Knox County, Illinois - The whole text, 1912 (part 19 of 56)

These good people of the first colony founded the college, the third in the state, and around it grew up the village, later the city, of Galesburg. Even among the very earliest settlers there was here and there a Baptist.

But it was ten years later that a few Baptists commenced holding meetings alternately between Knoxville and Galesburg. One of the first meetings was held at the home of Geo. W. Crandall, which was located on West Main street. This house is still standing and is now known as the Roberts' homestead.

.\mong the items of interest recorded we note this: After renewing the covenant they appointed "Deacon March a committee to see Brother Barker for not coming to meeting." (Good old days, when the deacons looked after the derelict members.) They adjourned after voting to meet in Knoxville in four weeks to consider about building a meetinghouse. .

At the Knoxville meeting it was voted to change the name and location of the church and call it the First Baptist church of Galesburg, and so this meeting, held January 15, 1848, marks our beginning as an organization, and on the I5th day of January, 1912, the church passed its sixty-fourth milestone. At this same meeting it was decided that the time had come to build a meetinghouse at Galesburg. Trustees were elected and a building committee appointed. The first pastor of the church was the pioneer worker and missionary. Elder Stickney, who received the munificent salary of $200 per year and was paid in part by the church and in part of the Home Missionary society. In the spring of 1848 we find that delegates were appointed to the "Ottawd association," and we are reminded that it was the beginning and early days for the Baptist cause in the state. The associations were fewer and covered a greater extent of territory. We get a glimpse into the spiritual life of the little church from this record: "July I, 1848, covenant meeting. Prayer by Elder Stickney. After reading the covenant all the brothers and sisters spoke, eighteen in all, and the blessed Jesus was in our midst."

Elder Gross was the second pastor. He also received a salary of $200 per year, payable quarterly, the church having the right to furnish such things as he might need for his family at market price in Galesburg in payment thereof.

The meetings during this time were held in a district schoolhouse, situated on Ferris street, east of Broad. Another meeting place was in the upper part of the old brick wagon shop on West Main street, between West and Academy streets. Cedar Fork (of local fame) furnished a baptistry, and many baptisms took place about where the Santa Fe passenger depot now stands. By May 4, 1850, the membership had grown to 80. A site was finally secured on the corner of Broad and Tompkins streets and the first meetinghouse begun July i, 1850. It was not completed and dedicated until June 8, 1852. It was the first Baptist

With the new meetinghouse came a time of rapid growth, and the church received large accessions. At the first meeting in the new house it was resolved, "That we do something to start a Sunday school."

In October, 1855, Rev. Silas Tucker became pastor of the church. His was a marked pastorate. He was a capable, bright preacher, and the house was soon filled to overflowing. An effort was made to enlarge the house, and a committee appointed to carry out this plan. At no time had so many accessions been made to the church. There seemed to be a spirit of constant revival. The Sunday school also prospered. In the financial reports for 1856 we find the receipts to have been $1,362.95 and the expenditures $1,342.06; no deficit there. A resolution of gratitude follows, and the pastor's salary was raised from $800

An interesting bit of history in the late fifties was the coming of a Swedish Baptist minister telling of the persecution and imprisonment of his brethren in his native land. The story so impressed C. M. Carr that he insisted on taking this man to the meeting of the Illinois River association, which was held that year at Tremont, Tazewell county. A resolution was adopted by the association and sent to Stephen A. Douglas, then United States senator from Illinois (whose wife was a Baptist) and who gave the land for the first university of Qiicago, requesting him to use his influence with President Buchanan to intercede for this people. This was done through our ambassador at Stockholm and resulted in a great step forward in the progress of religious liberty in that country. ";; v"

In the spring of 1858 clouds gathered and the sky was darkened. Paul found it necessary in writing to the church at Corinth to say: "I beseech you, brethren, by the name of our Lord Jesus Christ, that there be no divisions among you." And from that day on nearly every church has need at some time of that same appeal. We are told that one of the first points of difference was whether it were wise to accept the gift of a library from an eastern Sunday school, a contribution of children. Some thought it ought to be received, while others felt that we were well able to provide for our own needs and it should be sent where they were really poor. It was a trifling matter, but the principle at stake was an important one. Then they were divided on the question of enlarging. Some thought the church was large enough and did not want to go in debt. Others wanted to go ahead, to keep abreast of the spirit of the times and of the town, and enlarge the house. Pastor Tucker thought the small room was injuring his voice and a large room would be easier to speak in. Mole hills grew into mountains, until finally there was a division. May i, 1859, forty-one were dismissed by letter to form a new church. At the same meeting ten were received for baptism, and at the communion service next day it is recorded that a larger number were present than ever before. >,?-.-'; - ' \ 1 "^ ''x^ --

The work of enlarging the church was undertaken and completed in September, 1858. By this addition the seating capacity of the church was nearly doubled.

We find the first meeting of a choir in a resolution passed on February 13, 1859, to the effect "that the church have choir singing and employ someone to play the melodeon." The first leader of the choir was Jos. Bristol. On the first Sunday in April, 1859, Elder Tucker closed his pastorate and for some time the church was pastorless. Then we have in rapid succession the names of Eastes, Daniels, Johnson, Green and Northorp. These pastorates were short, but we cannot tell as to the degree of sweetness. September i, 1864, Rev. W. W. Moore was settled upon a salary of $550 and a donation. (Oh the bliss of those donations. What joy the preachers' children are deprived of in this day. Santa Claus and Christmas are nowhere!)

In regard to the forty-one who were dismissed, they held a number of meetings at the residence of Timothy Walker, in the northeast corner of the square, and a few days after their dismissal some fifteen of them effected an organization. Many names among the fifteen are familiar to many of us : Kingsberry, Leach, Moulton, Horton, Bates, Ferris, Drake, Clark. S. A. Kingsberry, brother of our late Deacon Kingsberry, became pastor of the new church. During the summer of 1859 the Cherry street church building was erected at a cost of $2,500. ---j-\. . ;-';;:-;. ^-v^'-v.;-

This building still stands on the southeast corner of Cherry and South streets and is now occupied by our colored Baptist brethren. Mr. Kingsberry was greatly beloved and his preaching thoroughly enjoyed ; but when the rebellion broke out in i86i he resigned and went into the army as chaplain.

Rev. Isaac Fargo was next called to the pastorate and remained with the church until through his wise efforts the two churches were reunited in November, 1864. So the Cherry Street church had but these two pastors, Kingsberry and Fargo. While both have passed tc the great beyond, yet their lives still live, for they were ideal men and have left to us a blessed memory.

From, the very start of his pastorate, which began June, 1862, Mr. Fargo felt that it was a mistake to have two churches and so directed his efforts toward a union. The winter following his settlement the church enjoyed a gracious revival, some fifty uniting. The time was opportune for carrying out his earnest desire, for all hearts were united in their great anxiety for the nation's safety. There came a time in the early part of 1863, which was the darkest time in our civil war, that congress set apart a day of fasting and prayer for the success of our armies. At Mr. Fargo's suggestion the Cherry Street church invited the First church to unite with them in this solemn observance. The meeting, which took place in the old First church and was led by Mr. Fargo, lasted three hours. And as they prayed together in the great common cause their hearts were drawn closer and the very next day steps toward a union were taken. In his unselfish interest Mr. Fargo resigned, not wishing in any way to stand in the way of a union that should be genuine and equal. I cannot go into full details, but only say that through this good pastor's efforts the union was consummated. There was only one hitch in the progress of affairs, and that nearly proved fatal. Before the first steps toward a union had been taken Rev. Moore had been called to the First church, and when he came advocated the maintenance of the two churches, and for several weeks the union was postponed. But he saw his mistake and negotiations were reopened and brought to a harmonious close November 6, 1864. On the first Sabbath in November the union was celebrated in the First Baptist church. Mr. Moore officiated. The next evening Mr. Fargo presided at the business meeting. As Brother Fargo had accepted a call elsewhere, Brother Moore was settled as pastor over the church. J. P. Bates was chosen clerk. The deacons were C. Leach, Jr., and E. Ray from the Cherry Street church; Jno. Purdy and C. A. Hincklev from the First church. '. -.

The building and lot on Broad street were sold to the city and passed into the hands of the board of education, and to-day upon that site stands our beautiful high school building. In the transaction the church received the present lot. In May, 1865, W. D. Clark was called as pastor and began his labors in June. Now all the energies of both pastor and people were turned toward the erection of a new church. The Cherry Street church soon became too small to hold the congregation and it was decided to use Caledonia hall, the leading public hall of the city at that time. In the winter of 1866 a great revival swept over the city ; the churches united and the pastors, shoulder to shoulder, carried forward the work without help, preaching in turn every night. There was Dr. Beecher, Dr. Perkins, Dr. Duffield and others, including the pastor. And the Christian people went by twos into all the homes and carried the message. It was the greatest revival up to that time in the history of the church, and at one time the hand of fellowship was given to 75.

The great revival did not detract, but rather added zest to the plans for building a new house, and in 1866 plans were agreed upon by the church and the new house of worship begun. When completed it was a beautiful structure and stood for many years at the head of church architecture in this city. It cost $30,000, a sum very much larger than was expected, and entailed upon the church a debt which was not lifted for some years.

Pastor Clark closed his labors here January 12, 1868, and left the church larger and stronger than ever. Many of the most influential members the church has had came in during his pastorate. The congregations were the largest thus far in the history of the church.

