of the meetings; but enough were converted to form a class. During the progress of the revival at this place, Brother Dyer was enter- tained one night in a large log house covered with clapboards, and the snow blew in so fiercely that he had to get out of the bed, on which the snow had piled to the depth of four inches. It was above his knees. before he reached the stairway, and be- tween that and the roof the space was half full of snow. This will be remembered as a very severe winter, during which in Minnesota many persons were frozen to death. In 1856, at the first session of “this Minnesota Conference, Brother Dyer was returned to the same work, called the Preston Circuit. With his young daughter, a girl of sixteen, for housekeeper, Brother Dyer and his three sons settled near Le- nora. Here he formed the first class in Fillmore County. Mr. Dyer, finding the people of Lenora inclined to build a Methodist Church, gave to the trustees which were appointed in Lenora, forty acres of land to be sold in town lots. A subscrip- tion was started, some of the lots sold, and a stone METHODISM IN MINNESOTA. 85 church was commencéd. Very soon the financial crash of ’57 embarrassed those who had promised to assist, and the project had to be abandoned. Subsequently this church was finished and is still occupied. The last Quarterly Meeting on this charge for that year was a very memorable one. Brother Fate had come in place of the Presiding Elder. The people gathered on Thursday, and the services went on through Friday and Saturday, but there seemed to be blackness and saduess and no spiritual life in all the services. On Saturday afternoon, in answer to persistent prayer, the power of the Holy Spirit was manifested in a wonderful manner. From that time until the close, on Monday, the joy of the Lord filled the hearts of believers, and forty were happily converted. Many of these converts were - gathered up by the United Brethren. Brother Dyer found when he went on the circuit, twenty members. He left it at the close of his second year with a membership of one hundred and sixty, including probationers. CALEDONIA CIRCUIT MISSION. John Hooper was the preacher. He was a good man and much beloved by the people, and added many to the church of such as shall be saved. His last Quarterly Meeting for the year 1855-56 was a camp-meeting, and held July 4-7. Preachers present: N. Hobart, Presiding Elder; Rev- erends J. L. Dyer and D. O. Van Slyke. These brethren did excellent service. Over eighty were 7 86 METHODISM IN MINNESOTA. soundly converted, and the record of the Presiding Elder for that camp-meeting is: “A clear victory over Baptists, Campbellites, Satan and sin.” There had been quite a controversy in that neigh- borhood on the subject of baptism. To this circuit Rev. John Dyer was appointed in 1857. Finding, after going over the ground in- cluded in the circuit, that in many neighborhoods there was hardly a praying man or woman, he be- gan to plan how best to attack the enemy and win souls for God. He appointed a meeting in the red school house not far from Caledonia, and, having held services there for some nights, was informed by the trustees that they feared the excitement on the school, although dances were frequently held in the same place, and the preacher was forbidden to hold any religious service except on Sunday “in the day time.” The next effort was made about the close of the year, at Sheldon. Watchnight meeting was held, and several were converted; among them the fid- dler of the place, who had been expected to play at the ball the next night. Five dollars were offered him, after other inducements had failed, but he re- fused to attend the dance, telling them he was con- verted and “had quit the business.” Here a suc- cessful revival meeting was held, and a class of six- teen was formed. . In Caledonia the court house was secured for meetings, but dirt and drunkenness forced the preacher to abandon that place. Then an attempt was made in a hall with about the same result. METHODISM IN MINNESOTA. 87 Drunk enness, card-playing, swearing and the abom- inations which dram-shops breed, made the town what such influences always succeed in making any place—“ a,nest of unclean beasts.” This was a year of hard work. The good seed was scattered, but it was apparently choked by the tares of sin. And yet, unfruitful as this field was, many were converted who proved “in the midst of that un- toward generation,” that “Jesus Christ had power on earth to forgive sin,” and to save from sin. From Caledonia, Brother Dyer was the next year sent to Austin Circuit. Before the first three weeks were ended he was in revival work and many were converted. Swimming rivers with an old horse who after a while refused to swim and was pulled across Cedar River by the bridle, the preacher - going before him ina canoe; wallowing through sloughs; poor fare; (for the people were mostly new settlers and had but little for themselves, ) re- receiving for his labor less than fifty dollars at the close of the year—is a picture of one of the hard- ships of the men of the heroic days of early Meth- odism in Minnesota, that will bear a good deal of study and of remembrance. LAKEVILLE AND EUREKA. In May, 1855, a colony of twenty-eight persons from Indiana, made claims together in the same neighborhood, some in the township of Lakeville and some in Eureka. Four of these were Metho- dists; three were Presbyterians. The first religious meeting in this new settlement, was at the house _ 88 METHODISM IN MINNESOTA. of Mr. G. Phelps in Lakeville, by George A. Eaton, a local preacher from Indiana, who had made a claim in the settlement. The first class-meeting was held at the house of G. W. Youngblood, on the Dodd road, Lakeville township. Both of these meetings were held in the summer of 1855. A class was organized with the following persons: Charles Jones, leader; Isaac Van Doren, Falcot Alderman, Harriet Youngblood, Elizabeth Houts, Willis B. Reed, Martha Reed, Wm. Crist and wife. Brother Jones, who had been a class-leader in Indiana, sent these names some time during the summer, with the letters of the members, to the Presiding Elder, or to the Circuit Preacher, so as to be legally recognized as a class; but by some means they were never received, and there the class, so far as recognition by the M. E. Church of Minnesota was concerned rested for awhile. In due time, however, all was made right. KAPosta, 1854. Kaposia Mission, organized by C. C. Kidder, in- cluded at this time Black Dog Village, Mendota, Kaposia, Pine Bend, Spring Lake and Hastings, together with the settlement opposite St. Paul. To this work C. C. Kidder was appointed in 1854. It is reported by Mr. Kidder that he arrived on his mission in September, having traveled from Lodi, Wisconsin, his journey costing him $28.00, and leaving him twelve and a half cents in his pocket. He was kindly entertained by Brother Kerns on his arrival at St. Paul, and the next morning with METHODISM IN MINNESOTA. 89 his horse crossed the river on a ferry, and for the same expended his last shilling. After the young preacher had been entirely over his great field of labor, he was informed by one of the stewards, that it would be impossible to support him, although he was asingle man. Greatly dis- couraged, not knowing what’ was best to do, and having no experience in a new country, he sought his Presiding Elder, David Brooks, and asked for advice. The Elder’s reply was: “Go to your work and stick to it.” Accordingly, he sold his horse and traveled his mission on foot, and found the promise verified again, ‘‘Thy bread shall be given and thy water shall be sure.” At Mendota, where there were but few Americans, whenever he preached he enjoyed the hospitalities of Hon. H. H. Sibley and wife who were among his most attten- tive hearers. In October, Mr. Kidder organized a class at Hastings, whose members were: Joel Beckwith, leader; Wm. Beckwith, C. P. Adams, Pheobe Beckwith, Amanda Beckwith, M. F. Adams, James Smith, Rebecca O. Burgess. 90 METHODISM IN MINNESOTA. CHAPTER IV. STILLWATER, 1854-56. T the conference of 1853, which met at Bara- boo, August Ist, Rev. T. M. Fullerton had been granted a location at his own request and was employed as asupply by Rev. David Brooks. The following September, Mr. Fullerton bought the cor- ner lot, where the Sawyer House was afterwards built, for $500.00. He obtained several subscrip- tions and commenced building a small church on the west third of the lot. This he, continued to superintend and to supply the work with preaching until the next year, when, finding that the duties of the land office and the work of preacher in charge were too much for him, he requested the Presiding Elder, at the conference of 1854, tosend to Stillwater a preacher with a missionary appropriation and he would guarantee asupport. This offer Mr. Fuller- ton made good for seveval years, at an annual cost to himself of $350. In 1854, Rev. A. C. Pennock, a good, true man but in feeble health and of nervous temperament, was appoihted with a missionary ap- propriation of $200. METHODISM IN MINNESOTA. 91 This litgle M. E. Church, the third Methodist Church built in the State, was dedicated Sunday, November 19th, 1854. It is but just to add, that Rev. T. M. Fullerton not only donated the lot on which it stood, but was by far the largest contribu- tor towards the expense of building and furnishing. Though not large, this was a pleasant, cheery Sab- bath home. The Board of Trustees appointed by Brother Pennock were: Wm. Cove, Stillwater; John Allibone, Point Douglas; B. F. Hoyt, St. Paul; Nathaniel McLean, Fort Snelling, and T. M. Ful- lerton. It will be observed that the material for making Trustees for a Methodist Church was scarce in Stillwater, the Discipline then requiring that trustees should be members of the Methodist Epis- copal Church. There were some business men friendly to the interest of the Methodist Church, whose wives were members; yet there was not, it appears, a man except Brother Fullerton and Brother Cove residing in ae eligible to the office of trustees. Rev. L. C. Collins of St. Paul preached the dedication sermon from Psalm exviii: 25. Rever- ends H. M. Nichols, J. 8. Webber, J. Allibone, A. C. Pennock and T. M. Fullerton assisting. The cost of the church, besides the value of lot, was $1,332.27. A little later T. M. Fullerton do- nated a bell, costing $130.00, and he was for years a liberal contributor to the support of the church. Rev. G. F. Hilton, a Yorkshire Englishman of a very pronounced and illiterate type, succeeded as pastor in 1855. This man had a total disregard for 92 METHODISM IN MINNESOTA. the proprieties of the English language, and was — in the habit of murdering the “King’s English” in a way that was more ridiculous than edifying. Under his administration nothing progressive was accomplished in the church, although there had been some attempt at revival the year before under the Evangelist Adams. But there seemed to be a deadness, religiously, and an absorption in worldly matters in the community, that affected the growth of our Methodism in Stillwater. KINGSTON. In 1858, Kingston, belonging to the Monticello District, S. T. Sterritt, Presiding Elder, was tray- eled by Rev. C. C. Kidder. The country was new, the circuit large, and the pay very small. In order to make matters adjust themselves harmoniously, the preacher traveled his circuit on foot, and in the most economical manner. But while his utmost care enabled him to avoid the expense of a horse and the usual com- forts of life, yet it could not prevent the wear and | tear that would show themselves in boots and cloth- ing. This state of wearing-out-of-things became more pronounced and aggravating as the season advanced, and he waded through bogs, swam or forded rivers, trudged forward amid tangled brushwood and tall grass that must be tramped down in order to get through. Still on he pressed; not an appointment was lost during the year, the preacher saying by deeds, if not in words, “Yet none of these things move me.” Flesh and blood METHODISM IN MINNESOTA. 93 — not falter nor yield, though the pants and boots id. - About the last of June, Mr. Kidder’s pants, from frequent dropping off of the ragged ends, had grown about eight inches too short; but this he remedied by tucking them into the tops of his boots; andon he went, undismayed. Some time in July, the boots themselves began to show unmis- takable signs of dissolution; the toes were gone; the soles in pieces and the sides rapidly coming apart. At last one boot, the right, probably, be- came so entirely demoralized as to be utterly use- less, and was reluctantly thrown away. But on went’ the preacher, from one point of his work to another, singing, praying and preaching. After some days of this one-sided kind of traveling, Mr. Kidder en- countered a man in the same trail who had but one shoe, the other having shared a fate similar to the preacher’s boot. Entering into conversation, and having found that “suffering had made them kin,” the traveler with the shoe generously proposed to _ the preacher that he should take the odd shoe and wear it with his boot, urging that “you need it more than Ido.” The gift was thankfully accepted, the year’s work finished up, and Brother Kidder re- ported himself at conference the next fall, nothing daunted and still “ready for work.” He still lives and rejoices in that God who enabled him to en- dure hardness as a good soldier; and while he has not been in the active work for some years, Mr. Kidder is still a local preacher and holding forth the Word of Life to the people. 94 METHODISM IN MINNESOTA. The membership in the State at the beginning of the conference year August 29, 1855, was as fol- lows: . Mem- Proba- Local Appointments. b’ship. t’ners. P’ers. St. Path. .ccuheesaickeeeaawsew os 70 5 1 Scandinavian Mission............. 22 4 1 St. Anthony Falls................ 79 2 1 Benton County................065 8 2 2 Mille Lac Indian Mission......... - - — Sandy Lake.................00. ae @ 2 — Marines. gcc dies cca doe cowhe Gees 22 4 9 — Stillwater...... 0.0... ccc cee eee 10 1 1 Point Douglas................... 24 — 1 Hudson Mission.................. 50 — 2 IP PESCObli ne arse ceca er ten we ee 28 2 Chippewa. .... ccc. eee e ee cece ees 42 — — Reed’s Landing and Cannon River. 35 — 1 Red Wing............... cece eens 84 17 4 Shakopee... 0.0... 0. ccc eee eee 24 8 — Man kateciaws shade wan awe «ee 7 — — Minneapolis.........-... cece eeee 48 — — Brownsville...............0 0000s 160 20 6. Kaposia. .... 00... 2c. eee ee eee 3l 7 1 Wotalsvacassiaentacdeceaes 747 78 28 JAMES F. CHAFEE METHODISM IN MINNESOTA. 95 ° CHAPTER V. FIRST MINNESOTA CONFERENCE. T the Annual Conference which was held at . Racine, Wisconsin, August 29 to September 7, 1855, Bishop Janes presiding, P. 8. Bennett, I. M. Leihy, C. Hobart, E. Cook and E. Yocum were elect- ed delegates to the General Conference to be held in Indianapolis, May, 1856. These delegates were in- structed to ask the General Conference to form two new conferences, which were to be known as the “ Minnesota” and “West Wisconsin.” This was done, and the first session of the Minnesota Annual Conference was held at Red Wing, August 7-12, 1856, and met in the chapel of the preparatory de- partment of Hamline University, Bishop Simpson presiding. The Bishop was not present at the hour of opening, (the steamboat being detained by low water, ) and on motion of C. Hobart the confer- ence was organized by the election of John Kerns, President, and Prof. Jabez Brooks, Secretary. At about eleven o’clock the Bishop arrived. The preceding year had been one of great toil and poor support, and most of the Minnesota 96 METHODISM IN MINNESOTA. preachers had become familiarized with swimming rivers, wading sloughs, wallowing through snow- banks and traveling with or without roads. Every settlement in the Territory had been visited, and classes formed wherever it could be done. The results of these labors, as reported at this confer- ence, so far as they could be expressed by figures, were as follows: District. Members. Probationers. Total. Windia: :ei sai 4 ie vee 596 115 711 Red Wing ............... 408 145 553 Sti Paullss.ojcnciaacae 360 64 424 Local preachers .......... 44 Cb Ota sieges eee eh ke Sage Gaede 1782 Such had been the enlargement of the work during the year, that another District was made, making four, as follows: St. Paul, D. Brooks, Presiding Elder; Minne- sota, J. Kerns, Presiding Elder; Red Wing, T. M. Kirkpatrick, Presiding Elder; Winona, N. Hobart, Presiding Elder. The pastoral work was divided into fifty-three charges, seven of which were in Wisconsin. To these charges forty-eight brethren were appointed; the remainder were left to be supplied. St. Paul District, D. Brooks, Presiding Elder, St. Paul East, E.J. Kinney; Scandinavian Mission, C. P. Agrelius, J. Tidland, one to be supplied; St. Anthony, to be supplied; Anoka Mission, O. P. Light; St. Cloud Mission, John Pugh; Sunrise Mis- sion, Richard Mates; Osceola, G. F. Hilton; Chip- pewa Falls, to be supplied; Stillwater, A. J. Nel- METHODISM IN MINNESOTA. 97 son; Cottage Grove, to be supplied; Hudson, T. M. Gossard; Willow River, to be supplied; Little Falls, Robert Hoover; Indian Mission, to be supplied; Superior Mission, James Peet. Minnesota District, J. Kerns, Presiding Elder: St. Paul, West, J. Pennman; Minneapolis, Wm. McDonald; Richland, G. S. Stoneman; Pleasant Grove, J. H. White; Monticello, S. T. Creighton; Lake Minnetonka, to be supplied; Shakopee, S. Salsbury; Belle Plaine, Lewis Belle; Glencoe. HT Martin; Le Sueur, Esdras Smith; Traverse and St. Peter, T. S. Gunn; Mankato, C. C. Kidder; Shelby- ville, J. W. Powell. Red Wing District, T. M. Kirkpatrick, Presid- ing Elder: Faribault, G. H. Jennison; Upper Can- non, A. V. Hiscock; Cedar River, S. N. Phelps; Owatonna, 8S. Wetcell; Mantorville, N. Moon; Spring Creek, M. Woodley; Red Wing, C. Hobart; Hastings, G. W. Richardson; Lakeville, L. D. Brown; Cannon Falls, N. Lathrop; Northfield, Wm. McKinley. Winona District, N. Hobart, Presiding Elder: Caledonia, John Hooper; Richmond, D. Kidder; Winona, R. W. Keeler; Wabasha, B. Crist; Oro- noco, J. M. Rogers; Chatfield, J. D. Rich; Preston, J. L. Dyer; Spring Valley, E. Fate, C. Kellogg; Prescott, 8S. T. Sterritt; North Pepin, Thomas Day; Galesville, T. Jewett; Kinnekinik, D. O. Van Slyke; Jabez Brooks, A. M., Principal preparatory depart- ment Hamline University, and S. Spates, agent, each members of the Red Wing Quarterly Confer- ence. 98 METHODISM IN MINNESOTA. Of these fifty-two ministers who went out from our first Minnesota Conference, there are now living in Minnesota fifteen, as follows: D. Brooks, superannuated, Minneapolis; OC. C. Kidder, located, Winona County; J. W. Powell, active, Blue Earth City; C. Hobart, superannuated, Red Wing; L. D. Brown, located, Minneapolis; N. Lathrop, active, - Dundas; William McKinley, active, Red Wing; John Hooper, located, Brooklyn; D. Kidder, located, Winona County; J. D. Rich, superannuated, Min- neapolis; Jabez Brooks, active, professor, Minne- apolis; N. Moon, located, Lake City; Robert Hoover, superannuated, Painesville; T. S. Gunn, located, Howard Lake; S. N. Phelps, superannuated. Transferred to other States, fifteen, as follows: B. Crist, Esdras Smith, O. P. Light, A. J. Nelson, Wn. McDonald, G. S. Stoneman, J. H. White, S. Salsbury, M. Woodley, H. T. Martin, T. M. Kirk- patrick, J. H. Jennison, G. W. Richardson, S. T. Sterritt, J. L. Dyer. Located in other States, four, as follows: G. F. Hilton, A. V. Hiscock, 8S. Wetcell, D. O. Van Slyke. Dead, tourteen: J. Anderson, 8. T. Creighton, E. Kiyney, C. P. Agrelius, J. Tidland, J. Pugh, T. M. Gossard, J. Peet, L. Bell, E. Fate, T. Jewett, R. Mates, N. Hobart, 8. Spates; unknown, none. Expelled, two: Calvin Kellogg, John Penn- — man. Of these ten were admitted on trial: Nelson Moon, John Tidland, Esdras Smith, Wm. McKin- METHODISM IN MINNESOTA. 99 ley, G. S. Stevenson, Timothy Jewett, Lorenzo D. Brown, Sylvester N. Phelps and Alfred T. His- cock. Six remain on trial: Calvin Kellogg, Samuel Salsbury, James Peet, Andrew J. Nelson, Richard Mates and G. F. Hilton. Nine were admitted into full connection: Dwight Kidder, John Hooper, Robert Hoover, Lewis Bell, D. O. Van Slyke, C. C. Kidder, G. W. Richardson, C. P. Agrelius and John Pugh. Re-admitted, five: J. W. Powell, J. D. Rich, Elijah Fate, Thomas 8. Gunn and E. J. Kinney. Transferred, two: T. M. Gossard from Cincin- nati, and S. T. Sterritt from Illinois Conference. Of the thirteen who were members of the con- ference at its first session, David Brooks alone con- tinued in the conference and in the effective pastoral ranks for the next twenty years. This year Rev. David Brooks, Presiding Elder of the St. Paul District, secured the transfer of Rev. Sias Bolles from Rock River, and W. H. St. Clair from southern []linois, soon after the confer- ence. Rev. Sias Bolles was stationed at St. An- thony and Rev. St. Clair at Minneapolis—last part of the year. STILLWATER. Stillwater—A. J. Nelson, Circuit Preacher. The city of Stillwater has enjoyed considerable pros- perity. The church dedicated the preceding year. had increased in numbers and strength very slow- ly. Various untoward influences seemed to retard 100 METHODISM IN MINNESOTA. its progress. Indeed, the opposition endured from 1853 to 1857, developed heroism and loyalty in the faithful few who adhered to the M. E. Church. St. Anthony, Sias Bolles, Circuit Preacher. This was a good year spiritually, and some were added to the church. Anoka, O. P. Light, Circuit Preacher. Brother Light succeeded Brother Robert Hoover, who had reported to conference the receipt of his whole claim paid and $9.00 collected for missions, but no report of the membership appears in the printed minutes. Brother Light reported at the end of the year (unmarked by special success), twenty-four members, two probationers, one local preacher. SUNRISE. Brother Mates traveled this mission including Linnville, Amador Prairie, Sunrise, Taylor’s Falls and the settlement on Sunrise River. He organ- ized classes at Amador, at Sunrise, and at Linn- ville. LAKEVILLE (FARMINGTON). Lakeville (Farmington), which had been in- cluded in the Kaposia, and then in the Mendota Circuits, during the preceding years, was known as the Lakeville Circuit in 1856, L. D. Brown, Circuit Preacher, and included Kaposia, Black Dog Village, Rose Mount, and the Lakeville settlements, with Ku- reka and Farmington. The first Quarterly Meeting was held after conference at the residence of J. S. Griggs, by Rey. J. O. Rich and L. D. Brown. As o Yj. yy) ty S. BOLLES: METHODISM IN MINNESOTA. 101 Brother Rich, who had just moved to the Territory, was not present, the first sermon of the meeting was preached by Brother Brown at the house of Mr. More. This was a long, low house, covered with about fourteen tons of hay. At the close of this year, forty-eight members and thirty-four pro- bationers were reported. LAKE SUPERIOR MISSION, 1855-70. Rev. David Brooks, when Presiding Elder of the St. Paul District, visited Superior City, and preached the first English protestant sermon ever heard there, in what was the carpenter’s shop of the new hotel. A little society was organized at this place with three members, which in the sec- ond year of Mr. Peet’s service there, as missionary (1857), had grown to fifteen. Brother Peet was anxious to build a church at Superior, believing that in a community of fifteen hundred some little help could be obtained, and trusting that he could collect sufficient to make up the deficiency from the Methodist churches in Chi- cago and Illinois. After awhile he made an appeal for help in the Northwestern Christian Advocate, in which he says: “The distance from St. Paul to Superior City is about one hundred and eighty miles, one hundred and thirty of which lie through the wilderness, and not a white family living in the whole distance. I was sent to take charge of this mission, belonging to the Minnesota Confer- ence, a year ago. On our journey we slept out of doors at night on the snow-covered ground—wife, 8 4 102 METHODISM IN MINNESOTA. children and myself wrapped in blankets, by our camp-fire. We thawed our frozen provisions, from time to time, by a little fire kindled for that pur- pose, as we needed to refresh ourselves. Our road was the ice of the St. Croix River and an old Indian trail, the underbrush of which had been cut just wide enough for a team to get through with a sled. After nine days we arrived at the head of Lake Su- perior, and at Superior City found two Methodists; my wife made a third, and with these a class of three was organized—Brother C. Felt and wife, and Mrs. Peet.” This appeal was responded to. There were sev- eral donations; a church-was built, but a debt was left on it which after awhile took the church. Another church was built when Rey. D. Brooks was on this work some years later, and it shared the same fate. Once more, under the pastorate of Rey. J. R. Creighton, and while C. Hobart was pre- siding Elder on the St. Paul District, a third Meth- odist Episcopal Church was erected at Superior City. That church stands, and at the last report is the nucleus of a small but faithful society. Supe- rior City now belongs to the West Wisconsin Con- ference. Red Wing District, T. M. Kirkpatrick, Presid- ing Elder: Red Wing, C. Hobart. A blessed re- vival rejoiced the heart of pastor and people this year, 1855, at Red Wing. Sixty probationers were added to the church, most of whom have been faithful to the profession then made, and many of whom have been translated to the Church Tri- METHODISM IN MINNESOTA. 