USA > Illinois > DeKalb County > Sandwich > History of the Somonauk United Presbyterian church near Sandwich, De Kalb County, Illinois : with ancestral lines of the early members > Part 5
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and advised him there was another tumble and father then owed him $18 in good money for the cow. Father sized up the situa- tion, about $170 in 'Wild Cat Currency' for the $37 cow, and for my negligence in not giving the $85 to our neighbor immediately on my arrival, Father paid me in coin of the realm, in other words, he gave me a good cow-hiding without discount."
The financial panic made hard struggling for the young and growing church. It came suddenly, like a hailstorm on crops ready for harvest. It stagnated business of every kind. Wheat dropped to so low a figure that the farmers could barely pay their taxes. At that time the church was paying Mr. French $400 a year for his services. From the record we gather that very little of his salary was paid at the close of the year 1857. The sum simply could not be raised; money had ceased to be money. At a meeting of the congregation, early in 1858, Mr. French generously offered to release his flock $50 of his salary for 1857, and the coming year, 1858. This liberal offer was highly appreciated by his people, but they voted it down flat. Another measure was immediately proposed and passed the house, that "We pay what is due in full, and Mr. French's salary for 1858 to be $400." This action of the church stands on the church record, a monument to the integrity of the fathers, and their sturdy determination to fulfil their promises.
It was during this time of trial, when the church all but perished from the lack of funds, that the devotion of George Beveridge to its service reached the crowning point. Mr. Beveridge had founded the church, lent his house through the course of years for its meetings and, when the time came for a building, had given the two acres of ground on which the new church stood. Now, in the day of peril, he did not hesitate to act as janitor and in addition furnished fuel for the fires from his own timber lot. For this service the church record states he was paid $8.00 in 1858, and $12.00 the year following.
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The Underground Railroad
W HILE the settlers on Somonauk Creek faced the calamities of bank panics, devastating hurricanes, and the vicissitudes of life in a farming community, they still took an interest in national affairs. The question of slavery more and more assumed not only a political but a moral aspect. As early as 1844 a letter from Washington County inquires: "Are there any Liberty party men or voting Abolitionists in your part of the world? That party is coming on with rapid strides in the East."
The settlers in Somonauk were even more zealous in their opposition to slavery than their brethren in the old home. They were barely established in their cabin homes before the need of aid and comfort for the runaway slave made a practical outlet for definite conviction. Dr. Otto L. Schmidt, speaking on the Underground Railroad, at Somonauk church, September 5, 1925, at the dedication services of the memorial tablet, thus analyzes the situation: " As different as day from night were the little Puritan communities of northern Illinois (from those of the southern part of the state), perhaps made up, as in the case of Somonauk, of covenanting Presbyterian Scotchmen. They read in their Bibles, their attention fixed on the Golden Rule, the injunction to hear the cry of the oppressed, to save him out of the hands of the pursuer, to remember those in bonds as bound with them. Over them played the new humanitarian light of the nineteenth century. Among them arose organizations of the Abolitionist and Liberty parties, insisting that, whatever the consequences, slavery must end. As a lighter activity they assisted the runaway slaves to Canada. In the thrill of outwitting the pursuers these men, who looked severely on mundane pleasures, found a fascinating sport in: the guise of a high moral duty.
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" Imagine the runaway slave, occasionally stimulated by Abolitionist emissaries in the South to make a break for free- dom, taught the position of the 'North Star' and the fact that beneath it lay a land called Canada, where slaves were free, making his way by stealth, with rare assistance from whites and other slaves to the bounds of Illinois. Here he learns by mys- terious means of the house at which he is sure of shelter and help. From it he is passed on secretly stage by stage, from sym- pathizer to sympathizer, till at last on board schooner or steamer bound for Canada where he can call himself a free man. The grim humor of the friends of the slave termed the organiza- tion the 'Underground Railroad.' "
The members of the "Underground Railroad " took pleasure in applying the terms suggested by the name to every- thing connected with the enterprise. The houses of sympathizers were " stations "; the routes traveled, " the line "; the wagons and other conveyances used, the " cars "; the men who drove them, the " conductors." In the Western Citizen, the anti- slavery newspaper, appears a little cut of a train of cars just passing into a tunnel, a further play of the imagination with the name.
