USA > Indiana > History of Coffee Creek Baptist Association, (Southern Indiana): an account of present churches, and biographical sketches of its ministers > Part 2
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The following is a copy of the credentials of one of the early preachers, the names and date being omitted :
CERTIFICATE OF ORDINATION.
To all whom it may concern :
This is to certify that Brother ... ... is licensed to sing praise, exhort and preach the
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gospel, and administer all the ordinances of the Baptist Church of Christ, wherever God in his providence may cast his lot. Done by order of the Church, Council and presbytery at. Church.
Given under our hands this day of August, 18 ......
Clerk. Moderator.
Church discipline was considered a very im- portant part of Christian duty, and one not to be neglected, though sometimes it might involve very severe personal trials. The welfare of the Church, the responsibility to the surrounding community, the honoring of the Master, and the spiritual growth of the membership required that they should watch over each other in love, give counsel and advice to the inexperienced, check any little improprieties of the thoughtless, ad- monish those who were going astray, and, if need be, to deal honestly and firmly with such as were necessarily brought before the church.
The watch-care exercised was most commend- able. Continued absence from regular meetings, attendance at balls or other demoralizing places of amusement, indulging to excess in the use of spirituous liquors, using profane language, talk- ing disrepectfully about their brethren and sisters in the church, performing unnecessary labor on
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the Sabbath, equivocating, or overreaching, or taking advantage in a trade, or other improper conduct, were considered acts requiring investi- gation. Members who had been guilty of such acts coming before the church, and in penitence making a full confession, were admonished to duty and forgiven; otherwise they were ex- cluded.
Church Independence was always strenuously maintained, but with this independence was also acknowledged Church Responsibility, and they were ever ready to unite with sister churches in any work they deemed calculated to advance the Redeemer's kingdom. Hence, as soon as enough churches were constituted in the new Territory to justify in so doing, an association was organized, and churches since constituted have united in forming other associations as often as practicable. When united with such body, the church meets with it by letter and messen- ger at each anniversary, taking an active interest in all the proceedings, and, as often as is deemed advisable, requests the privilege of entertaining the Association at its next session. Such, in brief, were the faith and practice of the early churches.
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CHAPTER V.
Associational Organizations.
As before stated, the first church in Indiana was constituted in Clark County, in 1798. A few years later, church organizations began to be formed in the extreme southeastern part, along the Ohio State line, and also in the west along the Wabash. In the last-named section, four churches, in 1808, organized an Association call- ed Wabash District, and in the former, nine churches-some of these in Ohio-with 380 members, formed the Whitewater Association, in 1809.
The feeble beginning in Clark County was soon followed by others. For several years church organizations in this section were confin- ed to settlements contiguous to the Ohio River, and united with Baptist Associations in Ken- tucky. In 1812, however, the number had so far increased that it was deemed advisable to form an Association on the Indiana side. Ac- cordingly, on Friday before the fourth Lord's Day in July of the same year, messengers from
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Mount Pleasant, Crooked Creek, Indian Creek, Buck Creek, Fourteen-mile Creek, Upper Blue River, Lower Blue River and Knob Creek con- vened with the Silver Creek Church and organ- ized the Silver Creek Association. This was the third organization, and contained nine churches, with 270 members, and four ordained ministers. Other churches were constituted and united with the Association, until some four or five counties were embraced in its bounds.
In 1816 a division was made, fourteen churches on the west being dismissed to form Blue River Association, leaving but eleven in the parent organization; but prosperity still attended her, many churches on the north and east being con- stituted and admitted to fellowship.
The fourth Saturday in August, 1826, Silver Creek Association met at New Washington, in Clark County. At that time there were twenty- eight churches enrolled on her Minutes, covering so large an extent of territory as to make it very inconvenient for all to attend, consequently a proposition was made to again divide; where- upon Absalom Littell, Isaac Warrell, Wm. Vaw- ter, Thomas Hill, Jr., and Jacob S. Ryker were appointed a committee on division. This com- mittee on Monday morning submitted the follow- ing report :
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" Your committee, after a careful investigation of the subject, deems it advisable to divide the Association, and would respectfully recommend the following line, viz: Beginning at Elizabeth Church; thence to Saluda; thence to Scaffold Lick; thence to Brownstown; the churches on the line to continue in the old or join the new, as they may think best."
