CHAPTER X.

THE PIONEER EVANGEL.

METHODISM COSMOPOLITAN--MISSIONARIES SENT TO OREGON IN 1834--PLANNING TO CAPTURE KANSAS AND NEBRASKA FOR CHRIST--THE TERRITORIES ORGANIZED--THE BISHOPS SEND OUT WILLIAM H. GOODE AS A SCOUT--OUR SUPERINTENDENCY AN ELEMENT OF POWER--KANSAS AND NEBRASKA CONFERENCE ORGANIZED--QUANTRELL BURNS THE CITY OF LAWRENCE--SECOND CONFERENCE--BISHOP AMES AND DR. POE ON THE MISSOURI RIVER--A HEROINE--A SERMON INSTEAD OF A DANCE--THE THIRD CONFERENCE.

EFORE proceeding further with my narrative (sic), I wish to go back with the reader to the first evangelistic work in the Territory. The Methodist Episcopal Church from her organizazation (sic) has been a pioneer Church. She has always been in the vanguard of the advancing tide of emigration.
     When the doors of the Established Church of England were closed against Mr. Wesley, and he was not allowed to preach in the churches, he felt that, while these buildings belonged to the "Establishment, the out-of-doors belonged to the Lord." He went out on the commons, and on

the streets, and on the public highways, he proclaimed to the people the glad tidings of salvation. When questioned as to his good faith in holding out-of-door services without the consent of the local clergy, his reply was "The world is my parish." These famous words which fell from the lips of John Wesley when driven from the churches, have been more quoted, perhaps, than any other of his sayings. For more than a hundred years these inspiring words have been the rallying cry of the ministers of the Methodist Episcopal Church. I am glad that Methodism has never lost the spirit of her thunder. To-day, as a hundred years ago, the rallying cry of our noble leaders is: "The world is my parish." The fire that burned in the hearts of the fathers, burns in the hearts of the. children. The zeal that inspired Wesley, inspires his worthy sons.
     The authorities of the Church have their eyes open, and they see every new field, and are ready to enter every open door. By the side of the emigrant, whether blazing his way through dense forests, or pushing his way over pathless and treeless prairies, the faithful Methodist preacher has always been found. While the hardy pioneer has opened and developed the material resources of the new Territories, the Methodist itinerant has looked after the spiritual wants of

the people. So that, under the self-sacrificing devotion of the toiling missionary of the cross, the spiritual has kept pace with the material development of the country.
     In 1832 four Indians belonging to the Flathead tribe came to St. Louis from the western slope of the Rocky Mountains, asking for a knowledge of the Bible. Notice of this was published in 1833, which came to the eyes of the authorities of the Church. Here was an open door, which they felt must at once be entered. The Missionary Board sent out Jason Lee and Daniel Lee as missionaries, that they might give to these inquiring Red-men of the Pacific Slope the desire of their hearts. The Lees crossed the continent in 1834, and preached and opened a school at Wallawalla.
     This was fourteen years before Oregon was organized as a Territory, for it was not until 1848 that the Territory of Oregon was organized. In 1847 the eyes of many were turned to Oregon. The Church saw this, and, taking time by the forelock, missionaries were sent out by our Board to look after the spiritual needs of the emigrants soon to pour into this new country.
     William Roberts and James H. Wilbur were sent to do this work. While on their way they entered the Golden Gate on a sailing vessel which cast anchor in the Bay of San Francisco.