103 umphant. In this revival the pastor was greatly assisted by Rev. Jabez Brooks, principal of the preparatory department of Hamline University; also by Miss L. M. Sherman, a teacher in the Uni- versity. This lady, who had been a member of the Congregational Church, and a mature Christian, united at this time by letter with the M. E. Church. She afterwards married Rev. D. Cobb, and is still what she has been for all these years, one of the most faithful and exemplary of Christian women. Hastings—J. G. Johnson, Circuit Preacher, for- merly a member of the New Hampshire Confer- ence. He located, came west as far as Evanston, Illi- nois, where he served as preacher in charge for six months; came to the Northwest and was appoint- ed to Prescott Circuit in 1854, preaching at Trim- belle, River Falls and other points. At Hastings Brother Johnson found a class which had been or- ganized by his predecessor, Rev. C. C. Kidder. Rev. J. G. Johnson had held a Quarterly Meeting at Hastings the summer previous to his appoint- ment there, for the Presiding Elder, D. Brooks. The meeting was held in the school house. A Union Sabbath School had also been organized, which boasted of a choir, one of whose members played the violin. The violin was used at the Quar- terly Meeting held by Brother Johnson, to the dis- gust of some and annoyance of others. Shakopee—Lewis Bell, Circuit Preacher. He had been a local preacher for many years in New York, and now appointed as a supply. Brother Bell or- ganized the work at Shakopee, Belle Plaine and Le } 104 METHODISM IN MINNESOTA. Sueur. Methodistically the circuit increased, while the country embraced in this circuit gained greatly in population by new settlers. PINE ISLAND. A Quarterly Meeting was held in Pine Island on the Mantorville Circuit, July 19, 1856. At the Quarterly Conference, Nelson Moon, preacher in charge, was recommended for Deacon’s orders and to the traveling connection. Rev. Silas A. Wing was recommended for ordination. At this Quar- terly Meeting, the first held in Pine Island, four persons joined by letter and three on probation. N. Hobart was presiding Elder. ELK PRAIRIE MISSION. At Spring Valley the first Quarterly Meeting was held August 2d; Rev. Ezra Tucker assisted the Presiding Elder; Rev. B. Crist, preacher in charge. The official list for the Elk River Mission, to which Spring Valley belonged, was: Joseph Cartlich, local preacher; Charles Cartlich, local preacher; Alexander Buckingham, exhorter; Charles McCabe, exhorter; George Fisher, exhorter; Henry Prosser, exhorter; Thomas C. Linton, steward; Yelverton Bunyan, steward; two local preachers; two local dea- cons; one local Elder; two stewards, besides Revs. E. Tucker and Brother Losey, just settling in the mission—a strong force for a new country of offi- cial Methodists, and they have left their impress there. The first Quarterly Meeting held on the Red METHODISM IN MINNESOTA. 105 Wing District, August 29th, immediately after con- ference, was at North Pepin, then called Kanzas, Rev. Thomas Day, preacher in charge. Itis record- ed that Brother Day preached well; the people seemed much pleased with their preacher; paid the Presiding Elder $1.42, and it cost him $1.50 to get home. Quarterly Meetings, at Wacouta September 6th, at Prescott September 13th. Brother G. W. Rich- ardson preached at night, at River Falls, then Kinnekinnick, where four joined the church; D. O. Van Slyke, preacher in charge. At the Chat- field charge the Quarterly Meeting was held Octo- ber 25-26. The Elder, N. Hobart, arrived, drenched with rain, preached in the Kinney school house near the present town of Marion; two joined the church; Rev. J. D. Rich, preacher incharge. November Ist, Quarterly Meeting at Oronoco; the Presiding El- der, with some assistance, cleaned out a cooper shop, carried in boards for seats, then preached to a small congregation, yet that Quarterly Meeting was a success; Brother J. M. Rogers, preacher. In January, 1856, Quarterly Meetings were held at Richmond and Trempealeau; the weather cold, and considerable travel on the ice. February and March, the Presiding Elder of the Winona District was laid up with rheumatism; resumed his labors on the 3d of April, and, traveling through snow- ' drifts very deep in the hollows, held the Quarterly Meeting at Reed’s Landing, and received nothing for his services in a pecuniary point of view, while the cost of reaching the appointment was $5.75. 106 METHODISM IN MINNESOTA. But what comparison can there be in the review of such work, between such seed-sowing, such strength- ening of the faith of the scattered, discouraged flock, the good done and any money consideration? CEDAR RIVER MISSION. Cedar River Mission was organized in the fall of 1856 by Sylvester N. Phelps. The first Quar- terly Meeting was held October 18th, at the house of Silas Dutcher; T. M. Kirkpatrick, Presiding Elder. The following Board of Stewards was elect- ed: N. G. Perry, Stephen H. Maxon, Abner B. Siger, James Wilson and Warren Brown. During this year Moses Mapes was licensed to preach, and in the succeeding fall became preacher in charge under Rev. D. Cobb. It was in December, 1857, that the first movement was made towards securing church property. A committee, consisting of War- ren Brown, Moses Mapes, S. Clayton and N. G. Perry, was appointed to confer with the proprietors of the town of Austin, with reference to obtaining lots for a church and parsonage. These were not fully secured until May, 1861. A camp-meeting was held at Brownsville in the summer of 1856, which was productive of the best results; Revs. John Hooper, J. L. Dyer, D. O. Van Slyke and Kingston assisting. 8ST. PETER. St. Peter, which had for two years been includ- ed in the Mankato Mission, has its first distinct record October, 1854, when Rev. Lewis Bell, who METHODISM IN MINNESOTA. 107 had his headquarters at Mankato, organized a class there. Brother Bell changed his place of abode to Traverse de Sioux, and in 1855 built a small chapel there, doing much of the work himself. In this conference year of 1856, Rev. A. G. Perkins took St. Peter, and there suffered many hardships. He succeeded Rev. C. C. Kidder, who had filled out the year from January until the session of the confer- ence, at which Brother A. G. Perkins had been ap- -pointed.. The members of the first class in St. Peter, which was organized by Brother Bell, were as follows: Brother Hunter, Dr. M. A. Catlin, J. Furgerson; and in Traverse de Sioux, Brother Grochtenmer and wife, Sister Fox, Brother Drury, A. C. Fowlle, A. F. Westlake. The first Quarterly Meeting for the charge was held by Brother T. M. Kirkpatrick, who came as a supply for Brother Kerns. He came on horseback a distance of about sixty-five miles. This Quarterly Meeting, which Brother Kirkpatrick designated as “a running Quarterly Meeting,” began at two P. M. on Saturday at the house of Brother S. T. Rich- ardson, two miles east of Le Sueur, when the Pre- siding Elder preached to fifteen persons; C. C. Kid- der preached at night. Sunday morning, Love Feast at nine o’clock; preaching by the Elder at eleven, thirteen persons present. One woman was converted the afternoon before, and two children joined the class; collection, $11.00. The Presiding Elder preached at Le Sueur at two p. M., thirty-three present; collection, $17.30. This was such an un- usually large collection that the Elder remarked he 108 METHODISM IN MINNESOTA. “never heard of such a collection.” In the even- ing he preached again at Henderson, fifteen miles beyond, to about forty-five persons. This was the first Quarterly Meeting held between Shakopee and Mankato. Brother S. T. Richardson, at whose house this meeting began, afterwards became a traveling preacher. FARIBAULT. Faribault—A part of the Cannon River Mis- sion, in 1855. The first sermon here was preached by Rey. T. M. Kirkpatrick in the house of Truman Nutting, Sr. The first class was also organized in this house by Brother Kirkpatrick, and consisted of Truman Nutting, an exhorter, and wife, Morgan Noble, J. M. White, W. Crump and Harvey T. Ransom. Mr. Noble was a local preacher, and afterwards a member of the Legislature. After the appointment of Rev. T. M. Kirkpatrick to the Dis- trict, he employed Dr. J. L. Scofield, a local preacher of Northfield, to supply Cannon River Mission until the conference at Red Wing, in Au- gust, 1856. At that conference G. H. Jennison was transferred from Iowa and appointed to Faribault, which was then constituted a pastoral charge. Mr. Jennison remained about six weeks and then re- turned to Iowa; the country was too new for him. Soon after, the Presiding Elder appointed Rev. Wm. McKinley, then pastor of the Northfield Cir- cuit, to take charge of Faribault, with A. V. His- cock, of the Morristown Mission, to assist him. The society met at Crump’s Hall, and so continued METHODISM IN MINNESOTA. ‘ 109 until the church was built. The first sermon, al- ready referred to, was preached to a respectable audience, among whom was General James Shields. The first Quarterly Meeting was held in Crump’s Hall, November, 1856. On account of sickness the Presiding Elder did not come. The Quarterly Conference was organized by Brother McKinley, who thus describes his first official visit to Faribault, and his first attempt to act Presiding Elder, pro tem: “It was the time appointed for Quarterly Meeting. On account of sickness in his family the Presiding Elder did not come, and neither Brother Hiscock nor I being, ordained, we could not administer the sacraments. I rode to Crump’s Hall Saturday afternoon and entered. I found two or three boys performing on fiddles, and asked them if they knew anything about the Quar- terly Meeting. Being answered in the negative I went out, and after awhile succeeded in finding some Methodists, got them together, and in virtue of my new-fledged powers as preacher in charge, organized a Quarterly Conference and transacted the usual business. Sunday morning I preached. In the evening, Brother Hiscock being pressed in spirit (as I suppose Paul was at Athens when he saw the city wholly given to idolatry), denounced the sinners of Faribault, especially those of the M. E. Church, with the fidelity and flavor of an an- cient prophet.” JACKSON STREET, ST. PAUL, 1855-57. During the pastorate of Mr. Pennman in St. 110 METHODISM IN MINNESOTA. Paul the second year, a St. Paul Mission had been organized, and Rev. James Peet placed in charge. While engaged in assisting Mr. Peet, the members of the brick church appeared to be generally con- vinced that the Methodist Episcopal Church of St. Paul was not in the best location, and that a new church in a more central part of the city should be built as speedily as possible. This project was en- tered into harmoniously by the church, with the understanding that at a convenient time the old church property would be sold to liquidate, so far as it might, the debt which should be incurred in building the new church. Lots were selected and purchased at the corner of Ninth and Jackson streets, and the erection of a large and substantial brick church’on the easterly lot commenced at once. Before the completion of the new church, there oc- curred a manifest difference of apinion on the part of some of the members as to the question of sell- ing the old church, which about this time began to be known as Market Street, and the new edifice as, Jackson Street. This change of sentiment seemed for a time to produce a state of things most un- pleasant and undesirable. But harmony was re- stored and the differences adjusted by both parties entering into an agreement, which was to be legally binding on each, as follows: “John Nicols, representing the Market Street Methodist Episcopal Church, and B. F. Hoyt, rep- resenting the Jackson Street Methodist Episcopal Church, agree by the advice of Bishop Ames, to recommend to the congregations of the churches CENTRAL PARK M.€ CHURCH, (Ol.ID JACKSON ST) | METHODISM IN MINNESOTA. 111 which they represent, that they consent to unite the two charges into one on these conditions: That the Boards of Stewards and Trustees of the Jackson Street Church shall forthwith vacate half, or within one of one-half, of their respective Boards, and said vacancies shall at once be filled from the present members of the Boards of Stewards and Trustees of the Market Street Church, so that each church may be as nearly equally represented as can be in both Boards, the majority of one only in each Board be- ing conceded to the Jackson Street Church; and that for the future any vacancies that may occur in either Board shall be filled from the church whose representation shall have been diminished by such vacancy; and in no event shall the property of either church be sold or otherwise disposed of without the full consent of the congregations wor- shiping in the church so intended to be disposed of. And further, as soon as the respective congre- gations shall signify their assent to this agreement, it shall be binding on them both, and _ shall have full force and effect in law, any claim or claims that may be set up by either church not- withstanding. Witness our hands, this 7th day of August, 1857. B. F. Hoyt, Joun NIcoLs.” This agreement on the part of their represent- atives was ratified at a meeting of the congrega- tions of the respective churches, with the under- standing that the entire property pertaining to the two charges thus constituted should be called the 112 METHODISM IN MINNESOTA. St. Paul City Station. “But nothing herein con- tained in said agreement shall be construed to pre- vent the management of the ordinary business per- taining exclusively to either church by the trustees worshiping in such church. (Signed) JosEepH Harz, Chairman, Kennepy J. FRIEND, Secretary.” This agreement and happy settlement of differ- ences, occurred during the pastorate in Jackson Street of Rev. E.J. Kinney. This year the abund- ant supply of money and prosperous times—during which two and three per cent. a month were asked and paid on loans—began to change, and some one quaintly writes in reference to the financial depres- sion in St. Paul: “Our next Christmas turkeys were salted down East and shipped out here, la- belled ‘codfish.’” Thenew church cost $16,000, ex- elusive of lot and furniture. The amount needed to meet the expense of building was raised, but left a debt of $5,000, which for many years greatly embarrassed the church. Rev. B. F. Hoyt in 1854 resigned the office of local deacon, held for several years. He had been in the habit of walking to Red Rock, St. Anthony and Stillwater and preaching. R. P. Russell and wife, married by Father Hoyt, were the first white persons married in St. Anthony. J. F. Tostevin was elected steward. Brother Tostevin and wife came to St. Paul in 1855. He was a leader and Sunday School superintendent of class and school, which met in the Swedish Church on Tenth Street. In the spring of 1856, Brother Tos- My LL SZ id, OE Ce CYRUS BROOKS METHODISM IN MINNESOTA. 113 tevin and wife joined Market Street Church. He was elected steward, and has continued a member of the Quarterly Conference ever since. Before entering into the history of this charge for the next four years, we may well consider the change in the surroundings of our Methodism in St. Paul. In 1857, eight years from the beginning. of things, there are two brick churches, with a membership of 284—two well-to-do, influential congregations. Two Sunday Schools, each with libraries and earnest, faithful superintendents and teachers. What shall now hinder a church, already so successful, if they abide in Christ and walk humbly with God, from accomplishing such a work in St. Paulas shall be commensurate with the pur- pose and spirit of our Methodism? The first Quarterly Conference, St. Paul Sta- tion, for 1857, was held at Jackson Street M. E. Church. Present: S. Bolles, Presiding Elder; C. Brooks, preacher in charge; B. F. Hoyt, 8. L. Grell, John Pennman, L. C. Collins, local preachers, and W. R. Brown, J. Frost, Parker Paine, Symonds, Dennison, and J. Nicols, trustees. ’ Brothers Hoyt and Nicols were appointed a committee to make an equitable division of the Sun- day School library between Jackson Street and Market Street churches. The record states that Brothers Hoyt, Paine, McLean, Frost and Brown, of the Jackson Street Church, and Brothers Nicols, Pennman and Sy- monds, of the Market Street Church, were nomina- 114 METHODISM IN MINNESOTA. ted and elected a Board of Stewards for the St. Paul City Station; Parker Paine, district steward. April, 1858, the Jackson Street Sunday School numbered one hundred and thirteen, with twenty- five officers and teachers; Market Street, sixty, with fourteen officers and teachers. These two churches thus united, yet divided, were launched on the tide of existence and support in the midst of financial depression and discouragement. We are not sur- prised that deficiencies in the payment of the preachers’ salaries are in order apparently, and that committees are appointed to raise money. The good women of the church take hold of this matter, and with some of the brethren are on a committee to get up asupper: Mrs. Parker Paine, Mrs. Col- lins, Mrs. J. Scott, Mrs. C. Brooks, Mrs. H. §, Fairchild, Mrs. E. H. Miller, Miss Helen Sibley, and Miss Christine Falis. These ladies brought up the deficiencies so that at the close of the year, on an apportionment of $1,400 on preachers’ salaries, there is only a deficit of $584.59 in both churches, and on the Elders’ claim, of $35.00. It is true, that does not look well, but it was much better than not to have paid at all. In 1859S. Bolles is Elder and J. F. Chaffee, preacher in charge. This was after the spring conference. October 13, 1859, they were reappointed at the fall conference. R.H. Fitz and A. C. Davison were elected stewards, and John Nicols delegate to conference; Parker Paine, alter- ternate. The year 1859, was one of great financial embarrassment; $8,876 was owing on the Jackson ‘ METHODISM IN MINNESOTA. 115 Street Church January 1, 1860. Brother Chaffee, who was a natural financier, borrowed the money of those most deeply interested in the prosperity of the church, and managed wisely; but still the debt hung on and the interest accumulated. At this distatice of time it looks as clear as sunlight that this debt should have been prevented, and all the toil and care and animadversions connected therewith, by the formation of one good strong church in St. Paul in 1857, out of debt. At the fourth Quarterly Conference for the year, August 3, 1860, W. H. Soule was recommended for the traveling connection. Brother Soule has been since then one of the efficient and honored mem- bers of the Minnesota Annual Conference. The next year the conference sent to this charge J. 8S. Perigrine; C. Brooks, Presiding Elder. 116 METHODISM IN MINNESOTA. CHAPTER VI. SCANDINAVIAN MISSIONS. ANY Scandinavians, Swedes, Norwegians and Danes, came to Minnesota as early as 1851-52. Among the first that exercised any de- cided religious influence on the community, were John Tidland and Henry Russell with their fami- lies. The latter and his wife, Ann, joined the church in St. Paul, on probation. On the 21st of December, 1852, Sister Russell was at the gates of death, and desired the Communion with her family. Brother Fullerton, then pastor in St. Paul, was only a deacon, and there was, he supposed, no Elder in town, C. Hobart having been on a District trip in Wisconsin, and only returned home that day. Brother Fuller- ton’s journal for that day reads: ‘We have lost another probationer this evening and heaven has gained another saint. Sister Ann Russell, a Swede, brought up a Lutheran, converted in Boston with her husband, came here recently without let- ters and joined on probation. Last night, at her request, Brother C. Hobart and I had a Communion METHODISM IN MINNESOTA. 117 season with her and God was pleased to make her dying chamber a Paradise. While holding my hand, after commemorating the dying of her Lord, she looked up and three times repeated with addi- tional emphasis each time, the question: ‘Peter! lovest thou me more than these” (referring to her husband and children,) with his answer the last time, very emphatically: ‘Lord, thou knowest all things; thou knowest that I love thee.’ She then told me that her children were about to be left to the care of the church and its pastor, but that she loved Jesus more than these children. She died during the night, whispering the precious name, ‘Jesus’. “Thus, two of our members (Sister Keener had recently been killed by the Indians, ) have sudden- ly been called away. But what is singularly provi- dential, these, out of a membership of over sixty, are all who have died during my pastorate of a year and a half here. Sister Bridget Ann Keener was shot by an Indian, October 27th, 1852. Her funeral was preached by C. Hobart, at the church, Sunday the 31st. She was converted from Roman Catholicism, May, 1852. “ Previous to the death of Sister Russell, Anne Hovey and Isabella Gilbert, Norwegian girls from Winneshiek County, Iowa, came to St. Paul, seeking work. They were right out from ‘Holy .Peter’s’ revivals in Iowa, and became flaming torches in St. Paul. Their power for good was soon felt among the Scandinavians and also in our English meetings, for they brought their 9 118 METHODISM IN MINNESOTA. people to our class and prayer meetings. Many of them spoke and prayed in their own language, and we held meetings occasionally at their homes. “Quite a revival sprang up. Brother Fullerton was thus led to write the facts to Rev. C. Willerup, of Cambridge, Wisconsin, who came up and or- ganized them into a society.” Brother Fullerton again writes, February 26th, 1853 (Saturday): ‘We havé continued our meetings in the church, having preaching every night; several have been converted, and a deep seriousness is manifested among all who attend. The church is much revived, especially among our Swedish mem- bers. A Swede, formerly a Lutheran, came fifteen miles to-day, on foot, in order to be present at the means of grace to-morrow. He said: ‘There is something here,’ laying his hand on his heart, ‘which makes me very unhappy, and I came here to see if I cannot get it removed.’ I have to-day written to Brother Willerup, of our Norwegian Mission in Wisconsin, asking him to come up. There are many of these people here ripe for the harvest, but they cannot understand English.” “Monday, February 28th—The Swede men- tioned Saturday was converted on Saturday night. He has just called on me at the parsonage, before starting home. His statement is that he has been a Lutheran; has a wife and six children; lived awhile in New York; his wife attended Methodist meetings there, but when she became serious, he laughed her outof it. He came to Minnesota, made a claim, built. a house, and opened his farm. Buta man METHODISM IN MINNESOTA. 119 entered his land, and he lost it all. Last spring he entered some land, raised a good crop, got it threshed and housed, and the fire consumed it all. He is now poor. A week ago yesterday, some of our Swedish brethren visited him. Since then he could not sleep or work—felt something bad in his heart. His wife told him he had better go to St. Paul and get the people to pray for.him; but he thought he would get over it, but got worse and worse. Went to work Saturday morning, but could do nothing, dropped his axe and started for St. Paul. Now he says he sees through all his mis- fortunes—God was leading him a way he did not know. He says his old religion had no warmth in it, no soul. He speaks seven different languages, and is an intelligentman. His name is Peterson.” C. P. Agrelius did his most effective work in 1855, in Chisago county. Here were large settle- ments of Swedes. A good work was done, and several Methodist societies organized. Brother Agrelius had been for many years a Lutheran , minister, was converted under Brother Hedstrom, at the Bethel Ship, New York. Brother Agrelius this year built himself a little log house on the shore of Chisago Lake, and subsisted mostly on the fish which he caught in the lake. 120 METHODISM IN MINNESOTA. CHAPTER VII. ST. ANTHONY FALLS MIssIon 1856-60. 