This report was approved, and the Association voted to divide on the line named; the churches on the north to form a new Association. The messengers present from the churches within the bounds of the contemplated organization then retired, and in a short time returned and report- ed, that they had agreed to meet with Coffee Creek Church, in Jennings County, the third Saturday in August, 1827; that Elder James Alexander preach an Introductory Sermon, and in case of failure, Elder Charles Crabbs; that Elder Jesse Vawter write a circular letter, and also act as Moderator; and that Elder John Vawter act as Clerk until an Association be formed.
ORGANIZATION AT COFFEE CREEK.
On the third Saturday in August, 1827, agree- ably to the foregoing arrangement, messengers from the several churches proposing to form the new organization, met at Coffee Creek meeting- house. After an Introductory Sermon by Elder
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James Alexander, from Hebrews iii. I, letters from the following churches were read and their messengers' names enrolled, to-wit:
Mt. Pleasant-Jesse Vawter, Jacob M. Cox, Wm. Vawter.
White River-A. Chambers, M. Monroe, Wm. Chambers, S. D. Monroe.
Indian Kentucky-W. Blankenship, S. McCoy, J. McCoy, E. Cox.
Vernon-John Vawter, W. T. Stott, J. B. New, J. Butler, W. C. Bramwell.
Middle Fork-J. Alexander, H. Stout, E. Mooney.
Harbert's Creek-John Bush, W. Moncrief, J. Stevens.
Scaffold Lick-V. Chasteen, A. Chambers, G. Davis, S. Hopper.
Indian Creek-Isaac Bell, I. Holman, J. Simp- son.
Union- Bazil Meek, James Robins, Joseph Meek.
Saluda-Ezekiel Johnson.
Coffee Creek-T. Hill, J. Hopkins, John Os- born, T. Hill, Jr.
Elizabeth-J. T. West, James Glover.
Lick Branch-W. Whitsitt, A. Walton, A. Cosby.
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Concord-Caleb Moncrief, S. Reed. Freedom-Bracket Owen, C. Woodward. West Fork-D. Shepherd, D. S. Perkins, J. Christie.
Sixteen churches, with a total membership of 692, represented by forty-nine messengers, eleven of whom, viz: Jesse Vawter, James Alexander, Thomas Hill, Sr., A. Chambers, W. Blanken- ship, John Vawter, W. T. Stott, J. B. New, John Bush, T. Hill, Jr., and James Glover, were El- ders; and four, viz: Wm. Vawter, V. Chasteen, Bazil Meek and C. Moncrief, were licentiates.
An election of officers was then held, resulting in the choice of Jesse Vawter, Moderator, and John Vawter, Clerk; and the organization as- sumed the name of
COFFEE CREEK BAPTIST ASSOCIATION.
Sabbath was spent in religious worship, and Monday morning business was resumed. After a thorough discussion, the following Bond of Union and Rules of Decorum were unanimously adopted :
BOND OF UNION.
We do agree that it is for the mutual happi- ness of Christian worshipers to meet as often as once in a year, at such time and place as may be agreed upon, for social and divine worship ; 4
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to receive communications from the several churches and Associations in our union; answer corresponding letters in that way that may seem most advisable at the time; make such arrange- ments for preaching the gospel as time and cir- cumstances may require, and devote the remain- der of our time, while together, to the ministra- tion of the word of life. And we do further agree that the Scriptures of the Old and New Testaments are of Divine authority, and are the only rule of faith and practice, and test of our union, whereby we may know each other. We acknowledge the divinity of our Lord and Sav- ior Jesus Christ; the total moral depravity of human nature; that a recovery from that condi- tion is entirely of the free, unmerited grace of God in Christ Jesus; and the necessity of regen- eration, which is the work of the Holy Spirit, whose work is like himself. We also agree that baptism by immersion is the only proper mode, and believers the only fit subjects, and that the Scriptures and daily experience teach us these truths.
RULES OF DECORUM.
I. This Association agrees to meet annually, and to be composed of members chosen annual- ly by the several churches to which they belong ; bringing letters{ certifying their appointment ;
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stating the number baptized, received by letter and relation, and those dismissed by letter, ex- clusion and death, within the past year.
