USA > Indiana > History of Maria Creek Church compiled from the records of the church and from the minutes of Wabash and Union Associations > Part 2
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"March, 1813. It appearing from the minutes of our last association that Bro. John Lemen, who was ap- pointed by the preceding association to prepare a circular letter, has failed to prepare the same, and the association advising this church to enquire of our Brother Lemen the cause of his failure.
"Brother Lemen, being called on, stated that, owing to his situation on the frontiers, his mind was not sufficiently calm and unmoved to compose said letter; and secondly,
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he did not believe it his duty to attend the association, owing to the exposed situation in which he lived, and therefore thought it improper for him to write said letter as coming from the association, he not being present at the meeting thereof.
"The church unanimously are of opinion said reasons are proper."
"June, 1815. A request from the church at Lamotte for a committee to look into their standing as a church to determine whether they are in order to join the associa- tion. The church are of opinion that it would be im- proper to send such a committee, as it would be assuming more authority than one church ought to exercise over another."
"Oct. 1817. Brother McCoy informed the church that he had accepted an appointment from the Baptist Board of Foreign Missions for the United States, for the ensuing year; and requests of the church her approval or disap- proval of his conduct. After conversation had thereon the church unanimously approve of the same."
"May, 1819 .. Moved that Bros. Joseph Chambers and William Keith wait on Mr. Duty and wife and inform them this church fellowship their daughter Sally as a Christian; and request their approbation to her being baptised and becoming a member with us."
They appear in this more anxious to do right than to increase their membership.
These extracts are interesting as events occurring in
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the early history of the church; but they are more inter- esting as exhibiting the spirit that moved and controlled her members in their transaction of church business, and their earnestness and single-mindedness in meeting and dealing with all matters coming before them for their con- sideration.
Very soon after the organization of the Church Isaac McCoy was invited to visit and preach for the church; and in the latter part of the year 1809, he removed to Maria Creek and became their regular Pastor and Moderator: filling these offices to the satisfaction of the church until some time in the year 1818, except when absent preaching as a missionary.
In Oct. 1818, he removed to Raccoon creek, in Park county, Indiana, to carry on his missionary work among the Indians. He came back to Maria Creek in April 1819, and remained some time. "During his visit there com- menced," says Joseph Chambers, in a short sketch of Maria Creek Church, "the greatest ingathering, according to the number of inhabitants, ever witnessed in this coun- try." He was assisted in this revival by Elder Aaron Frakes.
During all the time of his pastorate and ministerial la- bors with Maria Creek Church she steadily grew in num- bers and influence, notwithstanding her location on the frontier, and consequent trials and difficulties. Sometime in 1820 he removed to Fort Wayne, Indiana, and there established a missionary school for the education of the
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Indians. Schools and missionary stations were also estab- lished at Carey, on the St. Joseph river, and at Grand Rapids, on Grand River, both in the western part of Michigan.
The following extracts are taken from the History of Baptist Indian Missions, written by Isaac McCoy. While engaged in the establishment of the above mentioned schools and missionary stations he writes:
"All attempts to meliorate the condition of the Indians must prove abortive, so long as ardent spirits are freely introduced into their country. Their continued intoxica- tion is the bane of all our efforts."
In another place he says: "The evil practice of vending liquor increased to an alarming degree. Some of our Indian converts were ensnared and became intoxicated: our religious meetings interrupted; our Indian neighbors were induced to neglect their fields and other improve- ments."
"The morning of the 4th of June, 1823, was memorable to me by reflections on the discouragements attending all missionary efforts for the Indians, in countries from which they soon must be driven by approaching white population. IIardly can we hope to surmount present obstacles, and do the Indians a little good before our business here must fail, by causes which we cannot control. At this time I formed the resolution that I would, Providence permit- ting, thence forward keep steadily in view, and endeavor to promote a plan for colonizing the natives in a country
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to be made forever their's, west of the State of Missouri, and from that time to the present I have considered the promotion of this as the most important business of my life."
In the prosecution of this work, Isaac McCoy spent the remainder of his life; sometimes under the patronage of the Baptist Board of Missions; sometimes employed by the Government, surveying the Indian reservations; but al- ways urging the policy of their removal and colonization, and doing whatever he could to educate, civilize and christianize them.
The following incident, indicating the manner of man he was, was related to the writer by Joseph Chambers a short time before his death. Brother McCoy had been sick for several weeks; and when he got better he visited Brother Chambers, and in their conversation told him about how his feelings were moved, and how he was grieved the first time he visited his place of secret prayer after getting up from his sick bed. "Why," said he, "Brother Jo, the little path that led to it was all grown up with weeds."
The following extract very vividly portrays the hardships and privations to which he and his family were subjected as Missionarys among the Indians. He was at the time carrying on a missionary school at Fort Wayne, and the journey of Mrs. McCoy, he gives an account of, was from Fort Wayne to Vincennes, by canoe, down the Wabash. The incident very forcibly exhibits'
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the courage and devotion of both Mr. and Mrs. McCoy, but especially of Mrs. McCoy. She was a brave woman, and a fit companion for a man who spent almost his whole life in laborious efforts to teach, civilize. and Christianize the Indians, and in which she was his devoted and constant helper. He says:
"The situation of Mrs. MeCoy had become such as to require attention which our wilderness residence did not afford. The most eligible mode of conveying her to a suit- able place in the settled country was to descend the Wa- bash river in an open canoe. The distance by water was between three and four hundred miles and more than half of this was through a wilderness, inhabited only by uncivi- lized Indians. It was the 25th of June, 1821, that, with our three younger children, she took her leave, not expecting to return in less than three months. Neither of us had ever felt a parting scene so trying as this. She was enter- ing a gloomy desert with our three babes, and the sickly season of the year had already commenced. It was now the first of Summer, and the mosquitoes were as numerous as were ever known. The first night they encamped Mrs. McCoy spent without sleep, driving the mosquitoes from her little children. They were nine days on the river, and scarcely a day passed without rain, to which, in their open canoe, they were exposed, without shelter; their pro- visions damaged, and their clothing mildewed with wet and heat. Still Jacob's .God was around about them by night and ,by day. She returned by land through the wilderness and
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reached Fort Wayne the 14th of September, with the ad- dition of one to the number of her little ones. In her absence, when I was left in charge of forty-seven Indian youths, I learned by experience how onerous had been her duties when I had frequently left her sole manager of the mission."