1 1856, St. Anthony was supplied by Rev. Sias Bolles, a transfer from the Rock River Confer- ence. The church entered at once upon the building of a parsonage for the preacher’s family. Brothers Bolles and Wetmore O’Brien “drove the first and last nails.” Previous to this, the church had rented a house for their preacher, for the sum of $8 per month. It was well that the building of the par- sonage was commenced and completed this year; had it been delayed until twelve months later the probabilities are that it might not have been pos- sible to raise the money necessaary for its erection. But it was so far completed, that about the last of December, Brother Bolles and family moved into it. This is the same parsonage which still accom- modates the preachers’ families who are sent to the First M. E. Church, Minneapolis. The winter of 1857 was a very severe one, the thermometer for several weeks registering forty degrees below zero, and the family at the parsonage METHODISM IN MINNESOTA. 121 had a cold time of suffering and inconvenience. The parsonage was not completed and made com- fortable until the summer of 1858. Early in the spring of 1857, the church ‘having been increased in strength and numbers by a re- vival during the preceding winter, the trustees determined to enlarge the church building by an ad- dition of twenty feet, and a basement for class and prayer meetings. This, with the expected financial depression, evinced both faith in God and courage in themselves, and reminds one of what is implied in being co-laborers with God. The enlarged church was filled at once. Among the new con- verts who were at that time most active in all the interests of the church, were J. H. Macomber and W.H. Soule. Both these brethren have been use- ful and honored members of the Minnesota Con- ference for many years. At the close of Brother Bolles’ pastorate, the society had a comfortable church and parsonage, and owed on both but $500, having paid out in building about $1,160. The year of Brother Bolles’ administration was the most successful that the church has enjoyed. It is still referred to with grateful and affectionate remembrance by the older members of the church; and it was with disap- pointment and regret that they parted with him at the close of the conference year, when the Bishop appointed him Presiding Elder of the St. Paul District. ‘ The year 1857 will always be remembered in the State and in the churches for the financial dis- 122 METHODISM IN MINNESOTA. turbances that marked all business affairs. These affected the struggling church of St. Anthony. The parsonage was finished and the church was sufficiently large and comfortable, but the interest on the note for $500 could not be raised. At the conference of this year, held in Winona, Rev. J. F. Chaffee was appointed to St. Anthony. When he came, he found the business interests of the State in the vortex of a financial panic, which drew into it almost every other interest of the country whether secular or religious. Money could not be obtained. Bills were paid by barter, and many of them not paid at all. In March, 1858, a church festival had been held at which the generous sum of $218.75 had been raised; but of this only $11 were in cash, the rest being in bills and goods. Mr. Chaffee was at this time in feeble health, and as he has stated, “ ex- pected to live about two years and then die of con- sumption.” The following winter witnessed a powerful revival of religion, during which about one hundred professed conversion; and at the next conference the membership had increased from seventy-five to ninety, and the probationers from twenty to eighty- seven. In the midst of great difficulties and amidst many discouragements, the official members strove to keep up the finances of the church. For the pastor, was raised $650. This was considerably less than had been paid Brother Bolles, but under METHODISM IN MINNESOTA. 128 all the circumstances it reflects great credit on the church and its official Board. Brother Chaffee was returned the second year, and the membership had increased to one hundred . and twenty, and the probationers to thirty. He managed wisely, and by the close of his second year, he had sown so much good seed and done so much earnest work (which must follow good seed sowing to secure good fruitage), that to this day there may be found in this church more of Brother Chaffee’s work than that of any other pastor. This may be said without any unfair comparison or re- flection on the work and labors of other faithful pastors, and is somewhat attributable to the fact that everything was then more quiet and stable, so far as membership was concerned, than has been known before or since. Other pastors have re- ceived more members, but they have also lost more; owing, perhaps, to this fact among others, that the additions to the church during these lat- ter years of larger population, have been gathered from a qmore promiscuous class of people, coming and going, constantly, in the midst of a fitful and feverish growth of the city, and in consequence their influence less powerful. A. remarkable prayer-meeting occurred in the basement of the old church during Brother Chaf- fee’s (now Doctor Chaffee), first year. The church was in the midst of a most gracious revival. Sixty or seventy persons had professed to be converted and the work appeared to be at a stand-still. For several successive evenings no one had come for- 124 METHODISM IN MINNESOTA. ward or arisen for prayer, and many thought the revival had come toaclose. It occurred to the pastor, after an evening of fruitless toil, to appoint the next day as one of fasting and prayer. Accord- ingly, he invited all who would thus unite to come to church at noon instead of going to dinner. A large number came, and the meeting was one of great power. Those who had come together to plead with God went away at its close assured of victory in the evening. They were not disap- pointed. As soon as the invitation was given that evening, fourteen or fifteen men and women came rushing to thealtar. Most of them were converted and have remained: faithful to this day. Between thirty and forty were saved as the result of that fast-day prayer-meeting. Rey. J. F. Chaffee, whose two years of pastoral service were so successful in St. Anthony, is still in the active work, and as his earliest labors in Minnesota gave the promise of wis- dom, energy and ability, the passing years have but strengthened and fulfilled the impressions then made. Brother Chaffee’s history is identical with much of the history of Methodism in Minnesota for the last twenty years, and his record in its mould- ing and extension, in the erection of houses of worship and of parsonages, will, as this history progresses, appear.and speak of his skill in plan-_ ning, his ability in executing, his liberality in as- sisting and of the toil and labor which have been unceasing. METHODISM IN MINNESOTA. 125 MONTICELLO DISTRICT, 1857-60. At the conference of 1857 the Monticello Dis- trict was formed, and at the conference of 1860 it disappears. A sketch of this District, as given by its first Presiding Elder, Rev. 8. T. Sterritt, when he labored on it, will show the growth of the M. E. Church since then. This District extended from Minneapolis to Belle Prairie on the upper Mississippi, a distance of about one hundred and twenty miles; and from Princeton on the east to the extreme border of civilization on the west. The charges were nearly all unorganized and it was extremely difficult to hold a Quarterly Conference in the most of them, even after utilizing all available material. Minneapolis had at that time but one society and a very inferior church edifice, which was after- wards sold to the Germans and since then burned down. This society was well organized, having a ‘full corps of officers. The stewards were A. J. Bell, R. B. Bryant, Brothers McFerin, Phil. Wells and Rhone. Father Wells was class-leader. At Anoka the officers were Brothers Putnam, Blain, Stowel (a local preacher, ) and a few others; at Brooklyn, Brothers Benson, Durnham and Howe; at Dayton, McDonald, Cooley, Howard and some others; Monticello, William Brown, Z. M. Brown, Martin Fox, Henry Kries, and Brothers Wilder and Boyd. Some of these were trustees; for, owing to the scarcity of material, a few brethren were compelled to fill all the offices of the church. 126 METHODISM IN MINNESOTA. At Monticello there was a good church edifice. At Princeton, Brother William Dunham and Brother Golden constituted the official Board. Brother Dunham was class-leader, steward and exhorter; at Kingston there was no Quarterly Conference nor any material for one; at Rockford, Brothers Slate and McGary had all the offices vested in them; at Clearwater, Brothers Pratt, Lawton, Lyons and Lee were the Board; at Maine Prairie, Brothers Clark, Spaulding and son; at St. Cloud, Brothers A. Freeman, King and Doc- tor Marlatt. (Brother Freeman was cruelly killed and scalped by the Indians.) Little Falls and Belle Prairie were almost unorganized. Most of the Quarterly and other religious meetings were held in these charges in private dwellings of small capacity, as there were few churches or school houses. These were days of hardships to both the © preachers and the people; and the difficulties were increased by the devastations of the grasshoppers and the business panic which prevailed during 1857-58. Rev. Levi Gleason was then a young man on the Clearwater work, his first charge, and found it very difficult to procure food for his horse. He had on a certain day, after considerable trouble, succeeded in getting a bag of oats, and was return- ing home with it in his rude frontier sleigh when he met a German Catholic going to mass—it being a week-day holiday. Brother Gleason invited the German to ride, and when they reached the little log church by the road-side, the German invited the preacher to come in with him. He hesitated METHODISM IN MINNESOTA. 127 about leaving his valuable sack of oats, and in- quired if it would be safe should he go into the church; and further, whether all Catholics were honest and true? Being assured that they were, Mr. Gleason went in, but took a seat which ena- bled him to keep his eye on the oats. After a while he was obliged to move out of the range of vision which he had occupied, and becoming interested in the service forgot his fears. But his grief and surprise can be better imagined than described, when, at the conclusion of the service, he went out to find his sleigh minus his bag of oats. This he always felt assured, although it could not be proved, was stolen by his affable companion, the German. In 1859, Rev. David Brooks was appointed to this District, and like his predecessor, found the labor great and the result not always satisfactory. Yet there was a growth in the societies and an in- creasing éarnestness in the service of God. Churches were being built and with a more settled condition of things in the country, and the greater security to life and property, this part of the State was developing a better and more reliable popula- tion. 128 METHODISM IN MINNESOTA. CHAPTER VIII. ANOKA MISSION, 1858-62. EV. C. N. WHITNEY was appointed to Anoka in 1858. During the winter there was a special religious interest in the Baptist, Con- gregational, and Methodist societies, brought about by revival meetings in which they united. Brother Whitney succeeded in nearly completing a large and commodious church at Anoka, which was de- stroyed by fire, greatly discouraging the society. Mr. Whitney was returned in 1859. At the close of his first year he reported thirty-five mem- bers and eighteen probationers. He was succeeded by Rev. Alfred Welch, who was followed by Rev. G. S. Stevenson. In 1861, Rev. James Peet was appointed to this mission. Mr. Peet divided the Round Lake Class into three classes: Round Lake, Coon Creek and Illinois settlement. The leader of the Coon Creek Class, Brother Gould, had started a prayer-meeting in his neighborhood, which had resulted in the conver- sion of several souls and a general awakening to DANIEL COBB METHODISM IN MINNESOTA. 129 the necessity of better living. At Anoka the prayer meetings were held Sunday evenings, us- ually led by the preacher, as was also the Wednes- day evening meetings. These meetings were well attended and several were converted. Toward ghe close of the year the outbreak of the Indian War interfered for a time with these prayer meetings. So did also the enlistments of soldiers for the War of the Rebellion, about the same time, not only break up the prayer meetings but also, temporarily, the country appointments. These trying times were particularly hard on the Round Lake work, where for three or four years there had been much interest. At the conference of 1862, Mr. Peet reported forty-seven members, eleven probationers, and two Sunday Schools with eighty-one scholars, and a library of three hundred and fifty volumes. The old school house had been used by all denomina- tions until churches and halls were built. During Brother Peet’s pastorate, the congrega- tions doubled and the Sunday Schools trebled. A church-lot was secured and part of the material was on the ground for rebuilding, when the breaking out of the war of the Rebellion put an end to the attempt. It was then decided to abandon the use of the old school house as a place of worship and fit up a hall for that purpose. BROOKLYN AND MAPLE GROVE, 1859-62. In September, 1859, the original class at Brook- lyn under Father Dow was divided, and a class 130 -METHODISM IN MINNESOTA. organized known as the Getchell Prairie Class, by Rey. O. P. Light. At Maple Grove a class was organized by James Peet, December 9, 1860, with three members trans- ferred from Diamond Lake Class, and the Day- ton Class in the division of Crow River Mis- sion. Of this class D. F. Chausse was leader. The first Methodist sermon preached in Maple Grove Township was by Rev. Richard Walker, at the house of Mr. Charaplin, June, 1856. Two or three. years after this, Mr. Borns and Rev. C. C. Kidder preached somewhat regularly, and Mr. Borns or- ganized a class in what was called the Pounder neighborhood. The Highland Lake Class in the town of Champlin, was organized by Rev. James Peet, August 10th, 1861, with nine members; Rev. Rich. Walker, leader. The meetings were held in the school-house at the upper end of Long Prairie. In the spring of 1862, a class of over a dozen was organized by Rev. John Hooper, then preacher in charge; Daniel Chase was the leader. Quite a revival of religion on this charge grew out of the interest in the Sunday School at Long Prairie. There were none to teach the children but a few backslidden Methodists. In studying God’s holy Word, in order to teach the children, these men began keenly to feel their condition. They ap- pointed a prayer-meeting and sought until they found peace with God in believing, and not only were the backsliders reclaimed and their iniquities pardoned, but the children of these men and sev- METHODISM IN MINNESOTA. 131 eral members of their families were brought to Christ; the class under Brother Daniel Chase was the result. What a wonderful reasonableness this exemplifies in the service of God! “The entrance of thy Word giveth light,” and they who turn to God and seek His favor accord- ing to His Word always find light; and in finding it, find life; find ability to labor, to lift up others to God; and in laboring to bless themselves and save others, they are built up and strengthened. “Lord, give us such a faith as this, And then whate’er may come, We'll taste e’en here, the hallowed bliss Of an eternal home!” BELLE PRAIRIE AND LITTLE FALLS, 1858-60. At the conference of 1856, the Committee on Education recommended that in respect to the proffered donation of Brother and Sister Ayer of Belle Prairie, three commissioners be appointed to take possession of the property consisting of a church and school building, and that a Board of Trustees be appointed. In 1857-58, Rev. A. J. Nelson was appointed preacher in charge to Little Falls, and principal of the school at Belle Prairie. During the summer of 1857, David Brooks held a Quarterly Meeting at Belle Prairie. One of the results of that meeting was the sending out, as agent for the Belle Prairie Seminary, Rev. Thomas Harwood. The financial crash in the East, the pre- ceding year, had just about reached Minnesota at this time, and the agent did not succeed in collect- 132 METHODISM IN MINNESOTA. ing enough to defray his traveling expenses. While at Dubuque, being completely out of money, Brother Harwood went to work in a nursery at Centralia, and after a month’s labor obtained sufii- cient means to return to Minnesota. During the summer of 1858, the upper Missis- sippi was infested with a band of desperadoes from the Red River of the North; fugitives from justice, who followed gambling, and robbing Indians at -payment times. They had robbed a peddler of a large stock of dry goods, concealing the goods in a tamarack swamp near Little Falls. Among other terrible things that were done by this gang, was the attempt to rob a government officer and get the boxes containing the money, in which attempt they killed a soldier. For some weeks they made night hideous with their vile obscenity and drunken revels. One of their amusements was to hold mock Methodist revival meetings in a saloon and on the streets, preaching and praying and singing in the most blasphemous manner. They also entered, one night, the houses of several peaceable citizens; threw down the stoves, broke the furniture and acted like madmen, and of course frightened men, women and children. Brother A. J. Nelson, thinking these outrages should be ended, made a public speech and tried to rally the people to self-defense; but so frightened were the people that he found little support, except- ing from Doctor Jodun and "Squire Farnum. These disturbers of the peace immediately turned their attention to Brother Nelson and gathered METHODISM IN MINNESOTA. 133 around him with their revolvers, but did not scare him. Then they broke into the church by jump- ing through the window, breaking sash and glass. Being cut with the glass, they went into the pulpit, which was painted white, and there they smeared their blood, beside doing such other beastly and shocking things in the church and pulpit, as can- not be written. This outrage was committed on Saturday, and they then notified Mr. Nelson, that if he attempted to preach in the church on Sunday, “we will roll billiards in the aisle while you preach.” Many of the people advised him not to hold service. But he thought it was best to do so, and went through the usual religious exercises with a congregation of twenty men and women, all armed and ready to stand by him, and preached from the words, “Fret not thyself because of evil doers.” No balls were rolled, no firing, and but little disturbance attempted. Soon after this, on the night following the Oc- tober election, these men, or rather fiends, went to the house of "Squire Farnum, broke open the door, took him from his bed, stripped him and with their pen-knives stabbed him in a hundred places, then dragged him up the street and laid him on the hotel steps. They then proceeded to the house of Brother Nelson to serve him in the same fashion. Mr. Nelson had, however, been warned by his friend, Doctor Jodun, so that by the time they reached his house he was up and dressed, and out by the fence, well armed, as was Doctor Jodun and Mr. Gould, who were with him, 10 134 METHODISM IN MINNESOTA. and the three awaited their approach. They had not long to wait, for soon after midnight the assas- sins, eleven in number, appeared. As soon as they came near enough, Mr. Nelson gave the order to fire and the darkness was illuminated with the blaze of musketry. One of the marauders was shot. The rest attempted to carry off the wounded, but Mr. Nelson and his friends soon surrounded them, drove them into a house and kept them un- der guard until morning. When daylight came,the ranks of the few brave defenders of the peace, were recruited to thirty, and these well armed with United States muskets. These muskets had been stored in a saloon, which saloon had been raided during the night and the arms and ammunition captured by the friends of order. One of the men under guard, was the sheriff of the county. The citizens demanded a surrender; the outlaws refused, rep] ying that they could whip their weight in wild-cats. Mr. Nelson, who was commander on the occasion, drew the men still closer to the house and ordered, first, that any man who attempted to escape should be shot; and second, that should any gun or pistol be fired from within, the building should be set on fire and consumed. Then Mr. Nelson and a Mr. Celey, laying down their arms, approached the door, were admitted, and, after a parley, these bandits sur- rendered. The capture included eleven men, one woman and twenty guns. As there was no jail, and the fort refused to receive them, the gang was put under guard, Rev. f METHODISM IN MINNESOTA. 135 Thomas Harwood being appointed captain of the guard. About two days afterwards, the District Judge, who had been identified with the gang, ar- rived, and demanded in the name of the United States that the prisoners be released. Captain Harwood refused. He then attempted to force his way in, and Captain Harwood presented the point of his bayonet. The alarm of danger at the same time being sounded, General Nelson rushed to the spot at once, and, with double barrel shotgun, ordered the Judge to throw up his hands, and then to put them behind his back, and ordered a second party to tie him. He begged and promised, and was at last released on condition that if he further troubled those who were protecting the rights and safety of the community, he should be tied and whipped out of Benton County, by twelve ladies armed with leather-wood switches. After eleven days of durance, a court was organized, presided over by Hon. Sweet, of Sauk Rapids. Some of the roughs escaped; others promised to leave the State; the man who was shot had died, and peace was restored. During this contest, Mrs. Nelson cut slugs for bullets, and other ladies stood guard . with loaded muskets. This is a chapter in what may be called muscu- lar Christianity, or muscular Methodism of those early days in Minnesota. There have been no periods yetin the world’s history when it did not need brave men, who would unhesitatingly stand for the right, National, political and social, even at the peril of their lives. And the righteous God who , 136 METHODISM IN MINNESOTA. will judge the quick and dead will spew out of His mouth the lukewarm, the selfish and the indifferent. This Benton County riot has some valuable les- sons, which may be studied’ to profit. One is, evil - doers ars always cowards at heart; and another, God is always on the side of right. Doubtless the courage and decision of Brother Nelson saved the entire neighborhood from pillage, if not from a worse fate. PAYNESVILLE CIRCUIT, 1857-60. From the conference which met at Winona in 1857, Rev. Thomas Harwood was sent to the circuit comprising Kingston, Forest City, Manonah, Port- land, Wiston, Paynesville and a long list of other real or imaginary points, whose names figured once as important places on the maps of land agents and speculators. After leaving Winona and reaching St. Paul and St. Anthony, the preacher set out in quest of his circuit. About eight miles from St. Anthony he struck into the big woods and entered into a most desperate fight with mosquitoes. He passed the night at Portland, on the shore of 4 beautiful lake, where was one house kept by a Mr. Curtis. The next day he reached Kingston and rejoiced that he had really found his circuit, or a part of it. He stopped with Brother Whitney, and arranging for preaching, went on to Forest City. Here he found Brother Charles Griswold and_ his excellent wife, and made an appointment. Hasten- ing back to Belle Prairie, by way of Kingston, METHODISM IN MINNESOTA. 