HATEVER connection there may be between the adversities and failures of a body of people and internal difficulties and troubles is a problem for the psychologist, and not for the historian, unless he chooses to enter the domain of the philosophy of history. But as the historian deals with facts, he can not overlook the frequent coincidence of the two classes of facts here noted. It is evidently true, as Rollin observed, and Plutarch before him, that "adversity alone can place greatness of soul in its full light, and render the real merits of men conspicuous." He also quotes Cato as saying that "Adversity, in humbling the spirit, restores us to our reason, and teaches us what is necessary to be done." But experience also teaches that adversity often weakens the ties of friendship and fraternity. Sparks of dissension more readily kindle a fire. The serpent-seed of discord finds too often good soil on which to bear unhappy fruit when hearts are wearied with disappointing toil. Shipwrecked hopes often fill men's hearts with suppressed bitterness and hatred; and then, if controversies arise, they are conducted with indecent acrimony. Criminations arise, misunderstandings develop, resulting in wretched quarrels and irreconcilable disputes among those who call themselves Christians and brethren. These violent contentions often make a Church, which should be the Zion of peace, in consequence of the selfishness of the natural man, to become the Babel of confusion. James speaks of envying one another as the great spring of strifes and contentions, in the third chapter of his Epistle; but in the fourth, of a lust after worldly things, and setting too great a value on [173] worldly pleasures and friendships. This, he seems to say, "carried the divisions of the Jewish Christians of his time to a shameful height," says Henry. Whether or not a solution is here suggested of the coincidence of adverse conditions in the work of Church extension of the churches and Elderships in 1875-1880, and the internal troubles which prevailed, the facts are conspicuous and must attract attention.

      Notice the blight which befell the work in Nebraska so auspiciously begun during the previous semi-decade, and awakening so much missionary enthusiasm. The bethel at Crete, the first one built in the State, was destroyed, in July, 1875, at least to such an extent as to be "unfit for use." About the same time began the grasshopper plague, which devastated almost the entire State for successive years, and parts of Missouri and Kansas, making those who remained dependent on public charity. Not only did it practically put an end to aggressive work in that section, but the existence of some churches already organized could not be maintained. Some of the missionaries and scores of Church families removed to other States, and the devastation of the country seemed inevitable.

      The utter failure of the Chicago Mission, toward which more than a score of thousands of dollars had been enthusiastically contributed, was not fully realized until the General Eldership in 1875. It threatened to prove disastrous to all plans to establish churches in the large cities.

      Toward the close of this period the almost despairing cry was heard concerning the Fort Wayne, Ind., Mission, "Do not let it fail!" "Save the Fort Wayne Mission!" But it also failed.

      Mansfield Mission, after an auspicious beginning, and the expenditure of quite an amount of funds contributed by the churches in Ohio, finally had to be abandoned and the property sold.

      In the East Pennsylvania Eldership the work at Carlisle was suspended and the property sold. And the mission in the city of Reading was in such a hopeless state in 1878 that "the church was actually in a disorganized condition" when Snyder was sent there to revive it, and "the bethel had been closed." It was too late, and the work was finally abandoned.

      During and following these disastrous events most of the Elderships had their internal troubles. Even in the Nebraska Eldership, which began its existence almost simultaneously with the advent of the grasshoppers, had some more or less serious dissensions. Charges were preferred against one of the missionaries, which produced bitter feeling and considerable alienation. The Standing Committee stepped in to save a church which was being rent in twain by acts of discipline, at which "witnesses were sworn," who testified at the hearing. It also expelled a local elder and one teaching elder from the Church of God for "continual railing against the Church of God," and for "abusive language." This trouble threatened to spread by being brought into The Advocate.

      In Iowa one of the missionary collectors was made the subject of somewhat serious charges, which naturally became a widening circle, and until cleared up interfered with the raising of missionary money, and cast discredit upon missionary agents and upon the system. Another minister was disfellowshiped for acts of insubordination. The spirit of unruliness was indeed somewhat epidemic, and developed instances in other Elderships. Thus in Illinois the Standing Committee had to deal with three cases of ministers who defiantly disregarded the provisions of the Constitution of the General Eldership in the matter of co-operation, and of the Illinois Constitution. One pastor from another Eldership persisted in his refusal to become a member of the Illinois Eldership. He "took an independent stand," declared the Standing Committee, so that it felt it to be necessary "to withhold official connection with him." This resulted in further troubles in the church which he served, which seemed in danger of disruption and death. Another pastor disregarded the provision of the Constitution by leaving his circuit without the approval of the Standing Committee, and was strongly censured. And a third was charged with violating the General Eldership Constitution by removing, without a transfer, into the territory of another Eldership and not handing in his transfer. Yet another member of the Eldership was denied an "open transfer."

      Indiana Eldership was obliged to discipline one minister for "his schismatical course," and pronounced him "unworthy of confidence and fellowship." Another minister was expelled under such circumstances as threatened to involve the Standing Committee in a civil suit, as well as to create friction between that Eldership and the East Ohio Eldership. It sharply censured the last named body for [174] granting said minister a transfer, with a clear recommendation, while it laid itself open to an action at law for publishing not alone the facts, but declaring it to be their opinion that he was "unworthy of the confidence of any person, and unworthy the name of citizen."

      In Ohio several ministers were expelled, and for heretical teaching; one for insubordination, and one for "bringing reproach upon the Church." Extreme measures were also found necessary in dealing with what the Standing Committee declared to be "disloyal members" in one church, and "persistently insubordinate" members in another church, both classes being expelled from their churches by the Standing Committee.

      The Maryland and Virginia Eldership found it necessary to discipline one minister for "violating the Rules of the Church of God and the usages of the Eldership."

      The contentions between the churches in Schuylkill and Lebanon counties, Pa., and the German Eldership were chronic, as were also the troubles between said Eldership and the East Pennsylvania Eldership. But in the latter body there were acute troubles. Personal alienations entered more or less into these, some from local causes, and some growing out of the Chicago Mission failure. A division occurred in the church at Lancaster, which resulted in the organization of Salem church of God. The rejection of an article by the Editor of "The Gem" was made the occasion of charges before the Board of Publication. There was unusual friction in the Eldership, evidencing an unhealthy moral and fraternal condition, no doubt partly explained by the words of James.

      Whether cause or effect, it was conceded that at this time there was an evident "decline in religion" in the different Elderships, with redeeming features as the revival movement under Moody began to make itself felt in ever widening circles. And then credit must be given to the influence of the great revival of missionary interest in 1869, yet unspent, in carrying the Church safely through the storms and the calm incident to these failures and contentions. For the work did not stand still. The spirit of aggression survived, and the churches and the Elderships turned their attention to other fields.

