Johnson County, Missouri - Chapter 14: - Religious History, 1881 (part 1 of 2)

Chapter 14: - Religious History

The Presbyterian Church - The Cumberland Presbyterian Church - The United Presby¬ terian Church - The Methodist Episcopal Church - The Methodist Episcopal Church South - The Baptist Church - The German Baptist Church - The Church of Christy- Sunday Schools.

The Presbyterian Church

The Presbyterian church of the United States of America, took its rise in 1620, in New Amsterdam, now New York. In 1626, the first church edifice of this denomination was erected, and the congregation worshipping there were dependent on and connected with the church of Holland.

don, and organized churches in the eastern part of Maryland, on the Scot¬ tish model. In 1698 the First Presbyterian church of Philadelphia was organized, by a number of English, French and Welsh Protestants. Early in the succeeding century churches were organized in various parts of Pennsylvania, New Jersey, Delaware, South Carolina and New York. Thus the foundations of the Presbyterian church in this country were laid.

In the year 1729 the "Adopting Act" was passed, by which the West¬ minster confession of faith and catechisms were received as the standards of doctrine and order in the American branch of the Presbyterian church.

Presbyterians have always been noted for their earnestness in advanc¬ ing the cause of education, especially in providing an educated ministry. In 1776 the United States became a separate nation. In the conflict which followed, the Presbyterian church threw its whole influence in favor of liberty. Dr. Witherspoon, then president of the college of New Jersey, represented his state in the continental congress, and was one of the signers of the Declaration of Independence.

There was a rapid increase and the church greatly prospered in spite of two very serious schisms. The one generally known by the name of the Cumberland schism, and the other by the name of the New School. With regard to the former its origin was a follows:

At a meeting of the presbytery of Transylvania, held in the fall of 1801, in the Cumberland region of Kentucky, several persons of advanced age, offered themselves to the presbytery, for the service of the church, and were licensed to preach the gospel at the next meeting of the presbytery.

The Cumberland brethren refused to give up their irregular Presbyte¬ rian organization, and as they became conscious of their own strength and were largely sustained by popular sympathy in their region, they became less and less disposed to seek a restoration to the communion of the Pres¬ byterian church.

They met all overtures made by the assembly, looking to a harmonious settlement, with new difficulties, some of them actually asserting that the standards of the Presbyterian church taught the doctrine of fatality. This was the rise of the schism that continues to the present day.

The New School schism had its origin in an attempt to conciliate per¬ sons inclined to the congregational form of government, and to allow of an organization which might harmonize both opinions.

The number of communicants in the Presbyterian church of the United States of America in 1880, was 578,671; ministers, 5044; churches, 5489; Sunday-school attendants, 632,000. Contributions during the year "1880 through the regular channels, $8,361,000.

They have theological seminaries at Princeton, New York, Auburn, Chicago, Cincinnati, Danville, Kentucky, Allegheny, San Francisco, Carlinville, Ill., Newark, N. J., and Dubuque.

The first church organized in Johnson county under the auspices of this denomination was at Warrensburg, May 30, 1852, by Rev. A. V. C. Schenck, with fifteen members.

The first person received into the church after its organization was John J. Welshans, who was received into fellowship upon examination, March 18, 1855.

Among the active members in the church before the war were, Dr. William Calhoun, who still resides in Warrensburg; William Zoll, also still living in Warrensburg; J. J. Welshans, residing in Warrensburg, hav¬ ing been for several years a justice of the county court, and Dr. A. W. Reese, who has since become a minister in the German Baptist Brethren church; Col. B. W. Grover, although not a member of the church, was a liberal and active supporter of this denomination in furnishing means for building the first house of worship and contributing largely to the regular support of the gospel.

Among the ministers of this denomination who have served the church in this county, are the names of Rev. Bradshaw, who came from Tennes¬ see, and preached once a month to the people here for a considerable time before the church was organized.

When Rev. Fuller assumed charge, the church was ^greatly embar¬ rassed with a heavy debt on their new and elegant house of worship. Many of the best supporting members had united with churches more convenient to their homes. Congregations attending divine service were small, and there was in fact, very little to encourage the heart of a faith¬ ful preacher. But now the financial affairs of the church are improved, and only $500 of church debt remains unpaid, and the healthy condition of the spiritual interests of the body have become a subject of just pride to the whole community. May the self sacrificing and ardent Christian labors of him who presides over this branch of Zion continue to be blessed with the most approved results.

Before the war most of those belonging to the Presbyterian Church, in Johnson county, lived in and about Warrensburg, but since the war other organizations have been effected.

About thirteen years ago a little band of Presbyterians organized into a church at Knob Noster, afterwards erecting a nice little house of worship. Christian zeal and fervency are commendable everywhere, but we doubt if Johnson county can furnish another purer example and more singlehearted devotedness than was manifested by that little band of a dozen Presbyterians at Knob Noster. The ministers of the Warrensburg church often preached at Knob Noster, and aided that struggling Spartan band.

The Centerview Presbyterian Church was organized in 1873 by Rev. W. H. Hillis, with about ten members. They have erected a church. A church was organized at Kingsville, but soon went down. The Presby¬ terian church at Holden was a new school from its organization till the union of the two branches, in 1868. It has a large and active membership with a magnificent house of worship in process of building. A more par¬ ticular mention is made of this church in connection with the history of Holden.

During the early history of the Warrensburg church a few of the members came to attend service from quite a distance. Mrs. Cornwall, wife of L. S. Cornwall, resided at Columbus, and came regularly to church on the Sabbath. Alfred Duffield, another member, lived some dis¬ tance west of Warrensburg, and Judge J. J. Welshans lived east.

The Cumberland Presbyterian Church

About the year 1830 or 1831 several families settled in what was then known as the Blackwater country, now the Columbus neighborhood. Among the heads of these families were Nicholas Houx, Pleasant Rice, Robert Craig and James Harris, members of this denomination. Their nearest place of public worship was either Green Valley, or the "Old brick church," near Lexington. Some of these men often mounted their horses on Sabbath morning, and rode to church, returning home in the evening. In summer they would leave their homes, taking their families in their wagons, and attend the several camp-meetings held at a distance.

Full of energy, and devoted to religion, they soon located a camp¬ ground, on the site where Columbus now stands. Erecting the customary log camps, so arranged as to form a hollow square, in which stood the rude pulpit, surrounded by seats, all covered above with a brush arbor,

Those who were in attendance from other settlements, and from other counties were all abundantly provided for by the resident campers. The custom of a free entertainment of all the people and their horses was uni¬ versal. There was bread and bacon-hams; there was fine beef, and, some¬ times, venison, together with the labor of preparing the meals, and in every way providing for the comfortable entertainment of these worshipers, were all given by these good men and women with all the hearty willing¬ ness of true worshipers. These occasions, in many respects, were not un¬ like the " Feast of Tabernacles," among the Israelites. The decorum observed by all in attendance can scarcely be realized by the people of the present day. Disorderly conduct by day or by night, on the part of any, was generally considered highly reprehensible. These assemblies were grave and thoughtful, and the services solemn and deeply impres¬ sive. The ministry who served on these occasions were men of gravity and intelligence, and greatly in earnest. Their spirit and methods were strikingly after the style of John the Baptist in the wilderness, nor were the results that followed greatly dissimilar. These men often came from a distance of fity or one hundred miles to preach to the people, many of wtom they never saw before, and to whom they expected never to preach again. Many of the hearers were not accustomed to hear the gospel often. The effect was to strongly impress the ministry with the thought that they were doing a work for eternity.

Under such impressions their sermons had a point and a pathos not usually witnessed, and the result was large numbers of conversions dur¬ ing these solemnities. These returning to their several homes in the various settlements whence they had come, served as allies to the coming "circuit preacher," and as a nucleus in their several communities for the organization of new churches.

As early, perhaps, as the year 1832 the Columbus community suc¬ ceeded in inducing the Rev. R. D. Morrow to settle among them to serve as their pastor. Mr. Morrow was the first missionary his denomination sent to the territory of Missouri. He had spent several years visiting and preaching to the inhabited portions of the territory, beginning this work in 1819. He usually traversed the country lying between Cape Girardeau and Pike county, along the Mississippi river, and up the Missouri, as far as the settlements extended. He, though not exceeding 22 years of age, when he began this work, proved himself to be a very suitable exponent of his denomination in so responsible a position. His scholarly attainments commended him to the most intelligent, his exceedingly simple and clear method of presentation made him easily comprehended by all, and his fine physical development fitted him for performing a wonderful amount of service, and enduring the severest hardships. His great devotion to the cause put all his powers to the severest test. These endowments together, made him among the foremost pioneer missionaries Missouri could ever boast. The church at Columbus and the people of the county were peculiarly fortunate in having such a man settle among them. Here he lived and labored for nearly 40 years ; his influence went far to establish the tone of intelligence and the morality of the county as well as its reli¬ gious convictions. The church at Columbus had in him their first and only pastor, until the infirmities of age retired him from their active ser¬ vice.

