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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
(--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
Methodism, or "Christianity in Earnest", followed the course of the early pioneer in his westward march. No sooner had the movers pitched their camp, and cleared a space on which to build a cabin, than the faithful preacher of righteousness, piloted by the curling smoke of the camp fire, found them, and preached Jesus and Him crucified to dying souls. But for this earnest work, this preaching "instant in season and out of season", thousands of souls would have been lost for want of a knowledge of salvation. While some of the pioneers brought with them from their eastern homes a knowledge and love of religion, many came without such knowledge, and were content to live in ignorance and sin, until the earnest itinerant preacher found them in their cabin home, and told them of a pure life.
It is the purpose of these few pages to present a continuous history of the introduction of Methodism into Shelbyville, Shelby County, Indiana, and to follow its growth to the present, with the introduction of such incidents and reminiscences as may be interesting, and time and space permit. The source from whence the succeeding facts have been gathered, are the official records of the church, and the county, and the lips of living men and women, who were actors in the olden times, and yet linger, to tell the story.
A complete history of Methodism in Shelbyville would necessarily be a history of the city and its growth. This church was planted here soon after the county seat was located. Religious men and women were on the ground in the commencement of the civil career of Shelbyville, and they allowed but few
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months to pass before they united, informally, for religious worship, and as soon as practicable the Methodist Church took an organized form. While there have been and now are people who ignore the church, denying the influence for good, and disregard its obligations, it is a fact beyond question, that the material growth of the town has never more than kept pace with the growth and development of the church. The security of life and property, the cultivation of the habits of industry and thrift, the attention given to education and morals have been almost wholly due to the teachings and influence of religion as taught in the churches. Every great reform in the city or county, every movement, intellectually and spiritually, has been the direct result of the efforts of religion while every enterprise for the material growth of the community has to a greater or less extent been the direct or remote result of the influence of the churches upon the people. As an agent for consolation to the sad and afflicted, a minister of mercy to the unfortunate and distressed, an aid and deliverer to the oppressed, an unpaid police force to restrain the vicious, the church has been and now is no mean factory in the interesting history of Shelbyville.
METHODISM INTRODUCED
On the 5th day of July, 1822, Shelbyville was made the county seat of Shelby County, by the decision of the Commissioners of the Legislature. During 1823 an occasional Methodist prayer meeting was held in the newly organized town, at a private house, and a few times during the year, a Methodist minister, in passing, preached to the few settlers. Revs. Jesse Hale and James Horn most frequently preached here that year. During one of these visitations of Jesse Hale, in 1824, the ordinance of baptism was for the first time administered in the town, in baptising a daughter of Mr. and Mrs. VanScyoc, now the wife of Elias Thompson. No attempt was made to form a society until the year 1825. The first class consisted of
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Elisha Mayhew and Abigal his wife, his two daughters, Sarah and Abigal, and James and Jerusha Van Scyoc, and Mrs. Catharine Goodrich. These seven persons, who sought communion with God, united to form the Shelbyville Methodist Episcopal Church. They met in the cabinet shop of Jacob Shank, a log house standing about where the engine-house now stands, on Washington Street.
These seven persons are worthy of more than a passing notice. Mr. Mayhew and family lived in a cabin west of where the cemetery now is in the flats to frequently over-flowed by Blue River. Van Scyoc lived two miles southeast of town and one-fourth of a mile south of the Michigan road. Mrs. Goodrich and husband lived across Little Blue, on what for years was known as the Goodrich farm. The house is still standing, through having been removed from its original location. These hardy pioneers loved the ways of religion, and determined not to be deprived of its comforts in their wilderness home.
All of these seven pioneer Christians are now dead except Jerusha Van Scyoc who, like some old oak, stands in its majesty and age as a land mark of ancient times; or like some patriarch hungering among the sons of men to tell the story of the early times, and the struggles and hardships of those who sought to make "the wilderness as a watered garden". She has maintained her Christian integrity over fifty-four years, and now as an aged pilgrim looks for the day, not far in the future, when she too shall fall in death's arms, to live forever in the skies.