     A small Mexican village, made of adobe bricks and covered with earthern tiles, had been built among the sand-hills. "This was San Francisco in embryo." California at that period was a portion of Mexico, but the same year was ceded to the United States by the Mexican Government. As the ship would not proceed on her voyage up the coast for some weeks, Mr. Roberts and his colleague deemed it proper to get all the information possible touching the country. They made journeys on horseback during the week to the various villages in the valleys, and returned and spent their Sundays in San Francisco. Six persons were found who had been Methodists in other lands. They were formed into a class, and Aquila Glover was appointed class-leader. A Sunday-school was also organized. This was the first Methodist society in California, and the first Protestant organization on the Pacific Coast south of the Oregon Mission. Having spent forty days in explorations around San Francisco, they proceeded northward to the field of labor assigned them by the Church.
     When I reached California in 1850, three years afterwards, I found Methodist ministers almost everywhere. In every little village and mining camp was found the ubiquitous Methodist itinerant. The Methodist evangel is graphically symbolized by St. John in his apocalyptic vis-

ion of the "angel flying in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth." Wherever the people go to plant a city or a State, there Methodism goes to plant the Church and the school, and to direct the people to that city "which hath foundation, whose builder and maker is God." Methodism is truly cosmopolitan.
     Long before Kansas and Nebraska were organized into Territories our Church authorities were planning to capture them for Christ. The organization of these two Territories caused a long and bitter controversy in Congress. During all this controversy the Church had an eye upon the spiritual interests of the people soon to flow into this new land.
     In 1820 an act had been passed by Congress prohibiting slavery from the Territories north of 36^o 30'. This was known as the "Missouri Compromise." In 1854 a bill was passed by Congress to organize two Territories, to be called Kansas and Nebraska, with a provision that the act of 1820 should not apply to these Territories. The question created the most intense excitement throughout the Nation. In almost every city, village, and neighborhood the matter was discussed. The people of the North were indignant, the people of the South generally rejoiced.
     No sooner had the bill passed than population

from the North and the South flowed rapidly into the new Territories, each desirous of getting control. The great battle-field of the pro-slavery men and anti-slavery men was Kansas, and here for some time the storm raged fearfully. What was known as "border ruffianism" for awhile reigned triumphant. The scenes that were acted and the outrages committed upon the innocent and helpless during these troubles, beggar all description. A Methodist minister, an eye-witness of some of these outrages and atrocious crimes, related them to the writer in 1861. They are too shameful and harrowing, however, to place upon record. To shoot down, in cold blood, helpless women and children, is an awful crime. But to torture to death by slow and the most infamous and cruel processes that human ingenuity can invent, is a thing too monstrous to be described. I prefer to let the curtain of oblivion fall and hide forever these awful scenes and crimes from the gaze of men.
     The first election resulted in the triumph of the pro-slavery interest. But in 1859 the free party triumphed, and Kansas was finally admitted as a free State. In Nebraska the slavery question did not disturb the people as in Kansas.
     Shortly after the passage of the organizing act, in the spring of 1854, three of the bishops met in Baltimore. Their attention was turned to the new

field providentially opened. They unanimously agreed to enter at once the open door, feeling assured that a mighty tide of emigration would soon roll into the new empire. Thousands of immortal souls would soon be there, all purchased by the blood of Christ. These thousands would need the bread of life, and they determined to give it to them. They knew but little of the country and its needs. They determined therefore to send out a scout to reconnoiter this extensive field. The Rev. William H. Goode, of the North Indiana Conference, was the man selected for this important and responsible work, receiving his appointment from Bishop Ames, June 3, 1854. He was authorized to explore the country thoroughly, to collect all the information possible, to ascertain the wants of the people, and how many men would be needed to take up the work, and at what points they should be placed.
     Five days after receiving his formal appointment from the bishop he was on his way to the frontier.
     One great element of our success as a Church has been in her superintendency,--the general superintendency of the bishops, and the special superintendency of the presiding elders. If a preacher falls at the post of duty, or for any cause whatever leaves his work, the presiding elder is on the ground, and is prepared in a few days to supply

