Read CHAPTER XIII of Thirty Years in the Itinerancy, free online book, by Wesson Gage Miller, on ReadCentral.com.

Green Bay, the next point visited, is the oldest town within the bounds of the Wisconsin Conference. Its site was explored by Jean Nicollet in 1639, but its settlement did not begin for more than a century thereafter. In 1785 it contained seven families, and in 1816 there were one hundred and fifty inhabitants located in the village and its vicinity. The population now began to increase more rapidly, and in 1819 there were sixty dwellings and five hundred inhabitants.

Green Bay was made a United States trading port in 1815, with Col. John Bowyer as Indian Agent. And on the 16th of July of the following year, Col. John Miller commenced the erection of Fort Howard. The first frame house built, and perhaps the first in the State, was erected in 1825, by Col. E. Childs.

Col. Samuel Ryan came to Green Bay in 1826 and was the first Methodist, as far as I have been able to ascertain, who settled within the bounds of the Wisconsin Conference, and was probably the first in the State. From the time of his arrival until 1833, the religious Meetings were held in the Garrison school house and in an old Commissary store. Thereafter, and until a Church was erected, the services were held in a new yellow school house, or in the Garrison building at Fort Howard.

At the General Conference, which was held in Philadelphia in 1832, action was taken looking to the extension of the Missionary work of the Church in the Northwest. In furtherance of this object, Rev. John Clark, then of the New York Conference, was sent out as Superintendent of the work. This eminent Minister and able administrator, whose special record I need not enter in these pages, as his Life has been published, arrived at Green Bay July 21st, 1832. Immediately after his arrival he began his labors, preaching the first Methodist sermon within the limits of the present boundaries of the Wisconsin Conference. The sermon was delivered in the Fort, to both soldiers and citizens.

The first class was formed by Brother Clark immediately after, the services being held also in the Fort. This class consisted of four members, as follows: Col. Samuel Ryan, Sen., Mrs. Sherman, Mrs. Gen. Brooke, and a young man whose name cannot be given. Mrs. Brooke was the wife of the Commandant of the Fort, and Col. Ryan was the Leader.

Col. Ryan was born in Ireland, May 22d, 1789, and in early youth entered upon the military profession. He was in the engagement between the Shannon and Chesapeake off Boston Harbor, fought June 1st, 1813, and during the conflict was severely wounded. He was converted at Sackett’s Harbor, N.Y., under the ministry of Rev. Mr. Irwin, in 1821. In 1822 and ’23, he resided at Sault St. Marie, and while there was Leader of a class. During the year there was no Minister at the Sault, but Brother Ryan held religious services regularly among the soldiers, and as the fruit of his labors, seventy souls were converted. On coming to Green Bay, as above stated, in 1826, he resumed his labors, and continued to devote himself to the good work in that locality for twenty-six years. The Land Office, in which he held the first place, being now, 1852, removed to Menasha, he also took up his residence in that village.

Brother Ryan was a man of ardent temperament, full of vivacity, and not a little eccentric, but a true soldier of the Lord Jesus Christ. As in his youth his dauntless spirit never cowered in the presence of an earthly foe, so, in maturer years, he was a fearless champion for the spiritual reign of the Master. Honored by all, the Patriarch is now, “leaning upon the top of his staff,” with his dimned eye looking across the river, ready to move on at any moment.

One of the early laborers at Green Bay was Rev. George White, who came from Oneida Conference, N.Y. He was stationed at Green Bay in 1835, Brother Clark having been assigned to the Presiding Eldership. Under the labors of the new Pastor, the work continued to prosper. On the 2d day of February, 1835, Brother Clark reported to the Christian Advocate and Journal as follows: “Brother White is in the spirit of his work, and the Lord is blessing his labors in the conversion of souls, both in the Fort and among the citizens.”

The first Church enterprise was entered upon in 1836, when a lot was donated to the Society for the purpose of erecting a Church edifice. The Deed was given on the 6th day of September, 1836, by John Jacob Astor, Ramsey Crooks, Emily Crooks, Robert Stewart and Eliza Stewart, and was executed by James Duane Doty, their attorney. The Trustees of the Society, to whom the Deed was made, were Philip W. Nicholas, Francis McCarty, George White, Thomas P. Green, William White, Edwin Hart, and John P. Gallup. The edifice was completed during the year, but in the effort the Society became seriously involved, and were compelled to mortgage the property. The indebtedness hung as an incubus on the Society for ten years, and finally, through some strange mismanagement, the property was sold at a great sacrifice to the Roman Catholics.