Could the story of the hardships and privations, and earnest efforts of those early heroes, in planting the new settlement and in establishing the church be told in its native color, it would be a tale more wonderful than the story of the search of the Argonauts for the Golden Fleece, or of Eneas escaping from the ruins of Troy, and the founding of Carthage.
Late in the fall of 1824, J. C. Sleeth and family came to Shelbyville from Lewis County, Va. Though he brought a letter of membership from the Methodist Church in Virginia, he does not appear to have been of the first class formed in
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Shelbyville, but not long after its formation he became a member and was appointed class leader in place of Mayhew, who lived farther out of town.
Sleeth purchased a cabin standing on the lot now occupied by Mr. Pettit, on Tompkins Street. He built a log cabin for a chair shop on a lot adjoining, on the corner of Tompkins and Franklin Streets. This shop he opened for worship. This log cabin shop was a highly useful building, serving as a chair shop, post office, and on ordinary occasions as a meeting house. When a quarterly meeting was to be held, Shank's cabinet shop was cleaned out and used for services. The righteous indigation [sic] of Mr. Shank's apprentice boys was often stirred, because some of the attendants on those great meetings possessed the proclivity of all frontiersmen, to whittle the benches. To prevent this a strip of hard wood was nailed on the edges of the work-benches. Among these indignant apprentices was Mr. Isaac H. Wilson, who became a Presbyterian and still lives to relate many an anecdote of early days.
These two shops were privileged with hearing the eloquence of more ordinary men. Strange, the eccentric and eloquent; Wiley, the natural logician and organizer; Havens, the faithful and intrepid apostle of order; Hale and Sale, the rugged pioneers; and Griffith, the pre-eminently good man, and many others of lesser note, but of equally as warm hearts, here preached a gospel of love and full salvation, which took hold of hearts and convinced minds of the excellence of religion, that were no the easiest to be reached. While some souls hungered for the story of the cross, many hated it, and were only occasionally induced to attend public services. In these buildings, rude as men now count rudeness, many souls sought for peace and pardon, and found the pearl of greatest price in accepting Jesus. Though these buildings have long since passed away, and this generation only know of their existence in the story of the patriarchs, still hungering on the shore of time, their memory is green with those who were here
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"born again" and have removed to a home in heaven.
Prayer meetings were held at private houses. A Bro. Harsin came to Shelbyville soon after the formation of the first Methodist class. He strengthened the faith and hope of the struggling few. He had been a Methodist for many years, and was a soldier in the Revolutionary War. He was passionately fond of singing. His favorite hymn commenced:
"How tedious and tasteless the hours
When Jesus no longer I see!
Sweet prospects, sweet birds, and sweet flowers,
Have all lost their sweetness to me."
When he commenced the second verse, the soul of the old soldier would fire as he sung.--When Jesus no longer I see!
Sweet prospects, sweet birds, and sweet flowers,
Have all lost their sweetness to me."
"His name yields the richest perfume,
And sweeter than music his voice;
His presence disperses my gloom,
And makes all within me rejoice."
And sweeter than music his voice;
His presence disperses my gloom,
And makes all within me rejoice."
At his house prayer meetings were often held, and attended with great spiritual power. He lived in a cabin near where the I.C. & L. Depot now stands. A gloom was cast over the community at the raising of his house, by the falling of a heavy log, by which a man was killed. This was the first serious accident occurring in the town.
From Sleeth's and Shank's shops the society in a few years occupied the court-house, occasionally, and at last more permanently the brick school house standing on the ground of the present public school building on Franklin Street. From the school house in 1832, they went to the first church building, which was just erected on the west half to the present parsonage lot on Mechanic Street. In 1851 the society removed to their present church building on Washington Street. Here for twenty-seven years the people have assembled every Sabbath, and often during the week, and united in solemn worship and earnest praise.
In 1825, Rushville circuit was formed, with John Strange as Presiding Elder, and Stephen R. Beggs preacher
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in charge. The Circuit included the towns of Rushville, Greensburg, St. Omer, New Castle, West Liberty (now Knightstown), and Shelbyville. At some of these places there had not been formed as yet a Methodist society; through at all of them there had been occasional preaching. But before the close of the year, at all of them were the beginnings of what have developed into large and flourishing churches. Within this same territory there are now about sixty Methodist Churches, included in six large and flourishing stations and sixteen good circuits. Then one man was sufficient to do the required work, while now there are twenty-eight Methodist preachers who find all their time employed in carrying forward the work.
