Martyrdom in Missouri, Volume 1 (of 2)

Rev. D. B. Cooper—Attempt Made to Ride him on a Rail—Defeated by the Timely Appearance of Soldiers—Particulars Furnished by Dr. N. W. Harris—Rev. H. N. Watts—A Native of Missouri—Efforts Made to Place the Old Ministers under Disability or Run them out of the State—Mr. Watts Arrested—Silenced—Correspondence with Provost-Marshals Reid and Sanderson—“Test Oath”—Rev. Thos. Glanville—An Englishman by Birth—Early Life—Peculiar Trials—Manner of Life as a Citizen and a Minister—Driven from Home in 1863—Returns and Obtains Written Permission to Preach—Warned not to fill his Appointment on Sabbath, September 20, 1863—Remains at Home—That Night he is Shot Through his Window—Shot a Second and Third Time, and Expires Praying for his Murderers—His Eldest Son Shot and Killed the Same Night—Details Furnished by J. H. Ross and Rev. John Monroe—Conclusion.

Rev. D. B. Cooper.

The following account of an attempt to mob and ride on a rail this humble and worthy minister of the gospel will be perused with interest, as it is furnished by an eye witness and an intelligent physician, whose statements will not be called in question. But for the fact that he is “not a professor of Christianity,” and authorizes the use of his name with respectable references, the language would be somewhat toned down and tempered to a milder moral zone. But it is thought best to give the communication as received, as it details some important facts, and throws light upon the animus of others:

“In the summer of 1863 Rev. D. B. Cooper, now of Mt. Sterling, Ky., was on the circuit in Linn county, Mo. He is one of the purest men I have ever known, and remarkably reticent. I knew him intimately and well, being his physician and a personal friend. He never preached or talked politics, even to his most intimate friends and acquaintances. If there was but one man in Missouri during those wicked years of horror walking humbly before God and acting uprightly toward his fellow-men, that man was D. B. Cooper.

“On Sunday he was preaching in Laclede, my then residence; some one whispered to me that some soldiers were outside intending to ride the preacher on a rail. I went out and sure enough there were some half-dozen soldiers who had come up from Brookfield, had gone into a ‘loyal’ doggery, imbibed freely, and meeting some ‘loyal Methodists,’ were told that a rebel was preaching. Under the stimuli of bad whisky and the worse hearts of the ‘God and morality’ Methodists, they had come to the church with a fence-rail intending to commit an outrage upon this gentleman. But ‘man proposes and God disposes.’

“I tried to dissuade them from their purpose, but could not, and went back into church to a lieutenant of Col. McFerran’s regiment, then stationed in Laclede, and told him to go to Col. McFerran and tell him to send a file of soldiers immediately. I knew McFerran could be relied on, as he was a Democrat and a gentleman. There was no time to lose; service was nearly over, and neither Mr. Cooper nor his congregation knew anything of the impending outrage. The upper floor of a ‘loyal’ Methodist’s house near by was full of ‘God’s elect’ to witness the fun. Just before the service closed the braves crowded into the house, and when the congregation was dismissed they, the soldiers, were so situated that they had to leave the house last. When they came out and were about to lift their rail at the side of the house and seize Mr. Cooper—who was yet in ignorance of their designs—they, and all but myself, were surprised to see two files of soldiers, with fixed bayonets, marching down on us so as to encompass the entire crowd. As no violence had been done, no arrests were made. The miserable tools of the bad-hearted fanatics slunk away like whipped curs, leaving their pious (?) instigators gnashing their teeth and calling down curses upon McFerran and myself. I don’t think their prayers were ever answered.

“These maudlin soldiers were not to blame. They were mere tools in the hands of the base-hearted men and women who instigated the outrage. This act is only a type of the general conduct of this people during the war who are now whining for union with you.

“I am no professor of Christianity, but if such people are Christians, or your union with them would compose a Christian body, I pray the Giver of all good to incline my heart to heathenism rather than such a mongrel abomination.

“I was living in Boonville when they committed the theft of your church there, and know all about it; but you will get the particulars of that honest (?) act from others.