      Not for twenty years, or since "the great awakening" of 1857-8, with which it was compared, had there been such remarkable and general revivals as during the early part of this period. The same conditions existed in the religious world from 1843 to 1857, that were witnessed between 1858 and 1876. Spiritual movements were slow, heavy and sluggish. Revival work languished. But as in 1857-8 the tide turned, and a glorious inflow was realized, and Christianity achieved splendid results, so in the Winters of 1876, 1877 and 1878 there were revivals of wonderful power. The most remarkable was in the Winter of 1875-6, but the whole period from 1874 to 1880 was one of the spiritual eras in the history of American Christianity. The work began under the leadership of Dwight L. Moody, the most conspicuous example of lay preaching in modern times. Assisted by the incomparable singer, Ira D. Sankey, vast concourses of people in New York, Philadelphia and Chicago were powerfully swayed, and thousands were added to the churches. Moody came to Philadelphia upon invitation of a large committee of ministers representing every Protestant denomination. The old freight depot of the Pennsylvania Railroad, Thirteenth and Market streets, was secured and fitted up in which to hold the meetings. Ten thousand, nine hundred and sixty chairs were placed in the building, all of which at many services were occupied. The meetings began November 21, 1875, and continued uninterruptedly, until January 16, 1876, during which time it was estimated that Moody addressed 869,000 people. The numbers converted are not definitely known. The total cost of preparing the building and carrying on the meeting for two months was in round figures $30,000. People came to the meetings from a radius of over 100 miles, as many as five hundred coming in on trains in one evening. These carried the revival spirit into their home churches, until the whole of eastern Pennsylvania, Maryland, New Jersey and Delaware was ablaze with revival fires. In these revivals the churches of God largely shared. From different points reports came of unprecedented works of grace. The Pastor of the church of God at Middletown wrote: "Such a movement as this has never taken place in this town." Similar reports came from many other points east of the Susquehanna river. From Elizabethtown, it was reported that "the house is filled to overflowing every night." Many of the meetings in the larger towns were union meetings. One of these was held at Newville, Cumberland [175] county, Pa., which was never equalled. The number of converts in the town and country for 10 miles around was estimated at five hundred. The whole Cumberland Valley was aflame with revival enthusiasm. On a smaller scale the work extended across the mountains and westward as far as Kansas. At Center Bethel, Westmoreland county, Pa., as many as twenty to twenty-five penitents were at the altar on some nights. At Puttstown, Bedford county, there were one hundred and twenty-seven reported conversions; at Auburn, Schuylkill county, seventy converts were reported. In the Winter of 1876-7, Moody held a meeting in Chicago similar to the Philadelphia meeting, but not equal to it in power and influence either in the city or the surrounding country. The meeting continued eleven weeks, during which time three thousand conversions were reported and one thousand drunkards reformed. It was estimated that six hundred and forty-five thousand people attended these meetings. Special attention was given to the reclaiming of drunkards, as the meeting was coincident with the revival of the temperance work under what was known as the Murphy Movement. This movement began in Pittsburg, Pa., in January, 1877, under the labors of Francis Murphy, of Maine, himself a reformed saloon-keeper and an inveterate drinker. From Pittsburg the work spread eastward and westward, the churches and religious bodies earnestly co-operating with the movement. By 1879 more attention was given to local option. It was considered by many to be peculiarly a moral issue, and churches and Elderships espoused it with general unanimity. Others regarded it as a political movement, disassociated from legitimate church work. Prohibitionists generally opposed it, thus creating division in the ranks of Christian workers.

      With unquenched zeal the churches of God continued diligent in the work of the Master in every department of Christian endeavor. The revivals of the period added hundreds of new and enthusiastic members to the churches, men and women not wedded to old traditions, but ready for new methods and new enterprises. Yet the disposition and tendency to preserve what is established was strong enough to prevent either the introduction or radical innovations, or the abandonment of existing institutions. To some of these many of the older members were almost conscientiously attached. This was true of camp-meetings, for the continuance of which strenuous efforts were made, despite the burdens they imposed, the absence of any real need and the discouraging results. As a partial substitute grove meetings were held by many churches in all the Elderships. But in 1875 four camp-meetings were held, two in East Pennsylvania Eldership, one in Venango county, West Pennsylvania, and one on the Toledo Mission, western Ohio. In 1876 only three camp-meetings were held. The idea of holding Eldership camp-meetings was first suggested in Iowa, in 1876. The Standing Committee on June 5, 1876, appointed Besore, Bolton and Murray "a committee to mature a plan for the organization of a Camp-meeting Association." But this committee reported at the Eldership that "the action was not complied with." By persistent urging, eight camp-meetings were held in 1877, one in Maryland, four in East Pennsylvania and three in Ohio. In 1878 Ohio held but one camp-meeting, Maryland two and East Pennsylvania four. An effort was made to unite all the churches in East Pennsylvania in the holding of one general camp-meeting, under the management of a committee named by the Eldership. It was held on the grounds of the M. E. Camp-meeting Association, near Oakville, Cumberland county, and was considered a success. It was repeated in 1879, during which year eight camp-meetings were held, one of them in Maine. The Ohio Eldership followed the lead of the East Pennsylvania Eldership, and held an Eldership camp-meeting near Smithville, Wayne county. The effort to hold an Eldership camp-meeting in West Pennsylvania the same year failed. Results during these five years were exceedingly meager. A Pittsburg paper reviewed the camp-meetings held by the Methodist Church in 1877, and stated that the "general verdict is that they have not proved a success." And this view was endorsed by The Advocate by the careful citation of facts.

      Pentecostal meetings of a general character were destined not to be as long-lived as camp-meetings. Much as they were acclaimed for a few years, they had in them elements of weakness which served to forecast their early discontinuance. Decadence was noticeable already in 1876, when they began to become more local in character, and in 1878 when the Indiana Standing Committee voted against having one, and the Ohio Standing Committee voted two to three in favor of suspending them, though the Rules required two to be held annually, and two were held, but were local. East Pennsylvania Eldership, where they originated; Maryland, [176] Ohio, Indiana, Illinois, Iowa and Nebraska held Pentecostal meetings in two or more of the five years of this period. The meetings were of a highly spiritual character, tending to deepen the piety and quicken the spiritual vitality of the churches where they were held. The effect of the revivals and of the zealous work of the ministers and churches during and following them is given in the statistics compiled by A. Snyder, and published on December 26, 1877, as follows: Number of annual Elderships, 13; number of licensed preachers, 384; number of preachers in active service, 193; number of preachers licensed during the year, 39; number of circuits, 117; number of stations, 30; number of missions, 35; amount of missionary money collected during the year, $2,906.81; probable number of members, perhaps not far short of 50,000. Snyder also kept an account of the conversions and accessions to the churches of God as reported during the year of 1878, and in July, 1879 published them as follows: Conversions, 4,237; accessions, 2,958; baptized, 1,428.

      Ministerial Associations were held once or twice a year in all the annual Elderships except the Texas, the Maine and German Elderships. To reduce the expense to the ministers they were often held in connection with some other meetings, such as the Pentecostal meetings, or the Eldership sessions, or Conventions. Their main object was the edification of the ministers. In some of the details they differed. Most of them began with a sermon the first evening, and the discussion of specially assigned topics during the other sittings. But in some Elderships more sermons were delivered, on subjects or texts designated by the committees on programs. In some Elderships exegeses of special texts were a regular part of the program. It was quite customary to have a critic, whose duty it was to pass rigorous judgment on addresses; to point out faults in syntax, diction, manner, gestures, and in general to submit critical observations and detailed examinations and reviews of the work of the members of the Association. It was thought by many to be an office exposed to faults and dangers, which in itself might seem to invite severe criticism. And Brewer could be quoted: "Nay, if you begin to critic once, we shall never have done." The office did not long survive. The topics took a wide range, although a little close observation shows that many of the same topics, a little varied in phraseology, were on the programs of different Associations in the course of a year or two. Current questions outside of a doctrinal and practical and religious character were generally ignored. Looking over the topics of this period one will find such as these: Church fellowship, what is it, and what are the terms and conditions? How can we best promote a revival of religion? The qualifications needful for an efficient ministry. Should manuscript be used in the pulpit? Do the soul and spirit have conscious existence after death? The order of the ordinances. The change of the Sabbath from the seventh to the first day of the week. Regeneration, in a variety of forms. Conscience as a guide. Forms of modern infidelity. In what does the happiness of heaven consist? Conditions and proper subjects of prayer. How to bring the elements, lay and ministerial, in the Eldership into the most effective service for the Church. Best methods of preparation for the ministry. How to best care for converts. Family religion. What is the best way to deal with local church difficulties? Prayer for the influence of the Holy Spirit. Increased efficiency in the work. Hindrances to the promotion of Church work. True evidences of a state of grace. Instrumental music. Ground of justification. Christian perfection. Call to, and qualifications for, the ministry. Prayer-meetings. What is sanctification? Christian union. The Bible and its origin. How to secure and promote a healthy church state. Fasting. Christmas as a holiday. Are we observing the proper day as a day of rest? Jesus and his office work. In some Associations there was a question box, but it was not much more popular than the critic.