137 Fair Haven, Fairmont, Clearwater, Sauk Rapids and Swan River, traveling on foot from Thursday until the following Sunday, Brother Harwood reached Belle Prairie; attended the Sunday School and the seminary the following week. On the next Sunday he preached from, “Pay thy vows unto the most High.” The Sunday succeeding found the © young itinerant back at Forest City, preaching, and “a little foot-sore.” At Kingston, “a stirring town of twenty or thirty houses,” a class of six was organized. A class was also organized at Forest City. ' Of this last class Brother Charles Griswold was the leader. At Forest City, in the house of Brother Griswold, this often foot-sore young ~ preacher found a pleasant resting place whenever he was on that part of his work. So, too, at the home of Brother and Sister Whitney, at Kingston, Brother Harwood was madewelcome. An incident, which Brother Harwood never forgot, occurred one morning at Forest City, after the Sunday sermon. The preacher had called on a most excellent but infirm brother to pray. And such a prayer, so full of the spirit of Christ, that the preacher thought it made his sermon very poor by comparison. He stated later, in speaking of the prayer of Brother Robinson, that “he put more good theology into’ that prayer in two or three minutes, than I had preached in half an hour.” The Indians had become so troublesome on part of his circuit, that at many places they had driven the people off and several whites had been killed. It was no unfrequent thing when the 138 METHODISM IN MINNESOTA. preacher was on his way to a preaching place, to meet wagons with families fleeing for refuge from the more frontier settlements. Brother Harwood remained on the work of the Paynesville Circuit and then returned to Michigan where he had been engaged to teach. He had done good, faithful, laborious work, and in the well attended class meetings, the increasing congregations and the evi- dences of earnest effort to serve God faithfully, he rejoiced, and was confirmed in his belief that God had called him to the work of a Methodist preacher. In the spring of 1858, Mr. Harwood returned to Belle Prairie and continued to supply the work; preaching at Belle Prairie, Granite City, Little Falls and St. Cloud. This year, after a severe attack of illness, this young Brother plainly saw that the Lord and Mammon could not be served at the same time. If he was to be a Christian and a Methodist preacher, the whole man must be conse- crated to God’s service. The surrender was made before the conference of 1858, under the preach- ing of a sermon by Rev. A. J. Nelson, at Belle Prairie, and twenty years of glad, full, faithful service to God and the Methodist Church since then have proved the sincerity and completeness of the offering made. Brother Harwood was sent, the next year, to New Richmond, Wisconsin; from there, the fol- lowing year, to Hau Claire; but owing to circum- stances beyond Brother Harwood’s control, he was changed from Hau Claire and sent to Chippewa Falls. He was the first to organize this circuit METHODISM IN MINNESOTA. 139 and named it, Chippewa City Cireuit. It included Chippewa City, Chippewa Falls, Bloomer Prairie, Ktandall’s Prairie, Duncan’s Creek and Copp’s Prairie, a trackless wilderness to travel. But through it, winter and summer, he labored, and had a blessed year; organized five classes and four Sunday Schools, and over fifty were reclaimed and converted. At the breaking out of the war, this good Brother enlisted and at the close of the war went to Colorado, and since then has been con- nected with the Spanish M. E. Mission in New Mexico, where he is at this time superintending the work throughout the Territory of New Mexico, an honored, useful, faithful minister of the Metho- dist Episcopal Church. SPRING VALLEY CIRCUIT AND CHATFIELD, 1856-60. The conference of 1856 appointed E. Fate, preacher in charge, and C. Kellogg, junior preacher, to the Spring Valley Mission. Rev. Ezra Tucker, a local preacher who had traveled two years in Wisconsin, moved to Hamilton, Mower County, early in July, 1856, and there, shortly after, united with a class among whom were Brothers William, John, and Benjamin, Camfield; Montgom- ery, Coger, Van Garden and McQuillan. This class met and preaching services were heldin a small log house; Benjamin Crist, pastor, and Norris Hobart, Presiding Elder. The fourth Quarterly Meeting for the year, was held at Spring Valley in a beautiful grove near the village. The people gathered in for many miles 140 METHODISM IN MINNESOTA. around from the settlements on the head waters of Root River. The Presiding Elder did his best for the Master, and he was endowed with power from on high. The Holy Spirit fell on all present, and the people who, through coming from different localities met as strangers, were made one by the blood of Christ. After the conference in August and the appointment of Brother Fate, who was an able and faithful man, the work was hindered all over the circuit by the unchristian conduct of C. Kellogg, the junior preacher. In August of this year, 1856, Rev. Boyd Phelps of the Wisconsin Conference, located at Hamilton, and he aided greatly in building up Methodism all through that section of country as long as he re- sided there, or until he joined the Minnesota Con- ference. About the first of September, the little society at Hamilton commenced the building of a church, which was completed and dedicated by the 22d of November. This success in an enterprise that had seemed at first almost impossible, so hedged about was it with distrust and difficulty, was largely due to the efforts of Brother Ezra Tucker, who devoted his entire time and energy to the erection of that church, from the obtaining of the subscriptions to the taking of the contract, paying the bills, and working on the building with his own hands. This was the first church built in Mower County. It was dedicated, free from all debt, by Rev. E. Fate, and the Lord set His seal of approval on the free will offering of the people; for during the METHODISM IN MINNESOTA. 141 winter not less than fifty souls were converted in it and added to the church. During the winter of 1856-57, measures were taken to locate an institution of learning at Hamil- ton. As for this purpose, Rev. Alfred Brunson had promised a donation of $500, the name of “Brunson Institute’ was given to the new semi- nary, which was to be. A charter was obtained by Rev. Boyd Phelps, who represented that county in the Legislature; the school was organized in the spring, with L. C. Carhart as principal, and about seventy pupils. Then came the great financial crash of 1858, and Brother Brunson could not pay his subscription. Others who had promised con- tributions and donations, were equally powerless to help or to pay, and the school which had flour- ished for a year and a half so creditably, was sus- pended, the projected building given up and the enterprise abandoned. In the spring of 1858, Rev. J. H. Leard who had been appointed on the Chatfield work, left it and Rev. Ezra Tucker filled out the year. A pro- tracted meeting was held in the fall of that year by Brother Tucker, which resulted in a revival of re- ligion in that part of the country, and the conver- sion of quite a number of persons, which greatly strengthened the church there. It was while at work in this protracted meeting, that Mr. Tucker was admitted into the Minnesota Conference, hav- ing been twice before while a member of the Wis- consin Conference obliged to locate, on account of ill health. He was appointed to Chatfield Circuit. 142 METHODISM IN MINNESOTA. , Brother J. D. Rich had, in 1856, left a membership of about thirty, and a subscription paper of $1,500 for building a church. This year was one of great prosperity. About one hundred and twenty were converted and taken into the church. A Metho- dist church was erected at a cost of $1,500, which was the first church builtin Fillmore County. This was the short conference year of from spring to fall. Brother Tucker was reappointed to Chatfield at the fall conference, finished the church and had a good year. John W. Stogdill, who succeeded in 1859, re- ported ninety-three members and twenty-seven probationers, and he, in 1860, was succeeded by Rev. Noah Lathrop. ROCHESTER, 1855-60. There is a tolerably reliable tradition that about the middle of July, 1855, Rev. T. M. Kirkpatrick preached the first sermon in what is now the city of Rochester; then a new settlement and contain- ing from three to five shanties. At the confer- ence of 1855, the Winona District and the Oronoco Circuit were both organized. This circuit included three counties, one of which was Olmstead, and the village of Rochester. ' This circuit was left to be supplied. While travel- ing the first round on the District, the Presiding Elder when at Winona, about October Ist, met Rev. , Nelson Moon, who was employed by him, and sent to the Oronoco Mission as a supply. At Rochester Brother Moon organized a class METHODISM IN MINNESOTA. 143 of five members with a local preacher by the name of Crot for leader. Here Brother Moon kept up preaching regularly through the fall and winter, and until the roads became impassable and the cold so intense, that he was obliged to desist. On one occasion in going to Rochester, while crossing the Zumbrota River, his horse broke through the ice. _My. Moon managed, by sliding from his jumper, to escape a cold bath himself, but his good horse, “Barney,” was almost instantly covered with ice and came very near perishing. This was the last time he attempted to reach Rochester during the winter. There has been an erroneous impression current, in regard to the horse, equipage and gen- eral make-up of this preacher of early days, at Rochester. Nelson Moon was a man of genteel appearance, a good preacher and of good address. It is stated by those who know the facts, that he owned and rode one of the best horses that was ever brought to Minnesota, and drove him in a new, well-made buggy. Brother Moon preached also at Mantorville, Dodge Center, Oronoco, and other points; labored faithfully and well, and he never received a dollar for his services that fall and winter at Rochester; neither was there any missionary money for the mission. At Oronoco, at the first Quarterly Meet- ing, a collection of $18.00 was taken up for preach- er and Presiding Elder, N. Hobart, and this un- wonted liberality so astonished both these brethren that it was cause for grateful remembrance. In 1856, the name of the above charge was changed to 144 METHODISM IN MINNESOTA. Mantorville Circuit, and Nelson Moon was received on trial in the conference and appointed to this charge. The circuit included Mantorville, Oronoco, Pine Island, Rochester, Greenwood Prairie, Center Grove, Calmar, Roscoe, Concord, and adjacent country. Myr. Moon had been obliged to sell his good horse the preceding year to obtain supplies for his family. He also had purchased a yoke of oxen with which to earn, in part, a living for his family. Such was the extent of the Mantorville Circuit, that it was necessary to have a horse, and the preacher traded his oxen for one. His wife and children were taken sick. His horse lay down and died. Under these circumstances Brother Moon thought best to locate. He has since then resided at Center Grove, Bear Valley and Lake City, where he now resides, and labored extensively and acceptably as a local preacher. In 1857, Rochester was detached from Mantor- ville Circuit and set off as a separate charge. Rev. S. N. Forest was appointed preacher. At the An- nual Conference of 1858, held in St. Paul, Brother Forest reported forty-seven members and eight probationers. He was sent back for the second year, and the following April when the conference met at St. Anthony, thirty members and fifty-six probationers were reported, showing that there had been a revival and that earnest, faithful work had been done. But Brother Forest was not present to report his work nor to rejoice with his brethren over the growth of the Methodist church in Roch- ester during the year; for during that time he had METHODISM IN MINNESOTA. 145 been called from labor to reward, and it was re- corded in the minutes of 1859, that Rev. Samuel N. Forest had died in Rochester April 5th, after a lingering illness, aged thirty-six years. Brother For- est had been transferred to the Minnesota Confer- ence from the Rock River Conference in 1857, and stationed, as above stated, at Rochester, where he had a successful pastorate of eighteen months. He died well, leaving for his brethren in the conference this message: “I die at my post.” The day before his death, on being asked how he felt about leaving his work, he replied, “I am packed up and ready to go.” His remains were laid in the bury- ing ground near Rochester, to await the resurrec- tion of the just. Brother Forest was succeeded by Rev. G. A. Phoebus and he, in 1860, by Rev. Ezra Tucker. During 1860, a large hull was rented and fitted up for church purposes. A parsonage was built and occupied. The church was greatly prospered this year. Eighty were taken into the church, and the people had a mind to work. Brother Tucker was returned the next year. In the summer of 1858, a union camp-meeting was held about midway between Rochester and Chatfield, in a fine grove on the banks of the South Zumbro; the members of the societies at Roches- ter, Chatfield, Marion and Pleasant Grove, uniting inthe meeting. The attendance at this camp-meet- ing was unusually large for so new a country There were thirty-one tents on the ground. Many of the people came in their emigrant wagons, el 146 METHODISM IN MINNESOTA. glad to enjoy the privileges of a camp-meeting, the first held in the Zumbro country. The meet- ings from the first were of great interest and power. Rey. D. Cobb, A. M., Presiding Elder of the Dis- trict; Rev. B. F. Crary, president, and Rev. Jabez Brooks, professor in Hamline University, were present. These brethren all did good work and preached the Word with power. Doctor Crary’s sermon on Sabbath morning will probably never be forgotten by those present. It was one of those occasions, on which a man rises to his greatest heights—soars far beyond himself. Some one, in speaking of that sermon, says, “it was a perfect triumph,” At the close of the sermon, the preach- ers and people sang, “ All hail the power of Jesus’ name,” and before the conclusion of the hymn, the congregation were on their feet and pressing-for- | ward to the stand. There they engaged in a prayer meeting, such as made the hearts of believers glad. The cries of the penitents as they plead for mercy, mingled with the rejoicings of new-born souls, and the happy shouts of God’s people made Heaven glad. This was a great day for Methodism in that section of country and its influences were mani- fested during the year and for the years that fol- lowed. AUSTIN, 1856-60. Rev. S. N. Phelps was sent to organize the Cedar River Mission. The first Quarterly Confer- ence was held at the house of Silas Dutcher, the Presiding Elder, T. M. Kirkpatrick being present. METHODISM IN MINNESOTA. 147 The following Board of Stewards was elected: N. G. Perry, Stephen H. Maxon, Abner B. Siger, James Wilson and Warren Brown. In 1857, Moses Mapes was licensed to preach, and in the fall of the same year was sent to this mission, with D. Cobb, A. M., Presiding Elder. In December of that year, an effort was made at Austin to obtain lots for the erection of a church and parsonage, but these were not secured until three years subsequently. In the spring of 1858, Rev. John L. Dyer was appointed. He was an earnest, plain, Godly man and at once set about the holding of revival meet- ings, well understanding that while the people were all absorbed in their worldly matters and only enough interested in the church and the service of God to give them an occasional thought, the work of God must languish. “The kingdom of God suffereth (permitteth) violence and the vio- lent take it by force.” “Seek ye first (first in time and interest and energy and importance) the. king- ° dom of God,” was his motto. Brother Dyer was a great blessing to Austin and to the circuit. He reported for Austin alone, at the close -of the conference year, eighty-six members and eighty-four probationers. This faith- ful man of God is still remembered in the Cedar River country as a self-sacrificing, laborious, evan- gelist, to whom Methodism is much indebted; and not Methodism only, for the fire of revival entered into other fields and the sister churches were quickened and built up by its warmth. 148 METHODISM IN MINNESOTA. Brother Dyer was followed by Moses Mapes in 1859, with T. M. Gossard as Presiding Elder. In 1860, Rev. F. A. Conwell was appointed preacher in charge, with George E. Strowbridge as assist- ant preacher. The latter remained but a part of the year, went to Evanston, and is now stationed in New York. RED WING, 1856-60. In 1856, Chauncey Hobart who had served the Red. Wing charge the previous year, was continued as pastor in charge at Red Wing. The year was one of prosperity. A gracious revival occurred during the winter and early spring, in which about sixty were converted and added to the church. The year was also one of financial advancement, and in the spring an earnest effort was made to build a church. Plans were adopted, a subscrip- tion circulated and an amount secured on the lat- ter supposed to be sufficient to warrant the under- taking. Before the building was inclosed, however, the financial crisis and crash of ’57 had so impover- ished many who had expected to give the largest sums, that it was only considered safe to finish the basement and seatit comfortably. The next spring, 1858, courage had somewhat revived, and with much labor and exertion the audience room was so far completed that it was occupied. The building then erected and completed at much sacrifice, and with unceasing faith and prayer, still continues a pleasant and commodious house of worship. It METHODISM IN MINNESOTA. 149 has been enlarged and improved and ranks among the most attractive Methodist churches in the State, excepting those new and elegant struc- tures of modern date. The finishing of the church left the society burdened with a debt of several hundred dollars, but this, was cancelled by that prince of laymen, Lee Clafton of Boston, from whom the money had been borrowed, when in- formed of the embarrassed condition of the society. July, 1857, Rev. Peter Akers, D. D., was ap- pointed to Red Wing at the Winona Conference of that year. This year, though one of great financial stringency, proved to be one of spiritual enlarge- ment. Dr. Akers was a grand leader, and he was ably seconded by Dr. B. F. Crary, the new presi- dent of Hamline University. And when the year closed, April, 1858, the time of conference having been changed from summer until spring, the church record showed one hundred and thirty-five members and one hundred and eight probationers. Dr. Akers was followed by J. W. Stogdill, who served until May, 1859. In 1859, Rev. Jabez Brooks was appointed, who labored with great ac- ceptability until October 13th, of the same year, when he was reappointed, (there being two ses- sions of conference that year,) and continued at Red Wing until 1860, when he was succeeded by Rev. Sias Bolles. il 150 METHODISM IN MINNESOTA. CHAPTER IX. CONFERENCE SESSIONS AND DISTRICTS FROM 1856-60. T the first session of the Minnesota M. E. Conference, held at Red Wing, August 7th, 1856, the work was arranged in four Districts, as follows: St. Paul, D. Brooks, sixteen appoint- ments; Winona, N. Hobart, thirteen appointments; Red Wing, T. M. Kirkpatrick, eleven appoint- ments; Monticello, John Kerns, fourteen appoint- ments. Second session Minnesota M. E. Conference, Winona, July 30th, 1857.—There were five Districts, namely: St. Paul, Sias Bolles, thirteen appoint- ments; St. Peter, J. Kerns, twelve appointments; Red Wing, T. M. Kirkpatrick, thirteen appointments; Monticello, S. T. Sterritt, twelve appointments; Winona, D. Cobb, fourteen appointments. Third session M. E. Conference, St. Paul, April 15th, 1858.—There were seven Districts, namely: Monticello, S. T. Sterritt, eleven appointments; Winona, D. Cobb, fourteen appointments; St. Paul, S. Bolles, twelve appointments; Prescott, C. Hobart, twelve appointments; St. Peter, John Kerns, WILLIAM McKINLEY METHODISM IN MINNESOTA. 151 thirteen appointments; Lake Superior, D. Brooks, four appointments; Red Wing, T. M. Kirkpatrick, thirteen appointments. There were two sessions of the Minnesota M. E. Conference in 1859. The first was at St. Anthony, May 4th, 1859. There were seven Districts: Mon- ticello, D. Brooks, fourteen appointments; Red Wing, D. Cobb, sixteen appointments; St. Paul, S. Bolles, fifteen appointments; Winona, T. M. Gossard, fourteen appointments; St. Peter, J. Kerns, fourteen appointments; Prescott, C. Hobart, fourteen appointments; Lake Superior, John Pugh, four appointments. Second session of 1859, Prescott, October 13th.— There were eight Districts: Monticello, D. Brooks, fifteen appointments; St. Peter, A. G, Perkins, fourteen appointments; St. Paul, S. Bolles, twelve appointments; Red Wing, D. Cobb, sixteen ap- pointments; Winona, T. M. Gossard, fourteen ap- pointments; Lake Superior, J. Pugh, three appoint- ments; Prescott, C. Hobart, fourteen appointments; Scandinavian, E. Shogren, eight appointments. The sixth session of the Minnesota Conference, was held at Red Wing, August 22d, 1860.—There were six Districts, two being transferred to other conferences. Minneapolis, D. Brooks, fifteen ap- pointments; Red Wing, D. Cobb, sixteen appoint- ments; St. Paul, Cyrus Brooks, fourteen appoint- ments; Winona, T. M. Gossard, fifteen appoint- ments; St. Peter, A. G. Perkins, twelve appoint- ments; Scandinavian, EH. Shogren, nine appoint- ments. 152 METHODISM IN MINNESOTA. ee fo Churches. oa August, 7th, 1856... .. 323 44 6 2 July 30th, 1857...... 2119 656 138 3 April 15th, 1858..... 3006 1610 14 3 October 13th, 1859... 4542 1619 24 7 August 22d, 1860... .4586 1596 25 13 At the conference held at Prescott, October 13th, 1859, Rev. B. F. Crary, D. D., Chauncey Hobart and Cyrus Brooks, were elected delegates to represent the Minnesota Conference in the Gen- eral Conference to meet at Buffalo, N. Y., May Ist, 1860. At this General Conference, several changes were made. The boundaries of the Detroit Con- ference were made to include all the missions on Lake Superior, including Sandy Lake within its jurisdiction. Also a new conference was formed to be known as the North-West Wisconsin Confer- ence, which included the Prescott District of the Minnesota Conference, and the LaCrosse District of the West Wisconsin Conference. This action of the General Conference, with the increasing immigration to the country, rendered several changes necessary at the Minnesota Conference of August 22d, 1860. The Districts were re- modeled. Minneapolis District was organized with fifteen appointments, while the Monticello District disappeared, and the Prescott District was trans- ferred to the new North-West Wisconsin Confer- ence, C. Hobart, Presiding Elder. METHODISM IN MINNESOTA. 153 CHAPTER X. ST. ANTHONY, 1860-64. HE quiet and spiritual pastorate of Rev. Cy- rus Brooks, who was appointed to St. Anthony in May, 1859, and again in October, 1859, was an exceedingly helpful one. The financial disruption of 1857, had checked the growth of the town. Though its effects were not seriously felt for some time, yet by 1859, the tide of prosperity, which had been very great, was changed, and now it was receding as rapidly as it had risen. Many of the most valuable mem- bers of the church had gone to seek homes else- where; others were leaving, and those who could not get away, or who would not, were depressed and discouraged. This state of things, which con- tinued’ several years, with the war of 1861, was rendered still more deplorable by the Indian out- break, so that several years elapsed before a healthy reaction was established. In the mean- time, all business interest languished; the church mourned, and it was a time of general depression. There was so little money in circulation, that the 154 METHODISM IN MINNESOTA. preacher was given to understand that he must not expect to pay out money for meat, flour, fuel, etc., but that when he needed these things to let his wants be known. These were hard times, both for the preacher to whom this state of things was most unusual, and to the people, who would gladly have done better. Itis stated that on one occasion Mr. Brooks very innocently and unintentionally amazed his congregation by preaching from the text, “But I am poor and needy.” They seemed to think, as they afterwards told him, that it was remarkably appropriate. Dr. Brooks in speaking of these days, says, “We could sing both with the spirit and the understanding, ‘We share our mutual woes, Our mutual burdens bear.” And adds, “Most of the burden-bearers of those days are gone; some to other localities, some to their final rest. And from the memory of those who remain, the dark days of that period have drifted so far away as to become dreamlike. But few now living can realize their indebtedness to the noble band of heroic Christian men and women whose patient endurance made the happy present possible.” In 1860, Rev. Thomas Day was sent to this charge. Brother Day was a methodical, practical Englishman. He did not make so much of an im- pression as a preacher, as he did as an earnest, practical Christian. He did good service during the year of his pastorate. Among other things he METHODISM IN MINNESOTA. 