USA > Indiana > Indiana Methodism : being an account of the introduction, progress, and present position of Methodism in the State; and also a history of the literary institutions under the care of the church, with sketches of the principle Methodist educators in the state . . > Part 4
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and love flowed through his heart, and he felt as though he was in a new world. With him all things had be- come new, he shouted aloud, and spent most of the night in praising the Savior.
In 1817 there were two camp-meetings held on the Lawrenceburg Circuit, which that year enjoyed the labors of Russel Bigelow, aided by Allen Wiley. The first of these was on the bank of Crooked Creek, within the limits of the present city of Madison. Down to Saturday morning the meeting dragged heavily. The appointment for eleven o'clock, on Saturday, had been reserved for Thomas Hellum, one of the preachers from Whitewater Circuit, who was expected at the meeting. Just before the hour of meeting, as Mr. Hellum had not arrived, Bigelow said to Wiley: "You will have to preach." Up to this time Wiley had preached more from a conviction of duty than from any love of preach- ing. But on that morning he remarked that he felt, for the first time, a desire to preach. And when told that he must preach at that hour, the intelligence was welcome. He requested Bigelow to tell him where the following passage could be found : "The wicked is driven away in his wickedness; but the righteous hath hope in his death." Bigelow named the chapter and verse, and Wiley immediately commenced the service of the hour. As he advanced, God filled his mind with ideas, and his heart with zeal, and he preached with great success. At the close of the sermon twelve or fifteen came forward for prayers; and the work of con- version commenced, and continued to the close of the meeting. Bigelow preached the closing sermon on Mon- day, which was one of decided ability, and was attended with displays of Divine power. The results of the meet- ing were truly glorious. Many substantial citizens,
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who lived for years as ornaments of piety, and earnest workers for the Lord, were added to the Church. The .revival did not close with the camp-meeting, but con- tinued with unabated interest for some time. The local preachers in the vicinity kept up the meetings in the absence of the traveling preachers, and the work went gloriously forward, and many were converted at their houses, as well as at the place of meeting.
The other camp-meeting was held near the bank of South Hogan, nearly opposite the village of Cochran, and at the foot of the hill, on the left of the road lead- ing from Aurora to Wilmington, on the land of Mr. Mil- burn. At this meeting Bigelow closed his official labors on Lawrenceburg Circuit. There were, perhaps, as many conversions at this camp-meeting as there had been during the progress of the Madison camp-meeting; but its influence was not as extensive, nor its permanent fruits as great. The meeting closed on Monday, in a very solemn and impressive manner. Bigelow formed the congregation into a company, like soldiers, in double file, and marched around the encampment, singing ap- propriate farewell hymns. After which the preachers took their stand at some convenient point, and bade them all farewell by shaking hands with each of them, and getting pledges from as many as they could to meet them in heaven. It was truly a heart-melting time. Christians had been associated together in the worship of God for several days on what was to them a conse- crated spot. It had been made holy ground by reason of the displays of Divine power and mercy. There they had prayed and rejoiced together, and many of them had found peace in believing; and now they were about to separate, never all of them to meet again on earth. Bigelow was bidding adieu to his flock, and he exhorted
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them, in touching strains of eloquence, to meet him in heaven. The results of such meetings will never be fully known until God shall collect his ransomed ones. The Lord shall count, when he righteth up the people, that " this man was born there;" for many shall date their spiritual birth-place upon that camp-ground. And we hold it as a good omen that camp-meetings are again reviving. Notwithstanding the number of commodious churches, both in town and country, camp-meetings will produce a popular effect that no other meetings will. . They break up the current of wordly thought, and, by their continual daily services, make a profounder impres- sion than the brief services in our churches can possibly do. Let us perpetuate our camp-meetings, and not de- sert the venerable groves,
"God's ancient sanctuaries, and adore Only among the crowd, and under roofs That our frail hands have raised."
In 1818, the charges in Indiana were as follows : Whitewater, Lawrenceburg, and Madison, in the Leb- anon District, Ohio Conference; and Silver-creek, Indian- creek, Blue-river, Harrison, Vincennes, Patoka, and Pigeon, in what, for that year, was called Illinois Dis- trict, Missouri Conference.