At the session of the Illinois Conference, held Sep, 1837, Rev. Philip W. Nicholas was sent to Green Bay, and Rev. Salmon Stebbins was assigned to the District. The congregations had now become highly respectable both in numbers and position. Hon. M.L. Martin had settled at Green Bay, and his good lady, who was a Methodist, had become a member of the Society. Sister Martin had been raised in affluent circumstances, and was a lady of fine culture and rare judgment. Her husband, a member of the legal profession, and subsequently a Delegate to Congress and Member of the Constitutional Convention of the State, was a man of good attainments and superior abilities. His family not only formed the nucleus of cultivated society, but also furnished a pleasant home for the Itinerant.

Besides this excellent and cultured family, the congregation embraced Col. Ryan and family, as before stated, Mrs. Gen. Brooke, and Mrs. Capt. Kirby Smith, whose husband was killed in the Mexican War, she being now the wife of Gen. Eaton, Quartermaster General of the U.S.A. In addition, Gov. and Mrs. Doty were constant attendants upon the Chapel, as were also Gen. and Mrs. Marcy, whose daughter, Mrs. George B. McClellan, was born here, and the most excellent of all the officers, Capt. Merrill and his young wife.

Referring to the class of society that constituted at first the class and congregation at Green Bay, reminds me of a case of Church discipline which occurred there about the days of which I am now writing. It happened on this wise:

One of the young members of the class, and perhaps the youngest, for she had but recently come West as the bride of a distinguished citizen whose name has already been mentioned, had become the owner of a new bonnet. The lady herself had never, though fashionably raised, shown a fondness for gaudy apparel, but, being obliged to send to Detroit for all millinery accommodations, she sometimes felt constrained to wear articles that were not selected in harmony with her tastes. The new bonnet fell somewhat into this category. If I were gifted in that line, I would attempt a description of the new comer, but, as I am not, I will simply say it was made in the height of the then fashion, with a small crown and a very high, flaring front, with ornaments atop. On the Sabbath following its arrival, the good sister put on her bonnet as innocently as in childhood she had ever said “Our Father” at her mother’s knee, and went to Church. She walked modestly to her seat, bowed her head as usual, and the services proceeded. She certainly felt devout, and she had not the remotest idea that there was anything in the Church that could disturb the devotion of others. But alas! for poor human nature. A horrible nightmare was that moment lurking under the wings of the beautiful dream of our innocent sister. In that highly respectable congregation, there were evil eyes that could not look at the Minister or close in prayer. They were fixed upon the gaudy bonnet.

At the close of the services comment was rife. Some of the good plain people christened the newly arrived, “The Methodist Flower-Pot,” while others looked exceedingly unhappy. But there was one resolute brother who could not permit matters to go on in this way, and hence the case was brought before the Church. The zealous brother stated the case and declared that if Mr. Wesley’s rule in regard to “high heads and enormous bonnets” meant anything, this was “the time to put it to the test and prove its efficacy.” He further stated that it was “better to begin at the top round of the ladder and work down, rather than take up some offending sister from a lower round as an example.” Of course all things were now ready for a decapitation, but judge of the surprise of the brother, when the good sister showed herself not to be very “high-headed,” though big-bonneted, by offering the offensive article to her accuser, to manipulate into orthodox form, if he were pleased to do so, otherwise it would have to remain, like Mordecai at the King’s gate, steadfast and immovable.

The bonnet was not manipulated, and the good sister continued to wear what neither her accuser nor any other person in Green Bay could put into another form.

Before the expiration of his second year, Brother Nicholas gave up the Pastorate of the charge, and his place was supplied by Rev. Stephen P. Keyes. In 1839, Rev. F.A. Chenoweth was appointed to the charge, and Rev. Julius Field was assigned to the District. In 1840 Green Bay was left to be supplied, and Rev. Boyd Phelps was employed as the supply, and the charge was assigned to Platteville District, with Rev. H.W. Reed as Presiding Elder. The following year, 1841, the Green Bay District was formed, with Rev. James R. Goodrich as the Presiding Elder, and his name appears also as Pastor of the charge, but it is probable that Brother Phelps also assisted him in the Pastorate as a supply. In 1842 the appointments remained the same, but in 1843 Rev. G.L.S. Stuff was appointed to the station. Brother Stuff and Brother Keyes are remembered with great pleasure at Green Bay, as men of sterling qualities and marked ability, but as their labors have mostly fallen within the Rock River Conference, their record will doubtless be made in connection with that field. In 1844, Rev. Wm. H. Sampson was appointed to the District, as stated elsewhere, and Rev. C.N. Wager to the station. He was followed in 1845 by Rev. T.P. Bingham, and the year following by Rev. R.P. Lawton.