the place; and the work goes on as smoothly and harmoniously as if no change had occurred. If a new field opens in some far-away territory, or on some distant island or continent, the bishops at once set about having this field occupied. They generally know of well-qualified men who are ready to go anywhere with the message of salvation; and they say "go," and they go with alacrity and delight. On the 5th day of July, 1854, Brother Goode entered Kansas Territory, and first visited the Wyandotte Mission, then in charge of Rev. John M. Chivington. Then he passed up through the Territory, entered Nebraska, and pushed his way as far north as there were any settlements. After a personal survey of the field, which took several months, he returned to Indiana, and in his report to the bishops said there were in the two Territories some five hundred families, and recommended that four mission circuits be established, two in Nebraska and two in Kansas; and that the two Territories should be included in one district, with a presiding elder or superintendent of missions, who should travel at large, make further discoveries, organize new fields of labor, and employ preachers as occasion required. His suggestions were approved by the appointing power, and carried into effect that fall. Brother Goode was transferred to the Missouri Conference and appointed presiding elder of the Kansas and Ne-

braska District. He traveled through the district comprising the two Territories for one year. During the year many new charges were made and supplies obtained. Among the men employed by Brother Goode that year was Hiram Burch, whose name is familiar throughout Nebraska Methodism. Brother Burch was sent to take charge of the Wolf River Mission. At the next Conference he was admitted on trial, and appointed to Nebraska City, and has been a faithful and devoted worker in Nebraska for thirty-six years.
     In the full of 1856, Brother Goode visited the Iowa Conference, which met at Keokuk, and reported to it the work in the two Territories. The Conference passed resolutions requesting the General Conference to form a new Conference comprising the Territories of Kansas and Nebraska. From the Iowa Conference Brother Goode went to Saint Louis, and reported his work to the Missouri Conference, which concurred with the action of the Iowa Conference requesting the organization of the Kansas and Nebraska Conference. Three districts were made in the two Territories, two in Kansas and one in Nebraska. Brother Goode was temporarily transferred to the Iowa Conference, and appointed presiding elder of the Nebraska District, and the two districts in Kansas were supplied from the Missouri Conference.

     The winter of 1855-6 was one of intense severity. The cold weather was wide-spread, extending from the Dominion of Canada on the north to the Gulf of Mexico on the south, and from the Atlantic to the Pacific coast. That winter I was traveling my first circuit in Indiana, the Russellvile Circuit. It was in a heavily timbered country, and we rarely ever felt the winds, but the mercury often dropped to twenty degrees below zero. In Nebraska, however, it was different. In addition to the intense cold, the winds, unbroken by a single forest from the snow-crowned summits of the Rocky Mountains, sweeping for hundreds of miles over fields of ice and snow, reached the unprotected settlers. Cattle in large numbers were frozen to death, travel was almost entirely suspended, and many human lives were sacrificed. Brother Goode in his book, "Outposts of Zion," gives the following: "A man and his son, who had forced their way with a load of provisions, for thirty miles through cold and snow, perished within one mile of home. I often visited the bereaved and helpless widow and orphans. I personally knew another case not less sad: A father and son, named Poe, set out on foot from the neighborhood of Nebraska City in search of claims: the father aged but robust, the son a lad of fifteen. Some days were spent in searching, when they were
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caught in a snow-storm. They spent days and nights without fire, taking refuge in a vacant cabin, where they found some abandoned bedding. They cut their boots from their frozen limbs, and applied bandages of strips torn from the bed-clothing. Unable to walk, they made an attempt to crawl away; but their strength failed, and they returned to the cabin. The father folded his son in his arms, and lay down to die. At that moment a man appeared, attracted by the noise; help was obtained, and they were removed. The son soon died. I saw the father in extreme agony; some of his limbs were amputated, and he expected farther dismemberment. But death came to his relief: The morning following my visit I was sent for to preach at his funeral. In all his sufferings he expressed Christian peace and confidence in God." Eternity alone will reveal the terrible suffering endured by the settlers during that and the following winter. They are memorable in history as winters of intense cold.
     At the ensuing General Conference the request of the Iowa and Missouri Conferences was carried into effect, and the Kansas and Nebraska Conference was formed.
     The first session of the Kansas and Nebraska Conference was held in the city of Lawrence, Kansas Territory, October 23-25, 1856, Bishop Osmon C. Baker presiding. At this time "border

