A History of Nebraska Methodism

AS EARLY as 1857 Salt Creek appeared in the Minutes, and was left to be supplied. As to whether any one was secured for the circuit is not known, nor do we know just what territory was comprised in the circuit that year and for several subsequent years. But the following year we find, as noted elsewhere, that Zenas B. Turman was assigned to Salt Creek. The first settlement on the site where Lincoln now stands, of which we have any authentic account, was established by Elder Young, and several others who were Methodist Protestants, and had in contemplation the establishment of a colony of their co-religionists, and started a seminary. But the project failed. The next effort was made by parties attracted by the supposed possibility of profitably developing the salt works, and the little village of Lancaster was the result. The superior richness of the salt deposits in Kansas soon made the Nebraska enterprise unprofitable and it was abandoned. But in 1867 Nebraska became a State and must needs have a capital, and Lincoln was selected. The plan was to sell lots enough to put up the State-house, and this being realized. Lancaster became Lincoln, the flourishing capital of the State.
Prior to this, however, probably in 1867, R. H. Hawkes preached on the site where Lincoln now stands.

   Father Edward Warnes, who speaks of himself as the oldest settler in Lincoln, having built his cabin near what would now be 719 A Street, in 1862, in an interview in the Lincoln News, for October 29, 1903, speaks of Brother Hawkes's ministry as follows:
   "Rev. Hawkes was the first preacher. He was a very devout man. Money was scarce then, and the preacher was paid mainly in produce. It appeared that the good preacher and his family had not been remembered by the congregation for some time, and they had come to the point of starvation. A lot of us, hearing of the extreme poverty in which our pastor and his loved ones were placed, met and formed a donation party. We were loaded down with provender - flour, meat, coffee, sugar, and other substantial eatables too numerous to mention. As some of us reached the door we heard a voice engaged in prayer. Through a crack in it we saw the good man on his knees pleading with his Maker to help him in his hour of trouble and asking that a way be found to enable his family and himself to be relieved from the pangs of hunger. I tell you it brought the tears to the eyes of his listeners.
   "The produce was quietly and swiftly piled against the door, while the man within continued his prayer for relief. Then when the job was done a loud knock was given on the door and the entire party retired to a safe distance and waited developments. When he opened the door, the stuff piled up fell into the room, and it was laughable and pathetic to see the astonished and grateful look on the face of the recipient."
   The following year, 1868, however, marks the real beginning of Lincoln Methodism. Happily, just at this

juncture, when the capital had been located, and was starting out with every prospect of success, H. T. Davis is just closing his three years' pastorate at Nebraska City, and is available for the work of laying the foundation of the Church in Lincoln, being appointed at the Conference that year. Of the beginnings of Lincoln Methodism no one is more competent to speak than H. T. Davis, himself, and in his "Solitary Places Made Glad," he tells the story:
"In the spring of 1868, Lincoln first appeared upon the Minutes of the Nebraska Annual Conference, and the writer was appointed pastor. The town contained a population of some two hundred souls. There was no parsonage, beautifully and richly furnished; no large society to greet the pastor and his family, and give them a royal welcome to a grand reception. The pastor built his own house and furnished it as best he could. While our house was being finished, Mrs. Davis did her cooking in the largest kitchen we ever had, the ceiling was high, the floor beautifully carpeted with living green, the ventilation perfect and our appetites of the very best. Here we lived a number of days in the most roomy apartment we ever had.
"We found sixteen members of the Church, including men, women, and children and a small church on Tenth Street inclosed only. We found another thing we did not like so well. On this shell of a house we found what the little girl called the latest improvement - a $400 mortgage. We went to work, finishing the building, and consecrating it to the worship of Almighty God, Dr. W. B. Slaughter preaching the dedicatory sermon. At the end of one year, the building became too small for the congre-

gations. The trustees authorized the pastor to dispose of the church, and the next week I sold it to the School Board of the city for a school-house. On the lots given by the State to the Church, we then built a frame building. This building was afterwards enlarged."
At the close of Dr. Davis's pastorate, Lincoln is favored with the appointment of J. J. Roberts. He is now at the zenith of his great intellectual powers and enters upon his work among a people capable of appreciating his worth, both as a preacher and as a man. He preached at the session of Conference which was held in Lincoln, and well does the writer remember how profoundly that sermon impressed the Conference. He, with his devoted wife, entered upon what promised to be the most fruitful pastorate they had had in Nebraska, but was destined to be cut short by the failing health of Brother Roberts. At the close of the first year he had become a hopeless invalid, rheumatism having fastened its relentless hold upon his physical frame. His presiding elder, Dr. Davis, reports the year's work as follows:
"Lincoln is in a healthy condition. A neat and substantial parsonage, with eight good rooms, two large halls, a good cellar and cistern, has been built during the year at a cost of seventeen hundred-dollars, and the whole amount paid, leaving no encumbrance whatever on the property. There is in connection with the Church a large and flourishing Sabbath-school. Brother Roberts's health during the past year has been poor, suffering intensely with rheumatism most of the time, nevertheless he has done an amount of labor that but few under the same circumstances would have performed. A mind of the Pauline type, he is one of the strong men of the