      As many of the topics submitted for discussions at Ministerial Associations were questions on which there was a division of views, debates not unfrequently characterized the sessions, which needed guidance and restraint, just as those in The Advocate. For as there were those "whose words are not framed to tickle delicate ears," especially of opponents, so there always were writers who wielded somewhat venomous and virulent pens. Some of the questions discussed at these Associations had been canvassed in the columns of The Advocate, or vice versa. This as often for a purpose, as, for instance, the order in the observance of the ordinances, which was reversed in some churches in Indiana, and the churches in the German Eldership. There were two public debates between 1875 and 1880. [177] One was held at Osborn school-house, near Seward, county seat of Seward county, Neb., between D. S. Warner, of the Church of God, and C. L. Boyd, Adventist. The proposition discussed was: "The first day of the week has been set apart by divine authority as Sabbath or Lord's day." The discussion was the outcome of a series of addresses by Boyd on the Seventh-day Sabbath. So well did Warner defend the proposition, that at the close of the debate the congregation present voted thirty-six to sixteen that he had established it. The debate continued three evenings, November 23, 24, 25, 1875.

      At Cedarville, Ark., in May, 1877, G. T. Bell had a debate with a Mr. Hyde, of the M. E. Church, on The New Birth. Bell had the negative of the proposition, "that natural water produces the new birth." He "claimed it to be spiritual water, or the gospel, which flows from the fountain, Jesus Christ."

      A quasi public discussion took place in Harrisburg, Pa., on the subject of "The Washing of the Saints' Feet," between Dr. J. Swartz, pastor of Zion Lutheran church, and G. Sigler, pastor of Fourth Street Church of God. Dr. Swartz preached a sermon in his church against the ordinance, to which Sigler replied January 5, 1879. These sermons were followed by a brief newspaper discussion between the two pastors. Sigler's sermon and the newspaper articles were subsequently published in pamphlet form. The Eldership in October following specially commended Sigler "for his able and faithful defense of the doctrines of the Church." At different times and in various forms this subject was under discussion. In 1875 a writer in the "Findlay (Ohio) Jeffersonian," under the pen name of "Philip," attacked the rite as an ordinance, to which "Sincerity" replied in several articles in The Advocate. Editor Forney defended the ordinance in 1876 against a writer in the "American Christian Review," a Disciple periodical. Said writer based his argument on I. Tim. v. 10, where he affirmed that it is classed with good works; on any reference elsewhere by Paul to the rite, and on the want of evidence that it was observed in the primitive church. Editor Forney also reviewed, the same year, a sermon by Rev. Weible, preached in Lebanon, Pa., and published in a Lebanon paper. Weible laid special stress on the fact that feet-washing is mentioned only in one of the Gospels. Forney, in 1877, also reviewed "Homo's" contention that there is "no command or precept" for the observance of this rite. In 1877 Forney took issue with "The Christian at Work," which endeavored to prove that "Feet-washing was not instituted by Christ as an ordinance." He also published two articles in the columns of The Advocate presumably from members, if not ministers, of the Church, the influence of which he endeavored to counteract, one of which suggested a change of the time of day when to observe the ordinances, from the evening to the forenoon. The main reason given being "the accommodation of old members of the churches." The other one, while in form an argument against abandoning Feet-washing as a religious ordinance, yet the intimation that "a great deal is being said about the Church of God dropping Feet-washing," seemed to call for vigorous criticism. In connection with these discussions a hymn composed by Mrs. L. B. Hartman years before was republished. The impression often sought to be made that this ordinance has in modern times been accepted by few religious bodies was from time to time corrected. It appears that then and since the following religious organizations besides the Church of God either have at one time observed, or still continue to observe, the ordinance, viz.: Scotch Baptist Church in Nova Scotia, Seventh-day Adventists, Free-will Baptists; General, or Arminian, Baptists, Separate Baptists, United Baptists, Duck River and kindred Associations of Baptists, Primitive Baptists, Colored Primitive Baptists, Christian Connection, Two Seed Baptists, Brethren in Christ, United Zion's Children, Christian Union, Church of God and Saints of Christ (colored), Church of the Living God, Amana Society, German Baptists, Mennonites, New Congregational Methodists, United Brethren, United American Free-will Baptists.

      As the observance of the Communion before Feet-washing was mainly based upon the words in John xiii. 2, "Supper being ended," Editor Forney in 1875 in a critical editorial showed that this was not the Lord's Supper, and also that it was not then "ended." But as arguments seemed ineffective in convincing brethren of their error in this matter, the subject was repeatedly revived and rediscussed. In 1878 "The Order of the Ordinances" was the title of three elaborate editorials, in which the whole question was reviewed and ample authorities cited in confirmation of the general practice of the Church.

      For some years with great persistency the question of Faith Healing in [178] various forms would come up. As "modern miracles" it was claimed that Mark xvi. 9-20 assured the church of the perpetual presence of such a power. Others advocated it under the title of "divine healing," or "faith healing." But mind healing, or mind cure was regarded as a better diagnosis of the various cures reported. That this was nothing new, and that it was not essentially religious, was made evident in discussions during 1875-1879, in which different brethren participated. The excessive enthusiasm and unreasoning zeal of some advocates of faith healing made it necessary at times to use discipline; but by finding the true philosophy of the undeniable phenomena the harm which fanatics had the power to do was reduced to a minimum. The Church of God was not the only religious body which had to contend against the perversion of such truths as must be admitted in connection with this subject, or the facts which were credibly established. For nearly half a century, says A. T. Pierson, in a work published in 1905, the inquiry has excited increasing interest: "How far may we carry to the Lord bodily ailments in prayer and faith for healing?" This question could not be ignored, as bodies of believers, both numerous and respectable, affirmed belief in divine healing as a truth taught in the word, and as a fact of their own experience. Two duties seemed clear then: To restrain men and women from creating dissensions and schisms; and, to arrive at the real truth on the subject. This seems to have been the aim of discussions on what had the appearance of antagonism to the advocates of faith healing.

      During this period there was a revival of controversies on, Infant Depravity and Infant Salvation, by C. Price, in review of a sermon on the last subject by the Rev. W. B. Browne, Presbyterian Church, and by Editor Forney on "How are Infants Saved?" in answer to a question on the subject, in two editorials. The former topic was also discussed editorially in answer to "Truth," who reported a minister of the Church of God as teaching that "an infant is perfect depravity." The inadvertent insertion in the columns of The Advocate of a short paragraph which referred to "original sin," brought on a discussion between Editor Forney and James Mackey on this abstruse question. The book entitled, "The Christian Ordinances" is in the main a reproduction of a series of eight editorials, in which the pamphlet by James Quinter, German Baptist, on the Origin of Single Immersion, is exhaustively reviewed and answered. They were called out, as many other controversial editorials were, by the request of a subscriber "to answer the positions taken by Elder Quinter, and to defend the practice of the Church on the subject of baptism."

      So little is said these days on the Premillennial Advent that it is not so easy to realize the controversies which were formerly conducted on this subject with considerable warmth. October 30, 1878, began a Pre-millennial Convention in New York, which created more than ordinary interest in this, subject. B. F. Beck and C. C. Bartels, of the East Pennsylvania Eldership, were present and were in hearty sympathy with the views advocated. Bolton reports that they returned brimful of the premillennial doctrine," which he characterized "a precious doctrine." Dr. Tyng's address on the subject was reproduced in The Advocate, while the Editor published strictures of the resolutions embodying the sentiments of the Convention. Other and minor questions were discussed briefly, and without creating general interest.