155 bestowed especial care upon the church records, which had been left in a very unsatisfactory con- dition, and when the written records could not be found, he obtained from persons acquainted with the facts, the statements of business transactions and made a record of the same. These records re- main to attest Brother Day’s painstaking faithful- ness, and it is no small honor to read in the review which Prof. C. N. Winchell gives of this good man’s labors, these words in reference to the care which he bestowed to reduce to order and a busi- nesslike appearance the church books: “These records shine like an electric light in the dark; but ' their effect was transient and isolated as that of a meteor. No similar records precede them; none follow them, except what may be compared to the illuminated streak which fades, breaks up, and finally disappears—seen in the heavens after a meteor has passed.” Brother Day was succeeded by Rev. Ezra R. Lathrop, who was appointed in 1861-62. He served about a year and a half and was then appointed chaplain of the Tenth Regiment, Minnesota Volun- teers. The excitement and confusion incident to the breaking out of the War of the Rebellion, together with the depression of business, continued to affect disastrously the finances of the church. The next appointment was that of Rev. Wm. McKinley, in 1863, who had, with broken health, returned from the seat of war, having been chap- lain of the Eagle Regiment, the Eighth Wisconsin. He found his appointment a hard one, the difficul- 156 METHODISM IN MINNESOTA. ties being increased by his own feeble health and the illness of his wife. The chronicler of the church writes, “The years 1863 and 1864, were dark years in more respects than one.” In the words of Prof. C. N. Winchell of the State University, “The threatening dark cloud of Civil War was over the land. It swayed to and fro, but ever hung like a black pall athwart the heavens. Doubt and dismay were written on the faces of men—that is, of some men, while resolute faith and determined action were plainly visible in others. The years were afflicted still with financial distress, as well as the forebodings of doubtful war. In 1863, the river was low, the logs did not come down; the saw mills were shut; men usually employed in them had to disperse in different directions, mainly down the river to get employment. The Indian Massacre had driven the settlers from the frontier into the town. St. Anthony was full of poor people, many of whom had lost their fathers or brothers or hus- bands, either at the hands of the Indians or in the war which raged further south, or in hospitals along the border. The population was largely women and children, poor and needy, with all the anxiety and agitation of war times. These were some of the saddest days the church in St. An- thony ever experienced. Old disorders, a chronic inheritance of lawlessness from former years, were sources of serious trouble. “The parsonage was broken into and pillaged during the absence of the preacher, and his house- hold goods and the communion set of the church { METHODISM IN MINNESOTA. 157 were taken. While knowing that these things could not be carried secretly out of the county, yet there was a strange apathy on the energy of the church, which prevented any effort being made to recover the stolen property, and this most singular robbery was never ferreted out. “But amid all these discouragements the church was opened regularly, and Brother McKinley was prompt and faithful in attendance at all the services of the church. He-did what he could, also, in strengthening the hearts, the often fainting hearts, of the faithful. He made it sure that there was one place, at least, in St. Anthony, where on Sab- bath morning the light of Gospel truth would shine forth, ready to cheer any who would place them- selves within its rays. Notwithstanding all the trials and discouragements, improvement in the condition of the church was visible from month to month and from year to year. So that when in 1864, Brother McKinley’s pastorate closed, the church record showed eighty-eight members and eight probationers.” RED WING STATION AND crrcurT, 1861-76. At the conference held in Minneapolis, 1861, Ezra Tucker was appointed to the Red Wing Sta- tion; D. Cobb, Presiding Elder, Red Wing District. Mr. Tucker was returned in 1862 with Sias Bolles, Presiding Elder. These were years of excitement, the tocsin of war was heard all over the land. In 1863, George W. Richardson was appointed sta- tioned preacher, and Brother Bolles was on the Dis- 158 METHODISM IN MINNESOTA. trict. This was a year of trial in many ways for both the preacher and the people. In 1864, T. M. Gossard was sent to Red Wing. ‘This, too, was a year beset with difficulties, especially in a financial point of view, and the preacher did not quite finish up his year. i In 1865-66, Dr. Cyrus Brooks was appointed and Ezra Tucker was Presiding Elder. C. Hobart, in 1865, was sent on the Red Wing Circuit. On the circuit the year was a most successful one, about one hundred having been converted. In July, a camp-meeting was held about three miles from town, on land owned by the circuit preacher. This was one of the most memorable meetings held in the State before or since. In numbers and at- tendance it was but a small affair, but in the evi- dences of the mighty power of God to save in answer to persistent, believing prayer and in the number of persons soundly and happily converted, it was a very important camp-meeting. Many, in seeking the Lord, were so overcome that they sank down speechless and motionless. Among those who were thus prostrated, was a good Scandinavian Brother, Lewis Johnson. He had sought the bless- ing of a clean heart, with great earnestness, and with the witness of the spirit that he had re- ceived the blessing, he lost the power to move. But with joyful words of praise and thanks- to giving he proclaimed the power of Christ save to the uttermost. This dear brother has continued to walk in the light. Brother and Sister Frank Tether received a great blessing. Sister METHODISM IN MINNESOTA. 159 Tolle and others, to the number of forty, were able to rejoice in the assurance of sins forgiven. Sister Tolle has, within a few years, passed to the Land of Life. Most of the others are still among us and witness a good profession. The year 1866 found Cyrus Brooks in the Red Wing Station; G. W. Richardson on the circuit and HE. Tucker, Presiding Elder. In 1867, C. Brooks and G. W. Richardson were returned. The last two years were good and prosperous years for the station. Doctor Brooks, at the close of his third year, reported two hundred and six members and eighteen probationers and the church property worth $10,000. Then Hamline University was doing well. The Board of Trustees had added a Biblical Department to the University to be opened the following year, and the influence of the Uni- versity on the church interests was helpful and strengthening. On the circuit the years 1866-67 were also prosperous. In 1868, J. Kerns was ap- pointed to Red Wing; J. O. Rich, on the circuit, and G. W. Richardson to the Douglas Circuit, the last being the division of the Red Wing Circuit lying north of the Cannon River. In 1869, Rev. T. McClary was sent to Red Wing; John Kerns to the circuit and J. O. Rich made Presiding Elder. Douglas Circuit died in the first year of its birth. Serious difficulties arose, which resulted in church trials and the withdrawal of a large portion of the membership from the principal class in the circuit, that of Douglas or county line neighborhood. In 1870, T. McClary was returned to Red Wing and 160 METHODISM IN MINNESOTA. John Kerns to the circuit. In 1871, E. R. Lathrop was sent to the station; John Kerns returned to the circuit, with J. O. Rich, Presiding Elder. At the conference of 1872, Bishop Gilbert Haven, presiding, the Red Wing District was distributed between the Winona, Rochester, and St. Paul District, and the era of larger Districts to be traveled by railroads was introduced. With this change was necessitated another, the breaking up of the closeness of relationship which had existed be- tween the Presiding Elder and the people. Hence- forth they could only, in the very nature of things, come less frequently; hasten away to the next ap- pointment as rapidly as possible, and often during - the year call on the pastor or some other available Brother to hold the Quarterly Meetings which they could not attend. Whether this innovation will be for good, time alone can tell. Red Wing thus fell to the Winona District; J. O. Rich, Presiding Elder; C. Griswold, stationed preacher; B. F. Kephart, on the circuit. In 1873, Red Wing passed into the St. Paul District, C. Hobart, Pre- siding Elder; C. Griswold continued, and Levi Gleason on the circuit. In 1874, D. Cobb, Presid- ing Elder; S. A. Winsor in the station, and C. Hobart on the circuit. Brothers Winsor and Hobart continued in 1875. These were two good years, especially on the circuit. A revival at one of the appointments in the Spring Creek neighbor- heod resulting in the conversion of about forty— who were added to the church. During Brother Winsor’s second year, his little METHODISM IN MINNESOTA. 161 daughter, Alice, a bright little girl of five years, was accidentally burned to death. This sad event crushed the hearts of her parents and for a time seemed likely to prostrate them. Sister Winsor never recovered from the shock. She lingered a couple of years, struggled bravely to regain her health but the conflict was ended in Atlanta, Georgia, where with triumphant faith she passed to that land “where the inhabitants never say I am sick.” In 1876, Rev. J. H. Macomber was ap- pointed to Red Wing, and S. Bolles to the circuit. C. Hobart, having finished up forty years of active work, took a supernumerary relation and was ap- - pointed Conference Agent of Sunday Schools and Tracts, and Member of Red Wing Quarterly Con- ference. HAMPTON, VERMILLION AND FARMINGTON, 1855-64. There was but little of Methodism in what is now known as Hampton, until September, 1855, when Mr. John M. Bell made himself a claim in Township one hundred and thirteen. Here he built a house of poles, wild hay and sods. This house was on the stage road from St. Paul to Du- buque, and was known all along the route as the “sod shanty,” or “sod tavern,” where travelers of- ten stopped when overtaken by a storm. The fol- lowing spring other settlers moved in and a Meth- odist class was formed, made up mostly of the members of Brother Bell’s family. At the conference of 1855, the name of this cir- cuit was changed to Mendota Mission, it having 162 METHODISM IN MINNESOTA. been a part of the old Minnesota Mission. By this, change Mendota fell into the Red Wing District, John Kerns Presiding Elder, and G. A. Eaton a local preacher supply. The first class at Farmington was organized by G. A. Eaton, a local preacher, laboring under John Kerns, Presiding Elder in 1855. The first revival was conducted by Rev. A. Wilford, pastor, assisted by J. O. Rich and Charles Koms. The members of the first class were: Charles Jones, leader; Philena Jones, Talcott Alderman, Mary J. Alder- man, G. A. Eaton, Wm. J. Crist, Caroline Crist, Elizabeth Houts, Julius O. Rich, Mary J. Rich, Willis B. Reed, Martha Reed, Charles B. Smith, Diodena Smith, Thomas M. Smith, Rebecca Sraith, Isaac Van Dorn, Ariel Wellman, Lucy Wellman, S. B. Wellman, Harriet Youngblood, Peter Ayott, and others. The first Quarterly Meeting in Farm- ington, was held in an unfinished hotel called the Record House, by Rev. 8. Bolles and Wm. Mc- Kinley. 7 The conference of 1861, appointed Benjamin Crist to the Farmington Circuit. During the con- ference year, Brother Crist’s wife and child died within one week of each other, with diphtheria. Alone and desolate the preacher traveled his cir- cuit and kept up his appointments at East Grove, Eureka, Farmington and Vermillion. During the time of the war, differences of opinion and politi- cal animosities broke up several of these classes. Brother Crist was succeeded by Brother C. T. Barkuloo. The circuit was large, too large to be METHODISM IN MINNESOTA. 163 traveled and cared for as it then required, and with Brother Barkuloo’s best efforts the work did not grow and increase in spiritual power as he desired. Vermillion Circuit was set off as a separate charge, in 1862, and James Peet was sent to it. The new preacher found, “A most beautiful prai- rie country, with good crops and plenty to eat;” but there was no house for the preacher to live in, nor part of a house to be found. After spending two weeks in a vain search fora dwelling, he called a meeting of the official members at the house of Isaac Van Doren, and after stating the case, he asked whether he should come to the cir- cuit or not. The responses were to the effect that he could do as he thought best; they would all like to have the preacher remain, and thought a par- sonage should be built; but each present was entire- ly too much occupied with his own work to assume any responsibility about buildingone. At the close of the meeting, Mrs. Van Doren said: “Brother Peet, as these men and official members have not decided to do anything, I will tell you what to do: you go back to Anoka, pack up your things, get them stored somewhere, and bring your family as quickly as you can, before cold weather sets in, to my housé, and stay until somethirig is decided!” Her advice was followed, and proved that the quick apprehension of a woman is often the best means to the solution of a difficulty. Once sheltered the preacher turned his attention to the building of a parsonage. A committee was appointed, the peo- ple all over the circuit contributed liberally; sev- 164 METHODISM IN MINNESOTA. eral persons offered building sites, but it was final- ly decided to accept an acre proffered by Captain R. S. Donaldson, near the school house. In a few weeks a good house was sufficiently completed for the preacher to move his family into it which he did, after midnight December 31st, 1862. Brother Peet spent about fifteen months on this work, finished up the parsonage the second year, and built up the Vermillion Cireuit until it was a strong and pleasant charge. In 1863, Rey. C. T. Barkuloo, who was then Jiving on the circuit, supplied the work, Mr. Peet having been appointed chaplain a colored regiment in Louisiana. The next year, 1864, this circuit, now known as Farm- ington Circuit, was supplied by J. Gardner and C. T. Barkuloo. TRAVERSE DE SIOUX, MANKATO AND SOUTH BEND, 1855-56. In 1855, Lewis Bell organized classes in Trav- erse de Sioux, Mankato and South Bend. In 1855 the Mankato Circuit was organized by J. W. Pow- ell. He preached the first sermons and organized the first societies, in 1856, at Shelbyville; in 1857, at Mapleton, Willow Creek, Vernon and Winne- bago City. At Blue Earth City the first sermon was preached the same year under an oak by Rev. Thomas Whitford. In 1859, Rev. J. W. Powell preached and organized classes in Martin County. Theophilus Drew organized the Meth- odist church in Garden City, and he also conducted the first revival in that part of the State, near Swan METHODISM IN MINNESOTA. 165 Lake. From. that revival three preachers, there converted, have joined the Minnesota Conference, S. T. Richardson, Jesse Bean and James Door. The first preacher received into the conference from the Mankato District was Ransom A. Judd. His recommendation to conference was some- thing unique. Brother Judd had been employed with Brother Powell, on the Shelbyville and Blue Earth City work. At the last Quarterly Meeting, the Presiding Elder, John Kerns, failed to be present. There were no members of the Quarterly Conference present except Brothers Judd and Powell, and they concluded not to hold a Quarter- ly Conference. These brethren started, the follow- ing Monday, for the Annual Conference to be held at St. Paul. On the steamboat at Mankato they met Brother Kerns, also on his way to St. Paul. Brother Powell informed him that no Quarterly Conference had been held for the Mankato Cireuit and that Brother Judd should have been recom- mended. Brother Kerns replied that they “could fix that, by holding a Quarterly Conference right _ there on the boat, as the necessities of the frontier knew no law.” History; second year, last half of Catechism and oral instruction in Methodist History. Formerly the instruction was mainly in the Catechism. We are already reaping the fruits of this pas- toral labor, for our children are, with but few ex- ceptions, converted and become faithful members of the church. And while formerly most of our ministers had been raised and educated in Ger- many, being converted after arriving in this coun- try, most of our ministerial recruits now are young men, who have been instructed in our Sunday and Catechism Schools. At our conference session in 1862, where a re- organization of the Districts took place, Bishop Merrill made the following appointments for Min- nesota: St. Paul District—E. J. Funk, Presiding Elder; Brownton and Benton, C. Boettcher; Clearwater, August Krienke; Crow River, F. Preine; Hast Minneapolis, F. Fischer; Menomonee, J. M. Nip- pold; Minneapolis, J. Schneider; Minneola, L. J. Breuner; St. Paul, First Church, F. Kopp; St. Paul, Second Church, H. Schnitker; Salem, W. F. Griewe; Stillwater, C. F. Blume; Red Wing, E. F. Stroeter; Wabasba, F. Hermsmeier; Washing- ton, C. Nachtrieb; Winona, W. Koerner. 338 METHODISM IN MINNESOTA. Southern Minnesota District—G. Hartung, Presiding Elder; Beaver Falls, C. Pegelow; Bloom- ing Grove, D. Pfaff; Cannon River, J. C: Jahn; Danville, C. Gebhard; Faribault, F. W. Buchholz; Henderson, C. Stellner; Jordan, M. Budehoft; Le Sueur, H. Boettcher; Mankato, A. Biebighauser; Mountain Lake and Lamberton, W. H. Koenig; New Ulm and Lafayette, G. E. Hiller; Owatonna, F. Hogrefe; Rochester and Dover, Henry Roth; Sleepy Eye, G. Raihle; Waseca, C. Schoenheider. The following Minnesota appointments were connected with Dakota District.—E. E. Schuette, Presiding Elder; Ada and Crookston, J. Hepp; Ash Lake, W. Westphal; Morris, G. Rabe; Wadena, F. Hartke. During this quadrennium the work prospered in every department. On the Southern Minnesota District, many of our societies were burdened with heavy church debts. In 1885, this being the semi- centennial of the establishment of German Mis- sion in our church, the Presiding Elder, Brother Hartung, conceived the plan of holding festive meetings in commemoration of this event, on every charge, and of raising a District Jubilee Fund for the liquidation of church debts. Our people con- tributed liberally, and now only a small remnant of the debts is left. On the St. Paul District there have been new and successful efforts made to forward the mission work in the large cities. In St. Paul we now have four German churches, and in Minneapolis we have three. The work in these cities is of special METHODISM IN MINNESOTA. 339 importance, and we hope under God’s blessing to have much success there in the years before us. On the whole, we look back with astonishment on what the Lord has done for us here in Minne- sota. When in 1856 the first German District was organized, there were eight preachers and about three hundred members in the State; but now we have forty-two preachers, four thousand two hun- dred members, sixty-seven churches, thirty par- sonages, eighty-five Sunday Schools, three thous- and two hundred scholars. In 1885 our members contributed for religious objects, $40,000. Our people love the church and are generally sound on the temperance and every other moral question. We look hopefully into the future. With the prospect of continued German immigration, we still have a great work to do as German Methodists, and for this reason it is very important not only that we should be good Methodists but also that we remain Germans in every good sense of that word. Certainly there can be no other means, by which so much can be done for the temperance cause, as by making true Methodists of the Ger- mans. And in this respect it looks quite encour- aging to know that by adding to our German mem- bers those of the Evangelical Association we have a membership of over nine thousand and hence a German Methodist population in Minnesota of- about twenty-five thousand. To God, the Father and the Son and the Holy Ghost be praise now and forever more! Amen. G. E. HInyer. 340 METHODISM IN MINNESOTA. CHAPTER XXVII. MEMORIES OF RED ROCK. HE name, “Red Rock,” is a translation of the Dakotah compound word, “Hyah-Shaw,” “Eyah,” Rock, and “Shaw,” Red, and is the name given to this locality from time immemorial. The summer home of Little Crow’s band of Dakotahs, or Sioux, was at Kaposia, on the west side of the Mississippi and about two miles above Red Rock. The low limestone bank at Red Rock afforded the first and best landing place for the band as they left their summer home for their fall and winter hunting grounds, which extended up the St. Croix asfar as Apple River, and down the Mississippi as far as the Chippewa River. This was bounded on the north and east by an indefinite line—which in- definiteness was one cause, at least, of many a ‘bloody encounter between the Sioux and Chip- pewas, for ages past. On this limestone bank, some one hundred feet from the shore, lies a granite boulder, egg-shaped, and weighing, by guess, about two tons. The only strange or mysterious thing about this rock could | A. Fs ROS E ' METHODISM IN MINNESOTA. 341 be explained by answering the questions: “How came that granite boulder on that limestone bank?” “Was it made there, or did some other agency place it there?” But as no answer has been given to these questions, this fact made the rock a “wau- kon,” or mystery, and hence, with the Indians an object of worship, for long centuries. . This worship consisted in smearing the rock with red paint, and in offerings of sugar, tobacco, skins, pipes, ducks, fish, or anything else of value, to “The Spirit” of the rock, the object of which was to secure success in their war and hunting ex- peditions. This name, “Red Rock,” was subse- quently used by the white settlers and missionaries to designate the whole country adjoining this locality. The earliest mission of the M. EH. Church among the Sioux, was planted at Kaposia, in 1837, by Rev, Alfred Brunson, superintendent; David King, missionary, and John Holton, farmer. Two years later, under the superintendency of Rev. B. T. Kavanaugh, the mission was removed from Kaposia to Red Rock. This occurred on account of the ex- orbitant demands of Little Crow, for wood and hay; this chief demanding twelve cents a spear for hay and a similar price, proportionately, for wood; and also because the Indians had become turbulent and troublesome as a result of the whisky obtained by them from the traders at “Pig’s Hye,” now St. Paul. It is said that this not very euphonious earliest name of our capital city, originated from the fact that one of these whisky dealers had but 23 342 METHODISM IN MINNESOTA. one eye, and that so disfigured, that, taken in con- nection with his ugly face, it strongly resembled the eye of a pig, and became the name of the set- tlement. After the removal of the mission to Red Rock, where the Indian title had been extinguished, houses were built, several of which remain. A dry goods store was opened by Messrs. Hopkins & Ford, a school was established, and for a time it promised to be a place of much more importance than Pig’s Eye. : In 1848 the mission was abandoned, Messrs. Holton and Ford remaining at Red Rock and mak- ing it their permanent home by purchasing the land when it came into market. Here the first Methodist class was organized and kept up from 1844 until the present time. Reverends Hurlbut, Putnam and Close continued this as a preaching place until 1849. Here the first Quarterly Meet- ing was held by Rev. Henry Summers, in June, 1848. Hence this is Methodistic ground and has always been owned and controlled by members of the Methodist Chnrch. On this plot near the river, sleep two of the children of Rev. B. T. Kav- anaugh, awaiting the resurrection trump. In 1867, Rev. C. G. Bowdish was appointed to the Newport Circuit, and while there, in May, 1868, Father Holton proposed to donate ten acres of a grove near Red Rock for camp-meeting purposes. To this proposition Brother Bowdish heartily re- sponded, and in its interest visited St. Anthony, (Hast Minneapolis), and requested Rev. Harvey METHODISM IN MINNESOTA. 