Church, and his trumpet never gives an uncertain sound. He is most emphatically what Paul exhorted Timothy to be, 'A workman that needeth not to be ashamed, rightly dividing the word, giving to saint and sinner his portion in due season.'"
After nearly a year of intense suffering, J. Roberts closed his earthly career on the 17th of March, 1873.
J. J. Roberts was without doubt one of the ablest preachers Nebraska has ever had. And the strongest features of his preaching did not consist in the arts of the rhetorician or the orator. He rather eschewed these as being unnecessary, depending almost wholly on the capacity of the truth itself to make its way, if it only had a fair chance, by being clearly perceived by the speaker and plainly presented to the people. J. J. Roberts excelled in that marvelous capacity to see a great truth clearly and all truths in their true logical relations, as constituting a system, and grasp the system itself as a whole. This same Power enabled him to detect fallacies and expose them most mercilessly. Brother Burch tells of an instance of this kind while Roberts was at Peru. A Christian (Campbellite) preacher was holding a series of meetings at Peru, and according to their usual method at that time, his preaching was of the controversial order, more attention being given to an effort to show that other Churches, especially the Methodist, were wrong, than in convincing sinners of their need of salvation. Roberts attended and after their meetings were over, devoted a little time to the matter in his next prayer-meeting, but in that short time completely swept away the fallacies of two weeks of preaching.

   This same keen logical power enabled him to detect shams. These he most heartily despised and took great delight in exposing them.
   So complete was his work along these lines that when he got after a fallacy or a sham it took him but a few moments to create the impression on the minds of his hearers that there was nothing left of either sham or fallacy.
   His standing among the people of Lincoln is indicated in these extracts from the Daily State Journal of Match 18, 1873: "The death of J. J. Roberts, though not unexpected, threw a gloom over the city. No man in Lincoln was more generally regarded with respect and veneration than he. His life for months past has been a struggle with terrible pain and suffering, and his indomitable fortitude and cheerfulness, his sterling piety, and his uncomplaining resignation won for him a warm niche in the hearts of all who knew him. His disease was rheumatic gout, that racked his frail body with merciless cruelty for days and weeks together and stretched him helpless on a couch of pain. Mr. Roberts came to Lincoln two years ago as pastor of the First Methodist Episcopal Church, but after a year's faithful service, was obliged to take the superannuated relation. As a preacher he showed a wonderful depth of thought and originality, that would have made him a famous orator had his physique possessed the health and energy of his mental organization."
   These sentiments of high esteem were shared by all the preachers of the Conference and the members of the charges he had served.
   The same year in which J. J. Roberts died witnessed

the departure of that old, battle-scarred veteran, Isaac Burns. His name has often appeared in the earlier pages of this history and always in connection with some valuable service rendered to the cause he loved dearer than his own life. There have been more brilliant men, but none more faithful than Isaac Burns. He was well along in life when he came to Nebraska and was therefore not permitted to give many years to the service. But they were years well filled with toil and sacrifice. He has passed in triumph to his well-earned heavenly reward.
There will be no better place than in connection with this mention of her husband's last days to make some note of the life and character and work of Mrs. M. E. Roberts, who was his devoted wife, a wise mother, and withal, one of the most useful of the "women who have helped."
A determined effort was made during the seventies to turn the State University ever to the control of the "Broad Gaugers," as they were called. This, as a matter of fact, had succeeded to the extent of placing a number of free-thinkers of decided infidel proclivities in the Faculty. These lost no opportunity to sneer at the Bible and raise doubts in the minds of the students concerning the doctrines of Christianity. As yet, Methodism had no school of her own and many of our young people were in the State University, as well as the voting people of other denominations. Indeed, even now, with nearly every denomination maintaining an institution of its own, it is well known that a majority of the students of the State institutions come from the Christian homes. Of course the percentage was much larger then. Under these circumstances we may be sure that this movement raised a