" To ask for a map of the routes of the 'railroad ' is to ask for a map of the routes by which the wily fox evades the hounds. Circumstances and a close local knowledge determined them. Runaways usually entered the state from Missouri at Chester, Alton, or Quincy. Sometimes they traveled up through the Iowa Territory at Oquawka or Rock Island.
" The injunction was usually given the slave to travel west to the Illinois River. Into Chicago one route passed along the present line of the Burlington Railway, through this place (Somonauk) where the Beveridges were great hands, and a future governor of Illinois (John L. Beveridge) acted as ' conductor.' "
Evidence that the Beveridge home served as a "station " is
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not lacking in published histories. The following incident is related by Henry L. Boies in his History of De Kalb County:
" In 1852 a gentlemanly stranger begged shelter for the night at this house (George Beveridge's). Something led the family to suspect that he was a detective, searching for evidence of the crime of aiding slaves to their freedom. Finally seek- ing an opportunity of privacy, he asked directly of the vener- able mother if she had not at times secreted fugitive negroes. ' Yes,' said she, 'and in spite of your oppressive laws I will do it whenever I have opportunity.'
" Instead of immediately arresting her, as she had expected, the stranger laughed. He was an eminent physician of Quincy, engaged in establishing stations on the Underground Railroad. During many subsequent years there was a frequent stoppage of 'trains' at this station, and much time and money were spent in forwarding the flying negroes on to the Stewards at Plano and to other places of refuge."
An intimate view of the Beveridge's Underground Station, as it appeared to two small boys in 1853, is given by John V. Henry: " One day after our egg-hunting expedition, we were playing on top of a straw stack when suddenly the straw gave way and we found ourselves in a rather circular room about eighteen feet in diameter, with upright posts about seven feet, with old rails and brush behind to keep the straw like a wall, and overhead poles running upward to the center pole for a roof. The center pole or support was a dead tree, the whole top having been cut off, leaving only a few lower stub lines for the roof poles to rest on.
" Though we searched for a long time, we could find no way of exit, and finally managed to climb the dead tree and make our escape from this ' Underground Station.'
" We told of our escapade at the house, but the family did not enlighten us as to the uses made of the straw-stack room. After my return from the army, when secrecy was no longer
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required, I learned that had we searched the room closely on the ground, exactly in the north center (toward the 'North Star ') we would have found an exit, then packed with straw and that the straw was thinly lain on top where we fell through, for the purpose of ventilation."
Fortunately the great majority of the citizens of Somonauk were of one mind on the subject of slavery, but strangely, a large number of Abolitionists were opposed to the operation of the Underground Railway, arguing that it was contrary to the laws of their country. The friends of the road declared its charter came from God. The Rev. Mr. French was in full accord with the activities of this institution.
"One of my early recollections," says his son, A. C. French, " is of Father's unceasing fight against negro slavery. Contrary to his experiences in other communities, in the congregation at Somonauk and in the neighborhood, the predominating senti- ment was with him. George Beveridge's house was a station on the ' Underground Railway.' Others were strong Abolitionists. One good pious deacon was overtaken by slave catchers who asked him if he had seen any runaway 'niggers.' At that moment he had two or three of them under a load of green cut corn on his wagon. It was a case of prompt truth or falsehood and the brother did not hesitate but made unqualified denial. My opinion may not have any significance but I think the Lord would forgive him, and the Recording Angel would insert an asterisk with an explanatory footnote in the book.
" I remember seeing in the corner seats up by the pulpit some seven or eight negroes one Sabbath at church, who were on their way to Canada and liberty. Father French directed that a col- lection be taken up to assist them, when it was against the law to help in the escape of any runaway negro slave.