343 Webb, pastor of the M. E. Church at that place, with his church to co-operate with him in this en- terprise. 1t was then arranged that a consultation should be held at Red Rock, which was attended by Rev. Webb and N. M. Prescott, from St. An- thony, and Brother Bowdish and others from Red Rock and neighborhood. The plan was approved. They kneltin prayer on the ground near where the stand is now placed, and committed all to God. Then they repaired at once to St. Paul, and in Parker Paine’s office drew up and signed articles of incorporation, appointed C. G. Bowdish com- mittee to prepare the grounds for a meeting to be held the last of June. A. H. Rose, of Jackson Street, became interested, and soon after the first meeting of the incorporators was held, at which Parker Paine was chosen President, and A. H. Rose, Secretary. The first camp-meeting was accordingly held here in June, 1869, the Presiding Elder, Rev. Dr. Quigley, superintendent, and it was a success resulting in a goodly number of conversions, and in building up the neighboring churches. Of course, as with all such new enterprises, the arrangements for that camp-meeting, on the line of accommodations were rather crude and primitive, especially as compared with the beautiful tabernacle, commodious and tasteful cottages, and substantial and roomy hotel of the present. The well construct- ed and seated stand for the speakers and singers, an adjunct of the tabernacle, was hailed with much pleasure some four or five years since, as an ad- 344 METHODISM IN MINNESOTA. vance movement. And when that was followed by the purchase of Father Shellenbarger’s cottage and its metamorphosis into a neatly finished, well ar- ranged and painted lodging-house for the preach- ers, it became apparent that the march of im- provement was in the air, especially to those who remembered the shanty behind the old stand, and the bunks filled with straw, which the good sisters of Newport charge, tried to make comfortable by the addition of sheets, blankets and pillows. Butas there was very little circulation of air through the tiny window, small door, and many chincks between the rough boards, it was rather an uncomfortable resting place, especially of a warm night, when mosquitoes were numerous and bloodthirsty. Among the first to erect pleasant cottages at Red Rock, for years conspicuous because well painted and convenient, were those of Brothers Moses, Cobb and Tostevin. These were followed by the orna- mental cottages of Brothers Johnson, Macomber, Hazzard and others; and these by a goodly num- ber of pretty and well-built cottage homes, now dotting the grounds and giving an air of elegance and finish which to-day make Red Rock Park one of the most beautiful and attractive summer re- sorts in the land. Tender memories of the dear ones who were with us in the early days, come to us as we review the past. We think of Sister Moses—so motherly and kind, with a cheery smile and word, and a helping hand for all. She made that part of the ground which her cottage occupied, always attrac- METHODISM IN MINNESOTA. 345 tive by her Christian welcome. And she, together with he: husband—to whom Red Rock Park is so much indebted for what it has done, and what it is now—are among the earliest and pleasantest memories of the past. Dear Sister Moses has passed upward to the rest of the faithful. Some day we shall meet her among the shining host of the redeemed and bloodwashed. The name of Sister D. 8. B. Johnson and her memory are as ointment poured forth. So earnest, so faithful, so fearless in her defense of the fallen and unfortunate; so anxious to be on the right side of every question. How the remembrance of her gentle face and pleasant voice come floating round us; so frail, yet in God so mighty. She, too, was called upward and awaits the coming of her loved ones. Dear old Father Holton, for the last few years bowed with the weight of years, and the feeble- ness of the flesh, yet to the last so exultant in his expressions of joy at the prospect of immortal life. He greatly delighted in the Red Rock camp-meet- ing and in the associations which it brought to him of preachers and people and friends of other days. And well he appreciated the honors conferred on him and which he so justly deserved. The picture of the grand old man, staff in hand, seated in an easy chair, appropriated to his use by the direc- tors, in a shady spot near the stand, will long linger in the memory of the elderly brothers and sisters. He, too, has gone to his reward, and who may say, what to him will be the gain on his gift of ten ‘ 346 METHODISM IN MINNESOTA. acres for a camp-meeting, when in the Glory Land he shall be surrounded by the spirits of the thousands of the converted and saved and sancti- fied, whom his gift so greatly helped? Shall he not know what is meant by “treasures laid up where moth and rust doth not corrupt, nor thieves break through and steal?” How the names of the departed come trooping up as we think of the early days of our beloved Red Rock. Parker Paine, so generous and kind to the enterprise in its start; Rev. C. G. Bowdish, John White, “Uncle John,” of Hastings; Dr. John Quigley, the inimitable, son of thunder, in many departments of ministerial work peerless, whose back the enemy never saw; Doctor Stanton, Rev. G. C. Wells, and the sainted Sister Couch; Rev. Samuel Spates, and a hosts of others, all promoted. What the State of Minnesota owes to the Red Rock Camp-Meeting Association can never be told. Neither can the value of the waves of vital godli- ness which have flowed out from Red Rock Park, be estimated. Churches have been quickened; thousands of consecrated lives have gone forth from it to bless the, church, to stimulate to godliness, to take hold of the work of lifting up the world to Christ, and to spread Scriptural holiness all over the land; pastors made more diligent and evangeli- cal; new church enterprises undertaken; the be- nevolences of the church advanced; knowledge and virtue increased; God honored and souls saved and sanctified. Who can measure the blessings which have come to Minnesota from these precious ! METHODISM IN MINNESOTA. 847 yearly camp-meetings, during the past eighteen years? Only the recording angel, who has meas- ured it, can tell’ But in the great day it shall be made manifest, and in that day with what lustre shall the names shine forth of those who by their abundant labors and the contribution of their means have enlarged, beautified, and made attractive and successful this soul-saving institution of Method- ism! The names of these honored brethren will not be forgotten in time or in eternity. For is it not written, “Those that turn many to righteous- ness shall shine as the stars forever and ever’? So immortalized shall shine forth the names of A. H. Rose, E. Moses, H. J. Cobb, D. 8. B. Johnson, George H. Hazzard, O. D. Strong, B. F. Hoyt, and Brothers Tostevin, Quinby and others, who have perfected the title; superintended the buildings; contributed the money; secured the best pulpit talent and management, and with anxiety, vigilance and loving care have become the efficient executive committee of Red Rock Park, co-workers with God in the salvation of men. And now, with an inclosure of not far from one hundred acres, with streets and avenues ornamented with cosy, home-like cottages, or snowy tents, and prospectively shaded with beautiful trees; with a tabernacle unexcelled in the Northwest, for size, comfort and acoustic properties; a fine hotel; a good supply of books by the best authors in Christian literature; a grand river frontage; of easiest access to several lines of railroad, and with the blessing of the Lord 348 METHODISM IN MINNESOTA. crowning all her services—Red Rock Park is a synonym for success, for godliness, for enterprise and for wise management. Like Mount Zion of old it may be said of Red Rock Park, beautiful for situation, the joy of the State, and of the church of God in Minnesota, is Red Rock Park. Grand and good men have, from year to year, held forth the Word of Life to the thousands who have attended these meetings; while Quigley, Hobart, Cobb, Satterlee, Marshall, Wagner and others have had supervision of the meetings. Holiness to the Lord has been taught and enforced, not only by our own Minnesota preachers, but also by such teachers as McDonald, Wood, Pepper and others of the holiness association; the sainted Doctor and Mrs. Palmer, Amanda Smith and others. And here, too, in Sister McGraw’s pleas- ant cottage, have been held daily prayer meetings, a blessed gathering known as the “Holiness Prayer Meeting.” Here William Taylor, now Bishop of Africa, has moved the hearts of listening thous- ands God-ward, with the same loving spirit that gave him such wonderful success in California, Australia, Southeast Africa, at Bombay and India and in South America, and now sustains him in the heart of the dark continent. God bless him in his great work! Here “Thomas Harrison has labored with suceess; and here Bishop Merrill has preached, and our own beloved Bishop Foss has spoken the Word of Life, and from the great depths of his saintly soul has told us of Christ and holi- ness and heaven. Here, too, the gospel of temper- METHODISM IN MINNESOTA. 849 ance and prohibition of the liquor traffic has been proclaimed with no uncertain sound. Our prohibi- tion standard bearer, Rev. W. W. Satterlee, has led the hosts of temperance, both at Red Rock and in the State. And the ladies of the Woman’s Chris- tian Temperance Union have held their prayer meetings and spoken brave words here for “God and Home and Native Land.” Time would fail us to speak of all the great and good men, whose godly admonitions and whose elo- quence have helped and blessed the thousands who have gathered at Red Rock from year to year. Here we heard the wonderful story from the Brothers Jones and Small, and they may be with us again. Let all hearts be enlisted to make every coming year the most memorable in soul-saving of all the past! Our brothers in the ministry, with their almost peerless ability as pulpit evangelists, can only be mighty to the pulling down of the strongholds of sin, as they are filled with the spirit of the living heart-searching God. Let such an earnest, hum- ble, persistent, pleading prayer, go up from the church as has never gone up before, that thousands may be led to God and thousands sanctified, soul, body and spirit. Our God is marching on, and Red Rock is the habitation of His holiness. We, His people, are the instruments and agencies through which his blessings are imparted. Oh, let us be mightily in earnest and joyous in the honor conferred on us in being co-workers with our God. A thousand blessings on Red Rock Park, on its preachers and its people, and on the coming > 350 METHODISM IN MINNESOTA. thousands of hearers who come to it year by year. And may each year be more and more glorious in its history. ‘Here may God be honored more and more, until there shall not be a soul unsaved in Minnesota, and until the angel of the Lord shall be heard proclaiming, “The Kingdoms of this world have become the kingdom of our Lord and His Christ.” _ GEO.H.HAZZARD Te METHODISM IN MINNESOTA. 351 CHAPTER XXVIIL PEN PICTURES OF SOME OF THE HEROES OF MINNE- SOTA METHODISM. T would be a great pleasure to the author to place before his readers the lineaments and the characters, together with the worthy deeds and faithful service of scores of the brethren who have belonged to the Minnesota Conference and who yet make up its active ranks—just as memory and affection pictures them. They would make a group well worthy the brush of a Raphael, a Rubens, or a Vandyke, or the pen of some historiographer of renown. But there are many of them still making history for the future; weaving still their own lives and influence into the great webb of events and of progress of which they are forming so important a part. I leave them at their work, keeping them sacred in memory’s loom, and fragrant with many an earnest prayer for their success, and an occa- sional regret, “which will unbidden come,” that I may not lead on with them the hosts of our Israel, “ceonquering and to conquest.” But of the old heroes, the superannuates, the 352 METHODISM IN MINNESOTA. men who made up the rank and file of our first Minnesota Conference, I may write and recall some, at least, of their many virtues and excellencies. Some of these have already been sketched in con- nection with the work and the time with which they stood most closely, identifield in this history. A few linger among us, “their spirits strong in God and glad in hope of immortality and eternal life; but the old clay tabernacles are weak and the vigor of muscle and of nerve have given place to the feebleness and weariness of age. Many have passed on to the ranks of the promoted, and have entered the promised land. DAVID BROOKS. First and longest on the ground is the second Presiding Elder of the Minnesota District of the Wisconsin Conference, Rev. David Brooks. Rev. A. J. Nelson speaks of him as he stood related to him in those early days—his Elder, his counselor —as a son may speak of his father. I write of him to-day as one whom I have known and respected for over thirty years—my associate and brother. An Englishman by birth, he worthily represents his native land—the land of the Wesleys and the ~ home of Methodism. Built for endurance, of medium size, a muscular, well knit frame, crowned with a well-balanced head. His eyes are clear and keen and large, and his eyebrows noticeable as heavy and long. Of good mental ability, and of literary attainments of no mean order, blessed with a good share of perception and solid common sense. METHODISM IN MINNESOTA. 353 How could such a man do else than stand for the right, as God gave him to see the right? And he has never faltered. The duties and doctrines of the Methodist church as he received them from the Fathers, he has kept and taught thousands ot others to keep. He has a cheerful, willing spirit, the secret of much of his success. He came to Minnesota ex- pecting to find hard work and he has had it; and from many a difficult and dangerous field, he has secured a rich harvest, earned with persistent toil and earnest effort. He has done his full share of swimming rivers and wading sloughs and tramping over trackless prairies and through pathless woods, in summer’s heat and winter’s snows; yet he has seldom if ever missed an appointment, and was never known to-be behind time at conference but once—and then he was detained by a combination of circumstances beyond his control. The solitary failure to keep his appointment was at Belle Plaine, when after struggling through the worst of roads till nearly exhausted, he said to his horse, “Jack, neither the Lord nor the church require it, we back out!” He has preached the first sermon in many new towns and has the honor of having been the first, save our Indian Missionaries, to preach the blessed Gospel of a full and free salvation, at the head of Lake Superior. In all the interests of our Metho- dism, educational, missionary, Church Extension, Freedman’s Aid and historical societies, David Brooks has taken the deepest interest. With wise 304 METHODISM IN MINNESOTA. reference to the future effectiveness of the church, every department of her work has been watched and scrutinized. In 1872 he was honored as the lead- ing delegate to the General Conference, which met in Brooklyn, New York. After along life of active service and great usefulness, at the Annual Confer- ence of 1876, he asked for a superannuate relation. It was a time of much solemnity and of deep emo- tion. With feelings which he could not suppress, and in feebleness from protracted illness, hestated to the conference, ‘The time has come when I must retire from the active work.” He still lingers among us, and is still interested, earnest, hopeful and cheerful. He listens not now for the sound of the bugle call to duty and to service, but for the dipping of the golden oars and the silvery notes of boatman—by which some day ere long he shall be wafted to the Land of Life. NORRIS HOBART.* Another pen has said of my twin brother, that “he is a man of uncompromising integrity and of good ability.” He came to the Territory of Minnesota in 1850; settled five miles above St. Anthony, where for three years he preached as a local preacher, the only minister in that part of the State, with none to the north or west of him. Recovering his health, he was readmitted to the conference and in 1853 was sent to the Hudson Mission. In 1854, he was appointed to the Reed’s *Since the above was written, Rev. Norris Hobart has passed peace- fal to the land of life eternal. He fell asleep in Teens, sane, 25th, METHODISM IN MINNESOTA. 855 Landing and Cannon River Mission, and in 1855 sent on the Winona District. He was the first Presiding Elder on the Winona. District, and organized the churches in most of the towns in the southeastern part of the State, both on the river and in the interior. As pastor and Presiding Elder, he has served the church in Min- nesota faithfully and well. He has not asked for favors nor sought for honors, but has been a man of one work. _He has always succeeded in his efforts to build up the church. Thousands have been led into the kingdom of Christ through his instrumentality as his labors have been blessed with frequent revivals. He has gladly proclaimed the truth as it is in Christ, and fearlessly denounced the wrong in the lives and practices of those whom he believed should be reproved. Norris Hobart has been characterized by a freshness and intrepidity which at times have en- abled him to do valiant service for the cause of truth. An instance of this kind occurred while he was stationed at Alton, Illinois, in 1841-42. Alton had sustained three charges for a time, but through financial depression it was thought that one preach- er would have to do the work of three, and Norris was the man selected to do it; preaching at Upper Alton on Sabbath, at half past ten o’clock a. M.; at Middle Alton, at half past two P. M.; and at Lower Alton in the evening. This with the prayer meet- ings and pastoral work, was a great burden; but he carried it, unflinchingly, for the year. After preaching at Middle Alton, on a certain Sunday, 356 METHODISM IN MINNESOTA. he was accosted by a lady, a member of his charge, who had married a Presbyterian husband. She had been urged by him to unite with that church, and she desired to consult with her pastor in ref- erence fo the matter, asking his advice as to whether she ought to join the Presbyterian Church With his usual frankness he told her that he would not advise her to unite with that church. “Would you give me the reason why?’ she enquired. He replied, “Because the Old School Presbyterians are Calvinists, and, the New School do not teach a Seriptural conversion,” which with some further explanation ended the conversation. A day or two after, he was met in a store by the husband of the lady, whose indignation at the advice given his wife by the boyish-looking Meth- odist preacher, was at white heat. Abruptly de- manding of Mr. Hobart if he had made such state- ments about the Presbyterian Church, he was coolly informed that he had said just about those words. ‘Well, sir,” continued the irate husband, “Pll just show you that no young upstart of a Methodist preacher can make such false assertions here without being publicly exposed! I shall re- port your statements to Dr. , of the Presby- terian Church, and you may expect to be shown up in an unenviable light.” Not frightened in the least by his manner or his threats, Mr. Hobart told him quietly that he was able to substantiate all that he had asserted in regard to the teachings of the Presbyterian Church. The following Sabbath Dr. felt called upon METHODISM IN MINNESOTA. 357 from his pulpit to vindicate his church from some recently uttered slanderous statements, and to use Mr. Norris Hobart of the Methodist Church as his text. This created quite a little stir, and gave the matter considerable publicity, greatly to the grief of many of the members of the Methodist Church, who believed that their preacher had made a dread- ful mistake, and had plunged himself and them into an inextricable difficulty. However, to their surprise, Mr. Hobart at the close of his sermon the following Sabbath afternoon, announced that at the same hour next Sunday he “would review the philippic of Dr. , and also prove the truth of the assertions which had been lately made in refer- ence to the doctrinal teaching of the Presbyterian Church. This announcement made the case still more interesting, and on the ensuing Sunday after- noon the Methodist Church was literally packed full. The members of the Presbyterian Church making no inconsiderable part of the audience. Mr. Hobart entered the pulpit, having under his arm the “Westminster Confession of Faith,” and several other books. After the usual devotional exercises, he stated the case precisely as it had oc- curred, and then proceeded to prove that the as- sertions which he had made were true according to the most reliable authorities of the Presbyterian Church. First, he said in regard to those “horrid” decrees, he would read from the Westminster Con- fessions: “God did from all eternity fore-ordain whatsoever comes to pass.” * * * * “God elected from all eternity a certain number of men 4 358 METHODISM IN MINNESOTA. and angels to eternal glory,” * * * * “leav- ing the others as reprobates to eternal damnation. And this number is so definite that it can neither be added to nor diminished,” etc., ete. He proved that this is the accepted, unrepudi- ated creed of that church. After making this Calvinistic point as clear as sunlight, he took up the teachings of the New School on conversion and regeneration. He read from Doctor Lansing, a noted New School writer, who says, “A moral change is nothing more than a change of will or purpose or inclination.” [See page 154 of Doc- tor Lansing’s beok.] He also read from Doc- tors Beecher and Skinner, who say: “The change in regeneration consists wholly in the sin- ner’s own acts.” [Christian Spectator, Vol. iv., No. 2, p. 233.] Also from C. G.. Finney, the head centre of New School theology, who says, “The heart is that deep rooted but volun- tary preference of the mind which lies back of all its other voluntary affections and emotions, and from which they take their character.” When the volition is changed, the heart is changed—or the man has converted himself. His quotations were numerous, and they proved that his asser- tions were sustained overwhelmingly. It was a great victory for Methodism in that part of the country. The preacher was more popular than ever, and the Alton Methodists were not so easily frightened in regard to their minister’s ability to defend his positions. Fifty years have ended this war, for which we are thankful. METHODISM IN MINNESOTA. 359 Rev. Norris Hobart gave seventeen years of efficient labor to the work of Methodism in Minne- sota, being six years on the District and eleven years in circuits and stations, and Bible agent. He has been obliged to superannuate und locate several times, always to resume the work of the ministry with returning health and strength. In 1877, he asked for a superannuate relation, since which time, although frequently preaching, he has not assumed any active work. His sunset sky is clear, and he is looking not so much for the setting as for the rising of the sun of the heavenly day. An aged pilgrim now, he reviews the past with calmness and looks toward the future with hallowed anticipations. Singing as he lingers:— “There is my house and portion fair; My treasure and my heart are there, And my abiding home; For me my elder brethren stay, And angels beckon me away, And Jesus bids me come.” DOCTOR JOHN QUIGLEY.* Doctor Quigley commenced his life work as a physician; but being called to preach, he was not disobedient to the heavenly vision, and left a lucrative profession for the ministry. He joined _ the Ohio Conference in 1835, and twenty years later was transferred to the Wisconsin Conterence and sent to the Onalaska Mission. He came, soon * Since this sketch was written, Doctor John Quigley has also joined the innumerable host of the redeemed. 