      The Second International Convention of Sunday-school workers was held at Atlanta, Ga., April 17-19, 1878, and gave some additional impulse to Sunday-school work in the United States. East Pennsylvania Eldership had taken the lead, ten years earlier, among the churches of God in convention work; but nearly all the Elderships followed during the present, period, Indiana holding its first convention in 1875, and Nebraska in 1879. There was much uniformity in the manner of conducting these conventions, and a similar line of topics was discussed. The first evening there was an address of welcome, a response, enrollment of delegates, report of treasurer, followed by voluntary remarks. The next morning the officers were elected, and then two or three subjects were discussed during each sitting by one or two whose names were on the program, "and others."

      The earnestness and zeal with which frontier mission work was carried on is indicated by the men which the Board of Missions of the General Eldership kept in the field. Its territory then embraced Michigan, Nebraska, Missouri, Arkansas, Texas, Indian Territory, and all the country westward. The following missionaries were in its employ in 1875, either during the whole year, or for different periods: G. E. Ewing, P. K. Shoemaker, I. S. Richmond, James Neil, G. F. McElwee, E. D. [179] Aller, D. Keplinger, D. Blakely, C. B. Konkel, C. S. Bolton, D. S. Warner. Of these, six were in Nebraska, four in Kansas and Nebraska, two in Missouri and one in Michigan. In 1876 it had W. H. Oliver in its employ as General Evangelist in Michigan, and in 1879 B. D. Bright held the same position. Four missionaries in 1876 were stationed in Nebraska, two in Kansas and one in Missouri. Most of these, with several additions, were continued during 1877. In 1878 the force was increased. In Nebraska were the following: E. D. Aller, W. R. Covert, J. Kager, C. S. Kilmer and A. L. Nye. J. A. Smith was employed in Texas; E. Wilson in Missouri and P. Shaw in Kansas. Changes during the year were sometimes made, and additional men employed. In 1879 the Board had calls for missionaries from Colorado and California, but could not answer them. It appointed G. T. Bell to Arkansas and Indian Territory; in Kansas it had M. C. Ogden and J. C. Forncrook; in Nebraska it had in addition to E. D. Aller, General Evangelist, W. T. Harris and A. L. Nye. E. Wilson was appointed to north-western Missouri, while E. Marple was General Evangelist in Texas. Of all those employed during this period none has labored with greater success in different departments of Church work and in

Jay C. Forncrook.

different Elderships than Jay C. Forncrook. He was born in Wayne county, N. Y., December 23, 1845. In 1868 he removed to Battle Creek, Mich., and thence in 1874 to near Crete, Neb. Here he heard for the first time a sermon by E. D. Aller "on the distinctive doctrines of the Church of God." He was "thoroughly convinced that it was the truth." He was converted at a meeting at the Salt Creek school-house, nine miles east of Crete, conducted by John Barkey, on March 24, 1877, and united with the church of God newly organized at Salt Creek. In the Fall of that year he was sent as a delegate to the Nebraska Eldership, and while there he "was convinced" that he ought to enter the ministry. Without being an applicant, the Eldership voted him a license. On his return home he preached his first sermon at Salt Creek school-house. In the Spring of 1878 he visited north-western Kansas, and located land in Norton county, and in the Fall he started for his new home, but stopped during the. Winter at Phillipsburg, Phillips county, where he taught school and also conducted some revival meetings, and organized one church. Resigning his school, he entered the mission field, at the solicitation of the Secretary of the Board of Missions. He succeeded in organizing two additional churches that Winter. In the Spring the Board appointed him missionary [180] in Norton and adjoining counties, and he removed to the place he had located a year before. Here in the following Winter he organized the church at Clayton, Norton county, and during the same year the church at Brenneman's, in the same county, and one at Wallace Mills school-house. He also organized the church at Ellis school-house, 8 miles below Clayton, one of the strongest churches in that section; but which was unfortunately converted into a Disciple church under the influence of the missionary who followed Forncrook, and deserted the Church. This field he served for five years, except the year he was General Missionary in Nebraska. In 1883 he was called to Lanark, Ill., where he remained as pastor four years. Thence to Decatur; but at the end of one year he was prevailed upon to re-enter the mission field as General Missionary in Kansas. But soon after entering on his labors he was called to Ft. Scott, Kans., where he succeeded in establishing the church, and building a house of worship. After a successful pastorate of four years he resigned and accepted the Crawford county work. After two years on this field and one year as General Missionary in Missouri and another year in the same capacity in Kansas, he removed to Iowa, thus ending his successful career as a missionary.

      A commendable record of results accomplished on the territory under the control of the Board of Missions of the General Eldership was made during these five years. And yet much of it was temporary, and necessarily neglected opportunities for doing greater good were often lamented. Missionaries had too large fields in many instances, and were employed for too brief periods. A. L. Nye, first sent to the Elk Horn Valley, Stanton county, Neb., 100 miles north-west of Omaha, was later appointed by the Board of Missions of the General Eldership. He states that for three years he labored "with little or no success"; but in January, 1875, he organized a church. In July, 1878, he extended his labors into Knox county, on the Dakota line, and did the first preaching by a Church of God minister. He succeeded in organizing a church, May, 1878, near Oakdale, Stanton county. A little later he organized one at Millersborough, Knox county. In October, 1878, the Iowa Eldership appointed D. S. Guinter missionary to South Dakota. E. D. Aller was for a number of years the missionary at Crete and in Saline and Fillmore counties. For two or three years the work was greatly hindered by the swarms of grasshoppers which destroyed vegetation of every character. There were revivals, but the people who remained were too much perturbed and too poor to engage heartily in church work. Times were hard, crops destroyed, and industries stagnant. This plague extended into Kansas and Missouri. In June, 1875, one of the missionaries said it was the darkest cloud that we have ever beheld. Another one wrote: "Grasshoppers have swept over our fair country and have laid bare nearly the whole country, east and west for perhaps 100 to 130 miles, and north and south about 300 miles. Nearly all the wheat, hay, tame grass and the growing corn, with nearly all the growing garden vegetables are eaten up." Even the foliage on the trees was stripped off. And in 1877 one of the Nebraska missionaries wrote: "A rain of grasshoppers fell on our fields, and in a few short hours every green thing in fields and gardens was destroyed." Yet there were calls for preaching, and revivals, as Howard, on the south-east Nebraska mission wrote. In York county, D. S. Warner, in June, 1875, organized a church of thirty-one members. And to such an extent were the ministers and churches encouraged that they conferred together on the advisability of organizing an Eldership in Nebraska. In January, 1877, the rebuilt bethel at Crete was dedicated. A church was organized by Barkey, in Saline county, of fifty members, and another one a year later in Gage county. A new mission was formed November, 1878, embracing parts of three or four counties in Nebraska and Kansas, and A. B. Slyter, formerly of Michigan, appointed to it. J. L. Jackson organized a church in Fillmore county, in April, 1879, and one at Oliver's school-house. The work extended, by June, 1879, over a large part of eight or ten counties in the south-eastern corner of the State, besides the missions in north-eastern Kansas, in Norton county, Kansas, and in Stanton and Knox counties, Nebraska, making nine or ten fields of labor.

