Ecclesiastical History
History of DeWitt County, Illinois: with illustrations descriptive of the scenery, and biographical sketches of some of the prominent men and pioneers. Philadelphia, PA.: W. R. Brink & Co., 1882
Chapter XIV
Pages 133-148
Submitted by Mary Vanderheydt
THE METHODIST EPISCOPAL CHURCH
THE PROTESTANT METHODIST CHURCH
- First Baptist Church of Clinton
- Second Baptist Church of Clinton
- Liberty Separate Baptist Church
- New Providence Baptist Church
THE METHODIST EPISCOPAL CHURCH
By Rev. J. C. Rucker
The Indian tribes, fifty years ago, made their trails and wild beasts prowled through the woods and prairies, when numerous swamps and swelling waters overflowed nearly all the entire country; when pestilential malaria prostrated almost every family; when snows and storms of unparalleled depth and severity made the winters desolate and formidable to a degree before and since unknown, so that starvation was at the door of every settler, even then a few Methodist people met to worship God in their cabins and Methodist preachers went to and from in the wilderness, "seeking the house of Israel". The preachers were men of strong common sense, earnest convictions, and such ready utterance as to command attention wherever they held divine service. Their appointments were commonly from twelve to twenty miles apart, and they usually preached every day in the week, except Monday. Their circuits were often hundreds of miles around them and were traveled every four weeks. Rarely have people had as their first pastors, ministers of greater moral force to draw the hearers and mould the minds of men to Christian truth and life, and few pulpit orators since have surpassed the founders of Methodism in the DeWitt County. In subduing argument and cultivating eloquence, Peter Cartwright, John Sinclair, S. W. D. Chase, Norman Allyn, and Peter Akers, and others as leaders in great religious movements, were the peers of any ministers east or west in this broad country. They carried the signs of true apostolic successors, "In journeyings often in perils of waters; in perils of robbers; in perils by the heathen; in perils by their own country-men; in weariness and painfulness; in hunger; in cold and nakedness, besides that which came upon them daily, the care of all the churches". Let us now give the names of some of those pioneer settlers who took lessons from such pastors, and those who have known them during the past century can realize many of them were worthy of their teachers, and have been solid foundation stones in the Christian temple in this county:
Judge William Lowery, an aged Methodist with a large family, emigrated from Kentucky and stopping a while in Edgar County of this state, came and settled on the south side of Salt Creek Timber, one and a half miles east of the present town of Kenney, in 1829. That year, at the Mt. Carmel Conference, the Illinois Conference was organized: Rev. W. L. Deneen, an effective and promising young man, was appointed to "Salt Creek Circuit", embracing all the country now included in Menard, Logan, Macon, and DeWitt Counties, and all of Sangamon County, north of Sangamon River. Mr. Deneen organized the first society in DeWitt County, at the house of Judge Lowery. The members were William Lowery and wife, and two sons and three daughters: Ruben, Frank, Cecillia, Nancy, and Eliza Lowery. Thomas Alsop and wife; widow Alsop and daughter; James Kenney and wife, and son; Daniel Newcomb and wife, his father and sisters, Elizabeth and Hannah, were added to the infant Church.
In the fall of 1831, Col. Andrew Wallace, from Bourbon County, Kentucky, came and settled four miles northwest of Lowery's, on the north side of Salt Creek; and in 1832, the Colonel's wife and daughter, now widow Hickman, united with the Church; and in 1836, Joseph Howard and wife, Ruben Thornley and wife, Rachel Howard, and Mary Wallace, now widow Reddick, of Clinton.
This society made quite a creditable beginning for Methodist history in the county.
The preaching place continued at Judge Lowery's for several years; also at Daniel Newcomb's, then it was removed to Joseph Howard's house, where it remained for eighteen years. Col. Wallace's house was also a place of worship for a long period. Though the Col. was not a church member, he was one of nature's noblemen. The preacher in those days held closed-door class meetings after preaching and as many of the congregation like himself were turned out-of-doors at class hour, he good-humoredly said he would not stand for it; he built another room for himself and 'brother outsiders' have accommodations also on class meeting occasions.
After the first year's hardships passed, social life was greatly relished and cultivated in the home circles and plenteous tables were covered with luscious refreshments. The houses where preaching was held often entertained at those tables ten, twenty, and even fifty at a time. No famed Virginia hospitality ever surpassed in generous abundance, so often furnished, to so many who worshiped at those private houses. Mrs. Heta Wallace, wife of the Colonel, prepared one of these tables. She is still living at the age of 91.
In 1834, a Methodist society was formed at Waynesville; one at Marion (now DeWitt); and also one at Hurley's Grove. Dennis Hurley and wife, Richard Kirby and wife, Charles McCone and wife, some of the Huddleston and Clearwater family, John Weedman and wife; all of these had large families who afterward united with the church. About the same year, societies were formed on the north fork of Salt Creek at Brittin's, at Isaac Swisher's, and in Texas Township; but at the last named place Methodism did not succeed very well and is the only township in the county where it has no representation.
After five years, the name Salt Creek Circuit was called "Athens Circuit" after a small town in Sangamon County containing parsonage; Abraham Lincoln lived there in those days. Clinton Circuit was formed in 1839. The same year DeWitt County was organized and Clinton was made the county seat when there were only twelve families in the town, and of those a small Methodist society was formed by Rev. Gabriel Watt. John J. McGraw was the circuit clerk and his office in the old frame court-house was the preaching place. The first board of official members of the Clinton Circuit were: Rueben Thornley, Joseph Howard, Samuel H. Martin, Nicholas Moore, Woodford Taylor, Wm. Cottingham, and John Clark. Joseph Howard and S. H. Martin were licensed to preach at the first quarterly conference of that year.
In 1835, Hurley's Grove formed a part of Marion Mission and had Rev. John C. French for their pastor, and at their first quarterly conference had twelve local preachers; nine stewards; and thirteen class teachers, besides the preachers in charge on the official list, and of those in this county were Paxton Cummings, Gabriel Watt, Dudley Richards, Charles McCone, Benjamin Day, George Lemen, Wm. McPherson (who afterward joined the Baptist), and Richard Kirby. Three years after Clinton Circuit was formed, twenty four members of the quarterly conference were in attendance. Quarterly meetings in those times were seasons of great religious interest, drawing official and private members together from a distance of twenty, forty, sixty miles. The business was performed with order and dispatch; but temporal business was not then the main object of those assemblages. The presence of the presiding elder was utilized by all in attendance. The other preachers drew inspiration from his superior wisdom and deeper experience in spiritual realities. His presence became a magnetic stimulant. His preaching was "not in word only but in power and in the holy ghost and in much assurance". The preachers and elders then could truly say "silver and gold have I none but such as I have, give I unto thee", and many of those whose "feet and ankle bones received strength" and leaping up went through those humble temples "walking and leaping and praising God".
The pastors and presiding elders for the first ten years were: in 1829, W. L. Deneen; 1830, A. S. Phelps; 1831, Wilson Pitner; 1832, Levi Springer; 1833, Jas. H. Dickens, Emanuel Metcalf; 1834-5, Moses Clampet, S. P. Burr; 1836, Richard Bird, Moses Wood; 1837, Levi Springer; 1838-9, Gabriel Watt. Those on Marion Mission were: 1835, John C. French; 1836, Richard W. Clark; 1837, Paxton Cummings; 1838-9, Horace Maynard. Peter Cartwright, John Sinclair, and S. W. D. Chase served in the eldership.
The first parsonage was built at Hurley Grove in 1838, of logs and only one room. John Weedman and Richard Kirby donated five acres of ground for the use of the parsonage. The first meeting house was built in 1843 at Hurley's Grove. Dennis Hurley, John Weedman, R. Kirby, John Danner, William McCone, and John Day were the trustees. The first camp meeting was held near Col. Wallace's in 1832. Camp meetings were soon held at Waynesville and Marion, and in 1840 the campground was located for eighteen acres at Hurley's Grove and was greatly successful. The gifted and eccentric Dr. Goddard's preaching produced extraordinary emotions among the multitudes in attendance, continuing for two weeks. One hundred additions were made to the church on the circuit this year and First Methodist Church was built in Clinton. Pastors were: 1849, A. Don Carols; 1850, Wm. Hindall and T. A. Eaton; 1851, W. Hindall; 1852, W. E. Johnson; 1853-4, G. Garner. The elders presiding during these fourteen years were: P. Akers, W. D. R. Trotter, P. Cartwright, John S. Barger, C. D. James, and H. Buck. For convenience and better arrangement, the history of the charges in the county will now be given.
CLINTON M. E. CHURCH
About 1851-52, The Illinois Central Railway was completed to Clinton and a large increase of population soon followed; and in this way considerable additions were made to the membership of this church by letter. So much, that in 1855 the church here became self supporting, and a station was organized securing the services of a minister every sabbath. The station ministers were, in 1855-56, A. Semple; 1857-58, Wm. McElfresh; 1859, J. Montgomery; 1860-61, James Shaw; 1862-63, Preston Wood; 1864, A. S.. McCoy; 1865, W. H. Moore; 1866, W. H. Moore, H. Buck; J. C. Rucker, C. Arnold. Resignations that year being unusually in order. From February and through the month of March during this year, extensive revival influences pervaded the Methodist and Presbyterian Churches. In the winter of 1863, a crusade was made on Clinton by the advocates of modern spiritism. For several months some of their ablest lecturers devoted their energies to establish that system in this community. Public curiosity became awakened. Large numbers nightly paid entrance fee to hear their addresses and witness their "seances". They affirmed their system was a needed substitute for the 'bible and christianity' and challenged all clergymen for controversy. The ministers in the city declining, about twenty citizens sent a request to the writer of this article to meet one of the spirit champions in debate, which the writer did, for three days in the court-house. Rev. Mr. Franklin, of Cincinnati; Rev. D. P. Bunn, of Decatur; Rev. Ruben Andrews, of Bloomington; and Rev. John S. Barger were present, and lent their moral support to the writer during that discussion. On the last day an incident occurred in the debate that revealed to all the true 'inwardness' of that system. The spiritualist had said the divorce laws of Moses were "immoral and cruel", as he had it; "Whenever a husband felt like abandoning his wife, by that law he was only required to give her a little bit of writing called a divorcement, and then send her adrift". His opponent in replying to this charge said, "Spiritualism in such cases did not require any notice at all to be given the wife. If a believer in spiritualism falls in love with another woman it permits him to send his wife adrift, and take another woman to his embrace, without notice or excuse whatever". At this, the spiritualist became greatly excited, and rising to his feet lustily exclaimed, "No personalities here. You shall not insult", and for a while neither moderators nor audience knew what was hurting him. The cause was, he had cast away his wife and taken up with a woman, who was sitting near him in the room. He seemed after this retort to be disabled, for his thoughts only rambled until the debate closed that afternoon. He left town next day, and advocates of that system have not had an audience in Clinton since.