“I have given you the facts, but have taken no pains, as you see. You may have to re-write it. You are at liberty to insert it in your book over my signature if you wish.

References wore furnished amply sufficient to endorse the veracity of Dr. Harris, had it needed such endorsement.

A complete history of those perilous times would unveil many similar acts nipped in the bud, or plotted and projected, but defeated by the timely interference of good men.

Many Southern Methodist preachers were threatened with a ride on a rail and a coat of tar and feathers; but the presence of peaceable citizens and the fear of military interference deterred the rabble in most cases from committing the deeds to which they were instigated.

The Rev. B. R. Baxter, now in Montana, and the Rev. H. H. Hedgepeth, now in heaven, and others, were forced to leave their work in Andrew, Holt and adjoining counties in consequence of such threats. Even the persons and lives of all Southern Methodist ministers were in constant peril in that portion of the State until after the Supreme Court of the United States had declared the test oath of the New Constitution unconstitutional. Indeed, not until 1867 was it safe for one of the proscribed and threatened of the M. E. Church, South, to be seen or heard in that part of the State northwest of St. Joseph, as facts hereafter to be narrated will show.

But for the present, and for the sake of some little chronological order, events in Southeast Missouri claim attention; and, first,

Rev. Henry N. Watts.

Why were native Missourians in the ministry marked as the special objects of displeasure? Were they sinners above all the men who lived and labored in this goodly State, that such exceptional notice should be taken of them in the administration of pious loyalty? Possibly the discrimination was made upon the ground of personal influence with the people. That they had more influence with the people and stood higher in public estimation than any imported men will not be questioned; but that their influence was used for evil purposes, either political, social or moral, is distinctly denied. That others were envious of their well-earned position, and jealous of their power over the people and consequent ability to control the moral forces of the State for ecclesiastical advancement and distinction, is too true to escape the notice of history; for upon this fact the only rational hypothesis can rest that accounts for the noteworthy pre-eminence given to the old native Missouri ministers in these persecutions. A man who had been so long and so well known in the Missouri pulpit as the Rev. H. N. Watts could not escape the heavy hand of the persecutor, and the distinction in suffering he had gained in the ministry.

Mr. Watts was admitted on trial in the Missouri Conference, M. E. Church, South, at St. Louis, in 1844, and appointed to Ripley Mission, Cape Girardeau District.

From that time on he has been a faithful laborer in his Master’s vineyard—always ready to go where the Bishop appointed him without murmuring or gainsaying. At times he has been called to fill the chair of Presiding Elder, and also to represent his Conference in the General Conference. His fidelity to the sacred claims and obligations of the gospel ministry has only been equaled by his loyalty to the Church of his choice and his fidelity to her distinctive peculiarities. He was always a man of one work, and never concerned himself particularly about the civil and political affairs of the country.

The policy of the Church and the saving principles and power of the gospel of grace were more to him than all “the things which belong unto Cæsar.” He thought that there were men enough to attend to Cæsar’s business, but none too many ministers to keep God’s business with men and man’s interest in the “kingdom of heaven” from suffering. Hence he kept himself free from political strifes and attended, with singleness of heart and life, to his holy calling. Thus he was engaged when the war broke out, and up to the summer of 1863 he had suffered very little molestation. He had taken no part in the strife and committed no act of treason against the Government; was a peaceable, orderly citizen.

In 1863 Mr. Watts was living in Charleston, Mississippi county, Mo., and on the 23d of July was arrested at his house by a squad of soldiers, accompanied by Meeker Thurman, Aaron W. and John Grigsby, and taken to Columbus, Ky. He was charged with no crime, and no offense against the laws or peace of the Government was ever alleged against him. In vain did he plead the protection of the Constitution of the United States. He was threatened with banishment or imprisonment during the war, unless he would take and subscribe a military oath, which was as repugnant to his feelings as it was oppressive to the rights of conscience. After taking the oath to secure his liberty, and receiving some personal abuse as a minister of the gospel, he was released and permitted to return to his home after an absence of several days.