360 METHODISM IN MINNESOTA. afterwards, to Minnesota, entered the conference there and was first appointed to Winona. Doctor Quigley is no ordinary man. His labors in Winona were very successful and were highly appreciated. The peculiarity which distinguishes him from other great men, is that in the discussion of a subject there is a perfect abandon of self and self consciousness and a tremendous flood of logic, invective sarcasm, and irony, brought to bear upon the evils which he would condemn, and the evil doers, he treats with unmiti- gated scorn. Especially is this observable in his lectures on intemperance and his denunciations of the liquor traffic. Into this fight of faith with the adversary of souls, he enters as a giant, and always comes out as a David, having with his own sword cut off the head of this defiant Goliath. Along all lines of controversial theology, the Doctor is a master hand, and his opponents are obliged to bite the dust. Like all great men, he is pre-emi- nently a gentle, tender-hearted and most com- panionable brother, staunch in his principles and true to his convictions. He is greatly beloved and his friends are numbered by thousands all over the State. Doctor Quigley has not been exempt from afflictions. And among many severe ones he numbers the death of his eldest son, John, who died suddenly, in Duluth, shortly after entering upon his third year’s work as a Methodist preacher. This promising young man was the hope of his father’s old age, and his being so swiftly and so unexpectedly cut down was a crushing blow, METHODISM IN MINNESOTA. 361 though borne with patience and resignation. A letter written by the venerable Doctor, in response to an invitation to attend last year (1885) the thirty-seventh anniversary of the Jackson Street M. E. Church, St. Paul, will best convey to his friends the thoughts and feelings of our grand old hero of the Minnesota Conference:— “DrEaR BrotHer Forspes:—Your invitation to attend the anniversary of Methodism in St. Paul, awakened many tender emotions. The memory of the happy faces and the big tears of joy, which I have so often seen attesting the preciousness of. the name of Jesus, rekindled the old fire in my heart, and recalled many beloved and honored names that are left back on your record—among the first of whom was that glorious old man, Father Hoyt. “For a moment I seemed to be with you, trying to tell how much I loved you all; but my old com- peers are gone—while [I still linger here, weak and weary with the burden of care and toil. The tenderest ties of earth are broken and I feel like a lonely pilgrim, coasting closely along the shore of a better land. But I am not sad or gloomy. The cross on which Jesus bled, fully liberates my soul from the law, and opens wide the gates of universal freedom and substantial comfort. I shall soon reach the landing, and again clasp warm bands that-are now cold, and look upon happy faces, blooming with immortal youth, that you have seen erow pale in death. “T feel that I have performed my life work with 362 METHODISM IN MINNESOTA. a sincere desire to do good; but the slightest re- view discovers so many imperfections that I am glad to lay all that I have done, at the feet of Jesus and only ask to be a sinner saved by grace. That will be glory enough for me. : “Tf I ever saw any reason for complaint against old Jackson Street Church, I have forgotten it. Let her deeds be written and all the coming ages who read willdo her honor. Her beauty is durable as the city she adorns, and her power will be felt, till after sin has perished, and the last man on earth has gone over Jordan. “Yours fraternally, “JOHN QUIGLEY.” THOMAS DAY. Very early in life, Thomas Day was converted and became a member of the Wesleyan Methodist Society, in England. When still young, he was for many years a trusted employe of the well known W. Budget—-the wealthy English mercan- tile house—one of whose partners was made fa- mous by the publication of the little volume called, “The Successful Merchant.” About the year 1845, he bade farewell to Eng- land and emigrated to America, settling near Port Washington, in Wisconsin. Here he labored both extensively and successfully, as a local preacher, for about ten years; when, yielding to his convic- tions of duty and the continued solicitations of his friends, he gave up his secular pursuits and took an appointment as a supply in the Winona METHODISM IN MINNESOTA. 363 District, Minnesota Conference. This occurred in 1856, at our first Annual Conference. In 1857, he was admitted on trial, and for twenty years served the church well and faithfully, as an itinerant, bearing the burden and heat of those early days with alacrity, promptness and zeal. Among the early pioneer preachers of ‘Minnesota, Brother Day takes rank as a successful and efficient laborer, who will long be remembered and who won many souls to Christ by his ministry. The business habits of his early life were of great value to him as a minister of the Lord Jesus Christ, helping him in every department of his great work, to be painstaking, thorough, method- ical and exact. Of this the many charges which he served, bear witness in the care with which he saw that the records of the church were brought up to date, and all the legal matters pertaining to the church property, attested and recorded, thus saving to these, a vast amount of trouble and annoyance which others, less fortunate in the clerical skill and care of their pastors, have suffered. Many achurch record to-day bears the impress of his neat, method- ical and accurate hand. And well would it have been for our societies and for the church historian, if each of his successors in office had patterned after his example., He will also be remembered for his wise, practical and successful church build- ing. Very many churches he erected; more, it is said, than any other man in the conference. And the best of this was, the churches which he built, 864 METHODISM IN MINNESOTA. in whole or in part, were paid for; they were not left burdened with an unmanageable debt. Brother Day believed that the Lord’s business demanded, and should have as much financial exactness and care as the most personal and private business transaction. Hence his churches were almost in- variably paid for as they were built. In 1876, Brother Day took a superannuate re- lation, on account of the increasing infirmities of advancing years. He bears an unspotted record— and his works do follow him. He has made his home, for several years, in Milwaukee, with his oldest son, and is still honored and loved by all who know him. e JUSTUS O. RICH. Brother Rich is of good Methodist stock. His father, mother, both grandfathers and grandmoth- ers and his great-grandfathers and great-grand- mothers were members of the M. E. Church, and “all died in the faith.” - He was born at Lake Pleasant, Hamilton County, New York, August 28th, 1813; converted at a camp-meeting near Albion, New York, June 11th, 1833; was received on trial in the Pittsburgh Conference, in 1835, and appointed to the West- field Circuit, which included the now famous Chautauqua Lake and grounds; ordained deacon in 1837, by Bishop Roberts; ordained Elder in 1839, by Bishop Soule; married, September, 1839, to Miss M. J. Wellman, who has been a true helper METHODISM IN MINNESOTA. 865 and still lives to brighten the home circle and make life’s evening pleasant. At the division of the Pittsburgh Contenetive, Brother Rich fell into the Erie Conference, from which he took a location in 1856; came to Minne- sota; supplied Hudson Station part of 1857, and was received into the Minnesota Conference in 1858, of which he is still a member. Brother Rich has filled the varied fields of labor allotted him as a member of this conference, with credit to himself and with profit to the church, whether that field has been a circuit, station or District, and has been honored several times by his brethren with a seat in our General Conference. He still is with us, and is known as a pleasant, true-hearted, Christian gentleman, and a successful minister of the Gospel. CYRUS BROOKS, D. D. Doctor Brooks was born of royal New England stock, in February, 1811. His father emigrated to Ohio in his early life, where his youth was spent; converted and joined the M. E. Church when a young man, and was soon after licensed to preach, and was received into the Ohio Conference in 1833. Here for the next twenty-four years, he labored with great success, filling many of her most promi- nent pulpits, stations and Districts; and in 1852, represented that leading and influential conference in the General Conference held in Boston, and also in 1856, at the conference held in Indianapolis. In 1857, he was transferred to Minnesota Conference 366 METHODISM IN MINNESOTA. and stationed at Jackson Street, St.Paul. Since then, as these pages show, he has occupied a leading and influential position in this conference, representing his brethren several times in the General Confer- ence. His health continued good until 1882, when a severe attack of rheumatism obliged him to take a superannuated relation, which he still holds. Doctor Brooks is a good preacher, clear, logical, terse and practical; never ventures very far in the fields of fancy or speculation, but his sermons are rich in evangelical truth and experimental Chris- tianity. He is pre-eminently a man of peace, but when pressed, he can use the weapons of defense ina masterly manner. This was well illustrated at the General Conference of 1872, when as the President of the General Book Committee for the two preceding years including the trials and trou- bles of the “Book Concern” during that quadren- nium, he defended the action of the committee with such vigor and logic as to silence criticism and fix the blame on the parties where it belonged. He is still with us, happy and cheerful, although a con- stant sufferer, illustrating the encouraging fact that the evening of a Christian’s life can be as_ bright and joyous as its noonday splendor. REV. JOHN KERNS. Brother Kerns was admitted to the Illinois Con- ference, 1827, and appointed’ to Shoal-Creek, Illi- nois District, after which he traveled in the State of Indiana, until 1853, when he was transferred to the Wisconsin Conference and stationed at St. METHODISM IN MINNESOTA. 367 Paul, Minnesota, then included in that conference. From this date he continued to labor in Minnesota, until 1873, when he took a superannuated relation, which he still retains. He now resides in Lawrence, Texas. Brother Kerns is a grand, good man, and in his prime was one of our best preachers. He. has filled many of our most important and respon- sible stations and Districts, with credid to himself and great advantage to the church, and we have no doubt that when “the books are opened,” and “the saints are gathered home,” the stars in his crown of rejoicing will be numbered by hundreds and thousands. T. M. GOSSARD. Rev. Thomas M. Gossard was born in Ross County, Ohio, August 13th, 1824, and died in San Jose, California, January 2d, 1886. He came a transfer from Ohio Conference, in 1856. For twenty-six years he labored faithfully as pastor and Presiding Elder, enduring the hardships and trials of our new frontier conference without a complaint. _ Fourteen years he filled the important place of Presiding Elder, for which he had many suitable qualifications. Twice he was honored by his brethren with a seat in the General Conference. In 1882 he asked a superannuary relation, and in 1884 asked and received a superannuated relation. Late in the fall of 1885, he removed to California hoping thereby to regain his health, but was disap- pointed in this, and found himself much exhausted by the journey, from which he could not rally. 868 METHODISM IN MINNESOTA. While sitting in his chair, about ten a. M., January 1886, he asked that the door might be opened as it was difficult to breathe, when his head dropped and he was not, for God had called him home. Brother Gossard was a man of a fine presence, always neat in his appearance and genial in his intercourse with men. He was a good preacher, well posted in the doctrines and usages of Metho- dism, and filled the difficult office of Presiding Elder well. Many of his pulpit efforts will be long remembered as mighty, and sometimes over- whelming, and many in the great hereafter will honor him as God’s instrument in their salvation. “Blessed are the dead that die in the Lord.” SAMUEL SPATES.* Rey. Samuel Spates was born in Kentucky, A. D. 1815, and came with his father’s family to Illi- nois, when quite young, and was converted near Jacksonville, Illinois, in early life. In 1837, he and two others were selected to attend the Eben- ezer Manuai Labor Institute, then conducted by Rev. Peter Akers, D. D., for the purpose of quali- * + ° fying themselves for labor among the Chippewas — as missionaries, in connection with three Chippewa youths who were being educated at the same time and place and for the same purpose. After two years spent in school, five of these six young men entered upon their work among the Ojibwas or Chippewas. Their names were, Samuel Spates, —— Huddle- * Rev. Samuel Spates has also passed to his heavenly home, since the above was written. His last utterance was a triumphant Hallelujah! METHODISM IN MINNESOTA. 369 ston, John Johnson, George Copway and Peter Marksman; the three last named, native Chippewas. Messrs. Spates and Johnson were appointed to Sandy Lake and Rabbit Lake Mission, B. T. Kavanaugh, superintendent. Here they labored for some five years, during which time dwelling houses, school house and chapel and other buildings had been erected. Schools bad been organized, several converted and a church in the wilderness formed. In 1844, Mr. Spates returned to Illinois remaining one year and returned in 1845, taking back as his bride Miss Sarah J.Pope. They had been married a few weeks before returning. The first appointment, after returning, was Sault Ste. Marie. In 1846, they were sent to Sandy Lake, reaching Fond du Lac late in the fall, where they were detained until February, 1847. During their stay a blessed revival was held, and quite a number of half-breeds and others were con- verted. The journey from Fond du Lac to Sandy Lake was made on the ice and through the deep snow—NSister Spates caring for herself and her babe and camping out in the wild forest. At Sandy Lake they commenced their work, opening the school and preaching and teaching whenever chil- dren or hearers could be secured. Here their suc- cess was marvelous, considering the vast world of heathenism, and worse than heathenism, with which they were surrounded. This prosperous condition of the mission con- tinued until 1856, when a noted half-breed, James Tanner, because he could not be employed by any 370 METHODISM IN MINNESOTA. of the missionaries as interpreter, resolved to drive them all from the upper Mississippi. There is little doubt that he murdered young Terry, some years before, at Pembina, and also shot Mrs.Spencer, near Red Lake. He then came down to Sandy Lake and in every way, by lying and threats, so aroused the Indians that the lives of our missionaries were endangered and they were barely able to escape. At one time the church numbered between twenty and thirty; but these were left without a shepherd, save the truth which some of them carried in their hearts. However, the good seed has not all perished, as but a few years since I learned that a little campany of these Christian Indians had met, every Friday, for prayer, for years and that the Sab- bath was still kept by them. Brother Spates has been in the regular work in this conference since he left the mission, until about 1878, when he took, and still retains, a super- annuated relation. He is an earnest, true-hearted man, a fair preacher and has done a grand work in planting the Gospel in as hard a field as any found on this or any other continent. He still retains the views of his youth in regard to “old-fashioned Methodism,” and no one is left long in doubt as to what those views are. His home is near Red Wing, where he and his worthy wife are enjoying a sun- ny evening of life. SIAS BOLLES. Brother Bolles was born, September, 1810; came to the Minnesota Conference in 1856, a trans- METHODISM IN MINNESOTA. 371 fer from the Rock River Conference. He had been carefully trained by pious parents, the mention of whose names by him to this day is in tones of tear- ful tenderness. Through this wise culture he es- caped the vices so common to young men, and became a model for integrity and honor. At twenty-two years of age he was converted, ata revival held in his neighborhood, and became a new creature in Jesus Christ, and he then and there, by God’s grace, settled the question of a religious life for himself, for time and eternity. So satisfactory was his conversion that the peace of God, which passeth all understanding, filled his soul, and his heart was thrilled with the assurance of the love of God. Called to preach, he was licensed and ad- mitted on trial in the Genesee Conference, ini 1836, and at the earnest solicitation of Rev. John Clark, transferred to, and became a member of, Rock River Conference, at its organization in 1840. Very early in his itinerant life, he became noted for his wonderful success in bringing sinners to Christ. At Elgin, Rockford, Galena, Potosi, Mil- waukee, Chicago, and many other places, hun- dreds were converted under his labors and gathered into the church, or churches; for it was no uncommon thing for al] the Protestant churches in the towns where he labored, to be stirred into revival by the fire which he had kindled at the altars of Methodism. Brother Bolles was for years the most popular and successful church dedicator in the conference. 372 METHODISM IN MINNESOTA. He has probably dedicated scores of churches in Northern Illinois. One of the most noted and wide sweeping re- vivals which he ever had, was at Galena, in 1843-44. Galena had always been the center of the lead trade of Northern Illinois, and prominent for its forgetfulness of God, and disregard of all moral restraint. Two feeble churches, a Methodist and a Presbyterian, struggled for an existence amid the tide of sin around them. Shortly after Brother Bolles was stationed there, a revival began—which he says commenced with the following prayer by a colored man, a blacksmith—and continued for six months, until more than a thousand were converted, three hundred of whom united with the Methodist Church; about the same number with the Presby- terian Church, and between three and four hun- dred united in the organization of a Free Colored Church. This is the prayer as repeated by Brother Bolles, Red Wing, March 24th, 1886:— “Oh, Lord God Almighty! heat up ‘de great furnace! Heat it hot! Putin de great iron in de fire! Heat it hot! Put it on de great anvil! Let de great mighty hammer come down on de great hot iron, and make de sparks fly all over creation! Fire! Fire! Hallelujah!” During this revival the people fell by scores as if dead, even upon the children there was an awful consciousness of God’s presence. Galena was redeemed from its character of lawlessness and has since been the home of many PHEESS: noble Christians and strong churches. METHODISM IN MINNESOTA. 373 Brother Bolles is not what is styled a great preacher, but he is far better, he is an effective one. If the test of leading men to Christ, and to the for- saking of sin and iniquity by the preaching of the Gospel, determine the standard of preaching, then Brother Bolles is a great preacher. For earnest, tender sympathy and yearning love for souls and for gushing tearful pathos as he fearlessly lets fly the shafts of truth, this historian would place his old companion in labor and in many a well fought battle against the host of sin, high on the scroll of honor. He has labored efficiently in the Minne- sota Conference as pastor and Presiding Elder, for about thirty years. He has a record that any mor- tal might gladly strive to emulate and win— clean, gentle, loving, patient, pure and faithful. And now at the age of seventy-five, he enjoys the health and vigor of body and mind which are the result of a whole life of freedom from vice or in- dulgence in the practice of any evil habit. He has never tasted tobacco or strong drink; never has uttered a profane word, and has never used either tea or coffee. And as he reviews all the way the Lord his God has led him, and remembers how glad and full of joy his life has been, (for the trials and afflic- tions of which he has had his share, seem to be forgotten, ) he looks forward with calm yet exultant anticipation to the hour when he shall hear the voice of Him whom he has loved and served in youth and manhood and in mature life and in old age, saying, “It is enough—come up higher.” 25 374 METHODISM IN MINNESOTA. BOYD PHELPS. Rev, Boyd Phelps was a native of North Caro- lina; born October 15th, 1804; was converted and united with the church in 1819; moved to Indiana in 1826 and was licensed to preach in 1828. He joined the Indiana Conference; married Miss Clarissa Robinson in 1838, and soon after located. In 1847, he moved to Union Grove, Rock County, Wisconsin. He was readmitted in the Wisconsin Conference in 1850, and appointed Presiding Elder, which place he filled very acceptably for four years. He then located and moved to Minnesota in 1855; readmitted into the Minnesota Conference in 1859, in which he remained until his death, which oc- curred March 17th, 1886. Brother Phelps was an honorable, useful, wise and modest man. He has done a full share of hard and efficient service in the itinerancy. He was Presiding Elder of the Fox River District, Wis- consin, in 1851, and was chaplain of the first State Senate in Wisconsin. He was a member of Min- nesota’s Constitutional Convention, and of the first Minnesota State Senate and has held other posi- | tions of honor and trust. Brother Phelps was esteemed by all who were fortunate enough to be associated with him, as a pure-minded, true-hearted, peace-loving man. As a preacher he was clear, terse, logical and evangelical, and in his appoint- ments was successful and acceptable. Hundreds have been led to Christ through his instrumentality, who will rise up in the great day to call him ‘blessed. METHODISM IN MINNESOTA. 375 While a member of the Minnesota Senate he conducted a series of revival meetings, near New- port, in which many were converted. He did this without allowing it to interfere with his duties as senator, or his prompt and punctual attendance there. Would that other Legislative members would imitate this excellent example, whose in- fluence was so potent for God and humanity. Brother Phelps lived well, and died as a good man dies—with his lamp trimmed and burning, and he like one that waiteth for his Lord:— “What need to weep for him, who having run The bounds of man’s appointed years, at last— Life’s blessings all enjoyed, life’s labor done— Serenely to his final rest has passed?” B. F. HOYT. Rev. B. F. Hoyt was a native of Connecticut. He came to Ohio when young, and was there con- verted and joined the Methodist Episcopal Church. He emigrated to Minnesota in the spring of 1848, and settled in St. Paul. Brother Hoyt, in all the excitement and specu- lation incident to those early days and the organ- izing of anew Territory, did not forget his alle- giance to God, nor his religious duties. He was the first class-leader in St. Paul, appointed by Rev. Benjamin Close, December 31st, 1848. He labored efficiently and constantly as local preacher, leader, steward and trustee, until his death, in 1874. Methodism in St. Paul and in Minnesota owes very much to Brother Hoyt. He was the honest 376 METHODISM IN MINNESOTA. adviser, trusted counselor and liberal supporter of her ministers. He was generous in his mainten- ance of all the interests of the church, according to his means. In the erection of Market Street Church, he was for years the care-taker and burden- bearer, and his diligence and earnestness for the prosperity of Zion knew no flagging. It seems but as yesterday when in 1849 the writer met him on his arrival, a stranger, at the landing in St. Paul; was gladdened by his genial though quiet smile, and cheered by his words of brotherly welcome; shar- ing the hospitalities of his home until one of his own could be secured. Our friendship and brotherly fellowship for the busy years which have followed, (years which tested the metal men were made of, and the moral depth of each man’s nature, ) have only matured and strengthened. In all Brother Hoyt was true and straight and walked uprightly before God and man. A later memory is of seeing him in his declin- ing years, when the frosts of many winters had whitened his head, and the pressure and cares of life had made the once elastic step slow and the strong, vigorous man feeble. Then, with staff in hand, he walked to the house of God; lifted up his voice in prayer, led his class and was still the faithful servant of the Lord and the church. He was naturally hopeful and often, when difficulties appeared insurmountable, his confidence in the successful outcome never wavered; he hoped on, worked on and he was seldom disappointed. In the future of the Methodist church in Minnesota \METHODISM IN MINNESOTA. 