Macon County, Missouri - Chapter 10, 1910

Tue CHURCHES - STRENUOUS REVIVALS - 'GABRIEL'" As PROSECUTING ATTORNEY - DEBATE BETWEEN Dr. ANDERSON AND THE Rev. ** Jimps'' Dysarr - HouLis ann Dysagr - Barrisrs CHAGRINED Over RESULT - Primrrive Baprists - VELLOW CREEK ASSOCIATION - McGEE Pres- BYTERY - ORGANIZATION OF THE ÜHURCHES - BisHors TALBOT AND Henorix - ' Farner'? Gay - Tue HoLrvess CAMPMEETINGS - INSTITUTION AT COLLEGE Movxp - 'Tur TENTH Lrarox - HREonGANIZED Cnvnen, Larrer Day Saints.

Many a white-haired Missourian will stoutly contend that never before nor since has the world heard as pure a brand of melody as that flung Heavenward in the days of the old time revival. That ''sacrilegious'' agent of the devil, the organ, had not then ""invaded" the sanctuary to help **Raise My Ebenezer." Ifit had been trying to mix in on the singing nobody would have heard it.

When the white-bearded patriarch started in on **Old Hundred," he didn't have to signify to the congregation that they might join in the singing. That's what they were there for, and if any specially drilled choir had undertaken to assume the musical privileges there would certainly have been a disturbance.

In the vernacular of the day, **goin' to preachin' '' was the event of the month. For several days previous the wife and girls of the household would be busy fixing things to eat while in eamp, and putting double rivets on the small boys' pants and shirts.

The meetings were generally held under the trees. After Elder Bill Sears! ferryboat was put out of business by the big bridge across the Chariton river, on the Hannibal and St. Joseph pike, that was a popular place for camp meetings. Brother J. W. Cook, a Baptist exhorter, once preached from the center of the bridge around on both banks of the stream. Half the men in the eongregation were barefooted and but few wore coats. After the preaching, Brother Cook baptized twenty-five converts in the muddy stream. The baptized convert instantly became a hero or a heroine, if the operation was stood without undue gurgling and going on. Friends gathered around and warmly shook hands. Sometimes big meetings were held in winter, and it was necessary to break the ice to get the converts thoroughly wet. It was the belief of the day that no one ever caught cold as a result of such exposure. Indeed, it was regarded as highly eurative for a sufferer from colds and pneumonia to be baptized in the dead of winter, and old women tell of several miraculous recoveries among those who have thus demonstrated their faith.

The early Missouri preacher took the Bible as his sole platform. During his two or three hours? discourse he would wander from eover to cover, winding up with the cataclysm so vividly described by St. John. The simple children of nature would have seriously questioned the orthodoxy of a preacher who left hell out of a discourse. Of course, he dwelt largely on the glories of the better world, the joys of reconciliation with loved ones and the streets of gold, but he was particularly strong on hell fire and **the burning lake of brimstone."

"If you should be lost and condemned eternally, and the devil were to give you the job of draining the Chariton river by taking out of it one drop of water a year, when you got the river dry you would only be at the sunrise of your visit in hell"?

"The preacher's talk on the better world never excited very much interest in my youthful mind, because his idea of heaven wasn't near so fascinating as staying down here hunting coons, robbing birds' nests and stealing watermelons. But when he switched off on the other place, he had yours truly going some. Never before nor since, in Heaven above or on earth below, have I encountered anything that inspired me with such abject terror as his delineations of the 'Angel Gabriel' and the 'Great Judgment Day.' They used to sing a terrible old song about 'A Great Day Coming' that would have made my sandy hair stand on end, had not such already been its normal condition. As to the effeet of scary songs and sermons on a naturally uervous temperament, I can truthfully say that for a number of years I never saw a thunder storm without being seared into fits. I always pictured Gabriel in the role of prosecuting attorney, and never doubted but what he would be thoroughly *onto his job' and, like others of that class, would rake up every little old thing against me, so I would have no possible showing to come clean. But when the preacher would speak of him as blowing his trumpet, *with one foot planted on the land and one on the sea,' notwithstanding my terror of Gabriel, I would have a secret admiration for his immense 'straddling' capacity. Of course, there was nothing incongruous in the statement. But I lived many, many miles from the sea, and, with a kind of mournful vanity, took it for granted that, no matter what sea he selected for his water foot, his land foot would be planted in proximity to do prompt and vigorous business with me."

The religious debates were the gilt-edged drawing cards among the devout scattered through the forests and back country. ''Immersion," **Infant Baptism" and ''Foreordination'' were the main subjects. Moderators were chosen, and time limits placed upon the arguments. Sometimes these debates grew so fieree they would break up in a row. Communities would be divided for months and the most intense feeling manifested. The disputants would prepare like lawyers presenting an issue for the government. "Tables loaded with musty tomes would be placed within easy reach of the speakers. The crowds attending sueh events were enormous.