This circuit was known as a "four weeks circuit", the appointments being "scattered over a large and thinly-settled country, with mud and high water," which at "some seasons of the year were almost impassable." Mr. Beggs went to work with a will, and was able to see good fruit of his arduous labors. Mr. Beggs in his book, "Early History of the West and Northwest," says of this circuit: "At the three last named places -- New Castle, Knightstown, and Shelbyville -- we had a good work". He speaks of a camp meeting held between Knightstown and Shelbyville which resulted well. "Brother Strange preached at the opening of the meeting, and, in one of his prophetic and electrifying strains, told us that God would convert many souls then within hearing of his voice. Saturday, in the afternoon, he arose to advertise the order of exercises, and, seemingly without intentions, began to exhort. One thought led to another, and in a very few minutes the whole encompment [sic] was trembling and crying. Several souls were happily converted to God; and from this to the close of the meeting we had a succession of conversions, some of which were most powerful and clear. Many of the believers were quickened with such blessings of full salvation that its fruits may be seen at the present day."
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Beggs did not remain long in Indiana, but went to Illinois, and became in 1832, the first resident missionary to the few traders in Chicago. He planted Methodism in that city on a broad and deep foundation that has been able to resist fire and hard times, and war, and has cast its influence over all the Northwest. This old hero of early struggles still lives in Illinois, a happy old man.
In 1826-27 John Strange was Presiding Elder, and N.B. Griffith was preacher.
In 1827-28 John Strange was for the last time Presiding Elder, and James Havens was preacher. There lived in Shelbyville at this time a Dr. Kipper, a professed skeptic, who delighted in controversy more than in eating. He followed John Strange with his notions, until he became a pest. He was frequently repulsed, but persistency being the prominent trait, he returned to the attack. He lived in the second frome[sic] house built in Shelbyville, on the ground occupied by Mrs. Richey's present residence. On seeing Strange stop at Sleeth's he immediately started over to again torment, if possible, the preacher, and air his own skepticism. This time Strange settled him. Kepper (Kipper) put many questions to the preacher, many of them being pointless. Among others was one as to "Why God did not make things different from what they are; why didn't he make a man into a tree, a tree into an ox," and other foolish questions, and wound up with the smart question, "Why didn't the Lord, if he is so great, and wise, make me different from what he did?" Said Strange, in this quick, decided ways, "I suppose he could have made you into something different had he seen fit; he could have made you into a bullfrog with your endless croakings, and I wonder he didn't."
James Havens commenced a ministry at Shelbyville this year, which continued with greater or less frequence, as Pastor, Presiding Elder, or visitor until 1846, when he passed away to dwell with the host gone before. The memory of Havens
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cannot be blotted out of the church of Shelbyville while the present generation or their children shall live.
Of Havens, Hon O.H. Smith wrote: "James Havens was the Napoleon of the Methodist preachers in Eastern Indiana. 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 both a moral and personal courage that never quailed. His powers as a preacher were of a very high order. The great characteristic of Mr. Havens, as a preacher, was his good common sense. He could distinguish his audience so as not to throw his pearls before swine. He could feed his babes with the milk of the word, and hurl the terrors of the law against old sinners with fearful power. The State of Indiana owes him a heavier debt of gratitude for the efforts of his long and valuable life to form society on the basis of morality, education, and religion than any other man living or dead." (Reminiscences of early Indiana).
In 1828-29 Allen Wiley was Presiding Elder, and John Kerns was preacher. The circuit was in the Madison District. The times were hard, and money was scarce. Ginseng and coonskins, with a small amount of grain, became practically a legal tender for all debts, but more especially the preacher's salary. Those were times of great privation and hardship.
In 1829-30, Allen Wiley was Presiding Elder, and Joseph Tarkington and William Evans, preacher. The circuit was large, appointments multiplied, and membership largely increased. Joseph Tarkington was then in his early manhood--a genial man, a true friend, a sincere Christian, a good preacher, and a careful disciplinarian. He has filled many places of trust in the church, and now lives on his farm near Greensburg, a happy old man, who has demonstrated the problem of how to grow old gracefully.