In 1867, Rev. S. S. Meginnis, a young man of uncommon force of character, was appointed to Clinton station and continued for three years; and while he was not a first class preacher, he had superior abilities in administration. He was able to awaken an interest in church building till then not dreamed of by the people he was serving. A ten or twelve thousand dollar house of worship had been talked of for several years, and Mr. Meginnis managed to enlist all classes of citizens so strongly for the enterprise that many were "provoked to good works", and a generous desire to exceed the liberality pervaded the community. The plans were made, and the present elaborate and beautiful edifice was erected, and the basement was opened for religious services during Mr. Meginnis' pastoral term; costing when completed - $32,000. After serving four years as presiding elder of Mattoon District, Mr. Meginnis died, lamented by all who knew him best. His monument is the church in Clinton.
Rev. R. N. Barnes succeeded Mr. Meginnis in 1870; he remained two years. He pushed forward the work of his predecessor till the audience-room and towers were finished and the entire building stood out a gem of architectural richness and beauty for some months; and then a storm of wind prostrated the main tower, which was 18 feet high. In 1872, Rev. W. H. H. Adams was placed in charge, and for three years he had perhaps more attentive listeners than any minister who had preceded him in Clinton. With more range of thought and conciseness in stating his views, he had an easy elegance in language and manner that was unusually attractive, and proved him worthy of any pulpit, even in metropolitan cities. Dr. Adams is now the esteemed President of Illinois Wesleyan University. Dr. H. Buck having dedicated the basement in 1870, Rev. Dr. Ives, of New York, as listed by Rev. Bishop Bowman, of St. Louis, made the last dedication December 20th, 1874. In 1875, '76, '77, G. W. Gray; 1878, James Leaton; 1879, A. Semple; 1880, W. Stevenson, served as pastors. During Dr. Gray's term, a considerable religious interest was awakened in his congregation. In his first year, and in 1877, he contributed largely to the success of the cause of temperance spread in the city and county. This year, the 'tidal-wave' of temperance spread over every state in the union. In, 1881, Mr. Stevensons' removing in May, his vacancy was supplied by Rev. G. W. Henning, and in September he was reappointed.
(See newspaper article dated July 17, 1885)
DEWITT M. E. CHURCH
The town of DeWitt (formerly known as Marion), forty-five years ago, gave name to an important Methodist mission several hundred miles around it. In early years this was the focal point where camp meetings were held. Gabriel Watt, Amos Shinkle, Col. Geo. Lemon, Wm. Cottingham and others, were members then. In 1853, a house of worship was built and the society met in this place till six or seven years past it fell, or was blown down; and has not been erected since. A parsonage was secured in 1860, which is still occupied by the ministers still in charge. George Nixon, who has died a few years since, was a member of this society. Mr. Nixon had been a trustee of the church in Clinton, and was a heavy contributor to that elegant structure. The society has, by courtesy of the Protestant Methodists, worshipped in their church since they lost their own. The number of members is only about twenty.
Rucker Chapel Society
Rucker Chapel Society belongs to DeWitt Circuit. Before 1865, for many years a Methodist society worshipped at Brittin's school-house, on the north fork of Salt Creek. Mr. William Walden, Nehemiah Cain, Charles Cain's family, Mr. Vandewater, Mr. Gear, the Brittins, and others held many joyful meetings in those years in that neighborhood. For a long time the house of Chas. Cain and his brothers was the resting- place of many a weary preacher. Mrs. Charles Cain was one of those 'elect ladies' who left a sweet and hallowed influence on all who knew her. The elder Mr. Gear was one of the best of class-leaders, and like 'Barnabas', a son of consolation. In 1864, the church was built and the following winter a revival of impressive interest followed. The writer was assisted by Rev. Robert Taylor of the Cumberland Presbyterian church in conducting these meetings. The society is the largest Methodist organization in the county; not belonging to any town. In 1881, they renovated their church inside and out, and it is said to look better now than when it was finished seventeen years ago.
Weldon Society
Weldon Society also forms part of the pastoral charge of DeWitt Circuit. Weldon, on the Wabash Railroad, has been built only a few years. In 1876, there was a small number of Methodists living in the vicinity of Weldon; these, aided largely by the citizens, erected quite a creditable Methodist church. Little progress, however, has been made in adding to the numerical strength of the society.
Swisher's school-house
Swisher's school-house is the place where preaching is held by the ministers of DeWitt Circuit. There is a small society here.
Parnell Society
Parnell Society: This infant church organization began like the village itself, in 1881. The first thing done was the election of a board of trustees, and then building a church; dedicated on January 8th 1882 by Rev. W. H .H. Adams, D. D., of Illinois Wesleyan University. These five societies, DeWitt, Racker's Chapel, Weldon, Swisher's, Parnell, and with DeLand Society in Piatt County, form DeWitt Circuit pastoral charge. The pastors who have presided on this circuit have been: in 1861, G. Adams; 1862-3, H. C. Hockensmith; 1864-5, J. C. Rucker; 1866-7, H. C. Hockensmith; 1868, G. Garner; 1870, T. D. Weems; 1871, D. A. Grimes; 1872,.W. F. Lowe; 1873, D. Brewer; 1874-75-76, N. S. Morris; 1877-8, P. Deatheridge; 1879 and 80, W. A. McKinney; 1881, Uriah Warrington Choate. The presiding elders have been the same as for Farmer City station.
FARMER CITY M. E. CHURCH
The beginning and growth of Methodism about Hurley's Grove has been related already. The noble men who labored for and fostered an earnest Christianity in Hurley's Grove settlement in the early years of this county, laid the stable foundations that form the underlying granites of Farmer City Methodist Christianity now. After belonging to the Marion mission for several years, Mt. Pleasant Circuit was formed in 1839; and the pastors who served on this circuit for many years have already been named, and we may only now say, precious be the memory of Horace Maynard, R. Winans Clark, Paxton Cummins, Abbott Goddard, John Sinclair, Peter Cartwright, Norman Allyn, William Hindall, and John S. Barger, who years past "ceased from their labors; their work follows them". Their spiritual offspring now compose as important and influential part of the membership of this station. While these ministerial worthies planted the Gospel in Hurley's Grove, thirty, forty, and fifty years ago, the soil in which they planted it was rich in unusual fertility. Few communities in any county had for first settlers a better class of men than those that settled about Hurley's Grove. Fewer still have had so many men of sterling religious worth; and smaller yet are the number of communities who have raised up so many children to follow in the steps of their parents in business enterprise and decided piety than the Hurley's Grove people— Richard Kirby, Charles McCord, Dennis Hurley, John Weedman, John Darmer, Asa Weedman, Wm. McCord, and others who have ceased to live, belong to this roll of honor. The ministers of Mt. Pleasant Circuit: 1859, C. Y. Heco; 1860-61 W. B. Barston; 1862, C. Arnold (during Mr. Arnold's term, the main body of the present church was built); in 1863, B. Barthlow; 1864, S. Shinn; 1865-66, G. B. Wolfe; 1867, M. M. Davidson. In 1868, Mt. Pleasant had it's name changed, and the circuit, so long bearing a worthy record, passed away, and Farmer City became a station, and Rev. .A. T. Orr its first minister in charge. The church has now two wings to the main building, affording increased capacity for an audience, and with sliding doors, convenient for class room. It is ample in size, avoiding architectural attractiveness, but it is a model of chasteness and comfort. Mr. Orr served this station for three years; was highly esteemed by his people, and gathered many into the church; in 1871, M. W. Everhart; in 1872, Ira Emerson; 1873, J. B. Seymore; 1874, -75, J. Shaw; 1876, D. Gay; 1877, W. F. T. Spruill; 1878-79 J. T. Orr; 1880-81, M. A. Hewes. During the pastorates of Mr. A. T. Orr, Mr. Shinn, Mr. Davidson, Mr. Everhart, Mr. Shaw, and Mr. J. T. Orr, the church was encouraged by special revival seasons and additions to their numbers. Farmer City station forms one of the charges of the Champaign District, and the presiding Elders have been A. Semple, R. Travis, H. Buck, W. N. McElroy, and now J. G. Little. A Society has been recently been formed at Weedman, a railroad town, a few miles from Farmer City, and by the efforts of John Weedman and others, a handsome church has been erected. This society is supplied with preaching by the pastor at Farmer City.
KENNY M. E. CHURCH
Was organized mostly of members formerly composing the Pleasant Valley Society. Under the pastorate of Rev. Wm. B. Howard, a comfortable house of worship was erected by the Pleasant Valley members in 1861. Rev. Joseph Howard and Wm. Humphrey contributed largely to this enterprise; but when the town of Kenney had been established several years, it was thought prudent (as the church was three miles distant) to remove it to Kenney, which was done in 1875. Kenney was connected awhile with Chestnut, Logan, and with Maroa in Macon County; but at present with the Waynesville circuit. The pastors have been; in 1874, Robert Stephens; 1875, W. A. Smith; in 1876 F. M. Hays; 1877 ____Tombs; 1878 and '79, W. R. Howard; 1880 and '81, Henry Adams.
In August 1878, Rev. Joseph Howard, a member of this church, died at the advanced age of eighty-one years. He removed from Ohio to this county in 1834, and took his share of the privations, and did his part in the labors of the early settlers. During his entire life he was known as possessing sterling worth as a citizen and a Christian gentleman, and as a wise counselor on questions of county and ecclesiastical policy in several relations. Hid funeral discourse was by Rev. Dr. Buck. Many public men of the county attended the funeral services at Kenney.
In the winter of 1881, Rev. Henry Adams had a very profitable series of meetings in Kenney. By his fervent ministry the membership of the church was doubled, and a marked moral improvement has pervaded the general community since that meeting. Dr. Adams is the son of Rev. H. C. Adams, of Clinton, who was one of the most successful evangelists in the county for about forty years. Though now near seventy years of age, his mental activity and snap has not abated. The incidents connected with his life would make a book of attractive interest. The membership at Kenney numbers about eighty. There is also a prosperous Sabbath-school.
LONG POINT M. E. CHURCH
Twenty years ago this society was in a fair prosperity. There seems to be no record when preaching began in this part of the county. The writer became acquainted with as pastor for two years in 1857 and '58. Then, and years after, it formed a part of Randolph grave circuit. In 1858 the meeting-house was completed. Among the principal members then were John Wilson, Henry Morrison, Myrus Boling, widow Scott, and their families, and Mrs. John Brown. Myrus Boling and family left the church; John Wilson died, and his family and Henry Morrison moved away, leaving a few only to "hold the fort". They have most of the time had the same pastors in Wapella. A debate occurred years ago in Long Point M. E. Church between Rev. John Luccock, Methodist, of Peoria, and Rev. Mr. Franklin, of the Christian church, from Cincinnati, with no visible beneficent results. One mile from this place of Methodist worship, the Christian church has their church, rendering it difficult for both to prosper so near each other in a country neighborhood. Under the labors of their present minister, Rev. Mr. Tindale, a good congregation is in attendance, and hopeful prosperity may be looked for by this society.
MT. TABOR M. E. CHURCH
This society worshiped in a school-house for a number of years. It's leading members were Wiley Marvel and sons, Withrie families, John Barr and family, John Humphrey, Joshua Humphrey, and Jos. Leonard, and some others. By the activity of Rev. W. R. Leonard, a neat house of worship was erected in 1861-62, and while the writer was pastor, the year after, a meeting was held by a number of young men embraced religion; two of whom became earnest ministers of the gospel in the Illinois Conference, one transferred to Iowa, and the other, I think, to the Tennessee Conference, the venerable Wiley Marvel.