One of the most noted debates of the last century oceurred between the Rev. Dr. Bartlett Anderson, a missionary Baptist, and the Rev. James Dysart, who had been referred to in this work. "Brother" Dysart was a Cumberland Presbyterian. The question was baptism, Bartlett arguing for it and Dysart against it. The debate occurred in 1856, some four or five years before any railroads had crept into Northern Missouri. Anderson was a man of scholarly attainments. He was versed in many languages and quoted copiously from Greek, Hebrew and Sanskrit. The people who knew that "Uncle Jimps" Dysart had never plowed through any ancient literature, and was only a plain country preacher, wondered how he was going to answer the erudite missionary Baptist. When his time came to speak, "Uncle Jimps'' enlightened them. He said:

"Brethren, my opponent, Mr. Anderson, has read to you out of a whole lot of fine books that we don't know anything about. They may have settled the question of baptism over yonder among the Pagan nations, but what's that to us? You and me want it settled in America. Now, I am going to use as my only authority a good old book printed in English, the Bible. If Mr. Anderson wants it settled in Hebrew

Dysart was a fellow of good, common sense, and as a strenuous, never-zet-tired talker, he was superior to his more learned rival. The people understood him and knew what he was driving at all the time, while they were somewhat at sea during the erudite discourse of Mr. Anderson. The moderators decided that ** Brother Anderson has made a fine argument, one of the best we ever heard, but *Uncle Jimps' Dysart seems to have the better of it."

Toward the close of the seventies the Macon Baptists arranged with another disputant, whom they hoped would be physically and mentally able to measure lances with the redoubtable Presbyterian logician. This was a Rev. Mr. Hollis, pastor of the Christian church at Kirksville. Mr. Hollis was a large, powerful man, had plenty of lung capacity and was as vigorous a talker as could be found. The Baptists knew that "Uncle Jimps'' couldn't **wear him out."

The debate was at Hopewell chureh. A great many Baptists went up from Macon, and these, with the people of the neighborhood, more than crowded the building. It was to be an occasion of **evening up'' for the Baptists, and they watched the early stages of the wordy battle with eager interest. The questions were the distinctive doctrines of the Christians and the Presbyterians. For a while, the debaters hurled withering broadsides into each other's belief, and then **Uncle Jimps"" made a side drive at the Baptists. When his time came, Mr. Hollis surprised everybody by taking another dig at the Baptists. Finally, both debaters were earnestly lampooning the: Baptists, and getting closer and closer together on their own views. They called each other 'tmy dear brother" and wound up the affair by shaking hands and declaring eternal brotherhood. There was no decision because the debaters had agreed, settled and dismissed their differences and were walking about arm in arm. The Baptists, who had come far to see the rout of ** Uncle Jimps," left in disgust, and never made any further attempts to drive him off the field of logic.

In 1836, according to one authority, there was a largely attended meeting of the Baptists in Macon county. The subject of missions was injected into the diseussions, and it precipitated a vigorous debate. James Moody, a prominent man of the church, in a memorable speech advocated foreign missionary work among the benighted. This met with spirited opposition. Both sides cited much scripture and many authoritative writers. The assembly was hopelessly divided on the question. Mr. Moody and his following became known as ''Missionary Baptists." Elder William Sears, Abraham Dale, Philip Dale, John Smoot, Charles Hatfield, William Shain, James Riley, Thomas Williams, James Cauchhorn and their wives organized "The Little Zion Baptist Church," near Elmer. This was the first Primitive Baptist church in Macon county, and is still in existence.

Yellow Creek Primitive Baptist Association was organized the third Saturday in September, 1849, and has met regularly since that time, Its 61st annual meeting will occur in September, 1910. Elder William Sears was the first moderator. Following him was Elder J. E. Goodson, Sr. Elder Walter Cash of St. Joseph, Missouri, is the present moderator. W. J. Owens of Callao is clerk.

The association when organized included Macon, Linn, Adair, Knox and Randolph counties. Since then Randolph has-been disconnected. In Macon county the association meets at Chariton church, Little Zion, Brush Creek and Goldsberry. There are ten churches and from 450 to 500 members in the association. The preachers are Elders Walter Cash, St. Joseph; G. E. Edwards and Frederick Elmore, Macon, and J. W. Bradley, Ethel.

No Primitive minister draws a salary for preaching. Needs are supplied by voluntary contributions and labor at other vocations. The western organ, ''The Messenger of Peace," was established in Macon in 1874 by Elder J. E. Goodson, Sr., and conducted successfully until he and his son, Elder J. E. Goodson, Jr., died, when it passed into the eontrol of Elder Walter Cash, and is now being published at St. Joseph. From the earliest development of the county the Primitive Baptists have been an influential element in the religious life of various communities, and their eonduet has been characterized by honesty to their fellows and zeal in the cause of their Master.

It is against the church principles to speak of their ministers as "Reverend," holding that the term occurs but once in the Bible (Psalms exl., 9) and then in reference to Jehovah. The Primitives do not have Sunday-schools and do not strive for converts. When the Father wishes one to turn from sin he ''calls'' or ''elects'' him to the life eternal, without the intervention of human aid.

1. We believe the Scriptures of the Old and New Testament (the translation made in the reign of King James) are the words of God, and the only rule of faith and practice.

3. We believe in the fall of Adam, and that his posterity all fell in him and were made sinners. We believe in the corruption of human nature, and the impoteney of man to recover himself by his own free will and ability.

4. We believe that sinners are justified in the sight of God only by the righteousness of Jesus Christ being imputed to them, and that good works are the fruits of faith and follow after justification, and are evidences of our gracious state.

6. We believe there will be a resurrection of the dead and a general judgment, and that the happiness of the righteous and the punishment of the wicked will be eternal.

12. We believe that the Lord's day (Sunday) ought to be observed and set apart for the worship of God, and that no work or worldly business should be transacted thereon; works of piety and necessity only excepted.

"The first Sunday-sehool was organized by Robert Raikes, in Gloucester, England, in 1781, for the purpose of teaching orphan children, and children whose parents were too poor to send them to school, to read and write" - Beleher, page 998; and was not a religious institution nor connected with any church, as it now is.