storm of indignation throughout the State. In 1879 the Nebraska Conference entered this vigorous protest:
   "Resolved, That we, as a Christian denomination, enter our earnest protest against the prostitution of the State University to the propagation of modern infidelity, known as "Broad Gauge" or "Liberal" religion, and we do not and can not feel free to send our children there while it is under the influence of teachers who are known to discard the Bible and sneer at Christianity, and who pour contempt upon prayer and the religious services in the chapel by refusing to attend. And we hereby petition the Honorable Board of Regents of the University of Nebraska to make such changes in the Faculty as will protect our children from being perverted by influence and example from the Christian faith which is so dear to us."
   Pressure was brought to bear in political circles by which the nefarious scheme was defeated by changing the complexion of the Board of Regents. but it required years to complete the process of elimination.
   In the meanwhile the problem for the Christian Churches in Lincoln was, how, for the time being, can we counteract this infidel influence? St. Paul's Church, as might be expected, took the lead in this movement, and of the members of the St. Paul Church, Mrs. M. E. Roberts stood out as the pre-eminent leader, supported by such women as Mrs. Hyde, Mrs. H. T. and A. M. Davis, and Mrs. Peckham, in every effort to save the young men and women exposed to the adverse influences. It was a hand to hand battle, but the Church won, and it is no discredit to the pastors at that time to say that to Mrs. Roberts and her band of godly women was this victory chiefly

due. Many of the Christian fathers and mothers throughout the State will never know the many plans and devices faithfully worked to save their boys and girls. Their homes were made the homes of the voting students. Almost before they had had time to become homesick they would be invited by some chum who had been commissioned for that purpose, to attend a sociable at Mrs. Roberts's, or perhaps at the home of some other good sister, and to their surprise would find these consecrated women almost or quite as kind and motherly as their own mothers. Then they would be invited to Church and Sunday-school. Such was the influence of St. Paul's Church through these means, that a son of a Lutheran minister who was converted there while a student at the State University, told the writer that it was hardly possible for a student to remain four years and not be converted.
Of Mrs. Roberts's work and influence during these years, one who himself was the object of her efforts, and the subject of her purifying and uplifting influence, and who, like many other young men, were proud to do, calls himself "one of her boys," shall tell the story:
"Rev. James J. Roberts was appointed pastor of the Methodist Episcopal Church in Lincoln, Nebraska, fifteen years ago, where he continued until his death, two years later. He was a zealous and earnest worker, and his grand life and services have unquestionably much to do with the great Church work now being accomplished in that city. Mrs. "M. E. Roberts, the widow, gathering about her her four fatherless children, looked as bravely as possible to the future. She found, after careful examination of her temporal resources, that she had means

of subsistance (sic) for herself and family for scarcely three years. The brave lady, however, was not discouraged. She placed herself in the hands of Him who had promised to be a Father to the fatherless and a Husband to the widow. For eleven years Mrs. Roberts taught in the public schools in Lincoln, having from fifty to ninety pupils. Meantime, though she had the care of her family, and of her own business affairs, she found time to do much Christian and charitable work.
   "Two years after the death of her husband, Mrs. Roberts made a specific surrender of herself to the Lord, promising to do any work He should place in her hands. First came 'the crusade,' into which she went with other brave women, and since then she has been identified with the Women's Christian Temperance Union. Four years after the crusade, Mrs. Roberts commenced Sunday-school work, her class being composed entirely of young men, and her success in this has been something phenomenal. With great fear and trepidation she began this duty. The class, which began with five or six, has steadily increased, until at present there are over eighty enrolled, and the prospects are bright for one hundred before the year ends. (It did reach one hundred.)
   "Mrs. Roberts's methods to obtain members for her class are unique and original. Every stranger is warmly welcomed, introduced, and made to feel at home. He soon begins to feel a personal interest in the class, and invites his friends to attend. Mrs. Roberts visits all business houses and searches for new faces, and when one is found, ascertains at once whether or not the young man is identified with any Church or Sunday-school work. If not, he receives a cordial invitation to attend her class
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'next Sunday.' Should he fail to appear, she goes again and again, until finally the young man surrenders to the inevitable and soon finds himself as much interested in the work as if he had been a member of the class for a year. Like Caesar, the lady knows the name of each of her soldiers, and has always a smile and a hearty welcome for all. Mrs. Roberts carries her class in her heart at all times, and a daily prayer is on her lips for their welfare. She speaks good words to their employers, and invites them to her home. Every week some members of the class are at her home for dinner or tea. For years, in June, the class has a party, to which the young men are accompanied by lady friends.
"The work accomplished by Mrs. Roberts is simply prodigious, and the result of her untiring efforts had placed many a young man in Christian work. A number have entered the ministry, several have gone out as missionaries to foreign countries, and a large majority are earnest Christian workers. This busy woman has no other thought now but to work for the Lord. She has calls from all over the State, and is to be found wherever there is work to do, in prisons, hospitals, and in revivals. Her very face shines with the love of Christ, a wonderful energy, and an insatiable desire for the welfare of souls."
Many of the pastors, the writer among the number, have availed themselves of Mrs. Roberts's wonderful power over young people, by securing her help in revival work. The Woman's Home Missionary Society have availed themselves of her winning ways and organizing ability to extend the usefulness of that beneficent society, she having served in many States as their national organizer. When they laid the corner-stone of the dormi-