WAPELLA M. E. CHURCH
Wapella began when the Illinois Central Railroad was completed. Among the first Methodists located there were Thomas Loar, James Stone, Henry Morrison, the elder Mr. Martin and Williams, and Mrs. Gates; afterwards James Willis, H. A. Rucker, and their families. In 1857, the society formed part of Randolph Grove Circuit, and the writer served them in this pastorate for that and the following year: In 1859, R. Howard; 1860-1, W. E. Johnson. After this, Wapella was attached to DeWitt Circuit; and in 1862-3 H. C. Hockenship. In 1863, the church was built and dedicated by Rev. Hiram Buck. In 1864-5, J. C. Rucker; 1866, H. C. Hockenship. Then the society was transferred to Heyworth Circuit. In 1867, C. G. Bradshaw became pastor, I think for two years. His preaching was a delight to his hearers. He took some valuable persons into church membership. Mr. Bradshaw is not now a minister at all. Then followed the pastoral in charge: 1869, S. Middleton; 1870, T. J. N. Simmons; 1871, S. H. Martin. This was Mr. Martin's first itinerant year. He had been an uncommon useful local preacher, welcomed in every part of the county for thirty years. He was raised in the Roman Catholic Church. After his conversion he was soon licensed to exhort, and his own mother, a Catholic, was converted to Christ under his labors— the first fruit in his spiritual conquest. His power to interest his hearers, pulpit or conversation, was surpassed by few preachers, however much they might excel him in literary culture. Wapella Society, after this year, was united with DeWitt Circuit.
In 1872, W. F. Lowe, D. Brewer was appointed; 1873-5, N. S. Morris; 1877-8, L. P. Deatheridge; 1879-80, W. A. McKinney. In 1881, the present charge was formed consisting of Wapella, Bell's S. H., and Long Point Societies, with Rev. Mr. Tindale, a young man of fine attainments, in charge. Bell's school house, five miles north-east of Wapella, has been a place for Methodist preaching about twenty years. About that time Henry Bell, William Bell, Wm. Smith, William Litsenberger, with their families, including Mrs. Elizabeth Ewing and her mother, removed from Clinton M. E. Church and with some others formed a Methodist Society in Wilson Township, where they had located on a beautiful ridge of land, with the usual agencies to promote religious life. Of that colony, Mrs. Ewing and her respected mother, William Bell, William Smith, and the elder Mrs. Litsenberger have died. In 1865, a revival of unusual interest prevailed in this society. The writer began this meeting while school was in session, holding service at the noon recess. The lady then the teacher became deeply anxious her pupils should become Christians, and well was she rewarded; for every one of them united with the church and all but one made a joyful profession. Several heads of families, and nearly all the young people in the neighborhood, embraced religion. Two young men, subjects of this revival, have received a classical education and for several years been members of the annual conference, and are now filling important appointments.
Few societies have held on in religious life with such uniform regularity; yet strangely this is the only Methodist Episcopal church preaching for years that has not built a church.
GREEN VALLEY SOCITY
Green Valley Society was organized by Rev. Robert Stevens in 1874. Under his labors, a handsome church was erected about half way between Clinton and Waynesville. The membership is small. John Pollock and Wm. Armstrong, and their families, have been active supporters of religion in this society, and a few others cooperating. This society forms a part of Waynesville circuit. Mt. Tabor, Green Valley, and Kenney have the same pastor, and have preaching every two weeks. The presiding elders lately serving on Waynesville Circuit have been M. Buck, W. S. Prentice, P. Wood, C. W. C. Munsell, and W. N. McElroy.
WAYNESVILLE M. E. CHURCH
Waynesville Circuit was formed over forty years ago, and has not had its name changed. Rev. John Sinclair and Zadock Hall organized the first Methodist society in Waynesville in 1834. In a few years, considerable additions were made to their number; camp-meetings were held nearby. Sinclair Cartwright, Chase Trotter, James Barger, R. E. Guthrie, and G. Rutledge, were consequently presiding elders of Waynesville charge. Pastors also served them year after year, till 1847 when a board a board of trustees was elected. The commodious brick church was erected in 1849 by the active management of Rev. Wm. Hindall, then pastor. Methodism was a strong force about this period; but the rising town of Atlanta, on the Chicago and St. Louis Railroad, drew away so many businessmen and Methodists from Waynesville, the church declined its strength materially with the town. Linus Graves, J. R. Doolittle, the elder, Mr. Sampson, Col. Gambrel, Harry Maltby, and others once valuable workers for the church here, removed or died; and now the aged Mrs. Gambrel and Mrs. Miles, and one or two others, remain as relics of former years; and the old records disappearing, only the last twenty-five years can be stated of the historic life of this church. In 1857, A. Simple; 1858, W. R. Howard; 1859, J. C. Rucker; G. H. Adams; 1860-61, W. R. Howard, under his labors three new churches were erected on the circuit. In 1862-63, J. C. Rucker; 1865, J. W. Warfield; 1866-67, B. Barthlow; 1868, Samuel H. Pendleton, also 1869-70. Among the ministers were S. Middleton, B. F. Hyde and Dr. Lapham; 1871, V. Randolph; in 1880, Henry Adams, who was appointed in 1881. Rev. S. H. Pendleton was converted and learned to preach at Waynesville, and was so well esteemed for his piety and gifts that the Waynesville people welcomed him to the charge of the circuit for the first three years of his ministry. He afterwards moved to Kansas and is now presiding elder in one of the conferences.
The societies forming Waynesville pastoral charge are Mt. Tabor, Green Valley, and Kenney.
THE UNITED BRETHREN IN CHRIST
By Rev. J. L. Coudon
The society known as the United Brethren in Christ was founded in America by Philip William Otterbein about the year 1774. Mr. Otterbein was a native of Germany, brought up under the influence of the German Reformed Church. He graduated in his native country, in literature and theology, and came to America after he was ordained a minister of the gospel. When he began his pastoral labors, his religion was formal, until at one of his meetings an awakened sinner came to him for advice in reference to his salvation. This circumstance led the preacher to self examination, by which he learned that he lacked the spirituality of religion. Under this impression he sought, and found, God's pardoning mercy in the regeneration of his soul. He then was prepared to impart proper instructions to those who came to him for advice in reference to the new life in Christ and was enabled to preach the gospel in its purity. He was present at the ordination of Mr. Asbury, the first bishop of the M. E. Church in America, and indeed assisted in his ordination. Asbury and Otterbein were intimate friends. The services of the U. B. Church for the first fifty years were exclusively in the German language; hence the progress of the church was very much retarded, as the majority of the people spoke and read the English language. Since that time, services have been conducted in both languages with a marked difference in the progress of the church. The founder of this church, and those associated with him in forming a church government, looked upon slavery as a sin against God and humanity, and consequently passed a law prohibiting the reception of any person holding slaves, or in any way connected with slavery, into church fellowship. They also considered oath-bound secrecy as being a violation of the law of God, and passed a law which forbids the reception into membership of all persons belonging to secret societies. This church has now about 160,000 members in its communion. It has a publishing house and book room in Dayton, Ohio. Besides the publication of books, it publishes a sixteen-page paper weekly, called the Religious Telescope. It has about 13,000 circulation. There is also a weekly paper published in the German language, two Sabbath-school papers, and a paper published in the interest of the frontier and foreign missionary society of the church. There is also a magazine published by the Women's Missionary Society. This church has done much toward the advancement of civilization and transfusion of knowledge, and its influence upon polygamy and slavery has been felt. It has one native-born African, who was educated in this country and ordained a minister of the gospel. He married in Dayton, Ohio, and was sent to teach and preach to his people, where he is doing a good work. The church has 49 annual conferences besides two district conferences, one in Africa and one in Germany. It also has nine colleges and a number of seminaries and academies.
The denomination has a house of worship in this county, situated about two and a half miles south-west of Farmer City, which was erected under the administration of Rev. John Blake, who was placed in charge of what is now Farmer City Circuit. He served the charge two years. The building is frame, 30x40 feet, and a cost of about $1,500, The first trustees were John Jones, Andrew J. Krepps, W. P. Riggs, Preston Jones and Samuel Johnson, John Jones, an old and much respected Christian gentleman, and one of the first trustees, still living. The church was dedicated with the usual ceremony, by Bishop David Edwards, who died a few years ago in the city of Baltimore. There are about five acres of land belonging to the church property, and a neat and convenient parsonage stands on the west end of the lot, and a cemetery just north of the church. The society was first organized east of its present location under the administration of Rev. M. T. Chew. Among the first members were Esquire H. K. Gillespie and wife, William Lake and wife, John Johnson and wife, Mary Thomas, and others. They first worshipped in a school-house for a few years until Greenleaf chapel was erected. Rev. Chew was succeeded by Rev. George Wenner, who was successful and added considerably to the membership. Rev. H. Stoddard served the charge one year, after which Rev. F. Gorslin was appointed and the charge has since been served alternately by Revs. Washington Crandle, Joel Corley, James Herbert, William Turguson, J. Blake, D. McLean, Peter Flack, D. H. Gobin, F. P. Pease, and C. C. Bruner. The following ministers have served the charge as elders; Revs. J. C. Ross, M. Ambrose, S. P. Hoy, A. B. Pomel, Isaac Kietzinger, A. L. Best, and W. W. Knipple. There are at present forty-six members with William P. Riggs, class leader, and John Johnson, class steward, Rev. A. B. Pomel, presiding elder, and the writer of this sketch, pastor.
There is another class about six miles west of Farmer City, called the Vance class, and was so named from the fact that it holds its services in the wood school-house. This society was organized by Rev. William Turguson in the year 1863, and is a part of Farmer City Circuit, and was served by the ministers above. It has about twenty members. (For data on church of Farmer City, we are indebted to W. W. Alder.)
THE PROTESTANT METHODIST CHURCH
A society of the Protestant Methodist Church was organized in this county in 1850, at DeWitt, then at several other points, till a circuit with regular preaching was established. After some years a substantial brick house of worship was erected in the town of DeWitt. The annual conference was held in this building soon after it was completed. The following facts are all the writer has been able to obtain for this history: The Rev. John L. Scott, the present worthy pastor or the Protestant Methodist Church, informs me that the DeWitt circuit has five preaching places in this county; one at DeWitt with fifteen members, one at Prairie Center with fifty, one at Swisher's with twenty, one at Walnut Grove with twelve, one at Fullerton with fourteen, and one at Davenport with ten members. There are two other societies on the circuit. Part of the numbers reside in this county, and the whole number in the pastoral charge is 166. The present pastor organized the societies at Swisher's and at Fullerton. Mr. Scott has been quite successful in securing additions to the church at several points. Rev. Wm. Cottingham and Rev. Archibald McConkey, of DeWitt, have for many years been active and earnest laborers in this branch of the Church of Christ.