In February, 1868, J. H. Griffith accepted the pastorate of the church, and on April 9, 1868, the edifice was dedicated, the pastor preaching the sermon. It was a very impressive sermon and is still remembered by many. Rev. I. Fargo preached in the evening. It was a great day for the church and marked a great advancement Qf the Baptist interest in this city. A new house of worship, a strong pastor and a strong church membership all foretold the progress which was made during the pastorate of this really eminent preacher and pastor.

The amount subscribed on the day of dedication was sufficient to pay all claims, had the pledges all been paid, but they were not. With arrearages on current expenses each year and lo per cent interest paid on borrowed money, the church found itself greatly burdened. When Dr. Wm. M. Haigh was settled as pastor, October, 1873, the church was in a financial strait. But by a most heroic effort of pastor and people the burden of indebtedness was lifted. Too much praise cannot be given Wm. M. Haigh for his wise leadership and business administration of affairs during those years. At the close of his pastorate, August, 1877, the debt with accumulated interest was all paid but about $2,000, and it had taken nearly $14,000 to accomplish this. At that time the church had 340 members.

W. H. H. Templeton was the next pastor, and following him Rev. J. W. T. Booth, who served the church from March, 1878, until September, 1880. He was a preacher of much ability and has filled a number of important pulpits in the east since his removal from Galesburg.

There are those whom we love to honor, and as I come to name the next pastor, I am sure that a thrill of gratitude and love will fill many hearts. O.

A. Williams came to the church April, i88i, and remained its pastor till November I, 1886. We would write over this pastorate in large letters: "Spiritual enlargement," Dr. Williams won for himself by his kind, friendly, Christian spirit the confidence and affection of the whole community.

After Mr. Williams left, the church was without a pastor about one and a half years, but work did not stop, "the Baptists go right on just the same, whether they have a pastor or not."

; J. B. Woodland came to the pastorate in May, 1888, from Nova Scotia. This was his first pastorate in the United States. He was a man of deep sympathy and an eloquent preacher. Thirty were baptized during his pastorate, which closed November i, 1889.

Our next pastor, O. W. Van Osdel, came to us in January, 1890. His pastorate was the longest in the history of tlie church, extending over nearly six years. The most of you know how much of success and adversity, heartache and rejoicing were crowded into those six years. During the first year came the purchase of our pipe organ. It was made possible by an offer made by our late sister, Mary C. Ferris, to give a generous sum toward its purchase. It was a fine instrument, and was dedicated in November, 1891. Our present instrument was purchased to take its place, and stands as a memorial of one who for more than fifty years was a faithful member and worker in this church. During the year of 1892, the church building was thoroughly repaired, outside and in, and preparations were about completed for a great missionary conference, which was to be held in the church, when, without a moment's warning, the flames burst forth and soon our beautiful church, doubly dear to us because of its memories, lay in ashes at our feet. Will we ever forget the sight, as the fire crept higher and higher until that tall spire was enveloped in flames that seemed to scorch our very heart strings. The fire occurred on Monday at 5:45, December 19, 1892. That same evening a meeting was held at the home of S. H. McOmber, and it was fine to see the undaunted spirit of courage and pluck that was shown by the pastor and those men, the officers of the church.

Before the embers had died out they were planning for this new church, which was to rise from the ashes of the old. Nothing stopped. The Sunday services were held in the circuit court room, and prayer meeting in Miss Strong's kindergarten school building. The cornerstone of the new house was laid June 15th, and the first service, a prayer meeting, held December 6th, and the formal opening January 21, 1894.

The total cost of the building and furniture was $33,834, of which amount $9,209 remained unpaid at the time of opening. What joy it was again .to have a church home. Following the opening came a series of meetings in which many were brought to Christ. At the close of the meetings 115 members were received at one communion service.

September 29, 1895, Pastor Van Osdel resigned, after these six years of earnest, faithful work. For five months after Dr. Van Osdel left, the church was without a pastor, but we were simply waiting, quietly and patiently, for the man we wanted, keeping in mind the adage, "all things come to him that

^ waits." And our patience was amply rewarded, for on March 20, 1896, Dr. W. H. Geistweit accepted a call to the pastorate of this church. Soon our house was filled to overflowing. The Sabbath evening congregations taxed the seat-

? large and filled with a lively, blessed enthusiasm. Never was a pastor better loved, and never did a pastor more earnestly strive to lead his people to higher ideals of Christian living. But I am dealing with very recent history. During

> We did not wait long for our next pastor. On March 8, 1899, by a unanimous vote. Dr. T. G. Soares was called to the pastorate. He came to us on the first Sunday in April, as did his predecessor. He found the church laboring

' over the debt question, and soon after his coming the debt was bonded, thus reducing the interest considerably. The mission school, now called Cameron

- chapel, was some of the fruitage resulting from this pastor's earnest labors. But we were not to enjoy in peace for long our scholarly preacher, of whom the

, church had become very fond and proud. Once more that rapacious city ! stretched forth her hand, and our paster was no more, for he had been called up to Chicago. He had been with us three years, and during that time, one -'- hundred were added to the church. . '

- night, but in reality it had taken twelve weeks of steady, untiring work, performed by one man, and he preached to us two sermons every Sunday and kept up his many other pastoral duties. Will we ever cease to wonder how it was accomplished? Pledges to the amount of $11,283.36 were secured, $9,450 for

- of American Baptist Foreign and Home Missionary societies. His pastorate of over seven years will always be remembered as one of the memorable epochs waits." And our patience was amply rewarded, for on March 20, 1896, Dr. W. H. Geistweit accepted a call to the pastorate of this church. Soon our house was filled to overliowing-. The Sabbath evening congregations taxed the seating capacity of our large house to its utmost. Our mid-week meetings were large and filled with a lively, blessed enthusiasm. Never was a pastor better loved, and never did a pastor more earnestly strive to lead his people to higher ideals of Christian living. But 1 am dealing with very recent history. During this pastorate we celebrated the fiftieth anniversary of the church. lUit we were to keep our pastor only three years ; during which time about loo were received into the church, seventy by Baptism. Then Chicago, ever ready to take the best, reached out her hand and he was gone. We accepted his resignation because he told us to.

We did not wait long for our next pastor. On March 8, 1899, by a unanimous vote. Dr. T. G. Soares was called to the pastorate. He came to us on the first Sunday in April, as did his predecessor. He found the church laboring over the debt question, and soon after his coming the debt was bonded, thus reilucing the interest considerably. The mission school, now called Cameron chapel, was some of the fruitage resulting from this pastor's earnest labors. But we v.'cre not to enjov in i)eace for long our scholarly preacher, of whom the church had liecome very fond and jiroud. Once more that rapacious city stretched forth her hand, and our pastor was no more, for he had been called up to Chicago. Me had bct-n with us three years, and during t'nat time, one hundred were added to the church.

July 12. 1902. Rev. J. Y. Aitchison was called to be our pastor. The $9.000 debt on the church building hung heavy over our heads, and the pastor's Scotch blood rebelled. He made up his mind it must 'je lifted. ( )ne morning we awakened to the fact that the thing was done: it seemed to us almost in a night, but in reality it had taken twelve weeks of steady, untiring work, jjcrformed by one man. and he preached to us two scrtiions every Sutiday and kept U]) his many other pastoral duties. \\'ill we ever cease to wonder how it was accomplished? Pledges to the amount of $11.283.36 were secured. $9.450 for bonds and accrued interest, $1.833.36 for repairs and floating debt. And the pledges were ])aid without one cent shrinkage. Now we were ready to dedicate our church. Jubilee services were held January 17-21. 1904, in recognitirm of the tenth anniversary of the ojietiing of the church edifice, and the liquidation of tl;e debt. And all along through these years souls have been saved and added to the church. 532 have l>cen received into the membership of the church, 349 by baptist!! ; 244 of this nutnber have ut!itcd with us (176 of these by bai)tis!!i) since October i, 1907. as tiic fruitage of the great Sut!day t!!eetings.

\\ ithit! the last fifteen years the church has lost many of its old and tried met!!bers. Deacons Lewis and Kingsberry. \\'yrum. Wiswell, Deacon P.enner and wife, Charles Waste and C. fi. Selleck.

Pastor Aitchisnn resigned in December. 1909. to become the joint secretary of Americat! Baptist Foreign and Hon!e Missionary societies. His pastorate of over seven years will always be remembered as one of the t!!en!orable epochs in our history. It was a period of growth ti!aterially, as well as spiritually, the nK't!!bership rising to the 900 mark.

North Dakota, to the pastorate. He came March i, 1910, and still serves the church with eminent satisfaction and success. He is a preacher of unusual ability, showing in every sermon, in every prayer meeting and in all other services, that painstaking care in preparation which characterizes the trained and skilled workman. He is, moreover, a gospel preacher and has already had the privilege of welcoming into the church membership a large number of confessors.

.- .-. October, 1836, Isaac M. Wetmore came from Whitesboro, Oneida county, New York, and settled on a farm in Ontario, Knox county, Illinois. He brought his church letter and put it in the nearest Baptist church, which was at Knoxville, Illinois.

March gth, 1844, a Baptist church was organized in Henderson, Knox county, and as it was much nearer Ontario Isaac M. Wetmore, Mr. and Mrs. Cyrus Robbins and Abram S. Clearwater united with it. Rev. A. Gross was the pastor.