In the spring of 1864, and while Capt. Ewing’s company of militia were stationed in Charleston, and Lieut. Jas. A. Reed was Ass’t Provost-Marshal, Mr. Watts was prohibited from preaching the gospel for several weeks by military authority. He continued, however, to travel his circuit and hold religious services. He would read the word of God, sing, pray and exhort the people to “flee from the wrath to come” and “lead peaceable and quiet lives in all godliness and honesty.”

The following is the correspondence between the Assistant Provost-Marshal and Mr. Watts. It will serve to develop the nature of the persecutions he suffered in the light of the official records:

“Sir: You will greatly oblige me, and at the same time not inconvenience yourself, perhaps, by calling at this office on or before the 19th inst., for the purpose of complying with ‘Special Order No. 61,’ issued by the Provost-Marshal General, St. Louis, Mo., March 7, 1864, requiring ministers of the gospel to take the oath of allegiance therein prescribed.

“Your non-compliance with this notice will be taken as a refusal and will be acted upon accordingly.

To which Mr. Watts returned the following reply:

“Sir: Your note of the 17th inst. has been received, asking me to appear at your office on or before the 19th inst., to comply with ‘Special Order No. 61,’ concerning ‘convocations, conferences, councils, assemblies,’ &c.

“1. I have written to St. Louis for certain information on this and other subjects. I would greatly prefer getting said information before taking action in this matter.

“2. I assure you I have not violated said order by attending any synod, council, conference, or any such assembly under any other name, since said order was issued.

“3. And as you think preaching would be a violation of said order, I have ceased preaching since I have heard of this order. And a private citizen is not required to take that oath, yourself being judge.

“4. As a private individual I have taken the oath of allegiance, a copy of which I have; and,

“5. I have not at any time, and do not design violating that order, and with this assurance I hope I shall not be hurried in this matter.

Mr. Watts addressed the following letter to the Provost-Marshal General, St. Louis:

“Dear Sir—Special Order No. 61, from your office, dated the 7th inst., ‘concerning religious convocations, synods, councils, conferences, or assemblies under any other name or title,’ not being understood as to the extent of its application, will you be kind enough to answer the following inquiries:

“1. Under these terms, ‘convocations, synods, &c., or assemblies under any other name or title,’ does this include congregational worship, or a congregation met in open church, with free seats, for preaching and other public services? and will each one so assembled be required to take the oath prescribed in Special Order No. 61?

“2. When an assembly of divines have met to transact the business of the Church, and have taken the prescribed oath, are they expected then to oppose secession and treason publicly from the pulpit, or only in private circles?

“3. A minister who has within the past year taken the oath of allegiance in another State, but is now traveling in this State, must he again take the oath before he can meet his congregation for public worship?

“Answers to these inquiries will be gladly received, if you can find time to answer

The Assistant Provost-Marshal at Charleston received the following letter from the Provost-Marshal General in answer to the inquiries of Mr. Watts:

“Sir—I am in receipt of your letter of the 21st, enclosing your correspondence with the Rev. Mr., Watts, and asking for further instructions; and, also, I am in receipt of a letter from the same Rev. gentleman, propounding to me the following questions:

“It can not be necessary, either for your guidance or that of the Rev. gentleman who has propounded these questions to me, to answer them categorically.

“The order referred to is too plain and distinct to be misunderstood. It applies, as the language used unmistakably indicates, to conferences and all other representative assemblies convened to promote the cause of religion and morality, and not to the ordinary meetings of Christians assembled for the business purposes of a congregation, or benevolent society, or for the worship of God. All the objects of it are answered when its enforcement is confined to the assemblies indicated in it, and, as a matter of course, it forms no part of its purpose or requirements that persons should take the prescribed oath before proceeding to worship their Maker when assembled for that purpose.

“In case of the attendance at any assemblage of the character indicated in said order of any one who has already taken the oath of allegiance prescribed by the laws of this State for the clergy to legalize marriage, &c., any certificate or evidence of the fact will be sufficient to render him eligible without again taking the prescribed oath.

“But, while such is the liberal construction of the Order No. 61, requiring no oath of those divines who have already taken the required oath to enable them to perform all their functions, it is no less the determination of the undersigned to enforce a rigid compliance with the ordinance of the State Convention of June 10, 1862, requiring licensed and ordained preachers of the gospel to take the oath of allegiance therein prescribed before assuming to discharge the duties pertaining to their avocations under the laws of this State.

