Chapter 8 No.8

Appointed to Watertown.--Aztalan the Mother of Circuits.--Divisions and Subdivisions.--Rev. S.H. Stocking.--Watertown.--Church Enterprise.--Sickly Season.--Quarterly Meeting at Burnett--Rev. A.P. Allen.--Elder Sampson Ties a Knot.--Conference of 1847.--Returned to Watertown.--Financial Pressure.--Opens a School.--The Coat Sermon.

At the Galena Conference, Green Lake Mission was divided into two four weeks' circuits, requiring the labor of four men. In view of my impaired health, I was sent to Watertown, the Cabinet believing that I would here find less labor and exposure.

Watertown, up to the preceding year, had been a part of the old Aztalan circuit, and as this circuit was the mother of charges in this part of the Territory, it is proper that our respects should first be paid to her.

The old Aztalan circuit was organized at the session of the Illinois Conference of 1837, and embraced all the settled portion of the Territory east of Madison and west of the Lake Shore Missions. The first preachers were Rev. Samuel Pillsbury and Rev. Jesse Halstead, and the year was one of extended travels and great exposure. During the year appointments were established at Aztalan, Whitewater, Meacham's Prairie, East Troy, Spring Prairie, Elkhorn, Burlington, Round Prairie, Menomonee, Prairieville, Oconomowoc, and Watertown, and at several of them classes were formed. Brother Halstead's horse became disabled, and during a portion of the year this indomitable pioneer, with saddle-bags on his arm, made on foot, the entire round of appointments. Brother Pillsbury was also a man of sterling qualities, and rendered effective service.

The Quarterly Meetings of this year were held by Rev. Salmon Stebbins, the Presiding Elder, at Aztalan, Meacham's Prairie, Troy, and Burlington.

At the Conference of 1839, Aztalan circuit was divided. The eastern part was called Walworth, and Rev. James McKean was appointed its Pastor. The western part, retaining the Rock River Valley, was now called Watertown, and Rev. H.W. Frink was appointed the Pastor. Both charges were now put in the Milwaukee District, with Rev. Julius Field as Presiding Elder.

Brother Frink was now a young man, and this was his third charge. Leaving the seat of the Conference, he returned to Elgin, his last field of labor, filled his saddle bags with clothes and books, mounted his horse as a true knight of the Itinerancy, and was away for new perils and new conquests. In his journey to what was then deemed the wilds of Wisconsin, he passed through Elk Grove, Wheeling, Indian Creek, Crystal Lake, Pleasant Prairie, East Troy, Whitewater, Fort Atkinson and Aztalan. The last named was the head of the Mission, as a class, the only one on the charge, had been formed at this place.

Without much regard to boundaries, it was the work of the Pioneer to find the scattered sheep in the Wilderness. To do this, he was obliged to undertake long and wearisome journeys, through exposed and almost trackless regions. Without roads, without bridges, and without shelter, our young Itinerant pushed his way through the forests, swimming the streams, when fords could not be found, and seeking shelter under the overhanging branches of the trees, in the absence of the friendly cabin. As the result of these extended journeys and herculean labors, Brother Frink, during the year, formed classes at Fort Atkinson, Jefferson, Piperville, Oconomowoc, Summit, Baxter's Prairie, Waukesha, Poplar Creek, Brookfield, Wauwatosa, Granville, Menomonee, Lisbon and North Prairie, but was unable to gather sufficient materials to form one at Watertown.

Brother Frink, however, enjoyed the honor of preaching the first sermon in this locality. As there was no school house or other public building that could be had, a small log house, twelve feet square, on the west side of the river, was secured. Here the services were held during the balance of the year. The Missionary was kindly received by all classes of people, and when in the place was usually entertained by Hon. Wm. M. Dennis, since Bank Comptroller of the State, and Patrick Rogan, a gentleman whose religious affiliations were with the Catholic Church.

At Fort Atkinson, Brother Frink preached and formed the class, in the residence of Jesse Roberts, during the winter of 1839 and 1840. The members of the first class were Jesse Roberts, Betsey Roberts, Franklin Roberts, Sarah Roberts, Martha Fellows, Anson Stone, and Mr. and Mrs. Harrison. The first Church was built in 1850, and Fort Atkinson became a separate charge in 1854. It now ranks among the first charges in the Janesville District.