tory of their great institution at York, the "Mothers' Jewels Home," as reported at the time, Mrs. M. E. Roberts was introduced as an indefatigable worker in this behalf, and filled with the spirit of prophecy and the inspiration of the hour, thrilled the audience with her burning words of hope and portend of the future of the Home. And at its recent session the Nebraska Conference honored her, and at the same time honored itself even more, by electing her by a large majority on the first ballot, a lay delegate to the General Conference.
   But neither this nor many other places of trust in which she has been placed will constitute the chief title of Mrs. M. E. Roberts to distinction in this world or the world to come. This will rather be found in the thousands of young men she has helped in time of discouragement and temptation and led to Christ.
   It may be well to note in passing, the great service Methodism has rendered both at Peru and Lincoln in supplying the positive religious and moral conditions in which these State institutions can do their work, but which in the nature of things they can not supply themselves. And the Methodism of the State is entitled to no small part of the credit.
   Resuming the history. of Lincoln Methodism we find that J. J. Roberts was followed by George S. Alexander, who remained three years. He finds 277 members, including thirty-eight probationers, and leaves 299 members, including twenty-six probationers. His pastorate coincides with the years of the grasshopper visitation, and Lincoln, as all other places, has been checked in growth, which explains the meager increase for these years. At the close of his term in Lincoln Brother Alexander is ap-

pointed chaplain at the penitentiary, and is succeeded is pastor by Dr. W. B. Slaughter. The Church enjoys a steady growth under the scholarly ministry of this true man of God, the membership increasing to 350, and the Sunday-school to 500.
   Dr. Slaughter has been in his element in ministering to this cultured spiritual Church.
   St. Paul's Church has now reached a point in its development when the demand for a special transfer has set in, and is gratified with the transfer of S. H. Henderson, from the Upper Iowa Conference. The demand for this transfer came from the more spiritual element, Brother Henderson being an exponent of the special holiness movement somewhat prominent in the Church at that time. He had been one of the evangelists at the State Holiness camp-meeting at Bennett, and had impressed many of the members as being the ideal man for the place.
   He entered upon his pastorate with much zeal, and gave special attention in his preaching and social meetings to the necessity of a second blessing. He was a faithful pastor, and withal possessed of a missionary spirit, going out to destitute neighborhoods in the afternoon. There was quite a number of Cumberland Presbyterians settled on Steven's Creek, some six miles east of Lincoln, who had naturally first endeavored to get a preacher of their own denomination to come and organize a Church, applying to Rev. J. B. Green, pastor of that Church in Nebraska City. But that Church could not send a man west of Nebraska City, so they turned to the Methodists, sending a request to Brother Henderson to come and organize a Church. Though burdened with the

care of a large Church, he gladly took up this work, and in May, 1878, he organized what is now known as the Sharon Church. Among the charter members were the following: Mr. and Mrs. Fred Hinkley, Mrs. Martin Babcock, Mrs. Elizabeth Beach, Mrs. George V. Hall, Mrs. Morgan, Miss Eliza Morgan, Mr. and Mrs. D. P. Doubt, Mr. and Mrs. Michael Doubt, Sr., and Mr. and Mrs. J. Michael Doubt.
   The first class-leader was Mr. Fred Hinkley, and the first trustees were O. M. Shore, C. C. Beach, Wm. Hotaling, J. M. Doubt, and J. C. Doubt.
   During the remainder of the Conference year Brother Henderson faithfully served them, preaching there every alternate Sabbath afternoon. After his pastorate at St. Paul's, S. H. Henderson served several important charges, among them Falls City and Hastings. He was for several years secretary of the Conference. In 1892 Brother Henderson transferred to the West Nebraska Conference, but was soon compelled to take a superannuated relation because of failing health.
   S. H. Henderson was born in Tennessee, March 4, 1829, and died at the home of his daughter, Mrs. Cone, in Lincoln, Nebraska, April 25, 1899. The brethren of the West Nebraska Conference place on record the following estimate of his work and character: "Brother Henderson was a remarkable man, a many-sided man. Rarely ever do men do many things equally well, but here is found the exception. Whether as civil engineer, school teacher, lawyer, soldier, judge, minister, presiding elder, chaplain of senate, secretary of Conferences and National Holiness Associations, he showed great adaptability and served with great credit to himself and profit to all in-

