[Continued]
METHODISM  IN  SHELBYVILLE

(--OR--)

A history of the origin and growth of the Methodist Episcopal
Church in Shelbyville, Indiana from 1823 to 1878.

by Rev. Geo. L. Curtiss D.D.
Pastor from 1876 to 1878

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          The convention assembled in the Methodist Church in Shelbyville, March 1, 1871, and immediately entered upon its work.  The basis of their discussion and action was set forth in the original petition of many laymen.  In that petition, it is claimed that men are "called in the Divine Economy to the various occupations and professions of life---and the minister, especially to the ministration of the word of life," that God has given the control of the wealth of the church into the hands of the laymen, and requires of them, as his Stewards, to provide the necessary means for advancing the enterprise of the church; that nothing can be done as it should be without system; that no system can be adopted to this end so effectual for good, both to the servant and to the Master's cause, as that given by God to Israel, that they should "give a tenth of all their increase unto the Lord"; and that it is the duty of the ministers to thoroughly educate the people under their pastoral care in the great truths contained in the word of God concerning the duty of systematic support of the church.
          With this for a text, a spirited and profitable discussion was opened in an elaborate paper by  Dr. Wm. F. Green, and followed by men who had carefully studied the subject.  There was an earnestness and seriousness in the deliberations of these laymen that went out in its influence to many parts of the conference.
          The result of their discussions was set forth in three recommendations:
1st.
That the amount necessary to meet all the church expenses of the year be carefully and properly estimated by the Stewards of the church.
2nd.
That an assessing committee of three, who are not members of the Quarterly Conference, shall be appointed, who shall assess each member according to his or her ability to pay, and notify them that the Board of Stewards will meet as a board of equalization at a designated time and place to hear any complaints, and equalize the assessments to the best of their ability.
3rd.
Anyone not satisfied with the action of the Board of Stewards may appeal to the Quarterly Conference, the decision of which shall be final, and anyone who fails to pay after such action by the Quarterly Conference, shall be charged in the name of the church with neglect of duties, and upon persistently refusing to pay, shall be expelled.
          The convention also said that they were aware that the Discipline, as heretofore expounded, might not authorize the church in such extreme actions at once, but at the same time, they urged that it is not contrary to the Spirit of the Discipline, which pledges its members to give according to their ability for the support of the Gospel, and the Benevolent institutions of the church.  They recommended that if further legislation was necessary by the General Conference to enforce such provisions, proper steps be immediately taken to secure such legislation.
          To meet the objection that such a strict rule enforced would work injustice, the convention said, "That it is not probable that an assessing committee, a board of stewards and a Quarterly Conference could be found in which justice would not be done to its individual members."
          The influence of this convention was immediately felt in many churches, seen in increased liberality, and a better understanding of the Divine command to the church.
          In 1871-72, F. C. Holliday  was presiding Elder, and  E. L. Dolph  preacher.  Bro. Dolph finished up a term of three years service in Shelbyville Church, with the assurance of the hearty sympathy and affection of the church.  He was somewhat of a

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timid man, but a good preacher, an excellent pastor, and industrious student and genteel Christian.  Having entered the ministry somewhat late in life, he experienced considerable embarrassment in his first years, but succeeded in surmounting all difficulties and has become a successful preacher.  His career has been one that any man may well envy, and be proud of.  At present, he is pastor of Wall Street Methodist Church, Jeffersonville.
          In 1872-73, Williamson Terrell  was Presiding Elder, and  Geo. P. Jenkins  preacher.  About the middle of the year, Dr. Terrell died at Columbus, Ind., and his place was supplied by  Rev. J. H. Martin, A. M.
          Dr. Terrell  was a native of Kentucky, and came to Indiana in 1820.  At fifteen years of age, he united with the Baptist Church, but after a time, became convinced that the Methodist Church was his choice.  He was class leader of the first Methodist class in Columbus, Ind.  Dr. Terrell was a sound theologian, thoroughly conversant with general history, and possessed so tenacious a memory as to be able to repeat entire chapters of Ancient History.  Twice, he was elected to the State Legislature.  As an original anti-slavery man, he fearlessly advocated the cause of the oppressed slave in the conference and pulpit.  He was a delegate to the General Conference in 1864. Dr. Terrell was a good preacher, a skillful debater, and constantly devoted to the interests of Methodism.  His death occurred after extreme suffering, April 13, 1873.  This is the only death that has occurred to any minister or his family while officially connected with Shelbyville M. E. Church.
          In 1873-74, F. C. Holliday  was Presiding Elder, and  Geo. P. Jenkins  preacher.  Many of the church sought for a deeper and richer spiritual life, which, having been obtained, they began to exemplify the abiding presence of the Holy Spirit.  A prayer-meeting on Tuesday evening was instituted for special prayer for a higher Christian life and greater growth in Christian knowledge, which has been kept up to the present.  Many