The class at Jefferson was formed in the summer of 1840, and the members were Jacob Fellows, Martha Fellows, Mary Fellows, and John Masters.

The name of the circuit was again changed in 1841, Watertown being dropped and Aztalan restored. A change was also made in the name of the Summit charge, which was now called Prairieville.

Another dismemberment again befel the old Aztalan circuit this year. The southern portion, lying down the Rock River, was cut off and joined to territory that had been developed in Rock County, from the east and south, and out of the united parts Janesville charge was constructed. On the old Aztalan charge Rev. John Hodges became the Preacher, and on the Janesville Rev. Alpha Warren. By these changes Aztalan was again reduced to the condition of a Mission.

In 1842, Rev. C.G. Lathrop was appointed to Aztalan, of whom a further record will be made in a subsequent chapter. Both Aztalan and Janesville were now transferred from the Platteville District to the Rock River, a new District that had just been formed, with Rev. S.H. Stocking as Presiding Elder.

Brother Stocking entered the traveling connection in Oneida Conference, and after filling a respectable class of appointments for a term of years, came to Illinois at an early day. He was stationed at Chicago in 1839, at Rockford in 1840, and was Presiding Elder of Mt. Morris District in 1841, Rock River 1842, Ottawa 1843 and 1844, and Milwaukee in 1845. Brother Stocking was highly esteemed by his brethren, and was an excellent laborer, but, his health failing, he was compelled to take a superannuated relation soon after the writer entered the work. He is spending the evening of life at Beloit.

In 1843 Rev. Stephen Jones was sent to Aztalan. In 1844 the charge was again divided and Watertown charge was formed, Brother Jones being transferred to the new charge. Rev. Asa Wood was now sent to Aztalan, and remained one year, when he was succeeded by Revs. C.N. Wager and S. B. Whipple. At the Conference of 1854 the honors and emoluments of Aztalan circuit passed over to the keeping of Lake Mills, which charge at this writing holds a respectable rank in the Conference.

Watertown, at the time of my appointment, had been a separate charge one year. A Church edifice had been commenced, and a class formed. The members were Mr. and Mrs. Walter Andrews, Mr., and Mrs. Heber Smith, Mr. and Mrs. Calvin Bunton, Mr. and Mrs. Wm. A. Dutcher, Mr. and Mrs. Elihu Higgins, Mr. and Mrs. Albert Cook, Mrs. Simeon Ford, Mr. and Mrs. Cheney Adams, Mr. Sands Cook, and others.

The financial ability of the charge was moderate, and hence the erection of the Church required a great effort. Our meetings were held in the school house until the Church edifice was enclosed, plastered, and furnished with temporary seats.

The fall of 1846 was a season of unusual sickness, fevers in various forms being the principal ailment. Along the valley of the Rock River, the affliction became so flagrant that scarcely a family escaped. And in some families, so universal were its ravages, that not one member was left in condition to care for the balance. In this state of things hundreds suffered, and not a few even died for want of kindly attention.

Repeatedly, when riding through the country to visit the sick and bury the dead, I found flags of distress hung out over the dwellings of sick families, where not one was able to bring a pail of water, or provide a morsel of food. In such cases I installed myself master of ceremonies, kindled fires, brought water, administered medicines, and then went forward to render the same class of services to others.

In attending funerals in the surrounding neighborhoods, I sometimes found there were not well people enough to bury their dead. After performing the sacred functions of my office as a minister, I was obliged to aid, with my own hands, to let the coffin down to its final resting place.

Though still frail from my illness during the previous year, I stood this strain for two months, when I was prostrated by an attack of bilious fever. During the first week of my illness a physician made two visits to my boarding place, and this was more than he could give to the greater portion of his patients. The family with whom I boarded were all sick, and I was dependent for care mostly upon such snatches of service as others could spare from pressing demands at home. At the end of a week, believing my chances of recovery, under such circumstances, precarious, I ordered my horse and buggy, and started for Waupun, thirty miles distant. My friends remonstrated, and thought me insane; but, fortunately, they were too ill to prevent the movement. The attempt was perilous, indeed, but by the aid of stimulants, which I had provided with special care, and a will-power that nerved itself for the occasion, I made the passage safely. At the end of four hours I was comfortably housed at the residence of Dr. Bowman, who bestowed upon me skillful medical treatment, while his family gave me careful and faithful nursing.

