USA > Indiana > History of Maria Creek Church compiled from the records of the church and from the minutes of Wabash and Union Associations > Part 1
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org.
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6
fix Libris
ALLEN COUNTY PUBLIC LIBRARY 3 1833 01263 5634
GENEALOG 977.201 K77k
HISTORY
OF
MARIA CREEK CHURCH.
CAREFULLY COMPILED D FROM THE
RECORDS
OF THE CHURCH AND FROM THE
MINUTES OF
WABASH AND UNION ASSOCIATONS.
BY
BEN. F. KEITH, M. D. AND
PUBLISHED BY AUTHORITY OF THE CHURCH.
VINCENNES, IND: A. V CROTTS & CO., BOOK AND JOB PRINTERS. 1889.
TO MY BELOVED BRETHREN AND SISTERS OF MARIA CREEK CHURCH THE FOLLOWING HISTORY IS RESPECTFULLY INSCRIBED.
1722333
INTRODUCTION.
M ARIA CREEK CHURCH is one of the oldest Bap- tist churches in the State of Indiana; and is now. so far as the writer can learn, the oldest Baptist church that has had a continued existence since her organization
It had long been thought by some of her members, that her history ought to be written and put in such form as that it would be preserved; and at their request the fol- lowing short history has been compiled. It is imperfect. but gives the material facts of her history as found in her records.
HISTORY
OF
MARIA CREEK CHURCH. -
CHAPTER I.
In the beginning of the present century pioneers began to push out from the Eastern States into Indiana Terri- tory.
A number of these bold, energetic men settled in what is now the northern part of Knox county, Indiana, be- tween the Wabash and White rivers, and some of them on the west side of the Wabash river in Illinois Territory.
This country was then on the extreme western frontier, and almost an unbroken forest, full of wild animals and savage Indians, where the few settlers had continually to guard their stock from the one, and their wives and children from the other.
Most of them had come from Kentucky and Ohio, and had settled in this wild country. With strong arms they attacked the forest for the purpose of making homes for them- selves and children, and with brave hearts purposed to de- fend them. Among these hardy pioneers were a number
6
HISTORY OF MARIA CREEK CHURCH.
of Baptist people, who, with the assistance of Elder Alex- ander Diven, from Columbia, a little village on Patoka river in what is now Gibson, then Knox county, Indiana, and Elder James McQuaid from Kentucky, organized Maria Creek Church on the 20th day of May, 1809.
There were thirteen members that entered into that organization, viz: Samuel Allison, Phoebe Allison, Charles Polke, Sen., Charles Polke, Jr., Margaret Polke, Achsah Polke, William Polke, Sally Polke, John Lemen, Polly Lemen, William Bruce. Sally Bruce, and John Morris, a man of color.
Of the above named persons Samuel Allison, Phoebe Allison and John Morris lived on the west side of the Wabash river in Illinois Territory.
As a bond of Christian fellowship they united together and agreed on the following
ARTICLES OF FAITH:
ART. 1st. We believe in one only true and living God, eternal and immutable, the Creator and Upholder of all intelligent beings, who governs all things with righteous- ness according to the counsel of His own will; and that He has revealed Himself to the children of men in the Scriptures of Truth contained in the old and new Testa- ments, which are of Divine authority and the only infallible rule of Faith and Practice, under the three personal characters of Father, Son, and Holy Ghost.
ART. 2d. We believe that God created man npright, but by reason of his transgressions he became dead in
7
HISTORY OF MARIA CREEK CHURCH.
trespasses and sins and unable to deliver himself from that state of death and misery he has fallen into.
ART. 3d. We believe that Christ Jesus was set up from everlasting as the Savior of His Church, and that in consequence of His union thereto as the Head, His righteous life, death, ressurrection and ascension. are the means by which His Church is reconciled to God.
ART. 4th. We believe that God's elect were chosen in Christ Jesus before the foundation of the world, according to His purpose and Grace; and that in time they will be effectually called by Grace, justified in the sight of God by the imputed righteousness of Jesus Christ, sanctified through the divine influence of the Holy Spirit, and shall finally persevere in Grace to Glory, and cannot finally fall away.
ART. 5th. We believe that good works are the fruits of the Faith of God's elect, and follow after they are born of the Spirit of God, and only justifies them in the sight of angels and men, and are evidences of their gracious state.