2. So soon as the messengers thus chosen are known to each other, they shall proceed to choose a Moderator and Clerk by the suffrage of the members present. The Moderator shall keep the Association in order; state all propo- sitions fairly; take the vote of brethren; have the privilege of speech in matters of debate as other brethren, provided his seat be filled ; give the deciding vote, if there be an equality in voting. The Clerk shall make a fair record of all proceedings deemed necessary.
3. The letters from the several churches to be read, and the messengers' names enrolled and called over as often as may appear necessary.
4. Only one person to speak at the same time ; and on making a motion, if seconded, it shall be taken up, if not objected to (if objected to, the mind of the Association to be taken); and, when speaking, shall strictly adhere to the matter in debate; make no censorious remarks on those who spoke before him, nor shall he be interrupt- ed by any one except he break the rules of this decorum ; and shall not speak more than twice to any one subject without the leave of the As- sociation.
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5. Any motion made may be withdrawn by him who made it, at any time before decided upon.
6. This Association to decide all cases by ma- jority, unless otherwise provided for, except the reception of churches, which must be by unan- imity ..
7. Any member may call to order and move for an adjournment.
8. No member shall address another but by the appellation of brother, nor abruptly leave his seat without permission of the Moderator; nor finally quit the Association without leave of the same.
9. This Association may open correspondence with as many Associations as it may think ad- visable, provided two-thirds of the members pres- ent concur.
IO. Minutes of the Association shall be read, and corrected, if need be, and signed by the Moderator and attested by the Clerk before the Association rises, and be recorded by the Clerk, at his leisure, in a book.
II. This Association to be opened and closed each day by praise and prayer, if practicable, and may adjourn to any place within the bounds of the same.
12. Alterations or amendments may be made
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to these Rules of Decorum at any time the As- sociation may think proper.
Having thus fully completed the organization, the circular letter was read and adopted, and ordered printed in the Minutes; money for the purpose being collected and placed in the hands of the Clerk.
Letters of correspondence were prepared and messengers appointed, as follows: To Silver Creek, Thomas Hill, Jr., and S. D. Monroe ; to Flat Rock, J. B. New, John Bush and H. Stout; to Laughery, Jesse Vawter, Wm. Blank- enship, John B. New and Thomas Hill, Jr.
Arrangements were made for holding meetings at the house of Joseph Clark, in Ripley County ; at Saluda, Lick Branch and Indian Creek church- es, and ministers selected to attend them. Wm. C. Bramwell was appointed to write the circular letter for next anniversary, and John Vawter to preach the Introductory Sermon.
The Association then adjourned to meet with the Indian Kentucky Church, in Jefferson Coun- ty, the first Saturday in September, 1828, at eleven o'clock A. M.
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CHAPTER VI.
Anniversary Proceedings.
FROM its organization to the present time the Association has met annually, holding fifty-six regular sessions. For twenty-seven years these sessions commenced on Saturday, and were con- tinued through the following Sunday and Mon- day. In 1853 the time was changed to meet in the middle of the week, but as many were not satisfied with this arrangement it was continued only three years, when it was decided to go back to the old practice of meeting on Saturday. In 1864, however, the time was again changed to meet on Wednesday before the first Saturday in September, and has so continued since.
At the opening of each session an introductory sermon is delivered by some one selected for the purpose at the previous meeting, after which the letters from the churches are read. A short recess is then taken, and soon the messengers come together and select a Moderator and Clerk for the ensuing year, who continue in office until their successors are chosen. The election of
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Moderator and Clerk may be either by ballot or voice as the Association shall decide, but the preacher for the next Introductory is always chosen by ballot. The place for holding the next annual session is decided by a rising vote of messengers present. Committees on Divine Service, Correspondence, Circular Letter, Sun- day-schools, Resolutions, Obituaries, or others, if required, are usually appointed by the Mod- erator.
Until 1865 there was no rule defining the number of messengers each church would be entitled to send, but at that time a ratio of rep- resentation was agreed upon, which, slightly changed, is now a standing rule, as follows :
"Each church of twenty-five members, or less, shall be entitled to three messengers, and one messenger for each additional twenty-five, or fraction thereof, above the first named number."