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who were living previously far below their Christian privilege have come up to a plain more nearly where the Savior designs that all Christians should live.
          Sidney Robertson, for many years an official member at Waldron, having removed to Shelbyville some years before, was elected a Steward, and commenced at once to discharge his duty.
          George P. Jenkins  was a strong preacher, and faithful to all the interests of the church. During his administration, the city became unusually stirred from the center out, by the Women's Crusade against intemperance.  Christian women of all the churches united in the work of a praying crusade against saloonists and all that intoxicates, and carried it forward amid the most violent opposition from both men and women.  Such an excitement was produced on the subject of the Cruelties of Intemperance and the Barbarism of Alcohol as was never known before.  Strong men trembled, and wicked men paled before the storm.
          Whether much or little was accomplished is not material to the facts of the movement.  One thing is true-Reforms never move backward, and never stand still.  Though at times they may not seem to be as progressive as at others, still, when the smoke of battle is passed, the banner of reform is seen far out in the van and moving on.  During this crusade, there were acts of heroism by these self-sacrificing Christian women, worthy to be placed by the side of the acts of the martyrs.
          In 1874-75, F. C. Holliday  was Presiding Elder, and  Robert Roberts  preacher.
          Rev. Thos. Harrison  had come sometime before to Shelbyville and taken charge of the High School.  Professor Harrison has had the experience of years crowned with great success.  As a preacher, he is interesting and instructive.  He and his wife are always interested in every movement for doing good, and are especially devoted to the cause of temperance.  Prof. Harrison continued in the High School until 1878, when he resigned, and removed to Kokomo.

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          Death took from the church  Cyrus Wright, to whom reference has been made, and  Mrs. Magdalena Whitcomb, the widow of the late  Rev. David Whitcomb.
          In 1875-76, F. C. Holliday  was Presiding Elder, and  R. Roberts  preacher.  Bro. Roberts was a faithful pastor.  In his hands, the church was advanced.  In connection with the Young Men's Christian Association, an extensive revival occurred during his pastorate and many professed conversion.  Of these, a large number united with the Methodist Church.  As a self-made man, he utilized his forces so that all should tell in accomplishing the greatest good.  At present, he is pastor of the church a Edinburg.
          Dr. Holliday  is a native New Yorker, but when a small boy, was brought to Indiana.  He has been identified with Indiana Methodism since 1834, and with Shelbyville as a Presiding Elder at different times, ten years.  Dr. Holliday commenced in the ministry when in his teens, and before his mind was fully developed.  Having a few advantages in early life, he has improved every opportunity to make himself a complete minister in the church.  He has succeeded admirably.  He has been an industrious man in every place the church has called him to occupy.  He is a clear thinker, a preacher who never fails, and is constantly solicitous for the welfare of Zion.  Dr. Holliday has found time to write three books:  "The Life and Times of Allen Wiley,"   "A Hand-book of Scriptures,"  illustrating the Doctrines of the Church, and a  "History of Indiana Methodism".  The emanations from his pen and mind are found in all our church periodicals.  He has four times represented his conference in the General conference, and now is a member of the Book Committee.
          In 1876-77, F. C. Holliday  was Presiding Elder, and  Geo. L. Curtiss  preacher.  J. F. Wright  was licensed to exhort, and  Harry Whitcomb  was elected Superintendent of the Sunday School.  Wm. Hacker,  J. H. Sprague  and  Milton Robins, for years, trustees of church property, presented their resignations as such, which were accepted, and  Dr. W. F. Green,  M. B. Robins  and  M. H. Goodrich 