As an illustration of the exposure, privations, and labors endured by the traveling ministry of that day, I insert the following, furnished me by the veteran and truly venerable John Schrader. He says :
"I was removed to the Silver-creek Circuit, on the Ohio, embracing the country from the mouth of Blue River up to Madison. Rev. J. Cord had been appointed to this circuit by the bishop, but, his house being con- sumed by fire, he was compelled to quit traveling for a season and return to his friends. I came to Cord's
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appointment at Gazaway's, and found him preaching from, ' The Lord is my Shepherd; I shall not want.' It was a good sermon, preached by a good man. After service, I told him that I had come to take his place. He appeared glad to be released, and hastened home. I now entered on my work with much fear and trem- bling. Revivals had commenced at different points on the circuit under Cord's preaching, and on me rested the responsibility of carrying on this great work, which extended all over the circuit, and, during the year, nearly six hundred were taken into the Church on trial. I took into the circuit, as new preaching-places, New Lexington, Jeffersonville, and New Albany. Some seven or eight members of the Church had formed themselves into a class in New Albany, and called on me to preach for them, which I did in a tavern, occupied by a Mrs. Ruff. In this tavern I administered the Sacrament of the Lord's Supper, for the first time, I suppose, that it was ever administered in New Albany. "At the close of this year, by the direction of my pre- siding elder, I went to Cincinnati to meet Bishop M'Ken- dree, and conduct him to the seat of the Missouri Con- ference, which was to be held at Bethel meeting-house, near the present town of Washington, the county-seat of Daviess County, Indiana. I was taken sick the first day of the Conference, but was well taken care of at the house of William Hawkins. My appointment for the ensuing year was Spring-river Circuit, Arkansas Terri- tory. It was some time before I sufficiently recovered from my sickness to enable me to ride; but while yet feeble, I started for my field of labor, which required a journey of five hundred miles. My circuit embraced a large extent of territory ; it was mountainous and rocky, the settlements were very scattering, and it was far
-
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between the appointments. The inhabitants were mostly hunters, and lived on the game they caught. They gen- erally brought their guns and dogs with them to meeting. The dogs very often differed with each other, and a quarrel ensued, and this ended in a general dog-fight. This always produced a stir in the congregation, and con- sumed some time before peace could be restored and ratified. The preacher would be interrupted in his ser- mon, or perhaps forget his text, and have to finish with an exhortation. At other times the hunters would return home during divine service, with venison, bear-meat, and dogs. But we were not easily disturbed in those days. We had plenty of venison, bear-meat, and wild turkeys to eat; but our bread was corn, and coarse at that. In many places we had no way of grinding our grain ex- cept on what was called Armstrong's mill. This was generally a long cedar pole, with one end made fast to the ground, and supported in the middle by two forks, with a pestle fastened to the small end; under it we placed a mortar, and thus we prepared our breadstuff; and this we frequently baked without sifting, and perhaps this is the reason why we did not have the dyspepsia. In some parts of the circuit, however, we fared well for the times, found warm friends, and at two or three ap- pointments had good revivals of religion. At the close of the year I traveled as far west as the Arkansas River, and attended a camp-meeting on its banks. We had a good meeting, at the close of which I started for Confer- ence, which sat at M'Kendree Chapel, near Cape Girar- deau, Missouri. My next appointment was Corydon Circuit, Indiana. I was much pleased with this appoint- ment, and felt myself at home among old friends."
In 1816 the Missouri Conference was organized and held its first session at Turkey-hill Settlement, in Illinois.