      Among the missionaries in north-eastern Kansas was P. K. Shoemaker. His chief complaint was that fields were too large, as he said in 1875, and consequently points are often neglected and die. He was instrumental in building the first bethel in Kansas, located at Vermillion, Marshall county. It was dedicated by his brother, A. X. Shoemaker, November 19, 1876. It cost $3,100.00, of which $900.00 remained unprovided for. C. S. Bolton also labored in the north-eastern section of [181] Kansas. He traveled as far westward as Washington county, where there was a small church. Some work was done by him in Ottawa and Cloud counties, south of Washington, in the Summer of 1875. He organized a church in Pottawatomie county, in 1877, of seven members. A church was organized in Brown county, April, 1878, of ten members, by P. Shaw. More substantial work was done in south-eastern Kansas. It extended as far toward the north as Osage county, where, in 1878, Peters had quite a revival and organized a church at Rock Creek of twenty-two members. And in 1879 he organized another one at the Booth school-house, of ten members. M. C. Ogden succeeded in getting a foothold in Reno county, over a hundred miles west of Ft. Scott, where he organized a church in 1878. There was a bethel in this county in 1879, where N. Hill preached. In the Spring of 1879 a church was formed in Ness county, seventy-five miles further west, to which county five families emigrated from Indiana. This region was known as south-western Kansas. It included Kingman county, where in February, 1879, Ogden organized a church in Smutch Creek Valley, of nineteen members. In this county a bethel was built and dedicated October 29, 1879, under Ogden's labors, known as Keystone Bethel. R. H. Bolton preached on the occasion. He organized another church in Kingman county, of twenty-six converts at one of his revivals. J. H. Woodberry was traveling a circuit in 1879, composed of Wilson, Allen and Neosho counties, which he said was 160 miles in extent, and in May organized a church of eleven members in Wilson county. These counties are in the south-eastern corner of the State. Woodberry, J. M. West and J. E. Cunningham about this time began their machinations to organize a new and independent Eldership, which gave considerable trouble and did harm to the cause. His reasons were deviations "from the landmarks of Winebrenner"; "troubles in the Eldership," and "troubles in the churches." Woodberry had talents to do good work had he proved faithful.

      Missouri interests were not so well looked after. Blakely had done some work in Saline county in 1875. Keplinger was missionary in Cass county, with eight preaching places. S. D. C. Jackson labored in Morgan county. Neither had special success. Woodberry was on the Nodaway county work, in the extreme north-western part of the State. He reported in 1876 that the work was "on the increase." He organized a church at Marysville, while R. H. Bolton formed one at Coatsville the same year. In 1877 Woodberry did good work in Atchison county, in the north-west corner of the State, where he had organized a church in 1876. J. M. West was his co-laborer in 1877, and he organized a church at Union Grove with seven members. In De Kalb and Harrison counties Blakely and E. Wilson conducted successful meetings.

      Woodberry in 1878, worked a little south-eastward into Caldwell and Ray counties, where he regarded prospects good "to work up a Church of God element." He had seven appointments. Blakely, in 1878, succeeded, "after ten years," in "building a house of worship at Keystone, Clinton county, which was dedicated in November, 1879, M. S. Newcomer, of Illinois, officiating. There was at this time another body of people called the Church of God, in Mercer and Harrison counties, on the Iowa line, which held views in all respects identical with those of the brotherhood. They originated in 1872, and at this time numbered one hundred and fifty.

      The Kansas and Missouri Eldership realized the distinction it acquired when at its session on October 4, 1877, it appointed John P. Coulam to be a missionary in Alvingham, South Lincolnshire, England, his native place. He had returned thither on account of his health. The Eldership regretted its "inability to come to his aid in remuneration for his labors; but the Board of Missions of the General Eldership in the same month made an appropriation to him of $50.00. He reported four conversions later in the year, and on February 13, 1878, stated that he had "fairly introduced the Church of God teaching," and that he expected "before long to see a church of God organized."

      G. T. Bell was the great missionary and revivalist in Arkansas and the Indian Territory. He labored principally in Franklin and Washington counties, in the north-western part of the State, during this period. In November, 1876, he organized a church at Boston, Madison county, adjoining Franklin on the north. Also one at Natural Dam, Crawford county, contiguous to Franklin on the west. His work was enlarging, so that he earnestly called for a missionary to be sent to his assistance. In November, 1876, he organized his third church. During the year prior to this date he had received one hundred and fifty members into [182] fellowship. June, 1877, he organized a church at Cedarville, Crawford county. This year he extended his mission into Sebastian county, south of Crawford. At the Eldership in 1878 he reported having received three hundred and forty members and organized ten churches; but this may mean the total during the time he had been on the mission; but he was a remarkable revivalist, often reporting "revivals" at his regular preaching services. He is the only minister known to be on record as having a "revival" at a funeral service. In 1878 Bell started a mission among the colored people. He organized a church, into which he received two Methodist ministers, whom he "licensed to preach." He also held a camp-meeting this year in Franklin county, near Grand Prairie. In the same year he crossed the line into the Indiana Territory, where he reports organizing "the first church among the Indians," at Honey Hill, Cherokee Nation, composed of fifteen members. Riddle followed Bell in 1879, and organized a church at Mt. Vernon, Crawford county, Ark., of fifteen members. Among the members at Honey Hill was James Bennet, a carpenter and painter, through whose efforts "the Church of God was introduced to the Cherokee Nation." He began work among the Indians in 1877, and in 1879 he was appointed missionary to the Cherokee and Choctaw Nations. He, organized a church at Caney, Flint District, Cherokee Nation. He had formerly been a preacher in the Baptist Church.

      There was some improvement in conditions in Texas, where they were badly in need of a new man. Marple was still there, and during the year 1879 was General Missionary; but he urgently called for help. "Texas wants a preacher." He also made strong appeals for emigrants from churches North. The Board of Missions finally sent J. A. Smith, of Ohio, to succeed Marple. In 1879 he reported prospects good for the organization of three churches. There was at this time quite a religious awakening in Texas, and in proper hands the interests of the Church of God might have been revived.

      It was hoped that a beginning of church work would be made in Colorado in the Fall of 1879, when D. B. Rendell, of the Maine Eldership, removed to that State. He reached Livermore on November 6th, and wrote that he would "try to preach the word of God."

      In Michigan but little was accomplished. On March 1, 1877, James Haskins organized a church at Eavenson school-house, Gratiot county, all heads of families, consisting of fifteen members. He was followed by W. Seifried, who did successful work during the Winter of 1878-9 and later. He organized the church at New Haven Center in January, 1879. In Lenawee county James Neil and Lavina Alleman, pastors, succeeded in building a house of worship, which was dedicated December 16, 1879.

      When in 1875 J. Garrigus and Snodderly and their families removed from Page county, Iowa, to Washington county, Ore., and three other families from other counties in Iowa, Garrigus urged the sending of a missionary to that country. He was seconded by the Editor and by the Secretary of the Board of Missions. S. V. Sterner, then of Missouri, offered to go; but there were no means to support him. In December, 1875, J. A. Smith submitted his name to the Board for missionary to Oregon; but the same answer had to be made. Meanwhile Garrigus began work by organizing a Sabbath-school and holding prayer-meetings. Calls for a missionary to be sent to Minnesota in 1877 had to be disregarded for the same reason. The want of men and means, two topics so often discussed, greatly retarded Church extension work.

      In Iowa a good deal of aggressive and substantial work was done from 1875 to 1879. A. Wilson reported the dedication of a new house of worship at Alice, Grundy county, in 1875. At the historic spot where sleep the remains of E. Logue, near Trenton, Henry county, at Moorhead's Grave-yard, stands Green Mount Temple, which was dedicated January 31, 1875, by A. X. Shoemaker. J. S. Miller and W. R. Covert were also present. Another new house of worship, dedicated by Shoemaker, June 20, 1875, was built at Moneka, Cedar county. C. L. Wilson was pastor. A. C. Garner assisted in the services. There were now four bethels in Cedar county. Shoemaker also dedicated a new bethel near Grundy Center, Grundy county, on January 30, 1876. J. M. Klein was pastor. In the Spring of 1876 A. C. Garner removed to Sac county, Iowa, adjoining Ida on the east, the latter being the second county east of Missouri River. His post office was Sac City. He proposed to preach quite a good deal, supplying points which had no pastors. Such calls came from Sac, Ida and Buena Vista counties. Thus the standard of the Church was planted in the north-western section of the State. It was also [183] about this time that A. X. Shoemaker first visited Ida and Sac counties on an inspection tour. He became a real estate agent, and sold lands to many brethren of the Church in Eastern Pennsylvania, who located largely in the country around Ida Grove. He preached at a number of points for nearly three years. When the propitious time had arrived, on April 27, 1879, church work was begun in Ida Grove, M. S. Newcomer on that day preaching the first sermon. At the Eldership in 1878, D. S. Guinter was appointed to the Sioux Mission, Iowa. This was in Sioux county, on the South Dakota line, and the second county south of the Minnesota line. Thus the Eldership territory now extended entirely across the State, from Des Moines county in the south-east corner, to Sioux county in the north-west corner. Guinter had moved to Canton, Dakota, in March, 1876, but did little, if any, work prior to the Winter of 1878-9, when he began his labors on the Sioux Mission and in Canton, South Dakota.

