and leaves plenty of room. Bethel is located a mile west of Trinity, and as we shall see, Grace Church will find an ample field about a mile and a half east of St. Paul.
   At the close of Dr. Davis's pastorate the membership had increased to 258, and a commodious frame chapel had been erected at the corner of Sixteenth and A.
   Stokely D. Roberts, one of our ablest preachers and successful pastors and presiding elders, came to the pastorate at Trinity at a time when his once strong mind was becoming unbalanced, and his health breaking down, and when he was very near the end of a useful career. He was born in Indiana, August 16, 1844, and was converted at the age of sixteen. He enlisted in the army in 1862, and remained to the end of the war. He began his ministry in 1873, and had successfully served some of the most important charges, including Peru, Tecumseh, Fairbury, David City, and Beatrice, and a full term on the Beatrice District. While at Tecumseh he was married to Miss Ella I. Gehr.
   Had Stokely D. Roberts come to Trinity in the full vigor of his mental and physical powers, he would have made a large contribution to its progress. But the sad end of his influential career is at hand, and on the 16th of August 1893, in a fit of temporary insanity, he took his own life. His brethren put on record this true estimate of their departed brother: "Brother Roberts was a close student, a deep thinker, and a good preacher."
   In the fall of 1891, Dr. D. W. C. Huntington, of Genesee Conference, after a Iong and honorable career in that Conference, was transferred, at the invitation of the Official Board, unanimously tendered, and became their pastor. The five years' pastorate of this strong man, as

might be expected, was marked by great progress along all lines. The frame tabernacle gave place to a beautiful and commodious structure costing $17,000, which is to be the chapel of a much larger church when completed. The membership has increased to 447. While pastor of Trinity, Dr. Huntington was chosen as the agent for the entire Methodism of the State, to receive and distribute supplies during the years of drouth, in 1894-95, which difficult, delicate, and laborious service he rendered to the satisfaction of all.
   The two pastors that have succeeded him are R. S. Chipperfield, who served three years, and N. A. Martin, the present pastor, who is now in the fifth year of a very successful pastorate. Both these are able and consecrated men and have carried forward the work so well begun by Dr. Huntington and his predecessors, and the result has been a still further increase in membership, which now numbers 484, and a magnificent church property, well located, and valued at $20,000.
   By 1886 East Lincoln had grown to such an extent that St. Paul's Church herself recognized the necessity of another church in that part of the city, and not only consented, but promoted the new enterprise in a most substantial manner, so that Grace Church is spared the years of struggle for existence, and starts out with a $10,000 church and 107 members at the end of the first year. It was the year of the great revival at St. Paul's, during Dr. Creighton's pastorate. The pastor was assisted by J. S. Bitler, a successful evangelist. The presiding elder says in his report that year, "By the revival (at St. Paul's) the membership was carried up to 1,100, and the church became so packed with people that we

have been compelled to plan for additional room. Lots were secured in East Lincoln, one and one-half miles from St. Paul's, and Grace Church, a $10,000 edifice, is being erected thereon." This is healthy expansion, and is a case where the hive became so full that the only relief was in "swarming," with gain both to the original hive and to the swarm that departs.
   The next report from the presiding elder, in speaking of Grace Charge, and of the dedication of the completed building by Bishop Warren, says: "Her membership has continued to increase from the first by accessions from St. Paul's and by conversions, until she holds a fair rank in membership." The same report says of St. Paul's, notwithstanding she has given of her members and money to start Grace Church: "St. Paul's Church is still pressing her work forward aggressively. She is a tower of strength to the cause of God in this city. We no longer attempt to count the converts. Each week, with rarest exceptions, brings its list of new recruits. Both the congregation and the Sunday-school tax the utmost capacity of the church. She responds generously to every call for either work or benevolence. In short, she is an inspiration to this city and State in every good work." "There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty," is a bit of inspired philosophy that applies to Church affairs as well as to individuals.
   St. Paul soon came to look upon Trinity and Grace, not as rivals, but as helpers in the proper care of the religious interests of the city, and such indeed they have been as they have grown from year to year, in numbers, power and influence, and the whole structure of Lincoln Methodism has become a unit.