,
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The following is Father Schrader's account of the organ- ization of the Conference, and his first appointment therefrom : "Bishop M'Kendree and myself started from Louisville, Kentucky, for Vincennes, from whence Walker, Scripps, and others were to travel with us through the wilderness, to the Missouri Conference. After camping in the wilderness three nights, we arrived at the seat of the Conference. When the Conference was organized, we found that we had seven members present, and some few were admitted on trial. These are all now dead (1853), except .J. Scripps and myself. The Conference extended over four different states. Most of the mem- bers of Conference were young men. We had received very little quarterage from our circuits and consequently were in tolerably straitened circumstances. Bishop M'Kendree gave the Conference one hundred dollars ; and this, added to our share of the funds, made us a pretty fair dividend. From this Conference we scat- tered over this immense territory. My appointment was to Missouri Circuit, embracing the settlements be- tween the Mississippi and Missouri Rivers. I commenced preaching in St. Charles, in a tavern; some of the bac- chanalians would leave their worship and listen to me awhile, and sometimes they would swear that I was preaching the best sermon that they had ever heard. We had a good revival on the Missouri, above St. Charles. In the Fall of this year, 1817, the presiding elder and myself traveled up the Missouri River as far as Boone's Lick, and held a camp-meeting, the first ever held in that part of the world. Having to lodge in the woods six nights, going and returning, I was taken very sick, and had like to have died in the wilderness."
Such energy, devotion, and toil, such cheerful self- denial and unostentatious moral heroism, as was dis-
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played by the early Methodist preachers in the West, has never been equaled in the history of our country, except, perhaps, in the case of the early Jesuit mission- aries of the Romish Church. They were the first in the field; they came with the early French trappers, traders, and troops. The Jesuit missionaries were the first his- torians and geographers of the Great West; they not only visited the trading-posts and small colonies estab- lished by the French, but they followed the Indian to his hunting-ground, threaded the forests, swam rivers, and endured all kinds of hardships in prosecuting their spiritual work, and in furthering the objects of the French Government. The best and only authentic ac- count of the country, bounded on the north by the lakes, on the east by the Wabash, on the south by the Ohio, and on the west by the Mississippi, one century ago, is to be found in the missionary reports of these Jesuit Fathers. One of these reports was written by Father Gabriel Maust, missionary of the Company of Jesus, and directed to Father Germon, of the same Company, and dated at Kaskaskia, then an Indian village, Novem- ber 9, 1712. An edition of these reports was published in Paris in 1761; but while the influence of the Jesuit Fathers was doomed to decline, the influence of Method- ism was destined rapidly to increase. The causes which tended to produce these opposite results in the two sys- tems are apparent to the unprejudiced mind upon a mo- ment's reflection. There is, and has ever been, a strong sympathy between Romanism and monarchy, or with despotism in some form. It has never been the friend of free thought and personal liberty. Its central idea is an aggregation of power; and, hence, its affinities and tendencies are all to a state of absolutism. But while the central idea of Romanism was power, the central
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idea of Methodism was salvation from sin. Methodism, in common with most forms of Protestantism, has its sympathies, tendencies, and affinities all on the side of republicanism, on the side of liberal institutions and free government, and all it asks of the State is to be let alone in its holy mission of saving sinners, and of build- ing up the spiritual kingdom of Christ in the earth. The pioneer founders of Methodism in the West found the seal of their apostleship in the multitudes that were converted to God through their instrumentalities.
In 1810, the population in Indiana was 24,520, and Methodism numbered 755. In 1820, the population had increased to 147,178, and Methodism to 4,410. The charges in Indiana were Whitewater, Lawrenceburg, and Madison, on the eastern border of the state, all included in Miami District, Ohio Conference; and in Indiana District, Missouri Conference, Charlestown, Blue-river, Bloomington, Vincennes, Patoka, Ohio, Mt. Sterling, and Corydon Circuits. The preachers were stationed as follows :
Whitewater-James Jones. Lawrenceburg-J. P. Durbin and James Collard. Madison-Allen Wiley and William Quinn.
These charges were included in the Miami District, with Walter Griffith as presiding elder; Indiana District, Missouri Conference, with Samuel Hamilton for presiding elder.
Charlestown-Calvin W. Ruter and William Cravens. Blue-river-John Scripps and Samuel Glaize. Bloomington-David Chamberlin. Vincennes-Job M. Baker.
Patoka-Elias Stone.
Ohio-John Wallace. Mount Sterling-George K. Hester. Corydon-John Schrader.