terested. Twelve years he was presiding elder and fifteen years in the pastorate. He was a strong Biblical scholar, and wore out his commentaries and his Bibles, turning their truths into great sermons and helpful addresses and well remembered exegeses, to the great profit of all who fortunately came under his ministry. He was a manly man, a true friend, a loving and loyal son of the Church. Few men have occupied so high and honorable positions and lifelong associations, and remained so brotherly and fraternal. Any young minister was at home in his presence. He honored his positions and opportunities, but was not unduly exalted thereby. He grew old beautifully. He made no complaints, had no enemies, but patiently bore the increasing infirmities with resignation."
   Sharon was attached to the South Lincoln Circuit the following year, with A. L. Folden as pastor. This meant either a church or a revival, and perhaps both. In this case it soon meant a church building, Brother Folden and some of the laymen doing most of the carpenter work. It was dedicated by Brother Folden himself, November 28, 1880. Sharon has remained to this day a flourishing rural Church, and is now served by W. J. Nichols.
   This brings into view two significant facts that may be noted here. This Steven's Creek settlement at first preferred another Church, but were compelled to turn to the Methodist Episcopal Church, and did not apply in vain. Few, if any, of the settlements that had members enough for a class sought in vain for a Methodist preacher to organize them, and then find some place in the system by which they could be served.
   The other fact was the venture to make another appointment in Lincoln. The Lincoln Circuit was organ-

ized in 1878, and A. L. Folden made pastor. This movement seemed called for by the rapid extension of the city to the southward, and while Brother Henderson remained pastor of St. Paul's, seemed to be acquiesced in, if not heartily approved. But just when the growth of a city makes it impossible for the mother Church to properly care for all the people of that city, is a question not easily answered, and the first movement in the direction of a second Church is often looked on with little favor, and is sometimes met with determined opposition. A. C. Williams, a transfer from the St. Louis Conference, succeeds Henderson at St Paul's in 1879. He was a strong preacher, soon had large congregations, and seemed prepossessed with the notion that one strong Central Church would best serve the religious interests of the city, and that a diversion of strength by the organization of a second Church would be a blunder. Probably he had no difficulty in bringing his Official Board to a like conviction, in which he and they were perfectly honest, and Brother Folden was regarded as encroaching on their territory. This view seemed confirmed when Folden, being unable to get a suitable place south of J. Street, rented the Universalist Church on that street, and proceeded to hold services. This was within five or six squares of St. Paul's, and as a matter of fact was too close for a permanent Church. But clearly this arrangement on the part of Folden was temporary, forced upon him by a hard necessity. He could find no other suitable place in which to do a needed work in South Lincoln. But he was soon waited on by a committee from St. Paul's, who demanded of him by what authority he was preaching in Lincoln. Folden stood his ground and answered that he was there

by the highest authority - Bishop Harris. Matters seemed to have rested at that, and Andrew Folden held an old-fashioned Methodist revival in this Universalist Church, and over one hundred souls were converted, and perhaps many from within the sphere naturally occupied by St. Paul, joined the Second Church. Thus this plucky, determined man finally won his case, and as events have proved, was right in his contention, originating as he did, Trinity Church, which has become one of the most potent centers of religious influence, while St. Paul remains unharmed, being easily the leading Church in Lincoln.
It is not intended by these details to reflect on any one, but to show the very great difficulties which our rapid growth involved. This is a typical case, and is but a repetition of what took place in Omaha, especially under the administration of T. M. House, and has taken place in many other growing cities. In this case, the initiative came from St. Paul's Quarterly Conference, which, at its first session after the Conference in 1878, while S. H. Henderson was pastor, invited A. L. Folden to take up an appointment in South Lincoln, and a committee, consisting of J. C. Johnson and Mr. Lawson, was appointed to aid him in securing a place. But A. C. Williams had entirely different views and was as honest, doubtless, in holding and vigorously maintaining them as Brother Folden himself. But he took too narrow a view, for the time had doubtless come for an advance movement.
A. C. Williams was a preacher who conscientiously viewed religion as an intellectual matter, and this view gave tone and character to his preaching which should be described as intellectual rather than spiritual. It is not meant that he was anti-spiritual, but was inclined to con-

ultimate value in the spiritual. He was a strong personality, and had a large and influential following in the Church. He remained three years, and though there were no revivals there was steady growth.