1. There was the ubiquitous " circuit preacher," who formed a series of appointments, by going from one settlement to another, often extending through several counties. These he filled, usually in a month, by preach¬ ing almost every day in the week. These week-day appointments were attended, generally, by almost every one in the neighborhood. They were not too busy, even in harvest times, to attend preaching. In this way the people heard the gospel, when, otherwise, it would have been impossible. This method gave an opportunity for much visitation by the preacher, and for general acquaintance with the people. This system was Presbyterianism adjusting itself to circumstances. These circuit services were generally the fields of the younger ministry, but not exclusively so* The amount of good thus accomplished was very great. Conversions and accessions were numerous. The foundations for many permanent con¬ gregations were thus laid, of which the circuit preacher often became the permanent pastor. The remuneration for such services was very trifling. The preacher's expenses were very light, however. He usually had his clothes and a little money given him.

2. Another method of supplying the people with preaching was this:. The older men generally settled in some congregation on a farm. They would serve, with monthly preaching, several contiguous congregations* while they, by their own industry, would make the major part of their own living, by cultivating a crop during the spring and early summer months, and during the winter they usually taught a school, in which they became prime factors in directing and developing the social and intellect¬ ual cast of the country. Their regime allowed them altogether too limited opportunities for reading, and for the needed visitations of a pastor; but, everything considered they did a valuable work.

church now stands, settled Rev. Samuel King, also his son, Rev. R. D. King. The former was a man of fine ability, as a preacher, and of emi¬ nent standing in his denomination, he being one of the three men who organized this church into a separate denomination. Though advanced in life, when he settled here, he did a valuable part in preaching the gos¬ pel and organizing the work in this county. Prominent in his efforts was the work of organizing Sabbath schools, and other systems of Bible instruction in his community. His later services were given to traveling tours, extensively through the denomination, under the direction of the general assembly, accompanied by his son, soon after which he closed his eventful life, at his home, where his grandson, Rev. S. F. King now resides. A tall marble shaft at Shiloh church, a contribution by the mem¬ bers of the general assembly convened at Warrensburg, to his memory, marks the spot where rest his remains.

The son named above was a man of remarkable endowments, of great resources, both as a preacher and a presbyter, ever showing great strength in the forms of business and church law in the judicature of his churchj

The Shiloh church, in its earlier history, owes much to his labors. He laid the foundation for the subsequent organization of the Pisgah congre¬ gation near Chilhowee.

Much of his time, however, was given to the field in Henry county, at Clinton and other points. He, about twenty years since, moved to the state of Texas, where he still labors with vigor, though about eighty years old.

Next came the labors and characteristics of the Rev. John B. Morrow, brother of the Morrow formerly mentioned. He first settled near Col¬ umbus, perhaps in '36, serving several churches, among which were Rock Church and Mt. Moriah, both of which were eminently prosperous under his ministrations. In about the year '43 he removed to Walnut Creek, in the eastern portion of the county, where he built up the Bethel congrega¬ tion (now Knob Noster), which became so strong as to command almost that entire section. He also organized the Pleasant Grove congregation, south of the Knobs, and the Mary's chapel, now at Montserrat. After staying here for many years he removed to Chilhowee, where he ended his days. Here he organized the Pisgah church, which under his minis¬ trations grew very strong and flourishing.

He was an active presbyter, and contributed largely to the establishing of the church in the county. As a preacher he ranked quite above the average, and in some of his characteristics excelled all others. He was emphatically the people's man. Among the young he had almost unbounded influence. He was free and sociable and entertaing to all. Being an unusually sympathetic man, he was always very tender and touching in his address. His appeals came with great motive power. He overwhelmed them by his love, and wooed men to christ, and the church to active work. He had great power in song, and often after preaching a warm sermon, he would go through the congreation singing and shaking hands with all, and dropping words of encouragement or of admonition to his hearers, as he deemed necessary. He was emphatically a revivalist. The account of Barnabas well applies to him. " He was a good man, full of the Holy Ghost, and of faith, and much people was added to the Lord." His remains rest at Pisgah church.

At Shiloh, has long resided the Rev. B. F. Thomas, a solid and good man, of universal good influence, who is now the only survivor of the older class of preachers in the county. This church he served with abil¬ ity and success, for a number of years, and to his labors that people are much indebted for their present prosperity.

We cannot do justice to this department without a reference to the Rev. John R. Whitsett, through whose agency, mainly, the Centerville church took existence and position, and who was a very important factor for many years in the work through the county.

He, having entered the ministry late in life, was destitute of many of those attainments of education, which fit the minister for his work. But, notwithstanding, he became in many important respects a superior man, and minister. He was well versed in the scriptures, of which he made a liberal, and an intelligent use in all his labors. He was safe, in that he did not venture beyond his depth. He possessed, to an unusual degree, the elements of an orator, even he seemed never to rise to the proportions of his full strength, until he stood before an audience. When he became impassioned, he used, tastefully, the boldest imagery, and became abso¬ lutely sublime. His natural gifts, and gracious endowments, at times would enable him to overleap his lack of advantages, and to lift his audience into new and strange realms of thought and interest. As a pastor, he was superior to almost any man of his day, in the country. He kept himself familiar with all the status and conduct of his charges. He was much among his people, and sympathized deeply with them in all their circumstances, and had the nerve to say to any one what he thought should be said, either in public or private.

He began his labors at Centreview neighborhood in, perhaps, the year '43. There, and at other points, he continued to labor, until, by a stroke from lightning, which struck his house, he was largely disabled from activeness during most of his remaining years. During about three years after the close of the war, in the great destitution of ministers, he recovered strength to render the most valuable services of his life. In prayer he possessed a power rarely witnessed. He seemed to bring his auditors right face to face with the Deity. Several others might be men¬ tioned if space would allow.

A third method of supplying the gospel to all, in the earlv days, was the already mentioned camp-meeting. From the last of July to the first of October, the country was greatly at leisure. Their small crops were matured and secured, and their stock were all growing fast on the range, and but little was being done in the industrial pursuits.

The pastor of each church arranged to hold one of these meetings in his charge. The regular services of the several congregations were merged into the camp meetings, and the membership induced, as far as possible, their irreligious neighbors to accompany them to these meetings. Even the circuit rider, when these seasons arrived, suspended his regular appointments to attend these special services, inducing as many as possi¬ ble of the people of his friends to attend some of these meetings. These occasions were scenes of concentrated influence, and generally of intense interest, and also of large results. There was large preparations made for these occasions on the part of the working membership. Earnest prayers could be frequently heard, during the spring and early summer, offered in their prayer meetings and their family worship, for the Divine Being to attend these coming meetings in the salvation of the people. Much was done also by inviting and urging their neighbors to accompany them to the meetings, and to attend to the matter of their soul's salvation. The people generally came up earnestly praying for, and expecting large results.

The greatest efforts of the ministry of that day were put forth on these occasions. Grave responsibilities were known to rest upon them. The people then, more than now, obtained their information on all great ques¬ tions from their public speakers rather than from books and papers. The ministry knowing that the people had come tt> hear and learn, felt the great responsibilities of the occasion. As a rule, their sermons partook more of a doctrinal type than is the present custom, and were very elabo¬ rately prepared, so as to embody the two elements of strength and sim¬ plicity.

The themes on which they mainly dwelt, were the basal truths of Christianity, as the character of the Deity, the nature of His righteous government, and the nature and extent of man's obligations. His condi¬ tion of ruin and utter helplessness as a sinner. God's ample and gracious provision for his recovery, the terms of salvation, and man's personal responsibility in its acceptance or rejection. The necessity of a radical

Prominent among some men showing decided ability on such themes was the Rev. R. D. Morrow, D. D., whose fine analytical powers, and short logical method of reasoning made his positions so evident, that his conclusions were unresistable. His strength and clearness as a theologian had been much inhanced by this, and the training of the rising ministry from an early date had been mainly committed to him. This led him to become very critical, systematic, and thorough in his investigations, and added greatly to his simplicity and perspicuity in his presentations. He became, using the language of Paul: " A wise master builder, laying the foundations. " In the beginning of his discourses he manifested the dis¬ passionate self-possession of the philosopher, though not wanting in evi¬ dence of deep interest, which gradually warmed with the advance of his argument, until he had created a tower of truth to a collossal hight, he, imperceptibly to themselves, bore the interest of his auditors along with him in his ascent, to the close of his investigation, after which, at times, his appeals were of the most stunning character, all the more forcible because based upon the rational presentation of the theme he was closing. His greatest influence was over men of decided intellect, not one of whom could follow him through these heavy investigations without being pro¬ foundly impressed.

The stirring pathos which, at times accompanied his appeals in connec¬ tion with these clear demonstrations of truth, were simply irresistable and overwhelming. Men have been known to fall from their seats under the weight of their convictions of truth, or to fall to the ground off their feet as they would walk away from the congregation. But oftener they would sit after the sermon had ended, in profound meditation, indisposed to any action whatever until the impressions made had matured into a spirit of submission to the claims of the gospel. Hours, and even days after these heavy efforts, there would be a general turning to the Lord, on the part of the unconverted, and generally those the most intelligent. Nor was the county then destitute, by any means, of men capable of appreciating these strong reasonings. The large proportion of the pio¬ neers were men of force of character and of strong intellects, for imbe¬ cility and stupidity generally prefer remaining at home.