      The history of Church work in Illinois during this period is somewhat brief, but indicates substantial advances. It begins with the dedication of the bethel at Buda, Bureau county, December 19, 1875, by A. X. Shoemaker. The house cost over $ 3,000.00, and was built during the pastorate of M. S. Newcomer. On October 3, 1875, under the labors of G. Sandoe, a new bethel was dedicated at Oak Point, Clark county. And one 3 miles East of Charleston, Coles county, June 11, 1876. Coming across from Danville, Iowa, on May 12, 1877, R. H. Bolton organized a church near Disco, Hancock county, Ill., on the Mississippi River, below Burlington, Ia. Another new organization was effected by Newcomer, pastor, near Tampico, Bureau county, in 1878. On November 23, 1879, the new house of worship 4 miles south of Mazon, Grundy county, was dedicated, M. S. Newcomer preaching the dedicatory sermon. W. B. Allen assisted during the day, as did the pastor, J. Bernard. Mission work at Mendota, Ill., was determined upon by the Eldership in October, 1879, when the matter was referred to the Board of Missions. Said Board entered into an agreement with the trustees of the Congregational Church for the lease of its house of worship for two years from January 1, 1880, for $120.00 a year. M. S. Newcomer was put in charge of the work by action of the Standing Committee, December 3, 1879. In the regular Church work quite a good deal was accomplished, and through revival efforts many were brought into fellowship, thus greatly edifying the churches.

      The Indiana Eldership during this whole period was working in the shadows of impending failure of the Ft. Wayne Mission. When in 1876 it was left without a pastor, the supplies of the pulpit regarded the prospects still quite good. In March of said year the Board of Missions borrowed money to meet immediate claims. And as "necessity demanded immediate action," by request the Board of Missions of the General Eldership released Indiana Eldership from its assessment, and W. P. Small was secured to canvass the Eldership for funds. Lovett was reappointed pastor. When Small had completed his work he was put in charge of the mission, in June, 1878, when a visitor said "the church is alive, but breathing faintly." In July, 1878, an assessment was laid on all the churches in the Eldership to raise the amount needed to support Small. He did not remain long in charge of the work, and Lovett was again appointed. Strong appeals were made not to "let the bethel pass into other hands;" "save the Ft. Wayne Mission!" No appointment was made in November, 1879, and so regular preaching was suspended, while B. Ober was appointed to canvass Ft. Wayne City for funds, and I. W. Markley the whole territory of the Eldership. At Nettle Lake a new house of worship was built in 1875, which was dedicated August 22nd, by A. X. Shoemaker. James Neil, Joseph Neil and H. S. McNutt were present. Another bethel was built at Potter's Station, Ind., and dedicated May 21, 1876, by Elizabeth McColley. It cost $1,260.00. J. Parker was the pastor. W. W. Lovett officiated at the dedication of a new house of worship near Columbia City, Ind., July 13, 1879, which cost $2,900.00. D. Keplinger was the pastor. The Standing Committee arranged for a new circuit in November, 1879, after the Eldership, called Eel River circuit, with eleven preaching places. A new church was organized at Churubusco, Whitley county, April 25, 1875, by I. W. Lowman.

      At Mansfield, Ohio, there was substantially a duplication of the history of the Ft. Wayne, Ind., Mission. By October, 1875, the work had so declined that the church was "torn and scattered." A reason for such failures was in part found in the want of sympathy, or "the disparagement of city missions" by the country membership. This was intensified by the outcome at Chicago. Conditions were so unfavorable, with a debt of $2,700.00, "besides missionary funds invested," [184] that at a meeting of the Missionary Society on October 5, 1875, it was decided to sell the property. About $1,500.00 missionary money was invested in it, and there was grave danger of sacrificing the whole of it. Hence, collectors were kept in the field during 1876, 1877 and 1878. And as late as November, 1879, payment of subscriptions was urged. Naturally such work alienated the minds of the brotherhood from such enterprises in general. Almost simultaneously there were sales of other church properties, as at Pleasant Valley, Seneca county, which was ordered in January, 1875, by the Standing Committee. So also on February 16, 1875, the Standing Committee directed the sale of the church property at Clintonville, Franklin county. The parsonage at New Washington, Crawford county, was sold in 1877, to pay the debt resting on it. But to relieve the situation in a degree, successful work was reported on the Toledo Mission by J. A. Smith. Several new churches were organized, one at the Stuller appointment, with twelve members, in February, 1875, making the fifth church on the mission. On the Paulding Mission there were eleven preaching points served by D. Sands, and on January 13, 1875, he organized one new church. In Hardin and Marion counties S. Kline, despite his conflicts with the Disciples, was rewarded with good results. Plowman, at Canton, Stark county, gathered the wrecks of the original church which were loyal to the Eldership notwithstanding the seeds of error and disloyalty sown by M. Beck, and organized them into a loyal church on August 4, 1875, Daniel Bayler being elected elder, and S. H. Addams, deacon. They at once appointed a Building Committee "to take the necessary measures to erect a house of worship," as up to this time the services had been held in church houses owned by other bodies and in dwelling houses. Plowman also preached in Medina county, where he was successful in organizing a new church. At Primrose, Williams county, near the Michigan State line, McNutt succeeded in building a new bethel, which was dedicated by A. X. Shoemaker on January 23, 1876. He had the assistance of W. P. Burchard, S. Chamberlain, James Nell, and his brother Joseph. A bethel built at Freedom, Henry county, E. Poling, pastor, was set apart for divine worship on May 7, 1876, by J. W. Aukerman, assisted by J. V. Updike. At Neptune, Mercer county, in April, 1876, the church resolved to build a new bethel, which was completed and dedicated January 13, 1878. J. W. Aukerman preached the dedicatory sermon. The work was in charge of J. H. McNutt. Another bethel under the same pastor was built in the Now settlement, which Aukerman dedicated May 26, 1878. The mistake had been made here years before of building on land for which they had only the promise of a deed. The man died, and later the house was sold to the Evangelical Church, involving quite a loss to the local church and making the task more difficult to build a new house. Garrison succeeded in forming a new church in 1876 at White House, Lucas county. The bethel at Pleasant Ridge, near Webster, Hancock county, was dedicated by G. W. Wilson, October 14, 1877. The pastor was Isaac Steiner. A house of worship being for sale at Belmore, Putnam county, the Standing Committee, in response to the general desire of brethren residing there, directed its purchase. While the General Eldership held its triennial session at West Salem, Wayne county, in May, 1875, the church did not own a house of worship. But through the indefatigable labors of J. M. Cassel the work of raising funds to build a house for themselves was begun in April, 1878. Cassel also had the bethel at Wooster repaired, which W. P. Small dedicated December 15, 1878. He also succeeded in repairing the house at Cedar Valley, which was reopened May 18, 1879, J. V. Updike officiating. On June 1, 1871, under S. Dickerhoof, the new house of worship at Middle Branch, Stark county, was dedicated by J. S. McKee. During several of these years the Eldership was contending against the inroads of heresies advocated by D. S. Warner. It had finally to resort to the old remedy of excision in order to prevent the spread of the disease and restore the body to good health.