Visiting brethren, as well as messengers of corresponding Associations, or other religious bodies, occupy seats in Council, are requested to participate in the discussions, and have all the privileges of members, except voting.
In former years the business was transacted in the meeting-house, while preaching and other devotional exercises were in progress at a stand in a grove near by, but of late the business ses-
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sions are held in presence of the whole congre- gation, and are interspersed with sermons and other acts of religious worship.
Many important questions have been before the Association and freely discussed. Members have held widely different views on these ques- tions and advocated them strenuously, yet never has there been any ill-feeling exhibited. The meetings have all been pleasant and harmonious.
The spirit of the Association has ever been conservative. Though from the first the leading churches and ministers were favorable to mission- ary organizations, to Bible and Tract distribu- tion, to Sunday-school work, etc., yet as a large number of the churches, and consequently mes- sengers to the Association, looked upon these institutions as "men-made," and contrary to the teachings of the Bible, for many years the sup- port of such organizations was not vigorously urged. What was given to the various benev- olent and Christian societies was either by indi- vidual members or churches.
Until the year 1820, as far as known, there was no diversity of opinion in the Baptist churches on this subject, as all were missionary in sentiment. In that year the name of Daniel Parker,* for the first time, appeared on the
*Daniel Parker was also responsible for the introduction
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Minutes of the Wabash District Association, coming as a messenger from Lamotte Church, Crawford County, Illinois. Soon anti-mission sentiments began to make their appearance, and spread with such rapidity that in a few years nearly every church in Southern Indiana felt their baneful effects. When the messengers came together at Coffee Creek, in 1827, it was discovered that the anti-effort element was much more formidable than had been calculated upon. This occasioned considerable delay, and for a time it was feared an organization could not be effected. But it was finally accomplished-the brethren who warmly espoused the cause of mis-
of the Manichean theory of two governments, or as is gener- ally styled in the West, the "Two-Seed" principle. This theory may be briefly stated thus: Jesus Christ and his children were created before this world was, and existed materially in heaven, and all that were put forth, or created, stood or fell in Adam :- Jesus Christ died for and will save all of them, for they have a right to heaven by relation- ship :- but the multiplied seed, or race (Genesis iii. 15, 16) of human beings (devil's children) never were created -- never stood nor fell in Adam, and never can have an interest in the atonement. These two seeds are two distinct classes -- those of the one being eternally sheep, and of the other eternally goats. This most pernicious doctrine, together with fierce and determined opposition to all missionary and kindred operations, were the basis of " Parkerism"-a het- erodoxy that greatly crippled the Baptist cause in many localities.
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sions forbearing to press the matter for the present.
A prominent objection urged against mission- ary and kindred societies was the employment of "paid agents." So many of these, it was declared, were required to keep in operation the various societies that but little was left for the furtherance of the gospel, and, consequently, the money paid into their treasuries was not ap- plied as intended by the donors. Voluntary mission work was not objected to, and the Asso- ciation, at its first session, arranged to have meetings held at different points during the time intervening between its regular sessions. The times and places for holding these meetings were selected from the churches or neighbor. hoods sending requests, and all ministers signify- ing their willingness to attend were assigned to their places, and a record of the appointments entered on the Minutes of the Association.
This manner of arranging for meetings was continued for many years. They were usually of two or three days' duration, though often continued much longer; were largely attended, and in many cases productive of much good. Many are yet living who first found the Savior precious to their souls at those meetings, and who still love to tell what great things the Lord
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did for them and for their neighbors. In this way settlements were reached and churches col- lected many miles beyond the bounds of the Association.
Strong opposition was made against paying regular salaries to pastors. What was given must be known only to the donor and the recipient. The left hand must not know what was done by the right. This practice prevailed in some early churches for many years, but since about 1840 all have adopted the plan of stated salaries.
Particular objection was made to "Lords-day" collections, and the first one taken by the Asso- ciation was in 1849, when $27.25 were collected for the Bible cause. To show about what has been done in this line a few more Sunday collec- tions are enumerated. In 1850 the collection was $22.80; in 1851, $29.00; in 1852, $27.25; in 1853, $29.03. Since the first collection there has been no open opposition, and they have been taken whenever deemed advisable.