Brother Lawton entered the Rock River Conference this year, and in this, his first appointment, acquitted himself creditably. As this good brother, who may be set down as one of the pioneers of the Conference, began his labors, so he has continued to the present hour. His appointments after leaving Green Bay, have been Dixon, Ill., Delavan, Mineral Point, Waukesha, Reed Street, Milwaukee, Palmyra, Grafton, Root River, Elkhorn, Delavan, East Troy, Evansville, Rosendale, Wautoma, Plover, New London, Hart Prairie, Utter’s Corners, Footville, and Jefferson, where he is located at this writing. Brother Lawton is a good preacher, has a genial spirit, and is devoted to his work. He has passed over the greater portion of the Conference, and has a host of friends wherever he has been stationed.

Rev. A.B. Randall was sent to Green Bay in 1847, and it was during this year that the Church edifice was sold. This Church was dedicated, doubtless, by Rev. John Clark, and had been used for ten years for religious purposes, yet it is surprising to find how much of time and labor it required to purify it after it fell into the hands of the Catholics. I am told that they spent days of labor and nights of vigil, exhausted miniature rivulets of holy water, and pounds of precious “gems, frankincense, and myrrh,” exorcising the devils and scattering the Methodist imps of darkness from the holy place.

The balance of the money, after paying the indebtedness, was applied to the purchase of the Second Church, which was still in use at the time of my visit.

On coming to Green Bay I found Rev. Seth W. Ford as Pastor, who was commencing his second year on the charge. He was in the midst of a revival, and the charge appeared to be in a prosperous condition. The Quarterly Meeting passed off very pleasantly, and gave me the opportunity to share the hospitality of Hon. M.L. Martin and his excellent family. I also visited the Fort, and had the pleasure to enjoy the companionship of Col. Ryan and his family.

Brother Ford entered the Conference in 1845, as a classmate of the writer, and passed with him through the course of graduation. I have referred in a former chapter to the seven sessions through which we passed between the upper and nether millstones. Whether the result was flour or bran in the estimation of the Committee would have been forever hidden from us, doubtless, had not the good brethren, after our election to Elder’s orders, moved that Brother Ford and myself be a Committee to examine those of the class who had not been before the Committee. With our own experience fresh in our minds, I have no doubt the balance of the class had an easy passage.

Brother Ford’s fields of labor had been Hamilton Grove, Macomb, and Oneida Indian Mission. In each he had made a good record, and was now rapidly rising in his Conference. Since he left Green Bay he has continued to hold good appointments, and has served his Conference six times as its Secretary. Though slender in form, and apparently not vigorous in health, he has nevertheless taken his full share of work and is highly respected by his brethren.

The Oneida Indian Mission, lying twelve miles to the northwest of Green Bay, next claimed my attention. Seated in my buggy, I was soon at the Parsonage, where I found Rev. Henry Requa, the Missionary, and his kind family.

The Oneidas came from the State of New York. A few of them came as early as 1821, but through some hitch in the negotiations with the Menomonees for the lands constituting the Reservation, the removal did not become general until 1832. Meantime, a Mission had sprung up among the western branch of the nation. In 1829 a young Mohawk, who had been converted in Canada, began the good work and established meetings. Among the early Missionaries the names of Rev. Mr. Poe and Rev. John Clark are especially fragrant, but I have been unable to find satisfactory data until 1840, when Rev. Henry R. Colman was appointed to the Mission.

Brother Colman remained until 1845, when he was succeeded by Rev. C.G. Lathrop. Brother Ford followed next, and remained until 1850, when he was succeeded by Brother Requa. Meantime, the old log church had given place to a respectable frame edifice. There was also a good frame Parsonage, occupied by the Missionary, and a school house, in which a school was kept either by the Missionary or some one employed by him. The membership at this time numbered one hundred and twenty-five.