ART. 6th. We believe in the resurrection of the body, both of the just and unjust, but every one in his own order; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation; and that God hath appointed a day wherein He will judge the world in righteousness by Jesus Christ.
ART. 7th. We believe the joys of the righteous will be eternal, and the punishment of the wicked of everlasting duration.
8
HISTORY OF MARIA CREEK CHURCH.
ART. 8th. We believe that Baptism by immersion on a profession of our faith, and the Lord's Supper are ordi- nances of God's appointment in his Church
ART. 9th. We believe that God hath set apart one day in seven for religious worship, and that the first day of the week we ought to observe as such, in resting from our temporal concerns, excepting works of necessity and mercy.
ART. 10th. We believe that African slavery as it exists in some parts of the United States, is unjust in its origin and oppressive in its consequences; and is inconsistent with the spirit of the Gospel. But viewing our situation in this Territory, as the Law does not tolerate hereditary slavery, we think it inexpedient to meddle with the sub- ject in a Church capacity. [*See note below ].
CHURCH COVENANT.
After being banded together on the foregoing doctrines, we believe it to be our duty to watch over and for each other, to conduct ourselves as becomes the followers of the meek and lowly Jesus; to keep gospel discipline in the Church, not forsaking the assembling ourselves together, but fill our places on our appointed days of meeting for business and preaching; and do such other things as God
"NOTE-It is thought by some that this 10th Article of the Confession of Faith was not adopted as an Article of Faith at the organization of the Church, but was drafted by Wm. Polke and passed as a resolution by the Church in 1815, and appended to their Articles of Faith. The records are full and perfect of every meeting through all the early years of the existence. If such action had been taken subsequent to the organization of the Church. it would have appeared in their minutes. It is therefore presumed that it was adopted at the organization of the Church, and was the first public act, so far as known by the writer, condemning slavery, by any body corporate or otherwise, in Indiana Teritory.
9
HISTORY OF MARIA CREEK CHURCH.
in His word has directed us to do. The foregoing cove- nant we, in the fear of God, enter into, and have sub- scribed our names hereunto this 20th day of May, 1809.
Being thus constituted they proceed to business by choosing William Polke Church Clerk.
Thus was planted, on the then Western frontier, Maria Creek Church. A Church that was destined to have a wide influence; not only in all that part of the country in which she was located, but on many other and far distant places, by the removal, from time to time, of persons who had been received into Her fellowship, and instructed under Her teaching in the truths of the Religion of Christ, and who carried with them the religious teaching, and Christian character thus received in Maria. Creek Church.
She has thus, and by her long continuance and active Christian work at home, wielded an influence for good, and for the salvation of sinners, the extent of which will never be known until that day when the Master shall say, "well done good and faithful servants, enter thou into the joys of thy Lord."
At the third meeting of the Church they adopted the following
RULES OF DECORUM:
Rule 1st. The meeting shall be opened and closed by prayer.
Rule 2d. An invitation to members of sister churches present to take seats and give their counsel, shall be given.
Rule 3d. An enquiry to be made whether there is any matter of grievance that Gospel steps have been taken
10
HISTORY OF MARIA CREEK CHURCII.
with, that is ready to come before the Church since last meeting.
Rule 4th. Door opened for the reception of members.
Rule 5th. References to be taken up and acted npon.
Rule 6th. Any member may make a motion, and every motion made and seconded shall be attended to, unless withdrawn by the member who made it.
Rule 7th. But one person to speake at a time, who shall rise from his seat and address the moderator, and while speaking shall attend strictly to the subject in hand, and shall in no wise cast any personal reflections on any person who may have spoken before him.
Rule 8th. No person shall be interrupted in his speech by any one except the moderator, who shall call him to order if he depart from the subject in hand ..
Rule 9th. No person shall speak more than three times on the same subject without the approbation of the Church.
Rule 10th. Each member shall keep his seat in silence while the Church is transacting her business, and shall not withdraw without the consent of the Church. Rule 11th. All business to be decided by a majority, ex- cept the receiving and dismissing members, and set- ting forward preachers, which shall be done by a unanimous vote.