The church was favored with other styles of ministers with their char¬ acteristic manners of address, who, together, were found to be happily adapted to the wants of the entire people.

For example, there was the Rev. J. B. Morrow, who, taking such a theme as the " prodigal son," would cause, the sinner to see his own pro¬ totype in the wanderings and want, the return and gracious reception of this once lost one, but now saved; or a Whitsett presenting the admira¬ tion and astonishment of the new born soul expressed by the surprise of the queen of Sheba as she gazed on the temple of Solomon, and exclaims, " the half has not been told or a severe Sloan, as he dissected the human heart and detected its hidden iniquity concealed in all its secret windings with whom men would often become deeply offended, alleging that he, was personal and was exposing them; or a Wm. Horne on some startling theme, as " the great day of his wrath is come, and who shall be able to stand?"

As the people of the entire country so generally attended these meet¬ ings, during which time they were so thoroughly cut off from every other subject of thought and interest, a very large proportion of all the people accepted the Christian religion, and the major part of the intelligent and influential became church members. Not unfrequently there would be as many as fifty, and at times one hundred conversions during one such meeting. This all contributed to strengthen the religious and moral senti¬ ment of the community to that degree, that this country has never since had the same moral tone as then.

The necessity for such meetings was judged to pass away, as churches, houses, and other facilities for worship were multiplied. Also, the pro¬ priety of continuing these style of meetings was thought questionable, as the country became more densely settled, and so many began to attend through motives of curiosity and for pleasure, while others came for spec¬ ulation, selling their confectioneries, and not a few their liquors.

The Chalybeate Spring camp-ground, situated seven miles south-west of Warrensburg, held out longer than any other. It was located contig¬ uous to four different congregations, the majority of whose members were accustomed to camp there. This became the rendezvous, not only for the churches of Johnson county, but owing to the very intimate relations existing between this and the other churches of the county, almost the entire country attended these meetings each summer. These continued to prove very successful as long as they were continued, there being over one hundred professions at the last one held, which was in the year '58.

It was thought best to abandon this place of resort, for this purpose, because the immense crowd which attended was constantly on the increase, and was growing quite unwieldy, and because the liquor sellers and drinking persons were constantly on the increase in their attendance and in their ^annoyance. The meeting just preceding the last gave the campers much trouble. At the last one held, the Rev. J. B. Morrow, pastor of the church there, being sick, requested another man to take the supervision and management of the meeting, who fell upon the following expedient, to forestall the disturbances of the liquor trade: Going to some young men, not members, but friends of the church, and -of good order, he requested them to take the entire department into hand, which they readily consented to do. About twenty of these men formed a patrol in the several roads, found, perhaps, every jug and keg on sale, which would soon be spirited away so mysteriously that no one could account for it. Meantime, no one seemed to be giving themselves any concern on this question. This last meeting was very orderly, and impressive, and suc¬ cessful. This one ended camp-meeting scenes in Johnson county, so far as Cumberland Presbyterians are concerned.

Between the years 1840 and 1860, a large number of young men, of ability and promise, entered the ministry, but few of whom remained within the county, to serve its churches. Some left to occupy newer fields, and some older ones. Prominent among the causes leading them to other fields, was the consideration of the very meagre support given to the ministry.

In 1861 the war was upon the people, which resulted in the removal of every minister of this denomination from the county except two. Indeed, it resulted in stopping the operations of all the churches in all their work, with very little exception. An army chaplain at Warrensburg, as a min¬ ister under the protection of the soldiery, for a time did ail the preaching in the county, except the Rev. J. H. Houx, then living near Centreview kept up, with little interruptions, regular services at Columbus and Oak Grove, with occasional appointments in different parts of the county, though at times at great hazard. The anxiety of the people to hear the gospel, induced them to come from every direction, for a distance of ten miles, and his congregations were composed of fragments of all denomi¬ nations, and of persons of all political convictions, except the most extreme and bitter. The services manifested "how good and how pleasant it is for brethren to dwell together in unity." They seemed to do good in preventing evil, and by keeping the people in rememberance of their obligations to do good. During the year '64 and '65 two meetings were conducted, one at Columbus, the other at Oak Grove, each of which resulted in something near forty conversions.

After the close of the war, Rev. Mr. Whitsett had so far recovered his health as to become very active and useful once more. Also, Rev. J. B. Morrow, on returning to the county, was able for a time to render most valuable services. These, together with Rev. J. H. Houx, were for a time the principal working force in the county. Some ministers affording - valuable assistance from other counties. Then came in Rev. M. Barnett, also Rev. W. B. Farr, who had just entered the ministry in '61. Many of the congregations had lost their organization; their records were lost, their officers either dead or gone, and their members scattered.

The meagre ministerial force went to work, and found the most hearty co-operation on the part of the meiribership and of Christians generally.

All seemed to realize that everything was lost, without Divine interpo¬ sition. God's blessing, to a wonderful measure, attended the efforts made in every place. The ministry labored with such unity of purpose, and in such harmony of feelings, that the effect was to bring together in heart and effort those who formerly had been alienated by the excitements and the atrocities of the war.

As a true picture of the times, and of the good results arising from the religious services held, we give the following, in which the Rev. J. B. Morrow and Rev. J. R. Whitsett were the efficient leaders. These men in their convictions had stood on opposite sides of the great issues of the day, but their piety was too deep to allow their friendship and co-opera¬ tion to be interrupted. In one community where they jointly conducted a meeting, four lady members resided, one of whom had suffered the affliction of having had her aged father taken out, and after shameful abuse, shot down and left in the woods. In turn, the other three ladies had each had their husbands shot down in the field when plowing, and this in a most dastardly manner. That one who had lost her father, kept hearing of the progress of the good meeting, but felt that she could not be associated with the other party, until finally hearing that her own son had become deeply interested in the meeting, she resolved to attend. Here she found these other ladies deeply interested for the salvation of her boy. These ladies wept and prayed together, and soon rejoiced together in the conversion of their children.

Parties would often come when one man was to conduct the services, and leave when the other was to preach, or would utterly refuse to attend any service, until the reports from the meetings would awaken in them such interest that they could not well stay away. Such often expressed great aversion to being spoken to by the opposite party. But being impressed as they often did, they lost their choice as to who should address them. Indeed, the very ones they had before loved to hate, were the ones whose presence and friendship they chiefly engaged after their conversion.

Many men came to these meetings heavily armed, ready to resent the slightest insult that might be offered them, or to take vengeance on their enemies for wrongs which they or their friends might have formerly suf¬ fered. The hostile appearance of these men is still fresh in the memory of many. But under the impressions made by the sermon, or by some event in the services, these men, not unfrequently, dropped their revolvers at the root of some tree, or gave them to the care of some friend, while they gave their attention wholly to the question of their own salvation.

Foes like these have often been seen within the space of one hour to embrace each other, and rejoice together, becoming fast friends from that hour.

This ended all sense of necessity for the revolver. They henceforth felt to unite in the sentiment uttered by the angels at the birth of our Savior " On earth, peace, good will to men."

The gospel, more than any other agency - possibly than all others - served as the producer and conservator of the peace of this distracted and riven portion of the country.

In this county alone there were many hundreds of conversions, which added to the churches, soon made them stronger than ever before, and in the various departments of Christian duty they soon manifested an activity, quite in advance of any part of their former history. " The wil¬ derness and solitary places were made glad and the desert rejoiced and blossomed as the rose."

Each church was soon served by a minister, to whom a living salary was given, and he devoted his time to the gospel. Contributions were made to establish and sustain missions, and for the assistance of young men fitting themselves for the ministry; also, an unusually large number of young men - most of them converts of these meetings - offered their services to the gospel ministry. . These, after due course of training, have become the active ministry of to-day, in charge of the churches, served' by those noble men who have passed away. Now, instead of trav¬ eling as missionary, or serving as monthly supply, several of them are settled in charge of one church alone, giving them the full strength of their labors.

Toward this desirable position the progress of the church has seemed slow, but it has now attained a position for dignity and for usefulness far in advance of any former achievement.

The United Presbyterian Church

This church has always been anti-slavery in sentiment, and previous to the war no organization by this denomination existed in the state outside St. Louis. About the year 1856 churches under the auspices of the United Presbyterian denomination were established in the state of Kansas, and the people emigrating through this county on their way west were pleased with this section of country, and as soon as the war closed settled and established a congregation here.

Rev. Joseph D. Steele came to Warrensburg in the year 1865 or '66, and, being pleased with the locality, wrote articles to eastern papers set¬ ting forth the advantages of the country in climate, soil and productions. Parties who knew him and belonged to the same church brought their families and settled in and near Warrensburg. Rev. John D. Steele took an active part in the organization of the Warrensburg church, and although in feeble health preached occasionally while he resided here. He removed to Warsaw, in St. Clair county, about seven years ago.