      In proportion to its numerical strength the West Pennsylvania Eldership leads during this period in the number of houses of worship built and dedicated. Eleven are reported over the whole territory. Of these the first was in Butler county, on the field of which Bartlebaugh was pastor. It was dedicated December 20, 1874, J. W. Davis preaching on Saturday evening and P. Loucks on Sabbath. At Edenburg, Clarion county, under the labors of R. Vanaman, a bethel was erected during the Summer of 1876, and dedicated by Shoemaker on January 11, 1876. The cost was $2,000.00 or over. A church of fourteen members was organized at said place about the same time. In Venango county, in the McQuiston neighborhood, near Scrub Grass, Loucks dedicated a new house of worship, December 26, 1875. [185] M. Davis was the pastor of this charge. The work in Cambria county was in good condition, and a new house of worship was built at Garman's Mills, and dedicated by Loucks January 2, 1876. As pastor at Benwood, Marshall county, W. Va., J. S. Marple was successful in having a bethel built in the Summer of 1875, at the dedication of which Loucks officiated on December 1, 1875. There were some rather large revivals in Greene county, Pa., in January, 1875, under the labors of W. B. Long, at one of which there were over forty accessions. Also in the county of Fayette, under the labors of W. J. Davis, a very successful revivalist. Davis, in the Spring, went to Greene county, where, at Windy Gap, he succeeded in building a house of worship. This was dedicated by D. Wertz, August 27, 1876. S. Woods was in charge of the work in Somerset county, and in the Summer of 1876 built a bethel at Kingwood, which was dedicated by Loucks on October 8, 1876. After the holidays, in 1878, the revival at Templeton, where about fifty were converted, prepared the way for the building of a bethel, which was begun in April, 1878, under the labors of J. W. Adams. Butler county had another dedication on January 26 1879, at Glade Mills, at which Loucks officiated. M. S. Pritts was the successful pastor. The church at West Newton was organized in 1843. In 1852 it built a small bethel, which it used until the Spring of 1879, when a better and more commodious house was built, which was dedicated on October 12, 1879, by G. Sigler. It cost $2,454.00 and was erected under the labors of J. W. Bloyd, pastor. The bethel at Avenue, 1 mile from Tarentum, Allegheny county, was built in 1879, under the labors of R. Vanaman. It was dedicated November 30, 1879. This church is also known as the Brackenridge Avenue church. The church was organized by Plowman in 1869; the bethel was built during the Summer of 1879. The dedicatory services were conducted by B. F. Bolton. The Eldership had a mission in Jefferson county, in 1875, with J. W. Adams as missionary, who organized a church at Cool Spring of twenty-three members, "the greater part of them heads of families." He was succeeded by M. McVay in 1877-8, who had revivals at Center Point and at Emericksville. He extended his labors into Elk county, preaching at Crossburg in an Adventist house of worship, the church being without a pastor. The church at Cool Spring was in danger of losing its house of worship, owing to a small debt which it claimed to be unable to pay. Another mission, in which W. J. Davis was pastor, was in Kanawha county, W. Va. There was a small church at Grandview, and in January, 1879, he organized one in Jackson county. This was the beginning of work in this county. T. Woods opened the Proctor mission, Wetzel county, where he had good success, as the Disciple influence was waning. He opened nine appointments. In 1879 W. B. Smith was sent to open a mission known as the Bradford Mission, on which he was quite successful.

      Good success attended the work on the Morrison's Cove circuit, including Stonerstown and other points on the east of the mountain, East Pennsylvania Eldership, in 1875, under G. W. Seilhammer, so that the Standing Committee divided the field January 19, 1875, and gave Stonerstown to J. M. Speese. Roaring Spring was assuming some importance, as a revival toward Spring resulted in ninety-eight conversions, a majority of which united with the church. In 1877, with H. E. Reever as pastor, the work was still further enlarged by the organization of a church at Snively's, which elected James Miller and George Snively, elders, and Jacob and Samuel Snively, deacons. It has rarely been the case that a board or committee of the Eldership has been so radically divided, or two boards or committees so sharply antagonistic, as was the case from March, 1875, until the session of the Eldership. The division was in the Standing Committee, of which a majority was in conflict with the Board of Missions. The matter at issue was the authority of the Standing Committee to appropriate missionary money. It had appropriated $300.00 to certain missionaries. This the Board declared to be an invalid act, and refused to recognize it, or to pay the appropriations. The Eldership sustained the Board. In June, 1875, a bethel was projected at Idaville, Adams county, and work begun, but no statement of its completion is on record. D. H. Mumma, the pastor, was an energetic missionary, and he lamented that the work in this county had been so much neglected. But prospects were still good. He was successful in building a house of worship at Harmony, York county, near the Adams county line, in the Summer of 1877, which was dedicated on the unusual day, December 9, 1877, being Saturday, at 10 a. m., by C. H. Forney, who also preached on Sabbath morning and evening. At Zimmermantown, Schuylkill county, a bethel was built in the Summer of 1875, under the labors of S. Smith, which was dedicated October 10th, by A. Snyder, assisted by I. Hay and D. Shope. [186] In Windsor township, York county, a bethel was built on Daniel Holtzinger's farm, and known as the Holtzinger Bethel, which J. Keller dedicated November 12, 1876. C. Knoll was the pastor. T. Still and S. E. Herman assisted at the dedicatory services. At Hummelstown, Dauphin county, the building of a bethel was begun in the Spring of 1876. The corner-stone was laid by B. F. Beck on July 2nd, and on December 10th the house was solemnly set apart for divine worship, the morning sermon being preached by G. Sigler and the evening sermon by W. L. Jones. S. C. Stonesifer was pastor. Under the labors of F. L. Nicodemus the church at Shiremanstown, Cumberland county, made extensive, repairs on its house of worship in the Summer of 1876. The original house was built in 1841, but was remodeled and enlarged, and on October 8th was rededicated by C. H. Forney. The bethel at Maytown, Lancaster county, built in 1858, was also repaired and much improved the same Summer, under the pastorate of I. S. Richmond. It was reopened November 12, 1876, C. H. Forney preaching the sermons, with the presence of J. W. Deshong, I. Brady and J. C. Owens. The original bethel at Altoona was "a shell of a house," 26x4O feet, and was also becoming too small to accommodate the people who desired to listen to "the eloquent Irish preacher," J. Hunter. Accordingly the church went energetically to work in 1876 to build a house which would seat from four hundred and fifty to five hundred people, which was dedicated the nearest Sunday to St. Patrick's day, 1877, C. H. Forney officiating. The Annville, Lebanon county, church, originally organized in 1844, and once a strong church, had become extinct. But a few families of the church removing to the place, with Dr. Ross and family, of Lebanon, reorganized it April 2, 1877, with sixteen members. J. A. MacDannald was then pastor, who secured for the occasion the services of G. Sigler and A. Snyder, the former preaching an English sermon and the latter a German sermon. The most phenomenal enterprise developed in Lancaster City, Lancaster county, where a division occurred in the church, and nearly one hundred members withdrew and began to hold regular services in a large hall. They called J. B. Soule to be their pastor. They manifested a remarkable spirit of aggressive missionary zeal. With no house of worship, they established two missions, one on Dorwart street, and the other in the northern part of the city. The former was started July 18, 1876, the latter December 24, 1866, known as the Antioch mission. The church was organized June 8, 1877, and on July 15, 1877, the corner-stone of their house of worship was laid by C. H. Forney. November 18, 1877, the house, known as "Salem Church," was dedicated. C. H. Forney preached in the morning, and W. L. Jones, in the evening. The church at once went to work to build the Antioch mission bethel, which was dedicated May 19, 1878, by C. H. Forney. At the session of the Eldership in 1878, J. W. Miller was appointed to Salem church and its missions, and J. B. Soule was sent to Altoona, to take effect April, 1879. The church resented this action, and declared itself independent of the Eldership. It did not long survive, and the enterprise with such an auspicious beginning utterly failed. Bainbridge, Lancaster county, with D. S. Shoop as pastor, began the erection of a new bethel in the Spring of 1877. C. H. Forney preached and laid the corner-stone July 29, 1877, and also dedicated the new house May 5, 1878. A. H. Long assisted at both services, and at the dedication W. L. Jones preached in the evening. The colored brethren at Brownsville, Franklin county, began the work of building a bethel in June, 1878; but owing to lack of means made slow progress. The mission at Columbia, Lancaster county, was making steady progress under the energetic labors of J. W. Deshong, and on July 29, 1878, with preaching in three or four churches in the town by Forney, Shoop and Beck, the former, in the afternoon, laid the corner-stone. The dedication occurred March 23, 1879, when Sigler, Jones and Laverty officiated. The church at Reading, having become disorganized and scattered, was reorganized August 18, 1878, with "twenty-five or thirty members." On September 1, 1878, under the pastoral labors of W. P. Winbigler, the corner-stone of a new bethel was laid at Lisburn, Cumberland county, and the house was dedicated December 22, 1878, C. H. Forney officiating at both services. A new point of promising church work was opened at North Middleton, Cumberland county, near Carlisle, I. S. Richmond being pastor. The corner-stone was laid by C. H. Forney October 20, 1878, C. C. Bartels being also present. The preaching was in the barn of John Lightner near by. The house was completed and dedicated May 4, 1879, under the pastorate of O. H. Betts. C. H. Forney preached in the morning, and F. L. Nicodemus, in the evening. Other ministers present were R. M. Pine, H. Hackenberger and J. F. Meixel. After needed repairs, the bethel at Marysville, Perry county, was reopened September 28, [187] 1878, under the labors of J. W. Felix, C. H. Forney preaching the sermons. The Fairview bethel, Lancaster county, was built under the labors of D. H. Mumma, and was to have been dedicated December 25, 1878; but the services were deferred until June 1, 1879, when C. H. Forney preached both morning and evening. At 4 o'clock p. m., the church was organized. Near the home of John Soule, father of the Soule brothers, the Sandy Hollow bethel stands, built in the Summer of 1878, and dedicated by W. L. Jones and J. B. Soule December 22, 1878, F. L. Nicodemus being the pastor.