“Those who have failed to do so, and who, under the pretense of preaching or worshiping God, meet really for seditious purposes, and, in truth, to desecrate and violate the laws of God and their country, can not be allowed so to meet or carry on their seditious purposes, and will be held to a strict accountability.

“I have no inclination, nor do I conceive it to be any part of my duty, to answer the Rev. gentleman’s second interrogatory, and thus instruct him in his ministerial duties. My respect for his profession obliges me to presume that he is familiar with the Bible, and needs no such instruction from me. For the information asked in that interrogatory he will, therefore, have to refer to the Bible, whose expounder he professes to be. He need but do so in the proper spirit, and with an earnest desire to be guided by its teachings, to insure unto him a flood of light as to his duty in the premises.

“You will furnish the Rev. Mr. Watts with a copy of this letter, and be guided in your own actions by its instructions.

The letter of the Provost-Marshal General was forwarded to Mr. Watts, through the Assistant Provost-Marshal’s office at Charleston, accompanied by an order from the latter office requiring him to take the Convention oath of ’62, or cease to preach, and report himself at headquarters, St. Louis. He went to St. Louis, took what was called the “Gamble oath,” returned home and resumed his ministerial labors.

The correspondence here given is specially valuable for the light it throws upon the spirit and bearing of the military authorities in the direct issue they made with the clergy of the State. Many ministers of the gospel were more oppressed and persecuted, but all of them did not so far yield to military authority on the one hand, nor so sharply contend for the rights of conscience on the other.

The “Special Order, No. 61,” has a history of itself that will be unveiled in due time, and the true nature of the proscription and persecution under it will be better disclosed in another place.

This forcing the conscience of ministers by prescribing “test oaths” is not a new thing. It is as old as the second great persecution under Domitian, A. D. 81, and as cruel as the Spanish Inquisition.

When State Conventions and military commanders in Missouri prepared political “test oaths” for ministers of the gospel as a class, and ordered all non-juring ministers under disability, the object was not doubtful in the minds of those acquainted with the history of religious persecutions.

Another martyred minister of the gospel, the horrible murder of another of God’s chosen messengers of salvation, and scene first of the great Missouri tragedy closes, the curtain falls, and both writer and reader may seek temporary relief from what Dr. Summers, in a private note, calls “a terrible narrative.” When the curtain rises again it will unveil other scenes in this wonderful histrionic drama, of which those already presented are but the preparation and prelude.

The trials and persecutions of the faithful men of God already narrated are sufficient to present the moral and religious phases of the war in Missouri to an intelligent public. Would to God the pall of oblivion could settle down upon the whole history. But if the world still retains its interest in truth; if the Church is still the repository of the testimony of Jesus and the divinely accredited authority for works of righteousness; if the ministers of the gospel are yet responsible for the “faith once delivered unto the saints,” for the purity of the gospel and the integrity of the kingdom of God on earth, and if history is valuable for the lessons it teaches and the principles it vindicates, then that truth, that righteousness, that faith, that history, all demand the record here made, the lessons taught and the principles vindicated in the trials and sufferings of God’s annointed servants during the recent reign of terror.

The following shocking narrative of murder must, according to the decision of the publisher, close the first volume.

Rev. Thomas Glanville and Son.

The subject of this sketch was long and favorably known to the Church in Missouri, and was highly esteemed for his integrity, honesty and fidelity to principle as well as for his general usefulness as a minister.

Others who knew him better have furnished the following account of his life and labors, together with the circumstantial details of the dark and bloody tragedy which closed his career of usefulness on earth—one of the most heartless and cruel assassinations in all the dark history of martyrdom in Missouri.

The following sketch has been furnished by an intimate friend of the martyred minister, and will be read with mournful interest:

“Rev. Thomas Glanville and Son.—It was the privilege of the writer to be intimately acquainted with the subjects of this sketch for more than a score of years. Without reference to official documents or private papers, I write mostly from memory, hoping thereby to preserve the precious memory of two worthy men.

