USA > Indiana > Historic Indiana : being chapters in the story of the Hoosier state from the romantic period of foreign exploration and dominion through pioneer days, stirring war times, and periods of peaceful progress, to the present time > Part 12
USA > Indiana > Historic Indiana : being chapters in the story of the Hoosier state from the romantic period of foreign exploration and dominion through pioneer days, stirring war times, and periods of peaceful progress, to the present time, centennial ed. > Part 12
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Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37
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The New State-1816
and the amount of money in circulation increased from the dispersion of United States Bank funds, the population of the State and nation plunged into an orgy of land speculation on credit. They based the prospect of immediate increase of values on the. use- fulness of the coming canals and roads. The con- tractors brought disaster by paying the laborers, very largely, in the fiat money just then being issued by Michigan, which would not pass current in the sea- board centres of trade, where the merchant must meet his obligations. In 1832, President Jackson had abolished the United States Bank and the people of Indiana had begun to agitate the pressing need of some provision by the State for a safe currency. After conservatively adjusting their differences of opinion, the charter of 1834 was granted for the State Bank of Indiana. This bank with its centre at the capital and thirteen branches in the larger towns, was established on sound principles, and throughout its history was so well conducted on conservative lines, that it remained a model for other States, and was a safe institution during the life of its charter, which ex- pired in 1857. It was this institution that was required to hold every branch thereof mutually responsible for all of the debts and engagements of each other. In case of failure the debts of an insolvent branch must be paid by the others, in proportion. As each branch was represented on the general board it insured un- remitting vigilance, and a close watch being kept on the departments by all of the others. The board of control had unlimited authority over all of the branches. It was devised by the founders that the accumulated profits were to be turned over to the school fund, at the termination of the charter, which resulted in netting
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three million dollars to the permanent endowment of the public school system. There were many far- sighted provisions in the law founding this bank, which insured to the people a safe place of deposit and the advantage of a sound currency for twenty years. The conservative management and high moral standard of the men in control of the institution assured the great success which it enjoyed, and distinguished it from other State banks of that time. It outrode the panic of 1837, and the financial difficulties which stranded the treasury of the State on the shoals of no more credit for public improvements.
National and foreign credit was at this time ex- hausted, as well as that of the Western States. To assist the treasury of Indiana, the Legislature of 1839 authorized the issue of State scrip to the amount of a million and a half dollars; and private individuals, also disdaining the lessons of history, proceeded to try for themselves the experiment of manufacturing money by the printing-press, regardless of any specie basis. Not only were the State treasury notes floated as currency, but shop-keepers, packers, and traders issued bills in payment for debts. When all of their fictitious values were depreciated, the State money came to be known as "Red Dog," from the paper on which it was printed; and the plank-road scrip was called in derision "Blue Pup." It seems strange that so few saw that ruin was inevitable. This currency was soon worthless, business was prostrated, and values destroyed.
The successful State Bank was a monopoly. As the years passed, others grew envious of its prosperity and wanted like opportunities. The discontented element secured a clause in the new constitution of 1851 em- powering the Legislature to grant new charters. A
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The New State-1816
free banking law was the result. This statute opened the door for another season of disaster. Banks of issue sprang up everywhere on hilltops, on a stump, anywhere that a man chose to issue currency. These firms made no pretension to be banks of deposit, their only business being to issue and float notes. "A few men would get together, purchase a few thousand dol- lars worth of the depreciated bonds of some far-away municipality, deposit them with the auditor of State, and receive authority to enter upon the manufacture of paper money." They would issue bills, to an amount two or three times greater than the value of the securities deposited, put them in circulation, and then the bank, the officers, and the directors would disappear and the notes be worthless. Forty-eight hours was too long a time to pass, without a decision whether the money you had received was worth fifty cents or a dollar. Many of these free banks started on their career with no more actual capital than was expended on the engraving of their currency notes, and desk room in an office. Mr. McCulloch says, "Their life was pleasant and short; their demise ruinous and shameful. As soon as their notes began to be presented for payment they died without a struggle."1 The panic of 1857 put an end to the inglorious existence of the fraudulent concerns. The exploit of basing a currency on nothing and floating it in the air was never more wildly attempted than at this time in Indiana. No doubt it was the experience of this debased money that made the State spurn the free silver doctrine a half century later.