      In the Maryland and Virginia Eldership the work of confirming the churches was earnestly pushed forward, and there were many successful revivals. The prospects in the Virginia part of the Eldership apparently brightened under the labors of C. L. Amy. It was regarded as excellent missionary territory, but was generally much neglected. Amy in 1875 had eight appointments around Martinsburg, and in 1876 began the building of a bethel in Berkeley county. But at the Eldership in 1876 the only other bethel in that territory was ordered to be sold to pay a debt resting on it, and the field was left without a preacher, to be supplied by the Standing Committee. At Oak Hill, Creagerstown circuit, J. W. Kipe, pastor, a new house of worship was dedicated December 24, 1876. In 1877, a bethel was built at Piney Creek, 1 ½ miles from Taneytown, Carroll county, under the pastoral labors of S. W. Naill, and was dedicated by C. H. Forney, December 16th. Under the labors of J. A. Staub a new bethel known as Mt. Briar meeting-house was dedicated May 11, 1879, by S. W. Naill. The new bethel at Appler's Mills, with J. A. Saxton, pastor, was dedicated by Wm. Palmer on June 1, 1879. On December 21, 1879, the bethel at Sigler's, Frederick county, was dedicated, C. H. Forney and G. Sigler officiating. A. Philhour was the pastor.

      Conditions in Maine were peculiar. The cause had elements of strength and prosperity. Naturally a stable people, conservative and truth-loving, only the best and most permanent results could have been anticipated. The faith and practice of the Church of God appealed to them; they were in a measure prepared for them. They earnestly called for missionaries, and seemed anxious that representatives from East Pennsylvania should come among them and devote their years to the cause in that State. In April, 1875, W. H. Engler left Maytown, Pa., and went to Maine, reaching Enfield on the 10th. He organized a church of God at Dixmont on April 15th, with twelve members; one at Orono on the 22nd, with fourteen members, and one at Bradford, April 28th, with twenty-five members. He remained only a short time, but returned again in November, 1877. These brief trips by different ministers were not satisfactory, and John Dennis said they were usually at the wrong season of the year for that climate. But still the work grew and enlarged. Mills dedicated a church building at Fort Fairfield in February, 1876. At Windsor he organized a church March 11, 1876, and in 1878 the Quarterly Meeting convened with the church recently organized at Lincoln Center, in their new house of worship. Of this church Dr. J. I. Brown was a member, the only Maine minister who ever attended a General Eldership. In May, 1876, Mills organized one church at Monroe, and one at Swanville. In June, 1876, A. F. Brown formed two organizations, one at Glenburn, and one at South China. Quite a large revival was carried on at Islesboro by Mills and others, and with the sixty-five converts a church was organized in 1878 by E. F. Hanson. Also one at Searsport, June 16, 1878. These churches were located in the counties of Somerset, Waldo, Kennebec, Aroostook and Penobscot, and numbered twelve or more. But the elements of disintegration manifested themselves as early as December 19, 1878, when three preachers withdrew, "not being satisfied with the proceedings of the body here in Maine." And in July, 1879, the churches in Waldo county, at a Quarterly Meeting, voted "to withdraw from the body in Maine and form an Eldership under the Rules of the East Pennsylvania Eldership." Six churches in Waldo county joined this movement. As early as 1838 B. Howard found churches of God in New Brunswick, where probably this movement in Maine originated. He went from Eastport, Me., to Halifax, N. S., where he found a church of God. Also at Picton. He established churches with this name and faith at Cornwallis, Falmouth, Liverpool and Port Midway and other places. At St. John's, N. B., he found a similar church, and himself organized one at Orimocto, and at two other points. Some of these churches existed during the time that this movement was in progress in Maine.

      While the number of deaths of ministers of the Church of God during this period was small, outside of the Church quite a number of distinguished men ended [188] their illustrious careers. Those in the Church who fell in the battle of life were P. D. Collins, of the Maryland and Virginia Eldership, but first licensed by the East Pennsylvania Eldership in 1858. He died May 13, 1875. He was followed October 1, 1876, by William McElroy. He was licensed by the East Pennsylvania Eldership in 1840. He received his early religious training in the Episcopal Church; but after his conversion he united with the Methodist Church, and later with the Church of God. He reached the age of 78 years. For a short time he was a member of the Maryland and Virginia Eldership, as he generally labored within its territory, much of his time in Virginia. On June 1, 1878, D. Keplinger wrote: "Our much beloved fellow-laborer, George H. Thomas, has fallen." He died in San Antonio, Texas, whither he had gone for his health. He reached the age of sixty. He was ordained to the ministry by the Ohio Eldership in 1843. Thence he went to the Indiana Eldership, where most of his active ministerial life was spent. But for short periods he was also a member of the Illinois, the Iowa and the Kansas Elderships. "He was one of the ablest ministers of the Church of God for many years," is the testimony of one who was well acquainted with him. In other religious bodies the most prominent men who passed away during this period were Charles G. Finney, the eminent theologian and educator, President of Oberlin College, who died August 16, 1875; Richard Fuller, the celebrated Baptist minister of Baltimore, Md., pre-eminently a Bible student and a Bible preacher, died in October, 1876; W. G. Brownlow, Methodist minister, journalist and political leader, who died April 28, 1877; Dr. Muhlenberg, Protestant Episcopal minister and poet, died in 1877; Charles Hodge, of the Theological Seminary, Princeton, N. J., a theologian of world-wide reputation; Pope Pius IX., who died at Rome, Italy, February 7, 1878, whose death was considered "one of the great events of the decade." He was born May 13, 1792, and was named Giovanni Maria Mastai Ferretti. His successor, Gioacchino Pecci, was elected in March, 1878, and assumed the name of Pope Leo. XIII. Howard Malcom, a noted Baptist divine, born in 1799, died in 1879. He is the author of the edition of Butler's Analogy of Religion, with Introduction, Notes and Conspectus, which is still a text-book in the Course of Studies of the East Pennsylvania Eldership.

[FHCG 173-189]