AS WE look over the field and note the general situation in the older districts, we see that while all have suffered a serious check, and could not be said to have recovered from the disastrous conditions prevailing through a large portion of the period, until 1879, no field has been abandoned, and some advance made every year. Occasionally two circuits or stations have been temporarily combined. This was the case when the writer was appointed to Mt. Pleasant, in 1875, Rock Bluffs Circuit being connected with the Mt. Pleasant for that year. But the first year there were two very precious revivals, one at, or near, Old Wyoming, in the Gregg neighborhood, where there had never been one before, and one at Mt. Pleasant. Out of the number converted there, one John W. Miller, a grandson of Father Gage, entered the ministry. The following year the work was divided again, and T. A. Hull put on the Rock Bluffs portion. During the summer we had a camp-meeting in Brother Schleistemeir's grove, at Mt. Pleasant. Brother Burch and D. F. Rodabaugh were present, and rendered valuable service. The latter preached a sermon of wonderful power on the Sabbath, and at other times during the meeting. It was at this Camp-meeting that the death of Mother Davis,

Mrs. Isabella Spurlock's mother, referred to elsewhere by Brother Burch in his account of the camp-meetings, occurred. Out of about ninety conversions, one of these, Earnest B. Crippen, entered the ministry and is now a member of the West Nebraska Conference.
Thus, while for the sake of making the support of the pastor possible, there were a few cases of combination, none that I know of really worked any detriment to the cause.
As we note the development of the work during those ten years, we find in some of these older districts a number of the river towns that had derived their life and importance from the river traffic, steadily running down after the railroads began to extend their lines through the State, and some old, familiar names drop out of the Minutes. Among these are London, Nemaha City, Salem, Rock Bluffs, Bellevue, Florence, Calhoun, and De Soto. But others are growing, and by 1879, we are already aware that they have taken their places permanently among the strong Churches of the State. Among these may be mentioned Falls City, Table Rock, Humboldt, Tecumseh, Pawnee City, Nebraska City, Peru, Plattsmouth, Weeping Water, Lincoln, Seward, Ashland, Omaha, Fremont, Schuyler, Osceola, David City, and Rising. Nearly all of these have become stations, and have a membership of from 100 to 300. They are becoming better organized, and the machinery of the Church is in more skillful hands in some cases. The finances are conducted on more business-like principles and the salaries are growing larger and deficits are growing less. The spiritual interests are cared for more efficiently through more regular means of grace, while the

old-time revivals still prevail. In these, and many others like Beatrice, York, Hastings, Grand Island, Kearney, Central City, that have, or might have been mentioned in connection with our account of the newer districts, Methodism has already ceased to be an experiment, the problem of existence having been finally solved. Henceforth they are to become more and more centers of moral and spiritual power in their respective communities.

Up to the formation of the Kearney District, Dr. Maxfield has charge of the field as far west as any settlements call be found. Still beyond Red Cloud, where we have seen Wells at work, we find Harlan and Franklin being cared for by C. R. Townsend, formerly of the English Connection, but the presiding elder notes the fact that "from the large extent of the territory some points needing the Gospel have not been reached." Republican City and surrounding country constitute an urgent demand for another man. Up the Little Blue, V. E. Penny, a local preacher, has formed societies, made appointments, and laid the foundations of a compact and prosperous circuit. The old veteran, W. D. Gage, who probably organized the first class in Nebraska, is still in the field, and has organized Dorchester Circuit.
While these new charges are being formed, the older charges on the Beatrice District are being cared for by successive pastors during the four years of Dr. Maxfield's incumbency, and for the most part making progress. This district has also felt the blight of the grasshopper scourge, though perhaps not to the same extent as the Kearney District, the settlements being older and further advanced.

   Among others, David Hart has served the Beatrice Station, which though suffering loss through removals, has made some progress, completing its church, building a parsonage, and increasing its membership.
   Sterling, which includes Crab Orchard, has for pastor during the most of this period, T. A. Hull, the man to whom the elder wrote not to come, but who nevertheless, did come, and was such an unqualified success that no one was more pleased that his request was ignored than the elder himself, who thus speaks of this man of God in his report for 1874: "He has purchased a commodious parsonage, and his labors at various points have been blessed by good revivals. He is pre-eminently a man of one work. The work has grown, and is still growing." Besides these revivals, a great camp-meeting was held during the summer of 1873. At a prayer-meeting in the big tent from Beatrice there came an old-time manifestation of Divine power, during which some fell and remained in an unconscious, or semi-conscious state, for hours. One, a cultured lady from Beatrice, who fell into this state, relates that it seemed a heavenly experience during which she could hear what was being said about her. She, on her part, wanted to speak, and request that she be not disturbed, but was utterly unable to do so. In due time she came out from the strange spell, happy in the Lord, and none the worse for her remarkable experience.
   Many were deeply convicted of sin and most of these happily converted to God. One poor sinner had resisted to the last, however, and just as Dr. Maxfield raised his hands to pronounce the final benediction, the poor fellow rushed up to him and on his knees clasped him about the