ruffianism" was rampant. Great excitement prevailed throughout the Territory, and grave fears were entertained by the preachers from the pro-slavery element. Lawrence was founded in 1854, and became the head-quarters of the anti-slavery settlers of Kansas. The pro-slavery party never had any peculiar love for the place. On. August 21, 1863, it was surprised by a band of three hundred Confederate guerrillas, led by Quantrell, who killed one hundred and fortyfive of the inhabitants, and burned the city. The history of that bloody masacre is before the world.
     When the Conference assembled, the city presented a warlike appearance. Strong fortifications had been made. United States troops in large numbers were quartered there, and a strong body of the Territorial militia.
     Some of the preachers attending this Conference had not only spiritual weapons, but carnal weapons as well. From occurrences that were constantly taking place, these preachers felt that it was absolutely necessary for them to be ready for any emergency; not to be ready would be culpable negligence on their part. The Conference was held in a large tent, and was pleasant and harmonious throughout. Eleven hundred and thirty-eight members, including probationers, were reported; of these, three hundred and two were in Nebraska. The bishops were requested to

change the time of the annual session from fall to spring, which request was complied with, and the time fixed for the next Conference was April 16, 1857. This change reduced the first Conference year to six months. Nebraska City was the place fixed for the next session.
     The following is a list of the appointments of the Nebraska District of the first session of the Kansas and Nebraska Conference:

     The winter of 1856-7, like the previous one, was memorable for its severity. Many during the winter were frozen to death, and in various parts of the Territory stock in large numbers perished.
     Bishop Ames was to preside at the second session of the Conference. But on the morning of the opening of the session the bishop was on board a Missouri steamer, hundreds of miles below, endeavoring to make his way up against the mighty current. Mr. Goode was elected president, and presided with dignity and satisfaction to the Conference. He was a good officer, and business

was transacted with dispatch. He would have made an excellent bishop, and at one time he lacked but a few votes of reaching that honorable place. The bishop arrived late, reviewed, approved, and read the appointments. Two districts were made in Nebraska; Omaha District, including the territory north of the Great Platte River; and Nebraska City District, including the territory south of the Great Platte.
     J. M. Chivington was appointed presiding elder of the Nebraska City District, and W. H. Goode presiding elder of the Omaha District. Three districts were made in Kansas; so the Conference had five districts in all.
     Doctor Adam Poe, Agent of the Methodist Book Concern, accompanied Bishop Ames to this Conference. At a subsequent Conference, the Doctor gave an account of that memorable trip. Their journey up the turbid and dangerous stream was slow, and was made under very great difficulties. One dark night the boat tied up, as was the custom on dark nights. During the night she broke loose from her moorings, drifted down the stream, and for a long time was at the mercy of the fearful and dangerous current. The engineer at length succeeded in getting up steam, and again she began to stem the mighty tide.
     On Sunday, as the steamer was slowly making her way up the river, an incident occurred which

shows the wonderful influence and power of the family altar and the Sunday-school.
     Dr. Poe said: "There was a young man on board who was very officious and pert. He was exceedingly anxious to have a dance. The cabin was cleared, a fiddler employed, and everything was made ready for the hop, when the young man stepped up to a young lady who sat at my side, and, after a very polite bow, said: 'Will you dance with me?'
     "'No, sir; I was better raised,' was the prompt reply.
     "And where were you raised?' said the young man, somewhat abashed.
     "'In the Sunday-school and at the family altar?" calmly replied the lady. Involuntarily I clapped my hand on her shoulder and said, 'Good!' [Dr. Poe was a tall man, standing six feet in his stockings, and proportionately large in body.]
     "The young man squared himself up, thinking he saw something in my proportions that would do to fight, and then said, 'Well, if we can't have a dance, perhaps we can have a sermon.' 'Yes, sir;' said I. Knowing the bishop could preach much better than I, we put him up, and Bishop Ames gave us one of his best."
     The young lady and her parents left the boat at Nebraska City, intending to make their home somewhere in the interior of the State. Dr. Poe