As the time approached for the expiration of the
1 McCulloch, Hugh, Men and Measures of Half a Century, page 126. New York, 1888.
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charter of the reliable State Bank, and the citizens realized the necessity of a safe currency, a group of influential men united in a quiet movement to secure a charter from the Legislature of 1855 for the Bank of Indiana. After obtaining this valuable franchise they sold to the old organizations the permit for the dis- tricts where they were so honorably established and new ones were organized for other sections. This institution was guided into a safe and honorable career by its first president, the Hon. Hugh McCulloch. It weathered the financial storm of '59 in great credit. At a time when old established banks in New York and everywhere were obliged to suspend, and private institutions went to the wall by the score, the Bank of Indiana redeemed its obligations in specie without interruption. This institution went into liquidation when the tax was increased on other notes than those of national banks, and most of the branches reorganized under the Federal statute. No safer banking laws could be found anywhere than the statutes of this State thereafter, the savings banks being modelled for the benefit of depositors, and to induce frugality. The securities allowed are based on real estate, the improvements are not included in the valuations.
The new constitution was adopted by Indiana in the fifties to replace the one formulated for primitive times, when it was not so queer to have the Legislature regulate local and even personal affairs. Under the old law, the granting of divorces, electing part of the State officers, abolishing county offices, and creating new ones, and the granting of charters for the incor- porating of railroads and business concerns, whereby abuses crept in and legislators were corrupted, were all in the hands of the legislative body! In the new con-
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The New State-1816
stitution this was corrected. A reminder of the old contention in Indiana, regarding negroes, was incor- porated in the later organic law, when it was provided that no negro or mulatto should have the right of suffrage, and furthermore that they should not come into, or settle in the State. Even after the Civil War was over, when the fifteenth amendment to the Federal Constitution was submitted to the Legislature, the Democratic members all resigned, rather than ratify it; and upon the newly elected ones also tendering their resignations, the amendment was declared passed by a Republican speaker ruling that a quorum was present, by counting the Democrats as present and not voting. In the next session, when the Democrats attempted to rescind the action of the preceding assembly, the Re- publican members prevented its repeal by resigning.
After the adoption of the new constitution, Indiana may be said to have passed from the pioneer period of her history. By the progressive measures adopted then and by the school legislation which followed, by the improved means of transportation, which gradually ensued upon the introduction of railroads, her future was assured. The increase of population has been un- interrupted, and the accessions have been a desirable class. Fifteen counties have had no emigrants from foreign countries in late years. The manufacturing centres and the mining regions have had many, but they are industrious. The foreigners, who came into the State two or three decades ago, have become as- similated with the general population, and have con- tributed to the sum of good citizenship within the State. The future status of Indiana must depend upon the quality of the representatives that she sends to the State Legislature.
CHAPTER IX
EARLY CHURCHES IN INDIANA
I N fancy we may picture the long procession of churchgoers, during the different decades of history in Indiana, as they are reflected in the mirror of the past.
In the very beginning, we see the zealous French priest, arrayed in his long black robes, holding a crucifix aloft, as he stands in the little log chapel, at- tached to the military post, and blesses his wildwoods parishioners. It is a saint's day. The Jesuit father has come hundreds of miles in his canoe to instruct and absolve the sins of the little isolated flock. Filing into his presence, we see the motley throng that lives within the stockade. First comes the haughty com- mandant in the full uniform of Louis of France, at- tended by a detachment of soldiers in their blue coats with white facings, and short clothes. Following them come the peasants wearing the long, coarse blue surtout, red sash, and cap, of their native land, and the deerskin moccasins which they have adopted from the Indian. With them come the women in short skirts and bodice, wearing the peasant's cap, and the rib- bons, ornaments, and beads, brought by some admiring boatman, upon his return from far-off Canada. The reckless coureurs de bois, dressed in fringed buck-
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skin and embroideries, with a knife in the belt, lounge in with the half-breeds. Following these are the taci- turn savages, from the forests round about. With great satisfaction in the forgiveness of all their mis- deeds, the assembly kneels on the floor of the rude chapel, counts its beads, and gains absolution. After the benediction, and making the sign of the cross from the font, they pass out into the sunshine; and the hap- piness of a volatile pleasure-loving people is theirs, as they spend the rest of the day, gaily dancing upon the green.