THE BAPTIST CHURCH
By Rev. D. MacArthur
CLINTON —The First Baptist Church of Clinton, IL., was organized February 1st., 1839, in the house of George L. Hill. The following ministers and brethren constituted the council who was called upon for the purpose of assisting in the organization of the church, viz.: Rev. Johnathon Mirriam, Rev. Isaac Newell, and brethren William Randolph and Jacob Coppenbarger. The usual proceedings, in such cases, were had and the church was duly organized according to the usages of the Baptist denomination. The names of the constituent members were, Rev. Joel Hulsey, George L. Hill, William Hulsey, John McAboy, Polly Hulsey, Elizabeth Hulsey, Louisa V. Hill, Mary McAboy, and Sarah F. Hickman. Brother George L. Hill was the efficient church clerk for a number of years; to him, in fact, the church owes to a great extent its existence and present standing in the community.
The following named pastors have served the church: Rev. Joel Hulsey, from February 1839 to December 1841; Rev. William McPherson, from January 1842 to May 1854; Rev. Lucias H. Gibbs, from June, 1854 to August 1854; Rev. Zenas Hall, from December, 1854 to February, 1855; Rev. Thomas Rees, from June 1855 to November 1856; Rev. Overton Ely, preached occasionally at the church for some time; Rev. W. G. Johnson was pastor from June, 1857 to April, 1859; Rev. J. Z. Zimmerman, from June, 1860 to April 1861; Rev. H. B. Johnson, from June, 1861 to March 1862; Rev. D. MacArthur, from July, 1865 to March 1870; Rev. C. A. Quirell, from March, 1870 to June, 1871; Rev. J. W. Rees, from Sept. 1871 to March 1873; Rev. J. Storrs, from Aug. 1873 to Dec. 1873; Rev. L. J. Huntly, from Jan. 1874 to April 1874; Rev. Joseph H. Sedgewick, from Oct. 1874 to Dec. 1876; Rev. D. MacArthur, from September 1877 to October 1881. Rev. J. W. Estey, an evangelist, held a protracted meeting which resulted in great and permanent good to the community and the church in the year 1859.
A house of worship was erected early in the history of the church. In 1866 the church resolved to build a new meeting house, the result was the present commodious building, seating capacity about two hundred. The building and lots cost $7000, all paid for. The church at present is out of debt. Considering the financial condition of the membership of the church, they may be said to give cheerfully and liberally for the maintenance of the church at home, and also to the various benevolent enterprises of the denomination at large. The present membership is fifty-five. This church has sustained an efficient Sunday School since the year 1859; there is at present a membership of 140 scholars. The present Superintendent, Benjamin T. Hill, is doing a great amount of good; he is aided by an efficient force of teachers.
The following statement may be accepted as the historical characteristics of the Baptist denomination in the United States: The Baptist are a denomination of evangelical Christians, who hold that the immersion of Christian believers is of universal obligation, and practice accordingly. "They hold this, because they acknowledge no master but Christ; no rule of faith but His word; no baptism but that which preceded and hallowed by personal piety; no church but that which is the body of Christ, pervaded, governed and animated by His Spirit". Ever since the church and state were first united, the Baptists have suffered every form of persecution on account of their loyalty to the doctrine of soul liberty. The historian Bancroft, speaking of the German Baptist, says: "With greater consistency than Luther, they applied the doctrines of reformations to the social positions of life, and threatened an end of priest-craft and king-craft, spiritual domination, title and vassalage. They were trodden under foot with foul reproaches and most arrogant scorn, and their history is written in the blood of thousands of the German peasantry; but their principles, secure on their immortality, escaped with Roger Williams to Providence; his colony is witness that naturally the paths of the Baptist are paths of freedom, pleasantness, and peace". Mr. Locke has truly said: "The Baptist were from the beginning, the friends of liberty, just and true liberty; equal and impartial liberty". Yet, until the Quakers arose in 1660, the Baptist stood alone in its defense. A writer in the New American Cylopedia, says "Among the Baptist, Christian freedom found its earliest, its staunchest, its most consistent and most disinterested champions. Nor less powerful has been the influence of the [church] in the United States introduced into Rhode Island with Roger Williams and John Cook, in 1638. Their history for more than a century in most of the colonies is that of proscribed and banished men, yet persecuted themselves, it is their glory to never to have persecuted others. On of the codes of law established by them in Rhode Island, Judge Story says: "We read for the fist time, since Christianity ascended the throne of the Caesars, the declaration that conscience should be free and men should not be punished for worshiping God in the way they were persuaded as he requires". From that declaration, Rhode Island has never departed and in this it was followed, first by Pennsylvania and New Jersey, after-wards Virginia, and since by all the United States. The article on religious liberty in the amendment to the American Constitution, was introduced into it by the united efforts of the Baptist in the year 1789. The new impulse given to the spirit of liberty by the Revolutionary War was followed by the rapid spread of Baptist principles.
Their great prosperity dates from that era. In 1762 there was but 56 Baptist churches in America; in 1792 there were 1,000; in 1812 - 2,433; in 1832 - 5,322; in 1852 they exceeded 9,500; in 1858 there were 12,000 churches with 1,000,000 members. At the present time, statistics of 1880, there were 25,000 churches; 18,596 ordained ministers; and 2,296,327 members. From these statistics it appears that the rate of increase of the Baptist far outruns that of the population of the United States. And the rates of increase have been the greatest in Massachusetts and Virginia, where they were most persecuted. The Baptists are ardent supporters of the cause of missions, both home and foreign. They are sustaining missions in North America, Europe, Asia, Africa, Australia, and the Islands of the Sea. In the province of Burma alone, they have 400 mission churches, 200 ordained ministers with over 30,000 members, all converted from the grossest idolatry.
There has been given by the Baptist churches in the United States for the support of Home and Foreign Missions during the year 1880, $885,486. While the Baptist do not make educational attainments a test of fitness for ministry, yet they have always encouraged their candidates for ministry to secure the highest possible attainments in scholarship. Hence, in order to provide such advantages, they are sustaining 10 Theological Seminaries, 31 Colleges and Universities, 46 Academies and Female Colleges, with an attendance in all over 10,000 students. They also support 70 religious newspapers and periodicals.
THE SECOND BAPTIST CHURCH
This church was organized in 1872 under the labors of Elder Thomas Reasoner, who labored among this people as an Evangelist with some success. He found a people here who were formerly slaves in the Southern States, and were crushed under the iron wheels of slave power, and as a matter of course were brought up in ignorance, but since the famous Emancipation Proclamation by President Lincoln, they have undertaken to act for themselves in the matter of religion and politics, and consequently, wherever they have opportunity, they meet together to worship God according to the dictates of the Bible and their own consciences.
The names of the constituent members of this church are as follows: Polly Jackson, Mary Jackson, Samuel Jackson, Peter Simpson, B. W. Livingstone. Elder J. M. Davis served the church for one year followed by Elder William Watson, Elder Isaac Stratton, and the present pastor, Elder Andrew Newsome. They have succeeded in erecting and paying for a neat little meeting house at a cost of $700; the present membership is eighteen. The Separate Baptist Churches of this county have been in existence for a long time. They claim the scriptures of divine truth as the only rule of faith and practice, and while they differ in some respects from the great body of Baptists, they are firm adherents of bible doctrine as they understand it. They practice feet washing, as a church ordinance, and open or free communion. These are perhaps the main differences, otherwise they are faithful advocates of leading doctrines of the bible. In their manners they are plain and humble followers of Jesus.
The Liberty Separate Baptist Church was organized in the year 1834 under the labors of Elder Soloman DeSpain. After him, the following named ministers served as preachers ands pastors: Owen Davis, Thomas Davenport, Robert Henson, William Springer, John Springer, Abram Jones, George Clifton, Peter Garrett, Franklin Lowery, Thomas Jenkins. The church has several congregations in various parts of the county who have occasional preaching.
The New Providence Baptist Church, sometimes called Old School, or Predestinarian Baptists, is located in Tunbridge Township. This church was constituted in the month of June, 1853, by elders Mann, Scroggins and J. Froman. The names of constituent members were Simon Williams, Sarah Williams, Eleanor Baird, Lucilla Duncan, Tarlton Embree, Patsy Embree, Ursula Belford, Elizabeth Gamble and John B. Moore. The following named ministers have served this church as pastors, viz.: Elders J. B. Moore, S. Huskill, P. McCay, J. H. Meyers, J. H. Ring, l and L. Davis. These brethren have a comfortable house of worship, located some miles east of the town of Kenney, Their church property is all paid for. Their present membership is thirty-three. The following are the doctrinal tenets of this church:
We believe in only one true and living God. The Father, the Word and the Holy Ghost, and these three are one.
We believe the scriptures of the Old and New Testaments are by inspiration of God, and the only rule of faith and practice.
We believe that by one man's disobedience (Adam's), all his posterity became sinners by nature and practice, and are unable to save themselves from that lost, dead state by their own free will, power or ability.
We believe in the doctrine of eternal, personal election and predestination of all things pertaining to the church, as His body, and that God did choose his people in Christ, before the world was.
We believe that sinners are justified before God, by and through the righteousness of Jesus being inputed to
them, and that good works or spiritual sacrifices are evidences of our faith and justification.
We believe in the final perseverance of the saints, through grace to glory, and not one will or can be lost.
We believe that baptism and the Lord's Supper are ordinances of the Lord, to be continued by his church until His second coming.
We believe that believers are the only subjects for baptism, and baptism is immersion, and none legal but that performed by an orderly minister of the church.
We believe that none but those who are legally baptized have a right to communion.
We believe that no minister has the right to administer the ordinances in this house of God, until he has been legally baptized and approved by the church, and come under the imposition of two more ministers or elders of the church.
We believe in the resurrection of the dead, both of the just and unjust, and the judgment of the great day, and that the joys of the righteous and the punishment of the wicked will be eternal.
We believe in the doctrine of regeneration, or being born again; that except a man be born again, he cannot see the kingdom of heaven, and that which is born of the flesh is flesh, and that which is born of the spirit is spirit, and out of the natural, or Adamic, and the spiritual nature grows the warfare between the old and the new man, or outward and inner man.