"In 1622 Gregory XV., the first pope who had been a pupil of the Jesuits, established the first missionary board in the world, the prototype of all other missionary boards, whether Catholic or Protestant.'' - Hassell, page 516.

**Others not elected, although they may be called by the ministry of the word, and may have some common operations of the Spirit; yet, not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved. Much less ean men that receive not the Christian religion be saved, be they ever so diligent to frame their lives according to the light of nature, and the law of that religion they do profess.''

The MeGee Presbytery was organized in Pike county, Missouri, in the fall of 1819. The meeting-place for the organization was designated as follows:

"In compliance with an order of the Cumberland synod of the Cumberland Presbyterian church, held at Sugg's Creek, in Tennessee, the third Tuesday in Oetober, 1819, the members appointed to constitute the MeGee Presbytery met on the headwaters of Salt river, Pike county, Missouri Territory, near the place the Rev. D. Morrow held a camp meeting at the dwelling house of John Scott on the fourth Tuesday in May, 1820."

"Commencing at the source of the Oskaw river, then northwardly to indefinite boundaries; from said source down the Oskaw river to the Mississippi river; thence down the Mississippi river to its confluence; all west of which shall be the boundary of a Presbytery to be constituted, to be known by the name of McGee Presbytery, to be composed of the following members: Green P. Rice, Daniel Brice, Robert Morrow and. John Carnahan, of Elk*Presbytery.""

MeGee Presbytery met on the waters of Salt river, Pike county, Missouri Territory, and three of its members were appointed missionaries, to ride all the time, and to do so without salary.

When the question of union was precipitated by the Cumberland Presbyterians and the Presbyterians, MeGee Presbytery included the following territory: Callaway, Boone, Howard, Chariton, Randolph, Monroe, and that portion of Macon south of the Burlington railroad.

The subject of unionism was introduced at the general assembly at Nashville, Tennessee, in 1903, by the appointment of a committee to meet a similar committee of the other church. "These committees made and published a report in February, 1904. That brought on the dis-

The matter was brought before the Presbytery at the election of the commissioners to the assembly of 1904, at Dallas, Texas. That assembly referred the question to the Presbyteries with liberty to act at the fall or spring sessions, in 1904-5.

In the McGee Presbytery the subject of union came up in the fall of 1904, at Mount Carmel, where it was briefly discussed. A resolution was adopted to continue the diseussion until the meeting of the Presbytery in the spring of 1905 at Salisbury. At that place there was an extended debate on the matter. Captain Ben Eli Guthrie of Macon was the leading representative of the union forces. The Rev. Samuel D. Logan, former pastor of the Cumberland Presbyterian' church at Macon, but then living in Tennessee, was a prominent debater for those opposing unionism. At the close of the debate, which was carried on with great vigor, yet with the kindliest personal feeling among the parties, there was a vote and those opposing the union won by a small majority. Delegates reflecting that result were appointed to attend the general assembly at Fresno, California.

The boundaries of McGee Presbytery were changed by the General Assembly of Presbyterian Churches at Columbus, Ohio, in 1906. The counties composing the Presbytery were named as follows:

Caldwell, Daviess, Carroll, Livingston, Chariton, Linn, Randolph and the south half of Macon. Dr. S. C. Palmer of Macon is the present moderator and G. W. Baker of Moberly is clerk.

Those opposing the union, who continued to call themselves Cumberland Presbyterians, ealled a special session of the Presbytery in July, 1906, at Bethany, Chariton county. In that meeting they repudiated the action of the General Assembly at Fresno, California, in 1905, and at Deeatur, Illinois, in 1906, and organized what they styled the McGee Presbytery. W. H. Berry, of College Mound, was chosen moderator, and J. W. Duvall, of Salisbury, clerk. The boundaries fixed were the same as those of the former Presbytery. Now they include all of northern Missouri, except west of Grand river.

About the time the subject of union had begun to be discussed in the ehurch nationally, the First Presbyterian and the Cumberland Presbyterian churches of Macon united their congregations. This is said to have been the first union of the two churches in the United States.

states. Some Supreme courts have decided one way and some another. The Missouri Supreme court, in a ease that went up from Warrensburg, found in favor of the Cumberland Presbyterians, and ordered restored to them the church property on the ground that the union was illegal. Litigation over church property has followed in several Missouri counties, but the union of the two churches at Macon has proven very amicable and no question has been raised concerning it.

Mt. Tabor Association of the' United Baptists was among the earlier religious bodies of Macon county. Its first moderator was Michael Buster. Walker Austin was clerk. In 1844 James Moody was added to the list of ministers as a licentiate. In 1848 the association was represented by messengers from Big Spring, Ten Mile and Mt. Tabor churches. Mt. Salem church, formerly of Mt. Pleasant Association, was received into the association this year. Early in the life of the association the collection of funds for missionary work became an important element of its business. The name was changed to "The Macon Baptist Association" in 1866. In 1852 the number of churches represented in the association had grown to ten, with 327 members. In 1881 there were twenty-three ehurches, with an aggregate membership of 1,401. At the last meeting of the association (in 1909) thirtytwo churches were represented, with a total membership of 3,194. The value of church property in the association was placed at $74,925, and there were twenty-two Sunday-schools. M. A. Romjue was moderator and W. James Robinson was clerk. Preceding Mr. Romjue as moderator were Lon Haynor, G. E. Simmons, W. R. Skinner, M. F. Williams, W. A. Sears, L. B. Wooldridge, G. C. Sparrow, A. Kinnam, William Van Cleve, A. Judy, William Griffin, and M. Buster, who was the first moderator elected in the organization of the association in 1843, at Ten Mile.

Methodist Episcopal church, Macon, September, 1858. The Rev. W. S. Wentz was first pastor. He was followed by M. F. Clepper. The church was rebuilt in 1890 when the Rev. W. T. MeDermond was pastor.

Presbyterian Church of Macon. April 24, 1858. Organized by the Rev. W. P. Cochran, D. D., by the authority of the Presbytery of Palmyra. The Rev. J. R. Winters was the first pastor. The first church building was dedicated January 22, 1860, by the Rev. Foreman of Hannibal. The building was oceupied by the government during the Civil war, at which time it was considerably damaged and the claim for its use by the soldiers has been allowed by the government. The old building stood on the lots now occupied by the Jefferson hotel.

The Congregational Church of Macon was organized in 1865, and for ten years gave promise of long life and usefulness. The Rev. S. R. Roseboro was minister, in charge from 1865 to 1868. He was followed by the Rev. Albert Bowers, who served from 1868 to 1873, and was succeeded by the Rev. MeConnell. During those days the church attained its largest membership. The Rev. Mr. Bowers was ordained and the church dedicated Sunday, February 28, 1869. The preaching on that occasion was by the Revs. Joseph E. Roy and J. M. Sturtevant. The Rev. Mr. Bowers, but recently retired at the age of three score and a little over, is now living at Ashland, Ohio.

summer of 1866. The building was erected in 1867 and was dedicated in September of that year by Bishop E. M. Marvin. The Rev. John D. Vineil was the first pastor. He was followed by the Rev. E. R. Hendrix, now Bishop Hendrix of Kansas City. A handsome new church was erected in 1904, and dedicated by Bishop Hendrix, its former pastor. The Rev. C. N. Broadhurst is now the pastor in charge.

Catholie church, Macon, established just previous to Civil war. The Rev. Father P. B. Cahill was one of its first priests. On January 12, 1908 a handsome new $6,000 building was dedicated by Archbishop Glennon of St. Louis. Father Richard Healy is priest in charge, having been such for eight years. Father Healy also ministers to congregations at Healy settlement, Bevier, La Plata and other points in the county.

The Cumberland Presbyterian Church of Macon was organized in 1865. Among those whose names were first enrolled were the Rev. M. C. Patton and wife and Mrs. N. H. Patton, J. B. Malone, R. A. Malone and the Rev. J. S. A. Henderson and wife. The first church was built in 1867 and was of frame. A new building was put up in 1875 at the cost of $4,000. The new church, built in 1875, was dedicated by the Rev. J. B. Mitchell, D. D., who was also president of MeGee College. A large, handsome, well-equipped ehurch was built in 1900 and took the place of this one. It is the largest and finest church in the county, and has now a united membership of something like 350. On December 2, 1906, the First Presbyterian church and the Cumberland Presbyterian church united. Officers were chosen from both denominations. As remarked elsewhere, this was the first union of the Presbyterian ehurch in the United States. The present building cost $25,000. Tt was dedicated by the Rev. Dr. W. H. Black, president of Missouri Valley College, Marshall.

St. James Episcopal Church dates from September 4, 1865. Its first members were Dr. and Mrs. A. L. Knight, Mrs. Giles Cooke, Mrs. Mary Hubbs, Mrs. G. C. Sauvinet and Mrs. Gage. A frame building was ereeted in 1871, and was dedicated April 23 of that year. Among the pastors in whose charge it has been are the Rev. Dr. George Worthington, L. H. Strycher, F. B. Schultz, William H. Charles and Ethelbert Talbot. The latter was also president of St. James Military Academy. which he organized and operated for several years. He left here to become the Bishop of Wyoming and Idaho, and is now Bishop of Pennsylvania. Before there was any regular preacher for the congregation of St. James, Dr. Knight was appointed by Bishop Hawks as lay reader. The cornerstone for the handsome new church on Rollins street, just west of the old one, was laid in August, 1904. On that occasion the Rev. B. S. MeKanzie, reetor, read letters of congratulation from Bishop Talbot, Rev. Robert Talbot of Kansas City, Rev. F. N. Atkins of Leavenworth and Rev. Philip Davidson of Omaha, Neb., all of whom had been invited to attend and take part in the services. The new building eost about $15,000, and is said to be one of the handsomest and best equipped churches in northern Missouri. The Rev. J. B. Van Fleet is the present rector.

First Baptist Chureh, Macon. During the fall of 1859 a few faithful Baptists held meetings in a private residence in the then thriving village of Macon. When the Civil war came on the little party of worshipers was dispersed and no attempt at a permanent organization was made until in 1865. May 7, of that year, the Rev. G. C. Sparrow and Rev. Joseph Oliver organized a permanent body, known as the First Baptist Church of Maeon. The organization was effected at the home of the Rev. John Terrell. The Revs. R. Bateman and G. L. Powers served the little church until May, 1866, when the Rev. Thomas L. Caldwell became the first regular pastor. During his administration an enthusiastie revival meeting was held in the upstairs room of an old wooden strueture on Vine street. At this meeting W. C. Belsher, Dr. Merrifield, Dr. Stewart, Albert Blair, Miss Sallie Larrabee, Amos Field and many other influential citizens became members. A frame church was built and used for many years, the congregation steadily growing and the influence of the ehureh inereasing. In January, 1900, a modern structure erected on the site occupied by the old building was dedicated. "The dedieatory sermon was delivered by Dr. J. P. Green, president of William Jewell College. The frame building had been destroyed by fire but a short time previous and a building committee was appointed to raise funds and look after the construetion of the new building. This committee which so successfully did its work was composed of the following members of the congregation:

The German Lutheran Church of Macon was organized in 1865, with a membership of 125. The ehurch divided in 1882, and the members withdrawing erected a new edifice called Zion's Church. Among the early members were Henry Magnus, William Magnus, Charles Magnus, Sr., and Jr., William Gille, Frank Schweikhaus, Charles Ess- ler, Ferdinand Jurgensen, John Myer, Henry Ruhrup, Peter Lesser, John Koechel. The first minister was B. Meissler. The new church was dedieated April 27, 1884, by the Rev. W. P. Myer.

