THE LIBRARIES

Bequest of

Frederic Bancroft

1860-1945

REMINISCENCES

OF

EARLY FREE METHODISM

...BY...

REV. EDWARD PAYSON HART

Senior General Superintendent Of the Free Methodist Church of North America

WITH

AN INTRODUCTION

BY

REV. BURTON R. JONES

CHICAGO, ILLINOIS.

Free Methodist Publishing House

14 North May Street

19C3

\ t

s'/'n

DEDICATION. To the Memory of Rev. Benjamin Titus Roberts, which is as oint- ment poured forth, this book is affection a teljr dedica ted.

The Author.

PREFACE.

At the earnest request of the editor of the Free Methodist much of the matter contained in the follow- ing pages was originally prepared for publication in that paper. The writer had no thought that the articles would ever appear in book form. But as many of the readers of the sketches, as they appeared in the Free Methodist, have expressed a desire to have them in a more convenient and durable form I have by advice of our publishing agents consented to their publication, and have revised the matter as it origi- nally appeared, adding several entirely new chapters. As to literary merit these pages are not open to criticism since no claim in that direction is made.

Another volume giving a more general account of the work East and West is contemplated. Alameda, Cat. E. P. Hart.

CONTENTS.

PAGE.

Chapter I.: Origin of Free Methodist Church— B. T. Roberts, L. Stiles, J. McCreery and Others Ex- pelled from Genesee Conference of Methodist Episcopal Church— Roberts' Appeal Denied by- General Conference— Preaching of J. W. Redfield Important Factor in Formation of Church— Doctor Redfield Labors at Saint Charles, Illinois— The Way Opened for the Doctor's Work at Marengo, Illinois, by a Dream— Some at Marengo Who Knew God— A Mother's Protracted Meeting- Joseph G. Terrill Converted— Doctor Redfield Labors at Elgin, Illinois— J. G. Terrill Receives Increased Light— Tribute to Joseph G. Terrill— C. E. Harroun Saved, Becomes a Strong Preacher. 1-9

Chapter II.: Doctor Redfield Begins Meeting at Marengo — Young Lawyer Invited to the First Ser- vice—Fear that the Doctor May Fail Through Embarrassment— Fear Dispelled and a Young Con- vert Dazzled by Light— Doctor's Manner, Preaching and Prayers— Odd Character Startles Congregation —Many Rush to the Altar— Young Methodist Girl Gels Fully Saved— Alone with the Doctor— Rather Searching Questions— Young Converts Discouraged — Tide Soon Turns— Sweeping Revival— Need of a Fog-Splitter— Village Drayman Saved— Lawyer's Wife Gets Salvation 10-18

Chapter III.: Doctor Redfield Preaches at Wood- stock—Brings the Pastor to the Point— I. H. Fair-

VI 11 CONTENTS

childs — Work Opposed at Saint Charles — Transi- tion of Methodist Episcopal Church — Pastor How- ard, of Methodist Episcopal Church, Reads Out Members Without Trial — Doctor Redfield Denied Methodist Episcopal Pulpit — Universalist Church is Secured — Rally of Holiness People — Benjamin Hackney — Great Sermon— Persecuted Saints Rent Hall and Send for Joseph Terrill — Meeting afClin- tonville — Work at Vermont Street, etc., Increases in Power — Work at Franklinville Church — Pre- siding Elder Warns the People — Preacher in Charge Changes Front — People Petition for Change of Preachers — Both Senior and Junior Preachers Returned — Father Bishop Opens His House for Holiness Meeting — Preacher in Charge Tries to Get Control of Meeting — The Best Family — Meetings Opened in Brick Schoolhouse — Large Methodist Episcopal Class Formed — Father Bishop's Family Attend — They are Cited for Trial — Unjustly Con- demned—Expelled— Preacher in Close Place — Form Earnest Christian Band — Forty Days' Fast. . 19-27 Chapter IV.: Writer Feels His Need of Salvation — Infidel Lawyer Settles the Question — An Earnest Seeker— Makes Preparations to Attend School of the Prophets — Plans Thwarted — One of God's Doctors of Divinity — Seeking the Experience of Entire Sanctification — Trying Tests — Way Opens to Preach — Secretary of Lodge— Intellectual Cul- ture Desirable — Licensed to Preach — Receives Works of Edward Payson — The Converted Black- smith— No Lack of Confidence — He is Killed in Battle Before Richmond — Hooper Crews — Appoint- ment as Junior Preacher on Lynnville Circuit — Brother Campbell Preacher in Charge— Meetings in Kendrick Schoolhouse— Aunt Polly Kendrick — Demonstrations Annoy Preacher in Charge— Grove Meeting at Lynnville— Send for Seymour Coleman

CONTENTS ix

—First Meeting with Joseph Travis— Storm Stayed

by Prayer — Hotel Keeper's Wife Angry 28-39

Chapter V.: Rev. Travis Stops at Lynnville — Visits Methodist Episcopal Camp-Meeting in Wisconsin — A Runaway — Reach Camp-Ground— Meet Brother Fox — Introduced to Presiding Elder — Looked Upon with Some Degree of Suspicion — Preach but Once — Start for Saint Charles, Illinois, Camp-Meeting — Stop at Marengo, Illinois — A Tempting Offer Rejected — Reach Saint Charles Camp-Ground Early Friday Morning — Introduced Brother Travis to Doctor Redfield— First Meeting with Rev. B. T. Roberts — Power of God Present at Meeting — Some Degree of Wildness — Seymour Coleman Explains Extravagances — Bishop Girl Sings "Gideon" — Mar- ried to Bishop Girl — Brother Travis Joins the New Church — Is Sent to Saint Louis — Take Wife to Circuit — Good Sister Thinks Bride is Rather Plainly Attired — Good Service on Sabbath — Visit Lynnville Appointment — Hotel Keeper's Wife Pleads for Universalists — Return to Marengo at Close of Conference Year — Notify Presiding Elder to Drop Name from Conference — No Appointment Ready in New Church — Decide to Step into First Open Door 40-49

Chapter VI.: Political Excitement of Fall of i860 — Door Unexpectedly Opens to Preach at Belvidere, Illinois — David Cooper and John Horan — Appoint- ment in Universalist Church at Belvidere — Lucius Matlack Yields Pulpit — Doctor Redfield Preaches Sabbath Evening to Large Congregation — Accom- pany the Doctor and Wife to Ogle County — Brother Terrill had Raised up a Work There — J. W. Dake and Others Enter the Work — Doctor Redfield Goes on to Aurora, Illinois — Is Stricken Down with Par- alysis— Secure Congregation-alist Church at Belvi- dere— Large Congregations — Form Class and Pur-

X CONTENTS

chase Church Property — Discipline Adopted at Clintonville — James Mathews Takes the Work at Belvidere — Go to Marengo — Commence Meetings in Street — Finally Secure Metropolitan Hall — Judah Mead Holds Quarterly Meeting — A Loud Time — Open Doors of Church — Three Join — Village Dray- man Joins Later — Buy Lot — Move Back Old House and Make a Church of it — Build Permanent House of Worship in the Spring — Fearful Tornado — Con- ference Appoints to Saint Charles, etc 50-57

Chapter VH.: Incidents of Work at Belvidere and Marengo — Discipline Forbids Secrecy — Convinced that Oath-Bound Secret Orders are Wrong — Getting Out of the Lodge . 58-64

Chapter VHL: Pleasant Year at Saint Charles — Meet- ings in Old Court House at Geneva — German Man and Wife Saved from Catholicism — Child Sick but Get Encouragement— Saloon Keeper Convicted — Set About Building Church — Plans Enlarged— Prop- erty Sold— Onslaught of Roughs at Saint Charles Camp-Meeting — Newell Day Injured — Ordained Deacon at Clintonville Fall of i860— Requested to go to Michigan — Sent to Marengo with Understand- ing I am to Visit Michigan — Return to Marengo — Rev. J. W. Redfield Dies— Brother Roberts Attends Funeral at Marengo — Impressive Scene at Funeral — Doctor Redfield's Testimony — Steps Over into Heaven— Illinois Conference Assumes Respectable Proportions — CyrusUnderwood— J. W. Dake Raises up Work in Bureau County — Joseph Travis — N. D. Fanning— Thomas LaDue— M. V. Clute 65-79

Chapter IX.: C. E. Harroun's Reason for not Going to Church to Preach — Great Storm— Arrange to Visit Michigan — Failed in Getting Rates from Chi- cago, but Got an Incident — Picture of Imagination not Realized — Gloomy Outlook — Wife Keeps up Courage— Find House of Father Jones— A Hearty

CONTENTS Xi

Welcome— Attend Methodist Episcopal Conformist Church— How the Way was Opened for Free Meth- odism in Michigan — Meeting at Milan well Attended —Favorable Impression of Free Methodist Church — Sister Lewis Lays Aside Bonnet Trimmed with Artificials, Puts on Veil and Comes to the Com- munion—Hold Meetings in Father Jones' Neigh- borhood—Happy Jimmy 80-90

Chapter X.: Visit Otter Creek— Cold Reception— Stop at Rum Tavern — Visit from House to House— Find People Nearly all Lutherans or Catholics— Have Family Prayers with Landlord and Wife— Wife an Old Once-in-grace-always-in-grace Backslider — Return to Ida Station— "If Man Living Here Should Get Saved it would Stir this whole Country"— Get- ting Homesick— Determined to Make or Break — Commence in Plues Schoolhouse— Decide to Hold Afternoon Meetings in Private Houses — House of John Plues Open— Away to Attend Funeral— Sister Hart Leads Meeting at House of Plues— Encounters Sneering Scoffer— Scoffer Cornered and Begins to Break — John Plues— Mrs. Plues Gets Blessed— Forbid to Read Bible and Pray — "Samantha, do You Think Those Preachers would Come and Pray for Me?" — Sister Plues Calls at Timothy G.'s for Preachers — "Timothy, John wants you to come, too"— Choker for Timothy— Preacher Caught up — "Am I in the Straight Way?"— Praying for Neigh- bors—Start Out to Pray with Neighbors— Nearly all the Neighbors Break and Get Saved— Plues Opens His House to Entertain Preachers — Laborers Raised up— Elsworth Leonardson— Confessing a Call to Preach— Soon at it— Meeting Classes— Plan to go Home— "You have Got Us into this Boat and You must see Us Through" — "By the Grace of God We will"— Return to Illinois— Meet with Opposition in Going Back to Michigan— Brother Roberts Sane-

Xll CONTENTS

tions Our Return— C. S. Gitchell Takes Work at Marengo 91-106

Chapter XL: Stop at Mishawaka, Indiana — Go on to Osseo — Disappointed in Appointment — Baby Sick — A Dilemma — Lord Opens the Way — Methodist Pastor Greets Us— An Old Friend— Baby Better — A Fruitful Valentine— Little Heathen Shown— Mrs. Frink Breaks Down and Gets Saved — Grove-Meet- ing in Plues Neighborhood — Party from Hillsdale County — Brother Roberts Does not Arrive — Put up a Man to Preach — People Take Him for Our Bishop — Are Disappointed — Go to Plues' Ball-room to Get Ready to Preach — "Glory to God, Brother Hart, Roberts Has Come!" — Hasten to Grove — Brother Roberts Refuses to Preach— But Exhorts— Hills- dale Party Anxious to Join — Go to Saint Charles Camp-meeting — On Return Stop at Hillsdale — Refuse to Organize Class — Return to Plues Neigh- borhood— Urged to Visit Hillsdale — Cannot, for Want of Means — Money Provided — Decide to Go — Sister Coon Meets Us at Hillsdale — Meeting at Steamburg — John Ellison and Wife Get Light 107-121

Chapter XH.: Brother Ellison Attends Sabbath After- noon Appointment — He Attends Grove-Meeting at Ida — Gets Fully Saved — Attend Illinois Conference at Saint Charles — Memorial Services for J. W. Red- field and Ira G. Gould — Report of Committee on State of the Work—Return to Ida— W. D. Bishop and Wife go to Michigan— "Lord Jesus, Drive Back Powers of Hell!" — Revival Breaks Out — Hold on for Four Weeks — Signs and Wonders 122-132

Chapter XIIL: Open Work on Huron River— Hunter Convicted — Uncle Horace Ash — Jim's Team on the Altar — Uncle Johnny Clark Saved — One of His Later Testimonies — John Ellison Preaches Holiness — Becomes Unpopular — Dismissed from Pastorate — Some of His Members Stand by Him— Called to

CONTENTS Xlll

Organize Class Where Brother Ellison Preaches— "Go Ahead, Brother Hart, I'll go the Whole Hog"— Good Advice Received — Work Spreads into Branch County — Sylvester Forbes — Selling Soul for Pail of Sap— Thou Art the Man— Scruples About Baptism Removed— Powerful Camp-Meetings— On the "Old Line" 133-142

Chapter XIV.: Attend Bergen, New York, Camp- Meeting — Loren Stiles — Fay Purdy — Blind Henry — Joseph McCreery — Try to Preach — Introduced to McCreery — Was that You "Hollerin' so Out There?" — Joseph and Benjamin — "A Living Christ" — Meet- ing at White Church — Spirit of Dead Indian — Preach on Spiritualism — Great Break — Sister Hart Dreams of Serpent — Medium's Daughter Saved — Return to Illinois — Help in Meeting at Aurora — "Girl, All Doing Well"— Fail to Catch the Train- Short of Funds — Lack made up — Attend Illinois Conference at Marengo— Go to Morenci, Michigan, to Open Work — Brothers Osgood and Goss — Get Appointment in Campbellite Swamp — Come Out Ahead — Conclude to Remove to Monroe County — Snow-Bound 143-1 59

Chapter XV.: Michigan Conference Organized — Lively Camp-Meeting — County Papers have a con- troversy — Work Advertised — Short Conference Year — First Free Methodist Church in Michigan Built — Joseph Travis Presides at Session of Confer- ence— Dedicates Church — Preacher's Necessities Met — Gray Family — Elected with John Plues to General Conference — Police Come in — C. H, Love- joy Admitted on His Picture — J. McCreery Admit- ted on His Face — J. McCreery Delegate to General Conference — Log Rolling — Last Characteristic Speech of Joseph McCreery 160-167

Chapter XVI. : Work at Windsor, Ohio— Quite a Scene at Christmas Eve Service — Going Through with

XIV CONTENTS

Flying Colors — Family Separated — ''Lord Only Knows Whether We'll All get Together Again" — Hold Meeting at Coldwater, Michigan — Spiritualists and Mormons Try to Ring in — Seeing Devils — Start for Marengo, Illinois — Train too Slow — Edson A. Kimball — Cyrus Underwood Holds Meeting at Elgin, Illinois — Change Work with Brother Under- wood— Stumbling Stone Johnson — Attend Michigan Conference at Coldwater — Illinois Conference Held at Elgin — President of Wheaton College Visits Con- ference 168-178

Chapter XVII.: Work Spreads in Illinois Conference — D. P. Reed — Brother and Sister Dudman — Lewis Bailey — Third Session Michigan Conference — "W. D. Bishop and One to be Supplied" — Confer- ence Session af White Church — B. R. Jones Joins on Trial — Is Ordained — Elected Chairman — Editor — General Superintendent — Work Opens at Cooper- ville, Michigan — W. R. Cusick — Hold Meeting in Congregational Church — Revival Breaks Out — Leading Ladies in Town Earnestly Seeking — Uncle Tom and Aunt Rhoda Watson — Lord Breaks Down Opposition to Work — Work Prospers at Coopers- ville — New Church Built — Spreads East — Hold Quarterly Meeting in Log Schoolhouse, Fifteen Minutes Intermission Between the Logs 179-187

Chapter XVIII. : Grove-Meeting at Berlin, Michigan —North Woods Full of Them— In Fall 1870 Confer- ence Held at Holland, Ohio— Appointed to Toledo District — John Ellison Appointed to Grand Rapids District — Meeting Near Concord, Michigan — Meet- ings at Eckford— A. V. Leonardson Appointed to Concord and Eckford — Attention Called to Old School Property at Spring Arbor — Session of Con- ference Appointed to Concord Work but Held at Spring Arbor — Fears About Entertainment — Con- ference Well Cared for— Brother Roberts Meets

CONTENTS XV

Old College Chum— Committee Appointed to Locate School — Conference at Delta, Ohio — Work There — Dedicate Church at Delta — Meetings in Toledo, Ohio — Work Opens in Madison, Michigan — Lafay- ette Reed 188-198

Chapter XIX.: Conference at Delta, Ohio — Spring Arbor School — Laid by for a Rest — Providentially Cared for — Life Despaired of — Lord Undertakes — Striking Vision — Location of School Decided on — Teachers Secured — Tramp Rescued — Becomes Tutor to Our Future Principal — The First Faculty — California Boys Helped — Our Schools a Blessing. ..199-212

Chapter XX.: Start Out on District Work— Meeting at Jackson, Michigan — A Prophecy Fulfilled — Conference Session at Coopersville — Remarkable Sermon — General Conferences — J. Mackey Takes Free Methodist — General Conference at Albion, New York — Elected General Superintendent 213-221

Chapter XXL: Attend Meetings in Pennsylvania — Clifford Barrett — Franklin, Pennsylvania, Camp- Meeting — J.B.Corey — Boys in the Pit — Way Opens to Summerfield, Ohio — Visit Attica, Lawrenceburg, Indiana, etc. — Cincinnati, Ohio — Turning the Hose on Them — Go on to Summerfield — Receive Hearty Welcome — Church Already Built — J. M. Rounds — Dr. Taylor 222-230

Chapter XXII. : The New Preacher and Wife— Large Congregations — Truth Takes Hold — Sorry Hart Came — Decide to Bring Matters to a Focus — Brought to a Decision — Earnest Seekers — Inappro- priate Singing — Meetings from 11 a. m. to 11 p. m. — Slain of the Lord are Many— Footprints of J. B. Finley — Billy Barnes — Jennie H. — Demonstrations Nothing New — Blacksmith Converted — He Gets Light on Entire Holiness — Open Church Doors — Meetings at Freedom, East Union, etc. — Frail Woman Makes a Stir— Old Local Preacher—

XVI CONTENTS

Classes Organized in Noble County— W. H. James Given Charge — Preaches at Perryopolis — J. W. Headly and Wife— Church Door Locked— "Let Them Go"— Sister Headly Joins— Brother Headly Joins on Probation — Licensed — Becomes District Elder 231-242

Chapter XXHL: First Experience in Presiding at Eastern Conferences — Asa Abell — "Don't Sing That"— Responsibility Felt— John Reddy— At the Centennial Exposition — Camp-meeting at Sala- manca, N. Y.— R. W. Hawkins— Standing for the Old Landmarks — Spirit Poured Out at Reading of Hymn— West Randolph, N. Y.— Meetings in Bap- tist Church— Stir Among Infidels and Baptists- Miss Ella Hapgood— Young Convert Wins a Uni- versalist Family 243-249

Chapter XXIV.: At Oberlin, O.— Crowded Hall— Col- lege Chapel and Finney's Church— Finney's The- ology—Devoted and Meek Saints— Burlington, Iowa — M. L. Vorhies comes on — A Tramp Preacher — Brother Vorheis' Railroad Song — German Catholic Old Lady— John Burg— Church Built on North Hill —General Conference of 1882 Held here— San Jose California— Vacant Store Rented— Street Meetings With Ross Taylor — Interested Englishman — He Wishes to Join — "Nothing will Trouble me but the Smoke"— Brother Brown's Will — Growth of the Church Remarkable— Many Men and Women of Noble Character 250-259

INTRODUCTORY NOTE.

At different periods in the history of the church crises have arisen at which it became necessary for God to thrust out extraordinary men, ''endued with power from on high," to change existing moral con- ditions. These men, sent of God, have gone forth as the voice of one crying in the wilderness, ''Prepare ye the way of the Lord, make his paths straight."