CHRISTIAN CHURCH
Every religious body should be able to give a reason for its existence; enlightened public sentiment demands it; if it is not doing a good work for humanity, peculiar and distinct from other religious bodies, there is no reason for its existence, for why, should we multiply agencies to accomplish a certain end, when united effort would accomplish the same in less time? If then this body of Christians cannot give sufficient reason for its existence, to satisfy an intelligent community, it ought to die. What then are it positions, principles, and purposes? I give them by quoting from the pen of our state evangelist, N. S. Haynes: "While this church holds much truth, in common with others, yet it has its distinctive features that give it a right to live. With others it holds the divine inspiration of the Holy Scriptures, the revelation of God's will and character in them, the divinity and Christhood of Jesus, forgiveness of sins through His atonement, faith in the Christ and obedience to His authority as the necessary human agencies in the formation of Christian character, the resurrection of the dead, and the doctrines of future retribution. The peculiar features of this church are these: that while believing the Old Testament is the Word of God and necessary in order to a right understanding of the New, the Old is not our rule in life, because it was never given as such to us Gentiles, and because it has been supplanted by the New Testament; that the Scriptures are all-sufficient to make the man of God perfect, and hence the rejection of all human creed schismatically sinful; that in religious teaching we hold the "form of sound words", rejecting all unscriptural terms, as Trinity, et id emne genus, and all unbiblical names; hence the nickname 'Campbellite' is unauthorized and offensive; that conversion is not the mysterious and direct impact of the Holy Spirit on the sinners soul, but his turning from sin to the Savior, the proof of his conversion being a Christian life; and that an inquirer after salvation must always be answered, according to his condition, in the exact words of the inspired oracles; for such cases made and provided, that the ordinances, baptism and the Lord's supper, must be observed as given by Christ and His apostles without change; that all of God's people should be united in "one body", as in the primitive and apostolic church, in order that they may the more efficiently do their Master's work, and turn the world in faith to Him. "Where the bible speaks we speak, where the bible is silent we are silent". Is a cardinal maxiim? To go back to the beginning of the church to make our beginning, to make our teaching and practice, in all matters essential, coincide with that of the inspired apostles is the aim of this religious body. This, our plea, has made wonderful progress in the past fifty years. From a very feeble folk we have grown to 500,000 in the United States, besides large and flourishing churches in Australia and New Zealand. Our missionaries are at work in Jamaica, England, Denmark, Norway, France, and Turkey. As many were added to this Church in the United States as to the Methodist Episcopal church in the same territory in the year 1879. The influence of this divine plea has reached all classes of society, and this Church has two members in the House of Representatives, and our late president, James A. Garfield, was member of this society; besides these, there are other names with a national reputation. It publishes fifteen papers and periodicals and a large number of tracts and books. Its members have under their control thirty-eight schools of all classes, one-half of which are academies, colleges, and universities of a good grade. The following is the history of this Church in DeWitt County:
OLD UNION CHRISTIAN CHURCH
"The groves were God's first temples", and in a grove next near where old Union Church now stands, C. Father Hugh Bowles, commenced preaching the gospel of Christ; and here in this primitive temple, on Saturday before the second Lord's day in August 1833, old Union Church was organized. Seventeen persons entered into this organization; of this number only seven remain to tell the old, old story, viz.: Anderson Bowles, Margaret Bowles, Rebecca Bowles, Henry Hall and wife Mary Hall, and Elizabeth Barnett. The first officers were Hugh Bowles and Mahlon Hall, elders, Joseph Bowles and Darius Hall, deacons. The following named preachers have ministered to this congregation: Hugh Bowles, James Scott, Abner Peales, Alfred Lindsey, William Ryan, W. P. Bowles, Isaac Martin, John England, John G. Campbell, Isaac Stout, Dudley Downs, C. F. Short, William Knight, R. B. Roberts, Samuel Low, E. C. Craig, L. M. Robinson, and T. T. Holton. In addition to these regular preachers, noted protracted meetings have been held by John Q. Houston, Elder Crain, F. Adams and Ely Simpson. At these meetings, large additions were made to this church. Over one thousand persons have been connected with this church. The present membership, who attend church regularly, is two hundred and fifty; of this number are twenty-five who take active part in the social meetings. This congregation had no house of worship until 1838, when the old church was built. This first house was a union church, occupied part of the time by the Baptists and Methodists; previous to the building of this house, meetings were held in the grove and in private houses. The present church building was erected in 1864, near the site of the old house. It is situated ten miles west of Clinton on a hill near Salt Creek. At the foot of the hill are large springs of never failing water. At the back of the church is the old graveyard where many of the early settlers are buried. The cost of the new church was $3000. It has a seating capacity of 600. The present officers are Robert Black and Joseph Bowles, elders; David McClimans, William F. Bowles and J. A. Evans, deacons.
The present pastor, T. T. Holton, has labored for this congregation for ten years, has been instrumental in settling difficulties in the church and under his preaching it has been harmonious and prosperous. He is universally loved and will probably labor for this congregation for some time to come. He preaches for the church one-half of the time; the pulpit being filled the rest of the time by home talent. Two public discussions have been held at this church, one between James Barger, Methodist, and W. P. Bowles, Christian; the other between Abraham Jones, Baptist, and Absalom Forman, Universalist. The church sustains a good Sunday school of seventy five members, C. D. Bowles, superintendent, and they exert a wide influence for good; today counting among her membership many of the leading families of the community. It is a tower of strength and a potent factor for good. It is the oldest church of this denomination in the county and among those who contributed much to its prosperity in an early day was Father Bowles. He was born in Virginia in 1786, and spent the early part of his life in Kentucky. His educational opportunities were limited, yet he was a great reader, and an original thinker, and was well read in history, both ancient and modern; but his greatest textbook was the Bible, especially the New Testament; of this he could repeat the greater portion. He removed to Illinois in 1830 and to DeWitt County in 1831. Besides Old Union, he organized churches at Rock Creek and Long Point, in this county, and at other points in Logan and Sangamon counties. He labored upon the farm through the week, preaching Saturdays and Sundays, often riding on horseback from twenty to fifty miles to reach his appointments. The largest sum of money received by him for his preaching was ten dollars; this he gave to a lady who was hurt by being thrown from her horse while attending one of his meetings. He spent the later years of his life in preaching to the various congregations he had founded, and in December 1846, at the age of sixty years, was called to reap the reward of his labors.
TEXAS CHRISTIAN CHURCH
The records of this church could not be found, and but few facts could be learned about its early history. The first organization was constituted by W. P. Bowles in 1850. Walter Bowles and W. G. Springer were the first ministers who labored for this organization. A re-organization was effected about the year 1860. For this new organization Dudley Downs, J. J. Miles, ____ McIntyre, Thomas Cully, and J. V. Beekman have labored. The present house of worship was built in 1876, at a cost of $1250, with a seating capacity of 360. Part of the membership of this congregation lived in and near Maroa, and when the church there was organized they withdrew from the Texas church and joined the new organization, leaving the Texas church with only forty members. The present officers are: Sylvanus Potter, elder; Henry Bean and Berry Spencer, deacons. They have a Sunday-school during the summer months. The church at present have no regular meetings.
Submitted by Sheryl Byrd
CLINTON CHRISTIAN CHURCH
In the spring of 1851, Walter P. Bowles and William Springer were holding a meeting four miles south of Clinton at the house of Hiram Dotsen; while there, elder Springer proposed to W. P. Bowles and others present, the building of a meeting house at the county seat. All present approved of the move. A meeting was called and a building committee was appointed, consisting of William G. Springer, William Bowlin, and Samuel Brown. The committee secured the lot where the church now stands, as a gift from Judge David Davis, and in the early part of 1852, had the house ready for use.
Still the congregation was not yet organized. There were members enough for a small congregation living in and around Clinton. In the fall of 1852, William G. Springer, then acting county assessor, commenced a protracted meeting during which Elder Shockey, of Indiana, came to Clinton and assisted in the meeting; At the close of the meeting, the Clinton Christian Church was organized. The first elders were William Bowlin, W. G. Springer; deacons, Abram Crum and Milton Oakerson. The preachers who have labored for this congregation are William G. Springer, William Morrow, C. F. Short, Dudley Downs, J. J. Miles, D. D. Miller, J. C. Tulley, G. F. Adams and Samuel Lowe. Protracted meetings were held by William Brown in 1856, W. P. Shockey in 1858; W. Houston in 1859; John Q. A. Houston and Dudley Downs in 1860-6. At this meeting, the crowd was so great at the meeting that the church floor broke down and produced quite a stampede. David Walk in 1862; Benjamin Franklin in 1863; R. B. Roberts and George Owen 1867; Alexander Hutcherson in 1868; E. T. Bennett in 1869; and the following named ministers have preached for the church occasionally: Charles Rowe, James Mitchel, James Robinson, Harry Vandervort, W. H. Crow and Elijah Stout. The Present officers are J. J. Miles and Edward Allyn, elders; R. B. Bowles and, ______, deacons. Present membership is thirty-two. Two public discussions have been held in this church; the first between William Shockey, Christian, and Rev. Josiah Davis, Universalist; the second between Dudley Downs, Christian, and Dr. Summerbell, (Newlight) Christian. The church has a Sunday school in connection with the social meetings and meets regularly every Lord's day. This church has had a hard struggle to keep up its organization, and its meetings have not been very regular in the past. It has had its times of prosperity and adversity, and we trust a brighter day is dawning for the struggling congregation. Dudley Downs made his home with this congregation several years and the period of its greatest prosperity was when he labored for it. He was a man of great zeal and piety, an eloquent and persuasive speaker, and a sweet singer. His singing added much to the interest of his meetings. For a time he was one of the editors of the Christian Herald, a monthly, first published at Wapella and afterwards at Eureka. His writings, like that of his preaching, were full of persuasive eloquence. He was born in 1836, and came to this county in 1861. By his preaching, large numbers were added though the various congregations throughout this county. In 1869, he went to Tennessee and from thence to Minnesota in hopes of restoring his health, but his labors had been unceasing, and his exposure so great, that consumption hurried his body into the grave, while his spirit winged its way into "the realms of the blest", and "He knows what it is to be there", (one of his favorite songs). He died at St. Paul, Minn., in 1870, at the age of thirty-four.
LANE CHRISTIAN CHURCH
This church was organized by W. P. Bowles in March, 1850. Twenty persons entered into this organization as charter members, leaving the old Christian Connection to join this young congregation. Among the first officers were T. Lane and Dr. Zimmerman, the present elders. The following ministers have labored for this congregation: Dr. Zimmerman, Dudley Downs, J. J. Miles, Edwin Rodgers, George Sweeny, D. D. Miller, and L. M. Robinson. In 1866, a public discussion was held between this church and the Christian Connection; Dudley Downs representing the Christian Church and Dr. Summerbell the Christian Connection. They have no church building, and hold their meetings in the Lane school-house. The present membership is sixty. L. M. Robinson preaches for this congregation once a month. The great need of this church is a house of worship; had they this, much more good might be accomplished by this congregation.
FARMER CITY CHRISTIAN CHURCH
In and around Farmer City lived quite a number of persons who had been members of the Christian Church in Ohio and elsewhere. These, with others interested, decided to build a house of worship and then organize the church. In the fall of 1864, they had the house erected. Immediately after the completion of the house, Dudley Downs commenced a protracted meeting and on October 4, 1864, organized the church. Twenty -five persons entered into this congregation. The first officers were: Elders Milam Moore and John Lemon; deacons, J. F. Bean and Samuel Watson. The regular pastors since were T. E. C. Bennett, S. K. Hallem, W. T. Maupin, and S. K. Shields. Successful protracted meetings have been held by R. B. Roberts in April 1868, with forty-five additions, and by D. P. Henderson, in the winter of 1876, with one hundred and two additions. Over three hundred persons have had membership with this congregation; the present membership is sixty-nine. The present officers are: Elders Jefferson Wetzel and H. H. Welch; deacons J. H. Bean, Z. F. Moran, Nathan Welch, and Chas. Prior. The church was without a pastor from 1879 to 1881, and has recently employed D. K. Shields as pastor of the church. The present house of worship cost $3,500, with a seating capacity of 400, and is situated near the center of the town on Main street. It was dedicated by J. Z. Taylor in 1865. A public dissuasion was held in the church in June, 1868, between R. B. Roberts, Christian, and E. Mansford, Universalist. This church has an excellent Sunday-school, average attendance sixty, Mrs. J. H. Bean, superintendent.