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were elected their successors.  The Quarterly Conference passed resolutions complimentary to these brethren for their long and faithful services as trustees.
          In 1877-78, F. C. Holliday  was again Presiding Elder, and  Geo. L. Curtiss  preacher.  The present pastor is the youngest in years, though not in ministry, of any man that has been the pastor since Shelbyville has been a station.  Of him, more need not be said.
          During the past two years the church has lost by death several old and prominent members.  Among these were  Nance Young,  Ralph Colescott,  Mrs. Nathaniel Thompson,  Martha Powell,  James Lytle,  Wm. Edwards,  Jane Heiss,  Isaac Sorden,  Amelia A. Thacher  and  Martha Conover.  These died in hope of a blessed resurrection, and an immortality in the presence of God and Angels.  Of these, it might have been said, as Mr. Wesley said of the dying Christians of old:  "They died well."
          It is probable that there have been connected with the Methodist Church in Shelbyville during the past fifty-three years not less than one thousand, eight hundred different persons.  What has become of these cannot be fully known, though it would be interesting to know.  At least five hundred are deceased, and now belong to the church triumphant in the skies.  Some have gone back to the world and their sins, "like a dog to his vomit, and the sow that is washed to her wallowing again."  A large number have removed to the West and other places, and have found a home and a field for active operation where they can labor for the saving of men.  There now remain three hundred and fifty members who still are united for their own salvation, and to spread Bible Christianity in the city.
          In looking back over the past, there are many places where the hand of God may be seen, directly and plainly helping His people in their efforts to advance His cause.  It is a clearly taught lesson, that when the church has lived the nearest to God, and humbled itself most at the feet of Jesus, it has been most exalted, and stood strongest before its enemies,

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and accomplished the greatest amount of good.  When the church has been proud, and boastful, and has seemed to loose its hold on the Savior, then it has been the weakest, its locks of strength have been shorn and it has paled before its enemies.  The history of Methodism in Shelbyville is one in which the church may rejoice.  From the instances of failures, she may take warning and shun repeating what caused the failure.  From the times of success she may learn what to do in order to have an equal, if not a greater, success in the future.
          The history of the church reveals the fact that Methodism in all its peculiarities has been lived and loved in Shelbyville.  The forms of worship in the public congregation, together with her ritual service, the prayer-meetings for earnest social pleading with God for his blessings upon each member of the church; the quarterly meetings as feasts of Tabernacles; the love feast, an institution peculiar to Methodism, when the church seemed to mount upon eagle's wings to a realm of enjoyment which was a foretaste of hallowed bliss in heaven above; the Quarterly Conference as the business meeting for regulating and conducting the temporal matters of the church; the class-meetings as private social services designed to promote an extraordinary growth in spiritual life; the ordinance of baptism in any of the three modes of administering; the sacrament of the Lord's Supper, wherein the Christian has a perpetual memorial of the passion of Christ and his resurrection, until his coming again, and the Sabbath School as the nursery of the church and earnest Bible instruction have been carefully and jealously watched, and with the regularity of clock-work have been held to the great edification and salvation of hundreds of immortal souls.
          There are portions of the history of Methodism that cannot be written, such as her care for the poor and distressed, her general and special work as a missionary church, and her influence upon the community as a whole.  These things cannot be written-although they are facts. She has had her proportion of the really deserving poor to care for.  With money and

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sympathy has the church comforted many whose misfortunes had crushed them to the ground.  In a quiet and unostentatious manner, she has gone to the needy, giving the cup of cold water, the strengthening food, and the needed raiment.  "Blessed is he that considereth the poor."
          The influence of the Methodist Church upon the morals of the city of Shelbyville and the country around cannot be estimated or represented by any means now known to men.  Since the first organization of the church, she has never been for one hour without a pastor.  There have been but few Sabbaths, even when in a circuit, without one or more religious services in the church.  At present, there are held five services in the church each Sabbath, excepting the first of each month when there are but four.  During the week time, there are regularly two services, and oftimes four.  These services are not without their influence. God has made them the means of great blessings to many souls.  This influence extends beyond the church.  Wicked men and women feel and acknowledge the power of these services, and the Christian lives of the truly good and pure.  Men in distress always know that they can go to this church for comfort and help. Families, who are attached to no church, to whose hearth stone death has come as an unbidden guest, know they can always find a Methodist preacher to bury their dead.
          It is true the cold and severely critical world always select the most unworthy and inconsistent of church members to compare with the world's noblest and purest specimens of men and women, and thereby sometimes cause the church to suffer by the comparison.  Still, the very fact that they make such a comparison is an evidence of the power and influence of religion.  They set up their model of a pure Christian, but yet he does not measure up to the real Christian.  The effort to bring their model up to the true scripture standard is evidence of the church's influence upon them, the aspirations of their souls to be Christians without coming to Christ.  The restraining influence of the church as been great.  Bad men have feared before its