At the end of four weeks I was able to return to my post of duty. The sickness had now mostly passed, and I was able to enter more fully upon the regular labors of the charge. I now adopted a plan of systematic labor, giving the forenoons to my study and the afternoons to pastoral visiting. And I soon found that earnest and devoted labor brought its reward. A revival speedily followed, which added a goodly number of probationers.

But the holidays were approaching, and it was expected that I would spend a portion of them at Waupun, where, it was hinted, an event would transpire in which I might have a personal interest. Anticipating the time several days, I went as far as Clason's Prairie, and turned aside to assist Brother Holmes, the Pastor of the charge, for a few evenings in a protracted meeting. Returning, I proceeded on my way to Burnett. By arrangement, I met Brother Sampson here, and spent the Sabbath with him, it being his Quarterly Meeting on the Waupun charge.

The preachers on the circuit were Revs. A.P. Allen and Henry Requa, the latter being employed by the Elder as an assistant. Brother Allen was a man of mature years, though he had been in the work only a short time. He was a man of decided talent, but so full of queer ways and witty sayings that these seemed to give him his status in the general estimation of the people. He filled several leading charges in the Conference, and served a full term as Presiding Elder on the Racine District. But wherever he might be, the same tendency to create laughter was ever present. If an exception ever came to my knowledge, it must have been the one that is said to have occurred on a former charge at one of his outlying appointments. It is related that at this point the people had not shown much regard for the visits of the preacher or the sanctity of the Sabbath, spending the day either in rioting or in the pursuit of their secular business. Becoming disgusted with this state of things, Brother Allen announced at the close of his services, that on the occasion of his next visit, he would preach his farewell sermon. The day came, and the people, shocked at the idea of being left without meetings, came out in large numbers, leaving for once their business and sports. The services were opened in due form. On arising to announce the text, the Preacher told the people that he had come prepared to preach his farewell sermon, and he was glad that so many had come out to hear it. He presumed they knew the reason of his purpose to leave them, and hence he need not consume time over that matter, but would proceed at once to announce as his text, the following passage of Holy Writ: 'Oh, full of all subtlety and mischief, thou child of the devil, how long wilt thou not cease to pervert the right ways of the Lord.' Having repeated the text with emphasis, he looked over the congregation very gravely, and said, "Ladies and gentlemen, you will perceive that I have chosen a pretty hard text. Now it is not polite for people to go out of meeting during the preaching, and if any of you think that this text is too severe for you, you had better go out before we begin the sermon." As might have been expected, none were disposed to go. "Well, then," said the Preacher, "if you are not disposed to go, I will begin. I intend to show, in the first place, that you are all full of subtlety and mischief. In the second place, I intend to show that you are all the children of the devil, and in the third place, I intend to put to you the straight question, whether you intend to cease from thus perverting the right ways of the Lord." The preacher, at this point, again, paused and looked over the congregation. "Now you will say," he added, "this is going to be a hard sermon." "So it is, but if any of you think you can't sit to hear the truth told you, or in other words, to have your portraits taken, you had better leave now, for it is not polite to go out during the sermon." It was now too late to go, if any one felt inclined. So the sermon proceeded, and commanded respectful attention to its close. Before leaving, the Preacher was invited to continue the appointment, and consented to do so.

But to return to the Quarterly Meeting. The people came in great numbers, and the services throughout were deeply impressive. On Saturday evening, several souls were converted, and on the Sabbath others were added to the number. But the crowning meeting was held on Sabbath evening. Before the hour of service had arrived, the school house was full, the seats even having been removed to furnish standing room. And yet crowds of people were coming from all directions. I finally proposed to the Elder, that if he would put a man in my place in the school house, I would go over to the nearest neighbor's house and hold another service. The private house was soon filled, and in each congregation there were several conversions.

On Monday, January 4th, 1847, Brother Sampson accompanied me to Dr. Bowman's at Waupun, where he officiated in introducing the Doctor's eldest daughter to the Itinerancy.

Returning to Watertown, I held protracted meetings at all the outlying appointments, and had the happiness to witness many conversions. But the year was one of hard labor and small financial receipts. At its close I found my receipts from the charge were forty-four dollars and my board. The forty-four dollars were put into the Church enterprise, and I drew on my private funds for my incidental expenses.