The Free Methodist movement was born of a divine purpose. After the natural conservator of Methodism had lapsed into formality and worldli- ness God placed his seal of authority upon a few holy men and sent them forth to awaken the slum- bering energies of the church and the world and exemplify a type of piety at once deep, wholesome and consistent. Evidently this movement was of God and its leaders divinely commissioned. Yet its right to an existence has been repeatedly challenged, and it has been cast into a furnace of criticism heated seven times hotter than for any other church of the last half century, but it has thus far escaped even the smell of fire on its sacred garments. The result of these testings has been, and should ever be, to

xviii Introductory Note

keep its adherents humble before God and inspire them to pursue with even greater intensity the course outlined at the beginning.

The mission of this book is to call the attention of its readers to the important lessons taught by the past history of the church, to note the warnings that it conveys for the future, and thus safely fortify against the perils that threaten the life of the church. History affords examples of churches which have "triumphed over adversity but could not bear the test of success."

The encouraging results already attained should inspire the church with a firmer faith in God and in the means employed for the promotion of his work, and with a spirit of self-sacrificing devotion to those Bible principles so closely related to our denomina- tional existence.

But the church cannot live on past history. "The mill will never grind with the water that has passed." There must be aggression along legitimate lines. "To maintain the Bible standard of religion," to seek the salvation of all classes and to spread scriptural holiness has ever been, and should ever be, the mis- sion of the Free Methodist church.

To the many in and out of the church who will read these reminiscences the author needs no intro- duction. And with many of these a personal ac-

Introductory Note xix

quaintance with him and knowledge of his ministry of over forty years will insure to the book a hearty greeting.

The author of this volume writes from personal experience and observation in the ministry of the Free Methodist church. Having been closely re- lated to the Free Methodist movement from its beginning, few men living are as competent as he is to throw light on the practical events connected with the rise and progress of the church. He has not attempted to discuss opinions and methods, but sim- ply to relate facts and narrate events. His extreme modesty would not admit of his saying much of himself or of his relation to the revivals he reports. He has entered no further into the relation of the events of his own life than seemed necessary to give an intelligent account of the religious movement with which he stands so closely related.

In early manhood Mr. Hart made choice of the law as a profession, to the study of which he applied himself for a short period. Soon after his conver- sion he received a divine call to the ministry of the gospel. He responded to the call, and thus his gifts and capabilities were preserved for the upbuild- ing of the Redeemer's kingdom. With the divine commission written in living letters of light over the entrance of his lifework, he bade a final adieu to

XX Introductory Note

every worldly ambition and identified himself with a movement under conditions which enabled him to assist in building from the foundation up an organ- ization which was fully committed to the mainte- nance of the fundamental principle of Methodism.

Of his extraordinary ability to adapt the truth of God to the necessities of mankind, of his earnestness and eloquence, I need make no mention. He is well known throughout the church as an efficient evangelist and an able minister of the gospel of Christ. The redemption of mankind and the build- ing up of the church in righteousness and true holi- ness has ever been the master passion of his heart. Ably assisted by his devoted, consecrated wife, he has led the hosts of the Lord from conquering to conquest, brought heavenly balm to many a sorrow- ing heart, and been instrumental in turning many to righteousness who will one day shine among the stars in the celestial firmament.

This brief outline, covering a space of about twenty-two years, bears upon its face the marks of a thorough knowledge of the origin and mission of the Free Methodist church. The doctrines preached and the measures employed could but insure the purity and permanence of the work wrought. The author has endeavored to fix the attention of the reader upon the various influences which have aided

Introductory Note xxi

in moulding our denominational character and pro- ducing our distinctive features.

The careful study of this book is important to the proper development of the church. How can the younger members of the church fully appreciate what they enjoy unless they know how it came to be?

The present generation of the church should be armed with those qualities that make for spiritual success.

This volume will prove valuable to all who are interested in the higher spiritual development of the church at large. It is offered with the sincere hope that its readers may profit by the lessons which the past history of the church teaches, and place a higher value upon the precious heritage of gospel liberty which is handed down to us in trust for the generations which are to follow.

Burton R. Jones. Jackson^ Michigan y April y 190$,

REMINISCENCES OF

EARLY FREE METHODISM.

CHAPTER I.

"There are moments in life that are never forgot, Which brighten and brighten as time steals away;

Oh! these hallowed remembrances cannot decay, But they come on the soul with a magical thrill,

And in days that are darkest they kindly will stay, And the heart in its last throbs will beat with them still."

"The Free Methodist church had its origin in neces- sity and not in choice." Its existence is not due to the efforts of ambitious men who sought notoriety by founding a new sect, but rather to the self-denying labors of those who took care of the conscience and left results with God." What are usually referred to as "our issues" are incidental rather than fundamental. The men providentially raised up as the founders of this movement stood solidly upon the platform of scriptural holiness and were jealous only for moral purity. But the righteousness for which they con- tended was the same in character as that ascribed to

I

2 Reminiscences of

the Son of God: "Thou hast loved righteousness and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows" (Heb. 1:9). The holiness they demanded was not that sickly sentimentalism which, baptized in the name of Christianity, is loud in its protesta- tions of love for righteousness but dares not strike one effectual blow at iniquity. These bold reformers, in their hatred of and uncompromising opposition to iniquity, soon came to questions involving moral issues, and they were not slow in taking their stand or unequivocal in defending their position.

Early in the fifties Rev's. B. T. Roberts, Loren Stiles, Joseph McCreery and other members of the Genesee conference of the Methodist Episcopal church saw, as they believed, evidences of a growing departure from scriptural Christianity and original Methodism. At the session of the conference held at Le Roy in the fall of 1857 Rev. B. T. Roberts was tried and declared guilty of immoral conduct for writing, and publishing in the Northern Independent^ an article entitled " New School Methodism." Repri- manded by the bishop he went to his new charge at Pekin with increased determination to be true to God. During the following year George W. Pastes of Brockport, New York, in connection with the article "New School Methodism," published in pamphlet

Early Free Methodism 3

form an account of the trial of B. T. Roberts. At the next session of the conference, held at Perry, New York, Rev. Roberts, under a charge of " contumacy," was brought to trial for republishing and circulat- ing the article on "New School Methodism;" and, although Mr. Estes on the witness stand testified that he was entirely responsible for the publication of the pamphlet, Rev. Roberts was declared guilty of immoral conduct and expelled from the confer- ence and church. The expulsion of Stiles and others on trivial charges soon followed.

Brother Roberts took an appeal to the ensuing general conference which met in the spring of i860, at Buffalo, New York. The appeal was not enter- tained. All hope of redress being cut off, these men of God knew of no way but to organize a new church, which organization was effected at a conven- tion held at Pekin, New York, August 23, i860.

Rev. Doctor Redfield, a homeopathic physician and a licensed local preacher of the Methodist Epis- copal church, had been largely instrumental in pro- moting the work of holiness in western New York. He was a man of a very sensitive, retiring nature, but in his pulpit ministrations, under the baptism of the Spirit, his appeals and flights of eloquence at times were almost unearthly. The awakening on the sub- ject of scriptural holiness, which invariably char-

4 Reminiscences of

acterized the labors of Doctor Redfield, resulted in the formation of the Free Methodist church.

In June, 1856, we find Doctor Redfield, by invita- tion of the pastor. Rev. David Sherman, engaged in a revival meeting in the Methodist Episcopal church at St. Charles, Illinois. Rev. Sherman had known the doctor in New England, and, having taken a transfer to the Rock River conference, and being desirous of promoting the work of holiness on his charge, had written Doctor Redfield requesting him to come and assist him in a series of revival services. Father and Mother Foot, Brother and Sister Osborne and many- others of the members of the society fell in with the doctor's preaching and methods, and a remarkable work of saving grace followed. A large number entered into the experience of entire sanctification, and many were converted.

The doctor labored in the west at different points for two or three years. In January, 1858, Rev. Vance, pastor of the Methodist Episcopal church at Marengo, Illinois, where I then lived, commenced a protracted meeting which, in a few weeks, resulted in some sixty accessions to the church. The pastor's health failed, and the members, feeling that the meeting ought to be continued, were anxious to find some one to take the lead and carry on the work.

My father, who was a class-leader, dreamed one

Early Free Methodism 5

night that he saw Doctor Redfield walking up the aisle of the church. Father had never met the doctor, but had heard my mother, who had met him some years before in Vermont, frequently speak of him as a remarkable revivalist. Father laughingly spoke to some of the members about his dream, when a Sister Barron exclaimed, "Why, Doctor Red- field! there is a revivalist by that name who has held meetings at St. Charles." A letter was at once sent to St. Charles inquiring as to the whereabouts of the doctor, and reply was received that he was engaged in a meeting at Elgin. As my mother was acquainted with the doctor and his wife, she was delegated to go to Elgin and invite them to come to Marengo. As I was a young convert I accompanied mother. The doctor said he would go, provided the pastor and official board would give him full control and allow him to conduct the meeting in his own way. When we reported, the pastor objected very strongly to this proviso; but the members finally prevailed on him to allow the doctor to have full control.

During the weeks preceding, in the protracted effort, the members had been getting down before the Lord, and so were in good condition to receive the plain, searching truth presented by the doctor. Besides this there were some among them who knew God in the deeper experiences of saving grace.

6 Reminiscences of

There was "Mother Cobb," who for nearly fifty years had walked in the clear light of sanctifying grace. "Mother Cobb" was to a marked degree characterized by that peculiarity which is the inevi- table result of the transforming power of grace. She was peculiar in disposition, in appearance and in conversation — so sweet in disposition you would at once forget the wrinkles in her face, and in appear- ance so neat that it seemed she would look so well in nothing else as she did in her blue calico dress and Quaker bonnet. Jesus in his saving power was the beginning and end of all her conversation. She allowed no opportunity for speaking a word for the Master to pass unimproved.

There was "Mother Combs," a power in exhor- tation, who possessed such a spirit of discernment that as she passed out of the church at the close of the first service held by the pastor at the beginning of the year, she unhesitatingly said, " He is a sinner," and subsequent events evidenced the truthfulness of the declaration; for before the year closed he was expelled for drunkenness.

There was "Mother Lawrence," a saint of God who gloried in the cross alone, and who, with Paul could truthfully exclaim, "whereby the world is crucified unto me and I unto the world." Good soul! when she heard of Doctor Redfield's preaching

Early Free Methodism 7

she seemed to sniff the battle from afar, and walked twelve miles across the prairies to attend the meetings.

And then there was my own mother — noble woman that she was — who had been true to the light she had received, but never came out into the experi- ence of entire holiness until the first night of Doctor Redfield's meeting.

In the township of Hampshire, Kane county, Illinois, out about seven miles from Elgin, lived a pious widow who, at the death of her husband, was left with a small farm and a large family. Her son Joseph, just coming up into young manhood, was her main earthly reliance. One day the mother said to Joseph, "I wish you would arrange some seats in the kitchen, we are to have a meeting to-night." Joseph, supposing his mother had secured the serv- ices of the circuit rider, soon had the kitchen filled with extemporized seats and looked anxiously for the expected preacher. But when the hour for meeting arrived, judge of his surprise as his mother arose, Bible in hand, to commence the service. Sev- eral of the neighbors and quite a number of the young people had come in to attend the good widow's protracted meeting. Joseph was greatly chagrined, but out of respect to his mother, bore it as meekly as he could, hoping that this first meeting

8 Reminiscences of

might be the last. But to his dismay his mother gave out meetings for each evening of the week. In answer to the prayers and faith of the pious mother, the Holy Spirit came down among the people in saving power. Joseph was one of the first fruits of the revival. And in after years, when he had grown up to manhood and had become mighty in the proc- lamation of the gospel, I have heard him with eyes streaming with tears and utterance choked with emotion, tell of his conversion in a protracted meeting held by his mother in her own kitchen. When in January, 1858, Doctor Redfield was engaged in the meeting at Elgin, Joseph and several of the young people of the neighborhood drove down to hear him preach. " There is a divinity which shapes our ends, rough-hew them how we will." In these and subse- quent meetings held by the doctor, this young man received an experience in the things of God and an inspiration of the Spirit which never left him. And when the church was organized in the West he was one of the first to take his stand. Under God he came to be a remarkable factor in the upbuilding of the cause, filling with credit and general acceptability almost every position the church had to offer; and besides other literary labors, writing the "Life of Redfield," a book which has proved a boon and a blessing to thousands. Such was Joseph G. Terrill,

Early Free Methodism 9

a man who knew no envy and who was so free from anything like littleness of spirit that he could rejoice as sincerely at the preferment of a brother as he possibly could over his own advancement. Finally, as missionary secretary, early in the spring of 1895 he took a band of missionaries to New York to see them off for Africa, when he was suddenly taken with pneumonia and in a few days, at the home of a kind brother in the Lord, exclaiming, "I am prayed up to date and blessed up to date," he swept through the gates to his eternal reward.

C. E. Harroun was fully saved in the first meeting held by Doctor Redfield at St. Charles. He at once answered to the divine call and set about the work of preaching the gospel, and in all his after life he never could do anything else so well. For some years he preached at different points in Illinois and Wisconsin. He extended his labors to Iowa, Kansas and Missouri, and now in his declining years is assisting his son, C. E. Harroun, Jr., in building up a new conference in Oklahoma. In his ministrations he has, to a greater extent than any of his fellow laborers, both in pulpit and in altar work, retained the peculiar style and methods of Doctor Redfield. A fine singer, a powerful preacher, at times, as the Spirit moves him, congregations are aroused to a pitch of intense excitement.

10 Reminiscences of

CHAPTER II.

On the evening of Wednesday, February 3, 1858, Doctor Redfleld began his labors in the Methodist Episcopal church at Marengo, Illinois. In the meet- ings which were going on for some weeks previous I had made a profession of religion, but I knew little of the conditions of saving faith. I remember as I went to the altar the preacher exclaimed, "That is a son of the covenant," referring, I suppose, to the fact that my parents were members of the church. A few prayers were offered, and at the close of the service the members gathered around, and, shaking my hand, expressed their delight that I had made up my mind to go to heaven. I was pleased to see them pleased and supposed I had religion. I was taken into the church on probation and assigned to a class. I remember that in class-meeting I would count around to see when it would come my turn to speak and fix up something in my mind to say, and when called on to speak would begin at the wrong end, get confused and sit down ashamed; and I thought this was bearing the cross.

I had some denominational pride, and on Wednes-

Early Free Methodism ii

day morning I informed a friend of mine, a young lawyer, that we were to have a revivalist preach at our church and that he was considered a great preacher. He said he would like to hear him. I said, "I will call for you and we will go up to the church together." At the hour for service I found my young friend, and on the way up the street I began to have some misgivings and said, "This man is a stranger here and this first night he may be a little embarrassed. So little did I know about a man of God preaching the gospel. When we reached the church the house was crowded. My friend stopped by the door, but being a young convert I made my way through the congregation and took a seat on the pulpit steps. I shall never forget the service of that night. When the doctor, in his quiet, unassuming way, arose and announced the hymn beginning with the words, "Am I a soldier of the cross?" and at the end of the line in a quiet way, with rising inflection, repeated the words, "Am I?" it seemed as though each person in the congregation was silently putting the question to his own conscience — "Am I?" His manner and utterance in prayer were almost oppres- sive with reverence. When he announced his text — "And holiness without which no man shall see the Lord " — it seemed like eternity. In a quiet, conversa- tional tone he spoke of the nature and necessity of

12 Reminiscences of

scriptural holiness; with more emphasis and power he spoke of the conditions to be met in order to obtain the experience, and closed by relating some thrilling instances of the power of this grace in meetings he had held. He spoke perhaps for forty or forty-five minutes, and every person in the congregation seemed spell-bound. Sitting there on the pulpit steps I looked up at the man in amazement, and as he laid down the conditions necessary to the attain- ment of the experience I would say to myself, "That has never entered into my estimate of religion."

An odd character by the name of Bradley, who lived among the people and attended all the pro- tracted meetings he could reach, made his appear- ance the first evening the doctor preached. As the congregation in almost breathless silence listened to the burning words of the preacher this man Bradley at the top of his voice suddenly cried out, "Glory! Hallelujah!" The doctor seeing the congregation was startled, looked in the direction the sound came from and quietly said, "Thank God you have one spiritual thermometer here," and went on with his discourse. The Holy Spirit that evening in an especial manner made individual application of truth. Several different members afterwards remarked, "I thought as he was preaching, I shall probably be the only one, but if he gives an opportunity I shall

Early Free Methodism 13

go forward." So when the invitation for seekers was given not only the altar but all the space in front and away down the aisles was filled.

A yonng Methodist girl by the name of Bishop, whose parents lived some seven miles out on Kish- wauke Prairie, was boarding in town and attending the Presbyterian college. She was Methodist born and Methodist bred, a great stickler for the church, with special emphasis on the, for it almost seemed to her there could be salvation in no other. Con- verted some five years before, she had come to con- sider no sacrifice too great for the upbuilding of the church. Working in festivals, singing in the choir, and leading penitents to the altar, were exercises in which her soul took especial delight, but she had never prayed audibly in a public congregation. Not that she had wilfully refused, but Satan had sug- gested that she had no talent for prayer and if she should attempt to pray in public she would make such a stuttering, stammering prayer it would dis- grace the cause. So careful is the devil of God's cause. Several earnest prayers were offered, when the doctor said, "We will change the order of the meeting," and opportunity v/as given for testimony.

Miss Bishop in speaking told how earnestly she desired a religion that would save her. The doctor looked intently at the young woman as she was

14 Reminiscences of

speaking and said, "Sister, wont you lead us in prayer?" A flash-light of conviction illuminated her soul and she exclaimed, "I never had religion enough to pray in a public congregation in my life, but I am going to to-night! Making her way to the altar, she fell on her knees and with increasing earn- estness pleaded for the experience of a clean heart.

Back in the house an old man, familiarly known as Uncle Alf. S., who, either because he was not acquainted with the usages of the house of God, or because his mind was befogged by whiskey, had at the close of the invitation for seekers remained standing. He watched the young girl as in her earn- estness she cried out, "I will have it. I will have it;" when, apparently in deep sympathy for the seeker, he suddenly cried out, "You shall have it." Then, becoming conscious of his surroundings, he sank back in the seat. At times as I have, in the hearing of that young woman, described this scene, she has responded — "And thank God, I got it!"

Doctor Redfield was entertained at my father's house. On our return from the meeting he and I were alone in the sitting-room, when, turning to me, he inquired, "How did you like the meeting to- night?" I rather hesitatingly answered, "Oh, very well — a good deal of noise." The doctor said, "The noise didn't hurt you, did it?" I replied, "No; but

Early Free Methodism 15

there were some persons there who I thought might not like it." Suddenly he said, "Young man, has God Almighty made you ear-inspector-general of this town?" As meekly as I could I answered, "No, sir."

Up to the time of the doctor's arrival they claimed some sixty converts. The next day after the doctor's first sermon I don't think a dozen of them could have been found. One official member, a Universalist at heart, was greatly exercised over the discourage- ment of the young converts.^ But as the members sought and obtained the experience of entire sancti- fication conviction spread throughout the entire place and into the country for miles in every direc- tion. Doctors, lawyers and saloonkeepers were brought under the power of saving grace. As evi- dence of the genuineness of the work everj^ saloon in the village was closed up. At the close of even- ing services men going in different directions to their homes could be heard shouting "Glory! Hallelujah!" And this at the time seemed no more out of place than it is ordinarily to hear men swear on the street.

People came in wagon loads from eight to ten miles, and in order to secure seats in the church often reached town before dark. One Mr. J., an avowed spiritualist, living out some seven miles, together with his partner in farm work, and their wives, were

l6 Reminiscences of

all grandly saved. Father and Mother Bishop, who held their membership on an adjoining circuit, although not yet fifty, thought themselves too old to get out to evening meetings. Hearing of the blessing experienced by their daughter, they came over and obtained the great salvation; and though their lives were prolonged into the seventies they were never afterward too old to attend night meet- ings. Some prominent men and church members had restitution to make, and a radical work of grace prevailed throughout the community. Mother Law- rence, who was all glorious within and whose soul, no doubt, like the king's daughter, was hung with jewels, was not outwardly particularly prepossessing, and during the preaching she had a peculiar way of drawling out A-man. Some of the members, who were anxious to have the work so respectable as not to disgust the Presbyterians and the Baptists, gave the old lady some pretty strong intimations to the effect that they would like to have her make herself conspicuous by her absence. At the close of the service one evening, the old lady told the doctor she thought on account of these things she might better go home. " Oh," said the doctor, " don't go, don't go; we can't spare you — we need at least one fog-splitter here."

Daniel B., the village drayman, a large, fleshy

Early Free Methodism 17

man, who had little or no education, but who had an abundance of good common sense, was unfortu- nately a victim of drink and at times fearfully pro- fane. . When Docter Redfield arrived in town the checks were passed over to the drayman, who took the baggage to my father's. The doctor inquired how much the cartage would be, when B., hurrying out of the room, replied, "Nothing, sir! Nothing, sir!'. He said to me afterwards, "I was glad to get out of that man's presence. I was afraid I should fall to the floor." Daniel was one of the early con- verts. He certainly proved to be a diamond in the rough. Polished by grace, for years he shone for God; and the last time he attended class he said, "I want to be ready to go at the crack of the whip !" The next day on the street attending to his work, without a moment's warning, he dropped dead on the walk and answered to the roll-call in the skies. Mrs. C. was the wife of one of the most promin- ent lawyers in the county. Her name was on the church book, but her heart was in the world. She took pride in being a leader in fashion and worldly pleasures. Attending the meeting she was brought to face eternal consequences and was glad to humble herself at the cross. The lawyer, proud of his young wife as a butterfly of fashion, was greatly incensed at the thought of her becoming, as he termed it. "a

l8 Reminiscences of

Redfieldite." By entreaties and by threats he did all he could to dissuade her from being a true Christian. But the vow was passed beyond repeal and God had set the solemn seal. So, whether locked in the closet or pushed out on the door-step, she could shout and sing,

"Where'er I am — where'er I move, I meet the object of my love."

In evidence of the spiritual momentum and force of this revival it may be sufficient to say, a daily five o'clock morning prayer-meeting was maintained in that church for more than a year. A large number of the most substantial people in the community were brought under the power of saving grace and many of them remained nobly true to the day of their death. I have been told that Doctor Redfield pronounced this revival the most thorough and per- fect work in all his labors.

Early Free Methodism 19

CHAPTER III.

From Marengo Doctor Redfield went to Woodstock, the county seat of McHenry county. The Meth- odists here were comparatively weak. They had no church building, but worshiped in a hall. The work at Woodstock met with great opposition from the very start, still much good was done. One prominent man who was saved became a local preacher and was afterwards elected sheriff of the county. Rev. B. was pastor. He was an inoffensive man, but took no decided stand.

One day in an afternoon meeting the doctor, addressing the pastor, said: "Brother B., do you enjoy the experience of entire sanctification?" Brother B. replied, "I can't say that I do." Brother B.," inquired the doctor, "when you joined the Rock River conference did you not say you was earnestly groaning to be made perfect in love?" Brother B. replied, "I did." The doctor said, "How long ago was that?" Brother B. answered, "Thirteen years ago." The doctor quietly, but with emphasis, said: "Brother B., isn't that a pretty long groan?" The pastor at once set about seeking the experience.

20 Reminiscences of

I. H. Fairchilds. a local preacher, got out into the light at this meeting. He figured quite prominently in starting and building up the Free Methodist church in that part of the state. Meantime at St. Charles "a king arose who knew not Joseph." A preacher by the name of Howard had been appointed there. He had but little sympathy for Methodism in general, and especially abhorred and despised the doctrine of entire sanctification. He preached a year or two in that vicinity for the Methodists, and then went to the Universalists. This man took a very decided stand against those who had come out under the labors of Doctor Redfield. Perhaps the pastor was not altogether responsible, for it was said he consulted one of the leading bishops of the church who advised him to the course he pursued. The Methodist church in the West, at this time, was in a kind of intermediate state. She had but little either of religion or popularity. The complete transition took place in i860, about the time of the breaking out of the civil war, when, to a great extent, she sub- stituted patriotism for salvation, and, courting the smiles of the world, many of her preachers and members united with Masonic lodges, and so with her head in the lap of Delilah, as far as vital godli- ness was concerned, she was shorn of her strength.

The holiness movement in Western New York

Early Free Methodism 21

was attracting a good deal of attention. A policy of proscription had been inaugurated, and under this rule an attempt was made to stamp out the work. The pastor at St. Charles, probably under instruc- tions, pursued the same course there. OfHcial mem- bers in sympathy with the doctrine and experience of holiness were removed from office, and many in good and regular standing, without judge or jury, were read out as withdrawn. During this adminis- tion the doctor returned to St. Charles. He was not allowed to occupy the Methodist pulpit, and his sympathizers procured an old unused Universalist church for him to preach in. That was a memorable Sabbath. The holiness people came in from all directions, and the house was crowded. Seymour Coleman, an old war horse of the Troy comference, was supplying the pulpit of the First Methodist Episcopal church of Aurora that year, and among those saved under his labors was one Benjamin Hackney. He was a man of fine appearance and of noble mind. He had enjoyed the distinction of rep- resenting his district in the State Legislature.

Brother Hackney and his devoted wife were at this Sunday morning service. In giving his testi- mony he spoke of the opposition and the tribula- tions which the true Christian must meet. This furnished the doctor with a text and a theme. At

22 Reminiscences of

the close of the love-feast he arose, and, reading the closing words of the fourteenth verse of the seventh of Revelation, "And he said to me, These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb," preached one of the most remarkable sermons of his life. From this on the chasm wid- ened, and finally these persecuted saints rented the dining room of an old vacant hotel and fitted it up for a place of worship, and, sending for Joseph Terrill, the boy who was converted in his mother's kitchen, they commenced a series of revival meet- ings which resulted in the salvation of a hundred souls, the formation of a Free Methodist society and the building of a church.

C. E. Harroun held revival meetings at Clinton- ville, now called South Elgin. A society was formed there and a church built. During the year the work on what was call Vermont street and at Franklinville went on with increasing power. In harvest the men would come in on their reapers late at night singing and shouting the praises of God, then go over to the school house for meeting. "And there was added to the church daily such as were being saved." At Franklinville church the preacher in charge got the baptism and a hundred were converted or cleansed. As to my personal experience that year I prefer to

Early Free Methodism 23

let it, with all the mistakes and sins of my life, re- main under the blood.

The work at the Franklinville church went on in power. But at a quarterly meeting held during the year the presiding elder warned the people against the use of dogmatic terms such as sanctification and the like. The preacher in charge began to tone down and finally took a decided stand against the work of holiness. When conference time came Father Bishop and others petitioned for a change of preachers. "For," said Father Bishop, "we will not pay Methodist preachers for fighting Methodist doc- trine." The conference over, back came both the preachers — senior and junior — and now the battle was put in array in good earnest. Father Bishop opened his house for a Monday night holiness meeting, and from Woodstock, Queen Ann Prairie, Vermont street. Crystal Lake and the intervening country the holiness people rallied. The meeting was kept in the hands of the laity, and though the preacher came and proposed to lead it and finally informed the people that he would remove it to the church, he could not make his plans work. Souls were converted and sanctified at almost every gath- ering.

Living two or three miles east of Father Bishop was a family by the name of Best, and, as their name

24 Reminiscences of

indicates, they were to be classed among the super- latively good. The family consisted of father, mother and four boys. The boys were young, but were being carefully taught and trained by the mother, who was a woman of superior intelligence as well as of super- lative piety. Outside of this family the neighbor- hood was wild and reckless. There had been no preaching there for years, and many of the young people had never heard a gospel sermon. The place later became favorably known as "The Brick School House." I. H. Fairchilds, the local preacher spoken of before, sent an appointment to this school house and a series of meetings was held. Many of the holiness people attended, among them the Bishop family, and as a result of the meetings floods of mercy broke on the community and fifty or more were saved. If I remember aright a Methodist Episcopal class of forty was organized on an adjoin- ing circuit as a fruit of this meeting. A good many of the converts said they came to the meeting at first to hear the Bishop girl shout. A good work was going on and for a few Sabbaths Father Bishop and family felt they ought to attend meetings at the school house and did so. This served for a pretext and they were soon cited to trial for not attending public worship and class at Franklinville church where they belonged. There were persons whose

Early Free Methodism 25

names were on that church book who had attended neither public worship nor class for years, and some of whom were avowed Mormons, and others who gloried in being Universalists; but they were not troublers in Israel.

The day for the trial arrived and these people who were staunch Methodists, and who had come from Methodist stock a century old, appeared at the church. But they had hundreds of sympathi- zers, for they were well and favorably known throughout all that region. So on the day of the trial, to the dismay of the preacher the church was filled. Finally the preacher came in and informed the accused that he had concluded to have a private trial and to hold it in the parsonage across the street. Father Bishop, who knew something of Meth- odist law, quoted Baker on the discipline and said, "A trial should be private only at the request of the accused, and we demand a public trial; for," said he, "if we have done anything worthy of bonds or of death, we refuse not to be bound or to die." But the preacher took his committee and went over to the parsonage to go on with the trial, and the saints went on with a love-feast. As one after the other their heads went off, ecclesiastically, the preacher would come into the church and announce the fact.

William, the eldest son, in preparation for the

26 Reminiscences of

ministry had been attending the theological school at Evanston. When he went he took a church let- ter, but concluded not to put it in at Evanston, so on his return home had it with him. When the preacher declared him expelled William said, "Brother W., you can't expel me: I hold a letter." "Let me see it," said the preacher, William feeling a little sus- picious, held up the letter, when the preacher, as if to get a better look at it, reached up, and, taking hold of the corner where his own name was signed, with a sudden jerk tore his name from the certifi- cate. At this a young woman by the name of Spon- able with a piercing shriek, fell in a burden at the feet of the preacher. It was getting uncomfortably warm for the pastor, and he started for the door; but a stalwart saint stood against the door and re- fused to let him out. He then rushed up into the pulpit and with loud and earnest protestation, de- clared he did not tear the letter. The saints looked on him with pity and prayed the Lord to have mercy on him.

Unjustly excluded from the church of their choice they hardly knew what to do. Finally Father Bishop drew up articles of association, and this family and many of their sympathizers formed themselves into an Earnest Christian Band. Most of those whose names were on that paper have crossed

Early Free Methodism 27

the flood, and those who remain are to the border come. "With charity for all and malice toward none" they still live to glorify God. I cannot begin to enumerate the remarkable events of those days. But not the least among them was the fact that one mother in Israel, with direct reference to the work of God, week after week refrained from taking food, and so, like the Mosaic and the gospel dispensations, the Holiness Movement in Northern Illinois in its be- ginning was characterized by a "forty day's fast.'*

28 Reminiscences of

CHAPTER IV.

The winter following the meeting held by Doctor Redfield at Marengo, I was so convicted of my need of salvation I concluded I must be saved at any cost. In my desperation I went one day to the office of my young friend, the lawyer. I was so convicted I could not keep back the tears, and he, noticing my agi- tation, inquired the cause. I said to him, " Henry, it has come to this. I can go on as I am going, fill a drunkard's grave and go to a drunkard's hell, or I can give my heart to God, live to some purpose, die happy, and gain heaven;" then added, "and Henry, I shall do just as you say." He was a professed infidel; but, with a good deal of earnestness, he replied quickly, "Why get religion, of course." I replied, "That settles it."

That evening at the meeting in the church, I made my way to the altar and sought God in the pardon of my sins. I prayed earnestly, and Brother Wood, a local preacher, with others held on to God for me. Directly it seemed as if a single ray of sunlight streamed into my soul; rather faintly I said, "Halle- lujah." The local preacher, thrusting his hand through

Early Free Methodism 29

the altar railing, grasped mine and at the top of his voice shouted, " Hallelujah!" The cloud broke, and from my heart I began to sing,

•' This is the way I long have sought, And mourned because I found it not."

From my earliest recollection a story had been told me, which, when I seriously thought of seeking God, would come up before me. The story was that when I was born my maternal grandmother, a good old New England Congregationalist, dedi- cated me to God and, naming me Edward Payson, said I would be a minister of the gospel. I settled that as I bowed at the altar in the church that night. Not only so, but tobacco, and all my bad habits left me as well. For weeks I shut myself up for study, and only as I went to and from the church appeared on the streets.

After consulting with my pastor I began to make preparation to go to a school of the prophets over on Lake Michigan and get fitted up to preach. About three weeks after my conversion I went one day to an afternoon meeting, feeling all through my soul, I have lived up the grace I have received; something more must be done for me. In speaking I told the brethren and sisters just how I felt. Mother Cobb, one of God's D. D.'s, jumped to her feet and exclaimed. "The young man needs the ex-

30 Renainiscences of

perience of entire sanctification." I had seen a great many in Doctor Redfield's meetings seeking the ex- perience. I had seen their tears, witnessed their earnestness and heard their groans; and, starting down the aisle to the altar, I made up my mind "If tears and groans and cries will bring it I will have it." Falling on my knees with hands uplifted I be- gan to cry out, "O Lord, sanctify me! Sanctify me!" when the Holy Spirit, seemingly to get my attention, began to whisper in my heart, "See here! See here! You know God has called you to preach the gospel." "Oh, yes," I replied, "I have settled that;" and then, as if the Holy Spirit was to be put off with strong crying and tears, again I cried, "Oh, Lord, sanctify me! Sanctify me!" when as the Spirit for a little gained my attention again he said, "You know God has called you to preach the gospel. Will you start out just as you are, and trust God for the qualfica- tions?" I thought it over for a while. It looked to me like failure; but I said, "Yes, Lord, you must take the responsibility; I'll do the best I can."

Then came the suggestion. But suppose the Lord should call you to leave friends and home and native land, to go perhaps to leave your bones to bleach on the burning sands of Africa, will you go? As these tests were brought to bear on my heart I saw God was not to be put off with strong crying and tears.

Early Free Methodism 31

but demanded unconditional surrender. I cried, "Yes, Lord, I'll go anywhere, be anything, or do anything, only cleanse me." Just then faith took hold in appropriating power and "the peace of God which passeth understanding" took possession of my soul. I arose from my knees and said, "Brethren and sisters, I have been so honest in consecrating myself that I dare stand before God in judgment this moment." I knew that I was all given up, and I knew that God knew I was. I looked at myself as best I could from head to foot and said, "I am God's man." Three days after I went to an afternoon meeting. They were having a season of prayer. I knelt at a front seat. The suggestion came that I should pray. Then the thought came, "If you do, the people sitting in the back of the church will look you right in the face;" but I said, "I am God's man," and opened my mouth to pray; but before I could utter a word down came the baptism of the Holy Ghost and fire. God fulfilled to me the promise, "Before they call will I answer, and while they are yet speaking I will hear;" and for several hours I could do nothing but shout the praises of God.

Just at dusk I returned home. Standing at the gate at my father's house were three men, I at once recognized them as Methodist brethren from a near by neighborhood over north called the Burr

32 Reminiscences of

Oaks. They said, "We have been trying to hold a meeting in our schoolhouse, but have not been able to get a preacher to help us. We heard that God had saved you and thought we would come and see if you would come over and help us." I replied, "The Lord willing I will be there next Thursday night." I went, and have been going ever since. "What think ye of Christ?" were the first words from which I ever attempted to preach.

When I was converted I was secretary of a lodge of Freemasons. All my surroundings were favorable to Masonry. The next day after I was converted a prominent church member who was a Mason said to me, "A man needs to be a Christian in order to understand Masonry." But I never entered the lodge but once after my conversion, and went then to pay in some money that, as secretary, I had in my hands. Not that I was prejudiced against the order or had any light that it was wrong. I did not care to attend. The impulses of a regenerated.heart are sometimes in advance of light on the under- standing.

Some one may be ready to inquire, "Don't you believe in intellectual preparation for the work of the ministry?" Certainly I do. But, remember, there was then no Free Methodist church, no Free Methodist school. The needs of the work were

Early Free Methodism 33

urgent, and, in my case, for I relate my individual experience, I suppose the Lord saw it was better for me to start out even in my poverty of intellectual qualifications than to spend several years in prepara- tion and perhaps become so rich in resources that I could preach independently of God. Certainly a liberal education is a good thing if consecrated to God. So wealth is a great blessing if consecrated to God. But ordinarily that is a tremendous if. I was naturally so independent that had there been any- thing this side of God and heaven on which I could lean I would have been almost certain at least to incline that way. Certainly let our young men in preparation for the work of the ministry attend the noble institutions with which, as a church, God has blessed us, and then let them go out, and, by the superiority of their work, demonstrate the utility of superior advantages.

David Cassady, my pastor, gave me verbal license to exhort, and in a short time I was duly licensed both as an exhorter and a local preacher. During the spring and summer I exercised my gifts, exhort- ing and preaching wherever I found an open door. I applied myself very closely to study, reading most of the standard works on Wesleyan theology. Timo- thy Benedict, who, after the expulsion of Rev. Vance, was appointed to fill out the year, when he

34 Reminiscences of

left the charge told me when he heard that I was converted and was going into the ministry he would send me the complete works of Edward Payson as a foundation of a library. In due time the books arrived, and the sermons and writings of that man of God were of great benefit to me.

A blacksmith by the name of Hooker was con- verted in Doctor Redfield's meeting and was soon licensed as a local preacher. He was a social, good- natured man, with some natural talent but quite limited in acquired abilities. He and I labored together a good deal in meetings. I was naturally rather reserved, but my Brother H. never suffered from lack of confidence. At one time as we were engaged in a revival meeting we were entertained by a family of very intelligent, well-read Methodist people. Evenings at the close of meetings as we were seated around the fire Brother H. would invari- ably undertake to enlighten the family on points of theology and general information, but the most casual observer in listening to the conversation would at once discover that the family were much better informed than was the preacher. One even- ing as we retired to our room I expostulated with the brother and said to him, "These people are much better posted than we are." "I know," he replied, "but if you talk right up to them they will think you

Early Free Methodism 35

know as much as a bishop." The dear man came into the Free church at its beginning. He labored at Crystal Lake and some other points for a year or two with some degree of acceptability and undoubt- edly accomplished some good. He enlisted and was elected captain of a company in the 105th Illi- nois Cavalry. His army life was brief. While out one day reconnoitering during the seven days' bat- tle before Richmond he was shot through the body, and, becoming too weak to ride, his comrades assisted him to dismount. They placed him in a sitting position, with his back to a tree, and as the enemy was pressing them closely they were obliged to leave him to his fate. His eyes had already become glassy and the death damps were on his brow. Whatever service he may have rendered his country, had he remained in the service of the Lord, it undoubtedly had been better with his soul.

In the fall of 1859 Hooper Crews, presiding elder of Rockford district, took my name to the annual conference session and without passing any exam- ination or even being present I was received into the Rock River annual conference on trial. I was appointed as junior preacher on the Lynnville cir- cuit, lying some fifteen or twenty miles south of Rockford. Rev. Mr. Campbell was preacher in charge, He was not a member of the conference,

36 Reminiscences of

but an ordained local elder. He had traveled for years as a colporteur and was good at selling books. We were opposites in our manner and style of preach- ing. The old gentleman was slow and prosy and like the bones in Ezekiel's vision, very dry. I was full of zeal, in fact had a good deal more zeal than judgment. At the east end of the circuit we had an appointment in what was known as the Kendrick schoolhouse, so called from a family of that name who lived near by. And if ever a saint wrestled with God in prayer for souls Aunt Polly Kendrick certainly did. Securing the services of my friend, Hooker, I held a series of meetings at this school- house. We had a number of converts and several were added to the class. The converts came out on the fire line and were quite demonstrative. Brother C. and I preached once in two weeks alternately. When he came to preach he was quite annoyed by the demonstrations and the noise. In order to correct what he seemed to consider extreme in this direction he would inform the people that empty wagons always made the most noise. Then on my round I would tell them if they would load up with the world, the flesh and the devil, their carts would not make much noise. Being naturally diffident it was a great embarrassment to go to the houses of my members to stop, and I would frequently drive

Early Free Methodism 37

home to my father's, nearly thirty miles, rather than trouble the people.

Aunt Polly Kendrick had quite a family of chil- dren who are now scattered far from the old home- stead. One son, who at the time of which I write was not yet born, is how a district elder in the Sus- quehanna conference of our church. Hooper Crews, my presiding elder, was very kind and did what he could to advise and encourage me in the work. He was a fine type of the old Virginia gentleman and a strong man in the pulpit.

Early in the summer of i860 I arranged for a grove meeting at Lynnville. I engaged Seymour Coleman to assist, and as there was no very direct railroad communication I sent a two-seated covered carriage across the country to Aurora for Brother Coleman and wife. When they arrived a gentleman, a stranger to me, was seated in front with the driver. When the formalities of meeting were over Brother Coleman turned and said, "This is Brother Travis, one of our local preachers from Aurora whom I took the liberty to invite to accompany us." I welcomed Brother Travis and we soon set the battle in array. Seymour Coleman was noted for his quaint way of expressing himself. As one person at this meeting said to me, " He talks so handy." A great crowd came out on Sunday. We had a grand love-feast,

38 Reminiscences of

and just about time for the preaching service the heavens gathered blackness and it seemed every moment as though the storm would break upon us. Father Coleman kneeled down for the opening prayer and cried out, "O Lord, keep back the storm until thy servant has delivered his message!" It was a solemn and impressive scene — that old veteran of giant frame, with snow-white locks falling around his massive brow, in the very face of the frowning heavens asking God to hold the elements in check that he might declare his word. But the God of Elijah heard and answered his servant's prayer. Taking the sixth and seventh verses of the ninth of Isaiah for his text, he preached one of the most remarkable sermons on the divinity of Christ to which I ever listened. Reaching the climax, in demonstration of the divinity of Jesus, in his char- acteristic way he cried out, "There! there is no old God and his boy about that!"

As the sermon closed we needed no prophet to warn us as Ahab of old was warned, " Prepare and get thee down that the rain stop thee not," for no sooner had we reached shelter than the rain poured in torrents. But the heavens were not much blacker than was the face of the wife of the hotel keeper, a bold, forward woman who knew neither shamefacedness nor sobri- ety. She was a Unitarian Universalist, and Father

Early Free Methodism 39

Coleman had completely annihilated her pet theory. Several of the friends from Marengo, were present and assisted at the services and an influence went out from the meeting which told largely for good all over the circuit.

40 Reminiscences of

CHAPTER V.

The grove meeting spoken of in the last chapter was held about the first of June, i860. I was not married, and at this time was boarding with a very pleasant Methodist family by the name of Jennings. I took Brother Travis to my room, and he enjoyed the hos- pitality of this kind family. On Monday morning as I was arranging the conveyance for the return of Brother and Sister Coleman to Aurora, Brother Travis informed me that he was to remain and assist a Brother McGilvary, a Wesleyan Methodist preacher, on his circuit. I had no thought but what he would be obliged to return home at the close of the meeting, and was taken by surprise, but at once said, "If you can stay longer you certainly must stop with me." Brother Travis very readily con- sented to this, and informed the Wesleyan brother he had concluded to stay and assist Brother Hart.

One morning Brother Travis took up the North- western Christian Advocate 2.wdi his eye fell on the notice of a camp-meeting commencing the next week, to be held in Wisconsin. As he read the notice aloud to me he said, "This notice is signed by George Fox,

Early Free Methodism 4 1

P. C. I don't know the man, but I like the ring of the notice, suppose we attend the meeting." I said, "Very well, I will get my appointments filled for a few Sabbaths and we will attend this meeting, and then drive down and take in the laymen's camp- meeting at St. Charles, Illinois." At this time I was driving a little sorrel Morgan mare. She was low built and heavy, and there seemed to be no limit to her powers of endurance. I could drive her sixty or seventy miles in a day, and at the end of the journey if no hay was to be had she seemed just as thankful for hazel brush. Early in the morning we hitched up "Pet" and started north. We drove to Beloit, and the first night stayed with the Methodist parson. Getting an early start, we struck out the next day for Janesville. When about twenty miles north of Beloit we espied a jack standing in a pasture and demurely gazing over the fence into the road. I noticed that my pony was a little skittish, but urged her along; when, just before we reached the beast he gave one of those horrible brays for which such ani- mals are eminent, and the pony whirled like a flash and cramped and tipped the buggy just enough to land Brother Travis and myself, together with the robes, grips, etc., in the dust.

The country was quite rolling, and by the time we could gather ourselves up the horse and buggy

42 Reminiscences o*

were disappearing over the summit of a hill. Brother Travis seemed to consider it quite a joke, but I thought to myself, " You may laugh, but the outfit belongs to me." Picking up blankets and grips, etc., we started back after the fleeing horse. We walked perhaps a mile when we discovered a team coming with a horse and buggy following. I soon saw by a peculiar way she had of tossing her head that it was my pony. It seems she had become tired of running, and when the man with the team met her she was walking leisurely along, and the man, concluding she belonged to somebody in the direction she came from, hitched her behind his wagon and brought her to us. We thanked the man for his kindness, and when on examination I found that no damage had been done but that everything was intact, I laughed too.

Late at night after a long day's drive we reached the camp-ground. We found Brother Fox, and he arranged for our entertainment. The presiding elder had charge of the meeting, and in the morning he questioned us as to who we were, and I informed him that I was a member on trial in the Rock River conference and junior preacher on the Lynnville cir- cuit, and that Brother Travis was a local preacher from the Aurora charge. That evening the elder, I presume because I was a conference preacher, put

Early Free Methodism 43

me up to preach. I did the best I could, but no great degree of enthusiasm was awakened, and at the close no one came up to congratulate me on the suc- cess of my effort. When Brother Travis and myself got alone he said, "You have spoiled my chances for preaching here, and I don't think you will have an- other opportunity." And true enough, neither of us was called on to preach after that. The elder gave us quite a severe letting alone, for I presume he had heard of the Redfieldites and concluded that I at least was badly tinctured.

Leaving the camp-ground, we started southeast for the laymen's camp-meeting. On our way we took in Marengo and stayed one night at my father's. When he learned that I was going to the camp- meeting he was greatly exercised, and taking me one side said he would give me a hundred dollars if I would not go. I told him I wanted to see for myself and had decided to go. Driving along the next day, Brother Travis was full of inquiries about these people, for he had concluded from what he had heard of them that they were a rough, boisterous set, with little or no culture or refinement.

We were late in starting from Marengo and it was late at night when we reached Saint Charles, so we decided to stop for the night at the hotel in the vil- lage and go to the ground in the morning. Early on

44 Reminiscences of

Friday morning we drove on to the camp-groimd. There was a large circle of tents in one of the finest groves for camp-meeting purposes I ever saw. The grove belonged to Brother J. M. Laughlin. Their large dwelling stood near, and on such occasions as this they kept "open house." I was acquainted with nearly all the tent-holders, and so introduced my traveling companion. Brother Travis greatly desired to meet Doctor Redfield, so I looked him up and gave him an introduction. I excused myself and left them together. About two hours after, meeting Brother Travis, I inquired how he liked Doctor Red- field. Evincing, for him, a great degree of enthusi- asm, he replied: "Why, I learned more theology in two hours' conversation with that man than I ever knew before." They soon had Brother Travis up to preach. He had given me to understand very dis- tinctly that he never would leave the Methodist Episcopal church to go with this people. Judge of my surprise, then, when I heard him, as he warmed up in his sermon, exclaim, "If you will take me I will join you and go wherever you send me." He was received and sent to Saint Louis, Missouri.

Here for the first time I met Rev. B. T. Roberts. He was about thirty-seven years of age and in the prime of his manhood. With a Roman cast of coun- tenance, high, full forehead surrounded with hair

Early Free Methodism 45

black as a raven's wing, I thought he was one of the finest looking men I had ever seen. The meeting was well under way when we reached the ground, and certainly there seemed to be no one at all dis- posed to "hold" it. That there was much of divine power manifested no one could question, and that there was a good deal of the rankest fanaticism no one in his right senses could deny. Someone in- quired of Father Seymour Coleman about some of the extravagant demonstrations. The old gentleman replied, "The fact is, these people have suffered so much from ecclesiastical bondage in the churches that now they are free they are like young colts let loose and don't know how to act." Like the indul- gences of Tetsel of old, gifts were on the market, but to be dispensed without money and without price. Doctor Redfield had the general oversight of the meeting, but the most he would do was in a good natured way to speak out from the stand, "If the devil tells any of you to stand on your head, don't do it." But the good Lord knew that the people were honestly seeking to be right, and in his love and mercy he let showers of blessing fall on them.

The camp-meeting went on with increasing power. One day as the testimony meeting was at a high tide Doctor Redfield called out from the stand, " Mattie, sing Gideon," when the Bishop girl, stepping out

46 Reminiscences of

into the aisle, in a strong, clear voice began to

sing:

" See Gideon marching out to fight, See Gideon marching out to fight, See Gideon marching out to fight, He had no weapon but a light. If you belong to Gideon's band, Here's my heart and here's my hand, We're fighting for a home."

Before the first verse was finished the camp- ground was in an uproar of excitement, and the slain of the Lord were many. There were many instances of remarkable conversions at this meeting, and many entered into the experience of entire sanctification. Quite a number were present from Saint Louis. These represented the work raised up by Doctor Redfield in that city.

During this meeting the first convention in con- nection with the work in the West was held on a rail pile near Brother Laughlin's house. The work was all in a formative state, and the preachers had to depend largely on raising up their own circuits. I stated to the convention that I felt I ought to remain on my charge until fall, and then if they had any work for me I would be ready to take it. Brother Travis went from the camp-ground to his new field in Saint Louis, and I returned to my circuit. I labored on until about the first of August, when, having fully decided that " It is not good that man

Early Free Methodism 47

should be alone," on the ninth day of August, i860, with a few invited friends, I made my way to a cozy farmhouse on Kishwaukee Prairie, where at about six p. m,. Rev. I. H. Fairchilds officiating, the mar- riage ceremony was performed, and the Bishop girl as such lost her identity and henceforth in these papers will be referred to as my wife. Or the two made one may be known, not by the editorial, but by the plural personal pronoun we.

The next Sabbath found us on the circuit and at the morning appointment. I suspect the good lady by whom we were entertained thought the young preacher's wife was most too plainly attired for a bride, for she made several suggestions as to her dress and did what she could to make her presenta- ble to the congregation; ** for," said she, "you know they will all be looking at you." We got along with- out any great degree of embarrassment. I preached the best I could, and by the time my wife was through with her exhortation fashion plates had passed out of mind.

One Sabbath not long after this we reached Lynnville. The hotel keeper's wife was out, and at the close of the service gave expression to some very decided remarks in criticism of my sermon. "The fact is," she said, "when you get out of matter and don't know what to say you pitch on to the Univer-

48 Reminiscences of

salists. I want you to understand I have seen Uni- versalists die, and they are just as good as anybody." When the woman closed her tirade my wife struck up and sang, "I am glad salvation is free," and I closed with the benediction. As the woman passed out of the house she was heard to say, "If I had known they would take it that way I wouldn't have said anything."

At the close of the conference year we returned to Marengo. I wrote my presiding elder to have my name discontinued. I took my letter from the church and wrote to Aurora, where it was understood I was to be appointed, that I was ready to come. But the brethren there were very anxious to have Seymour Coleman, who had labored so successfully there in the Methodist Episcopal church and seemed almost decided to cast in his lot with them, take the charge. So we were without work, and, so far as we could see, without any immediate prospect of having any. My parents were opposed to my leaving the Meth- odist Episcopal church, and now that no way was open for us in the new church, were well convinced that we were out of the divine order. In our strait my wife and myself laid the matter before the Lord and decided we would step into the first open door. The new presiding elder on his way from conference stopped at my father's. He informed us that Elder

Early Free Methodism 49

Crews held my letter till the last day of the session, hoping I would change my mind. The elder told what a fine circuit they had me down for, and then said, "I want you to hold yourself in readiness, for I shall have work for you the second quarter if not the first." Ard so it began to look as though we had made d mistake and must retrace our steps.

50 Reminiscences of

CHAPTER VI.

The fall of i860 was a time of great political excite- ment. The country was on the verge of the great rebellion. The darkened horizon and the muttering thunder told of the fearful storm which was to break on the land. Mr. Lincoln was the candidate of the Republican party and Mr. Douglas and others repre- sented different phases of the Democracy. Senator Hale, of New Hampshire, was advertised to speak in the park at Marengo, and I went down to hear him. On my return I stepped into my father's store to write, and while standing at the desk three men came in, one of whom I recognized as a Brother Merriman, of Garden Prairie. He gave me an introduction to the others, one as David Cooper and the other as John Horan, both of Belvidere. These men were good types of the intelligent, uncompromising Irish gen- tleman. Mr. Cooper at once said, "We have come to see if we can get you to go to Belvidere to preach." I replied, "Yes, sir; will you be ready for me by next Sunday?" He seemed a little taken aback, and said, "No, not quite as soon as that, but we will be ready by the following Sabbath." "Very

Early Free Methodism 51

well," I replied, "I have an appointment next Sun- day morning at Garden Prairie. Come up to that and let me know how you succeed in getting a place," etc. They agreed to this, and returned to Belvidere. Brother Cooper told me afterwards that he was greatly surprised at my ready response to his request. He said he thought I would make some inquiries at least as to support. He did not under- stand the state of mind I was in, and that I at once recognized this as the first open door.

The next Sabbath Brothers Cooper and Horan were at Garden Prairie, and reported that they had secured an old vacant Universalist church for our meeting. Brother Cooper had attended a grove meeting held by Brother Roberts at Bonus Prairie immediately after the Saint Charles camp-meeting. He professed religion, but his grace was strongly of the combative sort. Mr. Horan made no profession. At the appointed time the following Sabbath morning we were at the church ready for action. By some mistake Lucius Matlack, a prominent Wesleyan Methodist preacher, and myself had appointments in that same house at the same hour. As Mr. Mat- lack took in the situation he quite decidedly stated that he did not care to occupy the position of a con- testant for a pulpit, and withdrew. I went on with my meeting, and gave notice that Doctor Redfield

52 Reminiscences of

would preach there that evening. At night the house was crowded and the doctor preached one of his characteristic sermons, the last I ever heard him preach that was at all like himself. In about a week after he was stricken with paralysis, and as far as preaching was concerned his labors were at an end. We drove across the country with the doctor and his wife to Ogle county, where the doctor preached in a schoolhouse where Brother Terrill had already organized a class. From there he went on his way to Aurora, where, at the home of Rev. Judah Mead, he was disabled.

Brother Terrill had raised up a good class in Ogle county. J. W. Dake sold out his farm and went into the work, and in a few years had all his earthly pos- sessions invested in heavenly stock. U. C. Rose, a physician, soon commenced preaching, and Sylvester Forbes, quite an eccentric character, became promi- nent in the work both in Illinois and in Michigan. A church was built at Ogle Station and several pow- erful camp-meetings were held in the vicinity. The members became scattered. The Martins went to Kansas and settled near Osborne City, and a circuit was raised up in that county. We held on for a while in the Universalist church at Belvidere and then rented a vacant Congregationalist church, which was in a better locality and much more convenient.

Early Free Methodism 53

In a few weeks I decided to hold special revival ser- vices. I had my plans laid to get Doctor Redfield to assist when I needed help in revivals, but now that the doctor was laid aside I was thrown back on the Lord.

We commenced the meeting and soon quite an interest was awakened. The friends came from Marengo and vicinity, and the house became alto- gether too small to accommodate the crowds. Father Collier, an old English class-leader, and others took their stand and the work moved on in power. Prom- inent ladies would come at an early hour for the evening meeting, and, finding the door locked, in their eagerness to get in and secure a seat would raise the sash of the window and climb from the platform into the house. Brother Harroun assisted in the meetings for a while, and Brother Wood, the local preacher from Marengo, rendered efficient ser- vice. I do not remember just the number of con- verts, but if my memory is not at fault I organized a society of fifty or more. I took in some of the scat- tered ones around Marengo, and here I received my wife into the church; for although we had not yet received the Discipline we were beginning to be known as Free Methodists.

Not long after this I attended a meeting at Clin- tonville, where the Discipline was formally adopted.

54 Reminiscences of

We soon bought the church building in which we worshiped. We labored on until the following sum- mer, when James Mathews came on from the East and took the work. Since that time the work at Belvidere has passed through severe testings and has had times of sifting, but I believe the fire has never been entirely extinguished on its altar. A class was organized at Garden Prairie and also one on Bonus Prairie.

Many of the friends at Marengo had expressed a desire for a meeting at that point; so, with our labors concluded at Belvidere, I informed them I was ready to go to their help. But now when the test had come it appeared to them to be assuming quite a responsibility to step out of a strong, well-appointed organization into an embryo church not yet fairly out of the shell. I at once took in the situation, and, in order to save them from embarrassment and myself from the charge of proselyting, I did not ask anyone to become responsible for hall rent, but took advantage of the pleasant evenings of June and com- menced meetings in the street. Street meetings were a new feature in that section, and on Sunday nights we soon had large congregations, the people driving in from the country to witness the novel scene. The Lord was so manifestly in the movement that the good brethren were not slow to fall in line

Early Free Methodism 55

and authorized me to engage Metropolitan Hall, the largest hall in town, for our meetings.

Judah Mead, of Aurora, had joined our people and was acting as chairman over the work. I sent for him to come and hold a quarterly meeting for me. We had a memorable prayer-meeting on the Saturday evening of that occasion. It was a very warm evening, and up in the hall, with windows overlooking the town thrown wide open, a sound went forth that to some of the people seemed almost enough to wake the dead. My father especially, who was a class-leader and quite a stickler for the old church, was greatly exercised and felt himself forever and irretrievably disgraced. On Sunday morning we had a grand love-feast, and at the close of the communion service I had thought to organize a class, but being a little doubtful as to a very gen- eral response I concluded to transfer my Vermont street class, organized some time before, to Marengo, and announcing the fact of transfer I said, "We now have a Free Methodist church in Marengo, and if any wish to unite they can now have the oppor- tunity." Brother E. G. Wood, my local preacher friend, my mother. Sister Coon and Sister Minerva Barron stepped out, answered the questions of the Discipline, and were duly voted in. Others soon followed.

^6 Reminiscences of

One Sunday morning Daniel B., the village dray- man, came into meeting and in his quaint way an- nounced his determination to go with us. Brother B. was sexton at the cemetery, and this was about the way in which he made known to us his desire to unite: " Oh," said he, ** how mean I have been! As I was praying over the matter of church relation 1 told the Lord that wherever he blessed me there should be my home. I came here to meeting and got so blessed that as I went out into the burying- ground hallelujahs as big as hogsheads rolled all around me, and then I didn't join. Now if you'll take me I want to join to-day."

We bought a centrally located lot, moved back the old building standing on it, tore out the parti- tions, made some seats, and had a room which would accommodate about two hundred. In this room we held meetings through the winter; at times it was packed almost to suffocation. In the spring we began the erection of a church, and when completed we moved in with a membership which, as near as I remember, numbered about one hundred. It was during the building of this church that Marengo was visited with a fearful tornado, which carried death and destruction in its track. We got the people together that evening in our place of worship, and with the assistance of Brother Frank Shepardson,

Early Free Methodism 57

who was with us, we were able to exhort the people to repentance and salvation, from the words "The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord."