The growth of Methodism was keeping even pace with that of the population. Every settlement and
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block-house was visited by these bold itinerants, who did not scorn to preach in the bar-rooms of the taverns, in the towns, in forts, in block-houses, and in the groves, as well as in the cabins of the early settlers. Their message was to every creature, and, relying on the promise, "Lo, I am with you always," solitudes were cheerful, and " all rest was labor to a worthy end :"
" A toil that grows with what it yields, And scatters to its own increase, And hears, while reaping outward fields, The harvest-song of inward peace."
The arduous labors and privations of the early itin- erant preachers, although endured with a martyr hero- ism, and with a spirit of consecration to their work that counted it all joy to suffer for Christ, nevertheless brought them to early graves. Samuel Parker, who was the first presiding elder on Indiana District, having been appointed to that district in 1809, when it in- cluded the settled portions of Indiana, Illinois, and Mis- souri, closed his earthly labors, December 20, 1819. He was a native of New Jersey. His parents were pious, and occupied a respectable social position. He was con- verted to God in his youth. He was licensed to preach in 1800, at the age of twenty-six. In 1805, he became a member of the traveling connection, and at the end of four years he was admitted to elders' orders, and ap- pointed presiding elder on Indiana District, at that time one of the most difficult and laborious positions in the old Western Conference. It is impossible at this day fully to appreciate or comprehend the amount of moral heroism and physical endurance demanded by such a position at that time. He was a young minister to be placed in so responsible a position; but he fully met the expectations of the bishops. He remained four years
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on the district, when it was found necessary to divide the district, so rapidly had the work grown on his hands, and " so mightily grew the Word of God and pre- vailed." In 1813, he traveled Deer-creek Circuit, in the Ohio Conference, and his labors were greatly blessed. In 1814, he was appointed presiding elder of Miami Dis- trict, and, in 1815, presiding elder of Kentucky District, where he continued four years. A position of great im- portance in the estimation of the bishops had to be filled in the Mississippi Conference; and, although it was one that called for great sacrifices, and was beset with diffi- culties, and, withal, was in a very sickly climate, when the matter was proposed to him-for the bishops saw in him just the man that was needed-he said : "Here am I, send me; I count not my life dear, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus." He went; but fail- ing health and an early death disappointed the expecta- tions of the Church. God removes the workmen, but the work goes on. He is not dependent upon any class of instrumentalities. The early death of a useful min- ister is a mysterious providence; but as the standard bearers fall, the "Captain of our salvation " has some one ready to seize the standard, and bear aloft the banner of the Cross, and lead the hosts of Immanuel on to greater victories. Although many of our pioneer preachers died young, yet, if we measure their lives by events, and not years, they lived long. Their ministry was rich in results ; their efforts were heroic, and their achievements morally grand; "they rest from their labors, and their works do follow them." Parker's death was peaceful and triumphant. The Gospel he had so faithfully preached to others sustained him in the hour of death. His funeral sermon was preached by Rev.
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William Winans, a young man of great promise, whom Parker had induced to enter the ministry, who was once stationed at Vincennes, Indiana, but whose long and suc- cessful ministerial career was chiefly in connection with the Mississippi Conference.
At the session of the Ohio Conference, held in Chil- licothe, August 8, 1820, James Havens was admitted on trial. His name appears at the end of a list of thirteen, which list is headed by the venerable Alfred Brunson, who is still in the front of the battle, and doing valiant service in his Master's cause in Wisconsin. Havens will hereafter figure largely in the struggles and triumphs of Methodism in Indiana. Few men have entered the itinerant ministry under greater discouragements than James Havens, and few have achieved more signal suc- cess, all things considered. His education was so lim- ited that he could barely read. He had a large family of young children ; he was poor, and the Church could only promise a meager support. Havens was endowed with remarkable force of character. Though of medium size, he possessed remarkable physical strength, and his courage often deterred the lawless, and served as a pro- tection to those who wished to worship God in quiet- ness. His strength of will was only equaled by his energy in executing. Having consecrated all his powers to the service of God, his labors were greatly blessed. He not only succeeded in gathering multitudes into the Church, but he succeeded equally in the work of per- sonal culture. He made himself familiar with science and general literature. As a theologian, he was an able defender of the doctrines of Christianity, and of all that was peculiar in the doctrines of his own Church, and was better read in both medicine and law than many who follow those professions exclusively.