SOME LOCAL PREACHERS WHO HAVE RENDERED VALUABLE SERVICE.

1. J. A. LARKIN. 2. JAS. QUERY. 3. P. B. RUCH. 4. J. M. DRESSLER.
5. A. G. BLACKWELL. 6. A. C. BUTLER. 7. P. W. HOWE. 8. GEO. W. HUMMEL.
9. C. G. ROUSE. 10. GEO. WORLEY. 11. L. H. STRINGFIELD, 12. ROBERT LAING.

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   Grace Church has been a success and power from the beginning. True, they have had some trouble the first year or two with their first pastor, T. Minehart, who, though a deeply pious and intellectual man, became fanatical, and so ill balanced and perverse as to require the administration of discipline. He was tried at a preliminary hearing and suspended, and then at the Annual Conference, and expelled.
   Minehart's successors were J. H. Creighton, who supplied till Conference, after Minehart's suspension; J. S. W. Dean, George W. Isham, C. M. Shepherd, L. T. Guild, R. N. Orrill, and P. P. Carroll, the present incumbent. The Church has made progress till the one hundred with which she started in 1886-87, has grown to 582.
   University Place, except in the matter of municipal government, which is wisely kept distinct in order to exclude saloons and other vicious institutions, is to all intents and purposes a part of Lincoln. The selection of that piece of raw prairie and farm land, in 1886, on which to locate the Nebraska Wesleyan University, has, besides the founding of a great educational institution, resulted in attracting enough people to University Place to make a town of nearly or quite 2,000 population, and the building up of a Church of over 800 members. Probably the growth, both of the town and of the Church, is without parallel in the State. The percentage of Christian people is larger and the proportion of those that are Methodists is greater than in any other place in the State, and in these respects it has few, if any, equals in the nation. Evanston, Illinois, comes nearer to it than any other, but that soon attracted many from Chicago who

came to secure a suburban home, and there were soon many of other denominations. The Church has grown with the growth of the town, and is constantly fed by a revival spirit that pervades the Church at all times.
   D. L. Thomas, Asa Sleeth, W. B. Alexander, G. W. Abbott, J. J. Mailley, B. W. Marsh, and L. C. Lemon have served as pastors, and faithfully ministered to the spiritual needs of the people and the student body. L. C. Lemon is now on his fourth year.
   University Place appears in the Minutes for the first time in 1888, and is left to be supplied. It is then included among the Lincoln Churches and continued to be for some years. D. L. Thomas becomes the first pastor, serving till Conference as a supply, and was then returned. It starts out with one hundred and seven members and ten local preachers, a proportion of preachers which will be maintained throughout its history. In 1896 a $2,000 parsonage was built, but the society, though steadily and at times rapidly increasing in numbers, has been content to use the College Chapel until two years ago. They have contributed largely to the payment of the debt on the Wesleyan, giving $5,000 for that purpose. But they have constructed the foundations for a fine large structure, roofed it over, and are using what will be the basement of a fine large church, and are resting financially. But they will doubtless soon construct the superstructure.
   The writer and his family have resided in University Place for nearly four years, and finds the Church the most spiritual he has ever known. Ordinary prayer and testimony meetings present at every service all the features of spiritual power seen in times of great revival interest. Two to four are on their feet at once, claiming

