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.