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moral power, and many a one has refrained from acts of violence under its influence.  It is true, there is far too great an amount, as well as degree, of wickedness in Shelbyville at present, but who dare tell what it would have been without this influence of the Methodist Episcopal Church.  It has been better than a police force.  It has been more restraining than prisons or courts.  It has been the great conservator of the city's peace, and has protected her citizens in life, liberty and property.
          The history of Methodism in Shelbyville shows that she has been eminently loyal to the government.  When the war of the rebellion was sweeping over our land as a season of destruction, and the dark pall of death overshadowed church and state, Shelbyville Methodism was not slow to send out from her families and homes, strong and noble sons to do loyal service on many a battle field.  Some never returned, or if returning, were brought like the Spartan youth on his shield, dead.  Others returned, maimed for life, and carrying scars as evidences of honorable service.  Some returned without a scar or wound, having been mercifully shielded in time of the deadly fray.  The church not only gave men, but money and provisions to aid the Sanitary and Christian commissions in this noble work on tented field and in hospitals.  As Methodism always heretofore has been loyal to God and country, may she always be true and loyal to country and God.


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The Pastors Of The Methodist Episcopal Church in Shelbyville Chronologically Arranged

1st.--Rushville Circuit
YEAR PRESIDING  ELDERS
1825,  Stephen R. Beggs John Strange
1826,  N. B. Griffith "   "
1827,  James Havens "   "
1828,  John Kerns Allen Wiley
1829,  Joseph Tarkington,  Wm. Evans "   "
1830,  Amos Sparks,  J. C. Smith "   "
1831,  Charles Bonner,  C. Swanks "   "
1832,  Spencer W. Hunter,  Isaac Kimball               "   "
1833,  I. N. Elsberry,  David Stivers James Havens
1834,  Joseph Carter,  C. B. Jones "   "
1835,  Joseph Carter,  Thomas Gunn "   "