Rev. Samuel Biggar came to Warrensburg about the same time with Rev. Steele, and organized the church. He was the principal teacher in the common schools of the city, and during school days devoted himself assiduously to school duties, but on the sabbath, preached to the congre¬ gation of Presbyterians in whose welfare he took such a lively interest. He remained with the people at W arrensburg for about three years, then returned to Illinois, where he has since died.

Rev. Samuel Jamison succeeded Rev. Biggar, and became the first settled pastor , and under his labors the church and congregation greatly prospered. Rev. Jamison remained with the church about three years, when he returned to Pennsylvania, his native state, and is now a settled pastor in York county, of that state. After he left, the congregation became somewhat scattered. Before the pastorate of Mr. Jamison, Rev. Josiah Thompson had emigrated to the vicinity of Centerview, and drew off the western portion of the original congregation. Also the Rev. Mr. Bryson had settled in Post Oak township, and drew off the southern portion of the congregation, leaving the church in Warrensburg financially weak. At this time members of the United Presbyterian church had settled in nearly all portions of the county excepting in the east.

In the spring of 1872, Rev. John C. Steele came from Alleghany City and assumed the charge of the Warrensburg congregation. Rev. Steele remained the settled pastor of the church for three years, during which time the membership increased from about thirty to ninety.

The churches in this county belong to the Western Missouri Presbytery of the general assembly of the United Presbyterian church of the United States of North America.

This denomination is conservative, and at the present day holds to the same rules of church government and customs of conducting services as was the practice in Scotland immediately after the reformation. This church, in its praise, uses exclusively the Word of God, without explana¬ tion, note or comment, hence they maintain that in praise, they are entire¬ ly free from sectarianism. The psalms used in praise are a close and rigid translation from the original Hebrew. They are arranged in diff¬ erent meters, and set in some cases, to several different tunes. Most of these metrical versions were arranged in Scotland. The different meters were selected with great care. They hold that each denomination pro-

This was the first church in the United States to take active steps against slavery, and though not strictly an "abolition church," held that all members should free themselves from the participation in slavery, to be brought about not by selling the slave, but by emancipation or sending him to Liberia. The church adheres to the West Minster confession of faith in its entirety.

The children reared and educated in the religious principles of this church are among the most exemplary and obedient in the land. Parents in the United Presbyterian church have generally shown their wisdom in putting in force the words of that Divine maxim which says: "Train up a child in the way he should go, and when he is old he will not depart from it."

The Methodist Episcopal Church

Westward the tide of civilization takes its way. The red man of the forest, the bear, the buffalo, the deer, the elk, and other wild animals, give way to the steady approach of civilization. Up the Mississippi, the Mis¬ souri, the Osage rivers, spreading northward and southward, but steadily westward flows the unceasing tide. Here and there, upon the borders of these broad prairies, the cabin of the pioneer is seen. The sound of the ax and lowing of the herds break the stillness of the forest and give warning to the hunter of the approach of that irresistable tide of civiliza¬ tion that soon will cover this broad land.

In the year 1829, was erected the first house within the territory now known as Johnson county. In the same year, Rev. Jesse Green was appointed presiding elder of the Missouri district, which embraced all the occupied territory on both sides of the Missouri river above St. Louis; and within about one year after the first house was built, he, with his assistants, organized a Methodist Episcopal church in Johnson county.

The Methodist Episcopal church was organized in Johnson county in the year 1830, near Columbus, in what was then known as the Fine neigh¬ borhood, where, in 1834, the first church building was erected in the county. The land for that purpose was donated by Richard Bradley. There was also established there a camp-ground where camp-meetings were annually held for many years.

Messrs. Richard Bradley, R. D. Bradley, James Bradley, Tompkins Bradley, William and Isham Reese, Jonathan and B. H. Fine, Levi Simp¬ son, Z. T. Davis, Thomas, John, Joseph, and Bolen Windsor, with their families and others, composed the first class. It was organized under the

The second church organization was at what is now known as Oak Grove, but then the residence of Sarah Simpson, whose house was the home of the methodist preacher and the preaching place for the commu¬ nity. Mrs. Simpson, Mrs. Brown, (mother of James S. Brown), with others whose names are not now remembered, composed this class. It was organized in the fall of 1834, under the pastoral care of the Rev. Thomas Wallace.

In 1839, a class was organized a few miles east of Chilhowee, at the house of Thomas Cull. Thomas Cull and family, John and Douglas Wright, with their families, Mrs. M. Reed, and others, formed the class which was organized under the pastoral care of R. Aldridge, assisted by Rev. Armitage. These men were under the superintending care of the Rev. Jesse Green, presiding elder of Missouri district.

For about one year the house of Thomas Cull was the preaching place of the neighborhood, and afterward, for fourteen years, the house of John Wright was used for that purpose.

The Revs. James Porter and Mr. Wells, followed Aldridge and Armi¬ tage in the pastoral work. Then came Samuel Colbern, Moses B. Evans and others, whose names are not now remembered. In the division of the M. E. church, which took place in 1844, this class, with almost every other one in this county decided to go with the M. E. church south. Still later, a class was formed at the house of G. W. Houts. His house was the home of the preacher, and the preaching place for the neighborhood for many years. In fact his house and the school house close by has been a regular preaching place unto this day. From that day to this there has been kept up a church organization, and upon its records may be found the names of G. W. and Elizabeth Houts, who still live upon the old homestead in quiet seclusion, full of years, honored and respected by all who know them; calmly and patiently awaiting the summons that soon will call them from the church of toil and care, to a reunion with the loved ones who have been transferred to the church triumphant.

Among those devoted men of God who sowed the seeds of Methodism in this wild, but not barren soil of Johnson county, we may mention the names of Jesse Green, the first presiding elder of the Missouri district, of which this county formed a part. W. W. Redman, also a presiding elder at a later date. N. R. Bewley, T. Johnson, B. S. Ashley, E. T. Perry, W. A. H. Spratt, J. K. Lacy, J. H. Ruble, A. Milie, Moses B. Evans, T. T. Ashley, Thomas Wallace, R. Aldridge, H. L. Dodds, H. N. Wilbur, J. M. Jamison, Samuel Colbern and T. B. Ruble.

souri river from St. Louis up to Lexington. And the circuit of which this county formed a part, embraced all the territory between the Missouri and Osage rivers. It was what was called a four weeks circuit; that is, the preacher could just get round it in four weeks. There were not less than twenty-four regular appointments with very frequent extra appointments.

Thus were the seeds of Methodism sown in the virgin soil of Johnson county half a century ago. But then, as now, while these men of God were sowing the good seeds, the " enemy" was sowing tares, and " roots of bitterness" sprang up, which resulted in a division of the church in 1844. The slavery question was the wedge which split the church and gave to one division the name of " M. E. Church South." The people of this county being largely identified with the slavery cause decided to unite with the M. E. church south, which absorbed the M. E. church and left it without an organization in the county from 1845 to 1865.

That we may more fully appreciate the devotion of the earlier Metho¬ dists, we give below the report of a Methodist preacher made to the annual conference in the year 1844. It is as follows:

"Traveled 2,450 miles; preached 300 times; held class 96 times; lovefeast 18 times; administered Lord's supper 16 times; prayer meetings 15 times; baptized 80 times. All this done in 318 days.

The above shows the amount of salary allowed for the year's work; but the following shows the amount actually received: Moving expenses, $16.87^-; traveling expenses, $3.25; table expenses, $56.25; house rent, $14.00; fuel, $15.00; horse and cow feed, $20.00; quarterage, $87.00. Total, $209.87-^. Balance due, $168.58. It will be seen that there is an error in the calculations, for which we are not responsible. We give the figures as we find them.

Warrensburg. - In the year 1865, the M. E. church was reorganized in Johnson county, at Warrensburg under the presiding eldership, by the Rev. T. H. Hagerty. The Rev. J. Wesley Johnson was the first pastor assigned to the Warrensburg charge. True, there had been occasional preaching by the Rev. C. E. Carpenter during the year 1864, but the first organization was effected in 1865, at Warrensburg, though speedily fol¬ lowed by others at Knob Noster, Holden and other points in the county. As before stated, Rev. C. E. Carpenter, as a sort of Methodist mission¬ ary, during the latter part of the war, traveled through this and adjoining counties, preaching where an opportunity was offered. His labors pre¬ pared the way, and the Missouri and Arkansas conference, at its annual session held in the spring of 1865, sent Rev. J. Wesley Johnson to Warrensburg for one year. He entered into the work of organizing a church with much zeal, and soon effected an organization with about twenty-four members, some of whom had been members of the M. E. church, before the separation in 1844, but, by force of circumstances, had united with- the M. E. church south, but gladly embraced this, the first opportunity, of returning to their old home, the church they loved.