feet, and begged piteously that the camp-meeting be not closed till he was saved. The benediction gave place for the time to earnest prayer, during which he was soon soundly converted. The benediction was then pronounced and the great Camp-meeting closed.
   The writer was appointed to Fairbury in 1872-73, and as was so often the case in those early days, was under the necessity of erecting a small parsonage, in order to have a place in which to live. There were some revivals, and we trust, some growth.
   Fairbury made steady progress under the pastorate of Rev. E. Wilkinson, a transfer from Michigan Conference. He was not a revivalist, but, being a sound doctrinal preacher, his mission seemed to be to build up character through the truth. He gave twenty years to the work in Nebraska, and after his death, his brethren put in the Minutes this appreciation of his work and worth:
   "Edward Wilkinson was born in Northumberland County, England, January 6, 1822. His early life was spent under deep religious influences. In his boyhood he became an enthusiastic Christian. At the age of nineteen he became a local preacher in the Wesleyan Methodist Church. For several years he continued in this work. In April, 1859, at the advice of Bishop Simpson, he came to America, settling for a short time in Pennsylvania. In 1860 he moved to Michigan, where he resided until 1873, and labored there in the ministry. He then came to Nebraska, where he continued his successful ministerial career till about three years before his death, which occurred at the home of his son, at Weeping Water, April 23, 1900. During his residence in Nebraska, he

filled the following appointments: Fairbury, Weeping Water, Valparaiso, Wahoo, Harvard, Ashland, Steele City, and South Bend. He was a man of superior worth. It is the lot of few men to secure so large a measure of esteem and affection from their brethren in the ministry and their people in the pastorate."
   Fairmont has become a part of the Beatrice District, and under the two years' pastorate of J. W. Stewart, who succeeded G. W. Gue, made fine progress.
   Crete, in 1865, is still having the same struggle for existence that it had had from the beginning, having been overshadowed at first by the Congregational Church, which had the advantage, owing to the presence of Doane Congregational College. A small church had been built and a few determined laymen, like D. J. F. Reed and his devoted wife, and others, continued to maintain their ground, and were finally rewarded by the Church attaining a commanding and perhaps leading position.
   Of the progress of the work on his district during the four years, Dr. Maxfield speaks as follows in his final report
   "The last four years have furnished a history of great interest, demonstrating in many things a remarkable growth. At the beginning of this term there was not a single mile of railway in this district; since then three lines have been completed, running in various directions through the country. Then there was but one Methodist church in the entire district; now there are seven very commodious houses of worship. Then there was not a single parsonage; now the Church possesses six.
   "The growth in population has been large, and the increase of our Church membership has kept proportional

pace with this rapid growth. Our Sunday-schools have been largely developed, and still exhibit marked prosperity.
"The preachers, without exception, have obeyed the appointing power at the several Conferences held during this quadrennium, and not a single refusal to go to the allotted work has occurred; neither has an appointment refused to accept the preacher sent. A system producing such fine results with so little friction and no rebellion, must be something more than accidental in its origin, and not seriously defective in its operations.
"Our district of country suffered much in the early part of the season by the ravages of the brood of locusts hatched from the eggs deposited last autumn. The crops of small grain in some localities were entirely destroyed. During the summer, unusual rains flooded the valleys repeatedly; freshets of such magnitude have not been known in the traditions of 'the oldest inhabitant,' for 'the memory of man runneth not to the contrary.' These floods, in some valleys, swept away all the crops which 'the locusts had not devoured.'"