2nd. --Shelbyville Circuit
1836,  Elijah Whitten,  J. B. Birt James Havens
1837,  John W. Sullivan,  J. B. Birt Augustus Eddy
1838,  James Scott,  George Havens "   "
1839,  Richard Hargrave,  J. S. Barwick "   "
1840,  H. S. Dane,  J. V. R. Miller James Havens
1841,  H. S. Dane,  J. D. Templin "   "
1842,  Jacob Myers,  James Webb "   "
1843,  C. B. Davidson,  G. H. McLaughlin             "   "
1844,  C. B. Davidson,  S. P. Crawford L. W. Berry                    
1845,  Seth Smith,  James Corwine "   "
1846,  Seth Smith,  A. H. Shaffer E. R. Ames
1847,  James Crawford "   "
1848,  James Crawford "   "
1849,  John S. Winchester "   "
1850,  John W. Sullivan James Havers
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3d. -- Shelbyville Station
1851,  John W. Sullivan Joseph Tarkington          
1852,  Asbury Wilkinson "   "
1853,  Giles C. Smith Anthony Robinson
1854,  Giles C. Smith "   "
1855,  W. W. Snyder Thomas M. Eddy
1856,  W. W. Snyder "   "
1857,  Thomas G. Beharrell F. C. Holliday
1858,  Thomas G. Beharrell "   "
1859,  William Montgomery                                 "   "
1860,  William Montgomery Thomas H. Lynch
1861,  John G. Chafee John A. Brouse
1862,  Thomas H. Lynch E. G. Wood
1863,  Thomas H. Lynch "   "
1864,  Thomas H. Lynch "   "
1865,  John S. Tevis J. G. Lathrop
1866,  John S. Tevis "   "
1867,  Thomas G. Beharrell F. C. Holliday
1868,  Thomas G. Beharrell R. D. Robinson
1869,  Elihu L. Dolph "   "
1870,  Elihu L. Dolph "   "
1871,  Elihu L. Dolph F. C. Holliday
1872,  George P. Jenkins W. Terrell
1873,  George P. Jenkins F. C. Holliday
1874,  Robert Roberts "   "
1875,  Robert Roberts "   "
1876,  George L. Curtiss "   "
1877,  George L. Curtiss   "   "
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          In fifty-three (years) of existence, the church in Shelbyville has had thirty-three different Preachers in Charge, with seventeen Junior Preachers, and sixteen different Presiding Elders.
          There has not been the death of a preacher while officially connected with the church, and only one Presiding Elder, Williamson Terrell.  During all of this long period, there has not occurred an instance of continued sickness in a preacher's family, so that the preacher was unable to attend to his duties: good health and continued ability to preach and practice have been the uniform habit in the church.  These men have been (of) a hard-working, self-sacrificing class.  Some have been compelled in their long rides from appointment to appointment to ford swollen streams, plow through mud and slush, face the cold winter storms, and put themselves in peril by day and night, that they might preach a crucified and risen Savior to dying men, and win immortal souls to endless life.  These men were ambitious as ministers of the gospel to excel in the work to which the Holy Spirit had called them,

"O, Minister! Thou bearest precious seed,
Richer than all the wealth of mine or sea,
Strive not to grasp this world's vain, glittering need!
Its laurels are not twined for such as thee;
A living crown awaits thy radiant brow,
And thou should'st gather jewels for it now.

Tis thine to watch thy Master's budding vine,
Till the ripe fruit in purple clusters fall;
The ever-radiant threads of truth to twine,
A golden clue to those celestial halls,
Where, when the kingdoms of the earth decay
And suns are dim, thou'lt live in endless day."
          Some of these preachers were men of superior culture, as is evidenced by the places they have occupied since being pastor of the church at Shelbyville.  All of them have been men of greater or less ability.  Thirteen have received the degree of Master of Arts, thirteen that of Doctor of Divinity, two Doctor of Laws, and two Doctor of Medicine.  One became a Bishop, one a President of a University, four have been elected to Professorships in College, two filled the Professors chair before entering the ministry, several were teachers, and four have entered the field as authors, one was editor of a church paper fifteen years, and several others were in an editorial chair a greater or less time.  All of these have been strong temperance men, and the majority have constantly opposed the use of tobacco.
          These men called to the sacred office have been greatly prospered of God in the work of their hands and hearts, and the church has grown accordingly.

MISCELLANEOUS MATTERS OF Interest - FINANCIAL
          The record of Shelbyville Circuit and Station have been so carefully kept since 1849, that the amount of money raised and expended by the Shelbyville Methodist Episcopal Church can be very accurately determined, as follows:
Missionary Money
$3,451.58
 
Expenses of Sunday School
2,094.03
 
Bible Cause
831.78
 
Salary of Pastors (since 1833)
26, 264.02
½  
Building Churches and Parsonage
10,100.00
 
Repairing at various times
2,000.00
 
All other Contributions
2,500.00
 
Contributions before 1849 (estimated)      
3,000.00
 
Sexton's Department
4,000.00
 
Total
$54,241.41
½
          This is a large sum of money to be raised in one church, and might well stagger the confidence of any people in their ability to accomplish so much.  But, when it is remembered that this has been the gathering of ears, and in contributions from one cent to a few dollars, it may encourage the church to do even greater things.  The church has by no means measured up

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to its capacity in support of the institutions of religion.  Sometimes, the irreligious commiserate the Christian people on the burdens they have to bear in the way of paying out money to sustain the church.  But, the truth is, the irreligious, in the service of Satan, usually spend many times more money than religious people do in the service of God.  Religion is a money saving institution.
CAMP  MEETINGS