was anxious to learn something of the future history of that noble young lady. He thought Nebraska had nothing to fear, composed of settlers with the courage and mettle manifested in that graceful heroine.
     The third session of the Conference was held in Topeka, Kansas, beginning April 15, 1858, Bishop E. S. Janes presiding. Early in the month the preachers in Nebraska left their fields of labor, and started on horseback, with their saddle-bags, in the old-fashioned way, for their Annual Conference. On the 10th of April, some fifteen of these hardy, toil-worn pioneers concentrated at Falls City, where Brother Goode was holding a quarterly meeting. They spent a delightful day together, and, with the good people of the infant town, enjoyed "seasons of refreshing from the presence of the Lord." As the country over which they were to travel was new and strange to the most of them, they determined to select competent guides; accordingly, they elected two of their number who were best acquainted with the country, and put themselves under their guidance, all agreeing to follow faithfully their instructions.
     They were ordered to meet at a certain place on Monday morning. Monday morning came, cold, snowy, dreary, and forbidding in the extreme, but all were on hand at the appointed hour and place. The weather, no matter what it may

be, rarely stops a Methodist preacher on his way to an appointment. Through drenching rains, blinding snow-storms, and fearful blizzards, he is found pushing his way to meet the promised engagement. And by this heroic, self-sacrificing spirit, Methodism is planted almost everywhere.
     From Falls City they passed down to near the mouth of the Nemaha River, where they crossed the stream in a ferry-boat. The ferry was an old-fashioned flat-boat, not very inviting, and withal not the safest in appearance. They dismounted, led their horses onto the boat, and held them by their bridles until they reached the other side. While crossing, when near the middle of the river, Brother Turman's horse jumped overboard into the stream. Brother Turman held onto the bridle, and the animal, by the side of the boat, swam to shore, then remounting his horse, dripping with water, and riding up by the side of Brother Burch, said in a whisper: "Brother Bnrch, I have just found out the sentiment of my horse. He is a Campbellite. I will sell him. I won't have such a horse." Only those knowing his great aversion to the doctrine of Campbellism can appreciate the above remarks. Campbellism and Calvinism were both extremely obnoxious to him.
     After a weary ride through rain and mud and snow, the seat of the Annual Conference was

reached. The year had been one of exposure, of toil, and of sacrifice. It had been a year of great spiritual victories as well. The toils, the sacrifices, the victories and triumphs of that year are fittingly described by Charles Wesley:

"What troubles have we seen,
     What conflicts have we passed,--
Fightings without, and fears within,
     Since we assembled last!
But out of all the Lord
     Hath brought us by his love;
And still he doth his help afford,
     And hides our life above."

     At this Conference another district was formed in Kansas, making in all six districts.
     A wild and reckless spirit of speculation had prevailed among many of the people. Towns all over the Territories were laid out, wild-cat banks were established, and the country was flooded with worthless bank-notes. The result of all this was disastrous, both to the Church and the country. Confidence in the people was to a great extent destroyed. But, notwithstanding all these demoralizing influences, the year had been one of great prosperity to the Church. The membership had more than doubled; the population had increased greatly; peace had prevailed; the future outlook was hopeful, and preachers and people were of good cheer.
     In four years the Church had grown, in the
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two Territories, from nothing to an Annual Conference with six districts, fifty-seven appointments, and two thousand six hundred and sixty-nine members. This growth was phenomenal. True, the area was large. It was an empire within itself. It was the "Great American Desert." But this desert, true to prophecy, was beginning to "rejoice and blossom as the rose."
     The wonderful growth of the work in the new Territories is most aptly described in another of Charles Wesley's beautiful hymns: