RESOLUTIONS ON SLAVERY.

     In 1848, the question of Slavery, which had so long been agitating the country, received a formal recognition from the Congregational Society of Canton. At the annual meeting, held April 4th, the following resolutions were adopted, nearly all of them by a unanimous vote:
     1. That slavery, the holding and using of men as property, is a palpable and gross violation of the moral law and Golden Hide, and as such is wrong—is Sin; and is one of the greatest curses that can befall any people.
     2. That we deplore its existence in our beloved country; and hold it to be the bounden duty of this people, since wrong should be rectified, to do away with slavery from our country, at the earliest practical period: our duty to the enslaved and our duty to ourselves as a Nation imperiously demands it.
     3. That while the guilt of slavery must rest chiefly on those states that uphold it, and on those individuals who practice it; yet slavery is also a national sin, being tolerated and protected by our national compact; and, as such, the guilt of it rests upon the nation, and upon all the component elements of the nation: upon all the states, and upon every individual of them all: unless they do all they can to remove it.
     4. That we as individuals, and as a community, being apart of these United States, a portion of that guilt rests upon us in common with others, unless we free our skirts. With that endeavor, and in utter detestation of slavery itself, we do most solemnly and earnestly protest against it, as wrong—as sin against God, and deserving his just displeasure.
     5. That we sincerely sympathize with those living in slave states, and owning slaves, who, when they would free themselves from the sin of slavery, find a pressure of circumstances surrounding them which well-nigh absolutely forbids their freeing their slaves in any practicable way.
     6. That our National Constitution gives to the several states in which slavery exists the exclusive legal right to regulate their internal affairs; and the abolition of slavery must therefore be the act of the several states in which slavery exists; and, of course, we in the free states can not interfere with it, in any other way than by withdrawing, as far as may be, the national protection and sanction, and by the moral power of truth —by speaking out our views in regard to its enormity, and bearing our testimony against it.
     7. That the law of love and the Golden Rule make it our bounden duty to warn our brother of his sins, and that neglect to do so would make us partakers of his guilt; and hence we can not be silent without incurring guilt ourselves, and must utter our testimony, as we now do, against this great national and individual sin.
    
     These resolutions were expressive of the opinions of a large majority of the communicants of the church, although a few were displeased with them, but did not openly protest.
     In the winter of 1848-'9, Rev. Williston Jones, after having been pastor two years, resigned the pastoral charge. Mr. Jones was the third pastor of the church, and left with the friendship of his congregation. He was by no means an eloquent man, but was sincere, and won the respect of all by his upright life.
     Immediately after Mr. Jones's resignation, a proposition was received from the Old-School Presbyterian Session that,
     "Whereas, The asperities of former times between the Presbyterian Church in Canton and what is known as the Congregational Church are at the present time greatly abated; and whereas, under circumstances like these, the great cause of truth and godliness might be better subserve by the united cooperation and influence of both societies; .
     Resolved, by the Session of the Presbyterian Church, that this body will hold itself in readiness to confer with a committee of deacons or members appointed by the Congregational Church, respecting the propriety and practicability of a union of the two churches."
     This resolution, evidently prompted by a Christian spirit, resulted in the appointment of a committee to confer with a like committee from the Presbyterian Church. This committee consisted of Deacon John M. Wright, John W. Ingersoll, and Deacon Charles Kirkpatrick. This committee appear never to have made a report: at least, the church records show no further mention of the subject.
     The church being without a pastor, Rev. Mr. Hubbard was invited to labor with the church for a time, and did so for a short period.
     On the 21st of July, 1849, the church formed a short time before at Independence presented itself in a body and was merged into the Canton church, from which it had been formed.
     On the 19th of January, 1850, the church extended a unanimous call to Rev. E. Marsh, a New-School Presbyterian minister, to the pastoral charge. Rev. Edward Marsh was thus made the fourth pastor of the Congregational Church. He was a gentleman of culture, kind and genial in his character, and a fair speaker. He filled the office very acceptably to the church and congregation, until in August, 1865 — a period of fifteen years. During his administration the church continued to increase in numbers and influence. He left Canton with the general good­will of the community, as well as of the membership of his church and congregation.
     On the 2d of January, 1866, the committee on ministerial supply announced that they had secured the services of Rev. Henry Mills for an indefinite period. Mr. Mills, however, declined to take the pastorate, but consented to remain until the new church could be finished. Mr. Mills was a gentleman of more than average ability, an eloquent pulpit orator, and it is to be regretted that he was not willing to remain in charge of the church.
     During Mr. Mills's stay, the present Congregational house of worship was completed, at a cost of $18,000. It is not exaggeration to say that to Mr. Mills is due very much of the credit for the early and successful completion of the church edifice. It is situated on the east side of Fourth street, between Union and Illinois streets, and in point of architecture is not surpassed by any church edifice in the city. It was dedicated to the service of Almighty God on Tuesday, the 15th day of January — Rev. Edward Beecher, of Galesburg, a brother of Henry Ward Beecher, delivering the Dedicatory Sermon.
Rev. Edward Bates, the present pastor of the church and its first Congregational pastor, was called to and accepted the position of pulpit supply with the pastorate in view, on the first Sabbath in January, 1867, at a permanent salary of $1,250 per annum. Mr. Bates was from Grass Lake, Michigan. He is a plain, unostentatious man, a fair pulpit orator, a gentleman of culture, deep, earnest piety, and eminently adapted to the discharge of the delicate duties of the pastoral office. He has continued from the first to grow into the affections of his congregation, until he is now endeared to them as a pastor, a friend, and a counselor, to an extent that secures for him great opportunities for usefulness. Mr. Bates was, by vote of the church, on the 15th of August, 1867, elected and installed pastor.
     This church has been blessed, from its organization, with a continued prosperity. Constant accessions have been made to its membership, until at present it is one of the leading church organizations in the city. The present membership is 130 resident and a large list of non-resident members.

JOSHUA TOWNSHIP.

     The first settler in Joshua township was Joshua Moores, who immigrated to Sangamon county, Illinois, in 1819, and to Fulton county in 1824. Mr. Moores settled on the place well known as the Moores farm, west of Canton five miles. Mr. Moores was accompanied by his son-in-law John Walters, who was killed at Stillman's defeat in 1832. Mr. Moores was a Methodist, and at his house were held many of the earliest Methodist meetings. Here, surrounded by a few of the pioneers, David W. Barnes, the Sergeants, the Buffums, John Hannan and his family, old Father Fraker, John Owens, Jacob Ellis, and a few others, Rev. Randall, Smith L. Robinson (the one-eyed preacher) and Peter Cartwright would preach sermons full of primitive fire and religious zeal. At his house were held the class-meetings and love-feasts, and here were held the merry-makings wherein those present had rarer sport than is known to the silk and velvet gentry of the present fast age.
     Joshua Moores gave his name to the township in which he resided, and died in 1853.
     John Walters left a widow and four children, who still survive him. Jennie Walters will be remembered by all the old settlers as a devoted Methodist, a warm-hearted, impulsive woman, a strong Democrat, and a good neighbor. The author desires here to express his obligation to her for valuable information furnished for this work. Mrs. Walters now resides in Rushville, Illinois.
 

THE PUBLIC SQUARE.

     The Public Square formed a portion of Nathan Jones's First Addition to the Town of Canton. It was proposed originally to give to the public for a public square one whole block, extending from Main to Prairie street east and west, and from Union to Elm street north and south. This proposition, however, from some unknown cause, was not carried into effect, and when the survey was made the Public Square was limited to one-half its present area, extending from Union street south to the alley which divides the block. The two lots south of the alley were given as a donation to the Presbyterian house of worship which was erected upon one of them. It was not until in about 1841, after the removal of the church from the Public Square, that Deacon Jones—who had not previously deeded the lots, although intending so to do,— by an arrangement between the two branches of the Presbyterian Church after the separation, deeded the lots in question, thereby making the square its present size. The deed to these lots was not immediately put upon the records, and as a result of this neglect they were assessed and sold for taxes, and purchased by Ahira Saunders. Mr. Saunders undertook, in about 1842, to obtain possession, but was met by the deacon's deed to the public, and, as public property was not taxable, his speculation failed.
     Prior to 1830 the business of the town, as well as most of the residences, were on "Wood street; and in that year, when Joel Wright and Childs & Stillman commenced business, they located their stores on that street. In about 1830 the first building was erected on the Square: it was a log house, built by Richard Stevens, a brother-in-law of Isaac Swan, and was about where Mansfield's brick store-house now stands, on the south side.
     In 1832 Joseph Anderson built a cabin on the lot now occupied by Ingersoll's store on the west side. Mr. Anderson moved into this house to be near the Fort at Esquire Wright's, during the Black-Hawk War.
     In 1833 Louis Bidamon erected the first frame house on the Square. This house was a very low one-story house, long and narrow, and stood about where the house of Mrs. Graham now stands on the east side.
     In 1834 Messrs. Tryon & McCutcheon built and occupied the first store-house on the Square. This was a frame building, and a part of it is still standing, on the west side, near the original location, and is occupied by Chauncey Webster as a grocery store. Messrs. Tryon & McCutcheon sold out, a few years later, to Messrs. Markley & Solomon. The property afterward passed into the hands of Dr. J. R. Walter, who remodeled it and occupied it as a residence for many years.
     Messrs. Tryon & McCutcheon sold out to Messrs. Markley & Solomon in May, 1836. The Mr. Solomon of this firm was the well-known—to old settlers—Joel Solomon, for many years circuit clerk of the county. He now resides in Mills county, Iowa. Judge David Markley was the senior partner. In November, 1836, Mr. Markley purchased Mr. Solomon's interest in this store, and became sole proprietor, continuing in business until 1839.
     Mr. Markley was a man eminently fitted for pioneer life. A large, powerful man, a wit, and at the same time a man of sound judgment, he soon became prominent among the pioneers. He had filled the offices of county judge in Champaign county, Ohio, and of colonel of a regiment in the War of 1812, previous to his emigration, and was very soon after his immigration identified with the public interests of the people with whom he had cast his lot. In 1838, two years after his settlement in the county, he was elected to fill a vacancy in the State Senate, caused by the resignation of Judge Hackleton, and was twice reelected, making his term of service ten full years. In 1847 he was elected a member of the Convention to form a new Constitution for the State of Illinois, and was one of its most influential members. About the same time Governor Ford appointed him a member of the Board of Canal Commissioners. While acting in this capacity, he selected the lands granted by the United States Government to the state in aid of this enterprise. In 1844 Judge Markley removed from Canton to Banner township, near Monterey, where he remained until 1856, when he again removed to Nebraska; but, not satisfied with that territory, he soon returned, and settled in Stark county, near Rochester in Peoria county. He still resides in the same neighborhood, although at present in Peoria county. Mr. Markley now, at 80 years, still preserves his mental vigor.
     In about 1836 Messrs. Brooks & Cogswell opened a, store on the Public Square, in a long frame building which stood on the east half of the lot now occupied by Bell's block. They continued in business until about 1839.
     In the fall of 1835 Jno. C. Willis erected a frame building for hotel purposes on the Public Square, on the lot immediately south of the lot now occupied by the Graham building, on the west side. This hotel was rented to a Mr. Williamson and David Russell, who run it a short time and then gave place to Frederick Mennert, who, in his turn, was succeeded by Hugh R. Smith. Mr. Smith's successor was David Collins. In about 1841 Thos. Wills took the house, and remained its proprietor until about 1853 or '4.
     In 1836 Messrs. Steel & Ballard occupied one of the ground-floor rooms of this house as a store-room. Mr. Steel was the son-in-law of Ossian M. Ross. He came in 1836, and remained a resident of Canton until his death, which occurred very suddenly in 18 — . His widow, a very estimable lady, still resides in the city.
     In 1836 Messrs. Shinn & Vittum erected a store-house on the southwest corner of the Public Square, as a business house. This store was occupied by Mr. Shinn up to the time of his death.
     The first brick store-room on the Public Square was erected by Mr. John Blackadore, in 1845. It was on the south side, on the lot he now occupies. This was an old-fashioned brick, two stories high, and was burned in 1865.
     In 1848 Mr. S. Smith built the second brick on the Square, on the lot east of Mr. Blackadore's building. This building was afterward purchased by the Messrs. Babcock, and was known as the "Regulator." It was burned in 1865, in the same fire that destroyed Mr. Blackadore's building.
     The same season, T. Maple erected the first three-story brick block in the city, on the southeast corner of the Public Square. It is the building now known as Odd-Fellows' Block. In this building were the first box window-frames ever put into a building in Canton. The fall of the same season Mr. Jno. G. Graham and A. H. White each erected three-story business houses —White the building now occupied by D. A. Bell, and Graham that occupied by Mr. Gleason. Mr. White disposed of his building by lottery in 1856.
     In 1838 a Mr. Squires built a house on the northeast corner of the Square, and established a grocery-store. This establishment did not run long before Squires sold out to Jones & Weeks, who turned it into a dry-goods store. Jones was either a Spaniard or Portuguese, and, from his complexion, was known as "Black Jones." He spoke several foreign languages, and was quite a shrewd man, but not suspected of honesty to any great extent.

FIRST BAPTIST CHURCH.

     The Baptist Society now worshiping at Canton was organized at the house of Wm. Spencer, in Banner township, about three miles east of Canton, and recognized as a regular Baptist church by a council that convened at the residence of Father Spencer on the 14th day of June, a. d. 1833. The council proceedings are signed by Elder John Logan, President, and Elder Gardner Bartlett.
     The names of the constituent members of this society, as appended to their articles of organization, were Elder John Clark, Anna Clark, Betsey Breed, Roxanna West, Wm. Spencer, Rachel Spencer, Nathan West. The name adopted by the society was, "The United Baptist Church of Deer Creek."
     The first regular church-meeting after the organization was held at the residence of Father Spencer, on the 13th of July, 1833. Elder John Clark was chosen moderator pro tem. Ozias Hale was received into fellowship by letter, and presented a license as a regular ordained preacher of the Gospel, and the church ordered that he be licensed to preach by this church.
     On the 26th of October the church appointed Brother John Clark to bear a letter to Schuyler county to meet a convention to form an association. In the same year Ira Mills—afterward known as the Hermit of Utica Hill—was received into the "watch-care of the church."
     January 25th, 1824, the church met for business at the residence of Father Spencer, and gave a license to Nathan West to preach.
     On the 26th of July Rev. Ira Mills withdrew from the watch-care of the church, and at the same meeting messengers and a letter were sent by the church to Salem Association, with power to attach the church to that association. Ozias Hale and Nathan West were the messengers.
     On the 27th of September Nathan West was ordained as an Elder in the Baptist Church, and was the first minister ordained by this church. The ordination sermon was preached by Elder Jacob Bowers, the ordaining prayer, offered by Elder G. Bartlett, the charge given by Elder John Logan, the right hand of fellowship by Elder John Clark, and the concluding prayer offered by Rev. Ozias Hale.
     The first person received into the church by baptism was Mrs. Eunice Hale, who was baptized on Sabbath, March 2d, 1835.
     The meetings of the church continued to be held at Father Spencer's until it was resolved to change the place of meeting to Canton; and the church-meeting convened on the last Saturday in December of that year at the residence of Nathan West in Canton. At this time, while the church numbered in its membership Rev. John Clark, Rev. N. West, and Rev. O. Hale, it was still without a pastor; and therefore, on the 9th of April, 1837, Elders Clark, Logan and Miner were invited to preach for the society as often as convenient.
     The membership at this time amounted to only 17 persons. The church was at this time connected with the Salem Association, and in July of that year (1837) voted to assume the name of the "Regular Baptist Church of Canton." In September of the same year the church removed its connection from the Salem Association to the Illinois-River Association, which convened in Peoria. During the latter part of 1837 and a portion of 1838 the meetings of the church were held in the Methodist Chapel in Canton, which had extended to them that courtesy.
     Early in 1838 Rev. Gideon B. Perry, LL.D., removed to Canton from Hopkinton, Rhode Island, and assumed the pastoral care of the church, being its first regular pastor. The acquisition of Dr. Perry infused new vitality into the feeble and struggling church. He was a man of superior education, a finished orator, and a man of more than ordinary enterprise. He became at once a leader in religious and educational matters in Canton. He was also a physician, and eked out the scanty support the feeble church, aided by the Baptist Home-Mission Society, could give him by the practice of medicine and by his salary as President of Canton College. At the first meeting presided over by Dr. Perry, a committee was appointed to superintend the location and plan of a house of worship. This committee consisted of Isaac C. Johnson, Samuel Hannan, and Thompson Maple. This committee reported, and a building committee was appointed, consisting of Wm. M. Spencer, Isaac C. Johnson, and Thompson Maple, on the 23d of June, 1838.
     The first organization of the church as a body-corporate under the laws of the state was consummated on the 16th of July, 1839; and the first board of trustees were Wm. M. Spencer, Isaac C. Johnson, and Thompson Maple.
     The first deacons elected by the church were Jonas P. Cutler and John G. Piper, who were ordained on the 25th of August, 1839. Deacon John G. Piper is still a deacon of this church, having served about thirty-one years, and it is to be hoped the term of his service will still be extended for very many years.
     The new meeting-house was finished and dedicated on Sabbath, October 26th, 1839. This house was situated on Fifth street, between Elm and Main streets, just north of the present Baptist Church. At this time the church numbered 38 members, and was considered to be in a very flourishing condition. Under Dr. Perry's charge the church had prospered. He was now, however, to dissolve his connection with the church, having received a call from the Baptist Church of Alton, Illinois, to become, their pastor. Accordingly, on the 4th of October, 1841, he resigned his pastoral charge, and Rev. Isaac D. Newell was elected his successor. Mr. Jewell's salary was fixed at $500 per annum. Under Mr. Newell's administration the church continued to prosper. When he took charge the membership had increased to 113, and during the first year of his ministry it increased to 131, and had the pleasure of sending two of its young members—Charles West and G. S. Green,— as students for the ministry, to Shurtleff College; and soon after three more, viz., John M. Spencer, F. O. Campbell, and William M. Freeman, were licensed to preach, and all were recommended to the Baptist Educational Society for an education at Shurtleff preparatory to the ministry.
     Mr. Newell remained with the church until in November, 1843, when he closed his connection with the church as pastor. The membership had now increased to 145 communicants, and had begun to take the first rank in numercial strength among the churches of Canton. Mr. Newell had labored successfully, and was parted with regretfully by the larger part of his congregation.
     From the time of Mr. Newell's resignation until in June, 1844, when Elder Alva Gross was elected pastor, the church was without a pastor. Mr. Gross on that date assumed the pastoral charge, in response to a unanimous call of the society. He was a genial, warm-hearted man, a fair pulpit orator, and an excellent pastor. He is still remembered by the old citizens of Canton for his wit and geniality, as well as for his virtues.
     On the 18th of May, 1845, the church granted license to Wm. W. Freeman, who had graduated at Shurtleff College, to preach.
     At the church-meeting held January 3d, 1846, the subject of "hooking timber" was taken up and discussed at length, and the following preamble and resolution upon the subject were adopted:
     Whereas, The practice of taking timber from non-resident lands has hitherto been practiced to an alarming extent, and as many of the professed followers of Christ have been engaged in the business, much to the grief and loss of others, and believing it to be incompatible with the true principles of Christianity and demoralizing in its tendency; therefore,
     Resolved, That we will discountenance the practice in others, and advise our brethren to desist from it.
     "Hooking timber" from the "stump quarters" was thus discouraged; but then most of the non-resident land had been stripped. There being no more timber to hook, it was time to stop the practice.
     On the 7th of June, 1846, Elder Gross terminated his connection with the church as pastor, from which time until the 19th of June, 1847, the church was again without a pastor. At that time Elder Erastus Miner was called to the pastorate.
Elder Miner, in December, 1846, called upon Elder Morgan Edwards—The Sailor Preacher—to assist him in a series of meetings, which were the first of the series of remarkable revivals with which the Baptist Church of Canton has been blessed. Over sixty persons were added to the Baptist Church, and many who had grown lukewarm renewed their zeal. The candidates for baptism were baptized in Big Creek. The stream being frozen, the ice was cut, and immense concourses of people witnessed the solemn ceremony.
      Elder Erastus Miner only remained with the church one year, when Elder Simon G. Miner, on the 19th of August, 1848, was elected pastor by a unanimous vote. Elder Miner found his church with a membership of 190 and in a prosperous condition, he labored zealously to keep up the prosperity of the church, and with a success for many years remarkable and unabated.
     On the 5th of January, 1850, it was, at a regular business meeting of the church,
     Resolved, That Elder Newton, Bro. Matthew J. Scott, George Efnor, Sisters Mary Ann Scott, and Susan Putnam, be and are hereby set off and constituted into a branch of the First Baptist Church of Canton, Illinois, at Ellisville, with power to administer the ordinances and report quarterly at Canton. About the 1st of November, 1850, Elder Jacob Knapp, the celebrated evangelist and revivalist, began his first protracted meeting here, in the old Baptist Church. This revival was one of the most powerful and extensive, perhaps, ever known in a village of less than two thousand population. Soon after the meeting began, it became apparent that the house was much too small to accommodate the immense concourse of people that nightly assembled to listen to the eloquent and powerful minister. One evening, at the close of the services, Thompson Maple announced that on the next night the church would be large enough to accommodate all who might come. The apparent impossibility of the fulfillment of this promise attracted an increased crowd the next night, and lo! there was room. The male members had assembled at dawn, torn off a part of the weather-boarding and plastering from the south side of the building, and erected an immense tabernacle of boards on the south side, seated it and put in stoves, all in one day. That night every body-slip in the old church was full of mourners, and for several days—even weeks—there was no abatement in the interest. All the churches in town received considerable accessions to their numbers from those converted at this meeting, while to the Baptist Church were added, including a few backsliders restored, two-hundred and thirty-one persons.
     The effect of this revival on the temporal prosperity of the church was such as to lead to the erection of the present Baptist Church, the corner-stone of which was laid on the 30th day of April, 1850, with appropriate ceremonies. In the corner-stone was deposited a document giving the date of the organization of the church, of its removal from Duck Creek to Canton, its membership for each year of its organization up to that date, and the names of pastors; also, the names of the President of the United States then in office—Millard Fillmore, Governor of the State of Illinois —Augustus C. French, President of the Town-Corporate of Canton—John TV. Shinn, and a statement that the population of Canton at that date was "1,853 souls." The membership of the church for that year was stated at four hundred and fifty-three (453).
     Of course, after this revival, there was a falling-off of such as had joined without sufficient evidence of conversion, but the falling-off was not nearly so great as might have been anticipated and was very nearly balanced by the additions made from time to time.
     On the 1st of January, 1852, the first service was held in the new church—Elder Jacob Knapp preaching in the lecture-room to a large congregation.
     On the 20th of February, 1853, the new church was dedicated —the dedicatory sermon being preached by Elder H. G. Weston. A protracted meeting was begun, wherein the pastor, S. G. Miner, was assisted by Elder Henry G. Weston, then of Peoria, now President of Crozer Theological Seminary, near Philadelphia, during which fifty-three accessions were made to the church and the old members revived and strengthened greatly.
     In December, 1853, Elder Morgan Edwards was again called to Elder Miner's aid during a series of revival meetings continuing six weeks, during which seventy-nine persons were admitted to church fellowship.
     On the 22d of February a council was convened with the church for the ordination to the ministry of Richard S. Johnson, a mem­ber of this church.
     During the latter portion of February, 1854, Elder Miner held a series of meetings at Overman's School-House, northwest of Canton, which were the means of adding ten more to the church membership. Another protracted effort at the same place, where­in Elder Miner was assisted by Elder Joel Sweet, of Trivoli, resulted in ten more additions; and the same series of meetings removed to Canton, wherein Elder Ichabod Clark was assisting Elder Miner, gave thirteen more additions to the membership.
     About the 1st of March, 1856, Elder Joslin came to the aid of the pastor of this church, in a series of meetings which resulted in the additions of twenty-five more members.
     At the annual business meeting held on the 15th of November, 1856, Elder S. G. Miner was for the eighth time elected pastor by a unanimous vote, and his salary was increased from $500 to $1000. November 23d, 1856, letters of dismission were granted to Alonzo Barnes, T. C. Luther, Rebecca Barnes, Elizabeth Luther, Joseph B. Robison, Abigail Robison, Matthias Himinover, and Matthew McComb, for the purpose of uniting with others in the formation and organization of a Baptist Church at Prairie City, Illinois. Elder Jacob Knapp again assisted Elder Miner in a series of meetings, commencing early in December, 1857, and added twenty-five new members to the church as the fruits of his labors.
     July 31st, 1858, letters of dismission and commendation were granted to Bros. James Burson, Alanson Swan, Alonzo M. Swan, and Sister Nancy "W. Burson, for the purpose of organizing a Baptist Church at Yates City, Illinois.
     On the 24th of October, 1858, Elder S. G. Miner resigned his pastoral connection with the church; but the church by vote refused to accept his resignation at that time. There had grown up some dissatisfaction in regard to his pastoral relation, which satisfied Elder Miner that the day of his usefulness had about closed so far as his connection with this church was concerned; but the majority of the church thought differently, and earnestly plead with him to remain. He, however, was inexorable, and did sever his connection with the church as its pastor on the 30th of October, 1858, after eleven years' pastorate. It is not now necessary nor would it be profitable to discuss the reasons pro and con which led to this separation. It created great dissatisfaction among the membership of the church. Elder Miner, however, was recalled after one year's absence.
     January 3d, 1859, letters of dismission were granted to Jaquez Vorhees, Sarah V. Vorhees, Elizabeth Hill, Alletta Ann Ferine, Christian Y. Spader, Jane V. Spader, Amanda T. Ferine, and Wm. Ferine, for the purpose of being organized into a Baptist Church in Henderson county, Illinois.
     During the year of Elder Miner's absence, Elder H. Daniels was called to the pastorate of the church, but declined. Elder T. S. Griffith was also called, but would not accept, although consenting to supply the pulpit for a few months.
     On the 10th of September, 1859, Elder S. G. Miner was again elected pastor of the church by a large majority, and consented to serve. He accordingly returned, and remained with them as pastor until December 22d, 1860, when he again resigned, this time permanently. The immediate cause of this resignation seems to have grown out of difficulties originating in the choir, but were really but the old difficulties fanned into a new flame.
     Elder Miner was not an eloquent man, yet his discourses were sound in doctrine according to the tenets of his church, and respectable in ability. As a pastor he was without doubt one of the most competent ever in Canton. Kind, cordial and tender, he was at once the pastor, father and brother of the younger members, and the sympathizing friend of all. Mr. Miner was loved by a majority of the citizens of the town as few men have ever been loved, and by the membership of the church, with few exceptions, as few men ever are.
     On the 9th of June, 1861, Rev. Mr. Webb, of Dixon, Illinois, was elected pastor, at a salary of $600 per annum; but he appears to have declined, and on the 3d of August Rev. W. B. Bolton, of St. Louis, was called to the pastorate, and began his labors on the 18th of August, 1861.
     Elder Bolton began a series of meetings on the 15th of January, 1862, which resulted in the addition of twenty-eight persons to the church.
     On the 10th of September, 1862, a council called by the church convened, and ordained John C. Bolton to the work of the ministry in connection with the Baptist Denomination.
     In August, 1864, Elder Bolton resigned his position as pastor, but agreed to reaccept the position at a salary of $800 per annum, he being permitted to practice medicine at the same time. In January, 1865, Elder Bolton asked an increase of salary to $1200 per annum, he to quit the practice of medicine and devote his entire time to the church; but the church refused to grant the increase, and accordingly he resigned, his resignation taking effect on the 15th of February, 1865.
     In March, 1865, the church elected Rev. W. R. Webb as its pastor, agreeing to pay him one thousand dollars per annum, quarterly in advance. He accepted the call and began his labor in April of that year.
     At the annual first of January Week of Prayer, in 1866, there was an unusually great revival, considering the fact that no outside assistance was called and no revivalist was laboring with the church. Eighty-five persons were added to the church as the result of this meeting. ,
     Under Elder Webb's administration there was a thorough over­hauling of the church records and a general weeding-out of unworthy members. The great numbers who from time to time had been added, many of whom had removed from the city and whose names were still borne upon the church books, necessitated this measure. After the weeding-out had been completed, the membership for 1867 footed up a total of 375 members. They had raised that year, for pastor's salary, $1000; for incidental expenses, $261; for domestic missions, $77.85; for Baptist Missionary Union, $80.45; for Sabbath School, $326; for printing minutes, $5.00; a total of $1,750.30.
     In January, 1867, a four-weeks protracted meeting was held, Elder Webb being assisted by Rev. Mr. Palmer, of El Paso, Illinois. This meeting resulted in the addition of thirty persons to the church communion.
     Elder Webb terminated his connection with the church as its pastor, by resignation, on the 1st of October, 1870, leaving with the esteem of the church and the community. His labors had been successful in healing old breaches and more firmly establishing the church in a pure membership. Mr. Webb was a man of fair ability as a speaker, and a careful and deservedly popular pastor. He received while here the degree of D. D. from Hamilton University.
     On the 1st of January, 1871, Elder D. H. Cooley, having been elected pastor of the church, entered upon the discharge of his duties, at a salary of $1,200 per annum, payable monthly.
     Elder Cooley signalized his advent as pastor by a series of meetings beginning with the annual January Week of Prayer, which were instrumental in a revival of the Christian zeal of the members of the church and the addition to its numbers of twenty-three persons.
     Elder Cooley promises to prove one of the most useful pastors the church has had.
     In connection with this church there has been, ever since its removal to Canton, a large and constantly-increasing Sabbath school.
     There are many features in the history of this church which would be interesting to the religious reader; but the limits of this volume will not admit a more extended history.
     Three of the members of the old Duck Creek Church, and they among the earliest members, are still living and still in full fellowship with the church, viz., Maria Wilson, widow of Samuel Wilson, and William Swan and Jane Swan his wife. Each of these were admitted in 1833. Each has maintained connection with the church for a period of thirty-eight years.
     The present membership is 360.
     In 1852, David M. Smith, jr., was employed as sexton, and for over nine years discharged the duties of that office at a salary of $100 per annum,— discharging them faithfully, and to the entire satisfaction of church and congregation.

THE FIRST SABBATH SCHOOL.

    In the fall of 1832 and soon after the Black-Hawk War, a Sabbath school was organized in Canton—rather in the neighborhood of which Canton was the nucleus. It was conducted by Gabriel Walling as superintendent, and met in the second story of Childs & Stillman's Distillery on Big Creek, a little north of the west end of Cole street. Here were gathered, in addition to the children belonging to town, children from Barnes's settlement, from John Orendorff's neighborhood,  Sterling Turner's children, and indeed children from the entire circuit around Canton for three or four miles, until, when all were assembled, there were not less than eighty scholars in attendance. Here, with the aid of Christians of all denominations, were taught, on Sabbath, the juvenile minds in the ways of life eternal, and during the week, in the room below, adults were fitted for eternal death.
     This Sabbath school gradually gave place to denominational schools, and by 1840 each of the churches represented here by an organization had schools of their own. Now there are over twenty-five Sabbath schools in the county.
     In 1857 the friends of Sabbath schools in the county decided to organize County Sabbath-school Conventions, for the better organization of the system. Mr. Wm. P. Turner writes me in regard to this movement as follows:
     "MR. A. M. Swan. Dear Sir: . . . My mind and heart were greatly exercised in that direction. I was a volunteer S. S. Missionary—so much so that my thoughts, by night and by day, were directed to the Sabbath-school work.
     "As a result of these meditations, I prepared a paper to be used at any preliminary meeting that might be called as a basis for organization, and prepared myself to show what might be done to thoroughly canvass the county throughout every school-district and township. Finally, one Sabbath afternoon in 1857, a preliminary meeting of the friends of Sabbath schools was held at the residence of Deacon John G. Piper, in Canton. There were present, I think, John G. and I. S. Piper, John W. Ingersoll, Cyrus and Nathan Overman, myself, and a few others whose names have escaped my memory. I was called upon to state the object of the meeting, which I did as briefly as possible, and also read my constitution. Brother Ingersoll's remark was, 'The plan of that constitution is about what we need, if we only had the men to carry it out. It is rather too cumbersome, there is too much of it, as we are now situated.' Deacon Piper stated that he had received a letter from Bro. Parrish, of Farmington, suggesting the propriety of calling a county convention. Out of this meeting grew the first County Sabbath-school Convention ever held in Fulton county. During the summer I visited Lewistown, Marietta, Vermont, and other townships, and urged this matter. We got the convention called, holding it at Lewistown. My constitution was the basis of the present constitution under which the county convention is organized. The first President was Deacon John G. Piper. I think this was two years before the organization of any other county in the state: now all of our one hundred and two counties are organized, and we have had a State Sabbath-school organization and convention for eight or ten years.
"Yours respectfully, Wm. P. turner."