          Although camp meetings originated among the Presbyterians of Tennessee, they were soon adopted by the Methodists, and became great occasions for enlarging and strengthening the church.  Previous to 1833, a number of camp meetings had been held within the territory occupied by Shelbyville Circuit, but their locality cannot now be ascertained.  In 1833, the Quarterly Conference ordered a committee to locate a campground on Big Blue River, above Shelbyville, where the fourth quarterly meeting should be held.  The place was selected, and a lease made to Henry Watts, Samuel Morrison, Joshua Wilson, John Rumril and Jonathan Johnson, as trustees of the circuit for five years.  At the expiration of this time, a camp meeting was held in the woods, now a beautiful grove opposite the graveyard, east of Toner's Chapel.  Later, a camp meeting was held near Winchester, and also one near Boggstown, and two near the present Fair Grounds.  The number and places of camp meetings on the Shelbyville Circuit are so numerous that it is difficult to trace them.
          Those camp meetings of the olden times were grand seasons for spiritual growth to the church, and occasions of the conversion of many sinners.  People came from all parts of the circuit, and many adjoining circuits.  They came as families-parents and children, the converted and unconverted members of the family, the grown sons and daughters, and the babies came, and united in an earnest and solemn season of worship for a week.  The leafy grove, God's first Temple, was made to resound with song

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and praise, prayer, preaching and exhortation, the pleading of the penitent, and the rapturous joy of the young convert.  There was usually some demonstration, some manifestation of the emotion of the soul, but no one was greatly alarmed by such scenes.
          The preaching on those occasions was truly excellent. There came together from all parts, preachers who were workmen indeed.  The text was usually some plain passage of scripture, and after laying a broad foundation in a logical presentation of the theme, the preacher rose to the application of the subject to the people before him.  Then, the eloquence became of an order indescribable.  Generally, the people were moved to feeling and roused to action.  Believers felt drawn nearer to God, and resolved to live more nearly like their Master, and in all things imitate His walk; backsliders saw, as never before, the chaff of sin, and the crime of crucifying afresh Jesus their Savior, and were constrained to return to the fold again; sinners, as they listened, were spellbound, and then pierced with conviction of sin, until they consented to return to a merciful Savior with "repentance toward God, and faith toward our Lord Jesus Christ," and were converted.
          The singing was melodious beyond description, and full of the Spirit. Everybody sang, and sang with a will. If a company of singers were now to go through the land singing the camp meeting melodies of the Methodists as they were sung forty or fifty years ago, and with the same soul in them, it would create as great a furor as the Tennesseeans or Jubilee troupes, singing the religious slave melodies of the South.  The majority of those melodies were written in a minor key, but, as they advanced with the sentiment, they rose to a joyful key and touched cords in the heart that vibrated till death threw off the mortal, and they turned their lyre to the notes of paradise.
          These camp meetings were not designed so much as a place of resort, where people could visit, and spend a week or more in the highest style of intellectual and social enjoyment, but, they were times of hard work.  Souls were in peril, and the

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church wanted them saved.  Many families had unconverted members belonging to them, and they must be converted.  The people prepared for the coming Feast of Tabernacles, not by seeing what they could get to wear, and what would be most fashionable, but with fasting and prayer, that God would meet with them in the tented grove, and display His power in saving souls.  When the cry went out, "To your tents, O, Israel!"  it meant work, weep, pray, believe, and God will bless.
          Of course, the sons of Belial came also, and sought to disturb the sons of God.  But what of that?  Methodists in those days, preachers and people, knew how to protect themselves, and they did so protect themselves as to conquer a peace.
          About 1860, the Acton Camp Meeting Association was formed and meetings held. Much good, undoubtedly, has been done, but the spirit of the meeting is not like the olden camp meeting.  It has now assumed a high-toned intellectual and spiritual service of God; but it does not take on it that deep and earnest spirit of self-examination and heart work of old.  Besides, the unconverted members of the family are left at home.  Comparatively few of that class are present, except on Sunday, when the railroads make it more of an excursion than a solemn sacred day of worship.
          There is no way to tell how much good has been done for the church, and how many souls have been converted through the instrumentality of camp meetings. Long shall the memory of the camp meeting exist.

[Our thanks to  Judith Lucero for typing pages 40-56.]

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