Before these scenes have passed away, the Anglo- Saxon race has straggled into the wilderness. In one of their own cabin homes, or in summer, in the groves, which were God's first temples on the frontier, the scattered settlers gather for worship. It might be said to hear preaching, for the service is wholly unlike the Canadian Frenchman's at the post. In buckskin and homespun these settlers came together during two whole' generations. The backwoods preacher who travelled far and wide on horseback, and ministered unto the scattered settlements, was as the faithful "voice of one crying in the wilderness, prepare ye the way of the Lord." During long weeks between their visitations, there was no observance of the Sabbath, except where a godly father or mother took down the old Bible, and read aloud to the family. In a wide country, with large districts, sparsely populated, there were comparatively few stationary ministers; but there were many, embracing all denominations, who traversed the whole country. They formed an itinerant corps, who visited in rotation, within their respective bounds every settlement, town, and village. Living remote from each other as the people then
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did, and spending much of their time, in domestic soli- tude in vast forests, or widespreading prairies, the " Appointment" for preaching was often looked upon as a gala day.
In organization, Charleston, on Silver Creek, claims that the first Protestant Church was organized there, in November, 1798. It was a Baptist Church, and had a struggle for existence. The first Methodist Church organized, is dated in 1803, and the Presbyterian in 1806. Whether Methodists or Baptists were the first to enter on evangelistic work in Indiana, matters not. People belonging to both denominations came early, and their travelling preachers came with them. These hardy, zealous, earnest men built their own cabins and then began their spiritual ministrations throughout the thinly scattered population.
The Baptists were much hampered in their progress, at first, because of the large number, of what was then known, as "Hard-shell Baptists." This sect was a non- progressive people who were against all missionary efforts, because of their belief that all who were pre- destined to be saved, would be saved, without any missionaries. The Missionary Baptists were a live progressive body, and were independents in organiza- tion. They were a revolt from tradition and church authority back to the Bible-the Bible only. Their pioneer preachers were noted for their simple eloquence and the democratic methods of their teaching. The Methodist preachers of that early time were uncon- ventional, candid, brusque, emotional speakers, and were picturesque and rugged characters. It is said that Rev. Asbury, during a long ministry, rode a dis- tance that would have taken him twelve times around the world. No doubt Peter Cartwright and several
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other faithful exhorters on the Wabash could score as many leagues in their ministrations.
Alexander Campbell made a great impression on the people of many sections of Indiana. The sect he founded, especially at the capital, is still large and has an educational institution of prominence, originated by its membership.
Owing to their disapproval of slavery, many of the early settlers from the Carolinas, who came into the free State of Indiana, were Quakers. Wherever this peace-loving people formed a settlement, they imme- diately established a " meeting", and at the same time, a school for the instruction of their youth. The south- eastern part of the State, particularly, felt the high moral influence of the Society of Friends, in the develop- ment of social conditions. Their churches and schools were a controlling, repressing, quieting, elevating in- fluence, over the boisterous element of the frontier. The numberless teachers supplied by this sect extended this influence, and made known the tenets of freedom, sobriety, education, and a simple living, held with such tenacity by that congregation. The Presby- terians instituted, from the first, a centralized system of organization, and held to a rigorous theology. They maintained an educated ministry, and located their little churches in the towns, instead of in the country. This gave them a prestige, from the very first. There were many educated persons in their membership and little sensationalism in their service, or preaching, to attract the multitude. The schools this denomina- tion established were among the most enduring in- fluences of the new State.