ANECDOTES.
CONVERTING DRUNKARDS.

     Soon after the Indian War, a Methodist preacher who had been assigned to this circuit preached a temperance sermon here, following it up by the circulation of a total-abstinence pledge. A good many of the people signed, including many who scarcely ever indulged themselves, but signed simply for the sake of casting the weight of their influence upon the side of temperance. Among the signers were Isaac Swan and Elizabeth Swan, Nathan Jones and Matilda Jones, Joel Wright and his wife, all temperate. The preacher was delighted with his success, and at once forwarded to the newspaper organ of his church an account in which he stated that the Lord was abundantly blessing his labors, and that he had been the humble instrument in God's hands for the conversion and reformation of the following drunkards: then followed a list of the names of all who had subscribed to his pledge. Isaac Swan did not see this article till on a Sunday morning just before starting to church, and it excited his indignation terribly. On arriving at the school-house where preaching was held, he found the offending minister in the act of reading a hymn. Marching up to him, he laid his hand on his shoulder, and in a low but stern voice invited him to step out of doors before proceeding further with his services. The preacher, seeing that Isaac was in dead earnest, concluded it was best to comply. On reaching the door, Isaac pulled out the paper and said,
     "Did you write that, sir?" pointing to the objectionable article.
     "I did," responded the astonished minister.
     "Don't you 'know that there is not one word of truth in it? Don't you know that these persons"—pointing to the names of several well-known temperance men and women—"are not now and never have been drunkards?"
     The preacher stammered, hesitated, and tried to explain; but no explanation would satisfy Swan. Said he,
     "Now, sir, you have just one thing to do. You must take this paper into the house, read that article to the congregation and tell them that when you wrote it you lied, and you knew it. Do that, sir, or I will break every bone in your body."
     The trembling minister meekly accepted the terms, and read the article, confessing that he had lied and had known it when writing.

PIONEER METHOD OF ADVERTISING.

     Mrs. Darrow was the first milliner ever located in Canton. She was a Methodist, and, among her accomplishments in the millinery line, she possessed the art of making a sort of fur bonnet shaped much like the old round-crowned Methodist bonnets. Old Father Lumery, one of the earliest Methodist preachers here, was much pleased with Mrs. Darrow's bonnets, and at all his appointments would exhort the Methodist sisters to purchase them, saying that they were the proper helmet for a female warrior of the Lord. This plea was so successful that Mrs. Darrow was enabled to sell one of her bonnets to nearly every Methodist sister in four congregations.

A LITERAL INTERPRETATION.

     At a church-meeting of a church in Joshua township, one of the brothers was arraigned for drunkenness. It was proved that he had stopped at Canton on his way to Copperas-Creek Landing and indulged to the point of drunkenness in Mallory's best. The evidence being conclusive, the vote on the question of expulsion was about to be taken, when one of the old brothers arose and asked:
     "Mr. Cheerman, kin I ax a question ov the witness?"
     “Certainly."
     "Will the witness say if the brother puked when he was drunk?"
     "He did not, to my knowledge," replied the witness.
     The questioning brother looked over the congregation with a confident air, and said:
     "Brethering and sisters, I don't reckon we kin do any thing more in this case. You all know what the Scripter sez: 'It's what comes out'en a man's mouth as defiles him, and not what goes in. Now if the brother didn't puke, I reckon there was nothin' come out'en his mouth, and he wasn't defiled."
     The good brother sat down conscious of having made an irresistible scriptural argument that could not be overthrown, and the congregation decided he was right.

A PARSON NONPLUSSED.