April 29, 1854, a Baptist church was organized at Ontario, Knox county, Illinois, with the following members: Isaac M. Wetmore, Abram S. Clearwater, Mr. and Mrs. Cyrus Robbins, Asher H. Wetmore, Miss Cornelia Wetmore (Crane), Miss Olive T. Wetmore (Cone), Miss Cynthia Robbins (Shaw), Mr. T. Scott Cone, Mr. Newton Robbins, Mr. Jackson Rodgers, Mr. George E. Boostrom, Mr. Oliver Ide, R. S. Johnson, pastor. I. S. Wetmore elected deacon, and remained during his life.

This church has alwaj's been self-supporting. After their organization in 1854 they bought out those who had assisted them in building a union house in 1852, at a great sacrifice to some of the members. In 1874 they erected a good eight-room parsonage. They always gave very liberally to missions. They had many good pastors - John Wilder, Silas Tucker, D. D., C. C. Moore, J. B. Conyers, B. F. Colwell, Isaac Fargo, A. R. Godwin, Wm. H. Dickman, C. L. Flanders and others. Their influence has circled the globe, and eternity alone can reveal the good that little church accomplished.

February 20, 1858. a number were dismissed from the Ontario Baptist church to help organize a Baptist church in Oneida, with John Wilder as pastor, who supplied both churches for several years. He was followed by Silas Tucker, D. D., J. B. Conyers, B. F. Colwel! and others. They built a good house of worship, had a large congregation and flourishing Sunday school. The building was destroyed by a cyclone. The people were discouraged and never rebuilt. Pitt H. and Penn E. Moore were baptized into this church. Pitt has spent thirty-two 3'ears in Nowgong, Assam, India. He has translated the New Testament, Psalms, hymns, schoolbooks and many other helpful books into the Assamese language and has a large school connected with the mission. Penn E. Moore has been laboring in India twenty years. He is at Kampar, India. He has been greatly afflicted, but his whole heart is in the work. He has one son in this country. His mother's last message to him was, to "always make known the Lx>rd Jesus." Mathew Samuelson organized a church at Stromsburg, Nebraska, which was a flourishing church according to last accounts. Peter Gipson organized and practically supported a church in Altona. Many have gone west and are carrying on the good work - one as a Sunday school missionary in California.

After many deaths and removals the few left did not feel able to sustain a pastor. The parsonage was sold and moved to Wataga June 22, 1911. Mrs. Margaret Clearwater bought the church building and land. One thousand dollars ($i,ooo) was deposited with the Peoria Baptist association, to be held in trust for Ontario should they be able to build again, the rest of the money going to Galesburg to help in Baptist mission work. Thus those historic bufldings have passed away, but the sweet memory of that church will live in the hearts of many while life lasts.

The first Sunday school in Ontario was organized in 1836 in the log cabin of Isaac M. Wetmore and removed to the schoolhouse, when one was built, and afterward to the church, where Mr. Wetmore was superintendent for many years.

Many very amusing anecdotes could be related in regard to the class of people who attended this school. They could not understand why anyone would teach without remuneration, so when the Whitesboro church sent a Sunday school library they were very much frightened and were sure they would have to pay.

April 4th, 1873, the ladies of the Baptist church in Ontario organized a home and foreign missionary society and appxjinted Mrs. Emily Moore president, C. A. Wetmore secretary. At their twenty-fifth anniversary they reported having sent two thousand seven hundred and seventy-five dollars to the missionaries, besides clothing, etc. At the present time three members are supporting three native teachers in India.

Isaac M. Wetmore circulated the first . temperance pledge in Ontario and met more opposition on election day than we do now, for the candidates furnished "free whiskey in barrels and drank from dippers," threatening to burn out all who would not drink. Isaac M. Wetmore also kept an underground station, where the Galesburg people brought fugitives during the night and he took them to Andover in the morning. .:'---.;

The Catholic church is a union of all those who believe in Christ and are bound together under one head, who is called the Pope. The very word "catholic" implies universality, and, therefore, the Catholic church must extend throughout all ages and her aim is to reach every portion of the world, according to the command of Christ to His apostles, "Go ye and teach all nations." The bond of union in the Catholic church is very close and strong. Each separate congregation is united under its pastor, the various pastors are united under the bishop of the diocese, and all of the bishops of the whole Catholic world country. His mother's last message to him was, to "always make known the Lord Jesus." ^lathew Samuelson organized a church at Stromsburg, Nebraska, which was a flourishing church according to last accounts. Peter Gipson organized and practically supported a church in Altona. Many have gone west and are carrying on the good work - one a? a Sunday school missionary in California.

After many deaths and removals the few left did not feel able to sustain a pastor. The parsonage was sold and moved to \\'ataga June 22, 191 1. Mrs. Margaret Clearwater bought the church building and land. One thousand dollars ($i.ooo) was (lei)osited with the I'eoria r.ajjtist association, to IK held in trust for ( )ntario should they be able to build again, the rest of the money going to Gale>burg to help in IJaptist mission work. TIuis diose historic buildings have passed away, but the sweet memory of that church will live in the hearts of many while life lasts.

The first Sunday school in Ontario was organized in 1836 in the log cabin of Isaac M. \\'etmore and removed to the schoolhouse, when one was built, and afterward to the church, where Mr. \\'etmore was superintendent for many years. : - -..;'.[.

Many very amusing anecdotes could lie related in regard to the class of people who attended this school. They could not understand why anyone would teach without remuneration, so when the \\'hitesboro church sent a Sunday school library they were very much frightened and were sure they would have to pay.

April 4th, 1873, the ladies of the Baptist church in Ontario organized a home and foreign missionary society and appointed Mrs. Emily Moore president, C. A. Wetmore secretary. At their twenty-fifth anniversary they reported having sent two thousand seven hundred and seventy-five dollars to the missionaries, besides clothing, etc. At the present time three members are supporting three native teachers in India.

Isaac M. Wetmore circulated the first temperance pledge in Ontario and met more opposition on election day than we do now, for the candidates furnished "free whiskey in barrels and drank from dippers," threatening to burn out all who would not drink. Isaac M. \\'etmore also kept an underground station, where the Galesburg people brought fugitives during the night and he took them to Andover in the morninjr.

The Catholic church is a union of all those who believe in Christ and are lx)und together under one head, who is called the Poi>e. The very word "catholic" implies universality, and, therefore, the Catholic church must e.xtend throughout all ages and her aim is to reach every portion of the world, according to the command of Christ to His apostles, "Go ye and teach all nations." The bond of union in the Catholic church is very close and strong. Each separate congregation is united under its pastor, the various pastors are united under the bishop of the diocese, and all of the bishops of the whole Catholic world are united under their common head, the bishop of Rome. The bishop of Rome, who is the successor of St. Peter, and who is regarded as the vicar of Christ on earth, is the supreme authority, and from him descends authority to the individual bishop and through them to the priests. - . '.

There are two great divisions in the CathoHc church that are called the "church teaching" and the "church taught." The "church teaching" means those who have authority, from Christ, to teach, and these are the bishops, with the pope at their head. The "church taught" means the whole congregation of the faithful, including the priests and lower clergy. While the priests are often regarded as teachers, they are not really the authority for teaching, but their office is to learn and study better the teaching of the church and then to make it known and explain it to the people and urge them to the belief and practice.

The main principle of government, in the Catholic church, is authority. This is based on the Holy Scriptures, for Christ said to his Apostles, and, consequently, to the teaching authorities of the church, "He that heareth you, heareth me - He that despiseth you, despiseth me." Again, in another passage of the Holy Scriptures, "li he will not hear the church, let him be to you as a heathen and a publican." Once more Christ said to his Apostles, and therefore to the church, "All authority g^ven me in heaven and on earth," - "as the Father hath sent me, I also send you." He said to them again, "Go ye and teach ,; all nations." The authority then, for the teaching power in the church of \. God, is derived from Christ. Therefore, all Catholics know that in obeying her teaching, that is the bishop's and their head, the bishop of Rome, they are .' obeying Christ, who gave them power and authority. ^ .,

' - : The teachings of the Catholic church are contained in the Apostles' creed and the ten commandments. All other, is only a development, or an explanation of these fundamentals. The Catholic church teaches the doctrine of the Holy Trinity, namely, that God is one in nature (that is. in His essence), and three in person. She teaches us that, to God the Father, the first person of the blessed trinity, is attributed the work of creation and the preserving and main- . taining of the universe, and, therefore, that our own existence, as human creatures, is specially dependent on the Eternal Father. She teaches again, that God the Son, the second person of the blessed trinity, is the Redeemer and Savior of the human race. In other words, that it is only by the merits of ,, Christ's passion and death that men can be saved. Again, she tells us that it is the work of the Holy Ghost, the third person of the Holy Trinity, to apply, ' to the souls of men, these same merits of Christ ; and we call this action of -i the Holy Ghost by the name of grace, which means the help that God g^ves men I to do good or to avoid evil. . i; j The work of the Holy Ghost is carried on, in the Catholic church, chiefly by what is called the sacramental system. The very word "sacrament" means the making holy of something which before was neither good nor bad. A sacrament is an outward or visible sign, which is instituted by Christ and conveys grace to the soul. There are seven of these sacraments and each has its own peculiar effect, and they correspond to the chief events in the natural life.

As we come into this world by birth, so we are born to the spiritual life, by baptism. Christ's words are, "Unless a man be born again of water and of the Holy Ghost, he can not enter into the Kingdom of God." Later on, the child needs strengthening and in the church, the soul is strengthened and receives courage to fight the battles of life, by the sacrament of confirmation. The child too, as well as the grown man, needs food and drink, and for the soul we have the sacrament of the Holy Eucharist, which is the body and blood of Christ, given us as our spiritual food and drink, to nourish, to strengthen, and to give vigor and health to the soul. In the course of time, the body often falls ill and medicine is necessary, and often the presence of the doctor. The soul too falls ill, by sin, and we need spiritual remedies to restore God's favor, which means health to the soul, and we have the spiritual medicine in the sacrament of penance. The time comes when one must die, and here again the Catholic church helps us, with the sacrament of extreme unction, where the priest anoints with oil and prays over the sick one. The other two sacraments are what we call social matrimony to make holy the bond of union between man and woman, for the propagation of the human race, and the sacrament of holy order, for the continuance of the ministry in the church.

The word "worship" has a very broad meaning. It signifies, in its origin, the worthship, or rather recognizing or acknowledging the worthship of a thing. Consequently, in old English usage, the word "worship" is applied to the old London guilds and to the office of the mayor, but when applied in religion, it means essentially acknowledging the worth of God, that is, that God is the supreme, absolute, personal being to whom we belong and owe all that we have. We can apply the wqrd, also, to God's chosen creatures, who are already in heaven, the angels and saints, and acknowledge their worth as creatures of God, yet specially honored by Him. 1 '

The essential act of Catholic worship is the holy mass. The mass means a renewal of the offering which Christ made of Himself, when He died upon the cross. It is by Christ's command that the mass is offered, for on the night before he suffered, he took bread into his hands and said, "This is my body." He took wine in the chalice and said, "This is my blood," and after that He said, to his Apostles, "Do this for a memory of me." And St. Paul tells us, speaking of this same thing, "As often as ye do these things, ye shall show forth the death, of the Lord until He come." The Catholic teaching, then, is that the instant the words of consecration are pronounced, by a bishop or priest who has received his authority from the Apostles, in that same moment, the bread and wine are changed into the body and blood of Christ, and Christ, our Lord, our God, is truly and substantially present on the altar, and verily there is an infinite sacrifice. For in this action, our Lord puts aside his Godhead, or hides his Godhead, and takes the form, not simply of man, but of man's food and drink. God humbles Himself, - "makes Himself a nothing," in the Pauline expression. Now, the Catholic church offers this sacrifice to God as an act of worship, and because it is the act of Qirist, therefore, it is infinite, consequently.

As \ve come into this world by birtli, so \ve are born to the spiritual life, by baptism. Christ s words arc. "Unless a man be born again of water and of the Holy Ghost, he can not enter into the Kingdom of God." Later on, the child needs strengthening and in the church, the soul is strengthened and receives courage to fight the battles of life, by the sacrament of confirmation. The child too, as well as the grown man, needs food and drink, and for the soul we have the sacrament of the Holy Eucharist, which is the body and blood of Christ, given us as our spiritual food and drink, to nourish, to strengthen, and to give vigor and health to the soul. In the course of time, the body often falls ill and medicine is necessary, and often the presence of the doctor. The soul too falls ill, by sin, and we need spiritual remedies to restore God's favor, which means health to the soul, and we have the spiritual medicine in the sacrament of penance. The time comes when one must die, and here again the Catholic church helps us, with the sacrament of extreme unction, where the priest anoints with oil and prays over the sick one. The other two sacraments are what we call social matrimony to make holy the bond of union between man and woman, for the projjagation of tlie human race, and the sacrament of holy order, for the continuance of the ministry in the church.

The word "worshij)" has a very brond meaning. It signifies, in its origin, the worthship, or rather recognizing or acknowledging the worthship of a thing. Consequently, in old luiglish usage, the word "worship" is ai)plie(l to the old London guilds and to the office of the mayor, but when applied in religion, it means essentially acknowledging the worth of (iod, that is, that (iod is the supreme, absolute, personal being to whom we belong and owe all that we have. \\'e can apply the W()rd, also, to (jod's chosen creatures, who are already in heaven, the angels and saints, and acknttwledgc their worth as creatures of Ciod, yet specially honored by Him.

The essential act of Catholic worshi]) is the holy mass. The mass means a renewal of the oft'ering which Christ made of Himself, when He died upon the cross. It is by (Christ's command that the mass is offered, for on the night before he suft'ered, he took bread into his hands and said, "This is my body." He took wine in the chalice and said, "This is my blood." and after that He said, to his Apostles, "Do this for a memory of me." And St. I'aui tells us. speaking of this same thing, "As often as ye do these things, ye shall show forth the death of the Lord until He come." The Cathf)lic teaching, tiien, is that the instant the words of consecration are pronounced, by a bishoj) or priest who has received his authority from the Ajiostles, in that same moment, the bread and wine are changed into the body and blood of Christ, and Christ, our Lord, our God, is truly and substantially present on the altar, and verily there is an infinite sacrifice. For in tliis action, our Lord puts aside his (iodhead, or hides his Godhead, and takes the form, not sim])ly of man. but of man's food and drink. God humbles Himself, - "makes Himself a nothing," in the i'auline exjiression. Xow, the Catholic church oflfers this sacrifice to Ciod as an act of worshi]). and l')ecause it is the act of Christ, therefore, it is infinite, consequently, it is an infinite act of worship. All Catholics, who possibly can, are commanded to assist at this sacrifice of the mass on all Sundays and holy days. There are other acts of worship of God in the Catholic church, such as "the divine office" - specially Vespers, "Benediction of the Blessed Sacrament," and other services, but the benefit that is to be derived from them depends principally on the devotion of those who assist, whereas, the mass is God's own act and, therefore, necessarily holy and good. ."..

.; : As to the so-called worship of the angels and saints, it means an acknowledg- ,,-. ment of their worth as the special friends of God in heaven, who, consequently, can plead with Him for us, and who know what we are doing, since Christ has told us "The angels in heaven rejoice over a sinner doing penance." We then honor the angels and saints, and pray to them. But there is an infinite difference between the worship of the saints and the worship of the all holy .. God. He is the Creator, they are creatures.

As regards practical life. All Catholics are bound to be observers of the ; Ten Commandments, excepting, that by authority of the Catholic church, probably by the direction of Christ, Himself, the Sabbath day was changed to the ;. . Sunday, as the day set aside for the worship of God. The commandments of ;. ' the church are little more than an amplification of some of the commandments. ' . As regards the Ten Commandments, some concern the natural law and others ':. are a positive law. As to the natural la,w, there can be no excuse and no : exemption. As regards the positive law, it requires a very grave reason to justify - , exemption. For instance, the keeping holy the Sabbath day, - a justification for / the non-observance of the Sabbath day would be necessary work.

that of St. Augustine. The original agreement of the founders of Galesburg township forbdds the selling of ground for the building of any church or institution other than Presbyterian. We Catholics cannot complain of this, because the original founders were an essentially Presbyterian fellowship, and they wished to keep away all religious strife. Yet in the course of a few years the Catholic church made its way, even into this Protestant center. St. Augustine, on the other hand, was quite a Catholic foundation. The Mattinglys and several other Catholic families, from Kentucky, came in 1837 and joined other Catholic families, chiefly farmers from Ohio. They formed an agricultural colony and built the Church of St. Augustine, taking the name from Austin, or Augustine, Mattingly. The town grew up around and took its name from the church. ; To return to Galesburg, in the '4os, various Irish families, among them the Grimes and the O'Connors, settled in the Spoon River valley. A decade later many of them moved to Galesburg and joined forty or fifty Catholic families, who came here from New Lebanon, Columbus county. New York, and from Pittsfield, Massachusetts. This was in the years '55, '56 and '57. They found grievous difficulties to contend with in the exercise of their religion, for there was no church and at first not even a pastor. They were compelled to go as far as St. Augustine for all religious worship and even to carry hither their dead. Father John Fitnam was the first pastor, from 1856 to 1857, and was succeeded by Father O'Neil. Father O'Neil made the first attempt at building a Catholic church outside the then city limits. For a while previous to this mass had been celebrated over Mooney's blacksmith shop, on the site of the present kindergarten school. Father O'Neil laid plans for the building of a frame church on a site on the south side of East Second street, between South Kellogg and Seminary streets. The building was already well advanced, when the cyclone of 1858 struck and utterly destroyed it.

In those days prejudice was so strong against Catholicism that a public thanksgiving was celebrated in some of the churches for this so-called act of God.

But, nothing daunted, the Catholic body set to work once more and purchased a site on South Academy street, near the Burlington railway crossing, and they built the present St. Patrick's church in the year 1863. Most of the credit for this is due to Father O'Neil, who, however, was sent elsewhere before he could complete the work. Father James Powers succeeded him on July 5, 1863, but staid only a short while, and he was replaced by Father Maurice Howard in 1864. Father Howard added the church tower and the bell.

During the pastorate of Father Howard, Michael O'Neil started a subscription and bought a Catholic burial ground on the south side of Lake George, now known as Old St. Mary's cemetery. Father Howard labored for the Catholic people of the district for about thirteen years, and it must, at times, have taxed even his utmost powers, for the district of Galesburg then extended from Oneida on the north to Maquon and Table Grove on the south. On August i6, 1877, Father Howard resigned the pastorate of Galesburg, as he was unwilling to assume the responsibility of building schools.

Father Joseph Costa, O. C., succeeded Father Howard, and to him, aided by a hearty co-operation of the Catholic body, is due, in a great part, all the credit for the present fine buildings and the good social standing of Catholics in this that of St. Augustine. The original agreement of the founders of Galesburg townshij) forljids the selling of ground for the building of any church or institution other than I'resbyterian. We Catholics cannot complain of this, because the original founders were an essentially Presbyterian fellowship, and they wished to keep away all religious strife. Vet in the course of a few years the Catholic church made its way, even into this Protestant center. St. Augustine, on the other hand, was quite a Catholic foundation. The Mattinglys and several other Catholic families, from Kentucky, came in 1837 and joined other Catholic families, chieHy farmers from Ohio. They formed an agricultural colony and built the Church of St. Augustine, taking the name from Austin, or Augustine, Mattingly. The town grew up around and took its name from the church.

To return to Galesburg, in the '4os, various Irish families, among them the Grimes and the ( )*Connors, settled in the Spoon River valley. A decade later many of them moved to Galesburg and joined forty or fifty Catholic families, v.'ho came here from Xew Lebanon, Columbus county, Xew York, and from Pittsfield. Massachusetts. This was in the years '55, '56 and '57. They found grievous difficulties to contend with in the exercise of their religion, for there was no church and at first not even a pastor. They were compelled to go as far as St. Augustine for all religious worship and even to carry hither their dead. Father John I-'itnam was the first pastor, from 1856 to 1857, and was succeeded by Father ( )'Xeil. Father O'Xeil made the first attempt at building a Catholic church outside the then city limits. For a while previous to this mass had been celebrated over Mooney's blacksmith shop, on the site of the present kindergarten school. I-'ather ( )'Xeil laid plans for the building of a frame church on a site on the ^outh side of East Second street, between South Kellogg and Seminary streets. The building was already well advanced, when the cyclone of 1858 struck and utterly destroyed it.

In those days ])rL'judice was so strong against Catholicism that a public thanksgiving was celebrated in some of the churches for this so-called act of God. I

P>ut, nothing daunted, the Catholic body set to work once more and purchased a site on South Academy street, near the lUirlington railway crossing, and they built the ])resent St. Patrick's church in the year 1863. Most of the credit for this is due to Father O'Xeil, who, however, was sent elsewhere before he could C(inii)lete the work. Father James Powers succeeded him on July 5, 1863, but staid only a short while, and he was replaced by leather Maurice Howard in 1864. I'ather Howard added the church tower and the bell.

During the ])astorate of I'ather Howard. Michael O'Xeil started a subscription and bought a Catholic burial ground on the south side of Lake George, now known as ( )1(1 St. Mary's cemetery. Father Howard lalxDred for the Catholic people of the district for about thirteen years, and it must, at times, have taxed even his utmost jiowers, for the district of Galesburg then extended from Oneida on the north to Maquon and Table Grove on the south. On August i6. 1877, Father Howard resigned the i)astorate of Galesburg, as he was unwilling to assume the responsibility of building schools.

Father Jose])h Costa, O. C., succeeded Father Howard, and to him. aided by a hearty co-ojK-ration of the Catholic body, is due. in a great part, all the credit for the present fine buildings and the good social standing of Catholics in this city. Immediately on his arrival Father Costa grasped the urgency of building a Catholic school that should be on an equal footing with any educational institution in the city. (A sketch of the life of Father Costa may be read elsewhere in the biographical volume of this history.) During his first year he built St. Joseph's academy and the following year the adjoining convent, which was opened in 1879, at a total cost of nearly $30,000, the money being raised by very generous donations, chiefly from the workingmen. A few years later he purchased a house on the site of the present St. Mary's school and opened it as a .. primary school for smaller children, who could not safely cross the C., B. & Q. tracks. St. Joseph's academy and St. Mary's school were both placed under the care of the Sisters of Providence from St. Mary in the Woods, Indiana, and one can hardly say enough to praise their indefatigible zeal and labor for the advancement in secular and religious education of their pupils. Self-sacrifice and constant vigilance have been the keynotes of their work. At the present day there are about 250 pupils at the academy and between seventy and eighty at St. -; Mary's school. : ' ^ /

Father Costa's greatest work was undertaken a few years later, when, on account of the developments of the railway, many Irish and other Catholic workmen came to the town and so filled up the little church at St. Patrick's that it became imperative to build another church, and Father Costa determined on something that should be a credit to the Catholic body. Through the agency of Mr. Michael English he purchased a site on the comer of South Prairie and West South streets, and there he built the present church of Corpus Christi, at a cost of between $45,000 and $50,000. This was in the year 1883, when the church was solemnly opened and blessed by Rev. Bishop Spalding. Three years later he built the present rectory on the adjoining property. There is little need to say that the raising of these great sums of money involved much labor, but the people were generous, and all threw themselves into the work with heart and soul and there was thorough co-operation between congregation and pastor.

But Father Costa's labors were not yet over. Looking around, he saw the need of an educational institution for the Catholic boys and young men of the neighborhood, but now he found that the congregation could scarcely support the burden of a new edifice, and he applied to his own superiors for aid. He bought a site on Tompkins and Prairie and plans were drawn in the hope of fulfilling a long cherished desire - a college for Catholic boys. In the years '93 and '94 the building was put up at a cost of between $40,000 and $50,000, most of which was paid by Father Costa and the superiors of the Order of Charity. The institution has this year been incorporated under charter as Corpus Christi college. The first president of Corpus Christi college was Father Ernest Hawley, who had but recently come from Europe. At first the pupils were very few, numbering only 25 at the end of the first academic year. Since then the college has steadily gone on, increasing in numbers and efficiency. Father Costa himself later took the presidency of the college, but in 1902 he handed it over to Father George Doubleday, the present much respected incumbent. During the past few years the average number of pupils (all over twelve years) has been about one hundred. Many of the past students are now in the front rank of the clerical, medical and legal professions or the great railroads, on the farms and in the main :^ walks of national public life.

But even now Father Costa was not fully satisfied with the educational resources of the parish. There was a growing need in the seventh ward of more stable school accommodation for the children, and he soon set about planning for the building of the present St. Mary's school, which was erected in the year 1905 at a cost of about $20,000.

In the year 1887 Bishop Spalding divided the parishes of Corpus Christi and St. Patrick's. Father Costa was left parish priest of Corpus Christi and dean of the district, and Father Louis Selva, his nephew, was appointed pastor of St. Patrick's. He was succeeded a few years later by Father Doubleday, who later became president of Corpus Christi college and in 1898 resigned St. Patrick's in favor of Father F. Baines, who has since then held the pastorate.

The next work done by the Catholic body in the city, was the purchase of St. Mary's hospital. In 1908, the sisters of St. Francis, from Peoria, came and took possession and since then they have exercised one of the excellent works of charity, nursing and tending, with indefatigable care, the sick and the poor. The praise and thanks of many in Galesburg will go out to these sisters for the attendance and loving care of those whom misfortune, accident and sickness have brought nigh unto death.

But Father Costa, though in the "sere and yellow leaf," is still full of energj- and many plans. He sees the need, and all are with him, of a Catholic hall where the different Catholic organizations may home; and, at the present moment, a vigorous attempt is being made to raise the necessary funds.

It was one of the glories of Father Costa, and of his congregation, that ' no debts are left on these splendid buildings, save a comparatively small one on St. Mary's school. The Catholics are still a small body in the town, numbering at most some 3,000, but a great work has been begun and, with the blessing of God, will go on and increase. The Catholic church is ever striving to attain her ends and, consequently, she can never rest satisfied. Priests and people must be ever on the onward march and ready for all dangers in the battle of V life. -- - -- '- -:',-::/-. '.,: -; -:.-.--,-..;--,>-- .........

^ The parish of St. Augustine is one of the most interesting, and possibly the oldest, in the diocese of Peoria. It was founded within the boundary of what was then Fulton county. Later on, church and town passed on wheels into Knox county. As the very name itself applies, St. Augustine is a Catholic foundation. As far back as 1836, and '37, a Catholic colony was formed and John Gallett and G. McEIroy came from Ohio, and the Mattinglys and man> other Canadian-Irish, who had long settled near the home of Bishop Spalding, came froni Kentucky. They built a little church for themselves, in 1844, dedicating it to St. Augustine, and the township sprang up around and took its name from the church. Father St. Cyr was the first priest to serve the district., from 1837 to '39, but he and Fathers Con way and Doyle, who succeeded him, had no residence there. Various priests came, with more or less regularity, now from LaSalle, like Father Raho, or Father Brady from Kickapoo. The first resident priest was Father James Halpin, who took charge in 1873.

Dut even no\v Father Costa was not fully satisfied with the educational resources of the parish. There was a growing need in the seventh ward of more stalile school accommodation for the children, and he soon set about planning for the building of the present St. Mary's school, which was erected in the \-ear 1905 at a cost of alx)ut $20,000.

In the year 1887 Bishop Spalding divided the parishes of Corpus Christi and St. Patrick's. Father Costa was left parish priest of Corpus Christi and dean of the district, and Father Louis Selva, his nephew, was appointed pastor of St. Patrick's. He was succeeded a fe\v years later by Father Doubleday, who later became i)resident of Corpus Christi college and in i8y8 resigned St. Patrick's in favor of I-'ather F. IJaines, who has since then held the pastorate.

The next work done by the Catholic body in the city, was the purchase of St. Mary's hospital. In iyo8. the sisters of St. Francis, from Peoria, came and took possession and since then they have exercised one of the excellent works of charity, nursing and tending, with indefatigable care, the sick and the poor. The praise and thanks of many in Galesburg will go out to these sisters for the attendance and loving care of those whom misfortune, accident and sickness have brought nigh unto death.

But Father Costa, though in the "sere and yellow leaf," is still full of energy and many plans. He sees the need, and all are with him, of a Catholic hall where the different Catholic organizations may home; and, at the present moment, a vigorous attempt is being made to raise the necessary funds.

It was one of the glories of Father Costa, and of his congregation, that no debts are left on these splendid buildings, save a comparatively small one on St. Mary's school. The Catholics are still a small bodv in the town, numbering at most some 3.000. but a great work has been begun and, with the blessing of God, will go on and increase. The Catholic church is ever striving to attain her ends and, consequently, she can never rest satisfied. Priests and jjeople must be ever on tb.e onward n;arch and ready for all dangers in the battle of life. ' . . ; ^

The i)arish of St. Augustine is one of the most interesting, and possibly the oldest, in the di(,)cese of J'eoria. It was founded \\ithin the boundary of what was then Fulton county. Later on. church and town passed on wheels into Knox county. As the very name itself applies, St. Augustine is a Catholic foundation. As far I)ack as 1836, and '37. a Catholic colony was formed and John Gallett and G. McFlroy came from Ohio, and the Mattinglys and man\ other Canadian-Irish, who had long settled near the home of Bisho|) Sjialding. came froni Kentucky. They built a little church for themselves, in 1844, dedicating it to St. Augustine, and the township sjirang up around and took its name from the church. Father St. Cyr was the first j)riest to serve the district, from 1837 to '39. but he and Fathers Con way and Doyle, who succeeded him. had no residence there. \'arious priests came, with more or less regularity, now from LaSalle, like Father Raho. or Father Brady from Kickapoo. The first resident priest was Father James HaljMn. who took charge in 1873. ;. In the meantime, the jjresent church was Iniilt. in 1863, under the suj^ervi- sion of Father Allbrecht. A few years afterwards, Father Larmer removed it from Fulton county, across the border to its present site in Knox county. This was on account of the C., B. & Q. railway being compelled, by the circumstances of the ground, to place their depot so far north of the old town. When the town came to the depot, the church was bound to follow.

Since the time of Father Halpin, many priests have held the pastorate. Father Maurice Howard, on leaving Galesburg, was at St. Augustine from 1876 to 1878. Father P. J. O'Reilly, now Bishop O'Reilly, succeeded him and remained until iSSi. From i88i to 1884, Father Fallihee was pastor. Father Dunn, from 1884 to 1887, and Father Scheuren from 1887 to 1893. Father Kniery was there from 1894 to 1897, and he was followed by Father Kelly, who, in his turn, was succeeded by Father Markey, the present parish priest. The original priest's house was built by Father Halpin about 1874 or '75, but a very unfortunate accident happened in 1911, when a fire broke out and the house was utterly destroyed. This year, 1912, by the self-sacrificing generosity of the people. Father Markey has been enabled to build up a substantial and handsome brick residence.

< The increase in the Catholic population of ICnox county is due, chiefly, to the railway development. When the railways were built, in the sixties, great numbers of American-Irish laborers came to the district and settled, for the most part, in the neighborhood of Galesburg. After a while, many of these took to farming. They either rented, or by dint of great economy, were enabled to purchase theif lands. Little by little, they and their families spread over the county, but foi the most part, they formed little colonies, such as at Wataga, Williamsfield, Maquon, Abingdon, Soperville, Rio and Saluda. Wataga and Williamsfield were the most notable of these centers. At first, all came within the limits of the Galesburg parish, as well as a large district extending into adjoining counties. When the increase of numbers came. Bishop Spalding cut off some portions of the district and among them, Wataga, which was assigned to Galva and Williamsfield, which now belongs to the parish of Elmwood. Also Abingdon, which is within the limits of St. Augustine parish.

About seven or eight years ago, the Catholic body around Wataga built a little church for themselves and this church was solemnly blessed by Father Costa, rural dean of the district. This chapel is served from Galva, every two weeks.

Williamsfield and Abingdon are other small centers of Catholic activity within the county limits, but, as yet, they have no chapel of their own, but have mass regularly every month, celebrated in a private dwelling, or a rented building.

During recent years, there has been a considerable increase in the number of Catholics, due, no doubt, to natural increase, but also to a very considerable extent, to the political persecutions and, consequent insecurity of life and property of southeastern Europe. Many Slavs have come from southern Austria and, at the time of writing, there is a considerable immigration of Albanians, who, suffering under Turkish misrule, have abandoned their country and, with wives and children, are seeking a home under the flag of liberty. The advent of these foreigners presents a new problem for the Catholic church. These men, for the most part well educated and accustomed to ease and comforts of life, find themselves here in a new home land, without knowing the language, without experience, and many of them in poverty, robbed, as they were, by the Turkish soldiery. They are all Catholics and the church must do her best to provide for them. The greatest difficulty is the language, but they need also help and advice as to their employment and the forming of their homes.

The ancient Hebrews, during the many years they lived in peace under the rule of their own kings, were shepherds and agriculturists. They were a peace-

' ful. God-fearing people, brave in the defense of their country and martyrs to their religious belief. Finally, defeated and driven from their own country into other lands, they were always subjected to persecution, and due from centuries long expulsion from the soil and from their original agricultural pursuits, they have become, more than others, city-dwelling folks. They were forced into othei; occupations ; they became the merchants and money lenders of the world, and their descendants of the present century are still largely engaged in busi-

. ness undertakings. They entered into the professions; they drifted into litera- . ture, science and music, becoming proficient and then prominent in whatever

' field they entered. Today, in Europe and America, Jews are amongst the leading men in the professional and business world, in art, science, literature and music, and thousands are garment makers and mechanics - and there are many Jewish artisans. -.-'"- -'-'--''-,- .'-^ -.-':'.'--:'./:',; ';',:^:;'-' '- I'-;-" '-'--;;-'--'-.<

I It is the hope of the American philanthropist that the Jews will again become tillers of the soil to a larger degree, and every effort is being made to

, turn some of the thousands of Jewish emigrants that yearly come to America away from the large cities on to the farm of the west and the northwest.

It is perhaps not generally known, but is a fact just the same, that in length of residence and participation in every struggle for the welfare of the country, the Jews of America equal that of any other religious denomination. ,. The Jew in the United States is American to the core. In 1654, thirty-four years after the Mayflower landed the Pilgrim fathers at Plymouth, Massachusetts, the St. Caterina arrived at New Amsterdam (the present New York) with twenty-three Jews on board. In 1682 the Jews of New Amsterdam rented a house for religious service, although undoubtedly they met for worship before that.

, Beginning with the revolutionary struggle, Jews have fought on all the battlefields where patriots gave their lives that their country might live. There

. were nine Jews amongst the signers to the now important resolutions of 1765, the first step which eventually led to the war of the revolution. . .'

In the records of the revolutionary army, incomplete as they are, 'are the names of twenty-seven Jewish officers. One Jew, Haym Solomon, rendered invaluable financial services to the government during the darkest days of the revolutionary war, he being the chief individual reliance of Robert Morris, superintendent of finance; Solomon loaned the government $2C»,ooo, an immense sum of money in those days.

Forty-three Jews are recorded in the war of 1812; fifty-seven are recorded in the Mexican war. In the civil war 7,500 Jews fought in the northern and southern armies, a larger number in proportion to the number of Jews who were then in the United States, about 150,000, than was furnished by any other religious denomination. For the Spanish- American war 2,451 Jews enlisted in the army and forty-two in the navy ; thirty-two were officers.

I wish that I had the space to write in detail concerning the settlement, history and services of the Jews in all states of the Union. In the cabinet, in the United States senate, our house of representatives, in the diplomatic service, in state legislature, on the bench, in federal, state and municipal offices, hundreds of Jews have served and are serving the federal government, its states and cities- They are prepared to make all sacrifices for their country either in war or peace and constantly strive for the perpetuation of good government, whilst being loyal to the faith and race tradition.

' The term "Jewish nationality" is a misnomer. They are racial, but not national. There is no Jewish nation on the face of the earth, and therefore no person of Jewish nationality. The word "Jewish" applies purely to a religious belief. The principles and doctrines upon which the whole system of the Jewish religion is founded may be reduced to the following articles :

1st. That there exists one God, the undivided and indivisible Creator and ruler of the universe, in whom is centered the essence of all power and wisdom £nd goodness.

2nd. That the omnipotent creator rules the universe exclusively by His own dominion, and that no mediator intervenes between Him and His creatures.

3rd. That the writings of Moses and the prophets who succeeded him were written by divine authority and inspiration, and that these only constitute the holy testament, arfd these only are the rule and guide for our religious conduct. : 4th. That the human soul - the essence of our being - is spiritual and immortal like the Almighty God who gave it. .

5th. That our soul, after being by death separated from our body, will receive its reward or punishment at the hands of the Creator in accordance with our acts and conduct in the present life. The doctrine we hold in regard to future reward and punishment is that the recompense of the soul will be of a purely spiritual nature ; that it will have its reward in enjoying eternal life and bliss in the immediate presence of .God, who is the source of life and happiness, and its punishment in the opposite.

Two thousand years of trials, tribulations and humiliations for the sake of his religion has taught the Jew tolerance and respect for all other religions, therefore you never hear of his trying to proselyte anyone. The prejudice against Jews in this country, in our city and county, if there be any, is caused by wrong impressions and gross misrepresentations of their characteristics. Instead of taking the thousands of Jews famous in the world of finance, letters, business, music, diplomacy and statesmanship as the standard, the Jew is usually judged and wrongfully judged by the lowest of his race.

The Jewish people who have resided in Galesburg during the past sixty years were mostly engaged in business enterprises. There is one who is at present and has been for a number of years a locomotive engineer in the employ of the C., B. & Q. R. R. Co. It is Harry Glickson, well liked by all his fellow-employes ; and there have been a few others who were railroad employes and mechanics, but as a rule they are and have been merchants, and for that reason a history of the Jews of Galesburg will be a mere sketch of business men, lacking in interesting or exciting details. , ' : ': ;;' - - -:" ; J V; -; -'. - \"

The Jewish people of Galesburg, like those of other communities, are publicspirited, patriotic and law-abiding. They always favor public improvements; are liberal contributors to public enterprise, never turn down a worthy charity and never refuse help to the deserving poor, especially the poor of their own people. Indeed, a Jew in need of help never goes to any but a co-religionist for assistance, and he is never refused help.

Although always few in number, the Jewish people of Galesburg have a church organization of their own wherever possible. Forty years ago they had a congregation with their own rabbi, but this was given up after a few years. Five years ago the present congregation "Sons of Judah" was organized, Louis Nirdlinger being its first president, and he held the office up to the time of his death. The congregation holds its services in the Universalist church on Sunday evenings (but not regularly), and they are conducted by Rabbi Chas. S. Levi of Peoria, assisted by a splendid choir.

The Jewish women have an organization known as the "Ladies' Aid society," partly social, but mostly charitable, its principal aim and object being to aid destitute Jewish people, either living here or transient.

The first Jewish citizen of Knox county was Abraham Jacobi, who came to Knoxville from Peoria in 1850 and moved from there to Galesburg in 1855, engaging in the clothing business on the north side of the square. He retired from business in 1890, his son Albert taking over his interest in the firm of Jacobi and Mack. Mr. A. Jacobi died November 24th, 1909. Mr. Jacobi has four sons living, members of the firm of Jacobi Bros, and Mack - Harry A., Fred D. and Albert G. Jacobi, residing in Galesburg, while one son, Nathan, lives in Tracy, Minn. Solomon Spear came to Galesburg at an early day and first started in the dry goods business, but afterward conducted a hat and fur business, retail, but later became a jobber of hats, caps and gloves in Galesburg, Illinois. Mr. Spear secured a half interest in the management of the Illinois hotel, retaining the same until a year ago. - r.,-; -'v;; -; '- .

The Mayer brothers, Henry and Abraham, engaged in Galesburg first in the clothing business. Henry Mayer afterwards became a manufacturer and retailer of cigars, until the time of his death. His three sons are now in the hotel business in Chicago.

: .Max J. Mack came to Galesburg from Cincinnati, Ohio, in 1875, was in business for himself one year, and in 1876 formed a partnership with his father-inlaw, A. Jacobi. Jn 1895 the present firm of Jacobi Bros, and Mack was organized, s!.:''. .-;.;-.- :- /- - -^-,/ .-

Solomon Frolich came to Galesburg in 1879 and engaged in the wholesale and retail liquor business with Henry Gardt. In 1883 Louis Nirdlinger moved to Galesburg from Winchester. Illinois, and became a partner in the firm. Mr. Nirdlinger died November 28, 1910, and his son, Sidney, took his interest in the firm of Frolich & Nirdlinger.

Charles Gumbiner originally came to Galesburg in 1876, but left after remaining a few years. He returned in 1893. The three Bowman brothers came in 1906. D. C. Halper, in 1897; M. Stamm, in 1902; B. Michaelson, in 1900; Charles Schimmel and Mr. Freedman, in 1910, and Block and Sax, in 1912.

belong to the church which translated the Bible." The lad rushed out, ringing a ';. ;. bell and shouting, "The man who translated the Bible will preach at the school- =,-; divided into three, named Chicago, Quincy and Springfield, Knox county being >\.; in the Quincy diocese. Bishop Alexander Burgess was the first bishop of -- Quincy (1878-1901) ; Bishop Taylor succeeded, his episcopate being very short; \ ' Bishop Fawcett became bishop of Quincy, in 1904. These were all good and .:'" strong men, and their helpful influence was felt throughout the community. ;-..

The first parish organized in the county was St. John's, Knoxville, 1843. The :;.' first vestry, elected September 9th, at the house of Wm. Lighton, was John G. >. Sanborn and Elisha Hummastun, wardens, and John Johnston, Darius A. Beck- -; with and James Knox. Names of others appear in the records of the parish as :-: active in the work of the early days, Wm. Hester, H. N. Keightley, Wm. N. ;. Phillips, P. H. Sanford, John Babbington. '

The Rev. Dudley Chase, son of Bishop Chase, was the first minister in -' charge of St. John's parish, Knoxville, coming from Jubilee college in Peoria .^ . county, to officiate on Sundays. His first baptism is recorded under date of '-i September 7, 1844; Hester Francis, daughter of John and Ann Johnston, born r; October 20, 1843. ' ^: -

Upon the organization of Grace church, Galesburg (1859), its rector, the r . Rev. Wm. T. Smithett, took charge of the parish in Knoxville. The Rev. J. S. _.-;, Chamberlain, followed Mr. Smithett as missionary in charge. Under his ad- ' ; . - . ministration St. John's church was built, though unfortunately with a large debt .. for the small parish to carry. !- :H; ":

Upon the establishment of St. Mary's school in Knoxville the rector of the ::/ school became rector of the parish, and the school attended Sunday services in ; . the parish church. The Rev. E. H. Rudd was for some years rector of St. John's, '.- - and for many years was chaplain and instructor in St. Mary's school. '-.-'-.,'!:

It was under Bishop Whitehouse that the parish was admitted into union with the diocese of Illinois. The Rev. Wm. T. Smithett presided at the meeting of organization and afterwards became rector of the parish. Under his energetic leadership a church was soon built and opened for worship, Christmas, 1860. The first vestry was elected October 24, 1859, consisting of: Sydney Myers and Wm. N. Phillips, wardens ; Wm. M. Ransom, Harry T. Smith, Josias Grant, Geo. W. Woods, D. C. Brown, D. Bronson, Lucius Chapman, Timothy Nash.

In June, 1862, a resolution of thanks was adopted by the vestry, to the rector "for his untiring efforts to place the parish free from debt, as well as for his uniform devotion to all the duties of his office."

only a year, to be followed by the Rev. J. W. Cracraft, in April, 1864. Mr. Cracraft's course was somewhat eccentric (to say the least), from an Episcopal point of view, and he soon got the parish divided and himself into trouble with the bishop of the diocese. Some who disapproved of his "preaching politics" . , and shutting up his own church to preach elsewhere, withdrew from the parish, = divided into three, named Chicago. Quincy and Springfield, Knox county being in the Quincy diocese. Bishop Alexander Burgess was the first bishop of Quincy (1878-1901) ; Bishop Taylor succeeded, his episcopate being very short; Bishop Fawcett became bishop of Quincy, in 1904. These were all good and strong men, and their helpful iuHuence was felt throughout the community.

The first parish organized in the county was St. John's. Knoxville, 1843. The first vestry, elected September yth, at the house of \\'m. Lighton, was John G. Sanborn and Elisha Hummastun, wardens, and John Johnston, Darius A. Beckwith and James Knox. Names of others appear in the records of the parish as active in the work of the early days. \\'m. Hester. H. X. Keightley, \Vm. X. Phillips, P. H. Sanford, John Babbington.

The Kev. Dudley Chase, son of Bishop C'hase. was the first minister in charge of St. John's ])arish, Knox\'ille, coming from Jubilee college in Peoria county, to officiate on Sundays. His first ba])tism is recorded under date of September 7, 11^44; Hester l-'rancis. daughter of John and Ann Johnston, born October 20, 18^3.

Upon the (organization of .Grace church, dalesburg (1859), its rector, the Rev. \\'m. T. Smithett. took charge of the joarish in Knoxville. The Rev. J. S, Chamberlain, followed .Mr. Smithett as missionary in charge. Under his administration St. John's church was built, though unfortunately with a large debt for the small parish to carry. . ' /I

Upon the establishment of St. Mary's school in Knoxville the rector of the school became rector of the parish, and the school attended Sunday services in the parish church. The Rev. E. II. Rudd was for some years rector of St. John's, and for many years was chaplain and instructor in St. Mary's school.

It was under Bisho]) \\'hiteliouse that the ])arish was admitted into union with the diocese of Illinois. The Rev. \\'m. T. Smithett jjresided at the meeting of organization and afterwards became rector of the parish. Under his energetic leadershi]) a church was soon built and opened for worship, Christmas, 1860. The first vestry was eK'Cled ( )ctober 24. 1859. consisting of: Sydney Myers and \\'rii. X. Phillips, wardens; \\m. M. Ransom. Harry T. Smith. Josias (irant, Geo. \\'. \\'o()(ls. I). C. I'.roun. I). Bronson. Lucius Chapman, Timothy Xash.

Ir. June, i8f)2. a resolution of thanks was adopted by the vestry, to the rector "for his untiring efforts to place the ])arish free from debt, as well as for his uniform devotion to all the duties of his office."

The Rev. L. X. l-'rceman succeeded Mr. Smithett, earlv in i8<')3. remaining only a year, to be folloued by tbe Rev. J. \\'. Cracraft. in April, 181^)4. Mr. Cracraft's course was somewhat eccentric (to >ay the lea.st). from an l'4)iscopal point of view, and lie soon got the ])arish divided and himself into trouble with the bishop of the diocese. Some who disapproved of his "preaching politics" and shutting up his own church to preach elsewhere, withdrew from the parish.

while others became violent partisans in his support. The excitement of controversy found expression in the Cnicago papers and in sundry pamphlets which were widely circulated. The bishop ordered the church closed, and the senior warden, Thomas B. Martin, who at this writing is still senior warden, put a padlock and a notice on the door. These were removed by order of the vestry, and Mr. Martin was threatened with prosecution in the civil courts. Mr. Cracraft was inhibited by the bishop and the parish was suspended by the convention of the diocese. - -

Though the contumacious rector and his friends made a brave struggle, they soon "began to feel the halter draw." In a year the pew rents had fallen off so much that, on November i8, 1865, Mr. Cracraft was constrained to make a proposition to remain in charge for what he could get after paying all expenses of the church, including the elements for the holy communion. In July, 1866, he withdrew, and all parties seem to have become convinced that an Episcopal church, at war with the bishop and diocese, could not prosper. Respectfuj overtures were made for reinstatement, "and they lived together happy ever after."

Among the Galesburg families not heretofore mentioned that have been helpful in sustaining Grace church, should be noted those of David Greenleaf and Col. Clark E. Carr. Thomas B. Martin was first elected vestryman in 1864, and during most of the time since, to the date of this writing, has held the office and performed efficiently the duties of senior warden. . - ' ; -

St. John's church, Galesburg, was organized in 1893, and soon after was admitted to union with the Synod of Quincy. It is a Swedish congregation, and by license of the bishop the liturgy and ritual of the old church of Sweden are, for the most part, used. The present pastor (1912), the Rev. John E. Almfeldt, during his brief term, has succeeded in getting a lot and a new church, and has greatly strengthened the work. There is also a Swedish mission at Woodhull.

Perhaps more important and far-reaching than parochial work, in Knox county, has been the influence of the Episcopal church in building and maintaining educational institutions. Some account of St. Mary's, St. Alban's and St. Martha's schools is given elsewhere in this volume. --- - - 'v

- - the principal church in Germany, the state church in Sweden, Norway and Den- 7 mark and is comparatively strong in the Baltic provinces of Russia. In America - - it is divided into four general organizations, the general synod, the general coun- '- ' . cil, the synodical conference and the united synod south and several independ- ; ent synods, and it ranks third in membership, being outnumbered only by the

It is commonly known as the Evangelical Lutheran church. The word "evan- ; gelJcal" had "its origin in the stress laid upon the preaching of the gospel by ;

Luther and his co-laborers over against the errors, the legalism and the fables x of Rome," and was not intended to express any marks of distinction from the ''. other Protestant churches as is sometimes erroneously stated and believed. The ,;; . word "Lutheran" was taken from the founder of the church, the great hero of -'- the reformation, Martin Luther. Both names were first applied to the follow- . ers of Luther, in a sneering way, by the Catholic priests of the day and were .'- . - afterwards adopted by the church as its historic name, ; vI - ' ' - 1 '^:

The reformation dates from the 3ist of October, 1517, when Luther pub- . lished his ninety-five theses by nailing them to the door of the old Castle church ; in Wittenberg. While primarily directed against the sale of indulgences, au- -:; thorized by the pope, these theses contained the fundamental truths upon which ; the Lutheran church is based. Luther denied that the church possessed an infinite fund of spiritual treasures in the merits, i. e., the sufferings and sacrifices .-. : ' of Christ, the saints and all the redeemed, that it could at will dispense, if it chose, - for cash. He contended that God alone could forgive sins and that man was justified by faith alone through the meritorious work of Christ. The effect of '- r - these theses was tremendous. No greater defiance had ever before been hurled . : against the Church of Rome. All Europe awoke as out of a long and troublous ;.

sleep. Men's attention everywhere was directed as never before to the sins that - ' were daily committed under the guise of religion. The result was greater even - than Luther could have realized, and he very soon found that he could not re- v

. , trace his steps, but must go on, under the guidance and in the strength of God, .. ^ \ ' until he had finished his work that unfolded itself to him step by step and the \> reformation was accomplished. v ligious belief. Some of the general bodies constituting the Lutheran church subscribe to the Augsburg confession only. Others subscribe to it with this addition, "being understood in accordance with the further developments of these doctrines as contained in the other symbolical books of the Lutheran church." These "other symbolical books" are the Apology for the Augsburg Confession, the Schmalcald Articles, Luther's Smaller and Larger Catechism and the Formula of Concord. Space will not permit giving a history of these books, nor even of the Augsburg Confession. It is sufficient to say of the latter that it was written by Philip Melanchthon, the scholar of the reformation, and carefully revised by Luther. As to its contents, it was based partly on what is known as the Marburg-Schwalbach articles, written by Luther in the autumn of the previous year, and partly on the Targan articles, written largely by Melanchthon and sutMnitted to the Elector John in March, 1530. The Augsburg Confession contains twentyeight articles,, of which the first twenty-one treat of the doctrines of the church and the other seve^n of abuses that had crept into the Roman church.

As we are concerned in this article mainly with the Swedish branch of the Lutheran church, it might be well to mention briefly the introduction and establishment of Lutheranism in Sweden. At the time of the reformation the Church of Rome was supreme in Furope. The Latin and the Germanic races were all Catholic. Sweden had been a Catholic country for more than five centuries. But the dawn of the new era, the revival of learning, had reached the countries of the far north. Young men began, as never before, to flock to the universities of the continent to study. In 1516 we find one of these young men from Sweden, Olavus Petri, at the university of Wittenberg, where Luther was one of the principal teachers. This young man was, no doubt, in Wittenberg in 1517 and must have read the ninety-five theses of Luther. He must also have been a most willing witness to the tremendous results of the publication of these theses, and we are safe in saying that he undoubtedly listened to some of the discussions that followed. This young man possessed some of the characteristics of his great teacher, and, like Luther, though in a less pronounced degree, he had experienced m his own heart the birth of the reformation.

In 1519 Olavus Petri returned to Sweden. The Bible was now his light and he was filled with the blessed assurance that his sins were forgiven. His first field of activity was the city of Strengnoes, where he was first clerk to the bishop, then principal of the cloister school, and then consecrated a deacon. Here he immediately began to give lectures on portions of the holy scriptures to the canons and choristers under his care. Many of the young men were soon won over to the new faith, and one elderly man of great influence, the learned Laurentius Andreae, was so powerfully impressed by the truth of God that he openly defended the young and eloquent Olavus Petri against those who opposed him.

These were stirring days, politically, in Sweden. King Christian of .Denmark had invaded the country with a powerful army, intending to bring it under his sway and in order to insure himself of ultimate success in this undertaking he had secured certain commissions from the pope. He was everywhere successful and in a remarkably short time had conquered the whole country. But

While at Streng^oes, Gustavus Vasa first came in contact with the two men ;. - . who had openly espoused the reformation. He appears to have been greatly . impressed with their ability and also with the truth that they preached, for . r when he had become established at Stockholm as King of Sweden he immedi- . ately called them there and made Andreae his chancellor and Petri at once clerk ; ; of the city and preacher of the court church. He apparently was determined, , from the first, to make the Lutheran church the church of his kingdom. And by judicious movements, as well as by the great personal power Jie wielded, he succeeded four years later, at the diet of Vesteraas in 1527, in having all the legal . \ barriers removed for the formal introduction of the reformation everywhere in Sweden. There naturally was some opposition to the change among the people 'v and especially among the Dalecarlians, but the leaders of the new movement . understood the Swedish mind and gradually overcame every obstacle. One powerful aid in their work was the translation into Swedish of the New Testament, in 1526, and of the whole Bible, in 1541.

i , For more than half a century, the Catholic church made persistent but un- -: successful eflforts to check the growth of Lutheranism in Sweden. But towards . . the close of the century, great dangers threatened the church. King John, who '- . . had been influenced by Calvinism and had sought to infuse it into the church, had died and the heir to the throne. King Sigismund of Poland, was a bigoted Catholic. For this reason it became necessary for the leaders of the church to take such steps as would safeguard it against any eflforts of the king to supplant it. y During the interim Duke Charles, temporary head of the realm, called a church council at Upsala, in 1593, to settle once for all whether or not the Lutheran church should be the church of Sweden. At this council, composed largely of the state senators and some 400 clergymen from different parts of the realm, and : a few influential business men, and sitting from the 3rd to the igth of March, . '. - the three ecumenical creeds were first adopted. And then, on March 5th, the ': Augsburg Confession, as subscribed to by the Lutherans in Germany, was unanimously adopted as the common faith of the people of the kingdom. It was also - decided that the king should be bound by oath, before he could be crowned, to the realm did decide to adopt Lutheranism as a common faith, after having been confessed by the people for more than half a century, this was done because of dangers to their faith that they had just passed through and because of still greater dangers that were threatening. ;