Rule 12th. The Church when organized for business shall have a Moderator and Clerk. The duty of the Moder- ator shall be to keep the Church in order, state all
11
HISTORY OF MARIA CREEK CHURCH.
propositions fairly to the Church and take their voice thereon, shall have no vote unless the Church is equally divided, in which case he shall have the casting vote. The duty of the Clerk shall be to keep a fair record of all the proceedings of the Church.
Rule 13th. The Moderator shall have the same liberty of speech as other members, provided his seat be filled. Rule 14th. All business to be done in public, except such as the Church shall deem of a private nature.
Rule 15th. Any member may call for order.
RESOLUTIONS.
Resolved, That we in future strive together to live up to those duties as Church and Pastor for a Gospel discip- pline as set forth in our rules.
Resolved, That this Church will not extend fellowship to any person who is in the habit of visiting saloons or using intoxicating drinks as a beverage.
Resolved, That delinquent members be visited and re- quested to attend Church; those failing to attend for three months without being providentially hindered are to be cited to attend.
Resolved, That any member who is financially able, and voluntarily refuses to contribute to the support of the Gospel, shall be disciplined.
Resolved, That we will abstain from the use of tobacco while in the house of the Lord.
Resolved, That it is the duty of any member of this Church, knowing another to be guilty of wrong, to im-
12
HISTORY OF MARIA CREEK CHURCH.
mediately take proper Gospel steps in the matter; and failing so to do, renders such member or members liable to the discipline of the Church.
Resolved, That the action of the Church heretofore in receiving excluded members of sister Churches, shall not be made a precedent governing the future action of the Church in like cases.
WHEREAS, Balls and dancing parties are evil in their nature, and irreligious in their tendency, therefore be it
Resolved, That we abstain from such parties, and in all suitable ways discountenance such habits in this com- munity.
These resolutions were not all adopted at the beginning of the Church, but have been passed at various times as occasion seemed to demand.
At this third meeting of the Church they invited Isaac McCoy, then a member of Silver Creek Church, Clark Co., Indiana Territory, and holding a license to preach from that Church, to visit and preach for them. Sometime in the latter part of the year 1809, he removed to Maria Creek and became the pastor of Maria Creek Church, and in January, 1810, united by letter with the Church.
On the 16th of June following the Church took into consideration the propriety of ordaining Brother Isaac McCoy to the work of the ministry. After holding the matter under consideration for two months they decided to have him ordained. They then wrote to Kentucky for ministers to come and assist in his ordination. In October
13
HISTORY OF MARIA CREEK CHURCHI.
following Elders George Waller and William McCoy (father of Isaac McCoy), from Buck Creek Church, Shel- by Co., Ky., being present in answer to the request of the church. "After a sermon preached by Bro. Waller, suit- able to the occasion, proceeded to the ordination of Bro. Isaac McCoy as a preacher, to the general satisfaction of the church."
At the first meeting of the church after they were or- ganized, messengers or delegates were appointed to meet with like delegates from other churches, for the purpose of forming a union of churches, or an association. Dele- gates from five churches, to-wit: Wabash, Bethel, Salem, Patoka. and Maria Creek, met at a little village called Columbia, on Patoka river, then in Knox, now in Gibson Co., on the second Friday in July, 1809, and organized the Wabash District Association, the first association organ- ized in this part of Indiana Territory.
From the organization of the church until the meeting in October 1810 the church had received eleven members by letter. At this meeting, the same at which Isaac McCoy was ordained, the church received her first convert, viz: Elizabeth Chambers, wife of Joseph Chambers. She, however, was not baptized at that time. Joseph Cham- bers says in a short sketch of his life from which I quote, "She refused to submit to the sacred ordinance from a sense of her unworthiness, until January following, when we were both baptized on the same day." But he says further, that on the day she was received a candidate for
14
HISTORY OF MARIA CREEK CHURCHI.
baptism he, himself, became very much concerned about his soul's salvation, and the hope that he would soon go with her was probably one reason why she waited. In the mean time, while she was waiting, Joseph Listen and his wife were received and baptized, being the first per- sons baptized into Maria Creek Church.