In 1830-31, Allen Wiley was Presiding Elder and Amos Sparks and John C. Smith were preachers. The first Board of
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Trustees of Methodist Church property in Shelbyville were appointed May 6, 1831, as duly recorded, by which the church commenced its legal existence. The trustees were Dr. E. J. Beall, Elisha Mayhew, George Harsin, David Thacher, and Robert Telton. A lot was procured for a church, donated by John Walker, and a house built, though the deed was not given for several years after. Mr. J. C. Sleeth did most of the work on the church building. It was built on the rear of the parsonage lot on Mechanic Street. It was of fair dimensions, being 30 ft. x 45 ft. and served its purpose admirably for twenty years. It was afterwards sold to Newton Robins, who removed it to his farm west of town, and used it for a barn. About a year ago, one evening, the lurid flames were seen curling up in that direction. In a short time that one honored structure--as good to the humble worshippers as St. Peters at Rome--was reduced to ashes.
Dr. Beall was a young man of earnest Christian character, and much respected in his church, but a year later died, a victim of consumption. All of this Board of Trustees are deceased, David Thacher being the last.
In 1832-32, Allen Wiley was Presiding Elder and Charles Bonner and C. Swank were preachers.
In 1832-33, Allen Wiley was Presiding Elder and Spencer W. Hunter and Isaac Kimball were preachers. Samuel Morrison appeared this year on the church records as a local Deacon. He was a Virginian, and came to Indiana about 1831. He continued some years in the church, but finally went to the Methodist Protestant, or Radical Church, and was an itinerant minister in that church, and closely identified with all her interests. After residing in Shelbyville for many years he deceased Jan. 4, 1878; aged 78 years.
At the second quarterly conference held in the "Methodist Meeting-house in the Town of Shelbyville, Feb. 23 and 24, 1833," a place was selected for a parsonage, on ground donated by John and Francis Walker, on a corner of his farm. Nothing, however,
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was done about building a parsonage for several years, the preachers living sometimes at Shelbyville and occasionally at St. Omer and Rushville.
At this quarterly conference most excellent resolutions were adopted, that contained the elements of the soundest political economy and the healthiest of morals.
"Resolved, That we will not use ardent spirits in any way, or on any occasion, except in cases of extreme necessity."
"Resolved, That we will not treat with, nor offer in refreshment ardent spirits at home or abroad; neither will we use them on our farms in harvesting or any other employment."
"Resolved, That we will not distill or make ardent spirits, or cause the same to be made; neither will we buy or sell for our own emolument, or on commission for others."
"Resolved, That we will not permit our laborers or any other persons to make use of ardent spirits upon our premises."
"Resolved, That we will not vote for any persons (when we can conveniently avoid it) who will treat with ardent spirits, either at or previous to elections, for the purpose of securing votes."
"Resolved, That we will use our exertions in our respective neighborhoods to supress [sic] the use of ardent spirits, except as a medicine, and at all suitable opportunities we will endeavor to prevail on our neighbors, to unite with a temperance society."
"Resolved, That we wish our preachers to read these resolutions in every circuit on the society, and urge their adoption."
These resolutions were passed by such men as Isaac Kimball, Samuel Morrison, John Mullen, C. B. Jones, Nathan Prime, George Harsin, David Thacher, John Walker, Nathan Young, Joshua Wilson, Andrew Dirrickson, David Van Gelder, John C. Sleeth, and William H. Sleeth.
An unstable man, Rev. Archibald M. Smith, a Local Deacon had been in and around Shelbyville three or four years. He was not the saintliest man to business matters that every lived,
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and the church insisted upon a reformation in these pariculars [sic]. He became quite incensed at their intimating such a thing. His conduct not improving, the quarterly conference refused to pass his character for two years, and prevented his preaching. This was a heavier blow than the former. He demanded the privilege of withdrawing from the church. As the union was voluntary, the church permitted him to withdraw under censure in 1833. He became a sour man, and did much to injure the cause.