That fall I was sent by conference to Saint Charles, Geneva, Batavia, Wheaton, etc. Borrowing Doctor Redfield's horse and two-seated carriage, I took my wife and our four weeks' old baby girl and bidding good-by to the friends at Marengo we made our way to our new field of labor. It was a large circuit, but we had considerable help. William Morrison, our "sweet singer in Israel," and other local preachers rendered efficient aid; besides, we had a junior preacher sent by conference. I don't remember his name, but his manner of preaching can never escape my memory. He would soar so high that all good effect of his preaching was lost on the congregation "in the fearful apprehension as to his ever being able to get safely down to earth again.

jS Reminiscences of

CHAPTER VII.

Perhaps a chapter made up of incidents in connec- tion with the work at Belvidere and Marengo may be of interest and profit.

Mr. Horan took a lively interest in the work at Belvidere, and finally presented himself at the altar for prayers. We prayed for him and urged him to pray, but could not prevail on him to open his mouth. Afterwards, in conversation with him at his house, he said, "Mr. Hart, if my salvation depends on my praying aloud at the altar I cannot be saved. Not that I have any objection to it, but I simply cannot." I replied : " Mr. Horan, before you get blessed I think you will pray."

He was switchman at the depot and attended to making up the trains. One cold morning, the ground covered with snow and ice, as he was switching cars he attempted to jump on to the rear end of a train which was backing down to a switch, when his feet slipped and he fell between the tracks under the train. The train was not moving very rapidly, but he knew if he remained there until the engine should reach him, it being so much nearer the ground, he

Early Free Methodism ^9

would be crushed to death. By a great effort he threw himself out between the wheels of the moving train and escaped with his feet badly mangled. They conveyed him at once to his home. The surgeon came, dressed his wounds, and made him as com- fortable as he could. I was then sent for. I made my way to the house, and as I entered the room I found him bolstered up in a large chair, his feet rest- ing on cushions. As he caught sight of me he reached out his hand, and with a good deal of emo- tion cried out, '*0, Mr. Hart, if there had been five hundred men around that train they would have heard me calling on God for mercy ! "

A lady who had been converted in the meeting came forward one evening to seek the experience of a clean heart. As she was going through with her consecration, amid her sobs and groans she would cry out, "Oh, how can I give her up? How can I give her up?" My wife, kneeling by her side, said, "Sister, lay all on the altar." Turning to my wife, with deep feeling she said, " It seems to me if I put my little girl on the altar that God will take her out of the world." The only reply was, "Sister, lay all on the altar." Finally she cried out, "It is done; she is the Lord's."

That consecration was tested, for in a few weeks I was called upon to preach the funeral sermon pf

6o Reminiscences of

that little girl. I never shall forget as that mother stood beside the open coffin and for the last time looked on the marble-like features of her dead child, how, with uplifted eyes as she looked through the blinding tears, in tones of triumph she cried, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." You may say, "It is hard thus to consecrate and dedicate our loved ones to the Lord." But what did the grace of God do for that mother? I answer, it prepared her for the trial. The severing of the tenderest cords of our nature — the snapping of heart-strings — must sooner or later come; and God in his mercy proposes to prepare us for the test.

In our first meeting at Marengo a resolute woman by the name of Church was soundly converted and became an active worker. She had some sons who were exceptionally bright. She learned that one of her boys was frequenting the only saloon with which the village was ornamented. One day she visited the establishment, and finding her boy there led him to the door. Then, stepping back, she took the broom and literally swept the shelves and bar clean. Demijohns and bottles came down with a crash, and the contents were past gathering up. She never was prosecuted, for Lawyer Coon, whatever else he was or was not, was a good temperance advocate, and he

Early Free Methodism 6l

assured her he would defend her. She seemed to be possessed of a spirit akin to that by which Mrs. Nation of Kansas is being impelled. But what about her movement? Do you know that when moral sensibilities become benumbed and Satan is having things about his own way the Lord some- times stirs up someone to deeds, which from the standpoint of human selfishness, and which, judged by the standard of unjust human laws, seem to be extreme and altogether out of place? Take, for instance, the cases of Gideon and of Samson; the heroes of Boston Harbor in the destruction of the tea; and in later years that of John Brown. I don't know but in these days of criminal apathy with reference to the liquor traffic the Lord is stirring this woman to deeds of noble daring. I earnestly pray that in all except the hanging she may prove to be the John Brown and forerunner of emancipation from the power of King Alcohol; that in all except the beheading she may prove to be the John the Baptist and herald of the gospel of universal pro- hibition.

The first year I was on the Marengo work. Garden Prairie and other points were included in the circuit. J. W. Dake was junior preacher. Brother Dake was fresh from the farm, and being naturally diffident under the most favorable circumstances it was a

62 Reminiscences of

great cross for him to attempt to preach. One Sab- bath I was to be away and told Brother Dake he must take the Sunday evening appointment in the street at Marengo. The time for the street service arrived, but Brother Dake could not be found. The cross was so heavy the poor man hid himself that he might not be found and taken to the meeting. A Brother F., a local preacher, was present and talked the best he could. Lawyer Coon, although greatly incensed because his wife would shout and sing and pray, seemed to have an underlying desire for the success of our work. Quite a number of times in my financial straits he manifested this desire in render- ing me material aid. That Sunday evening the lawyer was in the congregation. At the close of the service in a petulent tone he exclaimed, " Hart was away, Dake didn't come, and F. tried to preach," and, making some ridiculous remark, turned away. I don't think Brother Dake ever attempted to dodge the cross after that.

After the Discipline with its rule forbidding con- nection with secret societies came out, I began more closely to investigate the subject of secrecy. I be- came thoroughly convinced that oath-bound secret societies were wrong, both in principle and in prac- tice. So I not only abstained from connection with the lodge, but in organizing societies I gave the

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grounds on which we objected to secretism and rea- sons for the rule in our book of discipline. Of course this subjected me to labor, and I was waited on by the master of the lodge, who informed me that a special meeting had been called for the following Wednesday evening, and requested me, with others who were delinquent in the payment of dues, to be present. I informed him I would either be there or write them a letter. I'wrote them a letter and stated to them that I had consecrated myself, with all the powers of my being, to the advancement of the kingdom of the Lord Jesus Christ; that after careful investigation I was convinced that Masonry, both in principle and in practice, was in opposition to that kingdom, and that as an honest man I could have nothing more to do with it. I closed in Masonic language by saying, "You can take due notice hereof and govern yourselves accordingly." Not long after I received a notice informing me that I was expelled for non-payment of dues and other gross unmasonic conduct. I was tempted and considerably perplexed. One day I went down town, and seeing the village drayman, who was a member of the order, ran out and jumped on to the dray and told him what I had received and how I felt. He at once inquired, "What of it?" I answered, "You know it is a pow- erful order, and as I am going out to preach if they

64 Reminiscences of

are so disposed they can do me great injury." With a look of surprise he inquired, "Where is your faith in God?" In my anxiety I had failed to view the matter in this light. But that settled it with me. Not many days after in passing along the street I met the drayman, and by a nod of the head he mo- tioned me to his side. As I stood by him, in his quaint way he said, "Brother Ed., I didn't think it would make a feller feel so." I said, "What's the matter. Brother Dan?" " I have got one of them ar' notices," he replied, "and they are crowding me on bills I am owing and making it warm for me." I answered, "All I can say to you is what you said to me, 'Where is your faith in God?'" and left him. In a few days I met him again. His great fat face was in a broad grin, and he exclaimed, "It's all right! It's all right!" "Ah!" I inquired, "how is that?" He replied, "You know old Mr. Smyth died over north?" "Yes." "Well, I was digging the grave to-day, and as I dug I kept thinking over the matter of that notice, and when I had finished the digging I made a hole about six inches deep in the bottom of the grave, and putting the notice in the hole covered it up, and getting down on my knees called on God for victory, and I got it. And now," said he, " it's buried in the bottom of old Mr. Smyth's grave and it will never come up till the resurrection."

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CHAPTER VIII.

At about the beginning of our work at Marengo I preached one Sabbath evening on the street from the text, "Blessed are the pure in heart, for they shall see God." In the hotel across the way, in one of the front rooms, was lying a man very low with typhoid fever. He was a grain buyer. He and his brother were in business together. The brother was not married, but the one of whom I write had a wife and one child, a bright boy of about three years. The wife and child were on a visit East when the father was taken sick, and at the time of this street service had not returned. The sick man heard the text, if not the sermon. Becoming dangerously ill the wife and child were sent for, and on their arrival he was removed to their own home in the village.

Early one morning a messenger came hurriedly for my wife and myself, saying that Mr. Blandon was beyond all hope of recovery, and was very anxious to see us. We made our way to the house, and found him lying in a bedroom on the first floor. The window was open, and standing around and peering in were several of his associates, anxious to

66 Reminiscences of

learn of his condition. This man, while outwardly moral, was one who seldom, if ever, attended the house of God, and one who to all appearance never had a serious thought about the salvation of his soul. As he caught a glimpse of us as we entered the room he called out eagerly, "Oh, pray for me! pray for me!" I said to him, "Certainly we will, but our prayers cannot save you, you must pray for your- self." "Oh," said he, "I don't know how to pray." I said, "Then repeat a prayer after me." And repeating the simplest form of prayer I could, "God be merciful to me a sinner," he would say it over after me with all the emphasis he could command. Weeping and sobbing his wife, leading the child, came into the room. As he saw her he cried out, "O wife, teach my boy to read the Bible and to pray!" His brother coming in he said to him, "O brother, we have been after gold, gold, but none but the pure in heart can see God." Every little while saloon-keepers and other hard men would reach in through the open window, and pulling my coat, inquire what I thought about his chances for sal- vation.

We talked and prayed with him the best we could, and finally came the confession: "When I was thirteen years old, my mother died and I kneeled at her bedside and promised to give my

Early Free Methodism d'j

heart to God and meet her in heaven." We stayed by his side until about the time he passed away. We had hope in his death, for we believe God had mercy on him and saved him. According to his dying request I preached the funeral sermon in the Methodist Episcopal church to a large con- gregation. I do not know that I ever realized more of the presence of God than was manifested in that house on that occasion. I used for a text Deuter- onomy 32: II, 12.

Twenty years after, in preaching in a revival meeting in San Jose, California, by way of illustra- tion I related the above incident, giving the name of the place where it occurred, but not the name of the person. At the close of the service an old sister by the name of Wallace said to me, "Marengo, Illinois? Why, I had two nephews by the name of Blandon there." I said to her, ''The person to whom I referred in the incident was Granger Blan- don." "Oh," she said, "he was my sister's son. She was a devoted saint of God and wrestled with God in prayer for her sons, and said that she had the witness that he would save them." In the case of this one at least after a lapse of perhaps twenty years the mother's prayer was answered.

We spent a pleasant year at Saint Charles, most of our work, however, by way of special effort being

68 Reminiscences of

put in at Geneva. We held revival services in the old courthouse. At first the work moved rather slowly.

One day the recording steward told me that the official board at one of its meetings had passed a res- olution declaring that the Lord does not now heal diseases in answer to prayer as in former times. The steward said he had become ashamed of the action and had torn the leaf on which it was recorded from the book. But the action stood, and feeling that such a blow at faith in God would paralyze all our efforts, I called the board together and told them that they must rescind their action or I should stop the meeting. They readily complied with my re- quest and rescinded the action, and the work at once began to move with power.

A German man and wife named Schones were clearly saved. They had been Catholics, but by degrees their eyes had been opened to the errors of that system. At one time Brother Schones went to the priest to get him to baptize his child, who was lying at the point of death. He found the priest feasting and drinking wine, and although he pro- posed to get a carriage and pay him well besides the priest refused to go. So Brother Schones went home, and in his desperation baptized the child him- self, and said, "Lord, that must do." Gradually he

Early Free Methodism 69

lost faith in Catholicism, and when our meeting began came and stood in the stairway, and listening to the preaching was brought to feel his need of sal- vation. He came to the penitent form and was clearly saved. He then stayed with the children and sent his wife to the meeting. She could not understand English, but he told her when I got through preaching and they were singing to go up and kneel at the bench in front. So up she came, and kneeling straight up on her knees got out her prayer-book and read over her prayers as fast as ever she could. As she could not understand English we could not give her much instruction, but finally in prayer I cried out, "O Lord! let the light on this poor woman's heart." And she afterwards told us, for she learned to speak English a little, that when I cried out the light came to her heart.

After their conversion we stopped at their house during the remainder of the meeting. Crucifixes and beads were given to the children for playthings, and these happy converts went directly by faith to Jesus for grace and help. While stopping with them our babe was quite sick, and we were a good deal con- cerned, fearing she might die, and the good woman would console us in words about like these, " Oh' don't cry; ven our first baby was shick I criedt and Mr. Schones he criedt, but the next von I criedt but

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Mr. Schones he not cry, and de next one I don't cry neider. Oh ! you haf more before you haf less." These words were true and the prophecy was ful- filled. For some years they walked in the light, but, I believe, were finally drawn off to rest their salva- tion on the observance of a particular day.

A saloon-keeper in the town became interested in the meetings and was a constant attendant. One evening as we finished the hymn of invitation and the congregation had become seated, he stood like a statue, seemingly spellbound. I cried out to him, "Come forward and seek salvation, or else go home and write your name Satan on your signboard and come out in your true colors." He lived over his saloon. That night a fire caught in the saloon below, and suddenly awakened from sleep he thought the judgment had come. Springing from bed, he jumped out of the second story window, taking the sash with him. He began at once to seek salvation, but I be- lieve did not make a very stable convert. Sister Himebaugh, afterwards Sister Updyke, who some time before had been miraculously healed by faith, was a great help in the meetings. Mother Lawrence was living at Geneva at the time, and by her prayers and faith helped immensely. Her husband greatly opposed and persecuted her and finally deserted her, and she got a divorce. She kept on her way, shout-

Early Free Methodism 7 1

ing amen as loud as ever, and after a few years her poor, old, former husband, broken down in health, came back and fell at her feet in humble confession. They were re-married ; she helped him into the kingdom, and in a short time saw him safely off to heaven.

Quite a family by the name of Updyke were saved, and many additions were made to the class. One woman was clearly saved whose husband was greatly enraged. He burned her Bible, and when she undertook to pray would dash buckets of water on her. Finally he turned her outdoors. Mother Lawrence took her in, and we arranged to send her to Sister Coon's at Marengo. With his house deso- late and himself thoroughl)^ subdued, the man came to me and with tears besought me to tell him where he could find his wife. He very gladly paid my fare to accompany him to Marengo, and promising all that could be asked, his wife went home with him.

In the spring we set about building a church. Building stone was plentiful and cheap. I went out soliciting funds and met with quite a ready response. Brother Hackney, of Aurora, gave a hundred dollars, and others responded liberally and we felt war- ranted in beginning to build. I left the work before the house was completed. After I left they enlarged their plans and got so heavily in debt I believe the

^2 Reminiscences of

property had to be sold. In all the years of my ministry in our church this was the only circuit I ever was appointed to which had not been raised up under my own labors.

Camp-meetings were held year after year in Brother Laughlin's grove. These meetings came to be a kind of center from which radiated rays of light, and from which influences of spiritual power went out in all directions. The history of these meetings has been graphically and faithfully written by an abler pen than mine. I never can forget the fearful onslaught made by the roughs one night during the second meeting. The services of the evening were over and all but a few on guard had retired for rest, when suddenly the alarm was given that the rowdies were tearing down tents. The brethren rushed out and the rowdies fell back, but, arming themselves with clubs and stakes, soon rallied and came on for a general attack. Brother Terrill took the lead of the camp-meeting forces and, inspired with love for the cause of God and desire for the safety of the campers, without fear, he sallied out to meet the attacking forces, who, filled with whisky, were yelling like demons from the pit. Good Brother Newell Day, being acquainted with some of the men, in the quietness and sweet- ness of his spirit, went out to reason with them and

Early Free Methodism 73

try and dissuade them from their murderous purpose. But in their insane frenzy they were beyond reason- ing, and one of them, seizing a huge pointed stick, hurled it with all his might. The point of the missile struck Brother Day, gouging out one of his eyes. Groaning and crying out with pain Brother Day made his way back to the encampment. He was taken into a tent to be ministered to, and the brethren, rushing on the roughs, in almost a moment's time scattered them in all directions. They secured two or three of the ringleaders. They were brought before the magistrate and bound over for trial. But at that time the country was in a blaze of excitement on account of the Civil War, and to enlist was to cover a multitude of sins. These men enlisted and went off to the war. Some of them, at least, were known to have come to a miserable end.

Brother Day eventually went West and settled at Orleans, Nebraska, where he continued to live and walk with God until March 26, 1901, when he passed triumphantly to the better land.

At the session of the conference held at Clinton- ville in the fall of 1861 I was elected and ordained deacon. This was the session from which I was sent to St. Charles. At the session of the confer- ence held at Aurora in the fall of 1862 Brother Roberts came to me and said he had received a

J74 Reminiscences of

letter from a man in Michigan who wanted a Free Methodist preacher sent to that State, and asked me if I would go. I replied, "If you say so and I can get there I will go to the North Pole." Before the close of the session Brother Roberts said to me, "We haven't men enough to supply the circuits, but the brethren at Marengo have consented, if you are sent there, to let you take three months at any time of the year you may choose to visit Michigan."

Brother Roberts gave me the letter he had received from Rev. H. L. Jones of Ida, Michigan, and requested me to correspond with him and to arrange if possible to go during the winter months, as that would be the best time for holding revival meetings.

We met with a very cordial reception from our old friends at Marengo. We finished off the old house at the rear of the church lot and had a very comfortable parsonage. At the beginning of this conference year our dear friend and spiritual father. Rev. J. W. Redfield, was called to his eternal reward. He had for more than two years suffered, at times intensely, from a stroke of paralysis which had ren- dered one side almost completely helpless. He was not able to preach, but would attend service and give in his testimony. Osgood Joslyn, who was saved in the first meeting the doctor held in Marengo,

Early Free Methodism 75

took him to his home and cared for him while he lived. A few days before the doctor passed away he called Brother Joslyn to his bedside and said, " Osgood, I cannot live long, and I want you to take my last testimony and tell all the people for me that this is the track that leads to heaven."

In preaching the doctor had a peculiar way of bringing up and setting down his right foot, and at the same time with a good deal of emphasis shout- ing, Hallelujah! On the evening of his death, just as the breath left his body, in his characteristic way he brought up his foot and, as some who were looking on said, set it down in heaven. And so this good man passed on to his heavenly home. His body lies in the cemetery at Marengo, and on the stone at the head of the grave after the name and dates there is inscribed the single sentence: " He was true to his motto — Fidelity to God." Fortunately Brother Roberts had not returned East, and he was at once sent for to preach the funeral sermon. The services were held in our church at Marengo. The day was very stormy, the rain falling in torrents, but the house was crowded. It was a solemn scene as the young preachers gathered around the casket to take the last look at that calm and heavenly face. Standing there with hands uplifted we sang the min- ister's prayer, hymn No. 298 of our present hymn

76 Reminiscences of

book, and pledged ourselves anew to God. By a merciful providence the Lord had, as it were, taken the doctor from us by degrees, for during his two years' illness we had learned to look away from the arm of flesh and to trust more fully in God, so his death did not prove a shock or any great hindrance to the work.