During the years of 1812 and '13 the people on the fron- tier were exposed to the dangers and alarms of Indian warfare. They lived in small forts and block houses scattered over the country, and at all times went armed whenever they went out of their forts, whether they went into their fields to work, or to their places of meeting to worship, prepared to fight any Indians who might be prowling around, watching for an opportunity to kill and scalp, or capture any one or more they might find unpro- tected. Subject to all these hardships of pioneer life, and the difficulties of obtaining the necessary food and cloth- ing for themselves and families, yet notwithstanding all these trials and hardships, they maintained the organiza- tion of their church, and, with one or two exceptions, kept up their regular meetings. Isaac McCoy, their pastor, trusting in God and armed with his Bible and musket, traveled from fort to fort, preaching to the people, en- couraging the brethren and sisters, warning sinners and inviting them to come to Christ. And thus they passed through the war, maintained the organization and pros- pered as a church. Not one of them was lost or hurt dur- ing the war, except their Church Clerk, William Polke,
15
HISTORY OF MARIA CREEK CHURCH.
who received a wound at the Battle of Tippecanoe, from which he soon recovered.
All persons who have faith in God will readily believe that He watched over them and kept them through all these trials and dangers.
10-
CHAPTER II.
The following extracts are copied from the church records during the earlier years of her history, for the purpose of showing something of her inside workings as a. church, and of exhibiting some of the characteristics of her members, their frankness, their straight-forward honesty and singleness of purpose, and for the further purpose of illustrating, as they sometimes do, Baptist principles and doctrines. They are copied as they appear on the church records. There is, in some of them, some peculiar forms of expression, and a certain degree of quaintness, that will be of interest to those at least for whom this history is written.
"Sept., 1809. Query. What methods shall the church pursue in the reception of members who bring letters with them from churches not certifying the doctrines held by said churches. Answer. Any member to have liberty to ask questions for satisfaction."
"June 16th, 1810. Sister Elizabeth Brown handed in her letter, which not giving general satisfaction as to the doctrines held by the church from which she comes. After examination she was cordially received."
16
HISTORY OF MARIA CREEK CHURCH.
"June, 1811. Zacharia Bawls came forward with his letter, which not giving satisfaction; on examination the church conceives it prudent not to receive him; as fellow- ship is not obtained."
"June, 1810. Brother Kennedy handed in his license as a preacher. The church not being acquainted with Bro. Kennedy as a preacher, agrees to hear him before they give him a certificate of approbation on his license, and return the same to him."
"July, 1810. The church agrees to give Brother Ken- nedy a certificate of approbation on the back of his license, which he handed in last meeting and return the same to him .??
"Jan., 1811. Bro. McCoy brought forward a piece he had written in answer to a pamphlet wrote by Mr. Timothy Merrit on absolute perseverence. The church after hear- ing said piece, gave Bro. McCoy liberty to make what use of said piece he thinks proper. March 1811. The church, after re-hearing Bro. McCoy's answer to Mr. Merrit on the perseverence of the saints, advise him to publish the same."
Would it not be well for writers of to-day on Theolog- ical subjects to submit their "pieces" to the church before publishing?
After having previously agreed to build a meeting house, and selected a place to build, the following record appears in the minutes of March, 1811:
"The church agrees to appoint Saturday, the 23dl instant,
17
HISTORY OF MARIA CREEK CHURCH.
to meet for the purpose of building a meeting house, and and that we request our neighbors to assist us on that day."
It is presumed they met accordingly and built a meeting house.
"August, 1811. Bro. McCoy proceeded to read to the church a number of spiritual songs he had composed on different religious subjects, and requested the advice of the church, in what way he should act in regard to said composures. The church unanimously approve of said composures, both in respect of poetry and doctrine, and bid him God speed in the same. The church unanimously advise Bro. McCoy to make the same public in the man- ner that seems to him right."
"Feb., 1812. Peter Hansbrough presented a letter asking admission into the church. Objected to on account of his holding slaves, by Brethren Wm. Bruce and Wm. Drake, and by Sisters Delila Listen, Elizabeth More and Polly Chambers. Refered."
"March, 1812. The reference respecting the reception of Bro. Peter Hansbrough being taken up, the objectors being called on to know whether they continued their ob- jections. A preparatory motion to come at the business, moved and seconded, that an enquiry be made of the church whether they wish to continue the union with the Baptists they stand united with. The church say with the exception of one member, Wm. Bruce, they wish to continue the union. The objectors to the reception of
18
HISTORY OF MARIA CREEK CHURCH.
Bro. Hansbrough being again called on, whether they still continue their objections to his reception on account of Lis holding slaves.