So earnest were the efforts of both pastor and people, that t>y October of that year, they had arranged for and purchased a substantial brick church building, on Gay street, just east of the old court house, for which they paid about $4,000. This building was fitted up and used until 1871, when, owing to the increase of membership, and rapid extension of the town to the eastward, it was deemed advisable to dispose of this property and build a larger and better house in a more central part of town. Accordingly, two valuable lots on East Market street, were 'secured and the present church edifice erected at a cost of $5,800, which was so far completed by October, that they were able to hold regular services in the new building. The Rev. Mr. Allyn, D. D., president of McKendree col¬ lege, preached the initiatory sermon, and on the 21st day of June, 1874, the church was formally dedicated by Bishop Thomas Bowman.

In 1870 a neat frame parsonage was erected on Gay street, at a cost of $1,200, which was used for the home of the preacher until 1874, when a substantial brick parsonage was erected on a lot adjoining the church, at a cost of $2,000.

Owing to a deficiency in the early records it is impossible to give exact dates and figures, but the following will not vary much from the actual facts in the case.

The first class was organized in the early part of the year 1865, and was composed of twenty-four members. The first board of trustees was composed of the following persons, to-wit: James Gilliland, C. E. Moor¬ man, G. N. Elliott, M. U. Foster, R. A. Foster, G. Will Houts, G. W. Houts, Thos. W. Williams, and William Hollingsworth. Of these nine persons only two of them remain here. Two have died and five have gone away. One of them, G. W. Houts, is still a member of the board.

The first church building was purchased October 17, 1865, at the price of $3,876.43. The second pastor was Rev. J. W. Newcomb, from April, 1866,'to July, 1868. He suffered great affliction in 1868, in the loss, by death, of his wife. Owing to this and other causes, he did not serve out his third year, and the Rev. Henry Minard was procured by the presiding

The church having determined to erect a new building this year, and determined to tear down the old one, and use the material in the construc¬ tion of the new one, it was thought best to ask the annual conference to leave this charge, to be supplied at such time as might be thought best. Consequently the charge was without a pastor from April to October, when it was supplied by the Rev. G. W. Durment, who was the fifth pastor from October, 1871, to April, 1873. It is proper to state here, that during the time the new church was building, and the congregation with¬ out a place of worship, the M. E. church, south, very kindly tendered the use of their building, for which they have the grateful acknowledgements of the congregation. The sixth pastor, was the Rev. J. N. Pierce, from April, 1873 to April, 1875. During his term the new parsonage was erected, and other substantial improvements made upon the grounds. The seventh pastor was the Rev. W. R. Marshall, from April, 1875, to April, 1876. The eighth pastor was the Rev. Henry R. Miller, from April, 1876, to April, 1878. The ninth pastor was the Rev. O. M. Stewart, from April, 1878, to April, 1881. The tenth pastor is the Rev. S. R. Reese, who ministers to the spiritual wants of the church. His labors here began in April last, and may continue at the pleasure of the annual conference.

In 1874, the annual conference was held at this place, bringing to our citv more than a hundred preachers from all parts of the state south of the Missouri river. It was presided over by Bishop Andrews, and was in session about six days.

Warrensburg Circuit. - Warrensburg circuit was established in the year 1866, under the administration of Rev. T. H. Hagerty, presiding elder, Kansas City district. Rev. W. K. Glass, was first appointed as a supply, and afterwards assisted by Rev. G. H. Reed.

The circuit as organized by Revs. George H. Reed, and William K. Glass, embraced the territory now comprising the Holden Station, Hazel Hill, Mount Hope, Benton City, Grant, and the present Warrensburg circuit. In all this territory, however, they had only ten appointments. These brothers traveled this circuit until the annual conference of 1868, and succeeded in organizing societies, or classes, at several of these appointments. Theirs was a difficult work; the country was in a very unsettled condition, when they began their work. A " North " Methodist preacher was not regarded with the utmost favor, at that time, by a large portion of the citizens of this county; though they found many warm hearts and open hands to welcome them.

At the annual conference of 1868, Rev. J. E. Gardner, and N. H. Mitchell, were appointed to the work under the name of Holden circuit. They labored successfully at several points, and succeeded in starting a church building enterprise at Holden. At the close of the conference year, the circuit was divided and reduced to three appointments, viz.: Holden, Grant and Mount Hope, and Rev. J. E. Gardner re-appointed, who labored successfully for another year; after which the circuit was again divided, a portion of the territory taking the name of Mount Hope, and a part resuming the name of Warrensburg circuit.

At the annual conference of 1870, H. Threlfull was appointed to this circuit. On entering upon the work he found three organized appoint¬ ments, viz.: Houts' school house* Cornelia and Adams' school house. And during the year the classes were organized at Centreview, Mary's chapel, (known as Hadley's appointment) Minersville and Chilhowee. The following is the pastor's note of the work:

"At Minersville, there was a good work going on for several months towards the close of the year. A number of backsliders were reclaimed, and sinners converted, and led to unite with the church. A successful Sabbath school was organized."

During the year, a neat frame parsonage was erected in Warrensburg, at a cost of $700, and the year closed with seven organized societies on the circuit.

The annual conference held in St. Louis in March 1871, returned Rev. H. Threlfull to this work for another vear. Entering upon the work the second year with great earnestness, he at once called a meeting of the members and friends of the church to take into consideration the feasibil¬ ity of erecting a church building at Centerview. At said meeting some $400 or more were raised on subscription, and it was resolved that each one should take a copy of the subscription paper, and procure all the means they could during the next ten days, at which time they were to meet again and report. The report at that meeting was entirely satisfac¬ tory, and it was decided to build.

Notwithstanding some discouragements the house was erected, and opened for divine worship. The Presiding Elder, M. Sovin D. D. preach¬ ing the initiatory sermon, at the fourth quarterly meeting of that year. There remained, however, a debt of some $300 or $400 upon the property. A New appointment was made during the year at Burford's school house. A two weeks meeting held with good results, and a small society organ¬ ized there.

wife, June 16, 1871. The return of Rev. H. Threlfull to this work for this year was very unsatisfactory to a large portion of the membership, which caused serious embarrassment to the church, both spiritually and financially.

The annual conference held in 1872, appointed to this work Rev. J. C. Berry who entered upon the work in the latter part of March, in poor health, and otherwise discouraging circumstances, growing to some extent out of the matters above referred to. Owing to a want of harmony in the membership, the debt upon the parsonage was unprovided for, and during the year was sold for the debt to the loss of the church. A new class was organized at Walker's school house, and a general improve¬ ment of the condition of the church was made during the year. Brother Berry closed his work here in poor health which proved to be the begin¬ ning of the end, for he closed his earthly labors on the 19th of April 1877, in Des Moines Iowa. The annual conference of 1873, appointed Rev. Wm. McCready to this work, and continued for two years. The church lost considerably in numerical strength by removals during these two years. The Walker school house appointment was dropped.

In the year 1874, the name of the circuit was changed to Centerview. The church building at Centerview was completed free from debt, and dedicated on the 2d day of August, 1874, by Rev. G. De La Matyr of Kansas City.

In the spring of 1875, Rev. J. W. Grant was appointed to this work, but unfortunately has left no record of the work done and performed by him during the year. We are therefore compelled to rely upon memory for the incidents of this year.

In the spring of 1876, Rev. Isaac Entwisle was appointed to this circuit. He found four classes organized. The class at Cornelia which was the fifth class being in an unsettled condidon, but not without hopeful signs of recuperation. By leave of the first quarterly conference, the pastor went east visiting friends, and received help for both himself and the church at Centerview. A fair was held during the year at Centerview, at which something over $70 were realized, and applied upon the church debt, which it seems by some mistake had been heretofore reported paid. There seems to have been at this time about $400 debt hanging over the church. At the request of the trustees, Brother George Griffith took charge of the matter to collect all unpaid subscriptions that were available, which he did, and after which there still remained about $100 unpaid, which it was agreed that Brother Griffith and the trustees would assume and free the church in deed and verity from any debt. A new appoint¬ ment or class was formed at Mason's school house with promise of great

The annual conference of 1877, appointed to this work Rev. G. V. Houts, who found six classes organized, five of which were in good con¬ dition. Cornelia seemed to be in a lifeless condition, and after a time was discontinued. The quarterly conference asked and obtained leave of the annual conference to sell the half interest which the church had in the church building at Cornelia. The year was one of unusual prosperity for the work. Three of the five appointments had revi¬ val seasons, and notwithstanding the losses by death and removals, the year closed with a net increase of twenty-five members and probationers. Financially, the circuit exceeded any previous year. It paid on old debts and improvements, $255; for ministerial support, $511; for periodicals and Sunday school literature, about $30 ; and to the various benevolent collections, $25.30. The value of church property this year was esti¬ mated at $1,400, consisting of one church building and a half interest in another. At the annual conference for 1878, the same pastor was returned to this work, and also in 1879, making three years successively upon the same work, it being the longest time that a pastor is allowed to the same work under the laws of the church.

At the commencement of the year 1878, the class at Centerview became disaffected, principally through some outside influences brought to bear upon them, by reason of which they became disorganized; many of the members calling for letters of dismissal, ostensibly for the purpose of changing their membership to other places.