The churches of Macon county have multiplied so rapidly within recent years that it would be impossible to give a complete list of them in this ehapter, with the necessary additional data to make the compilation of value. The purpose has been to list a few of the earlier churches as a sort of landmark, to be used in gauging the development of religious institutions in the county. Nearly every town in the county has a number of large and beautiful church buildings, attended by good congregations. Seattered through the township are numerous comfortable buildings used for ehureh worship. There is preaching in nearly all of these at regular intervals. In this connection it might be a matter of interest to state that there is a chapel room in the Macon county infirmary, where for a long time services have been held for the inmates. Preachers of various denominations volunteer to address these poor people who seem to take more than ordinary interest in the sermons and the music.

Two men who were former pastors of Macon churches have become bishops - Bishop Ethelbert Talbot and Bishop E. R. Hendrix, the former now located at Bethlehem, Pennsylvania, and the latter at Kansas City, Missouri. From time to time both of these eminent churchmen have returned to Macon and addressed congregations in the ehurehes which they formerly had in charge as pastor.

The last great religious assembly at Macon was the meeting of the Missouri Conference, M. E. Church, South, in September, 1895. On that occasion Bishop W. W. Duncan presided. Dr. John D. Vineil of St. Louis, who was the first pastor of the church here at Macon, was chief secretary, a position he held with the Conferenee more than thirty years.

In addition to the ehurches above listed are two thriving colored churches in the town of Macon. One of these is the A. M. E. Church, organized January 20, 1866, by the Rev. W. A. Dove, missionary. Among the first members were Ruben Barbour, Jordan House, Naney Maxwell, Mary Jackson, Angelina Coleman, Milla Fullington, Jane Smith, Carolina Barbour, Lucinda Collier, Rachel Martin, Harriet Humphrey, Louis Martin, Riehard Goodridge, Margaret Jones and Kitty Snell. The building was destroyed in the cyclone of May 13, 1883. That event occurred while a church meeting was in session and many of the members had narrow eseapes with their lives. The ehurch was rebuilt and has been developing steadily in membership

The Second Baptist ehurch (colored), Macon, was organized October 27, 1866. The first deacons were Harry Higby and Jacob Bassett. Trustees: Isaac Burton, Charles Tolsan and James Smith. The building cost 00. It was dedieated in the spring of 1872 by the Rev. Amos Jackson, pastor, and the Rev. W. W. Steward. The present church building is the third one which has been constructed for the use of this congregation. It is a brick, large and well made. Its pastor is the Rev. E. D. Greene. John Adams is superintendent of the Sundayschool.

One of the most interesting churchmen belonging to the history of Macon county was the Rev. Father Gay, for some years rector of the Episcopal church of Bevier. During his oceupancy of that charge Father Gay was well advanced in years, being along in the eighties, but he was alert, active and took great interest in big things. He was an enthusiastie astronomer and through his efforts a telescope was brought to Bevier for the study of the heavens. While residing at Bevier Father Gay was engaged on a work to prove that Marshal Ney, instead of being executed after Napoleon's defeat at Waterloo, was spirited out of France under a disguise and came to America. Father Gay said that he felt absolutely certain the great marshal of Napoleon was none other than his old school teacher in northern Carolina, of which state Father Gay was a native.

"The teacher was known to his scholars as Peter Stewart Ney," said Father Gay. ''He was six feet tall, always standing perfectly erect, like a soldier, broad-shouldered and of immense physical powers. Upon the top of his head over the left temple was a long sear, seemingly inflicted by a saber eut.

"There were many things which confirmed the belief that our old sehool teacher was the famous marshal of France. He was intimately acquainted with all of Napoleon's campaigns and could discuss them by the hour. I was in his school-room in 1821, when a newspaper was brought him by one of the boys. This paper seemed to throw him into a great state of depression. I learned that it contained an account of the death of Napoleon at St. Helena. School was dismissed for the day. The old man never recovered his spirits.

"Our soldier school teacher, most unfortunately, was a victim of liquor. Once he was found by the darkies of the plantation lying in the snow near our house. I was with them at the time. We could not arouse the school teacher and so we lifted him to a horse, on which

"He struck one of the negroes and they helped him to the ground. The old school teacher walked a few steps to the fence, leaned his elbows on it and looked moodily aeross the field. One of the negroes, very respectfully addressed him, asked him if he could ride. Mr. Ney said:

" 'Ride! I have done some riding behind a little man in my time. They called him the "Little Corporal." ^ With that the schoolmaster mounted the horse and rode steadily away.

" 'History says that I was executed for treachery to the government, for weleoming my sovereign after his return from Elba. It is true that I was sentenced to be shot. I was marched out on the courtyard for that purpose. But facing me were my old soldiers. Do you suppose they could have shot me? As I walked by the file of faithful men who had followed me through the battle's heat, I said to them, in a whisper: ''Aim high, comrades." I took my position in front of them, refusing to have my eyes bandaged. Raising my hand I gave the word to **fire!" The soldiers fired and I fell. I was examined by the surgeons, friends of mine, and pronounced dead. My body was delivered for interment, but was seeretly conveyed to Bordeaux, at which place I embarked and came to America, landing at Charleston, January 29, 1816.' "

Father Gay quotes the last words of his old school teacher as follows: "Bessieres is dead; the old guard is defeated, the Little Corporal has gone down with them. Now, let me die."

The book written by Father Gay contained a vivid account of Napoleon's retreat from Moscow, as delivered to him by the great French marshal. Father Gay lived to be ninety-five years of age. His mental powers were very vigorous to the last.

For something like twenty years largely attended Holiness camp meetings have been held in Macon county. The greater portion of that period one branch of the Holiness meeting has heen holding its annual camp at College Mound and the other branch pitched its tents in Stephens' Park, Macon. In 1908, however, the Macon camp was abandoned and Clarence was chosen for the annual gatherings. That is the place where one of the educational institutions of the Holiness people is located. The other one is located at College Mound in the building formerly known as MeGee College. These camp meetings occur in August and run for ten days. They both are attended by ministers who come here from all parts of the United States. A large tabernacle is erected for the services. Another large tent is used for dining quarters. From fifty to sixty smaller tents are scattered about the grounds for the eampers. The annual camp meetings are seasons of revival. The greatest enthusiasm is worked up and many are added to the church. The membership appears to be growing rapidly in northern Missouri.

"The Holiness movement from the west was inaugurated by Elder W. B. Colt, of Illinois, in the spring of 1875. The first meetings were held in Hannibal. It was not the original intention to establish another church, but simply to lift church members and others up to a higher plane of worship. When Mr. Colt left Hannibal his work in Missouri was continued by Rev. A. M. Kiergan, then pastor of the Arch Street M. E. Church, South, at Hannibal. While yet a member of the conference Mr. Kiergan conducted Holiness meetings. These were attended by members of all denominations as well as the non-elect. Complaints were poured into the conference that there was a fanatical preacher over at Hannibal who was disintegrating the churches by telling the members that they were not good enough, and needed finishing touches put on their religion.

"Mr. Kiergan pursued the even tenor of his way, all the while striving to inerease the interest in the Holiness move. He was ably assisted by his wife, who was almost as good a talker and fully as earnest as himself. They eondueted the first Holiness camp meeting west of the Mississippi river in 1877. The site of the camp was a picturesque grove west of Hannibal. The daily attendance was tremendous. Mr. Kiergan estimates there were frequently as many as 5,000 people on the grounds. No adequate tent could be secured, and the trees formed the only canopy. This meeting served to put the Holiness move in the west on a firm foundation. The eongregations were made up of people from various remote parts of the state as well as the neighboring counties. When they returned home they began talking up the new faith, and did an earnest missionary work.

"It was not a great while before Mr. Kiergan found more Holiness people on his hand than he knew what to do with. Many of his converts had not united with any church and seemed disinclined to do so. The reason was they felt it would be retrogression to unite with anybody holding less advanced religious principles than those taught at the pioneer camp meeting. So Holiness churches, strietly independent, were established in those communities where there were sufficient members of the sect. Where there were no churches the meetings were held at residences. Any one who had a mind to could do the preaching. A characteristic of the Holiness people is that nearly every man, woman and child among them can get up at a moment's notice and deliver a good talk on the faith that is in them. All of them are in the habit of relating their experiences before large congregations. And they enjoy to the utmost this part of the serviees. When a man feels ealled upon to enter the ministry they let him go in without objection, if he is sound in the doctrine and of good reputation. No examining committee worries him with fine points of ecclesiastical law. The people among whom he has lived are supposed to know whether he is a fit subject or not, and if they recommend him for the ministry there is no red tape between that and his ordination. The question of salary never worries a Holiness preacher, because he rarely gets one. If he goes to a community where the membership is fairly strong he may get irregular donations of money and things to eat. If he doesn't he goes to work at something to make a living, and preaches on Sunday just as hard as if he were a high-salaried prelate.

"During the earlier days of the Holiness Crusade in the west its members were ealled cranks and fanatics, because they used the term, 'sanctified holy.' Seoffers would point their fingers and say: 'Yonder goes a man who thinks he's so all-fired good that he can't sin any more.'

"About sixteen years back an extremely pious man, who had embraced the Holiness faith, thought he wovld go one better than the Creed provided and he established a third state, which he called * Glorifieation. He taught that those who were glorified were literal saints, absolutely free from sin, and could not do wrong if they wanted to; to all intents and purposes they were already in Heaven. "This belief grew for a while with astonishing rapidity, and threatened to overthrow the work so patiently wrought out by Mr. Kiergan and his co-laborers. Glorifieation was a fascinating state to those in the baek eountry districts, where religion was the main theme of converse. They had experienced the joys of regeneration and sanctification; to them glorification and absolute perfection were the next natural steps on the ladder of Holiness.

returned to the ranks of their former faith. The impracticability of a 'glorification degree' was clear, after trying to live up to it for a while."

No account of the membership of the Holiness church is kept. The elders say that it is growing rapidly in Missouri, Kansas, Iowa and the territories. "They work as hard as the Salvation Army to get reeruits. When they are camped near a town at an annual meeting they mareh into the streets every evening and hold revival services there, at the conclusion of which they invite the crowd out to the tents to get salvation. While the meeting is on emissaries, both men and women, circulate through the audience and plead with likely subjects. The same system is practiced at their house meetings back home.

Elder Kiergan withdrew from the Missouri Conference in 1883, and devoted his whole time to Holiness work. In response to a question Elder Kiergan gave this definition of Holiness as understood by his church:

"When a person is sanctified holy it means that he is cleansed from what palls the carnal mind. It means that he has increased power over temptations above what he had before, and hence is an easier victor when temptations come. For these reasons he is less liable to commit sin, but he is not where he cannot commit sin; but we say the converted one need not sin, and as long as he remains true to God he will not sin."

The Seventh Day Adventists are quite numerous about Goldsberry and other places in Macon county. The church there was established in 1885. Elder C. H. Chaffee was the first minister. The membership was then about twenty, but has grown considerably. Elder J. C. Bradley, the well-known banker of Goldsberry, now has charge of the church, as pastor. There are three organized churches in Macon county, the other two being at Atlanta and Macon. Elder V. Nutter has charge of the church in the latter town. The total membership of the three churches is about 150. The Seventh Day Adventists use the Bible literally as their ereed. Saturday is their day of rest, the seventh day of the week. The word, ''advent,'' means coming. The Seventh Day Adventists are constantly on the lookout for the coming of the Saviour, which they say is nearly due, according to the Bible.

In addition to the churches mentioned, the Adventists have a strong intermediate school in Macon eounty, which is treated in the educational chapter.

The Unitarians have a nice church at La Plata, where they have regular preaching under the leadership of the Rev. G. E. Cunningham. The membership is quite strong in the northern part of the county.

The Tenth Legion is the name of an interesting organization at the Presbyterian church which flourished most promisingly during the life of R. G. Mitchell. Mr. Mitchell was a son of Dr. J. B. Mitchell, president of MeGee College. He took the unequivocal position that every man should devote one-tenth of his income to the Lord. Mr. Mitchell insisted that this was not a gift but an absolute duty.

Whenever he received a check for services of any sort Mr. Mitchell would promptly place one-tenth of it to the ehureh's account, or else to some eharity, which he regarded as doing the Master's work.

An enthusiastie supporter of the movement was the Rev. R. T. Caldwell. They induced about sixty-five or seventy of the members to enroll with the Tenth Legion. It is said that while this organization was kept up there was never any lack of funds to meet all church requirements. In discussing the operations of the tithers in his church, Mr. Caldwell said:

"Tt is harder to get wealthy men to join the legion than men in moderate circumstances. The man of means will say, loftily: 'Just come to me, brother, whenever you get in a bad place, and tell me what you expect from me, and I will draw a check for the amount.'

"The mistake of that man is that he regards giving to the church an act of charity instead of his bounden duty. A church should be run on business principles just the same as any commercial establishment. It is entitled to an adequate revenue from its members and that revenue should be faithfully collected to the last cent. The chureh should never pose as a beggar or as being dependent upon the general publie for assistance. If it does it will find that its influence is greatly weakened.

"The Tenth Legion - as our tithers are denominated - is composed of sixty-five members from all ages. Side by side with the patriarchial old member walk the little girls of five or six and deposit their mites in the Lord's box. They would no more think of missing this act on a Sabbath day than they would fail to say their prayers of a night. Sometimes, alongside of large bills that a tither drops in a basket are small pieces of silver and even pennies. This indicates that he has figured the amount due to the Lord to a cent. As a rule, though, the tithers estimate their income in round numbers and place even money in the receptacle.

"It makes a man better, it makes him happier, and, I believe, honestly, that it makes him more prosperous to render unto the Lord weekly just what belongs to him with the same fidelity that he pays his employes off Saturday night or settles with his butcher and grocer."

In the five years when the Tenth Legion was most active it raised, along with the other contributions of the church $30,271, which went into the various channels of church enterprise. Quite a number of members are yet following the tithering principle.

The Reorganized Church of Jesus Christ of Latter Day Saints of Macon County. (By T. A. Rowland.) History recording the advent of this religion says that in the year 1830 Joseph Smith, a young man living in the state of New York, made the announcement to the world that an angel appeared to him giving divine instructions to establish the Kingdom of God upon earth in the last dispensation, or the eleventh hour of the dispensation of time, to be patterned after the New Testament Church established by Christ with Apostles, Prophets, Evangelists, Elders, Teachers, Deacons, ete.

From this beginning a large body of communicants, numbering 240,000, was enlisted under Smith's leadership of a few years; the evil power was alert and crept into the organizations. This, coupled with the heavy cannonading from without against the work, finally led to the assassination of Joseph Smith, the founder and head of the church, and his brother, Hiram Smith, at Carthage, Illinois, jail in the year of 1844,

The loss sustained by the assassination of the head of the church left the church organization as a ship without a rudder upon the high seas. Several organizations sprang up from this disorder, claiming the right to lead the ehureh. Probably the most prominent, or the one best known to the every-day reader, was the faction led by Brigham Young to the Salt Lake Valley, in Utah. However, church history records that a few members, though seattered by perseeution, held steadfast to the original tenets of the church, believing that God in His own due time and season would cause to be chosen a successor, and this band kept the campfires of their faith burning until the year 1860, when young Joseph Smith, the son of the martyred president, was chosen to be the head of a conference held at Amboy, Illinois, April 6, 1860.