“Rev. Thomas Glanville was born in England about A. D. 1811, and came to America when about sixteen years of age. He was converted to God in early life, and after much mental agony yielded to the conviction that it was his duty to preach.

“Soon after he began to preach, he joined the St. Louis Conference M. E. Church, South, and traveled several years. But family afflictions came upon him—his wife died and left him three children. He married again and soon afterward located.

“Time rolled on and ever found him diligent in business, fervent in spirit, serving the Lord; and laboring efficiently as a local preacher.

“In the fall of 1852 a camp-meeting was held in his neighborhood by the lamented Leeper, Anthony and Bond. Bro. Glanville’s three children were at the altar as penitents. All the tenderest sympathies of a father’s heart went out after them. How pointed his instructions! and his prayers O, how fervent!

“He told the writer that he had made a vow that if the Lord would accept his three children at that meeting, he would rejoin the Conference and travel and preach as long as his way seemed open. The Lord did mercifully accept his three children; and, true to his vow, he rejoined the Conference and remained an acceptable member till the day of his death.

“When the late civil war commenced and the flock in Southwest Missouri was left for the most part without a shepherd, he and the local preachers a his neighborhood met in council and went out ‘two and two’ and held meetings in the most destitute neighborhoods.

“After a time he was ordered by a militia Captain to discontinue his preaching. This grieved him much, but he yielded and remained silent for almost a year.

“In February, 1863, a meeting was appointed in one of those destitute neighborhoods, which he attended. The ‘fire was shut up in his bones,’ and in company with a friend he waited on the Captain then in command in that vicinity and requested permission to resume his duties as a minister. To his great joy he received a written permission, and the next night he preached a sermon full of joy and comfort.

“In July or August following three men called at his gate one dark night and ordered him to leave the country on pain of death. A few days after he remarked to the writer that he would love to live to see peace restored to the country, and he hoped he would, and then added, ‘Those fellows may kill me, but I think not. Of one thing I am certain, they can’t harm me; death has no terrors for me, and has not had for fifteen years.’

“He was a bold and fearless man. ‘Conscious innocence knows no fear;’ but through the entreaties of friends he left home for a month or more; and it is to be regretted that he made up his mind to return, and did so, saying that he would ‘risk the consequences.’

“He published an appointment for preaching, and a few hours before the time came, two militia soldiers waited on him and informed him that he would not be permitted to hold the service. He remained at home that Sabbath, and remarked to a neighbor, ‘Those fellows will kill me, I believe; but they shall never have it to say that they shot me in the back.’ That holy Sabbath was his last on earth.

“When night came on and good men laid them down to peaceful slumbers, his murderers approached his quiet dwelling. A ball discharged from a revolver passed through his window, entered his face and he fell to the floor. To make sure of his victim the murderer raised the window and reaching in shot him through the chest. They then went round, forced the door and three men entered. After a few words with Bro. Glanville’s son, one of them remarked that he had better finish the old man, and so saying shot him again. Thus died the Rev. Thomas Glanville, in the fifty-third year of his age.

“After threatening to burn the house and ordering the family to leave on short time, they rode two miles to the residence of Bro. Glanville’s eldest son, Mr. A. C. Glanville, a man of fine mind and respectable literary attainments, with a meek and quiet spirit, and a member of the M. E. Church, South. They called him up, and, all unconscious of his father’s fate and his own danger, he made a light. No sooner was the light made than a ball passed through his window, entered his head and he fell lifeless on the hearth. Thus perished father and son in one night.

“Since their death little has been said in reference to them; but they still live in the hearts of many friends, and it is well known that they bore the highest type of manhood.

“Bro. Glanville had for many years been an ordained elder in the M. E. Church, South, and while as a preacher he was neither profound nor brilliant, yet he possessed a sound mind, a good understanding in the things of God, was a good sermonizer and improved every year, so that his last days were his best. Peace to his memory.