During the year the classes at Mason's and Walker's were con¬ solidated and the preaching place fixed at Walker's, though the last half of the year, was done at Masons. In February a series of meetings were held at Bush's school-house, a class of twelve members and probationers was organized; also a Sunday school was organized. Sunday schools were organized at all points on the work, and the year closed with good prospects for the future. For the year 1879 we are again left without a a record, and we can only say that nothing of special interest transpired during this year. It was a year of successful, earnest work, and the pas¬ tor closed it up and removed to another field of labor, followed by the prayers of a grateful people.

The annual conference which was held at Sedalia, March 17th to the 22d, appointed to this work Rev. Andrew Anderson, who entered upon the work in earnest. During this year, Chilhowee was added to the list of appointments, and some work was done at Centerview, when some twelve persons joined the church and five professed a change of heart. The church lost eight members by removal during the year. The year's work closed with good feeling between pastor and people, and with bright prospects for the future. Rev. B. F. January succeeded A. Anderson in 1881, who has but just entered upon his work. He found the work to consist of the following named classes, to-wit: Hout's school-house, Bush's Adam's, Mason's and Walker's, and the class at Chilhowee; Centerview having been detached from this and added to Holden.

Knob Noster M. E. Church was organized in 1865, by Rev. C. E. Carpenter, with the following members: Samuel Workman, Sarah Workman, George W. Lutz, Christiana Lutz, Alonzo Edwards, Martha Edwards, J. S. Parrott, John T. Newbill, and Elizabeth Rucker. These were all members of the M. E. church before the separation, in 1844, and, though denied the fostering care of their choice, they never denied the faith, nor bowed the knee to the image of Baal. This formed the nucleus around which has gathered 159 members, with a church building valued at $4,600, and parsonage valued at $650. In the spring of 1866, Rev. George McKee was appointed to this charge, which he served until the spring of 1868, when he was succeeded by the Rev. W. W. Powell, who served there one year. In the spring of 1869 the Rev. J. R. Sassun was assigned to this work, remaining one year. He was followed in 1870 by Rev. Sanford Ing, who continued with them for three years. During this three years the church and parsonage were erected. In the year 1873 the Rev. T. S. Benefiel was appointed to this work, and was followed in 1874 by Rev. J. H. Leas, who remained two years.

From 1876 to 1877 the Rev. William De Motte had pastoral care of the church, and was followed by Rev. C. J. W. Jones, who labored with and for them for two years. From 1879 to the present time the Rev. J. S. Porter has had charge of the work. To this charge properly belongs Union Chapel, situated a few miles north of Knob Noster. A church was built there in 1876 by Rev. S. Jones. This class was organized in 1870 by Rev. S. Ing, then pastor of the Knob Noster church. He served as their pastor until 1873, when the class was attached to the Dunksburg cir¬ cuit, and placed under the care of J. S. Porter from 1873 to 1876. In March, 1876, the Rev. S. Jones was appointed to this work until 1877, when it was again attached to the Knob Noster charge, under the pastoral care of the Rev. C. J. W. Jones, pastor of the Knob Noster church.

Dunksburg church was organized in May, or June, 1873, by the Rev. J. S. Porter, who had been appointed to that circuit by the annual confer¬ ence, which met in St. Louis, in March, 1873. In August, of that year, he began to lay his plans for the erection of a church building, in which he succeeded so well, that on the 12th day of November the little church was finished and dedicated to the service of God, the Rev. J. K. Tuttle preaching the dedicatory sermon. During this time a protracted meeting had been held, which resulted in more than twenty additions to the church. The building is a neat frame, 22x38 feet, with fourteen feet ceil¬ ing. It cost about $700. The following pastors have served this charge : The Rev. J. S. Porter from March, 1873, to March, 1876 - the full term of three years. The Rev. C. J. W. Jones, from 1876 to 1879 - the full term of three years. The Rev. J. W. Atkins, from 1979 to 1880 - one year. The Rev. S. Ing, from 1880 to the present day.

Methodist Episcopal Church, South

It is made up of those truths and principles which bind the consciences of men ; and which bind their consciences under such circumstances, and in such connections, as show clearly that they are responsible, immediately and directly, to God, and to God only, for the proper observance of those principles in their belief and in their practice.

All the moral principles involve accountability to civil society or govern¬ ment, as well as to God. All these principles, however the moral element may enter into them, because they effect the interest of society, in that sense which shows that those who violated them should account to civil society, on strictly 'political principles; whilst those that are purely and only moral, are strictly principles of ecclesiastical polity, in contra distinc¬ tion from civil politics.

The doctrine authorized by the Word of God, in respect to ecclesiasti¬ cal, and to civil government, is, that each of these governments or powers are ordained of God, and supreme in their respective spheres. It apper¬ tains to the church to expound and enforce all those principles., for the observance of which men are exclusively responsible to God. The civil government has no authority whatever in this sphere. It has no right to dictate to men what they shall believe, and what they shall do, in order to be acceptable to God. When civil government enters the true domain of the church, it transcends its authority. On the other hand, it appertains to the civil government, to expound and enforce all political principles. It has a right to exact obedience from all its subjects. The church has no right to enter upon the domain of politics. Here the civil government is supreme.

The domain of church and of state lie side by side. Honest men often fail to find the line that distinguishes them. Each deals with moral ques¬ tions. And it is often a difficult matter to decide to which a given ques¬ tion belongs. The one domain skirts the other. Thus the subject of church government will be found one of grave import indeed.

The Methodist Episcopal Church had her form of government under that view of the Word of God, and that experience and observation which are the true test of the wisdom of all measures. And under her govern¬ ment she enjoyed immunity from material abuses of power, and a high degree of unparalleled success for a series of years. It was a form of government adapted to the system of itinerant preaching. Its theory was simple. Its practice, however, required great sacrifices on the part of the people, and still greater on the part of the preachers. It consisted of a general conference, with full legislative powers, and a system of general itinerant superintendents or bishops, with whom was deposited both the judicial and the executive power of the government.

These are each of them vast powers. They are inherent in the very idea of government - that is, the power to make laws on the one hand, and on the other, the power to judge of these laws, and to execute them, or to see that they are executed. These vast powers are so related to each other in the structure of the government as to aftord such a check upon each other, as to make the combination a strictly conservative , and not a destructive power.

The Methodist Episcopal church existed in Missouri before Missouri was a state. Missouri circuit was established in 1806, when the territory was less than three years old, and when there were only sixteen thousand people in it, including French and Spanish. Rev. John Travis was the preacher-in-charge of the Missouri circuit at this time, and Rev. William McKendree was the presiding elder.

The Missouri district embraced all the territory west of St. Louis, in the year 1829, and was traveled by Rev. Jesse Green. So far as we can ascertain, Rev. Jesse Green, assisted by others, organized the first society of the M. E. church in Johnson county, in the year 1830.

After this a class was established in the neighborhood of what is now Chilhowee, in the year 1839. Other societies were formed in different parts of the county about this time, and thus, with the advancing tide of population, the Methodist church, through her alternating system of gos¬ pel preaching, spread all over the county. And from its introduction in 1830, to the present time (1881), it has not ceased to occupy the county in an organized form. There may have been some years or parts of years during the war of the states, when societies were disorganized, classes dis¬ membered, and the itinerant plan of circuit traveling suspended, but as an organized church, it has never been in any sense broken or dissolved from its present organization to the present day.

The first society was most probably organized by Rev. James Porter, and monthly service was held, in connection with the circuit, in the old log court house. This service was transferred to the new brick court house, now old, venerable in years, and not unknown to history. The service was held in this house, and the brick hall, still standing among the monu¬ ments of the past, till a church was erected of good and sufficient size and convenience for the congregation, in what is now known as Old Town. The Methodist church occupied the house and worshipped in it, being regularly supplied with preachers from the annual conference, with perhaps an interruption of a year or so from the vicissitudes of war, until it was burned down as a military necessity in 1864.

At the close of the war preaching was again commenced in connection with the Warrensburg circuit, and service was held in a hall on Holden street till the year 1868, when the present church edifice was built.

The present M. E. church, south, in Johnson county Missouri, is the indentical Methodist church of which we have been speaking, which was established here in 1830.

The suffix " south " attached to the name of the church, did not, in the least, affect the identity of the church, or indicate any change in doctrine, usage or polity, but simply a division of the whole church by an act of separation, into two divisions, north and south.

The suffix " north," and it was used by the bishops of the northern division of the church immediately after the adoption of the " plan of sep¬ aration," and the suffix " south " as used in the name of the church, have never had any political signification; they are simply words of place, hav¬ ing only a geographical meaning, designed to show where the church is and not what it is. Hence, M. E. church, south, is simply an abreviation of M. E. church in the south.

The "plan of separation" by which the M. E. church was divided in the year 1844, was adopted by the general conference, the supreme law mak¬ ing power of the church.