the privilege of speaking for the Master. Revivals break out spontaneously at the ordinary services. It is doubtful if there is another community and Church that supplies better moral and religious influences by which to constitute a wholesome environment for the students who attend than does University Place, and its Methodist Church of over 800 members.
   Besides St. Paul's, the mother church, and these three strong Churches of which mention has been made, there are others, some of which give fine promise of future strength. Emmanuel appears in the Minutes for the first time in 1888, and reports at the next Conference, sixty-nine members, and now has one hundred and forty-eight, with a church worth $2,000 and parsonage valued at $1,000. Epworth Church first appears in the list of appointments in 1890, and starts out with thirty-three members and now has seventy-four, with a church valued at $2,000. It has one hundred and thirty-five teachers and scholars in the Sunday-school, which shows it has a field for work that has some promise, though the progress up to this time has not been all that was expected.
   Bethel was started in the southwest part of the town on the bottoms as early as 1887, and the old A Street Church moved over and fitted up for their use. The presiding elder reports for the year 1887-88 a great revival and the membership is reported as ninety-three, including forty-one probationers, but now there are only twelve. Asbury, another suburban venture, about the same time, starts with forty-one in 1889, and reported at the last Conference fourteen.
   The trouble with some of these suburban Churches is that they were started when the boom was at its zenith,

and while the city as a whole, has held its own, or grown, these particular suburbs were boomed beyond all reason, and have felt the reaction more keenly, and have been losing ground. None have made the gain that was expected, and several, after ten or twelve years of struggle, have a smaller membership than at the beginning. They are maintained as missionary posts in localities that would otherwise be destitute of the Gospel.
   Though St. Paul's has seen these other strong Churches grow up around her, she continues herself to grow and easily maintains her leadership. In 1880 her membership was 411, and the church was valued at $3,500 and the parsonage at $2,500. Now she has 1,057, or about the figures attained at the time of the great revival under Bitler, the evangelist. In this period she has erected two fine church buildings, the first St. Paul's erected at a cost of about $50,000, during McKaig's pastorate, and which burned down in September, 1899, and under Dr. Wharton's administration, the second, and much larger one. This is without doubt the best arranged building for church purposes in the West, and cost over $80,000. These results have been attained by a live, progressive membership, led by a succession of able pastors. It will be sufficient to merely name them as they have come and gone during the last twenty-five years: A. C. Williams, R. N. McKaig, C. V. Creighton, A. Marine, F. S. Stein, C. C. Lasby, W. R. Halstead, and the present pastor, F. L. Wharton. These have all been special transfers, which means that the Church has asserted its right to draw on the whole Church for the right man for pastor, and the appointing power has recognized that the Church is of such importance, with such a com-

manding position at the capital of the State, that the best man the entire Church can afford must be had if possible. St. Paul's has certainly had a succession of very able pastors, and some very spiritual, and all have achieved more or less success.
   Besides these efficient pastors, St. Paul's has been blessed from the first by an able corps of lay workers, men and women, chief among whom are Dr. B. L. Paine and Mrs. M. E. Roberts. Both these consecrated persons have a genius for religion and religious work. Dr. Paine seems equally at home conducting his own private business, which is extensive, or in the Quarterly Conferences and business meetings of the Church, or prayer-meeting, Sunday-school, Epworth League room or on occasion, can break away from his practice as a physician and hold successful revival-meetings, preaching as well as "practicing." He seems to have no trouble blending the secular and religious, his business being conducted on religious principles, and his religious life proceeding on business principles. He has been prominent in the Epworth League work, being at one time on the Board of Control, and as been twice elected lay delegate to the General Conference.
   Many other influential and faithful laymen have worked side by side with Dr. Paine, among them J. M. Burks. It may be said in passing, that from the first, nearly all the Churches of Lincoln have had a corps of lay workers that were both capable and willing to aid their pastors. Trinity Church has also had from the first a body of strong laymen who have cooperated with the pastors in many helpful ways. Among these are R. R. Randle, C. S. Sanderson, and many others.