In 1849 the following resolutions were adopted and spread upon the Minutes-the first ever recorded :
- "Resolved, That we advise the churches com- posing this Association to raise funds for the Bible cause, and report the amount at our next session.
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"Resolved, That this Association advises the churches of which it is composed, to send, by their messengers, an annual contribution for the purpose of having the gospel preached to the destitute portions of the Association."
These resolutions were republished in the Minutes for a number of sessions ; were heartily endorsed by the churches, and each year there- after funds were raised for the objects named. In 1852 additional resolutions were adopted, recommending the cause of Indian missions ; ap- proving of and commending to support the Home- Mission Record, published by the A. B. H. M .. Society, and endorsing the action of said Society in its efforts to supply the home field with the living ministry ; advising Baptists to aid liberally in the endowment of Franklin College, and earnestly requesting the churches to observe the Ist day of January following by public worship, fasting and prayer.
Since that time the cause of temperance and human rights, of Foreign Missions, the Indiana Baptist State Convention work, Ministerial Edu- cation, Religious Literature, Baptist Publication Society, Sunday-schools, and all advance Chris- · tian effort, have been frequently and earnestly recommended to the sympathy, prayers and patronage of the churches. Repeated effort has
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also been made to encourage a more liberal sup- port of our denominational papers.
A DOMESTIC MISSION BOARD
Was organized in 1850 to operate within the bounds of the Association. This Board was composed of five lay members, appointed by the Association, who were to labor gratuitously ; to have charge of all moneys paid in for the work named; to employ such persons and for such time as they might think advisable, and report at each annual session. As soon as prac- ticable the Board arranged to carry out the will of the Association. Several pastors were not engaged for full time by the churches, and these were employed to labor in the designated field. Elders John Chambers, James Glover, W. B. Lewis, J. B. Swincher, W. Y. Monroe, and T. B. Lewis, each devoted a part of his time to the work, and with a good degree of success. Many destitute neighborhoods were visited and meet- ings held in school-houses, or barns, or private dwellings, where there was no meeting-house. Professed Christians were revived and stimulated to duty, sinners were aroused, a missionary spirit encouraged, that no doubt bore good fruit in after years. As an immediate result many happy converts were buried with Christ in bap- tism and gathered into church-fellowship.
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In 1853 the Board arranged with Elder W. Y. Monroe to labor all his time the ensuing Associational year, for which they paid him $300, At the session of 1854 he reported through the Board as follows: "Number of miles traveled, 2,481 ; sermons preached, 330; baptized on profession of faith, 57. (One entire household.)" Bro. Monroe was continued for another year, with an addition of $50 to his salary. His report at the session of 1855 was : "Traveled 3,269 miles; preached 322 sermons ; baptized 38; received by relation 14, and by letter 4." Elder Monroe, having decided to devote all his time to pastoral work, declined to serve longer as missionary, and the Board again employed Elders Chambers, Swincher and T. B. Lewis, each for part time. This arrange- ment was continued with the two last named some three or four years, and with Elder Cham- bers to the close of 1862. His report for that year was: "Labored 53 days; traveled 675 miles ; preached 76 sermons ; received by baptism 6 and by relation 6. Compensation, $47.70." The Board was then dissolved; since which the mis- sion work of the Association has been done in connection with the A. B. F. M. Society, the Bap. Pub. Society, A. B. H. M. Society, and the Ind. Bap. State Convention. Representatives
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of these organizations attend the anniversaries, and have the privilege of presenting the claims of their respective societies to the sympathy and support of the denomination, and take collections when deemed advisable.
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CHAPTER VII.
Progress Made.
EACH session of the Association has indicated some progress made. Gradually, but surely, the growth of tempérance principles, of liberty and equality, of ministerial education, of the true spirit of missions, in the desire to extend the influences of the gospel to all nations, have been developed.
That these principles were, for a time, opposed or ignored, was natural and, in a measure, in- evitable. Although, in personal piety, in pure Christian character, in humility of heart, and in true consecration to the Master's service, those early disciples would compare favorably with Baptists of any other period; yet, situated as they were, with so many toils and privations and hardships to endure, with so few conveniences of life, with so little communication with other parts of the world, and, in a great measure, des- titute of religious literature-poór, and com- pelled to labor constantly to support their fami- lies-can we wonder that so little thought was
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