1. That the church of Christ is purely a spiritual kingdom. It is not a civil government in any sense of the word. It cannot claim, nor of right exercise any civil authority; nor has it any right to oppose, or to contra¬ vene, the civil law of the land on any purely political question ; but on the contrary, is bound to defer to the civil authority in all cases. And, conference, designed to embody and express in the " rules and regula¬ tions" they made, the more popular mind and judgment of the church; and the superintendents or bishops, to whom appertain the function of judging, as a supreme judicial tribunal, the constitutionality of these laws, and the functions of administering them, in their capacity of presidents of the several annual conferences, and overseers of the work generally.

In 1844 the delegates from the slave holding states, and some from the free states, in the general conference, believed that the large majority of that body had utterly ignored, and, to a great extent, formally repudiated these great conservative principles in the action in the case of bishop James O. Andrew.

The church had uniformly borne an unqualified testimony against Afri¬ can slavery. There is not a vestige of proof that there was a dissenting opinion of any material weight, in the councils of the church at any time, on the subject of the undesirable nature of the institution.

The agitation turned chiefly upon the political character of the institu¬ tion, and the right of the church to legislate on it as such. For long years the doctrine prevailed that as a political institution, the church had no right to legislate on the subject at all.

"We declare that we are as much as ever convinced of the great evil of slavery. Therefore no slaveholder shall be eligible to any official sta¬ tion in our church hereafter, when the laws of the state, in which he lives, will admit of emancipation and permit the liberated slave to enjoy free¬ dom."

It is here made the clear and distinct avowal of law; first, that in every state in which the civil law will permit a liberated slave to enjoy freedom, the holding of a slave in such state shall operate an utter disqualification to hold office in the church ; but second, in whatever state the civil law would not allow the manumitted slave to enjoy freedom, there the holding of a slave should not operate such disqualification.

Thus the whole responsibility of the institution was thrown directly upon the state. This is on the grounds that the civil authority is supreme in the domain of political legislation; and that the institution of African slavery was a political question; and therefore belonged exclu¬ sively to the jurisdiction of the state - that no ecclesiastical legislation should be allowed to contravene the civil law on the subject. Such was the status of the church on the subject of slavery in 1844, the year of the separation.

Bishop Andrew was put upon trial regardless of any of the forms of law. He was arraigned, tried and deposed, whithout being formally charged with having violated any rule or law whatever, of the church. The verdict of the court was the only bill of indictment against him. Thus, without any charge or specification, or anything in the shape of a legal trial (such as is granted by the constitution to the humblest member of the church), he was deposed, by the will of the majority , from the high office which he had filled with the greatest acceptability. The ground taken was that the Episcopacy is the mere creature of the general con¬ ference; the incumbents mere officers of the conference. They made them bishops, and they could displace them at will - either with or with¬ out the forms of law. A large minority of the body, representing over half a million of laymen, entirely dissented from the positions, and main¬ tained:

1. That the constitutions of the several states, and the constitution of of the U. S., were supreme in all questions strictly political. That no church whatever, has any right to contravene their decisions on such cases.

2. In regard to the bishops; they held that they were a co-ordinate department of the government - the highest judicial as well as executive functionaries of the church; that thej^, as chief pastors, judging and administering the laws in combination with the general conference as a co-department of the government, made up the government proper of the Methodist Episcopal Church.

They also believed, that without this combination of powers, there could be no safe government at all. Thus the southern members of that general conference, who constituted the minority, were placed on great constitutional issues, in open antagonism to the northern majority. These issues they believed to be vital to the prosperity of the church. The great barriers of the constitution had been broken down. Every safe¬ guard was overborne by the weight of popular clamor. The judicial power of the government was lost to the constitution. The minority was laid at the feet of the majority. Nothing was left the southern delegates but to stand upon the platform of the constitution of the church. But to stand thus was to stand alone.

These representatives desired no schism of the body. All that was left them was the privilege of asking a separation, and their share of the common property.

They respectfully asked for a plan of separation . It was granted by a large majority vote in a spirit of justice and kindness. It was accepted as a constitutional arrangement for a peaceable separation. With the almost unanimous consent of their laity they organized the M. E. church, south, under the "Plan of Separation " in 1845, and assembled in general con¬ ference at Petersburg, Va., in 1846.

Under the plan of separation adopted in 1844, provision was made for an equitable division of the property of the church, amounting to several hundred thousand dollars, and commissioners were appointed for that pur¬ pose. A board of commissioners was appointed by the M. E. church, south, to settle all property questions.

When the general conference of the M. E. church met in 1848, by the use of the convenient majority power, they declared the "Plan of Separa¬ tion " " unconstitutional, null and void," and refused to settle the property question.

In this condition of the logic of facts, the commissioners of the church, south, appealed to the only power on earth which could legally vindicate their constitutional rights of charter and property. They appealed to the civil courts of the country.

The circuit court of Ohio, to which they applied for their portion of the Western Book Concern at Cincinnati, decided against them. They then appealed to the supreme court of the United States, Chief Justice Taney the chair. This court, after a full and careful consideration of the case, gave a final decision in favor of the M. E. church, south.

The court accompanied their decision with an elaborate argument. They fully sustained the convention which organized the M. E. church, south, under the plan of separation.. On the ground that the conven¬ tion did not, in any sense, depart from the constitution and laws of the M. E. church, the court decided that the M. E. church, south, was not a schism - not a secession - but the legally constituted Methodist church, in the south. Slavery was the occasion of the separation, but not the cause. The cause will be found in great principles underlying church government. The sentiment of the northern part of the church was that the general conference was the supreme authority of the church, and that the bishops were the mere agents of that body.

The events of the general conference of 1844 (the case of Bishop Andrew) afforded the first fitting opportunity (since the veto of Bishop McKendree, in 1820) to assert these opinions. Hence they gave, in judi¬ cial decisions, an interpretation to the constitution of the church, in accord¬ ance with their views of the subordinate character of the episcopal offices.

On the other hand, the southern portion of the church adhered to what they supposed were the opinions of the fathers as to the meaning of the constitution they framed. They did not claim for bishops any divine rights of ordination or apostolical succession. But they did claim that the bishops and the general conference are co-departments of the govern¬ ment. They balance and check each other. Here was the issue. Here are found the great distinguishing principles of the two branches of Meth¬ odism. The bishops are responsible to law - as much so as any officers of the church. But beyond the points of accountability specified, they are left to the keeping of their ow@ conscience, under God. Thus the gov¬ ernment of the M. E. church, south, withdraws them entirely from the control of the general conference, beyond certain points of specified account¬ ability. This it evidently does that they may be free from all those cor¬ rupting influences to which they would be inevitably exposed by being held and treated as mere agents of a popular body.

About the year 1833 there were Baptist church organizations effected in Johnson county, but several years previous to this time religious meet¬ ings, under the auspices of this denomination, were held from house to house, among the early settlers. Wherever a little settlement was found in which Baptist families resided, there occasionally a little group of Chris¬ tian people gathered in one of the log cabins, and services, including preaching by a Baptist minister, were conducted on the Sabbath. Why people so uniformly cling to their own peculiar religious teachings, and why Baptists, Methodists and Presbyterians and others desire to pre¬ occupy the field with the advocates of their respective doctrines, are ques¬ tions to be answered by the theological writers of experience and learn¬ ing; but that this is universally the fact no one will pretend to deny.

At a point called the County Line, on Walnut Creek, about six miles northeast of Knob Noster, in what is now Grover township, in the Oglesby and Thornton settlements, was established one of the earliest Baptist organizations in Johnson county. High Point, in Jefferson town¬ ship, was another station where Baptists pre-occupied the field about the same time as that mentioned above.

Meetings at County Line were held as often as about once a month, on Saturday and the following Sabbath. The leading resident Baptists at this point were Tarlton Oglesby and Charles Thornton, and their families, at whose residences the first meetings were held, until the church on the creek was built. The meetings were conducted in a semi-social and religious manner. People here, as in all pioneer settlements, never lost sight of the social element, and, while strictly religious, attending to their devotional meetings, would also, at proper times, during the progress of the meetings, engage in the most liberal and hearty sociability. Christian people of the present time fail to appreciate the commendable Christian sociability, which was so prominent among the settlers of those early days. Even strangers, who happened to be passing while these two days' meet¬ ings were in progress, were persistently constrained to come around the social board, which was freely spread for all. Once a stranger to the good Baptist people, by the name of Knaus, was traveling on horseback from Howard county to see his brother, who then resided about six miles west of the Oglesby settlement, dismounted, and having attended the religious seryices at Mr. Ogleby's house, remounted and rode away on his journey* No sooner had he gone than the liberal-hearted host, noticing that the stranger had disappeared, sent a messenger after him, who brought him back, and welcomed him to his dinner, and, then, in the same free-hearted manner, allowed him to pursue his journey.

It would be proper to remark at this place that " Predestinarian " Bap¬ tists, commonly nicknamed " Hard-shell " Baptists often showed their extreme sociability by passing around the social glass. It is a known fact that at an associational meeting, held by this denomination on Bristle Ridge, in ante helium times, that the bottle was freely passed among the ministers, to enliven their spirits, till the effect of those spirits in the bottle were quite perceptible in the conduct of the ministerial delegates.