   Perhaps Grace Church may be said to have been specially favored with such men as L. O. Jones, J. M. Stewart, A. G. Greenlee, and Brother Furgeson.
   L. O. Jones is the presiding genius who, as president of the Nebraska Conference Epworth League Assembly, has organized one of the most successful assemblies in the Church, as will appear from statements made elsewhere.
   J. M. Stewart, who has been for years the honored secretary of the Board of Trustees of Nebraska Wesleyan University, and an influential member of the Board.
   University Place is said to have the cream of the laity from many of the other Churches of the State, so that when she raises over $1,300 for missions, $700 for education, and enough more for the other connectional benevolences to swell the whole amount to $3,000, or nearly twice as much for benevolence as for current expenses, other Churches say it is hardly fair that that Church's benevolence should be the standard for the others, which have been weakened, that she may be strong. The real strength of this Church can hardly be said to result from the pre-eminence of the few strong leaders, but from a high general average of unselfish devotion to the cause of Christ.
   If we survey Lincoln Methodism as a whole, we will find the progress has been marvelous during these last twenty-four years. Beginning it in 1880, with one society of 411 members, one church valued at $3,500, and one parsonage worth $2,500, it has increased till there are now ten, including University Place, with a total membership of 3,173, and a total property valuation of $148,800, including two parsonages, valued at $3,000.
   Among the most useful local preachers we have had
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in Nebraska was P. W. Howe, for many years city missionary in Lincoln, and chaplain of the penitentiary. He came to Lincoln about 1880, and soon exhibited qualities which in special manner equipped him for his career of great usefulness, caring for the unfortunate poor in the city and dealing with the criminals at the State prison. So pre-eminently was he fitted for both lines of work that by common consent of donors and beneficiaries, Father Howe was the man to receive their benefactions on the one hand, and the one the worthy poor could always count on for tactful help bestowed in a way that did not hurt.
   He semed (sic) to have a rare faculty for finding out who the really needy were, and was always on the lookout for them. His shrewd knowledge of human nature made it difficult for any to impose on him. The business men came to prefer having Brother Howe distribute their charity than to do it themselves, assured that he would bestow wisely what they gave him. Thus he came to keep two lists (principally in his mind), those who needed something and the one who would supply that particular need. He rarely failed to be able to keep the supply equal to the need, even in times of most adverse conditions. Such was the confidence of many business and professional men that they virtually said to him, "Draw on us for whatever you need for your work." They were sure he would not abuse their confidence or fail to make the wisest use of their gifts. They would give him flour by the ton, and only P. W. Howe and the Lord and the person helped knew who got it. They did not want to know. It was enough to know that Father Howe was distributing it.
   He was not less adapted to the difficult work of the

chaplaincy of the penitentiary. This fitness became so well recognized that through all the changing political complexions of State administration, P. W. Howe was retained in that work. Only one governor ever seemed to have a moment's questioning about the matter, and that was J. E. Boyd, whose sympathies were Roman Catholic. He attempted to displace Howe with a Catholic priest, but there was such a storm of protest against it that he reinstated him.
   Brother Howe could tell when he saw a convict coming in whether he was a confirmed criminal or had been led into crime on the impulse. While not neglecting the hardened criminal, he would give special attention to the more promising cases.
   The writer had one of those cases come under his observation. A mere boy, whose name I will omit, the son of respectable parents, got into a company of rough boys who robbed a store. Though my young friend would not share the spoil he was in bad company and all were sent to the State prison for a year. I went to see him, and when he came into the waiting-room of the penitentiary he said, "Mr. Marquette, you could hardly expect to find me in such a place as this. But it is all right. Father and mother had often warned me not to go with those boys, and I ought to have known better. I have no complaints against the State. The sentence was just. Besides, I am a better boy than I was before coming here. Chaplain Howe came to me at once and was so kind and persuasive that he has led me to the Savior and I will go forth a Christian." He was soon after pardoned by Governor Crounse, at the earnest request of his mother, backed by the recommendation of the trial judge, and is