377 and in the greatness of St. Paul and its stability as a commercial centre, he had almost boundless faith and hope. As we think of the multitudes with whom, in the years gone by, we have labored, with whom we have taken sweet counsel, in whose prayers and tears, joys and sorrows we have shared, we remember Brother B. F. Hoyt; and we expect, after a few more days, to greet him with the loved ones gone before, in that land where they grow not old and where the inhabitants never know parting nor sor- row, and with him and them the friends and brethren of my early itinerancy to ascribe salva- tion to Him who hath redeemed us and who called us as laborers into His vineyard. 878 METHODISM IN MINNESOTA. CHAPTER XXIX. IN MEMORIAM—SAMUEL N. FOREST. ROTHER FOREST had been a member of the Erie, Rock River, and Minnesota Conferences. He had spent fifteen years in the ‘itinerancy. He died, April 5th, 1858, after a lin- gering and painful illness. He died well, leaving for Brother D. Cobb this message, “I die at my post.” Brother Forest was an energetic, faithful and unostentatious man; successful in the ministry and much esteemed by his brethren. FREDERIOK GROCHTENMEIER. Brother Grochtenmeier was received on trial in the Minnesota Conference in 1856. He labored faithfully and well among his German countrymen, for about seven years, and then sweetly fell “asleep in Jesus.” His last sermon was preached two days before he was laid on his death bed. He was noted for his faith m God and for his power in prayer, and for his lowly-mindedness. He died greatly beloved and deeply regretted. METHODISM IN MINNESOTA. 379 LAMPSON PENCE. Brother Pence was received on trial into the Minnesota Conference in 1860. He labored earn- estly for about two years. When the President made the call for three hundred thousand volun- teers, he responded to the call, and enlisted in Company B, Eighth Regiment Minnesota Volun- teers, and was appointed sergeant of the company. He was in the Indian Expedition under General Sully; participated in the Battle of Murfreesboro; taken sick on his way to Newberne and died in the hospital there, April 21st, 1865. He was a good man, a useful minister and a brave soldier, and died in the hope of eternal life—one of those who died to preserve the integrity of this government and the honor of her flag. NICHOLAS 8. OHLSTROM. Brother Ohlstrom was a missionary in the Scandinavian work in Wisconsin and Minnesota. A man of unusual ability, of great energy, zealous and faithful. Early in the war he raised a company of Swedes and was elected captain. He died in the hospital. MOSES SPRINGER. Moses Springer, a superannuated member of the Minnesota Conference, died in Massachusetts, December 21st, 1865, in his seventieth year. From his physical infirmities, Brother Springer was never able to do much effective work in the Minnesota Conference, to which he was admitted in 1859. He 380 METHODISM IN MINNESOTA. was a man of superior intellect. He was a lover of God, both in nature and in revelation. He died steadfastly trusting in God and testifying that the rod and staff of God did comfort him. FRANCIS W. BERRY. Brother Berry was born in Canada; was ‘con- verted while very young and in his seventeenth year was licensed to preach. He spent some time at Garret Biblical Institute in preparation for the ministry. His health failing, he came to Minne- sota in hope of regaining it, and was admitted into the Minnesota Conference in 1865, and stationed at St. Anthony. He died before the expiration of the conference year. Yet in that short period he accomplished the work of a life time; for deeds are not measured by years. Brother Berry was a glorious young man, filled with the spirit of his divine Master, loving, ear-_ nest, persuasive; yearning to save souls. His in- fluence is still felt in the church he served in Minnesota, and his holy life and triumphant death are remembered as a blessing and an inspiration. He passed away from earth, February 19th, 1866. T. P. MORSE. Rev. T. P. Morse was born in Delaware, N. Y., in April, 1830, and died in Augusta, N. Y., in 1866. He came to Minnesota in 1858, and supplied the charge at High Forest, where he did most excel- lent work, and was sent from there to Mantorville, Oronoco, Pine Island and Cannon City Circuits. METHODISM IN MINNESOTA. 381 His health failing, he returned to New York, where he died suddenly. Brother Morse was an accept- able preacher, a good pastor and emphatically a peacemaker. JAMES PERT. Rey. James Peet was admitted as a probationer in the Wisconsin Annual Conference, at Racine, in 1855, and was sent to St. Paul as a city missionary. When the year was about half out, he was requested by the Presiding Elder, Rev. David Brooks, to go to the mission at Lake Superior. He was at that time busily engaged in his mission and in teaching school in St. Paul, but cheerfully went the long, severe journey, with his family, and for five years labored at Lake Superior. In 1861, he returned, served successively Minneapolis Circuit, Anoka and Vermillion (now Farmington), and while on that circuit was elected chaplain of a regiment of colored infantry and served as such to the close of the war, or nearly so; returned in feeble health and never rallied, but lived six months as if in the suburbs of heaven; died, as only such men die, more like a translation than a decease, exulting triumphantly. JOHN W. DORSEY. John W. Dorsey joined the Minnesota Confer- ence in 1864, and labored. faithfully and success- fully until his death, August 30th, 1869. Brother Dorsey was an acceptable preacher, competent and wise; always contented with the lot assigned him. 882 METHODISM IN MINNESOTA. He peacefully passed away, leaving behind him a memory fragrant with a loving, gentle spirit, and earnest deeds for Christ. Another example of the value of an early sur- render to God. Brother Dorsey had been reared by pious parents, and was converted when a lad. His whole life was given to Christ; and his labors, to building up the kingdom of the Master. J. B. WILLIAMS. Brother Williams was born in Connecticut, 18338, and died in Wasioja, April 3d, 1871. He was con- verted in early life and soon after became a mem- ber of the M. E. Church. He came to Minnesota, seeking health, in the fall of 1867, and took work on the Hader Circuit. He labored successfully for about four years on the Hader and Wasioja Cir- cuits. He left an assured testimony to the power of Christ to save in life and sustain in death. As a Christian minister he was beloved and esteemed, and was known as an earnest and faithful worker. CHARLES F. WRIGHT. C. F. Wright was born in Canfield, Trumbull County, Ohio, in 1814; was converted in early life and filled the offices of class-leader, steward and Sabbath School superintendent before he was twenty-one years of age. He joined the Rock River Conference at the age of thirty-five; traveled thirteen years’ and was transferred to the Minne- sota Conference and stationed at St. Anthony. He @ METHODISM IN MINNESOTA. 383 then returned to his former conference and after two years work, returned to Minnesota, taking charge of the Redwood Falls Circuit. Exposure in extreme cold weather brought on an illness from which he never recovered. He was a good man and departed in great peace, October 5th, 1871. JOHN P. QUIGLEY. John P. Quigley, son of Rev. John and Irene Quigley, was born in Ohio, in 1836; converted at the age of fourteen, and educated in the Ohio Wesleyan University. He was in the ministry eight years, having served as a local preacher for four years. In 1868, he joined the Minnesota Con- ference and was appointed to Two Rivers Circuit. Thence he was sent to Taylor’s Falls, where he labored with great earnestness, and was much be- ‘loved. The last year of his life he was sent to Superior City, preaching at Superior, Rice’s Point, Oneota and Thompson. Like his father, he was greatly interested in the success of the temperance cause, and commenced the publication of The Ap- peal, a spirited temperance paper, which he con- ducted with great ability. The angel of death came to him suddenly and unexpectedly, but found him ready, and trium- phantly he passed from earth to heaven. SAMUEL RUGGLES THORP. Rev. Prof. Thorp was born in Batavia, New York. He was reared by Christian parents, and when about seventeen years old was awakened un- ‘B84 METHODISM IN MINNESOTA. der the preaching of Rev. Mr. Seeger, of the Metho- dist Episcopal church, and led to seek the salva- tion of his soul. This great blessing he found at Lima, where he connected himself with the M. E. Church. . He graduated at Hobart Free College in 1843, and looking into the future he said, “I am resolved to start right in my religious duties at this event-_ ful period; and, trusting in God, I hope to prove blameless before God and man.” And his whole life seemed to be a successful prosecution of that plan. He joined the Wisconsin Conference in 1847, and served the church faithfully in her semi- naries and in the itinerancy, both in the Wisconsin and Genesee Conferences, for nineteen years. During this time family afflictions and bereave- ments were numerous; twice happily married, death and disease left him desolate and his children motherless. In 1862, he was transferred to Minnesota Con- ference and entered upon his appointment at Hamline University, as professor of mathematics and natural sciences. Professor Thorp was mar- ried for the third time, in 1862, at Red Wing, to Mrs. E. C. Chamberlain.. His vacations were de- voted to preaching and lecturing in Minnesota and New York. The last labor of this kind was a patriotic address at Mazeppa, July 4th, 1864, after which he was taken ill. With joyful anticipa- tion of glory and immortal life, after patient suffer- ing, he passed to his reward, July 19th, 1864. Professor Thorp was a diligent student, an ex- METHODISM IN MINNESOTA. 385 cellent classical scholar, a competent theologian, a good and faithful pastor and minister of the Word of Life and an earnest, exemplary, unselfish Christian. G. C. WELLS. Brother Wells was born at Colchester, Connec- ticut, in 1819. He united with the Troy Confer- ence in 1849, and served in several of the most im- portant charges until 1859, when he transferred to the Wisconsin Conference and was stationed two years at Milwaukee, when failing health induced him to transfer to the Minnesota Conference. He was appointed to Centenary Church, Minneapolis, where he died, after protracted suffering, May 31st, 1873, having spent twenty-eight consecutive years in the service of the M. E. church and preaching “the cross of Christ,” which he loved and honored. Many were led to Christ through his ministry, and few have been more honored and loved than he. His death was triumphant. JOHN L. FASIG. Brother Fasig was blest with religious parents who were gladdened by the knowledge that their son, at the age of twelve years, had given his heart to God. He joined the Minnesota Conference in 1867, and labored as an itinerant for about seven years. He wasathoughtful and attractive preacher, and has left a good record of work well done. He died at Dallas, Texas, being very suddenly called to his reward. 386 METHODISM IN MINNESOTA. WILLIAM C. SHAW. Brother Shaw was trained and nurtured in a Christian home, and, at the age of seventeen, be- came an experimental Christian. He was licensed to preach, in 1854, and in 1857 was received into the South-Eastern Indiana Conference. In the spring of 1859, he came to Minnesota and was appointed to Hastings, and labored successfully and efficiently in the bounds of that conference for about thirteen years. Wherever Brother Shaw went, there attended him the silent yet powerful influence of a holy life—a faultless, Christian ex- ample. He had greatly endeared himself to his brethren in the ministry and to the people with whom he labored. His health, which had not been robust for a long time, finally broke down while he was laboring at Reed’s Landing, and with a calm and serene exaltation, he ascended, ‘‘to be forever with the Lord,” February 6th, 1874. ALVAH A. SUTTON. Alvah Sutton was born in Vermont, June 19th, 1846. He came to Minnesota in 1869 and soon after settled near Long Prairie, where he taught school for some time. While thus engaged, he entered into revival work in the winter of 1872-73, in which sixty persons were converted largely owing to his labors. He was recommended to the Minnesota Conference in 1873; took work under the Elder and supplied the Long Prairie charge. He was afterwards received on trial and appointed ~ METHODISM IN MINNESOTA. 387 to the Brainerd Mission. He died, February 15th, 1876, “ceasing at once to work and live.” J. W. YOCUM. Brother Yocum transferred from the Niagara Conference of the M. E. Church in Canada, to the Minnesota Conference, and was appointed to the Chatfield charge in 1873. He was here attacked with hemorrhage of the lungs—lingered awhile in great suffering and passed away exclaiming, “Hark! I hear them; I see them!” He was a good, true, faith- ful soldier of the cross. JOHN WARE DOW. He came to Minnesota in 1850. He brought with him a certificate of location from the Maine Conference. In 1858, he was readmitted into the Minnesota Conference with the relation of a super- annuate. During the year 1850-51, he traveled the Point Douglas work. For fifty years he had been a great sufferer from asthma, of which he died. He patiently awaited the hour of his release, and died in great peace. EZRA A. TERWILLIGER. ‘An Elder of the Minnesota,Conference; died August 21st, 1876. He was avery great sufferer for eighteen months before he died, and frequently went to his appointment when most men would have thought it out of the question. His mind was clear and his sky cloudless until very near the last, and he illustrated, in his patient ‘ 388 METHODISM IN MINNESOTA. endurance, the power of that grace of which he had preached. He labored acceptably and earnestly in the Minnesota Conference for about seven years, and then gladly exchanged earth for heaven, a true, tried, and faithful minister of Christ. METHODISM IN MINNESOTA. 3889 CHAPTER XXX, CONCLUSION. [* concluding this History of Methodism in Minnesota, I desire to say that it has been a pleasant task to review and record the various hard- ships, toils, trials and privations endured by our brave men, in building up here our beloved Zion to its present fair proportions. And it has been even a greater pleasure to sum up the triumphs and victories, which, through our instrumentality, the cross of Christ has achieved, in the removal of prej- udice, and the establishment of thousands in truth and righteousness. To the thousands of my brethren in the church, with whom I have met and worshiped, in the past, I wish to say: “Be perfect, be of good comfort be of one mind, live in peace; and the God of love and peace shall be with you.” To my younger brethren in the ministry I would say: ‘We of the passing generation leave this church for which we have labored and sacri- ficed, in your hands. What her future shall be de- pends largely on what you are. Let nothing 26 390 METHODISM IN MINNESOTA. prevent you from bringing it up to the New Testa- ment ideal of a holy church. God’s smile shall be upon you, and heayen’s eternal rest shall reward * you.” To my elder brethren mayI say: “The eternal God shall be your refuge and the everlasting arms shall be underneath you.” Let us keep our lamps trimmed and brightly burning, and let us see that no morning dawns or evening comes that does not find us ready for the Master’s coming. Most of our asso- ciates and kindred are on the immortal side of the river of life, and ere long we shall be welcomed by them, with exceeding joy, to our Father’s house. Let us march right along in the shining way—the path of the just—only waiting until the Master shall say, “The victory is won; the crown is yours.” To each of my readers my heart goes out in blessing, praying, “The Lord bless thee and keep thee. The Lord make His face to shine upon thee and be gracious unto thee. The Lord lift wp His countenance upon thee and give thee peace!” THE AUTHOR. METHODISM IN MINNESOTA. 391 APPHNDIX. CONFERENCE CHANGES. 1856, Admitted on trial: Nelson Moon, John Tidlund, Esdras Smith, William McKinley, G. 8. Stevenson, M. Woodley, T. Jewitt, L. D. Brown, S. N. Phelps, A. V. Hiscock. Remain on trial: Calvin Kellogg, Samuel Saulsbury: James Peet, A. J. Nelson, Richard Mates, G. F. Hilton. Readmitted: J. W. Powell, J. D. Rich, Elijah Fate, Tnomas 8S. Green, E. J. Kinny. . Transferred to: T. M. Gossard, Samuel T. Sterritt, D. Cobb, I. W. Stogdill. Located: J.D. Johnson. 1857. Admitted: A. H. Abbott, Theodore Drew, James Bur- sell, C. N. Whitney, B. Blain, E. Eggleston, A. Wilford, Thomas Day, 8. Wetzell, N. Lathrop, A. Matson, J. H. White, Readmitted: J. M. Rogers, E. R. Lathrop. Transferred to: Z. C. Norton, C. Brooks, W. Hamilton, A. G. Perkins, J. H. Leard, 8. N. Forest, O. P. Light. Located: B. Phelps, 8. R. Thorp, G. H. Jennison, 0. C. Kidder, John Penman. Transferred from: John Tidlund, C. P. Agrelius. 392 METHODISM IN MINNESOTA. 1858. Admitted: Levi Gleason, Ransom A. Judd, N. Tainter, C. G. Bowdish, Ezra Tucker, Wissen Berg. Readmitted: Justus O. Rich, C. C. Kidder, W. N. Darnell, Jacob Myers. Transferred to: Cyrus Brooks, D. D., B. F. Crary, D. D., J. F. Chaffee, George A. Phoebus, G. W.T. Wright, W. 8. Edwards, John Tidlund, C. P. Agrelius. Located: Samuel Salsbury, Dwight Kidder, D. O. Van Slyke. MAY, 1859. Admitted on trial: C. F. Lindquist, W. C. Shaw, L. M. Thomson, Thomas P. Morse, 8S. M.Webster, 8S. A. Chubbuck, Rufus Cheeseman, Moses Mapes, J. 8. Q. Anderson, Josephus Naylor, Ira Ellingwood, C. T. Barkuloo. Readmitied: John Quigley, Boyd Phelps, F. A. Con- well, J. W. Dow. Transferred to: J.B. Mills. Located: Elijah Fate. Died: S. N. Forest. OCTOBER, 1859. Admitted on trial: George Galpin, N. S. Ohlstrom, Charles A. Stine, M. Woodley, James C. Braden, James Cady, S. T. Richardson, Albert G. Smith, David Tice, D.W. Downes, Thomas McClary, Jesse Smith, William J. Bursell, Nels Christopherson, Alfred Welch, Thomas K. Allen. Readmitted: Charles W. Harris, Moses Springer, Levi Shelly. Transferred to: James Cowden, J. W. Klepper. 1860. Admitted on trial: CO. G. Forsberg, Peter Lang, Arne Johnson, W. H. Soule, Robert McCorkle, I. H. Richardson, James Door, Charles Griswold, John Garner, Washington Wendell, Lampsom Pence, C. J. Hays. Transferred to: E. Shogren, L. 8. Peterson, J. S. Pere- grine, A. J. Nelson. METHODISM IN MINNESOTA. 893 Located: C. G. Bowdish, E. Fate, L. D. Brown, C. C. Kidder. 1861. Admitted: E. E. Edwards, C. H. Savadge, D. B. Gleason, William ‘Schrimer, Henry Betcher, Charles Thalenhorst, John Haas. Located: A. Wilford, J. W. Stogdill, A. V. Hiscock, 8, N. Phelps, Thomas S. Gunn, S. Wetzell, C. N. Whitney. 1862. Admitted: W.F.Treager, August Lamphret, E. Schute, William A. Maltby, J. G. Teter, Harvey Webb. Located: W.N. Darnell, B. Y. Coffin, A. Welch, F. A. Conwell, W. H. St. Claire, J. Myers, B. Blain, O. th Light, C. A. Stein. Died: R. A. Judd, J. Tidlund. 1863. Admitted: Josuha Barnard, J. H. Crofut, T. N. Berlin, H. F. Shaffner, John G. Bauer, Peter M. Johnson. Located: Henry Kolbe, G. S. Stevenson, George Galpin, M. Mapes, John Hooper. Readmitted: A. Wilford, O. P. Light, B. Blain, S. N. Phelps, G. W. Bennett. Transferred to: W. A. Chambers, J. Horst Transferred from: Peter Akers to Illinois Conference; T. M. Kirkpatrick to Iowa Conference. Died: Frederick Grochtenmeier. 1864. Admitted: Samuel H. Norris, John Lamberson, J. W. Dorsey. Located: E. Shogren, L. D. Brown, B. Y. Coffin, G. W. Bennett, A. C. Pennock, A. H. Abbott, B. Crist, G. 8S. Ste- venson. Died: ©. W. Harris, 8. R. Thorp. 1865. Admitted: Alfred Cressey, J. R. Oreighton, Henry Goodsell, B. A. Kemp, W. C. Rice, H. G. Bilbie. 394 METHODISM IN MINNESOTA. Died: N. I. Ohlstrom, Lampson O. Pence. Transferred: J. N. Martin, J.W. Martin, Wayne Carver. 1866. Admitted: John Sherman, John H. Stuntz, W. D. Ben- nett, Dawson W. Hammond, Andrus P. Burch, J: ohn Sun- dell. _ Died: Thomas P. Morse, Moses Springer, Francis W. Berry. 1867. Admitted: B. Borgerson, John Stafford, J. H. Macom- ber, J. Gleason, A. Follonsbee, W. M. Bowdish, J. L. Fasig, W.W. Washburn, C. F. Kingsland. O. C. Gregg. Located: A. Wilford, D. B. Gleason. Died: James Peet. 1868. Admitted: Jerome B. Williams, A. Oleson, John P. Quigley, Thaddeus Woodworth. Transferred to: W. Haw, E. S. Gillette, R. Washburn, C. F. Garvin, W. W. Rork, 8S. G. Gale, J. W. Shank. Located: §. A. Chubbuck. Withdrawn: L. C. Collins. 1869. Admitted: Edmund Cook, J. J. Stanton, J. L. Smith, J. N. Liscomb, W. H. Barkuloo. Located: C. B. Roberts. Died: John W. Dorsey. Transferred from: William Hamilton and William Haw to West-Wisconsin Conference, E. 8. Gillette to Erie Confer- ence. 1870. Admitted: L. P. Foster, I. H. Riddick, I. M. Mursh, H. J. Crist, M. O. McNiff, Robert Forbes, Wm. T. Ellis, H. W. Hilton, J. W. Stebbins, L. Wright, F. H. Tubbs, C. Nelson. Readmitted: L. D. Brown, A. C. Eastman from an- other church. METHODISM IN MINNESOTA. 895 - Transferred into: N. B. Randall, H. P. Satchwell, J. M. Akers, George Johnson, Earl Cranston, W. W. Washburn, C. F. Wright, W. Copp. Transferred from: ©. G. Bowdish, H. J. Shaffner, I. H. Richardson. Withdrawn: Edmund Cook. Discontinued: T. Woodworth. 1871. Admitted: H. Brook, H. C. Jennins, W. A. Putnam, A. T. Reily, J. A. Stuntz. Readmitted: N, A. Trowbridge. Transferred into: B. F. Keppart, J. W. McGregor, G. C. Wells, F. A. Riggin. Transferred from: E. Cranston, E. 8. Chase, C. Hoover. Died: I. B. Williams. 1872. Admitted on trial: J. M. Haskall, W. A. Miles, A. H. Reed, Leander P. Smith. Readmitted: John Garnett, P. L. Sparrow. Transferred into: G. A. Sheets, C. M. Heard, S. A. Winsor, John W. Lewis, W. T. Boughton. Located: C. F. Lindquist, A. C. Eastman. Withdrawn: George Johnson. Transferred from: B.A. Kemp, C. 8. Washburn, F. A. Riggin. Died: John P. Quigley, Charles F. Wright. 1873. Admitted on trial: O. Knudson, L. Dahlgren, W. C. Brown, F. L. Tuttle, C. L. Libbey, D. H. Yocum, W. Hen- nings, Andrew Forbes, E. Enderson, A. Oleson, W. F. Stog- dill. Transferred into: William M. Bear, A. Hollington, Levi Hall, E. H. Brunson, O. Gunderson, D. C. Jahn, J. H. Johnson, J. W. Yocum, by certificate from Canada. Located: N. B. Randall, C. G. Forsberg, L. S. Peter- son, M. O. MeNiff, M. D. Terwilliger, J. Garnett. 396 METHODISM IN MINNESOTA. Transferred from: W. Carver, J. H. Sherman, J. W. Shank, G. A. Sheets. Died: G. C. Wells. 1874. Admitted on trial: J. Jacobson, O. L. Hansen, L. A. Larsen, J. A. Johnson, C. B. Brecount, J. Pemberton, H. W. Pease, 8. 8S. Paine, J. Hanna. Transferred into: 8. McChesney, J. H. Philips, D. Morgan. Readmitted: M. O. McNiff, M. D. Terwilliger, G. Gal- pin, J. N. Henry. Located: G. M. Dimmit, L. P. Foster, O. C. Gregg, A. V. Hiscock, J. W. McGregor. Withdrawn: A. T. Riley. ; Transferred from: W. D. Burnett, T. McClary, P. L. Sparrow, A. Hollington. Died: W.C. Shaw, J. L. Fasig. 1875. Admitted: S. 8S. Paine, J. B. Furnam, J. P. Oakey, J. S. Bean, W. C. Rice, E. Goodman, Alvah A. Sutton, L. Gilbert, A. J. Wickland, Ole Jacobson. Transferred into: O. Williams, W. C. Sawyer, A. C. Reynolds, N. M. Learned, E. Arveson, T. McClary. Transferred from: A. Hollington, S. T. Sterritt, W. C. Sawyer, J. T. Lewton, H. Goodsell. Located: W.T. Broughton. Died: J. W. Yocum. 1876. Admitted: A. R. Cars, G. F. Wells, F. L. Tuttle, A. Peterson. Transferred into: G. N. Dorsey, M. B. Smith, J. ©. Ogle, F. C. Mather, Samuel Wood. Located: 8. 'T. Bichardson, KE. Eggleston, J. H. Haskall, W. A. Putnam. Withdrawn: A.C. Hand, E. S. Bowdish, surrendered his parchment. METHODISM IN MINNESOTA. 897 Transferred from: S. McChesney, 8. A. Winsor, J. H. Jobngon. Died: J. W. Dow, A. A. Sutton, E. A. Terwilliger. DELEGATES TO GENERAL CONFERENCE FROM MINNESOTA CONFERENOE, AND WISOONSIN CONFERENCE WHILE IT INCLUDED MINNESOTA: 1852—C. Hobart, Henry Summers, William H. Sampson. 1856—P. 8. Bennett, I. M. Leihy, C. Hobart, E. Cook, E. Yocum. 1860—B. F. Crary, C. Hobart, C. Brooks. 1864—B. F. Crary, D. Cobb, H. Roth, J. Brooks. 1868—J. F. Chaffee, C. Hobart, C. Brooks. 1872—D. Brooks, T. M. Gossard, C. Brooks, J. O. Rich. 1876—G. W. T. Wright, C. Brooks, William McKinley. SEORETARIES OF MINNESOTA CONFERENCE. The Secretaries of Minnesota Conference were as fol- lows: 1856—Jabez Brooks; 1857—C. Hobart; 1858 J. Brooks was elected and served until 1865. In 1866, Noah Lathrop was elected and served until 1869. In 1870, J. R. Creighton was elected and served until 1876, when he was succeeded by H. J. Crist, who served several years. He was succeeded by Robert Forbes, who is the present Secretary, 1886-87. | : er AOS NG rf fou Sse 2 cn La, ae hy M3 a