At first the County Line church stood about one mile west of the Pettis county line, but now the Baptists of the same neighborhood worship in a large church situated about two miles east of the same county line, still called the County Line Church.

In the year 1845, the Blue River association embraced Jackson, Cass, Lafayette, Johnson, and Henry counties, and in part the counties of Bates, St. Clair, Benton, Pettis. At this time Blue River association was anti¬ mission, having passed a resolution then to have nothing to do with benevolent societies; but, at the session in 1848, that body appointed two missionaries to labor within its bounds, and paid them eighteen dollars per month, which they received during the year. Since that time this associa¬ tion has been a very liberal body in missionary work. The reformation of Blue River was due more to Bro. W. P. C. Caldwell, who lived at High Point, this county, than all others. Rev. Jerry Farmer, now of Pleasant Hill, who was also a missionary with Rev. Caldwell that year, greatly aided in the reformatory work. Some of the prominent ministers of the Baptist Church, at that early time, were, more or less, anti-missionary in belief. Among the prominent Baptist preachers were John T. Rickets, Frank Goodwin, William Duval, William P. C. Caldwell, William Gray, George Minton, Elder Morris, Amos Horn, Joseph White, I. N. Newman, J. Gott, Elder Johnson, Jerry Farmer, A. P. Williams, and Elder Simp¬ son.

Knob Noster, at the headwaters of Clear creek, and not far from the summit of Tebo, was organized in the year 1833, by Elder John T. Rick¬ ets, and Elder Simpson. For a number of years they worshiped in private houses, and beneath the shade of brush arbors during the summer season. The High Point school-house was built in 1849, in which they worshiped till the year 1857, when the present church edifice was erected.

It should be observed here that but little cultivation of crops, except corn, in those days, was done, and crops were laid by from the fore part of July to the first of October. This period of leisure was improved by holding revival meetings of a few days to two weeks at a time at the dif¬ ferent churches under brush arbors, where often a great deal of excite¬ ment took place in the way of physical emotion, among the religious and seekers after religion. The formality at present was little followed then, but native simplicity governed all with sincere hearts of devotion.

The High Point Church, numerically, was small during the pastorate of Elders Simpson and Rickets, who were rather of anti-mission pro¬ clivities, not believing in special revival efforts.

About the year 1845 Elder W. P. C. Caldwell removed to this neigh¬ borhood and began preaching with full missionary zeal, and through the instrumentality of his meetings nearly every household in the neighbor¬ hood became members of the Baptist Church. Elder Caldwell was a man of great force of character, and through his eloquence and social qualities drew a large following. He had a wide influence, and before the war was well known as a prominent Baptist preacher of Johnson county, and was considered the foremost among those advocating the Missionary Baptist belief. He reared a large family and died at High Point about six years ago, soon after the decease of his wife. He strongly advocated the southern element during the civil war. The church at High Point has cast a deep and abiding influence over this sec¬ tion of country, and at the. present time maintains regular worship with a good congregation. From Old High Point Baptist Church there have been three new ones formed in different neighborhoods. The mother church, like a colony of bees, having become numerous, sends out new colonies.

It is quite important to state in this connection that Baptists in this sec¬ tion of country were Calvanistic in belief, and strictly what might be termed close communionists; holding that no mode but immersion consti¬ tuted baptism, and that only when performed by a regularly ordained Baptist minister. Some were termed missionary Baptists, some united Baptists and others regular Baptists, but all are now included under the general head of Baptists. Baptists hold that each church is an indepen¬ dent organization, neither controlled nor controlling persons outside its

The earliest Baptist ministers usually toiled upon the farm during the week, earning their bread by the sweat of their brow, and preaching on the Sabbath. They could not if they would, depend upon the money received for preaching, for their daily support. Many and it might be said most of them labored in the cause of their Master for the love of the work and the good they might do.

The Baptist churches of Johnson county generally belonged to the Blue River association before the war, and since the war part of them to the Central Baptist association till the year 1874, when they united with the churches in Lafayette county, forming a new association called the Lafay¬ ette and Johnson association.

Among the pioneer Baptists in this county was the venerable William Adams. Although not a minister he was one of the founders of several churches. He was one of the founders of Bethel church at the head of Honey creek, about thirteen miles northwest of Warrensburg; this church became extinct during the civil war. He lived in several different locali¬ ties, in each of which if no church was found there, he at once took steps to organize one.

Samuel Evans was another pioneer Baptist, living fifteen miles south of Warrensburg, at whose house Providence Baptist church was organized. He is an earnest worker, still living, more than three score years and ten of age.

General Remarks. - The German Baptist church, as the legal name is* the one by which the church property is held, has been, also, called " Tonker," or " Tunker," which designation is derived from the German verb tunken , to dip, hence " Dunkard," a corruption of that verb, and a popular nick-name applied to the church. Among the members it is known as "the Brethren " church; the authority being found in the lan¬ guage of Christ to his disciples: " Ye are brethren." The first notice we have, in history, of this peculiar denomination is in 1708, when it first attracted public notice in Germany, under the following circumstances:

Eight persons, seven of whom had been brought up under Presbyterian influences, and one under the training of the Lutheran church, becoming dissatisfied with the religious teachings of that age, consorted together for the purpose of prayerfully studying the Holy Scriptures, in order to dis¬ cover, by the light of the Divine Word, "the truth as it is in Jesus."

After much deliberation on the word of God, they became fully con¬ vinced that faith in Christ comprised, in its scriptural meaning, full obedience to all the requirements and commands of the New Testament. As the result of this conviction, they all repaired to the river Eden, near Schwarzman, and were there buried with Christ in baptism. They were all baptized by trine immersion, organized themselves into a church, and chose, for their first minister, one of their original number, Alexander Mack. Soon others were added to this little band of disciples, and thus the small vine, planted by the hand of God in the wilderness, grew apace. But persecution soon followed, and they were driven, through fiery trials, from their native land.

The attention of these humble, but persecuted disciples of Jesus, was attracted to the New World, and so, in 1719, they began to arrive upon the shores of America. The original settlements of the brethren, in this coun¬ try, were made in the vicinity of Germantown and Philadelphia, where the first churches in the United States were organized. By fhe year 1729, nearly the whole church had immigrated from Germany to this country. Among the number was their first preacher, Alexander Mack. But the labors of this imminent saint of God were soon brought to a close. Six years after he landed here, God called him from the church below to " the general assembly, and church of the first-born above." In the quiet church vard at Germantown, slumbers all that is mortal of this devoted follower of "the meek and lowly Jesus."

Until recently, no statistics have been published by the brethren, so that, hitherto, it has been difficult to determine, with any degree of accu¬ racy, the strength of the denomination in the united States.

The large body of the membership is found in the eastern states. An enumeration of the ministerial force, in the year 1880, resulted as follows:

The large majority of the brethren are farmers; a few engaged in mechanical pursuits, and a few'are professional men. The members, more especially in the east, are generally in good circumstances. Not a few of them are men of considerable wealth. Being a plain, frugal, industrious, and temperate people, it could scarcely be otherwise.

Their religion forbids indulgence in the follies, extravagances, and dis¬ play of the world; hence property accumulates in their hand, where it melts away in the grasp of the improvident. Their simple and natural habits, their temperance and moderation in all things, greatly tend to the preserxation of health, and thus contribute largely to lqng life. Thus the Christian has not only the promise of this life, but of the life that is to be.

* Distinctive Denoinmatiojial Features. - The Brethren's rule of faith and practice is the New Testament. They also accept the Old Testament as the Word of God. They have no written creed. They consider the simple Word of God a sufficient guide in all that pertains to the moral welfare of the human race. They believe, therefore in the Trinity, the Incarnation, Divinity, and meritorious sacrifice of Christ; that all men may be saved through the means set forth in the Word of God. They believe in a future state of reward and punishments; in the full and free salvation offered by Christ, upon compliance with the conditions set forth in the gospel; that the conditions of pardon as therein declared, are faith, repentance and baptism, and that there is no gospel promise outside of these conditions. They believe that infants, idiots, and all persons who have not arrived at the age of accountability, have not sufficient knowl¬ edge of good and evil, hence incapable of distinguishing between right and wrong, are not morally accountable to God, and hence, all such when they die will be saved without obedience, simply through the merit of the general atonement of Christ. They do not believe in the baptism of infants. They hold that baptism is only required of penitent believers, and as infants can neither believe nor repent, God does not require these exercises on their part. The Brethren believe that baptism is for the remission of sins, for the word of God so declares. They believe in trine immersion, the entire submersion of the bodv at the mention of each name of the Divine Trinitv. They believe this, not only from the grammatical construction of the gospel formula, as embodied in the com¬ mission itself, but from the fact asset forth in the writings of Tertulia, Augus¬ tine, Chrysostom, Poly carp, Justin Martyr, and other fathers in the church, that trine immersion was the form of baptism observed in the primitive church of Christ. They also believe that Christ instituted feet-washing as an ordinance to be perpetually observed in his church, and for this belief see John xm: "If I, your Lord and Master," says our adorable Redeemer, " have washed your feet, ye also ought to wash one another's feet."