By this time our Illinois conference began to assume respectable proportions. Cyrus Underwood was a shoe dealer in St. Louis. He was a professed infidel, but hearing of the doctor's meetings had the curiosity to hear the man. Whenever he went to church in those days he went to criticize. He seated himself in the church that evening, ready when the preacher should begin his sermon, to riddle it with the shot of criticism. But the young, would-be infidel was disarmed before the preacher reached the pulpit, for as the doctor in going up the aisle passed the pew in which Cyrus was sitting he was struck under conviction and at the first opportunity began to earnestly seek the Lord. He became a strong and successful preacher, but after some years of service became fearful as to the matter of support and went into secular business.

J. W. Dake became a Boanerges in the work, but not until, in the providence of God, he had been thrown out, under the Spirit, on his own resources.

Early Free Methodism ^j^j

At this session at Aurora the stationing committee were greatly perplexed over the appointment of J. W. Dake, and a committee was appointed to wait on him and advise him to locate. When the committee came to confer with Brother Dake, he said, "Very well, brethren, you take the responsibility of placing me in a local relation and I will gladly go back to my farm, but I don't dare request that relation." It was greater responsibility than the committee wished to assume, and as an old man had come up from Bureau county to ask for a preacher. Brother Dake, without a member or any assured support, was put down for Bureau county. Thrust out to sink or swim, he concluded by the grace and help of God not to sink, and came up the next year to report a swimming success. The only embarrassment the stationing committee ever had after that in the case of J. W. Dake was in trying to meet all the demands for his services.

Joseph Travis proved to be a successful laborer, and as a preacher he put his sermons together with about the same exactness with which he had for- merly constructed railroad locomotives. N. D. Fan- ning was a highly educated young man, and naturally and easily preached sermons which would be a credit to a bishop. He was styled "The scholar of the Illinois conference." He finally went, I believe, to

78 Reminiscences of

the Presbyterians, and somewhere in Minnesota, I understand, dropped dead in the pulpit while preach- ing one of his remarkable sermons. Thomas La Due was pastor of the Congregational church at Saint Charles. In the early days of our church in that village he was gloriously saved, and preached holiness so effectually that many of his members got the ex- perience, and finally with him united with the Free church. For several years he preached, both West and East, with success, and from his quiet home near Portland, Oregon, passed to take his place amid the ransomed throng. He left two sons — men of studious habits and sterling Christian character. The younger one labored a few years in the California conference. His praise was in all the churches. He died in holy triumph. To this day by those who knew of him he is remembered as the model preacher. The other still lives, an efficient member of the faculty of Greenville college. M. V. Clute came from Brother La Due's church in Saint Charles, and, receiving license to preach, was admitted to the traveling con- nection, and lived and died a member of the Illinois conference.

But time would fail to appropriately speak of Terrill and Mead and Cook and Harroun, of Bishop and Shepardson and Ribble, and many others who labored in the beginning of the work in the Illinois

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conference. At the session in the fall of 1862 some fifteen or twenty circuits, with a total membership of six or seven hundred were reported.

So Reminiscences of

CHAPTER IX.

We had expected, with perhaps the exception of a few weeks' labor in Michigan, to spend a pleasant and prosperous year in Marengo, but by the provi- dence of God one quarter was destined to be the limit of our pastoral work in Illinois. During this quarter besides filling my regular appointments in Marengo I preached at several outside points. One Sabbath evening I was to be away, and secured, or supposed I had, the services of Brother C. E. Har- roun for the church at Marengo. Judge of my sur- prise when on reaching home I found that Brother Harroun, although he had reached the place in time, instead of going into the church to preach had gone into the parsonage and remained during the service. I labored with him the best I could, calling his atten- tion to that part of the Discipline which reads, "Be sure and never disappoint a congregation," when with all seriousness the brother replied, " Really, Brother Hart, I didn't know which would prove the greater disappointment to the congregation, to go in and try to preach or stay away."

The only special service we attempted to hold

Early Free Methodism 8i

was a watch-night meeting, but on New Year's eve there came on one of the worst storms ever experi- enced in Northern Illinois. On New Year's morning I dug out through the drifts and found by tracks in the snow that just one person had tried to reach the church door. I began correspondence with Rev. Mr. Jones, of Michigan, and arranged to be with him by January 24. When we started for Michigan our only child was about sixteen months old. We left her with my parents, who had both united with the Free church. My mother said she would gladly keep the child so that my wife might accompany me, "for," said she, ''they that stay by the stuff share in the spoils with those who go to war."

Having given Brother Jones the date of our arrival, I expected him to meet us at Ida. Reaching Chicago I called at the ofifice of the General Passen- ger Agent of the Michigan Southern railroad and requested clergy rates for myself and wife to Ida station. He informed me that it would be necessary to apply through the agent at Ida. I explained that I did not live at Ida, but desired rates there. He looked up, and in a mild but very firm tone said, "This is according to our rules, sir, and I have no discretion in the matter." I failed in getting rates, but out of the incident I got an illustration which at times I have been able to use to good advantage. It

82 Reminiscences of

was this : The conditions of salvation are in such perfect accord with principles of right that we may as well meet them without questioning, for as far as making them any easier is concerned the Lord him- self has no discretion.

Being of rather an imaginary turn of mind, I am quite given to forecasting and picturing out to myself coming events. So, as we journeyed along, I had our reception at Ida all thrown out on the canvas of imagination, and said to my wife, "When we reach Ida we shall be met by a decrepit old man with white hair, and with tobacco juice running down the cor- ners of his beard. He will have an old gray horse and a broken-down buggy." On reaching Ida we found it to be a station and little else. There was a brick store and two or three dwellings. We had come from a prairie country and landed amid a for- est of giant elms whose great branches stretched up toward the sky. The frozen black clay hubs stuck up through a light fall of snow, and to us the pros- pect was rather dreary. But to cap all, not even my old, white-haired, tobacco-stained man was there to meet us. We made our way to the store and inquired for Rev. Jones. The storekeeper gave us directions, and we started for a walk of a mile or more through the snow and over the hubs to find the residence of Brother Jones. I was carrying the grips and my

Early Free Methodism 83

wife had the lunch-basket. When we had covered about half the distance we set down the luggage for a rest, and turning to my wife I said, "Mat, this looks rather dubious, doesn't it?" Seizing the bail of the basket and starting, she began to sing, "While there's a track I'll never look back, but go on at the risk of my all."

This storekeeper was a German by the name of Ranch. At the time he was, I believe, a member of the Dutch Reformed church, but not many years after he got grandly saved and joined the Free Methodist church. To the day of his death he was one of our most reliable members. His wife sur- vives him and for years has maintained a steady experience, continually realizing the blessing of the Lord. Some of their children have been a great help in the church. One daughter, now the wife of W. E. Bardell of the Illinois conference and manager of the Woodstock Orphanage and Home, has been especially efficient as a worker.

We finally came to a large, fine-looking farm- house, and upon knocking the door was opened by a pleasant-faced, elderly man. I inquired whether Rev. H. L. Jones lived there. He replied, " No, sir," and pointing to a house across the fields said, "He lives over there," and then added, " He is not at home, but I am his father." I said, " My name is

84 Reminiscences of

Hart. I am a Free Methodist preacher from Illinois. I have been corresponding with your son" — and before I could say more the old gentleman grasped my hand and cried out, "God bless you, Brother and Sister Hart. Come in! Come in!" Father Jones informed us that his son had gone up to a point on the Macon river, called East Milan, to arrange for a quarterly meeting, and that he was to take us up there the next morning.

And now let us notice the providence by which the way was opened for our work in Michigan. Some years prior to our arrival in the State Father Jones and others, members of the Methodist Epis- copal church, deploring the lack of spirituality, decided to organize a new denomination, which they called The Methodist Episcopal Conformist Church — the word "Conformist" being expressive of their determination to conform to the doctrines and Dis- cipline of primitive Methodism. For a few years they met with success and at one time in South- eastern Michigan numbered some three or four hundred. But in every truly evangelical movement history repeats itself, and this little branch was soon called to encounter very bitter worldly and Satanic opposition, so that at the time of our advent into the State their membership was sadly diminished and Henry Jones was the only remaining preacher.

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A Free Methodist woman from Buffalo, New York, went to Michigan to visit her sister, a Mrs. Knoll, who was a member of the Conformist church. The sister from Buffalo had a copy of the Earnest Christian, which at that time Brother Roberts was publishing in that city. Sister Knoll handed the periodical to Henry Jones, who read it carefully and then wrote Brother Roberts for a copy of the Disci- pline. Having studied this with care he wrote Brother Roberts, requesting him to send them a Free Meth- odist preacher. So in this instance, as in many others, the Earnest Christian proved to be a John the Baptist and forerunner for our work. And from this beginning six or seven annual conferences, with two or three hundred traveling preachers and a member- ship of over six thousand, have been added to our Zion. Surely this periodical has some claim on our people for support.

The next morning after our arrival Father Jones by private conveyance took us some twelve miles to East Milan, where Henry Jones had arranged for a quarterly meeting. The services were held in a fine, large schoolhouse. Near by was the residence of Shubal Lewis, where we were entertained. Brother Lewis was a member of the Methodist Episcopal church, but his wife belonged with the Conformists. Brother Lewis was a thrifty farmer. Sister Lewis

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was a woman whose very countenance conveyed the impression of intelligent devotion to principle.

Our meeting on Saturday afternoon was well attended and characterized by a good degree of the Spirit's presence. At the close of the service I called together the members of the Conformist church who were present, read from our Discipline and made known to them as clearly as I could the origin and aim of the Free Methodist church. They seemed greatly pleased with us and our representa- tion of our people; so much so that I thought it necessary to inform them that as a church we had our trials, and that it was not always smooth sailing with us. But they were so favorably impressed that they decided to invite us to remain and hold meet- ings at different points, and, if in my judgment I thought best, to organize societies and lay the foundation for Free Methodism in Michigan. Fanati- cism and jealousy had sadly divided and destroyed the work, but the self-seeking and reckless element had withdrawn, and the few who were left were as candid and as intelligently religious as any company of people with whom it has ever been my privilege to labor.

On Sabbath the place was thronged and the Lord came in power. At the close of the preaching, pre- paratory to administering the sacrament, I read and

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explained the general directions and invitation of the Discipline. Sister Lewis up to this time had dressed in plain and modest attire, but had finally yielded to the entreaties of her family, and on this Sunday morning came out with a new bonnet trimmed with artificial flowers. While I was reading and explaining the Discipline I noticed the large tear-drops coursing down the good woman's cheeks, and as the invitation to the communion was given she deliberately laid off her bonnet, and, drawing her veil over her head, came forward and partook of the emblems of the body and blood of the crucified Savior. This act on the part of this intelligent and highly respected Christian woman made a deep and lasting impression on the minds of the people in that community. Some months after I received this noble woman into the church, where she remained a staunch member to the day of her death. In uniting with the church she acted with the same calm, delib- erate determination that characterized her course in the communion service of our first Sabbath in Mich- igan. Years after, when some little friction arose in the society, some one suggested that she better leave the class. "Oh, no!" she replied, "I know too well what it cost me to join. It was the Free Methodist church or hell with me."

We closed our meeting at East Milan with our

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Sabbath evening service, and returning with Father Jones, held meetings for a few evenings in the schoolhouse in his neighborhood. Here we met quite a remarkable character, known throughout all that region by the cognomen of "Happy Jimmy." All the former part of his life had been spent on the ocean as a sailor before the mast. Several years be- fore the time of which I write he came into Monroe county, and by working as a farm hand just managed to live. He had professed religion for several years, but every time he went to Monroe, the county seat, he was sure to get drunk. He would be very peni- tent, and the people in their pity for him would for- give him. This was repeated over and over until finally Jimmy, determined on victory or death, went out into an orchard and for a day and a night, as I have frequently heard him say (but people who were acquainted with the case said that it was two days and two nights), wrestled under the apple tree; and that proved to be the Waterloo for the drink habit with Jimmy. He never got drunk again. Ever after he was enabled to give a clear testimony to the power of Jesus' blood to cleanse from all sin.

When I became acquainted with Jimmy he was an old man, living in the family of a good widow, who kindly cared for him till thedayof his death. Although Jimmy could not read, he was perfectly familiar with

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the Bible, as he also was with the biographies of all the early Methodist saints, frequently quoting from Wesley, Fletcher, Bramwell and others. He was quite diminutive in stature, and, as he depended on the charity of the people for his wardrobe, he some- times made quite a ludicrous appearance — his coat large enough perhaps to wrap twice around him, and a leather strap around his loins, with a high silk hat which someone had discarded and which was two or three sizes too large for him, with an old rag stuffed up in front to keep the hat in place on his head, he certainly made a very grotesque appearance. But the few who are living who in those days knew "Happy Jimmy," and whose eyes may fall on these lines, will recall with gladness the trite and pithy testimonies of that remarkable man of God. At one time, in speaking of walking several miles one bitter cold day in winter to attend a meeting, he said, " I thought for a while I should perish, but I got down on my knees in the snow and prayed and straightly the cold obated." On one occasion he was relating to a preacher some wonderful manifestation he had witnessed under the power of God, when the preacher exclaimed, "I don't believe a word of it." "Well, then," said Jimmy, "that makes you out an unbe- liever." In some meetings Jimmy's shouts of praise were too much for refined ears, and so when he got

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full to overflowing he would break for the door and do his shouting outside.

At first when Jimmy came to our meeting as the tide reached a certain point he would give a whoop and rush out. Finally Sister Hart asked him why he went out. "Oh," he replied, "I don't want to dis- turb the meeting." Sister Hart assured him it was no disturbance to praise God in our meeting, and that Brother Hart would rather have him stay and praise the Lord in the house. After that in our ser- vices we had the benefit of the overflow of this chosen vessel of the Lord. In testifying he would usually start up suddenly and speak a few words and 3it down. At one time I remember his testimony was about as follows: "I am all glorious within. My soul is like the king's daughter — it is all hung with jewels." One morning they went up to his room to call him for breakfast, and, getting no response, en- tered his room and found him lying as though he were quietly sleeping; but it proved to be the sleep of death. Some time during the night he had passed away, evidently without a struggle. "He lived happy, and died happy, and was saved. Be not surprised. He loved and served his God."

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CHAPTER X.

The only church building owned by the Conformists was at a place called Otter Creek. This was on the old plank road running from Monroe to Toledo. The house had not been used for some time, and there was some question as to the validity of the title. The brethren thought we had better go to Otter Creek and hold some meetings, and if possible resur- rect the work there and secure the church property. There was one member, a Brother A., who owned and operated a saw-mill, still living there. Father Jones furnished us with a horse and buggy, and arranged for a boy to go down and take the convey- ance back. We were instructed to go to the house of this Brother A. for entertainment. Reaching the place about noon we found the house of the brother. I knocked at the door and told the woman who an- swered the summons who we were, and that we had come to hold some meetings in the church, and that Father Jones had directed us to their house. Speak- ing up quite tartly she said, "If you want to see Mr. A. you will find him at the mill," and shut the door in my face.

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Going out to the buggy I said to my wife, "Mat, we have money enough to pay our way at a tavern for a day or two, and we will stop awhile, anyway." Driving around to the tavern — a drinking place on the old plank, it could hardly be called a hotel — I told the man to feed the horse and that a boy would soon call for it, and that we wanted accommodations for a day or so. After dinner we hunted up the key to the church, went to the schoolhouse and gave notice of the meeting for the evening. We then started out to call from house to house, to talk and pray with the people. To our surprise we found that but comparatively few of them could understand English, being mostly Lutherans or German Catho- lics.

A small congregation gathered in the evening, and we preached and exhorted them the best we could. In the morning, breakfast over, I told the landlord that we usually had family prayers where we stopped, and asked him if he had any objection to our having worship in the sitting-room. "Oh, no," he replied. I requested him to call in his family, and he called his wife, all the family he had. We read and sang and prayed with them. I talked with him about selling liquor. He said he knew it was wrong, but added, "I have to live." The old lady was visibly affected, and on questioning n«fr we

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found she was an old once-in-grace-always-in-grace Baptist backslider. The poor old woman with pipe in mouth would follow Sister Hart around and sob and cry like a child. In a day or so someone invited us to stop with him, and I told our landlord I would pay our bill. He quickly replied, "Not a cent, sir; not a cent, and if you ever come this way again make our house your home." By Sabbath Brother A. ven- tured to invite us to dinner. We found Mrs. A. very much modified in her attitude towards us, and had a very pleasant time with them. As Otter Creek did not prove to be a very promising field, we returned to the Ida neighborhood.

One day as I was riding with Henry Jones on the old plank between Monroe and Adrian we passed a large farmhouse bearing the appearance of having at one time been a country hotel. As we drove by the place Brother Jones remarked, "If the man living here should get saved it would stir this whole coun- try." On inquiry I learned that his name was John Plues. When we started for Otter Creek Henry Jones said, "I will go and begin a meeting in the Plues schoolhouse, and if there proves to be a good interest you can come later." On our return to Ida we found that Henry had been holding a meeting in the Plues schoolhouse about one week. We had been away from home now some four weeks or more.

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We had left a fine charge in a beautiful village, with a church and parsonage on the same lot, with sur- roundings about all one could wish. And above all our only child, just at that age when children with their innocent prattle begin to be the most interest- ing, was at home and we were getting homesick and anxious to return to our charge. So as we went to the Plues neighborhood that afternoon I had decided that unless there should prove to be unusual indica- tions for good this would be our last attempt in trying to raise up a work in Michigan, and that we should shortly return home. With this determina- tion in mind, as we went to the schoolhouse that evening I said to my wife, "Mat, to-night it is either make or break."

In my experience in holding revival meetings I have never seen a deep and thorough work of saving grace among the people until I have been brought to keenly realize my utter inability to accomplish any- thing. Not until, in fact, on the very ragged edge of despair I have been brought to realize and to cry, "When my all of strength shall fail I shall with the God-man prevail." When brought to know my own utter helplessness, and halting on the shrunken thigh of my own endeavor I have been forced to cry, "Yield to me now, for I am weak; but confident in self-despair," then it is that God comes to speak

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blessing to my soul, and is conquered by my instant prayer.

By this time ''the new preacher and his wife from Illinois" had become quite a theme of conversation, and at our first service at the Plues schoolhouse we were greeted by a large congregation. We were both deeply burdened for the work, and felt it was time for the power of God to come on the people. In the opening prayer Sister Hart reached the throne, and in the earnestness of intercession literally screamed in agony for the Lord to come. For a text I took the last part of the third verse of the third chapter of Matthew: "Prepare ye the way of the Lord, make his paths straight," The Spirit enabled me to empha- size the fact that as the Lord was to come to the Jews of old. either in salvation or in damnation, so he would come to each one of us, and that the com- mand to prepare his way referred not to the fact but to the manner of his coming. The people listened with breathless attention, and many were deeply convicted. When I gave an invitation for seekers, quite a number responded, among them the wife and twin daughters, two beautiful girls of about seven- teen, and one or two younger children of John Plues. There were remarkable manifestations of divine power in the altar service and several professed sal- vation.

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As we were about to close I told Brother Jones I thought it would be well to have some afternoon meetings at private houses. He spoke of my sug- gestion and inquired if anyone would open his house for an afternoon meeting. As no one responded, Brother Jones spoke to a tall man sitting on a desk about midway in the house, and said, "Mr. Plues, can we have a meeting at your house to-morrow after- noon?" Rather gruffly Mr. Plues answered, "I don't care." So the meeting for the following afternoon was announced to be at the house of John Plues.

A day or so before this the youngest son of Father Jones had died, and at the hour of the after- noon meeting at the house of Mr. Plues I was to attend the funeral services. As Henry Jones would be one of the mourners, I said to my wife, "You must lead the meeting at Mr. Plues' while I go to attend the funeral." Plues had for some time been engaged in splitting rails, but on the afternoon of the meeting decided he would not go out to split rails but stay and attend, for, as he afterwards told us, he thought if he went to the woods we would think he was afraid. Sister Hart led the meeting, exhorting the people to seek salvation. Meanwhile John Plues was sitting and staring at her with a bold, derisive look. At the close of the service Mr. Plues went out and took a seat by the fireplace in the kitchen.