During the early years the meetings were well attended even at week day preaching. After sermon, the preachers led classes. All the membership remained for this social service, believing it to be an imperative duty, as well as an estimable privilege. Searching questions were asked to ascertain the true spiritual condition of each member, and the pastor seldom went away without a knowledge of their real condition. Hypocrites and imposters were ill at ease at such times, and seldom continued to attend. The subject of family and secret prayer was carefully presented, and the duty strongly enforced.
Quarterly meetings were great seasons of spiritual blessings. Large crowds from far and near attended. Official members came long distances to be at the meeting, and discharged their official duties in the church, and received moral and religious encouragement. Love-feasts were held with closed doors, and admission only by tickets. When the meeting was fairly open, it seemed as if all wanted to speak. The richest of personal experiences in religious life were narrated. Men and women filled with the Holy Spirit, sang and shouted together, mingling tears and praises, cheering the disconsolate, strengthening the weak and confirming the halting. The old soldiers recounted their battles and victories, while the young converts told of their new love. When the time came for public worship, the doors were opened and the house was soon filled with a motley congregation of good and bad. The singing was full of soul. The opening prayer lifted the worshippers into communion with God. The sermon was an able effort in elucidating some
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great doctrine of the Bible, or clearly setting forth the usuages [sic] of Methodism. The strong man of God came as a priest of God with beaten oil; as a soldier he was fully armed. The preacher handled his text with the skill of the Master. Ofttimes during the sermon the spirit of God descended on the people, and conversions were many and powerful. The quarterly meetings were then to the Methodists what the great Feast of Ingatherings were to the Jews. The spiritual influence of these meetings went out to all the circuit, and kindled anew the fire on many altars.
In 1833-34, James Havens was Presiding Elder and I. N. Elsberry and David Stivers preachers. Elsberry was an eccentric man, considerably unbalanced, and not acceptable. He cultivated a spirit of fault finding and complaining. David Stivers was a very different man. He was unusally [sic] tall, and large, and went at his work as if he meant to accomplish something.
The church did not deal with delinquents with gloved hands, but with a view of reforming and restoring the wayward. George Harsin, an exhorter and class leader became remiss in duty. A committee of three were appointed to "admonish him to be more faithful in attending to the duties of his station," and administer reproof. The committee performed their duty, and the delinquent was restored to usefulness.
In 1834-35, James Havens was Presiding Elder, and Joseph Carter and C.B. Jones were preachers. A Brother Joseph Carter desired to be authorized to preach. He was duly recommended by his class. The quarterly conference appointed John Walker, Joseph Carter, and John B. Birt, a committee to hear a trial sermon from Higgins. (A trial sermon is an unusual thing in the Methodist Church). The sermon seems to have proved a failure, as most "trial sermons" do, for the committee reported adversely, and he was not licensed. The newt[sic] year, Higgins had better success, and was licensed to preach.
The name of John Raines appears this year as class leader
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from St. Omer, and present at the quarterly meeting in Shelbyville. Brother Raines was for years a firm supporter of the church, and an earnest worker at St. Omer. He removed to Shelbyville in 1876, and lives a great sufferer with a malignant infection of the hand. He says the greatest source of mental sorrow is the being deprived of the privilege of attending church.
In 1835-36, James Havens was Presiding Elder, and Joseph Carter and Thomas Gunn were preachers. In 1836, Shelbyville lost one of its earliest citizens, and the church, a staunch member. J. C. Sleeth, possessing the spirit of Daniel Boone, thought the neighbors were getting too numerous. He, with a part of his family, removed to what is now the beautiful city of Burlington, Iowa. It was then known as the Black Hawk Purchase, and was a "wild, unbroken prairie". Here he remained until 1853, when the fire of his youth burned anew, and his soul panted for a new conquest. He started for the wilds of Oregon, but died in his wagon, about 600 miles from Burlington, and was buried on the barren plains, now a fertile and beautiful country.