now leading an honorable, useful life. This is a fair sample of what Chaplain Howe was doing during the many years of his incumbency.
   He died recently at his home in Lincoln, and among the chief mourners were the rich whose benefactions he had so wisely distributed, and the poor whom he had so often befriended.
   The growth of the local Churches into more completeness of organization, larger equipment in the way of church buildings, and enlarged membership, has been going on at a rapid rate throughout all the Conferences.
   In I880 there were only two charges, Omaha and Lincoln, that had as many as two hundred members, and neither of these had five hundred. Now there are in the Nebraska Conference thirty-five that have over two hundred, and six that have over five hundred, and one with over a thousand. In the North Nebraska Conference there are eighteen with over two hundred, and two with over five hundred. In the West Nebraska Conference there are nine with over two hundred members, and in the Northwest Conference there are two. In the whole of Nebraska we now have one with one thousand, eight with over five hundred, and sixty-four with over two hundred, where we only had two in 1880. Assuming that a charge with two hundred members, or over, of average quality, is a strong Church, able easily to maintain itself, pay comfortable salaries, and make itself felt for good, the foregoing facts show that we have vastly multiplied our power in the last twenty-five years, throughout the entire State, by multiplying the number of strong, influential Churches.
   It might seem well to mention all the Churches that

have attained to strength according to this standard, but numbers are not always a correct measure of strength, and many of those with less membership are doing more for the Master than some of the larger Churches. Nor are numbers a test of merit, for the strength of the Church numerically at least, must depend somewhat on the size of the town and character of the population. It is easier to build up a strong Church of over eight hundred in a small place like University Place, with the character of the people they have there, than to build up a Church of similar size in a big city like Omaha, with its mixed population. But as the purpose of this comparison is to show a certain line of growth during the period, we will refer the reader to the Published Minutes for the names of the "strong Churches," and call on him to rejoice and be thankful for the fact that we are developing so many centers of great moral influence and spiritual power.
   An examination of the Minutes will show that of these sixty-four strong Churches, numerically considered, only one or two are circuits. What does this mean? Is the Church discarding the circuit system, and thereby neglecting the rural districts, from which she and the State have heretofore drawn so much of their strength? Perhaps, but not necessarily. It may, and probably does mean that from several causes the Church finds it more and more difficult to maintain the circuit system in its old-time power and efficiency.
   First. The existing tendency of the population towards cities, towns, and villages, by which a much smaller percentage remains in the rural districts, leaves the Church no choice but to follow this population, and

give relatively more attention to those places where the people are.
   Second. The need and demand for a resident pastor to oversee the various departments of the Church creates the tendency toward small stations, rather than large circuits.
   Third. The railroads have built so many lines through the State, and built up so many villages and towns that there are not very many people left who can not attend service in one of these towns, and many prefer the more frequent and regular services in the town, to the less frequent meeting in the country.
   Fourth. Hence some of the strong circuits that flourished during the first periods, like Mt. Pleasant and Bellevue, have disappeared entirely from this cause. Before the time of railroads, Mt. Pleasant, at first under the name of Rock Bluffs, maintained her place for many years at the head of the column, with the largest membership of any charge in the Conference. But the changed conditions have made this impossible.
   In this last period the Church found herself confronted with a condition, and whatever her theory might have been, she has but one duty, and that is to carry the Gospel to the people, wherever they are, in city, town, village, or on the farms. It is not her function to compel them to stay on the farms so she may keep up rural work and still maintain large circuits.
   But she still resorts to the circuit system, wherever needed, both in the country, and in uniting two or more villages or towns in circuits. But this has always been temporary, each town being ambitious to reach the point where it could be a station, and have the pastor live among them and give his entire time to that society.

   And after all, may not this have some advantages over the old circuit system? The writer is of the opinion, formed after nearly forty years' experience as pastor on circuits and stations, and as presiding elder, that this is true. It gives the pastor a better chance to give pastoral care and work the more complicated machinery up to its full capacity.