     Rev. Robert Stewart, who preached for the Presbyterians, was not always judicious in timing his admonitions. On one occasion he was making a pastoral call on Mrs. Alex. McPheters, who was sick, and there met Dr. Newton. The doctor, as usual, was under the influence of liquor, and was pacing the floor snapping his fingers, and ejaculating " Oh, h—l!" at every step. The doctor's profanity grated harshly on the parson’s ear, and he forthwith decided to reprove him.
     "Doctor, you speak very familiarly of that place called hell. Do you know any thing about it?”
     The doctor stopped in his walk, eyed his interrogator, gave the peculiar wink for which he was noted, and responded —    "Yes, sir: I know all about it; I've been there.”
     "Been there?" said Stewart, "well, tell us all about it." The doctor struck an attitude, winked again, and said: "I tell you, Bob, old hell is a pretty respectable kind of a place; but just a little the other side of old hell they have got a new hell for Presbyterian priests, that's the G—d d—st hole you ever seen."
     Stewart never after ventured to reprove the doctor without knowing whether or not he was duly sober.

PAY IN PREACHING.

     Rev. Williston Jones had just moved into his new house on the corner of Elm and Wood streets, when it occurred to him that green blinds to his windows would be an improvement. Buckley was accordingly called in to do the job, and was soon at his task, swearing, working, and joking, as was his habit. Williston one day suggested to him the idea of reciprocity in patronage. "I patronize you, Mr. Buckley, now you ought to patronize me."
     "Oh, certainly," said Buckley, feeling for the scribe-mark on the strip he was dressing, "I had just as soon have my pay in preaching as in money. Let me see, how much do you get a year for preaching?" Williston informed him. "How many sermons do you preach per annum?" continued Buckley. On this point he also received information. Taking out his pencil, he computed how much preaching his job would pay for, and informed Williston that his work would just come to two sermons.  No more was thought of the matter by Mr. Jones until, on passing Buckley's shop, some time afterward, he was hailed and his bill presented as follows:
     "Rev. Williston Jones to A. W. Buckley, Dr. To fixing Blinds on windows, 2 Sermons."
     "Now, sir," said Buckley, "I need those sermons today, so you may just mount that work-bench and preach them." Mr. Jones was nonplussed, and insisted on paying the money. Buckley at first demurred, demanding the fulfillment of his contract, but finally relented and took the money.
     Buckley on one occasion visited St. Louis, and at dinner at a leading hotel had placed before him a bill of fare. Being exceedingly near-sighted, he did not undertake to read it, probably did not notice it. On the waiter's returning for his order, Buckley inquired what they had, and was directed for information to the bill of fare lying before him. Picking up the document, he handed it to the astonished waiter, with the remark, " Oh, d—n it, fill the bill." . While eating, he noticed several snobs loudly calling the waiters to change their plates. Now at Tyler's, Sebree's and Freeman's taverns this plate-changing was not in vogue, and Buckley thought it foolishness; so, to rebuke it, he arose, and, in a stentorian voice, called, "Waiter, change my chair. By G—d, I’ll have something changed."
     Buckley was an infidel. His residence being opposite the old Baptist Church, he was in the habit of donating five dollars annually to the Baptist Sabbath school. Some one inquired how it was that one entertaining his religious views should be thus liberal to a Sabbath school. "I do it," said he, "to keep the d—d boys out of my cherry-trees on Sunday."
     One of the pioneers relates of himself and a companion a story in this wise:
     "Ike and me were coming up from Copperas-Creek Landing in a wagon. On the road up we concluded we 'd steal a pig from a mighty fine litter we seen along the road. Well, we stole the pig, and throwed it into the wagon and brought it home. We thought a good deal of that pig, slopped and fed it carefully until it was nearly big enough to kill. So one day the pig got out, and one of the neighbors put it up right away. We soon found out where it was and went after it; but the plagueoned feller wouldn't give it up. 'You see,' said he, ‘I got that hog the same way you fellers did, and I got just the same right to it you had; and just the less you say about it the better.' Ike and me had no more to say, we just let the feller keep it".

     The religious belief of three of the old pioneers may be inferred from the following conversation, which occurred in Dr. Bell's drug-store soon after the death of John Coleman, sen. Old Shannon and Benjamin Perry were sitting by the fire warming, when old Ha'penny, an old Revolutioner, who, from some trifling cause, had fallen out with Coleman during his life, entered.
     Said Ha'penny, " Well, Coleman's dead and in h—ll, and I 'm glad of it."
     Shannon, assuming an air of tragic dignity, at once responded, "Mr. Ha'penny, you are laboring under a delusion: "Mr. Coleman is not in the evil country; Mr. Coleman is an inhabitant of the good country. Mr. Coleman is not in the rank and file in the evil country, either; on the contrary, her most august and imperial highness has given him an official position in the home of the blessed."
     "How in h—l do you know?" responded Ha'penny.
     "Why, sir," said Shannon, "Mr. Coleman and myself commune with each other daily. He comes to me for instruction in regard to the important duties of his position. I am his mentor, sir, and talk with him face to face, as a man talks with his brother."
     Perry had listened uneasily to this conversation, and could no longer keep out. Rising and pacing rapidly back and forth, swinging the skirts of his blue coat in an excited manner, he broke out—" You are both a pair of d—d old fools. Coleman lies right up here on the hill five feet and a half under ground, and he'll lie there till the resurrection. I know, by G—d, for I helped to put him there."
 

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