FAIRVIEW CHRISTIAN CHURCH
This small congregation is situated four miles north of Rock Creek church in Waynesville Township, and was organized in 1877 by Elder J. S. Springer. A house of worship was built in 1878, at a cost of $900, with a seating capacity of 250. The officers are Robert H. Baker, A. H. Gates, and Calvin Riley, Elders; B. F. DeSpain, deacon. Present membership is twenty-five. The following ministers have labored for this congregation: J. S. Stagner, James Robinson, M. J. Hodson, and D. T. Hughes. They have no regular meetings at present and maintain a small Sunday-school during the summer months.
WAPELLA CHRISTIAN CHURCH
Quite a number of the members of the Long Point congregation live at Wapella, four miles from their house of worship, and it was very inconvenient for them to attend public worship so far from home, as but a few of them had means of conveyance; so it was thought best to organize a congregation at Wapella. In the winter 1867, Elder George Owens, of Jacksonville, IL., commenced a protracted meeting in the M. E. church house. Here he continued until his preaching had converted quite a number from the Methodist, where he was excluded from their house. The meetings were then held in the old school house, and here, on the 24th day of January, 1867, the church was constituted; a goodly number had obeyed the gospel during the meeting, and these, with twenty from the Long Point congregation, constituted the charter members. The first elders were Joshua Carle, Peter Crum, and Stephen Riggs; deacons, A. D. Metz, Wm. Crum, and J. Carr. Having no house of worship, they continued to meet in the old school-house until 1869, when the present house was built at a cost of $3000; size, 34x50 feet, with a seating capacity of 350. The present officers are: Joshua Carle and James W. Karr, elders; A. D. Metz, William Crum, and Thomas Wright, deacons. The present membership in good standing is forty-five. The following preachers have been pastors to this congregation; George Owens, two years; L. Engle, E. T. Russel, John C. Tulley, one year each; W. L. Jermane and S. D. Lindsley, two years each. S. D. Lindsley resides here and preaches for this congregation one half of the time. The church maintains an interesting Sunday-school of 50 members, and keeps regularly its Wednesday evening prayer meetings. When no other minister is present, the pulpit is filled by W. R. Carle and Elder James W. Karr, alternately. This congregation believes in cultivating its home talent, making the church a school, Christ's School, where His disciples are taught. In such schools some of our best ministers are taught, and who can estimate the good a church may thus accomplish by giving gifted young men an opportunity to develop their talents, mental and moral, and thus fit themselves for preaching "the unsearchable riches of Christ and His kingdom". The church has never failed to meet upon the first day of the week "to show forth the Lord's death" and attend to the other ordinances of His house. Its influence for good is felt in the community where it exists.
The history of this church would not be complete without a short sketch of the life and labors of Elder Joshua Carle. Father Carle was born in Fayetteville, Pennsylvania, August 4, 1800; from here his parents moved to Jefferson County, Ohio. Here Joshua grew into manhood, and November 29, 1829, under the preaching of Walter Scott, became "obedient in the faith". He was a true disciple, a learner in Christ, and advanced rapidly in the knowledge of the scriptures. He attended the meetings of A. Campbell at Wellesburgh, and succeeded in getting Campbell to hold a meeting in his father's neighborhood in Jefferson county. The few disciples gathered together here continued to meet from house to house until 1830, when a church was organized. Father Carle then became an active worker, teaching, exhorting, and admonishing the teaching, belief, and practice of the disciples here at this time, and was an astonishment to the people. In 1830, he organized a congregation at Warrington. Walking by the book, he found it his duty to baptize, and did so — being the first in the reformation to find authority for a disciple, "a royal priest" to baptize (I Peter, 2nd chapter). He soon began to preach and organized a congregation at Smithfield and built a meeting house. In 1839, he moved to Trumbull County and was made elder of the congregation at Austintown. In 1842, he assisted in the organization of, and building of, a meeting house at Niles. He remained in Trumbull County sixteen years, preaching for the various congregations in the county. In 1859, he moved to McLean County, IL., and to Wapella, DeWitt, County in 1864; where he still lives. Much of the stability of this congregation is owing to Father Carle, who unless sickness prevents, may always be found in his place in the house of the Lord.
HARMONY CHRISTIAN CHURCH
This church is situated four miles north-east of Clinton, and was organized by Elder George Owens in the winter of 1867. The present church was decorated the following summer. This church kept up its organization only a short time, nearly all the members having moved away; some to the far West, and some to other parts of the county. The building still stands and is principally owned by members of the Lane congregation, and they contemplate moving the building to Lane.
SUMMARY: Value of church property, $15,275. Seating capacity of houses of worship, 2800. Total membership in county, 700.
CHRISTIAN CONNECTION
By Asher Lane
A Christian church was organized in the year of our Lord 1837, by the Rev. Thomas Welch, at the house of Peter Leare, in Creek Township, DeWitt County, IL., with thirteen members, consisting of the following: Benjamin Lisenby, Peggy Lisenby, Jeremiah Thompson, Nancy Thompson, Rebecca Lane, Maria Springer, John Springer, John Lane, John Miller, Nancy Miller, Ezekiel Lane, Tabitha Lane, and Geo. D. Smallwood. In the organization of this church they covenanted together and strongly contended for the right and duty of private judgment; and taking the bible, and that alone, as the only rule of faith and practice. They also contended that christian character should be the only test of fellowship. In the admission of members it was their custom to present them with a bible, instructing them to study it well, informing them that it contained all that was necessary to guide them in the way of truth and righteousness, unaided by human commentary or tyrannical creed. If, after careful searching therein, they though it taught the doctrine of Trinitarianism, Humanitarianism, Socialism, or any other -ism, they were excommunicated from the Church therefore, but were suffered peacefully to hold their own private views, providing they showed forth the fruits of Christianity. They held and taught the doctrine of Christ.
1. They believe that there is one (and only one) true and living God who created all things, "in whom we live and move and have our being."
2. That "Jesus Christ is the only begotten Son of God"; that He existed with the Father before the world was; that He was given as the propitiation for our sins, and not for ours only, but for the sins of the whole world; that He now exists with the Father and will be the final judge of the quick and the dead.
3. That the Holy Ghost is a divine emanation of God, by which He exerts an energy or influence on rational minds. The same emanation by which our Savior was anointed (Acts 10:38), and which was poured out on the day of Pentecost. The same that Christ promised to send from the Father, even the Spirit of Truth, which proceedeth from the Father.
4. That the Bible is of divine origin and profitable for doctrine, for reproof, for correction, for instruction in righteousness; that it is sufficiently perfect without the aid of one-sided commentaries or human creeds.
5. That all men have sinned and come short of the glory of God, and hence a regeneration or change of heart is necessary in order to become true disciples of Christ.
6. That all men are created free moral agents and made capable of obeying the Gospel.
7. That baptism is the immersing of the candidate in water, in the name of the Father, and of the Son, and of the Holy Ghost.
8. That the Lord's Supper and all Gospel ordinances are to be observed by all true believers.
9. That a life of watchfulness and prayer only will keep Christians from falling, enable them to live in a justified state, and ultimately secure to them a crown of eternal life.
10. Relative to the atonement, they think the Scriptures plainly show that the death of Christ has laid the only foundation of hope, and that Christ crucified is the power of God and the wisdom of God.
To these we might add their belief in a resurrection of both the just and the unjust; in a future judgment; in future rewards and punishments; in infant's salvation; in the necessity of good works added to faith; in the meditation of Christ; in the willingness of God to bless all that seek His face and favor in christian equality; in christian fellowship; in revivals; in christian character; and in church discipline.
The above named church increased in number and strength until 1850, when the onward and peaceful march was interrupted by the Disciples (Campbellites, so called), as well as other opposing elements with which they were surrounded. Notwithstanding all opposition, they stood firm to their principles and advocated what they understood to be truth. Quite a number of their members left and joined the Disciples. About this time the church joined the Christian conference. Bro. J. Welch labored hard and faithfully for about twenty years to hold the ground they occupied. Bro. J. Lane commenced exhorting and preaching, and continued faithfully engaged in advocating the doctrine they had imbued until his death, being determined to hold their ground. In the fall of 1854 they sent to Ohio for Eld. J. A. Simmerman to come and hold a protracted meeting and assist in establishing their principles. He continued the meeting for thirty days and received in the church and immersed 43. In 1855-6, a number of members left and joined the Disciples. In 1858 they built a comfortable house of worship.
After the death of Bros. Welch and Lane, the church gradually went down, but a small remnant yet is left to advocate the cause of the Christian Connection.
THE HOLY CATHOLIC CHURCH
We have been greatly disappointed in our efforts to gather sufficient materials to enable us to give a full history of the rise and progress in this county of this great ecclesiastical organization, which numbers in its ranks nearly one-half of the professing christians of the globe; which has done more toward the advancement of civilization in this and the old world that any other religious denomination. We have tried in vain to make this article more extensive, but the ministers of this "Old Faith" (who now reside here) have been here only a short time, nor have the records of the church been accessible to us. We present the sketch, fully aware of its deficiencies, but as the very best possible under the circumstances surrounding us during its preparation.
The Catholic faiths represented in this county by one organization, locate at Wapella, and one mission recently established at Clinton. For several years after the organization at Wapella was effected, it was maintained as a mission auxiliary to Bloomington. In 1857, the idea of erecting a house of worship began to be agitated, and was soon put into execution. A house, costing about $2,300 was constructed , also a parsonage, which cost about $1,200. The first resident priest was Father Reavis, in 1867. He was succeeded by Fathers Schriber, Reconuver, and the present incumbent, Patrick C. McGrath. The church is in a flourishing condition. The membership are now moving in the matter of building a larger house of worship. Plans and specifications have been partially settled upon for a brick structure which, when completed, will be among the best edifices of the kind in the county.
PRESBYTERIAN CHURCH
By W. B. Rundle
The Presbyterian Church of Wapella was organized May 26th, 1868, by a Committee appointed by the Presbytery of Bloomington, with the following members by letters from other churches, viz: John Potter, Jane Potter, Homer Buck, Mary Buck, Martha Buck, Thomas Brown, George F. Brown, Lucinda Brown, Hugh D. Watson, Emeline Watson, Eli Cantrall, Zavilda Cantrall, Joshua Hull, Nancy Hickle, Susana Cartwill, S. A. Longbrake, Mary E. Longbrake, James Ellis, Ray Nelson, Mary W. Abbott, Marcuda Hull. (21.)
John Potter, Homer Buck and H. D. Watson were elected and installed as Elders. George F. Brown, Eli Cantrall and Joshua Hull, Trustees.
There have been added since the organization to January 1, 1882: On examination, 29; by letters from other churches, 15; making a total membership of 65. Of these, 9 have passed to their reward; 26 have withdrawn by letter, and 15 have left irregularly; leaving the present membership 15.
The building and lot cost about $4,000; the amount paid for church purposes, pastor's salary, &c., about $7,000.
The following ministers have served this church: Rev. Samuel Stevenson, Rev. A. L. Knox, Rev. W. L. Rabe, and Rev. W. W. Farris. There was a Sabbath-school organized in the fall of 1871, and continued its work for about five years, and the members becoming fewer in number and living in the country, it was disbanded and united with other schools.