SHELBYVILLE CIRCUIT
In 1836-37, James Havens was Presiding Elder, and Elijah Whitten was preacher. In October 1836, Shelbyville was made the head of a circuit, with twenty-two appointments, as follows: Shelbyville, St. Omer, Wray's, Windfall, Sleeth's, McFadden's, Glenn's, Middletown, Ballard, Andes', Goddard's, Wood's, Wilmington, Kingdom, Liggett's, Demint's, Quinn's, Applegate's, Perry's, Toner's, Clark's, and Ripple's. Some of these names are almost or entirely forgotten, though once they were places of local importance. Most of them were private houses in the neighborhood of which have been built substantial churches, now known by other names. St. Omer has been mostly absorbed into St. Paul; Wray's is now Center Church; Sleeth's is Marion; McFadden's is known as Boggstown; Glenn's is Pleasant Hill; Middletown is removed to Waldron;
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Goddard's was four miles west of Rushville; Wilmington is now Manilla; Applegate's is unknown; Ballard's is Vienna; Perry's is Marietta; and Ripple's is Union Church. In a few years more all the original names will have faded out of knowledge.
The Quarterly Conference consisted of the Pastor; James Wray and J.B. Birt, local preachers; Peter Steinback, Absalom Paris, Archibald Clark, and Barnabas Wray, exhorters; David Thacher, John Nail, J. Michael, David Hacker, leaders; David Thacher, Edward Toner, Thomas G. Mendenhall, William Farrow, and William H. Sleeth, stewards.
Of these men much might be said. James Wray lived and died, faithful to the last, preaching and exhorting as long as health permitted. Peter Steinback was of German descent, and one of nature's noblemen, serving the church for years, and closing life in peace with all men. John Nail and David Hacker lived for the advancement of religion, and died well. David Thacher for years was engaged in public life as the editor and proprietor of the Shelby Volunteer, and died some years ago, while his companion, Amelia A. Thacher, continued to work and live until Feb. 20, 1878, when she deceased in peace, at the age of 72 years. Edward Toner long engaged in keeping hotel, served in his place in the church until age and feebleness prevented. He died a man of God at the ripe age of 84 years.
The first quarterly conference of Shelbyville was held in the meeting-house in Shelbyville, Dec. 31, 1836, and was followed at night by an old fashioned watch-night meeting, remarkable for the displays of Divine power. There was present a large congregation, including many who were unconverted. Havens and Whitten were in their prime. The preaching was with power. The people believed with perfect hearts. The sermons comforted believers with the promises of Jesus, and terrified obdurate unbelievers with the denunciations of the Divine law. The results of that watch-night service were seen many years.
The amount of money paid for the support of the Gospel
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that year on the circuit was $245.49 1/2, of which Shelbyville society paid $60.75. Small as this sum seems to be now, then it was large and in keeping with the times.
Elijah Whitten, in his prime, as a preacher, stood in the front ranks. He was eccentric, sharp, prompt, and never taken by an antagonist at unawares. He was small in stature, lithe and wiry in body and limbs, of powerful voice, strong and convictious, and hesitated not to declare the whole gospel to saint and sinner. He served many years as a pastor and presiding elder. About twenty years ago he was severely afflicted with a disease of the leg, which necessitated amputation. The shock of this suffering was so great that he has never rallied to do effective service. He resides in Indianapolis, deserving, a good home, and a comfortable subsistence.
In 1837-38, Augustus Eddy was Presiding Elder, and J. W. Sullivan and J. B. Birt preachers. Eddy had but recently been transferred from the Ohio Conference. He was a good preacher, possessed of great magnetism, strong common sense, and skilled in the use of language.
The name of Dr. Milton Robins appeared as a steward for the first time this year. Dr. Robins came to Shelbyville in 1833, and immediately united with the Methodist Episcopal Church, when it worshipped in the first church on Mechanic Street. He entered heartily upon the work of a christian, and has lived an even temperate life amid a long, busy and eventful period. He has been a faithful servant of the church as trustee, class leader and steward, having held the last office continuously for forty years. Probably no man has attended more services of the church in Shelbyville than Dr. Robins, and none has contributed more to establish and build up Methodism here than he. As an officer of the church, he has borne its burdens, performed his duty, enjoyed her communion, and still lives to testify to the power of Divine grace to keep in all trials and save "to the uttermost". Dr. Robins has also been prominent in the civil and business interests of the city and county. He was the
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second Recorder of Shelby County, and for over forty years was a practicing physician, and a leading druggist of Shelbyville. For years the house of Dr. and Mrs. Robins has been the home of the preachers when visiting Shelbyville, and it is probable that they have more frequently entertained Methodist preachers and their families, and more of them, at their hospitable home than any other persons in the church. May this aged couple live forever.