The Quarterly Meeting was held on Saturday and Sabbath, as on the other charges. On Saturday the Quarterly Conference was held, composed of the official members, but it was somewhat unique in its method of transacting its business. The Conference was opened with singing and prayer. The next thing in order was an address from the Elder, or “Big Missionary,” as he is called. The address simply expressed the gratification of the Elder with his visit, and the encouraging things he has heard of the good work of God among them, and then suggested such items of business as would require their attention. This done, I took my seat, for what more could I do. The business must now be done in a strange language, and in the method of the red man. After sitting in absolute silence for some minutes, the head Chief of the Nation, “Big Jake,” as he is called, being one of the Stewards, turned to a brother on his right and spoke a few words, and received a reply. Then turning to another, he did the same, and thus continued to address each personally, until all had been consulted. At intervals there were long pauses, indicative, as I judged, of the gravity of the matter to be considered. At the end of an hour the Council had completed its work. The Chief then arose in a very dignified manner, but without ostentation, and, calling to his aid an interpreter, proceeded to reply to the opening address. He began his speech by expressing thanks, on behalf of himself and people, that the “Big Missionary” had come once more to see them. He next referred to the good work that had been performed by the Missionary, and the special blessing of God upon his people. And in conclusion, he reported the items of business they had considered, and the action taken in each case. If anything further was desired at any time, it was always presented in a most respectful manner. In this case it was represented that they needed some repairs on the Church, and a bell, and they desired that the Missionary might be permitted to go abroad and raise the necessary funds. Permission was granted, and the Missionary, taking several fine singers of the Nation with him, went to New York, Boston, and other places, and secured the needed help.

At the close of the public services came the hand shaking. The Missionary understood the matter and detained me in the Altar for a moment, Commencing with the ladies and ending with the children, every person in the Church came forward and shook hands with the Elder.

I was greatly pleased with “Chief Jake.” He was a man of stalwart frame, standing with head and shoulders above the people around him. That giant frame supported a large head, adorned by an expressive face. His movement was dignified simply because he was a born nobleman, and did not know how to appear other than like a prince. He was benevolent and tender to all who were trying to do right, but he was a terror to evil-doers. Standing for his people or the rights of the oppressed, he was absolutely invincible.

Brother Requa entered the Conference in 1847, after having been employed one year as second preacher at Waupun. He was appointed to Brothertown in 1847, to Lowell in 1848, and Fond du Lac in 1849, Here his health partially failed, and, in consequence, he was sent to Oneida. From the first, Brother Requa attracted attention as a Preacher. The first time I heard him was at the Camp-Meeting at Sun Prairie, in the summer of 1846. He had only recently been converted, and was now called out to exhort at the close of a sermon. He had been known in the community as an Infidel, which greatly increased the interest felt by all when he arose to speak. But the first utterance of his eloquent tongue, so full of feeling and so decided in its tone, disarmed all criticism. As he advanced, he threw off restraint, until he was master of himself and the congregation. Once free, he seemed to lose sight of all but the condition of a perishing world. With lost men he reasoned, expostulated, entreated, until it seemed that the whole audience was moving towards the Altar.

While at Oneida, as before stated, he went East to raise funds for the Mission. Wherever he went, he was recognized as a man of rare eloquence. Throngs followed him from Church to Church, and, as might be expected, his mission was a great success. On his return with the bell, the people were overjoyed. For the first week after it was hung in the steeple, it was kept going, almost night and day. The friends came from every part of the reservation, and no one was satisfied until his own hand pulled the rope. And so high did the enthusiasm run that one man said, “As soon as we get able, we will put one on every house in Oneida.” After Brother Requa left Oneida, he served one year as Agent of Lawrence University, and was specially engaged in raising an Indian Scholarship Fund. His appointments subsequently were: Janesville, Fond du Lac District, Oshkosh, Sheboygan Falls, Sheboygan, Brandon and Ripon. In March, 1865, his second year at Ripon, he went as a Delegate of the Christian Commission to the army. His field of labor was Little Rock, Ark. While here he was taken ill with the chronic diarrhoea, and on the 19th of May departed to his home above. During his illness, he was attended by his old friend, Brother A. B. Randall. Just before he died, he requested his attendant to bear this message to his brethren of the Wisconsin Conference: “Tell them that Henry Requa died at his post.” He then added, “Take my ashes back to be interred among my brethren. I have labored with them for twenty years past, trying to preach Jesus. My present acceptance with God is a great comfort to me now. I am very unworthy, but I believe there are some in glory who call me father. In looking over my whole life I cannot see an act upon which I would risk the salvation of my soul; the best of them need washing in the blood of Jesus. I know I have a home in glory. How precious Jesus is. Jesus, I love thee for what thou hast done for me. I will praise thee forever.”

Brother Requa was a man of ardent temperament, and at times impulsive, but he was a true man and a faithful minister. His attachments were strong and abiding. He loved the work in which he was engaged, and was very generally popular among the people. A born Radical, he was liable to push matters beyond what more conservative minds deemed wise, and it is possible that in some instances his extreme methods defeated his purpose, but even then, no one questioned the rectitude of his heart. In the death of Brother Requa the Conference sustained a severe loss. His remains were interred in College Hill Cemetery, at Ripon.