The Presbyterian Church of Clinton, DeWitt County, Ill., was organized on July 23, 1853, by a Committee of Presbytery of Peoria "old school," as the ancient record reads. The Committee were Revs. Fielding, N. Ewing and A. H. Rogers. The original members were thirteen, viz: Mrs. Patience Leavens, Miss Catharine B. Leavens, Mrs. Mary Lewis, Miss Mary C. Lewis, L. B. Hickman, Miss Elizabeth A. McKennay, Alexander Shields, Mrs. Jane Shields, and James McKinley were received upon certificate from other churches. Mrs. Nancy Dye, James H. McKenny, James McKenny, and Mrs. Jane McKenny were received upon examination. James B. McKinley was chosen ruling Elder, and was regularly ordained and installed on the following day, July 24, 1853. (Signed), F. N. Ewing, Moderator. J. B. McKinely, Clerk. Of these thirteen members, four and perhaps others are still in the church militant; three are still with us and held in esteem among us—Mrs. Mary Lewis, Miss C. B. Leavens, Miss Mary C. Lewis (now Mrs. Wm. Bishop), the fourth—J. B. McKinley, is an active and honored member of the church at Champaign and a ruling Elder in the same. Mr. McKinley, though no longer of our number, is held in warm remembrance and high honor by the church. All unite in representing him as one of the faithful few who stood firm shoulder to shoulder in the long and trying day of small things; and there is evidence that he had little to do under God in imparting to the Church that stability, solidity, persistence in good works and fervor of mutual affection which mark it to the present day. He writes most modestly, "I shall always retain many cherished recollections of the organization and early history of that branch of the Lord's vineyard. I often think of the little band of thirteen original members and of our weekly meeting, when no one of our number was absent. We are all here was a common remark amongst them at the close of the meetings." At the head of this list of thirteen, and justly at the head, stands a woman's name which deserves to be crowned with honor—Mrs. Patience Leavens, the common ancestress of three of that original number who still walk with us, "has been lifted higher; but her memory remains. Her devotion to the interests of the church was unwavering and intense. She made the very atmosphere of her home redolent of her zeal, and all who entered there could not but breathe it in. That devotion has its fruit to-day."
The next record, June 10, 1854, tells of the reception of Dr. J. B. Hunt, another honored member and ruling Elder; also, Mrs. Sarah B. Hunt, Mrs. Lucretia Morton, N. W. Smith, Mrs. N. E. Smith, Mrs. E. H. Moore, and Mrs. S. F. Moore, only three of this number remain with us and are faithful in their attendance upon the worship of the sanctuary, viz; Mrs. Morlan and Mr. and Mrs. Hunt; the latter two were absent from us for some time at Mansfield, Ill., but returned to this church in May, 1878. Mrs. Morlan, the oldest member of the church, is quite feeble and often her place is vacant in the church, and N. W. Smith, no more of earth, has had prominent and kindly mention, especially of his marked fervor and fidelity in the early prayer meetings of the church, so highly is this fellowship prized and so long do these memories last. One year later, June 10, 1855, the following were received to membership: Mrs. Mary Harsha, Miss Alice McKinley, Miss Isabel McKinley. On October 14, 1855, Samuel H. Stevenson, Mrs. Minerva F. Stevenson, Mrs. Nancy J. Sloat, Miss Eliza M. Smith, and Miss Lucretia Morlan were added. April 13, 1867, fourteen more were added, and in this list the familiar names of Dr. T. K. Edmiston, T. S. Dickerson, and L. D. Hovey; from this point the record begins to grow voluminous, we cannot follow them further. It is a pleasing mark of the early tendency to Christian sympathy between the churches, now so notable, that this church was organized in the house of worship of the M. E. Church. Afterward divine service was held with great regularity in the court-house; then, for a season, in the Baptist church, and then in an old hall. During part of this time, the prayer meetings, so often and so warmly named, were held in an old frame building on Centre street, south of the square. At last, however, after some five or six years of waiting and working, lots were secured on the corner of Washington and Madison streets, and a house of worship was erected, the building we now use. The ladies bought lots, paying for them two hundred and fifth hard earned dollars. The building cost about $4,500. It being in the year 1859, during the hardest times this section of country has ever seen, the church being feeble and receiving almost no assistance outside the community save $250 from the Presbyterian Church Extension treasury. The task proved very heavy. One, even at this late day, recounts the difficulty in paying subscriptions, the resort to notes, to the trading of papers, and divers unusual expedients. Another, having acted as treasurer and paymaster, tells of window-frames, etc., coming from Chicago in several successive logs, and urgently needed by the builders, while yet there was no money on hand with which to wrest the materials from the clutches of the forwarding company. Somebody's subscription grew vastly larger than it was intended to be by "advancing" payments on these importations. Then came the regular weekly payments to the workmen. The treasurer was very busy on Saturdays; there was usually no money on hand. But there were subscriptions and notes, and notes and subscriptions! Then came in a system of due-bills on the tradesmen of the town, so that after much worry and work each Saturday night closed down upon "an arrangement" of some sort, satisfactory or otherwise. So, also, at last, through much toil, anxiety, and liberality, and much prayer, this commodious house was completed and opened for divine service with the burden of but a very small debt, which as long since been removed. The history of this church seems to divide itself into three epochs. The first close, say in 1860 or soon after, with the erection of the full and final payment for the church edifice. This was the period of foundation-laying, a time of much labor, marked by unity of feeling and effort, of much attention to strangers, and of great prosperity in the prayer meetings especially. Yet, externally, these were the days of small things. This epoch covered about seven years. The second epoch seems to have fairly opened with the coming of Rev. H. C. McCook, in 1861; although not installed, he seems from the records to have been a resident pastor, and the first one giving his whole time to this field. His service covered nearly three years, and was marked by the beginning of a rapid and substantial growth. He was followed by Rev. A. J. Clark, and he by Rev. A. D. White, who seems to have shared to the full extent in the prosperity of this epoch, which was nearing its close upon Mr. White's departure in 1870. The membership increased from about 60 in 1860, to 161, as reported, in 1871—the largest membership the church has ever had at any one time. After this, during the service of Rev. J. A. Piper, which closed in 1874, the church nobly held and developed what strength had been brought within her grasp. During the six years ending April 1, 1874, the contributions of the amounted to $17,321, of which $3,304 was given to agencies of benevolence. These purely benevolent contributions averaged $551 per year. Since this time the contributions of the church for all purposes have averaged about $2,200 per year. The church has had the stated services of twelve ministers, including our present pastor, viz:
1. Rev. John H. Moore, from August, 1853, to February, 1854.
2. Rev. Samuel H. Stevenson, from July, 1856, to October, 1857.
3. Rev. Samuel M. Wilson, part of the year 1858.
4. Rev. R. Conover, from Sept. 1859 to ____1861. (Most, if not all of the above, seem to have given the Clinton church but part of their time).
5. Rev. H. C. McCook, from April, 1861, to January 1864 (except a few months spent in service as army chaplain).
6. Rev. A. J. Clark, from April 1, 1864, to May 1, 1867.
7. Rev. A. D. White, from December 20, 1867, to May 1, 1870.
8. Rev. J. A. Piper, from August 1, 1870, to April 1, 1874.
9. Rev. M. V. Van Arsdale, from July, 1874, to December, 1874.
10. Rev. J. McLean, from January 7, 1875, to May 1, 1876.
11. Rev. W. W. Farris, from July 1, 1876, to May 1, 1881.
12. Rev. Oscar B. Thayer, from July 1, 1881, who was installed pastor Nov. 3, 1881, by a committee from the Presbytery of Bloomington, Revs. R. Conover, J. Payton Mills, and Adam W. Ringland.
The roster of ruling elders exhibits the following names:—1. J. B. McKinley. 2. J. B. Hunt. 3. T. E. Dickerson. 4. Wm. Hayne. 5. Henry Crosley. 6. D. Edmiston. 7. G. W. Hayden. 8. Smith Minturn. 9. B. L. Colwell. 10. L. D. Hovey. 11. S. F. Lewis. 12. J. J. Kelly. 13. Emmett Kent. 14. W. B. Rundle. Of these, Messrs. Collwell, Dickerson, Hunt, Lewis, Kent, and Rundle constitute the present session. Messrs. McKinley, Haynie, Edmiston, Hovey, and Kelly have moved away. Messrs. H. Crosley and Col. Smith Minturn have gone to their reward, and Mr. G. W. Hayden is still with us. Following is the list of deacons:—1. G. W. Philips. 2. G. W. Martin. 3. Emmett Kent. 4. W. B. Rundle. 5. Robert Walker. 6. W. E. Kirker. 7. M. D. Irwin. 8. M. M. DeLevis. Of these, Martin has removed from our midst; Mr. G. W. Philips has gone to his reward, and Kent and Rundle are ruling elders; and the last four constitute the present board of deacons. The financial report shows how well the work has been done, but not at what cost and self-sacrifice. A complete list of all the trustees is not at hand.
During these twenty-eight years the ordinance of Baptism has been administered to 90 adults, and to 110 infants, or to 200 persons in all. Members have received in all as follows: Upon examination, 220; upon certificate, 207, or 427 in all—an average of more than 15 per year.
Of these 427 members, 42 have died, 200 have removed with letters of dismission, 25 have gone without letters, and 20 are absent or unaccounted for and placed on the reserved roll, and the remaining 140 are still with us and faithful. A Sabbath-school in this church was organized several years ago and has been maintained.
Submitted by Sheryl Byrd
ELM-GROVE PRESBYTERIAN CHURCH
Elm Grove Presbyterian Church is situated in Barnett Township, DeWitt County, about nine miles north-west from the Presbytery of Bloomington; Revs. Samuel Hart and A. L. Knox, and Elder William Haynie. The following persons being present by letter from the Presbyterian Church of Waynesville: Thos. C. Robb, Margaret L. Robb, E. H. Robb, Clarissa J. Robb, J. Robb, Carmi Goodrich, Margaret Goodrich, Z. D. Cantrall, Susan Cantrall, H. B. Jones, Matilda Jones, John H. Adams, John E. Brittin, Jacob Leeper, Martha Leeper, G. B. Smith, Almeada Smith, James Jones, Nancy Jones, John E. Bradley, Sarah J. Bradley, G. W. Hoffman, L. A. Hoffman, E. L. Hoffman, Laura A. Hoffman, S. A. Graham, Sallie Graham, A. W. Bell, Elizabeth Bell, Susan Milsted, Flora Goodrich, Isadora Bradley, Deborah Ingham, George R. Ingham, J. H. Robb, Charles Robb, Peter L. Robb, Perry Robb, S. B. Clayton, J. M. Goodrich, D. W. Lanterman, B. S. Lanterman, George W. Wright, Alexander Stewart, and Henry Graham, Miss Tillie Adair (now Mrs. John Adams), from the United Presbyterian Church of Sunbury, PA.— 45 members in all.