The Conference met in Clark Street Church, Chicago, Aug. 11th, 1847. I passed my Conference Examination, was ordained Deacon by Bishop Waugh, and reappointed to Watertown.

Watertown was now placed in Milwaukee District, with Rev. Elihu Springer, as Presiding Elder. At the beginning of the new year we opened house-keeping in the upper rooms of a house on the corner of Fourth and Main Streets. The first floor was occupied as a residence by Judge Enos.

The year opened encouragingly. The Church in the village required two sermons on the Sabbath, and I had established other appointments in the country which required three a week, besides funeral sermons. The appointments were Higgins and Bennetts on the south of the village, and Piperville, Concord and Newhouse on the east. At several of them, during the winter, protracted meetings were held, in addition to the one held in the village. At each several conversions occurred, making a fair aggregate in all. These extensive labors taxed me severely, and finally brought on an attack of fever. I was taken during Sunday night, after preaching in Watertown both morning and evening. The attack was so violent that before morning I had become deranged, and my life was despaired of. But through my wife's faithful watching and the good Providence of God, I was able to resume my labors in three weeks.

It now became apparent that a severe financial pressure was upon us. I had spent what I could immediately command of my own funds, and the good brethren had contributed so generously out of their scanty means, to place the Church in condition for use, that they could not meet the Pastor's salary. I saw clearly that some other provision must be made.

While casting about to find my direction, a Providential opening occurred. Rev. Mr. Hoyt, the Episcopal clergyman, who had been keeping a Latin school for some time in the village, was compelled through illness to desist from teaching. Fortunately, I had gone down several times at his request, and relieved him in hearing his classes in Greek and Latin. This little kindness, added to the fact I was one of the School Commissioners of the county, naturally directed attention to me, as the person to open a select school in the village. I embraced the opportunity. The Trustees kindly consented to the use of the Church for the purpose. As the seats were only temporary, they were easily adjusted to the new order of things, and a school of sixty students was soon organized. This new demand upon me greatly abridged the pastoral work, but there seemed to be no other way to live. Before I could realize anything, however, from the school, we found ourselves in very considerable embarrassment. In this emergency, my wife opened her doors for a few boarders, which met the immediate demands of the table.

But at this juncture of our affairs, an incident occurred that afforded relief in another direction. My coat had become, through long wear and exposure, not a little seedy. On entering the pulpit one Sabbath morning I found a note lying on the Bible. I opened it and read as follows: "Will Mr. Miller have the goodness to preach this morning from the Text, 'I have put off my coat, and how shall I put it on?'" The note was written in a delicate hand and gave evidence of no ordinary cultivation. At the conclusion of the reading, I gave a searching glance over the congregation, but could make no face present plead guilty to the accusation of impertinence.

The opening exercises of the service were not concluded before my course of action was decided upon. I read the note to the congregation, and stated that I had just found it on the desk. I further stated that I was at a loss to determine whether it was intended as a sneer at my old coat, or whether the writer really desired an exposition of the text named. But, believing that no one could so far forget a due sense of propriety as to deride honest poverty, or scoff at so faithful a servant as my old coat had been, even though it now began to show signs of age, I chose to take the latter view of the case. With this conviction, I should proceed to make the text the subject of the discourse. After giving the connection and context, I proceeded to define the subject of coats, arrange them into classes and set forth their uses. The spiritual application was not difficult, but it needed a little skill to cut the several styles so that each one could recognize his own pattern and appropriate the right garment. "Of course," I remarked, "every one has heard of the garment of self-righteousness, though it may be that none in this congregation are aware of ever having seen it. Yet, should you chance to look upon it, with its straight seams and buckram collar, I am quite sure you would not prefer it to my old coat, unseemly as it may appear." Thus the sermon went on, to "cut to order" and "fit to measure," until all the most flagrant styles of coats had been disposed of, being careful, meantime, to institute the comparison in each case with the old coat before the audience. The discourse was perfectly ludicrous, but, like all of its kind, it took amazingly. Its financial success was, doubtless, all that the writer of the note had intended. On the next Sabbath morning the minister walked into church with a new outfit of wearing apparel, from the crown of the hat to the soles of the boots.

Watertown, from the first, was an unpromising field for ministerial labor. The leading influences at the beginning, if not directly opposed, were almost wholly indifferent to the claims of religion.

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