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The same year, William Cravens entered the itiner- ancy, in connection with the Missouri Conference, and was appointed to Charlestown Circuit, as junior preacher, with Calvin W. Ruter. Cravens spent his ministry in Indiana. He, too, was a man of remarkable physical strength, and undaunted courage. A Virginian by birth, he was an uncompromising enemy of human slavery. He had sought a home in the North-western Territory that he might be free from the blight and curse of the peculiar institution. Mr. Cravens had been a local preacher for several years in Virginia, previous to his emigration to Indiana, and had acquired great notoriety from the faithful and fearless manner in which he de- nounced vice in all its forms. He had a special abhor- rence to sins of drunkenness and negro slavery. Against these he was accustomed to declaim with a directness and force that made the guilty quail before him, even on slave territory, and in the aristocratic parts of old Virginia. While residing in Virginia, Mr. Cravens had an infidel neighbor by the name of "T.," who was a slaveholder. Cravens had labored in vain to convert him, either to anti-slavery principles or to the truths of Christianity. At length Mr. T. was taken seriously ill, and it soon became apparent that he would likely die. The near approach to death shook his faith in his infidel principles, and he became deeply concerned for his soul's salvation; and, as his convictions increased, he desired some one to instruct him in the way of sal -. vation. At length he sent a servant, with a request that Mr. Cravens would call and see him. Judging correctly as to the cause of the invitation, he hastened immedi- ately to the home of the sick man, whom he found dan- gerously ill, and deeply distressed on account of his sins. "O !" said the sick man, " I am glad to see you. I
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want you to pray for me, and tell me what I must do to be saved."
" Ah, Mr. T., I thought it would come to this. What have you done with your negroes ?"
"I have provided for them in my will," said Mr. T. "I have divided them among my children, as I wish them to remain in the family."
"I can not pray for you," said Cravens. "God will never have mercy on you until you are willing to do justly. You will never get religion until you set your negroes free."
So saying, Cravens returned home. But in a short time another messenger came for him.
" Massa wants to see you immediately," was the sub- stance of the request.
The sick man felt that his condition was a perilous one. Death was rapidly approaching, and the preacher in whose honesty and faithfulness he had full confidence, had refused to pray for him. He needed mercy, and yet he had failed to exercise it. The will was called for and altered, and the minister again sent for. On his arrival he said :
"Well, Mr. T., how is it now ?"
" Mr. Cravens, I want you to pray for me, and tell me how I can be saved."
"What have you done with your slaves ?" said Cravens.
"I have altered my will," said Mr. T., "and have provided for their emancipation."
" I will pray for you now," said Cravens. "And, more than that, God will have mercy on you too."
In answer to their united prayers, God did bless him with an assurance of pardon and a bright hope of heaven.
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Christian civilization is deeply indebted to the chiv- alrous and indefatigable labors of such moral heroes as James Havens and William Cravens. They were born leaders ; and, having that sort of magnetism that at- tached others to them, they were a tower of strength in any. cause. They were just the men to lay the foun- dations of Christian society in a new country; they were men of comprehensive views; they occupied no doubtful positions, and gave no uncertain utterances on questions of doctrine or morals. Their style was per- spicuous, if not polished, and their dauntless courage, and cheerful self-sacrifice exerted an inspiring effect upon their co-laborers, especially upon their junior brethren. Cravens continued his denunciations of slavery after his arrival in Indiana; for he found some here who had hired out their slaves, and had removed with their families to a free state, that they might raise their children free from the corrupting influences of slavery, but who were, nevertheless, drawing the wages of their slaves, and living by their unrequited toil. Others had sold their slaves, and, with their prices, had purchased homes in a free state. These he was accustomed to denounce as blood-stained hypocrites, and worse than those who retained their slaves and treated them kindly. He rarely preached a sermon without making those who made, sold, or drank intox- icating drinks, feel uneasy. On one of his circuits a brother was accused of " unnecessarily drinking ardent spirits." He was cited to trial, and found guilty. The committee was anxious to save him to the Church, if possible, and wished to know if he would not quit his habit of dram-drinking. After some reflection, he said he would try to quit. It was evident, however, that he did not feel that any particular guilt attached to his
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