Z. D. Cantrall and J. E. Brittin were elected as elders. Mr. Brittin was ordained and the two were installed elders (Mr. Cantrall having served as elder in the Presbyterian church of Waynesville, IL.). Thomas C. Robb and Jacob Leeper were elected deacons; they having served as deacons in the church at Waynesville, and were duly installed. John Bradley, W. W. Graham and Thomas C. Robb were elected trustees. Feb. 16, 1873, Mrs. Susan Cantrall, Miss Sarah Ida Brittin, and Miss Martha Robb were admitted on examination. March 1, 1873, George W. Mabry, Carmi G. Cantrall, Henry A. Goodrich, Willis B. Morse, Robt. B. Banks, and Miss Emma Brittin were added on examination; Thos. W. Hull and Maggie Hull on certificates. Aug. 17, 1873, Miss Sarah J. Adair on certificate. May 17, 1874, J. T. Jones on certificate. December 15, 1875, Perry was dismissed by letter. Aug. 21, 1876, Thos. C. Robb, Margaret Robb, and Martha Robb were dismissed by letter to the Presbyterian Church at Lincoln, IL., and Miss Sarah J. Adair to the U. P. Church in Chicago, IL. April 23, 1877, A. Stewart to the M. E. Church of Waynesville, IL. June 3, 1877, James E. Longbrake, Edgar H. Williams, Henry M. Teal, and Mrs. Ida M. Teal were added on examination. June 7, 1877, John H. Adams, Sam'l. A. Graham were elected ruling elders; Z. D. Cantrall having resigned. E. H. Robb, G. B. Smith and A. W. Bell were elected trustees for two years. June 16, 1877,. Mrs. Sarah A. Longbrake and Mr. William Ellis were admitted on examination. Jan. 26, 1879, Mr. George W. Wright dismissed to church at Miron, Ind. April 10, 1880, letters of dismission to Elder J. H. Adams, Matilda Adams, and Edgar Adams to Presbyterian Church at Appleton City, Mo.; J. W. Leper and Martha Leper to Presbyterian Church at Waynesville, Illinois; James T. Jones to M. E. Church, Pilot Grove, Missouri.
Since the organization of this church with forty-five members, there have been added on examination fifteen, and on certificate four; making a total of sixty-four members, of which thirteen have received letters of dismission, ten have left without letters and removed without the bounds of this church; and there are about ten who do not attend to any of the church meetings or take part in the support of the gospel of this church; leaving the present membership to be nominally thirty-one. Of these, only a few are active members, and only one elder, to bear most of the expense of the church, viz.: J. E. Brittin, who has ever been faithful to the Master's cause.
Sabbath-school has been maintained in this church pretty regularly since its organization, except in some of the winter seasons, and has proved to be a benefit to the neighborhood, as we find that accessions have been made from its number to the church. The ministers who have served this church are: Revs. S. V. McKee, J. W, McDonald, S. A. Srevenson, W. W. Farris, and A. H. Bates. These have spent a part of their time with this and the church at Waynesville, except Rev. W. W. Farris, who was the pastor of the Presbyterian Church at Clinton and supplied the pulpit about once a month. The church at present is without a supply, but arrangements are being made for a supply soon.
Present elders: J. E. Brittin and S. A. Graham; although Mr. Graham is really outside the bounds but has not changed his membership.
The First Presbyterian Church ever organized, in what is now DeWitt County, was organized at Waynesville, June 25, 1836, (Waynesville being a part of McLean county), by a committee appointed by the Presbytery of Sangamon; Rev. Lemuel Foster; Rev. Flavel Bascom being absent. The following persons being received by letters from other churches, viz.: Joshua Cantrall and Rachel, his wife; Samuel Baker and Margaret, his wife; Zebulon D. Cantrall and Sarah, his wife; Zebulon Cantrall and Polly, his wife; Wm. Dye and Nancy, his wife; John S. Polk, Mary M. Polk, Mrs. Mary Dunham, Mrs. Minerva McIntire, Mrs. Mary Atchison, Mrs. Eliza Dunham, Zebulon P. Cantrall, Levi Cantrall, Polly Cantrall, Nancy Cantrall, and Mrs. Marsha Hull. The above named persons adopted the following as their Covenant:
"You do now in the presence of God, his holy angels, and this assembly, avouch the Lord Jehovah to be your God. God the Father to be your Father and perserver. God the Son to be your intercessor and Savior. God the Holy Ghost to be your sanctifier and comforter, and the word of God to be your only rule of faith and practice. And you do now solemnly dedicate and give up yourselves and give up all you have to him, confessing that your sins deserve his wrath and trusting solely in his mercy through Christ for pardon and salvation. You cheerfully promise that you will rely on the proffered and needful aids of his Spirit for the discharge of every duty, and lead a life of piety and devotion toward God, of sobriety and watchfulness towards yourselves, and uprightness and benevolence toward men; that you will seek the glory of God, and the prosperity to the Redeemer's Kingdom as your supreme object, and that you will take Christ for your example and walk with his people all the days of your life. And since he has appointed spiritual administrations such as sacraments to seal and signify and exhibit the benefits of his death and purchase; also administrations for the disorderly, censures for offenders, consolation for the penitent; teaching, quickenings, exhortations, brotherly watchfulness, and church discipline for the perfecting of the saints; you faithfully covenant that you will yield your influence and support, cheerfully submit to the regular dispensation of all these in the church of Christ; that you will walk in love and charity with its members and conscientiously labor to promote its purity, peace, unity, and edification till, in the providence of God, your relation with it shall be dissolved. With an affecting belief that your vows are recorded on high and will be reviewed in the day of final judgment, to this covenant you give your cordial assent".
Joshua Cantrall and Samuel Baker were then elected elders and on Sabbath, June 26, Mr. Baker was ordained and these two brothers installed into the office of ruling elders. The Lord's Supper was administered. It was a solemn, precious season, and the appearance and feelings of many seemed to say that God was there. Thus was organized the first Presbyterian Church in central Illinois. The church was organized in a log barn, about one and a half miles west of the village of Waynesville. Worship was maintained in private houses until the spring of 1839, when a small frame house 22x28 was built on the lot where the present building now stands, which served its purpose until 1854, when the present building was erected, 36x54, at a cost of $2,200, This money was raised on subscription except $100, which was received from the treasurer of the Presbyterian Church Erection Fund. The church went with the new school branch of the church in 1837, and returned to the old school branch in the fall of 1851.
The following ministers have served the church: 1st, Rev. Lemanel Foster, who organized the church and preached a few times; 2d, Rev. Cyrus L. Watson, one year, one-third of his time; 3d, Rev. Josiah Porter, who commenced in March 1839, serving the church for six years and six months; 4th, Rev. Adam Johnston, Jan. 1, 1846, served three years; 5th, Rev. James Walker, October, 1850, served six months; 6th, Rev. Amos M. Rogers, served four years and six months (during this time he lost his health and was compelled to resign); 7th, Rev. Wm. P. Carson who served three months in the winter of 1854-55; 8th, Rev. John B. Dodge served four months in the summer and fall of 1856; 9th, Rev. Thomas M. Newel commenced October 1853, served the church eight years and six months (he died suddenly May 10, 1865 while getting ready to attend the Wednesday evening prayer meeting); 10th, Rev. Samuel Hart, Jan. 1st, 1866, served two years and four months; 11th, Rev. Samuel V. McKee Sept. 1863, served three years and six months; 12th, Rev. B. E. Mayo, Jan. 1873, served one year and three months; 13th, Rev. J. M. C. McDonald, Sept. 1874, served four years and six months; 14th, Rev. A. H. Bates, Nov. 1880, served ten months; Rev. Macomb is their minister now.
The following are the names of the ruling elders: 1st, Joshua Cantrall, Sr.; 2nd, Samuel Baker, Sr., who was elected at the organization; 3rd, Zebulon Cantrall, March 4, 1839; 4th, Levi Cantrall; 5th, James R. Robb Dec. 4th, 1841; 6th, A. B. Lewis, Feb. 7, 1848; 7th, Elijah Hull; 8th, Dr. J. B. Hunt, March 17, 1852; 9th, Peter Lanterman, June 16, 1854; April 2, 1857, Zebulon Cantrall agreed to be dismissed to go into a new organization at Atlanta, IL., to serve as elder — Dr. John B. Hunt having moved to Clinton and returned again was re-elected elder June 6, 1857 — Zebulon Cantrall having returned his membership from the church of Atlanta was re-elected elder Feb. 5, 1859; 10th, Col. Smith Minturn; 11th, Dr. . J. C. Ross was elected Feb. 1859 — Dr. J. B. Hunt having moved to Atlanta and returned was elected elder Oct. 5, 1861; 12th, Zebulon B. Cantrall; 13th, Eber Davenport; 14th, John Robb was elected Sept. 4, 1869 — making the whole number fourteen. Of this number, eight have died and are buried here; three have been dismissed to other churches; and three remain and are the present elders, viz.: Levi Cantrall, who has been an elder for forty years and one of the original twenty-five. He has only been absent from the meetings of his session but once in forty years' active service. Truly this a faithful service for his church, and not often does it occur in the history of any church.
The record does not give a full list of the deacons and trustees; the present deacons are Wm. Whiteman and Wm. M. Sampson; and trustees are Eber Davenport, Wm. H. Cantrall and George Robb. Of the original twenty-five only four are now living; Mr. Wm. Cantrall, M. Cantrall, Mr. Levi Cantrall and Mrs. Nancy Robb, the last named being a member of the Presbyterian Church of Heyworth, IL. Since the organization of this church, forty-five years ago, there have been many precious times when the Lord has visited this branch of his vineyard and most graciously blessed his church by various additions that have been made to its membership. There have been added to the original twenty-five on examination 278, and on certificate 139, making the total number 442, or a little over nine for an average of each year. Of these 442, about 110 have died, 243 have removed with letters of dismission, 30 left without letters, and fourteen are unaccounted for; the remaining 45 are still with us and are faithful. The ordinance of baptism has been administered to 100 adults and 140 infants.
THE PRESBYTERIAN CHURCH OF FARMER CITY
THE PRESBYTERIAN CHURCH OF FARMER CITY was organized on 21st day of Nov. 1868, by a committee appointed by the Presbytery of Bloomington, consisting of Rev. R. A. Creswell, then of Normal, and Elder H. Crosley, of Clinton, who met at the M. E. Church, Farmer City, and organized the following named persons: O. T. Scott, Mrs. Margaret A. Scott, Samuel H. Scott, John T. Scott, Miss Nancy L. Scott, Miss Margaret Scott, Mrs. Margaret Rogers, Miss Sylvana Rogers, Miss Anna Rogers, Miss Ada Rogers, Mr. James White, Mrs. Mary J. White, Mr. Joseph Jackson, Mrs. Hannah Jackson and Mrs. Alice Mean; 15 in number, who came by letter from other churches. Messrs. O. T. Scott and James White were elected Elders. Since the organization there have been added on examination 59, on certificates 80; No. at organization 15; making a total of 154. There have been dismissed by letter, 73; left irregularly, 13; died 10; total, 96 — leaving present No. of members 58.
The following ministers have served this church: Rev. J. O. Hough, James Stickel, Mr. Winn, D. R. Love, L. P. Crawford, and J. P. Coyle. The following have been the elders: O. T. Scott, James White, David Newell, R. H. Kincaid, Thomas McBride, J. B. Hunt, Wm. Haynie, W. G. Cochran, and W. W. Alder.
The Sabbath-School was organized in 1870, and has been maintained up to the present time and is in a flourishing condition. The church building was erected in 1871, at a cost of $3,500. There have been paid out for minister's salary and other expenses, about $1,000 per year, or about $14,000 in all. At present, the church is without a minister but the congregation is endeavoring to secure one.