In 1875, George W. Elwood succeeds Dr. Maxfield on the Beatrice District, and continues four years. Two causes make it more difficult to trace the progress of the work during these years. The first is that there are no presiding elder reports printed after 1878 till 1882. The next cause is the form in which Brother Elwood makes his reports, and their exceeding brevity. However, from his first report we glean the fact that little was done on material lines. One church is inclosed, and. a subscrip-

tion of $800 raised for another. Great efforts have been made to remove heavy debts from churches at Crete, Fairmont, Beatrice, and York, with entire success. Old Father Gage succeeds in erecting at Steele City the only parsonage built on the district that year. But according to the following extract from his report they are doing splendidly on spiritual lines.
"The tide of spiritual life rose rapidly during the first three-quarters of the year on nearly all the charges. The present spiritual state of the district, as a whole, is very encouraging. With gratitude to God, we record the year as one of great revival movement. There was the sound of abundance of rain during the first quarter; the second quarter witnessed the great outpouring. The quarterly-meeting were all revival-meetings. All the pastors held protracted services. Most of the local preachers engaged in the work with their might. The membership very generally engaged in the work. In some communities the people seemed to be moved en masse. The revival was the prevailing theme of conversation in all circles. One broad sheet of revival flame swept over York, Fairmont, Geneva, Western, Steele City, and Adams Circuits. West Blue, Crete, and Pleasant Hill; Wilber and De Witt and Plum Creek Circuit shared largely in the glorious work. Laborious and persevering efforts were put forth at Beatrice and Blue Springs with good results. The pastors reported about seven hundred conversions, and a goodly number sanctified. A very large proportion of the converts continued faithful. In all this great work of God, the pastors proved themselves worthy leaders. Language is too weak to describe their self-sacrificing labors of love. Their record
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is on high, and their reward is sure. All glory to God forever. Amen."
   In Elwood's second report we learn of steps being taken toward building churches at several points, but none are actually erected. Two parsonages are built, one by J. S. Orr at Fairmont, and another by E. J. Willis, at York.
   Of the men on his district he has this word of commendation:
   "The toils, trials, and triumphs of these men of God can not be described with words. The pen of the recording angel has given them a fitting and enduring record on high and the ages of eternity alone can suffice to reveal the results thereof."
   In his third report, in 1878, the dominant note is one of progress in debt-paying and church-building: "It will be seen by the statement in the 'Review of the Churches' that great activity prevails in the line of church-building. Two. churches have been dedicated to the worship of God. Three churches have been repaired and old debts have been lifted from four. Eight are now in process of completion, and the Lord helping, all will be in use this winter. The smallest of these churches is twenty-four by thirty-six feet. One parsonage has been erected. The lots and lands acquired are too numerous to be described in this report."
   In comparing the statistics of 1875 with 1879 there has been a gain of 472 members on the district. The growth in the principal charges appears in the fact that in 1875 there were only four with a membership of over one hundred, while in 1878 there are eight.
   The number of churches has more than doubled, the

increase being confined largely to the last two years, the people having begun to recover from the depressions caused by the grasshoppers.
G. W. Elwood retires from the Beatrice District after four years' faithful service, and is succeeded in 1879 by D. F. Rodabaugh.
In 1873, D. F. Rodabaugh came into the Nebraska Conference by transfer. He united with the Rock River Conference in 1859 and came to Nebraska in the prime of his life, with nearly fifteen years' experience in the work. Few men have come to us with greater pulpit ability than D. F. Rodabaugh. He was a hard student, and thoroughly thought out his sermons, which were always interesting and instructive. He never preached any poor sermons, but on special occasions he was a powerful preacher. The first time the writer ever met Brother Rodabaugh was at a camp-meeting held at Mt. Pleasant in 1876, during my pastorate there. Brother Rodabaugh and Hiram Burch had been sent to represent the presiding elder and hold the Mt. Pleasant and Rock Bluffs quarterly-meetings, the latter charge, with T. A. Hull, pastor, joining with us in the camp-meeting. Brother Rodabaugh impressed me as a preacher of extraordinary power, and while all his sermons were impressive, his Sunday morning sermon was overwhelming. It was a great camp-meeting. There were about ninety conversions. This camp-meeting was held within a few miles of where the first camp-meeting in Nebraska was held. It so happened that Mother Davis, who had attended the first, was present. Brother Burch had also attended the first camp-meeting. Mother Davis was taken ill during the meeting, and felt from the first that she would die,

and seemed greatly rejoiced at the prospect of going to heaven from a camp-ground. And the illness did prove fatal, and her funeral took place on the ground, and Brother Burch fittingly preached the funeral sermon. Sister Davis was the mother of Mrs. Spurlock, of the Mothers' Jewels Home, at York.
D. V. Rodabaugh's first charge in Nebraska was Falls City, where he remained three years. Brownville and Nebraska City were his next pastorates, and in all these charges he was a success.
In 1879 he was appointed presiding elder of the Beatrice District, where he remained the full term, and was popular with preachers and people. Soon after leaving the district he transfers to the West Nebraska Conference, where for fifteen years he serves successive charges, rendering valuable service in developing that new Conference to its present strength. But his growing infirmity necessitates his asking for a superannuated relation in 1900, which was granted. He is now residing at Peru.