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Sister Hart, that she might come in closer con- tact with the sneering scoffer, took occasion to go out at the kitchen door, and as she passed Mr. Plues she inquired, "Do you enjoy religion?" He answered gruffly, "I don't know but I do." Looking at him solemnly Sister Hart then inquired, "Are you ready for death and the judgment?" A little cowed, and as he afterwards told us, "I thought I had lied to the woman once and I wouldn't lie again," he rather meekly replied, "I don't know that I am." "Well," said Sister Hart, "I warn you to get ready for death and the judgment," and passed on.

John Plues was a man of strong personality. Tall, lank and bony, standing six feet four in his stocking feet. In his general appearance he reminded me strongly of the pictures of Abraham Lincoln. He was descended from an aristocratic English family. He inherited quite a tract of land, but, not being much of a farmer, accumulating indebtedness was gradually eating away his estate. For some years he had run a hotel, but on the advent of the railroad, some miles to the south, travel was diverted from the old plank road and hotel keeping did not pay. Mr. Plues built a long ballroom on to his house, and several times each year would advertise a dance, and as his wife was a fine cook these gatherings became quite popular.

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At the meeting at the schoolhouse the next even- ing Mrs. Plues and her daughters were forward again and began to get out into the light. When they reached home at the close of the meeting that even- ing Mrs. Plues said to her husband, "John, I want to ask your forgiveness for any wrong I have ever done, and I would like to read the Bible and pray before we retire." In an angry tone he replied, "I'll never forgive you, and there shall be no reading the Bible and praying in my house;" and then added, "These preachers are not coming here to tell my family what to do. How do you know who this couple from Illinois are? Probably just off some theater boards! Why," said he, " I saw him give that woman the wink and she knew just what to do." The wife breathed her heart out in silent prayer to God and then retired. But John could not sleep. He thought how mean he had been to his wife. She had asked his forgiveness and he would not forgive her. She wanted to read the Bible and pray with her family and he would not allow that. He rolled restlessly on the bed, and finally, the agony becoming too intense to be borne, thoroughly subdued, he spoke up and said, " Samantha, do you think those preachers would come and pray for me?" Quick as thought the wife replied, "Why, yes, John, and I'll pray for you too." So up they got and went to praying. We

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were stopping with a Methodist family by the name of G. The farms of John Plues and this Timothy G. joined, and for a long time ill will had existed between them.

About daylight Mrs. Plues in breathless haste knocked at the door of Timothy G. and said, "Oh, John is praying and he wants the preachers to come and pray for him," and added, "he wants you to come, too, Timothy." We could see that this was a choker for Timothy, but there was no other way; and breakfast and family prayers over, out we started. Henry Jones and wife, my wife and myself, Timo- thy and wife and their daughter who was seeking, all made our way over to see the seeking penitent. I was then in my twenty-ninth year and weighed about one hundred and thirty pounds. As we entered the house we found Mr. Plues bowed under the weight of grief that was upon him, his eyes inflamed and swollen from weeping, and he was dressed in a short, ragged coat which, in his haste, he had drawn on. He certainly was a pitiful looking object. As I led the way into the room Plues caught me up in his arms, raising me completely from the floor, and in the most beseeching tone cried out, "O Mr. Hart, am I in the strait way? Am I in the strait way?" "Well," I replied, "you look like it, but let us pray." We held on to God till the man was clearly con-

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verted; until peace, consciously realized by nearly everyone in the room, came to his soul. Before Brother Plues arose from his knees he began to cry, " O my neighbors! my neighbors! We must go and see my neighbors." Getting up from prayer he went straight to Mr. G., and grasping his hand cried out, ** O Timothy, how we have lived ! how we have lived !" Timothy, breaking down, confessed up and the enmity of these men whose farms joined was gone.

The conversion of John Plues was a very impor- tant link in the chain of providences by which our work was established in Michigan. As the sequel will show it was the key to the train of providences by which thousands were brought to a saving knowl- edge of the truth. For years, as the calls for work increased and doors were continually opening, I felt and repeatedly gave expression to the thought that Michigan seemed like a ripe pear which must speedily be plucked or it would be lost to our work. And I presume that to-day two or three miles outside the beaten track of our old circuits, almost anywhere, effectual open doors may still be found.

A dozen or fifteen of us started out from the Plues residence to visit and pray with the neighbors, John Plues and myself leading the procession. The first call was at the house of Mr. Clark. As we entered we found Mrs. Clark skimming milk. Mr,

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Clark made no profession of religion; his wife claimed to be a Presbyterian. They were greatly surprised as they saw us marching up the walk towards their house and at once concluded that something unusual had transpired. As we walked in and took seats Mrs. Clark was greatly agitated. She tried to keep at her work but was so excited she could accomplish nothing. Brother Plues began at once to tell what God had done for him, when Mrs. Clark cried out excitedly, " Mr. Plues, you are excited. How do we know who these people are?" Then she went on with a great story about a temper- ance lecturer who had been through there and turned out badly. Brother Plues was taken aback for it was evident that he supposed everybody would at once break down and set about seeking religion. I looked at the woman and quietly remarked, " Madam, if I should prove to be the devil you need salvation, don't you?"

To John Plues the case seemed an urgent one and he exclaimed, " Mr. Hart, you pray. Mrs. Hart, you shout." By shouting Plues referred to the first night of our meeting at the schoolhouse when, as he afterwards told us, every scream uttered by Sister Hart in prayer went like a dagger to his soul. Mr. Clark was deeply convicted but seemed to stand in fear of his wife. After prayer with these people we

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passed on to the house of Mr. Brown. The father and boys seeing such a crowd coming up the road ran to the barn. Mrs. Brown broke down and was saved on the spot. Mrs. Brown falling into line we went on to the house of James Galloway. He and his wife both earnestly sought and came out very clearly saved. We went on from house to house, the people with few exceptions breaking down and crying for mercy. That night the schoolhouse was altogether too small to accommodate the crowd which gathered. The meeting became an assured success. Brother Plues said, "The people do not come out to see John the Baptist but John the sinner." He had a great desire to see his neighbor G. clearly saved. He would say to him, "Timothy, we must confess." "Oh," said Timothy, "I did confess at the beginning of the meeting." "O yes," says John, " but new people are coming out and we must confess every night."

We improvised seats and converted Plues' ball- room into a house of prayer, holding afternoon meetings in it every day. Brother Plues took his Bible and visited the people for miles in every direction. Some seventy-five or a hundred were converted, and it began to look as though salvation under the auspices of the Free Methodist church had come to Michigan to stay.

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After the conversion of John Plues we were enter- tained at his house until our departure for Illinois. Brother Plues began to read and study the Bible, for up to this time he had hardly ever looked into it, and for a man of his general intelligence was remark- ably deficient in the knowledge of its contents. Quite a number of laborers, some of whom after- wards became efficient ministers of the New Testa- ment, were brought out in this meeting. One bright boy of about fourteen was saved, and in passing out of meeting one day I laid my hand on his head and said, "Bub, I think the Lord has a work for you to do." Three or four years later he was licensed to preach and for some thirty or more years Ellsworth Leon- ardson has been doing efficient service for the Master. He labored several years in Michigan and Ohio, afterwards in Kansas, and is now a district elder in the Southern California conference. An older brother, who a short time before this had been converted, one day in company with his brother-in-law came to me and with considerable embarrassment made known the fact that they felt called to preach the gospel. I gave them some words of encouragement and they were soon out calling sinners to repentance. The brother-in-law finally went to the Congregationalists but the brother is still with us and at this writing is pastor of our church at Cleveland, Ohio.

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This series of meetings continued for a month or more, and I began to be quite anxious to get home. One day as my wife and I were talking about our plans for the future I told her I thought I should advise these converts to join some church and be sure and live religion, and we would go back to Illi- nois and would meet them in heaven. Just then Brother Plues came into the room and said, "Brother Hart, what are you going to do with us people?" I told him that my wife and I were just talking the matter over and repeated what I had said to Sister Hart. Turning to me with a kind of a leer in his eyes he said, "No, s-i-r; you have got us into this boat and you must see us through." I quickly re- sponded, "By the grace of God we will, Brother Plues." I at once wrote Brother Roberts and he re- plied, "Stay, by all means."

Arranging for Henry Jones to keep up the ap- pointments we returned to Marengo, Illinois, and made known our determination to go back and re- main in Michigan. For the few weeks we were in Marengo packing up for Michigan we were continu- ally beset by objectors and objections. My wife would pull up carpets and pack with the tears run- ning, and good brethren and sisters very emphatic- ally declaring that our going was all of the wicked one, and that we were running from the burden, etc.

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Here we were with a nice new church building, a comfortable parsonage, parents, together with uncles and aunts on both sides and with many others who were about as dear to us, and were preparing to go where we would have no certain dwelling place and no visible means of support, liable at any time to a charge of vagrancy.

We told the people that we had authority from Brother Roberts for our course, but this availed nothing. Some said, "If a conference should be raised up in Michigan we would not believe your going was of the Lord." Letters were sent on to Brother Roberts, and years afterwards he laughingly said to us, "I don't know when I have been abused as I was for consenting to your going to Michigan." Feeling, however, that the Lord so directed, we per- sisted in our course.

Brother C. S. Gitchell, a young student from Gar- rett Biblical Institute, was engaged to supply the work, and amid the tears and protests of our friends we left Marengo for our new field in Michigan. Brother Gitchell under the circumstances did re- markably well. He labored two years or so in Illi- nois, then went over to Michigan, and proved to be one of our most efficient workers, his special forte being the raising up of new circuits and building churches. The work was greatly strengthened and

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built up in Michigan, Ohio and Indiana through his labors. Laid aside from active work, he is now a member of the North Michigan conference.

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CHAPTER XI.

On our return trip to Michigan, at the request of C. S. Gitchell, we stopped at Mishawaka, Indiana, and visited his father who was a local preacher in the Methodist Episcopal church. I preached one evening and went on to Osseo, Hillsdale county, Michigan. I had been requested to preach at the Black schoolhouse, as it was called, about four miles south of Osseo. A man by the name of Van Orman had agreed to meet us at Osseo. He had instructed me to go to the store at the station and wait for him. Our child v/as taken quite sick on the train and when we reached Osseo was very ill and threatened with spasms. We went to the store as directed and after waiting several hours I concluded I would walk down to the neighborhood where I expected to preach and send back a conveyance for my wife and baby. I found the house of Mr. Van Orman, and knocking at the door his wife made her appearance. I told her who I was and the object of my call. In very positive tones she informed me that her husband and the team were busy in the field and could not be spared to go to the station. So I trudged back

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through the heat and dust and found that the store- keeper had kindly invited Sister Hart to go into his house adjoining the store.

We were in something of a dilemma, having just about money enough to pay our fare to Ida, but not enough for hotel bill and fare. We concluded to go to the hotel for the night and trust in the Lord to help us through. As we were getting ready to start out the merchant's wife invited us to stop to supper. We gladly accepted the invitation, and learning that they were members of the Methodist church I inquired the name of their preacher, and found it was Van Antwerp. Sister Hart quickly inquired, "Is his wife's name Jennie?" The lady answered, "It is." Before their marriage we had known Brother and Sister Van Antwerp. They were both saved in one of Doctor Redfield's meetings in Illinois. Sister Hart lost no time in making her way to the par- sonage. She was cordially received, and on explain- ing our circumstances Brother Van Antwerp said, "Go and tell Brother Hart to come right home." Reaching the house of the kind-hearted minister, his wife prepared some simple remedy, and our baby was soon much better. We thanked the Lord and took courage. The following day we made our way to Ida where we found Brother Plues waiting to wel- come us and take us to his house. I had an appoint-

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ment out for a quarterly meeting for the following Sabbath. "And the same time there arose no small stir about that way," and a large crowd was expected to be in attendance.

Previous to our return to Illinois, perhaps about the fourteenth of February, Sister Hart received a valentine in the shape of an article clipped from some denominational paper concerning the special duties of preachers' wives and asserting that they had none, but they, like other women, were called to remain at home and care for their families, and closed up with the inquiry, "While you are out preaching to the heathen abroad who is caring for your little heathen at home?" As Sister Hart read the paper she exclaimed, " I pray the Lord to bless the person who sent this with conviction," and as the sequel shows the prayer was answered. In the neighborhood adjoining that of the Lewis school- house was an old Baptist church building. The society kept together, but had no regular preaching. Lemuel T. Frink was one of the deacons and a lead- ing man in this church. Mr. Frink worked his farm summers, and, being a well educated man, taught school during the winter. Mrs. Frink was not only intelligent but a woman of remarkable resolution as well, and if a failure to heartily endorse the doctrine of predestination constitutes a reprobate she cer-

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tainly was one. This lady had attended some of our meetings and in company with Sister Lewis came to the quarterly meeting mentioned above. They were entertained at the home of Brother Plues where we stopped. We had frequently spoken to Sister Lewis about our baby and now I took the child into the sitting-room to show her to Sister Lewis. As I did so I laughingly said, "All I care about that valentine we received is that they called my baby a heathen." Mrs. .Frink was a stranger to us and we had no thought that she knew anything about what I referred to, but she had sent the clipping from the paper. She said nothing at that time, but a few months later at a grove-meeting held in Father Jones' neighborhood, just as we were about to leave for Illinois to attend the conference, she began to earnestly seek the Lord. She struggled and prayed for awhile, but did not get through. Finally taking Sister Hart and myself one side, amid sobs and tears she said, "Oh! would you believe that I could have been so mean as to send you that valentine? Oh! can you forgive me?" " O yes," said Sister Hart. "I prayed the Lord to send conviction to the one who sent it and he has answered my prayer. Praise his name." "Oh!" said Mrs. Frink, "when Brother Hart at the quarterly meeting brought in his baby and spoke as he did to Sister Lewis I thought. Oh,

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if I could only fall through the floor." All was for- given and the good woman got blessed in her soul. At the quarterly meeting I arranged to hold a grove-meeting in the Plues neighborhood to com- mence June 13, and as Brother Roberts on his way to meetings in Illinois was about this time to pass through Michigan, I arranged with him to stop and attend this meeting. During the few weeks inter- vening between the quarterly meeting and the grove- meeting I traveled all over that section, preaching and advertising the basket-meeting, calling especial attention to the fact that Rev. B. T. Roberts, our general superintendent, was to be present. The re- port of "this new kind of religion," as it was called, had gone out in all directions, and when the time for the meeting arrived people drove in for miles to see and to hear. From Hillsdale county, some seventy miles west of us, came quite a motley crowd. The leading spirits among them were an old Englishman and his daughter Elizabeth. With them were sev- eral persons, one of whom claimed to be a preacher. The daughter Helizabeth, as the old gentleman per- sisted in calling her, also claimed to have a call to preach, and on several occasions had attempted to respond to the call. These people had heard of the Free Methodists, and evidently supposed that noise and demonstrations were the surest passports to

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favor among them. In going from the house where they were entertained to the grove they had so much religion they would fall in the road and shout at the top of their voices. We did not attempt to put any straps on them, but accorded them the largest liberty.

On Saturday morning I sent a team to Monroe City to meet Brother Roberts and convey him to the meeting. Judge of my disappointment when on his return the man informed me that Brother Roberts had not come. I had done the preaching so far, and decided on Saturday afternoon to put up the man of the Hillsdale party who claimed to be a preacher. A large congregation assembled, and all in eager expectation of hearing our bishop. Uncouth in ap- pearance, in manner and in phrase, the preacher an- nounced his text and for an hour or so harangued us in a style which would hardly be classed under the head of either the hortatory, argumentative or ana- lytical. Sister Hart retired behind a tree. I stood my ground, taxing my mind as to the best method of bringing order out of confusion. The speaker gave us to distinctly understand that he had not come from college halls. A large proportion of the congregation supposed that they were listening to the bishop, and were evidently greatly disappointed.

As soon as the brother brought his effort to a close I sprang to my feet and announced that Brother

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Roberts had not arrived, but that we hoped to have him for the Sabbath morning service.

I preached Saturday evening, and on retiring that night earnestly prayed that Brother Roberts might put in an appearance by morning. Sabbath morn- ing the sun came up bright and clear, and in the freshness of early summer that grove of beech and maples seemed almost like a paradise. With one exception everything seemed favorable for suc- cess in the services of the day. Brother Roberts had not arrived. Giving the love-feast into the hands of Henry Jones, I made my way to Plues' ball- room and looked to the Lord for help to preach. These words, "Blessed are they which do hunger and thirst after righteousness for they shall be filled" (Matt. 5: 6), were impressed on my heart and mind. The hour for preaching had about arrived. A was walking back and forth in the ballroom, trying to get the line of thought fixed in my mind, when sud- denly John Plues came bounding into the room shouting, "Glory be to God, Roberts has come!" Breathing a sigh of relief, as fast as my feet could carry me I made my way to the grove and greeted Brother Roberts. I allowed the love-feast to run for a little, and turning to Brother Roberts told him it was time for preaching. To my utter astonishment Brother Roberts replied, "I am not going to preach;

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you will have to do the preaching this morning." Finding him fixed in his determination, I went at it and did the best I could. Brother Roberts followed with a powerful exhortation, and salvation came. Brother Roberts preached in the afternoon with great liberty, and the people went away well satisfied with our bishop. As many had come from a long distance, we had no meeting at night. It seems that on his way Brother Roberts had been detained in Canada and did not reach Ida station until late Sat- urday night, and Father Jones brought him over Sunday morning (see pages 346, 347, Life of Rob- erts).

All through the grove-meeting the company from Hillsdale county were quite anxious to join the church and be authorized to raise up classes in the section where they lived, but not being very favora- bly impressed with their appearance, I put them off. When Brother Roberts arrived they renewed their application and urged him to receive them and au- thorize them to hold meetings and organize classes. Finally, as they were pressing their case with Brother Roberts, I interfered, and partly as a protection to Brother Roberts, said, "I have charge of this work, and you will be obliged to consult with me." Brother Roberts looked up from his reading and said, "You will have to arrange with Brother Hart with refer-

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ence to the work here." I told them I intended to go on to Illinois with Brother Roberts to attend the Saint Charles camp-meeting, and that I would stop at their place on my way back and spend a Sabbath with them, and if I thought best would then organ- ize them into a class.

Sister Hart remained to help in the work, and I went on with Brother Roberts to attend the camp- meeting. I visited the friends at Marengo. Brother C. S. Gitchell was preaching there, and at that time they had a membership of over one hundred. The camp-meeting at Saint Charles was largely attended and one of the best ever held on that ground. On my return trip to Ida I stopped off at Hillsdale and spent the Sabbath with the people who attended our grove-meeting and who were so anxious to join the church. My fears as to their eligibility were con- firmed, and I told them plainly I could not organize them into a class. The old gentleman said his daughter had appointments in the southern part of Hillsdale county, and urged me to form a circuit and appoint the girl as preacher in charge. This young woman not only was unable to read, but boasted of her ignorance and publicly proclaimed that seeing she was so ignorant her pulpit efforts must be all of the Lord. I gave them to understand that at some future time I might, in company with my wife, make

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them a visit. Going on to Monroe county, I planned a campaign for the summer. Living on the Rasin river, some four miles below the Plues schoolhouse, was a family by the name of Atkinson, who were Quakers. Years before the father and mother and six or seven sons had come from New Jersey and settled in the township of Raisinville. Most of the sons had families and places of their own, but Jona- than, the youngest, and his wife Carrie lived on the old homestead and cared for the parents. Jonathan and wife were members of the Conformist church, but soon united with our people, and while they lived were prominent among the laity of the church. We were now having calls from every direction, and getting the loan of a buggy and harness from Brother Plues and a horse from Brother Atkinson we started to spy out the land. We went from neigh- borhood to neighborhood, preaching in a different schoolhouse each night. This was kept up nearly all of the remainder of the summer, sometimes not being able to commence services until nearly nine o'clock. Oftentimes the schoolhouse would be crowded and as many more standing outside, so taking my position in the door I would announce my text and preach to those outside as well as inside the house. In this way our work became thoroughly advertized throughout all that part of the State. This

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was at the time of the Civil war, when the resources of the country were being taxed to the uttermost. Money was scarce and all the necessities of life com- manded high prices, the most ordinary cotton prints being fifty cents per yard. But we were welcomed to the homes of the people, and without missionary appropriation or aid saw the work of the Lord move on in power.