Of the faithful men who ministered unto the border people, too much cannot be said in praise. A writer of
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forty years ago quaintly said that a decidedly religious stamp was given to Indiana character by the preachers of an early day. They were often men of intellect, as well as of zeal. They found their way to the back- woods, and preached Christ from a cabin door, or from the shade of a spreading tree, to the sunburned men and women gathered from the region round about. It was thanks to these fervid laborers, that the little church was erected, as soon as the log cabin afforded the shelter of a home. The contemptuous application of "North C'lina church" was applied to men of notoriously worldly or otherwise wicked character.
The trials and privations of the earlier preachers, if told to-day, would be beyond belief. Isaac McCoy and his wife, who spent their lives as missionaries to the Indians, labored the whole time in direst poverty, utter isolation, constant danger, failing health, and great privation, before rest came in death. He wrote that he did not know what to do about taking his fourteen-year-old daughter into the wilderness, away from all educational advantages; but that the Lord solved the problem by suddenly taking her to himself. The women in these families were left alone in their solitary cabins, when the minister went off on his long itinerary. Sickness, raids of savages, wild beasts were the dangers they had to face, while the minister trav- elled the circuit. Most of the ministers cleared, and cultivated their own homesteads and supported their families by other labor, at the same time ministering unto the people, on the Sabbath day. Indeed in the very earliest days, a man was held in scorn who did not labor with his hands.
There have always been men, in every locality, who were independent in their thinking, and identified with
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Early Churches in Indiana
no church. One of the earliest settlers of Indiana, born in 1781, left the following record of his religious views, written in his seventy-third year.
" As to religion: 'Happy is he, the only man, who, from choice, does all the good he can.' The world is my country, and my religion is to do right. I am a firm believer in the Christian religion, though not as lived up to by most of its professors of the present day. In the language of Jefferson, I look upon the 'Christian Philosophy, as the most sublime and benevolent, but most perverted system that ever shone on man.' I have no use for the priesthood, nor can I abide the shackles of sectarian dogmas. I see no necessity for confession of faith, creeds, forms, and ceremony. In the most comprehensive sense of the word, I am opposed to all wars, and to slavery; and trust the time is not far distant when they will be numbered among the things that were, and viewed as we now look back upon some of the doings of what we are pleased to style the dark ages." 1
To an Orthodox woman who thought a soul lost that did not belong to a church, an old pioneer-in fact the first Lieutenant-Governor of Indiana-answered, "God is love. Love never lost anything. It is infinitely tender, and infinitely forgiving."
In Indiana, as elsewhere in America, the freedom of thought and independence of character, fostered by frontier life and an absence of ecclesiastical control, occasioned the rise of many religious sects. Some of these have entirely disappeared from the theological horizon. Their very names would have no significance now. There was a great variety of opinions on minor subjects, even in the earliest times and this occasioned
Anonymous, Reminiscences.
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the scores of denominations. In an address by a citizen of Indianapolis, delivered in the fifties, it was proudly claimed that there were twenty thousand inhabitants, and behold the spires of her twenty-seven churches, of the different denominations of Christians, shooting upward toward the clouds! Rev. Nathaniel Richmond wrote from a little hamlet in central In- diana in 1843: "There are two kinds of Methodists, two of Quakers, and two kinds of Presbyterian Churches here. And all of the talk is of ' means and anti-means.' The Baptists are mostly anti-mission. Dr. Dollinger exclaimed, 'How can I live in a country where they found a new church every day!'"
The sermons in those days were one, two, or three hours long. Reading sermons was not tolerated on the frontier. The minister must speak extempora- neously, and with fire and zeal. The preaching, as well as the discussions of laymen, was largely doctrinal and controversial as was the custom of the times, elsewhere.
Series of debates between noted preachers were held, and people went miles to the "meeting"-doubt- less as much to hear the discussion as for worship. They debated on such points as free-will versus predes- tination, falling from grace versus the final persever- ance of the saints, good works versus justification by faith, immersion versus sprinkling, and election versus free grace. Good men believed these subjects vital, and the certain terrors of hell were imminent, for those who did not settle the question. It was the vividness of this impending danger, which wrought up the otherwise grave and unexcitable people, to such strong, emotional excitement. The differences of opin- jon were dwelt upon and this held the people apart.