In 1838-39, Augustus Eddy was Presiding Elder, and James Scott and George Havens were preachers. During this year--July 17, 1839, -- John and Francis Walker deeded Lot. No. 1 on Mechanic Street to the following trustees of the Methodist Episcopal Church: Elisha Mayhew, David Thacher, Elijah Barrett, Vorhis Conover and Milton Robins, "for the sum of $2. lawful United States money". This was the same lot on which the church had been built, but they had neglected to convey the title. The circuit was this year organized into a Missionary Society, and contributions were taken for this great enterprise of the church. While the church was struggling to grow strong at home, it looked after the destitute in regions beyond. While many have supposed that it would bankrupt a church to give liberally to the work of converting the heathen, and educating the ignorant, the opposite has proven to be the fact. The church that gives the most, and prays the oftenest, and excercises [sic] the strongest faith for those in the destitute regions beyond, will work the most for themselves, and as a result, grow the strongest. The church that gives the least, that prays the least, and works less, is the one that prospers but little, dragging on a miserable existence of painful anxiety.
Voorhis (Vorhis) Conover was one of the settlers in Shelbyville in 1825. He became a member of the church as early as 1827. As a citizen, he served the country in different official capacities -- as Auditor from 1840 to 1847, and before that as County Commissioner. He volunteered as a soldier and went to Mexico as captain of a company, and served in several battles. There he contracted disease by exposure on the battle
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field, from which he never recovered. He died in 1849. His widow, Martha Conover, lived on until June 7, 1878, when she ceased to live at the age of 69 years.
James Scott was a man of superior memory. On many occasions his memory served a good purpose. In the drug store kept by William Hacker, a political demagogue was on one occasion endeavoring to carry his point in an argument, by misquoting some of the early history of the country, and the relations sustained to the mother country. He was getting the advantage of his opponent by this means. Mr. Scott had been a quiet listener until his righteous indignation was stirred, when he commenced to correct the statements of the demagogue. He was able to give dates, facts and characters so accurately, and apply these facts so clearly, that the demagogue falsifier of history was glad to quit the field and fly to more congenial company. Scott continued preaching for several years, and was a short time ago living in Western Indiana in feebleness and age.
John Walker was one of the three men who donated to the county land for the county seat. He came from Dearborn County in 1832. The Shelby Flouring Mills were built by him and run for several years. He was sheriff from 1824 to 1828, and state senator from 1836 to 1840. His wife, Mrs. Francic [sic] Walker, was a noble woman, an earnest worker in the church, and a devoted christian. Of her it may be said, she was an elect lady. Mr. and Mrs. Walker deceased many years ago.
In 1839-40 Augustus Eddy was Presiding Elder, and Richard Hargrave and J.S. Barwick were preachers. Dr. Hargrave was a strong and attractive preacher, a superior theologian, thoroughly versed in scripture, and left his impress wherever he went. He yet lingers among the living, and is member of the North-west Indiana Conference.
Barwick, the junior preacher, was a young man, full of zeal, and impressed the church with his goodness. After some years he went to Illinois, and thence to Missouri, and is still
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an active man in the ministry, being a Presiding Elder in the Missouri Conference.
In 1840-41, James Havens was again Presiding Elder, and H.S. Dane and J.V.R. Miller were preachers. At the second quarterly conference Jacob Kennerly, Edward Toner and Milton Robins, were appointed a committee to build a parsonage at Shelbyville. They commenced their work during this year, but did not complete it until the following year. They erected a house of three rooms and a hall on the church lot. For the times it was a comfortable residence. It is a part of the present parsonage, though having passed through many material transformations. It would not be materially spoiled by a few more changes of a modernizing character. The parsonage has served its generation with great success. Were its epitaph written, it would be: "Well done, good and faithful parsonage, thou hast served thy generation."