"Bro. Wm. Bruce continueing his objections and the church conceiving the objections to amount to a declara- tion of non-fellowship with the Baptist connexion with whom we are in union; and the church believing it will be to the advancement of the Redeemer's kingdom and the peace and prosperity of the church to continue the union, and Bro. Bruce being unwilling to continue in union with slave holders, he is considered no more a member with us; at the same time they declare they have no objections to his moral character as a christian."
Bro. Wm. Bruce was afterwards, (July, 1816,) at his re- quest, restored to the church.
"May, 1812. Owing to our situation on the frontier, in respect to the Indian alarms, people being in a defensless situation, the church failed to meet at our april meeting; but have the satisfaction to meet together (owing to the goodness of our God) at our meeting in course on the 16th of may and in order proceeded to business.
"Received by relation Polly Thomas, who was formerly a member of the denomination called Christians or New- lights, but professing to believe the doctrines this church was constituted on, and having been Baptized by immers- ion, she was unanimously received a member with us."
This was the first example of alien baptism in Maria Creek Church.
19
HISTORY OF MARIA CREEK CHURCHI.
"Aug., 1813. Moved, that as a number of our Brethren have failed to attend for the last three meetings, the church agrees to request them to attend in October."
A number of members were appointed to notify them to attend and give reasons for their failure. Then follows this:
"The Sisters, owing to our exposed situation on the fron- tier, the church thinks not proper to request their attend- ance."
Just think of it. Three of these absent members, liv- ing on the west side of the Wabash, fifteen miles away, were cited to attend and give reasons for their failure to attend for three meetings, and at the same time the Sisters advised not to attend on account of danger from the Indians, it being unsafe for them to leave their fort.
The record says these Brethren attended and gave satis- factory reasons for their failure. In view of all the cir- cumstances it would be interesting to know what those reasons were.
"Jan., 1814. Polly Thomas informed the church that she had been guilty of a wrong in joining the young peo- ple on last newyears evening in their plays and pastimes, which was unbecoming a professor of religion. The church are of opinion our sister be reproved and keep her seat as a member in full fellowship, Bro. McCoy to repove our sister, which he did in presence of the church."
"June, 1814. The church being informed that John Hansbrough, being a member of a church in Kentucky,
20
HISTORY OF MARIA CREEK CHURCH.
and it being known to the church that he makes use of profane language, and other conduct unbecoming a pro- fessor of religion, the church conceives it her duty to write to Flat Rock Church, Jefferson Co., Ky., informing them of his conduct. Bro. Wm. Polke to prepare a letter and present to the church tomorrow morning. Sunday morning. The church approved the letter prepared to be sent to Flat-rock."
They watched over the brethren, whether they were members of their own church or of some other Baptist church.
Subsequently the following record appears:
"John Hansbrough, formerly a member of Flat Rock Church, who was excluded in consequence of information from this church, came forward and related that he hoped the Lord had healed his backsliding, and had loved him with an everlasting love, and with loving kindness had drawn him, which gave unanimous satisfaction and joy. On motion, the clerk directed to inform Flat Rock Church of the happy return of our Brother.
"March, 1814. The church is of opinion that any stranger travelling under the character of a Baptist preacher, be not invited to preach unless he brings a cer- tificate from the church where he has his membership. cer- tifying his character, or gives some other satisfaction of his standing in society."
It would be well for all churches to follow this example of Maria Creek Church.
.
21
HISTORY OF MARIA CREEK CHURCH.
"March, 1819. Bro. Richard Brock informed the church that he had imprudently been guilty of a wrong in cor- recting his daughter agreeably to a former promise he had made that if she joined the Methodists he would whip her. He expressed his sorrow that he was so unpleasantly situated as either to break his promise, or to proceed to rash measures. The church, after hearing the Brother's acknowledgement and conversing thereon, admonish the Bro. to let his moderation be known to all men, and do nothing rashly. And while we thus counsel our Bro. we wish to take the counsel to ourselves, and wish it distinctly understood that this church disapproves of all rash meas- ures to restrain the liberty of conscience in our Families, and to use no other methods than reason and arguments drawn from the scriptures, to restrain our Families from joining any other denomination of professed Christians."
They were true to Baptist principles.
"Feb. 16th, 1811. The church agrees to raise six dol- lars for the use of the church one year."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.