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It was said in jest, that the only difference between the new school and old school of one denomination was that one stood up, and the other sat down when they prayed in church. Sects sprang up, named for their founders who started the agitation. Alexander Campbell won thousands of followers, and then an- other branch had New Light. An estimate given by an old timer, of the preachers to whom he listened, in his youth, gives an excellent idea of the type of men who were then acceptable to the ministry. Of one he says:
"He was the Napoleon of the Methodist preachers of eastern Indiana, I knew him well. He seemed to be made for the very work in which he was engaged. He had a good person, a strong physical formation, expanded lungs, a clear and powerful voice, reaching to the verge of the camp-ground, the eye of the eagle; and his talents as a preacher were of a very high order. I never heard but one man that was like him in his meridian days. He could feed his babes with the 'milk of the Word' and hurl the terrors of the law at old sinners." 1
The itinerant preacher riding up to the cabin, and "hallooing the house " to see if any one was at home and unloading his saddle-bags to stop for the night, was a welcome occurrence on the frontier. In the isolation of the wilderness the settlers longed for companionship, and as the minister was the most considerable personage of the community, he was always sure of a warm welcome and a good chicken- dinner. These men were representative of the muscular Christianity required on the frontier and were a part of what Mr. Nicholson has termed, that vigorous Protestant evangelization of Indiana, which triumphed
1 Smith, Oliver H. Early Trials, page 264. Cin., 1858.
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over mud and malaria, and carried the gospel far beyond the sound of church bells. There were many union churches formed on the frontier, when there were few of each denomination in a neighborhood. Differences of opinion were tenaciously held in those days, and the various sects in the congregation would soon arrange to hold services of their own on alternating Sundays. "Once a month " preaching, or four churches to each minister, was the rule, in all the struggling communities. Congregational singing was universal in the early churches. Often there was a choir to lead, but there were no organs. Indeed, the innovation of an organ or fiddle being introduced has repeatedly been the occasion of churches dividing. There were few hymn-books; the minister "lined off" the hymns, the leader gave the pitch from his tuning fork, and all joined in with enthusiasm and fervor, seldom heard in these days of paid choirs. Hearts were up- lifted in singing the old hymns, and their spiritual effect was as great as that of the sermon. In those days, there was a holy awe of the terrors and punish- ments awaiting the unconverted. The consequent spiritual exaltation, and fervor of those who hoped they had escaped these terrors by the grace of God, was as extremely emotional. From the scarcity of buildings, there grew up the custom of holding camp- meetings in the beautiful forests. An old annalist gave the following quaint account of the first of these meetings held during the years 1799 and 1801. A vast concourse of people assembled under the foliage of the trees, and continued their religious exercise day and night. This novel way of worship excited great attention. In the night, the grove was illum- inated with lighted candles, lamps, or torches. This,
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together with the stillness of the night, the solemnity which rested on every countenance, the pointed and earnest manner with which the preachers exhorted the people to repentance, prayer, and faith, produced the most awful sensations in the minds of all present. At these gatherings, the people fell under the power of the Word "like corn before a storm of wind "; many thus affected arising from the dust with divine glory beaming upon their countenances gave utterance to strains of ecstatic gratitude.
Few escaped without being affected. Such as tried to run away from it were frequently struck on the way, or impelled by some alarming signal to return. Great numbers fell unconscious, and remained so for hours. To prevent their being trodden under foot by the multitude, they were collected together and laid out in order, where they remained in charge of friends, until they should pass through the strange phenomena of their conversion. In consequence of such vast assemblages of people, it was impossible for one person to address them, hence they were divided into groups. At times the whole grove resounded with the praise of God, and at other times was pierced with the cries of distressed penitents. The number that "fell" at some of these meetings in trance or ecstasy of excite- ment reached the number of three thousand! This form of religious meeting was found in every Western State.
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