The trustees reported the parsonage built and paid for by donations, excepting $136, which was borrowed of Rev. H.S. Dane, and the debts paid. The house was mortgaged to Dane for this money, which was paid back to him in about three years. The only wonder is, how any preacher in those times had so much money to loan.
J.V.R. Miller made a useful minister of the gospel; was Presiding Elder in the North Indiana Conference, a member of the General Conference in 1868, and now is pastor of the church at Corydon, the first capital of Indiana, in the Indiana Conference.
In 1841-42, James Havens was Presiding Elder, and H.S. Dane and J.D. Templin were preachers. A great temperance revival occurred this year. It commenced in the East and like a tidal wave swept over the country. The circuit put itself fairly and squarely on this exciting question in a resolution endorsing the Washingtonian movement: "Resolved, That we highly approve of the Washingtonian Temperance Cause, being in perfect accordance with our Book of Discipline; and that we will do
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all we can to advance its interests."
Elisha Mayhew died during the year, and David Thacher resigned his trusteeship. The Board of Trustees was filled by electing Elijah Barrett, Voorhis Conover, Milton Robins, Edward Toner, and Jacob Kennerly. H.S. Dane after a few years became insane, but recovered, and continued for a few years in the ministry.
In 1842-43, James Havens was Presiding Elder, and Jacob Myers and James Webb were preachers. Jeremiah Bennett, long known as Governor Bennett, was made a steward and class-leader this year, and began to take an active part in church matters. He continued as acceptable official member until age and infirmity necessitated retirement. He now lives as an old man, waiting the call of the Master. The circuit had been cut down so as to have but twenty appointments. In Shelbyville were four classes with Robins, Brown, Campbell and Bennett as leaders.
Isaac Sorden was this year made a steward, and continued in office many years, sometimes as a class-leader and at others as a steward. He retired from office a few years ago, and lived to his 72d birthday, when, in expectation of immortality he departed from earth, May 8, 1878.
At the close of this year a large committee was appointed to meet the preacher about to be sent to the circuit, whoever he might be, on the 4th of October, and welcome him to the charge. They were to bring as many church members with them as possible, "with provisions for the preacher; also come prepared with teams, and axes to cut and bring in wood to the parsonage." Rev. C. B. Davidson, by the appointment of the Bishop, became the fortunate man, destined to receive so hearty a welcome. When this committee and all they could bring with them gathered at the parsonage, they cut and hauled wood enough to do the preacher nearly a year, besides bringing a good supply of provisions. This hearty welcome given the pastor and his family, cheered them as no ordinary words could do, and left kindly feeling through the year. Pastor and people were closely
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united in bonds of love and sympathy not easily broken. Sometimes the people are thoughtless and do not remember that everybody is a stranger to the family at the parsonage, and how one will wait for another to call and welcome them to a new home. The writer well remembers going to a place where the reception by strangers was as ungracious and cold as well could be, and it took two years of hard work to wear off the embarrassment [of] that introduction. In striking contrast was the welcome extended to the pastor and family at the parsonage in Charlestown, on arriving at night after an overland move of twenty-five miles. It made a happy three years.
In 1843-44, James Havens was Presiding Elder, and C.B. Davidson and G. H. McLaughlin were preachers. McLaughlin still lives near Indianapolis, having become quite wealthy -- by marrying.
In 1844-55, Lucian W. Berry was presiding Elder, and C. B. Davidson and S.P. Crawford were preachers. Davidson was a Virginian and Presbyterian by birth, a Methodist by conversion, an eloquent man by nature, of commanding presence, and pleasing address. He became a man of culture, and rose to the front ranks of the ministry, but in an evil hour espoused the "lost cause" and advocated rebellion. This led him to leave the Methodist Church. After spending nearly five years in the Presbyterian Church, and becoming very much disappointed, he gravitated to the Episcopalion [sic] Church. He died in 1876, while rector of a church in Cincinnati. Davidson and Crawford were men of fine ability. Crawford, after several years, went to Iowa, and became embarrassed in unfortunate land speculations. Hastening to be rich was his ruin.
[Our thanks to Karen Stoll for typing pages 1-20.]
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