The Rev. John Monroe, of the St. Louis Conference, one of the oldest ministers in Missouri, furnishes the following sketch of the lamented Glanville:

“The Rev. Thomas Glanville was born in England, May 15, A. D. 1811. Came to this country about the year 1829 or 1830, and a short time afterward was married to Miss Donnell, of Green county, Mo. Not long after this event he embraced religion and united with the M. E. Church, and in 1841 was received on trial in the Missouri Conference.

“In 1843 he was appointed to Buffalo Circuit, where he endured much affliction, both of body and mind. His wife died and he married again, and the next year he located. For a time he traveled under the Presiding Elder and was readmitted into the St. Louis Conference in 1855, and then traveled regularly until the war came up. He did not cease to preach in his neighborhood. He had an appointment the day he met his awful fate, but dared not attend it, as his avowed enemies were watching his movements. This was Sabbath, Sept. 20, 1863. At night three outlaws, guided, no doubt, by another who was not responsible to any military organization, approached his peaceful home and shot him. And what for? No one knows. He, like all good men, was self-denying and made no compromise with sin, wicked men or devils; reproving sin in all its forms and in all places, he had enemies who threatened him years before, and this was a good time to put their designs into execution.

“At first he was ordered from home; he went, remained some three weeks and returned. Then they compelled him to take an oath and give bond, in which he was bound to stay at home—just what he wanted to do. But in a few days after giving bond there came a stripling of a boy, purporting to have orders from a Lieutenant of the same family whence all his troubles came, ordering him to again leave home forthwith, and be quick about it. He then, as a law-abiding man, went to Captain Allen, then at Hermitage, for protection to enable him to keep his obligation, and to know how to act under the circumstances. But the Captain refused to protect or instruct him, only to tell him that he had better leave quickly, knowing at the same time that such a course would forfeit his bond. He had made up his mind to leave the next morning, but, as stated, three armed men came after dark and shot him some three or four times, and he expired instantly. His last and dying words were, ‘Lord, have mercy on my enemies.’

“He was buried without a song; not even a prayer was permitted to be offered in behalf of his disconsolate wife and weeping children. But the good man exchanged a world of woe for a land of rest.

“Thomas Glanville was always known to be a law-abiding man and a peaceable citizen. He often boasted of the privileges he enjoyed under this benign Government, and only claimed his rights under its Constitution and laws. He was never known to violate any law, abhorred a mean thing and would speak out against it. He strenuously opposed all bushwhacking, stealing, murder, and any and all infringement upon the rights of others. He stood up squarely for the rights of the M. E. Church, South, and contended boldly for the principles of religious liberty. In view of these things it is not difficult to account for his shameful and brutal murder.

It is quite a relief to turn away, for a time at least, from the contemplation of such scenes of barbarity and more than savage cruelty as the history of the terrible past presents to our faith and philosophy.

Three long chapters, prepared for this volume, are laid over for the second, by the decree of the publisher, to prevent the enlargement of the present volume to an improper size. By it the next volume will be enriched beyond measure. What is lost to this will be gained for that, and neither the work, as a whole, nor the reader will be damaged.

The deferred chapters contain an account of the “Rosecrans oath,” in “Special Order No. 61,” of March 7th, 1864, and its designs upon the common laws and facts of religious liberty; the persecutions, trials, banishment, etc., of the Rev. Drs. McPheeters and Farris, of the Presbyterian Church, the Rev. Tyson Dynes, of the M. E. Church, South, the long imprisonment and peculiar sufferings of the Rev. Dr. McAnally; the effort to crush or confiscate the publishing house at St. Louis, and its preservation and security by the agent, the Rev. P. M. Pinckard; and a “Chapter of Martyrs,” detailing with careful minuteness the cold-blooded murder of the Rev. John L. Wood, the Rev. George L. Sexton and the Rev. Edwin Robinson.

The history of the indictments, trials, imprisonment and persecutions of ministers under the “test oath” of the New Constitution will form a prominent and extensive feature of the second volume, with due attention to the particulars of the murder of the Rev. Samuel S. Headlee and others, which will invest the work with thrilling interest. The future historian will assign to these names a conspicuous place upon the long roll of martyrs, and the future Church will reap a rich harvest of souls, with multiplied agencies and resources, from the blood they shed “for the testimony of Jesus and the word of God.”