We received a letter from the man in Hillsdale county, urging us to come and go with them on their round of appointments in the southern part of the county. I wrote him that I could not go at present as I did not have the money for railroad fare. Not many days passed before I received another communication from the man, with five dollars enclosed. We went to what we called the Wilker- son schoolhouse, intending to hold a series of meet- ings. Brother and Sister Wilkerson were old and tried saints, and when in that vicinity we always made their house our home. We were considerably perplexed as to the right course to pursue with reference to the call from Hillsdale county. We finally concluded we would return the five dollars .and inform the man that we could not go there. I wrote the letter, enclosing the money, and my wife and I started for a drive of several miles over the old plank road to get to a postoffice to mail the

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letter. The road was rough, our minds were not fairly settled, and we had quite a peculiar experience in trying to reach the office, for although no speak- ing ass stood in our way, a clear conviction came to both of us that we were going contrary to the will of God in refusing to go to Hillsdale, so finally we turned- back, concluding to comply with the old gentleman's request. We wrote him to that effect and gave him the date on which to meet us at Hills- dale station. We returned to Brother Plues' house and found a letter from home stating that Sister Coon was to pass through Michigan on her way East, and if we desired would stop a few days with us. We wrote back, giving the date of our visit to Hillsdale, and requested her to meet us there.

Leaving our baby with the Plues girls we went on to Hillsdale, where Sister Coon met us. We waited at the hotel until the old gentleman and wife and daughter came along in a heavy farm wagon to take us to Steamburg, about four miles south, where the girl had an appointment for that Saturday even- ing. On the way the young woman told us of her wonderful efforts in preaching the gospel, until Sister Coon could stand it no longer and said to her, -'My dear girl, stop talking about preaching; but if the Lord enables you to do any little thing for him do it and say nothing about it." I made some inquiries

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about the people in the neighborhood where we were going and the girl said, " Oh, they are an ignorant set!" "Why," said she, "the last time I was there and gave out the appointment we are going to, a young man at the close of the meeting came up and inquired how much the admittance would be the next time I came. I said, 'It will be nothing; this is a free gospel.' * Oh,' he said, *I thought it would be a quarter at least.' " I began to mistrust that the people had more intelligence than the girl gave them credit for, and that they were ridiculing her. Arriv- ing at the place we found a large steam mill, from which the corners derived its name. It was in the midst of a rich farming country. The schoolhouse was a large frame building having a belfry and a bell. As it was about time for meeting we drove directly to the schoolhouse. I could see that the people had been drawn together largely by curiosity, and there seemed to be anything but a spirit of devotion there. There was no light in the house. After a little the old gentleman came to me and said it was time for preaching. I confess that I felt a little like keeping in the background, and said to him, "The people have come out to hear your daughter and probably she had better preach." He went to tell her to preach when some one in the ves- tibule asked him if there was not a Free Methodist

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preacher present. He said there was, when the per- son replied, "We can hear your daughter at some other time; we want to hear him to-night." The father came back and told me that some Wesleyan Methodists were there and wanted to hear a Free Methodist preach. I felt that I had made a mistake, so said at once, "111 preach."

Stepping up behind the^desk I inquired, "Can we have a light?" Several persons went out and brought in lamps, and now curiosity was at a higher pitch than before. We began to sing, " It is the very same Jesus," etc., and in breathless silence the con- gregation waited for further developments. I arose and announced for a text the words, "I speak as to wise men; judge ye what I say." I had a fairly free time in trying to place the consciousness of respon- sibility by showing that wisdom is the right use of knowledge, and that whether a person knows much or little he who fails to make a right use of the knowledge he has is not a wise man. I brought in the words of Jesus with reference to building on rock or on sand. At the close I gave opportunity for testimony. Sister Hart and Sister Coon spoke posi- tively and definitely as to the power of God to save, and it was plainly evident that a change had come over the minds of the people. A pale, consumptive- looking woman, wearing about as much jewelry as

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could be made to hang on, arose at the back of the house and told how long she had been a professor of religion, how destitute of grace she was, and how anxiously she longed for a type of religion that would save her from her pride and sin. A noble- looking man arose and said, "This meeting puts me in mind of meetings I attended some years ago in Woodstock, Illinois, held by one Doctor Redfield;" and added, "Possibly there are some here to-night who knew him." I responded, "Yes, thank God!"

Our next chapter will show that the Master some- times chooses a very unlikely donkey on which to ride into the fulfilment of the Father's will.

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CHAPTER XII.

The fine looking man and invalid woman mentioned in our last chapter, who spoke in the meeting that Saturday evening in the schoolhouse at Steamburg, were John Ellison and his wife Eunice; and although at that time they knew nothing of the Free Meth- odist church, they were in the providence of God to become the chief agency in raising up the work in that part of the state and to prove important factors in the formation of the conference. Brother Ellison was attending the Free-will Baptist college at Hills- dale and preaching to a church of that order a few miles south of the city. On the Saturday of our visit to Steamburg he, together with his wife, had intended to get an early start and spend the day in visiting among his members, but they were detained, and being unable to get away from home until late in the afternoon, they decided to stop with one of his members at Steamburg until Sunday morning. On his way from home someone informed Brother Ellison that a woman was to speak at the school- house that evening. Concluding that she must be either a Spiritualist or an Adventist, he made up his

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mind to attend the meeting and meet any erroneous teaching which might be advanced. He reached the schoolhouse just in time, as he passed through the gate, to hear the singing, " 'Tis the very same Jesus." He said to himself, "There is no Adventism or Spir- itualism about that." He went into the house and saw a man in the pulpit, and something about the spirit of the services brought to remembrance the meetings held by Doctor Redfield in Woodstock, Illinois, some years before. He afterwards told us that he attended the doctor's meetings because he liked to hear him preach, but somehow the truth did not get into his heart. But on that Saturday night in the schoolhouse his heart was opened and Doctor Redfield's preaching in its light and power flashed upon him.

At the close of the service Brother and Sister Ellison came to us and insisted upon our going to the place where they were stopping and spending the night there. Their host came up and seconded their request, but I told them I had three appoint- ments for the next day and that I was dependent on this old gentleman for conveyance and could not go with them. Upon hearing that. Brother Ellison's friend said, "I have a good two-seated carriage and I will take you to your appointments." The way opening so clearly for us, we decided to stop with

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Brother and Sister Ellison. My old friend was quite put out at this and declared he would not come for us in the morning, but I told him we would get to the appointment, and he went on to the neighbor- hood where I was to preach the next morning. We spent most of the night in talking with Brother and Sister Ellison. They seemed eager to get the light. In the morning when Sister Ellison came to the breakfast table we noticed that the jewelry had been laid aside. Brother Ellison had to go to his morn- ing appointment, but said he would be at our after- noon meeting. Our morning appointment was at the Black schoolhouse, the neighborhood I visited when we stopped off at Osseo with our sick child. In the afternoon I preached at what was called the Blunt schoolhouse. Brother Ellison and wife and several of their members were present.

I invited Brother Ellison to attend a grove-meet- ing we were to hold in about two weeks in the Jones neighborhood near Ida station. He said if he could possibly get away he would be with us at that meet- ing. I did not go to the evening appointment. It was quite a distance, and being up so late the night before we staid with a friend near the station, and in the morning took the train at Osseo and returned to Monroe county. The old gentleman and his daugh- ter went on to the evening appointment, and I was

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afterwards informed he told the people, "We are happily disappointed that Brother Hart is not here, and my daughter will now preach." This old man, who was the means of getting us into that section, was not long after arrested for crime and sentenced to several years imprisonment at Jackson. So the means used were unlikely, but the result was grand. Brother Ellison was with us at the grove-meeting near Ida. He earnestly sought the experience of a clean heart. His consecration was deep and thor- ough. On Monday morning just before he left for home he said, "Brother Hart, the Lord shows me that one of three things must take place— either my people must come up to this standard of salvation, or I must back down, or I must leave the Free-will Baptist church." I said to him, "Brother Ellison, all I ask of you, and I believe all that God asks of you, is not to back down." . He answered firmly, "By the grace of God I will not." It was at this meeting that Sister Frink broke down and got blessed.

The grove-meeting over. Sister Hart and myself went on to attend the session of the Illinois confer- ence held at Saint Charles, Illinois, Thursday, Sep- tember 22, 1864. Joseph Jones was sent as lay dele- gate to represent the Michigan work. Henry Jones, although not present, was received into the traveling connection on trial. N. D. Fanning, C. S. Gitchell

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and M. V. Clute had been received on trial the year before and were continued. J. Miller and George H. Fox were admitted into full connection. This was the Brother Fox whose camp-meeting Brother Travis and I attended in Wisconsin in June, i860. W. D. Bishop and J. E. Whiting were also received on trial at this session. At the beginning of this conference year Rev. J. W. Redfield, also Rev. Ira G. Gould, had passed away. At the request of the committee on memoirs Brother Roberts preached a sermon in memory of these devoted men of God. Brother Gould had come to us from the Wesleyan Methodist connection. He was a young man of uncommon promise. He commenced preaching at the age of eighteen. He was ordained by the Wesleyan church, but experienced the blessing of entire sanctification among our people. Someone tried to convince him that he had taken a wrong step in leaving the Wes- leyan church and joining the Free Methodists and presented several strong reasons. Brother Gould listened attentively and then said, "I never took that view of the matter. With me it was a question of heaven or hell." He would get wonderfully blessed and jump, with his watch flying from his pocket and dangling by the cord. A denunciatory spirit was beginning to creep in, and I spent every moment I could spare from my work as secretary,

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with Brother Roberts, trying to devise some means by which it might be kept out. With the assistance of Brother Roberts I drew up the report on the state of the work, and after submitting it to Brother Travis and making the additions suggested by him pre- sented it to the conference. This was the report:

Your committee beg leave to report as follows: We deem it of the first importance that we be united among ourselves. Having taken, by the grace of God, an uncomprising stand against all sin, having come out from the world, and therefore looking, according to the saying of Jesus, that the world will hate us — and having not only the pro-slavery and secret society influence, but the influence of the fashionable, formal churches of the day all combined against us, we feel deeply the necessity of union among ourselves. If we are united what can stand against us? But as our excellent Discipline says, in the i6th section of Chap. 3d, a section that we would do well to read and ponder, "If we divide we shall destroy ourselves, the work of God and the souls of our people." We must keep to- gether; the necessity is imperative. That we may, let us see wherein we are united , and

1. We are Free Methodists. We hold to the common doctrines of Methodism. In particular we believe cordially in the doctrine of entire sanctification, and that it is an instanta- neous work, attainable by faith.

2. The great end of our faith is the salvation of the soul. No earthly interest can bear any comparison to this; therefore our labors in private and public should be directly calculated to save souls and build them up in faith and holiness. We should make no conditions of salvation that are not found in the Word of God.

3. We believe that God does still answer prayer for the healing of the body, according to James v: 15, "And the prayer of faith shall save the sick." Methodist biographies contain too many well-authenticated cases, and too many instances have

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occurred among us, for us to call this truth in question. But we do not believe that anyone has the power to heal whoever he pleases, or when he pleases. Nor is the gift of healing to be sought after as a distinct, specific blessing. This with all other spiritual gifts God divides to every man severally as he, God, will.

4. While we hold to being led by the Spirit, we do not be- lieve that anyone is so fully led by it that he is not liable to make mistakes. Though the Spirit of God cannot err, we can, and we may think we are led by the Spirit when we are not. God's Spirit never leads us contrary to his Word, nor in a way to supercede the necessity of diligently searching the same that we may know the mind of the Lord.

5. We believe that modern spiritism is of the devil, and we have no sympathy with it in any of its forms and phases. Neither have we any fellowship with the heresies of Mormon- ism or the so-called latter-day saints.

6. Thus far we are agreed, and while we differ somewhat it may be in our modes of working, and in our judgment of the best method of dealing with such extravagances as have always manifested themselves in connection with a powerful work of God, still we will cherish the most cordial love and sympathy for each other, we will be more careful in believing reports to the prejudice of a brother, and when we hear them we will not relate them to others nor lay them up against him until we have communicated them to the brother to whom they refer and have received his explanation.

7. We would call attention to the indulgence of a spirit of ostentatious display, accompanied by a spirit of unhallowed bitterness which manifests itself in indiscriminate attacks upon the ministers and upon each other, breaking in upon the tried and established forms of worship, the bearing of blind burdens (see Wesley's sermon on evil speaking), at the same time neg- lecting to give private reproof according to Scripture rule. Matt, xviii. 15-17. Your committee believe were these things done away which render it impossible to keep the unity of the Spirit in the bonds of peace, we might consistently pray and

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believe for those baptisms of the Spirit so necessary to carry on the work of God among us. Praying the great Head of the Church to give us mutual forbearance and a patient and teach- able spirit, gentleness and meekness with all the fruits of the Spirit, we most respectfully submit the above.

The report was adopted, and for a time had the desired effect. Underwood, Dake and Ribble were ordained elders at this session. I think I have failed to state that I was ordained elder at the session held at Aurora the previous year. From my work in Michigan I reported one in full connection and thirty-eight on probation. The appointments for that year read, Michigan district, E. P. Hart, chair- man and evangelist; Raisinville, VV. D. Bishop, H. Jones.

We returned to Ida and with Brother W. D Bishop and wife went to housekeeping in rooms in the house of Jonathan Atkinson. Brother Bishop and Henry Jones filled the regular appointments, and my wife and myself went to regions beyond. One day while on our way to the old Baptist church spoken of before it seemed as though the powers of darkness had combined to hinder us, until finally I was constrained to cry out, "Lord Jesus, drive back the powers of hell." We made our way to the church, where a large congregation had assembled. The Lord came in wonderful power and there was a general break for the altar. We had intended to

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preach there only one evening, but it became so evident that this was the set time for God to favor Zion that I sent on and cancelled all other engage- ments and for four weeks held on at that point. This was a remarkable meeting in many respects. Some saw sights and some dreamed dreams, and the country was stirred for miles in every direction. One wicked man declared that as he passed the grave- yard on his way from meeting he saw a ball of fire which shone so brightly that his horse was so fright- ened he could hardly urge him along. Women declared that their stoves shook, and the community was in a fever of excitement.

The ringleader in sin in the community near the close of the services one evening came marching down the aisle to the pulpit where I was standing inviting seekers forward, and in an excited tone said, "I want to ask you a question." I said, "Very well;" and he cried out, "I know there is the right and the wrong. I know there is a heaven and a hell. I want to shun one and gain the other, but I am without feeling. What am I to do?" I replied: "My dear sir, that very desire is begotten by the Spirit of God. Cherish it and you can be saved." Turning toward his comrades in the back of the house, with a wave of his hand he cried out, "Farewell," and fell on his knees at the penitent form. This was in the neigh-

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borhood where Mr. and Mrs. Frink lived. We were kindly entertained at their house during the meet- ing. Mrs. Frink kept getting out into the light and prayed earnestly for her husband. While he did not move out very rapidly it required no great degree of spiritual discernment to see that the woe was on him and that he must sooner or later yield to the claims of God. Not many months passed before, with their horse and buggy, little girl and gripsacks, they were out proclaiming the great salvation. At the close of the meeting, instead of at once forming a class, I told them that no preventing providence I would be around in about three weeks and that any who after considering the matter might desire to unite with us could at that time have the opportunity. Ordinarily this might be leaving open too much of a gap, but in this instance it made the converts all the more anxious to join.

During this time a preacher of another denomina- tion came along and preached and informed the people that their latch-string always hung out. But the converts waited for our return and I informed them that we did not hang out our latch-string long enough for the world and the devil to come in and wanted only live fish, such as could swim against the current. I do not remember the number taken in, but a good society was formed. This for years has

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been a permanent appointment and our people used the old Baptist church until they built a house of their own. A son and daughter of Sister Lewis were saved in this meeting, also a Mrs. Irish whose hus- band was away in the army. On his return, in a meeting held here by B. R. Jones, he was grandly saved and for years was one of our sweetest spirited and most efficient preachers.

Years afterwards the Methodists made flattering proposals to a son of Brother Irish who desired to fit himself for the ministry, and the going of the son drew the father also; I regret to be obliged to add that Brother Irish yielding to the influences by which he was surrounded joined the Masons and became dead and formal.

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CHAPTER XIII.

In company with Henry Jones we went up on the Huron river and opened up the work in that region. One evening at the close of the service in a school- house a man came up to me and in an excited tone inquired, "What is your name, and where are you from, and where are you going?" I answered, "My name is E. P. Hart, I am from Illinois, and I am going to heaven." He further inquired, "How do you live?" I replied' "Spiritually, on the bread of heaven; physically, on meat, bread and potatoes." That man was not long in getting into the fountain, and ever after Job Burnap was careful to see that provision for our physical man was not wanting.

My wife and I were driving one day on a corduroy road through a swamp, when the horse became nervous and well-nigh unmanageable. Getting out of the buggy, I took the animal by the bit, patted her, spoke encouragingly to her, and succeeded in leading her quietly across. As we afterwards learned from the men themselves, two brothers by the name of French were out in the swamp that afternoon hunting, and unknown to us were looking on as I

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persuaded the animal quietly across the rough place. They at once said, "That must be the new preacher and his wife, who are holding meetings at the school- house. We'll go up to-night and hear him." They went, were brought under the convincing power of the truth and Spirit, and were soundly converted. They joined the church and remained reliable mem- bers to the day of death. They afterwards said to Sister Hart, *Tf your husband had spoken harshly or struck that horse we never would have gone near your meeting."

Uncle Horace Ash was a man of God and known all through that section. In some way years before he had received the light and had been brought out into the experience of entire sanctification. When we went into his neighborhood he at once recog- nized the joyful sound and immediately fell into line. His brother, known as Uncle Arby wanted to be good but lacked the experience. He diligently sought the Lord and with his large family of sons helped materially in establishing the work in that part of the State. His son Jim never seemed to have the confidence to claim saving grace but he was none the less ready to help on the work. A number of times when we were without conveyance and wanted to get from one neighborhood to another Jim would come up at the close of the service and

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say slyly, "Brother Hart, my team is on the altar." Several appointments were established and Brother Bishop and wife moved to that post and took charge of the work.

In the spring we held a grove-meeting in one of the neighborhoods. Living near by was a man known as Uncle Johnny Clark. He held the office of justice of the peace. He was a kind-hearted man but addicted to the liquor habit, a fearful slave to tobacco, and years before in the amputation of one of his legs had contracted the opium habit. Further he was a staunch Democrat, one of the old school, who could hardly believe that a "nigger" had a soul. We closed the grove-meeting with the afternoon service. Conviction was on the people all through the community. Brother Bishop gave out an appointment for the evening at the schoolhouse. Although Uncle Johnny Clark did not attend the grove-meeting on his crutch and his wooden leg he hobbled over to the evening meeting at the school- house and earnestly sought salvation. The Lord heard the poor man cry and delivered him from his trouble. He went on in experience until cleansed from all filthiness of flesh and spirit. The last time I heard Uncle Johnny testify was at a quarterly meeting we held in the Wesleyan Methodist church on the "old plank road." With streaming eyes,

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leaning on his crutch, the old gentleman told how God had saved him from tobacco, whiskey and opium, and