Before passing to the history of the church in Macon county it may be well to note some of the memorable events in the history of the church briefly, viz.: On December 23, 1805, in Sharon, Windsor county, Vermont, Joseph Smith was born. Early in the spring of 1820 Smith had his first vision, and on September 21, 1823, had his second vision, in which the existence of the plates of the Book of Mormon was revealed to him. The following day he opened the place where the plates were deposited and saw them. In September, 1827, Smith obtained the plates of the Book of Mormon to Urim and Thummin and breastplate. On February 28 Martin Harris showed some of the characters transcribed from the plates and the translation of them to Professor Anthon and Dr. Mitchell, of New York. On May 15, 1829, Joseph Smith and Oliver Cowdery were ordained to the Aaronic Priesthood by John the Baptist, and were baptized by each other. On April 6, 1830, the Church of Jesus Christ of Latter Day Saints was organized; elders were ordained, the sacrament was administered and for the first time in the history of the church hands were laid on for the reception of the Holy Ghost. On June 1 the church held its first conference at Fayette, Seneca county, New York. In October the first missionaries to the Lamanites were appointed. In January, 1831, Smith moved to Kirtland, Ohio. On April 26, 1832, Joseph Smith was acknowledged president of the High ` Priesthood at a general conference of the church. June, the same year, the first periodical, the Evening and Morning Star, was published in Independence, Missouri. On February 2, 1833, Smith completed the translation of the New Testament. On July 2, the same year, finished translation of the Bible. On May 3, 1834, a conference of elders was held in Kirtland, Ohio. The church was first named the Chureh of Jesus Christ of Latter Day Saints. In May, same year, Zion's camp left Kirtland for Missouri. In July, 1835, the rolls of Egyptian papyrus, which contained the writings of Abraham and Joseph in Egypt, were obtained. On March 14, 1838, Smith and his family arrived in Far West District in Missouri. In July of the same year 500 saints left Kirtland for Missouri. On October 27, Governor Bogg's exterminating order was issued. On October 30, the massacre at Haun's mill took place. On November 1, same year, Joseph Smith and others were condemned to be shot, and the Far West District in Missouri plundered. On April 26, 1839, the saints commenced evacuating the Far West District in Missouri. On June 27, 1844, Joseph and Hiram Smith were assassinated in the Carthage, Illinois, jail. On September 24, 1845, the authorities of the church made a treaty with the mob to evacuate Nanvoo, Illinois. Early in February, 1846, the exodus of the saints from Nauvoo, Illinois, commenced. On May 16 the pioneer camp of the saints arrived at Mount Pisgah, Iowa Territory. On November 18, 1851, a revelation came to J. W. Briggs, that the seed of Joseph Smith should yet lead the church. During the same fall one came to Z. H. Gurley, Sr., to the same effect. On June 12, 1852, a preparatory council or conference was held near Beloit, Newark township, Wisconsin. The claims of all leaders were cast off and the right of Joseph's seed sustained. In the year 1853 the reorganized church had its beginning. Seven men were chosen as apostles, and one of them to represent the legal Heir until He comes. On April 6, 1860, Joseph Smith, son of the Prophet, united with the reorganization ehurch and was chosen its leader at Amboy, Illinois.

The Macon county part of the reorganization began in Bevier in the year 1867, when a church organization was had of a membership of twenty adults. In the years '69 and '70 the organization decided to erect a house of worship. Ground was purchased, and a building 20x30 feet erected thereon. Fifteen years later, on account of the growing membership, it was determined to enlarge the building, which was done by an addition, 10x20 feet in size. This building was adequate for the needs of the church until the year 1904, when it was further determined that their church, of necessity to accommodate the growth of membership, must build a new church edifice. Another more central location in the city was purchased and the erection of a cement block building, 54x35 feet, was made, having an octavian ceiling, 14 feet high, with Sunday-school room, 19x20 feet, with two class-rooms, 9x10 feet, belfry tower, 7x10 feet, 35 feet high. The Bevier church has a membership of 270. Elder Edward E. Thomas presides over the church and is assisted in his work by Daniel Edmunds, priest; F. O. DeLong, teacher; W. T. Hicklin, deacon; Miss Ethel Harris, clerk. There are two auxiliary organizations. First, the Sunday-school, having an enrollment of 240; F. O. DeLong superintendent. Second, Zion's Religilo Society, with an enrollment of eighty; Mrs. Helen Davis, president. This is an organization for the young people. They use the Book of Mormon for a study.

"In the year 1877 a church organization of the L. D. S. church was instituted in Middle Fork township, known as the Salt River branch. Death, removal and other causes resulted in a falling away and the branch organization was disorganized in the year 1893. Again, in June, 1897, a braneh was set in order and on February 3, 1906, was disorganized at a district conference held at Bevier, Missouri, thus leaving only one church organization of this body in Macon county at the present time. However, the church is steadily gaining each year in the county. New places are open for the missionary work.

The Bevier church has sent some able church workers to hold high positions in the different quorums of the reorganized church. Elder Gomer T. Griffith of Ohio, who spent his early days with the Bevier church, is now holding a position of one of the twelve apostles, having been ordained in April, 1887. His travels have been extensive in mission work throughout the United States and Europe. He has caused to be written and published several books dealing with the great Latter Day work. Elder J. A. Tanner, pastor of St. Louis, Missouri, came from the ranks of the Bevier church, where he received his early tutorship. He holds a commission in one of the quorums of the high priest council, an important place in church work. Elder Tanner's life work is consecrated to preaching the Angel's message of the restored gospel to the children of men.

Many other prominent men who could be mentioned have been called hence to sleep the sweet sleep in Macon county soil, awaiting the Arch-Angel's trumpet sound, when those who fell asleep in Christ will arise and reign for a thousand years on earth under the dominionship of Him whose right it is to rule as King of Kings and Lord of all.