" In connection with the escape of the seven or eight negroes mentioned above I give the details of the incident as it was related to me. I was present at the time but too young to take it
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all in. It happened one summer Saturday night that these escap- ing negroes arrived at some ' station ' in the neighborhood, prob- ably at Mr. Beveridge's, and in view of the fact that it was an ' Abolitionist ' congregation, they were taken to church. It was known or feared that the slave catchers were after them and the church people were a little nervous. Father French in the middle of his sermon suddenly stopped and said to the congre- gation, ' Let us pray.' The congregation immediately rose to its feet as was its custom. The little group of negroes occupied the corner seats at the right of the pulpit. They were directed to remain seated. Father French, looking out of the door at the far end of the church had seen men stop down on the road and one man coming up towards the church door. When the man reached the door he was met by an old elder who in response to the inquiry, "Have you any runaway niggers, in there? " blandly said, with a wave of his hand, ' You can look for your- self.' The man looked, saw the congregation standing, and a parson vigorously praying, couldn't see any 'niggers ' and turned around and went off. I remember the ashy frightened look on the faces of those negroes, and their humble manner."
The escaping slave would use all the devices he knew to baffle the hounds on his trail. Rubbing onions on the soles of his shoes was used with considerable advantage, but it had to be repeated often. Wading streams for long distances and sometimes at night appropriating a horse or mule from a settler and riding for miles, then loosing the animal and turning him toward home. Anything to break the scent and retard the pur- suer. Not every runaway succeeded in escaping. When captured he was almost certain to be sold farther south, which cut off all hope of escape from a life of servitude.
Enormous sums were offered for the apprehension of fugi- tive slaves, but the men and women of Somonauk were lovers of their fellow-men and true to their convictions of right. They spurned the large offers of reward as a reflection on the char-
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acter of those to whom they were made, although ready cash was the one thing materially needful for the progress and comfort of the first settlers. Moreover, the penalty was very severe for aiding a slave to escape. Heavy fines or imprisonment were inflicted, perhaps both if discovered; but God protected these heroes. The Somonauk community, however, did not limit their opposition to slavery to maintaining a station on the Underground Railroad. The passage by Congress in 1850 of the Fugitive Slave Law brought them to a white heat of wrath and opposition. A mass meeting was called " without distinction of sex or party." They met on the 30th of November, 1850, perhaps in the schoolhouse or in the upper room of the Beveridge house. The following official report of the meeting appeared in the issue of December 3, 1850, of the Western Citizen:
" On the 30th Ult. the inhabitants of Somonauk met en mass - without distinction of sex or party - to give expres- sion to their feelings of indignation against the late act of Congress, the infamous fugitive slave bill. Having gone through the preliminaries of organization and the meeting opened with prayer, the chairman appointed a committee of five to draft resolutions. After a short absence they returned with the following - there being in them but two slight amendments from the original - all of which were most heartily responded to in the affirmative:
" 1. Resolved, That the law passed at the present session of Congress for reclaiming fugitives from labor is a base viola- tion of the Constitution of the United States - a flagrant infringement upon the sovereignty of the states, and is deserv- ing the execration, contempt and indignation of the friends of Human Liberty throughout the State, the country, and the world; and that we feel under no moral obligation to obey it.
" 2. That said law is utter violation of those safeguards of personal liberty, the writ of habeas corpus, and the right of trial by jury; That the freedom of all persons without regard to
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color, circumstances, or condition, is placed in jeopardy, as they may be hurried off in a 'summary manner ' on the proper ' affidavit ' of the veriest knave in Christendom.
" 3. That the authors, abettors, administrators, and de- fenders of this law - and those also, from the New England States, who 'basely dodged the question ' - are traitors to Freedom, serviles of slavery, and must stand condemned at the bar of an enlightend sentiment.
" 4. That we pledge ourselves not to support for office any man who aided in any way, directly or indirectly, the passage of this law; nor for any man that will not use his voice, vote and influence for its repeal.
" 5. That it is the duty of all officers, when called upon to execute the provisions of this act, to resign.
" 6. That a law so at variance with the laws of God, and the acknowledged principles of Holy Religion; so at war with all the sentiments of Humanity and Justice-so wanting in the true spirit of Republicanism, is unworthy even of the veriest despot of the Old World, and a foul blot upon our free institutions.
" 7. That when human inactments conflict with the laws of God, and the plainest dictates of humanity, we are at no loss ' whom we shall serve - whether God or Bael, for whether it be better to obey God or man, judge, ye.'
" 8. That to 'feed the hungry, clothe the naked, succor the needy, and relieve the distressed,' are duties from which no human laws can absolve us; and we are firmly resolved to practice those virtues, and to hold as null and void all conflict- ing laws, though at the peril of fine and imprisonment.
" 9. That, ' there is a power behind the throne, higher than the throne itself ' - a correct public sentiment - and that we will 'agitate! agitate! '- back petition by petition, till this infamous law is repealed.
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" 10. That a copy of the proceedings of this meeting, signed by the Chairman and Secretary, be forwarded to the Chicago Democrat, Chicago Tribune, Western Citizen, National Era, and Western Recorder with the request that they publish them in their respective papers, and that all papers North and South, be requested to copy same.
" After the adoption of the resolutions, we had several short but spirited and stirring speeches of which, if we could not boast of an oratorical flow of words, we could at least of a flow of soul-of expression that came from the heart. Methinks I saw shadowed forth much of the spirit which animated our ancestors, when they set at defiance the aggressor - the mother country; a spirit strong and unshaken to battle for the Right - for Liberty, - even unto death.
S. H. LAY, Chairman. T. G. BEVERIDGE, Secretary. Somonauk, Illinois, November 2, 1850."
James H. Beveridge was a member of the committee which drafted these resolutions. Nor did his work for the anti-slavery cause end with a written protest. He was one of the leading spirits who called the Anti-Kansas-Nebraska Bill Convention held in Sycamore, Illinois, 1854. Two years later we find him serving as a delegate to the first Republican convention which was held at Bloomington, and which resulted in the nomina- tion for president of John C. Fremont. During the same years another leading citizen, William Patten, served the district as representative in the state legislature and voted for Abraham Lincoln for United States senator.
Nor were anti-slavery activities in the political field confined to the laity. " The Rev. Mr. French was an Abolitionist from his youth. As a young man he, and his brother also, were dele- gates to the Second Convention of Abolitionists of Ohio, at Mt. Pleasant. At this convention James G. Birney was one of the men sent from Ohio to the national convention in New York,
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where in 1852 he was nominated as the first candidate for president of the United States on the anti-slavery ticket. Father French voted this ticket, and continued to vote the anti-slavery ticket, voting for John C. Fremont in 1856, the first Repub- lican nominee for president, and in 1860 for Abraham Lin- coln, the first successful candidate for president on this plat- form.
" When Lincoln became president in 1861, and called for 75,000 volunteers in defense of the Union, many of the young men of Somonauk enlisted, serving with gallantry in all capacities from soldiers in the ranks to high grades among the commissioned officers. Among them the military record of John Lourie Beveridge is the most distinguished. He assisted in rais- ing the quota of his regiment, the 8th Illinois Calvary, with such success that its ranks were filled within a few days and he was chosen second major. On joining the Army of the Potomac, in 1862, he served in the advance on Richmond. The following year Major Beveridge led his regiment at the battles of Gettysburg, Williamsburg, Boonesboro, Funkstown, and between the Rappahannock and the Culpepper - in all, forty- seven engagements. In November, 1863, he was commissioned colonel of the 17th Illinois Cavalry and served in Missouri. Later he was breveted brigadier general for gallant and meritorious conduct.
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Later Church Records
M EANWHILE, having weathered financial disaster, the Somonauk church had continued to grow in both use- fulness and membership. Echoes of the controversy which had divided the church five years before still troubled the reunited membership, with the result recorded in the session book:
" Sabbath, August 21, 1859, Rev. R. W. French gave notice it was his intention to offer his resignation of his pastoral charge of the congregation of Somonauk at the next meeting of the Chicago Presbytery to be held on the 25th inst., in Wash- ington, Iowa. Congregation convened next day and acquiesced in his request."
Of this event, Dr. French's son states: " In 1859 he gave up the pastorate of Somonauk after nearly, or quite, ten years of service in that position. It was brought about largely by a division in the congregation over his views on Prophecy. He had adopted what is known as the pre-millennial view, and advocated it frequently in his preaching, with the same con- viction of its truth that he did for the abolition of human slavery." So Somonauk church parted with its first pastor. The French family, of United Presbyterian stock in Washington County, is traced in the Ancestral Lines.
After about a year and a half without a pastor, early in 1861, the Rev. William Turner Moffett, a young minister who had just finished his course in theology, began his pas- torate. He lived for a time in the house of Elder Andrew Beveridge, who was a younger brother of George Beveridge. It stands on record that he met with his session the first time, June 4, 1861.
Mr. Moffett was the spiritual guide of Somonauk for almost seventeen years, and he built the church up to nearly
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7
Rev. William Turner Moffett Second Pastor, 1861-1877
Rev. David Stewart Kennedy Third Pastor, 1878-1893
LATER CHURCH RECORDS
its greatest numerical strength. The building was not large enough to accommodate the increased congregation, so meas- ures were taken to extend it twenty-five feet on to the north end, of which ten feet were set off for a vestibule. This exten- sion added one-third more seating room at a cost of $1,000. Even the enlarged house, by the early '70s, was inadequate for the church-going people.
During the latter years of Mr. Moffett's pastorate, the congregation agreed on measures to erect a more capacious, convenient and up-to-date house of worship on the same site as the original church. The result was the present edifice, which was erected in 1874. The Hon. James H. Beveridge, being on the Illinois State House building commission at that time, paid the architect of the State House for the plans and specifications for the new church, and donated them to the congregation. At a business meeting these specifications were accepted by the members. A few were inclined to think it wise to leave the steeple off in order to curtail the cost. William Patten laugh- ingly asked the question, " Would any of you buy a fine look- ing rooster, then pull out his tail feathers? " The steeple was built and was one hundred feet in height from the base. Thirty-five years of stormy winds beating against it weakened its framework and made it prudent to lower the steeple nearer to the church roof, where it was covered over as it is today.
There is a tradition that the congregation also objected to the proposed height of the building itself, on the ground that it might appear too pretentious for the house of God. Mr. William Patten again intervened and succeeded in adhering to the plans of the architect by taking the measurements from the top of the foundation rather than from the ground level.
The session at the time of the building of the second church was composed of William Patten, Elijah Stewart, Andrew Beveridge, Peter McClellan, William Armstrong, Smith Mercer, David M. Dobbin, Isaac Graham and Andrew Randles.
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The five church trustees constituted the authorized build- ing committee, and were: James McCleery, Smith Mercer, John White, John Boyd and Andrew Graham, the last men- tioned serving as treasurer of the committee. John Boyd, a carpenter himself, made it his special business to see that the work was done according to contract.
The new church cost approximately $12,000 and was dedi- cated June 24, 1875. Dr. David A. Wallace, then president of Monmouth College, delivered the address to a congrega- tion that overflowed the house.
Of the five men who were on the building committee in 1874, and of the nine elders active in the duties of their office at that time, and all of both groups who were present at the dedication of the church in 1875, but one person, Andrew Graham, was living to attend the dedication of the bronze tablet on the churchyard corner, September 5, 1925.
During the first half century of the organization of the church, it is interesting to note in the session book evidences of the watchful care over their flocks of the pastor and ruling elders, and how keenly they felt the importance of their responsibility. If a member was absent from service a single Sabbath, the absence was noticed. If absent two, or three times at most in succession, the pastor or an elder - probably the two together - waited on that member to ascertain if the absence was providential, or the result of growing carelessness. In either case, a friendly visit would be wise and helpful. For any unrepentant offender, discipline might be severe, but it was applied in the spirit of sincerity and kindness, generally result- ing happily.
With the passage of years customs of life and church attend- ance changed and it was no longer possible to exercise the strict discipline of the early days. Nor was this the only change in the mode of life in the community. A quaint invitation dating from the days of the Civil War gives a fleeting picture of the time:
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DONATION VISIT. ₺
Thu friends of IT & ENl" ENeffet will make them a) Donation Pisit at the
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