During these early years of the church they had, be- sides the preaching of their pastor, occasional preaching by Elders Alexander Diven, James McQuaid, George Waller, Wm. McCoy, Wilson Thompson, and James Chambers; and up to the commencement of the year 1821 had received into her fellowship, by baptism, eighty-four; by letter, forty-eight; in all, one hundred and thirty-two members. She had become a strong church, wielding almost the entire religious influence over all the northern part of Knox county.
In 1812 Lamotte Church, in Crawford county, Illinois Territory, near where Palestine is now located, was con- stituted, partly by members lettered out from Maria Creek Church.
In 1817 a number of members were granted letters in order to constitute a church at Little Village, not far from where Russelville, in Illinois is now located.
In May, 1816, Prairie Creek Church, in Vigo county, Indiana, was constituted, a number of her members hav- ing obtained letters from Maria Creek Church for that purpose.
The influence of Maria Creek Church began to extend
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beyond her borders in the early days of her history. And through all the eighty years of her life, has this pro ces been going on. To-day Baptist people who once enjoyed her fellowship and communion, may be found all over the Western States and Territories.
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CHAPTER III.
In 1819 the missionary controversy came up. In this controversy Maria Creek church acted a prominent part. She led the controversy in Wabash Association on the side of Missions; and Elder Daniel Parker, a member of Lamotte Church, and sustained by that church, led the other side.
Before commencing the history of the part Maria Creek Church took in that controversy, it will be proper, for its better understanding, to notice briefly the origin of Baptist missionary societies, and missionary operations in the United States.
The American Baptist Missionary Union was organized in 1814 by the advice and counsel of the older and more prominent churches and associations of the Baptist de- nomination. The Baptist Board of Foreign Missions was the executive Board of the Baptist Missionary Union. Numerous missionary societies auxiliary to and supporting the Missionary Union had been formed in various places. Through the Missionary Board the Baptist Missionary Union and these societies were carrying on their mission- ary operations; which, at that early day, consisted in translating the Bible into foreign languages, in supporting
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a few missionaries, (among whom was Judson), in foreign fields; and in destitute places in our own country, and among the Indians.
Prior to about the year 1818 or '19 there had been no serious opposition to these missionary operations, and no division among the Baptist on the missionary question.
All of them at least appeared to be missionary in prin- ciple, and contributed, more or less, as they were able, to the missionary cause. But about this time (1818 or '19) opposition to the Missionary Union and their executive board began among the Baptists; not only in Wabash Association, but among the Baptists all over the United States, but more especially in the West.
Among the leaders of this opposition were Daniel Parker, in the West, and Alexander Campbell, in the East. Campbell's opposition commenced three or four years later.
The parties to the controversy were called respectively, Missionary, and Anti-Missionary Baptist. There were in both parties many pious, devoted Christian men and wo- men. Among the Anti-Missionarys these Christian men and women desired the salvation of sinners, both at home and abroad, as earnestly as the missionaries did; but were conscientiously opposed to the methods of the Baptist Board of Foreign Missions, in organizing 'societies and carrying on missionary work, independent, or that to them appeared to be independent, of the churches. They be- lieved the churches, and the churches only, had authority
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in the matter; and that to be in Gospel order, all mission- ary operations ought to be under the authority and direct control of the churches; at the same time it appeared to them that the B. B. F. M. and other missionary societies acted independently, and controlled by their own authority the missionary operations, while the principal thing the churches had to do was, to furnish the money necessary to carry them on. These opinions were not altogether cor- rect, but nevertheless they honestly entertained them, and acted accordingly. It must be observed, however, that the position occupied by these men in respect to mission- ary boards and societies, however honest or conscientious they may have been, naturally drew to them penurious professors of religion. It afforded them too good an ex- cuse for refusing to give money for missionary purposes.
Their views in regard to the doctrine of Election and Predestination, in all probability, had something to do with their course in regard to missionary efforts. Believing as they did, in the doctrine of absolute election, and that God's people were all chosen in Christ from before the foundation of the world, it appeared to them that efforts to convert the world, and save sinners by means of mis- sionary work, supported and carried on with money, were unnecessary, and in some sense a usurpation of God's pre- rogative; forgetting for the time, that it was as much God's prerogative to use means for the accomplishment of His purpose as it was to entertain the purpose itself. However this may be, I do not intend to discuss these doctrines of
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Election and Predestination, only to note the fact that the anti-missionaries held them as fundamental articles of their creed; and that in all probability they were at the very foundation of their opposition to missions. While a great many of them made the distinction between princi- ples and methods, and only intended to oppose the meth- ods of the missionaries and not the principle of missions, the most of them .failed to make the distinction, and were really what their name implied, Anti-Missionaries.
Of the missionary party it may be said that they re- garded results more than methods. They saw no objec- tions to missionary boards. They regarded them as strictly in Gospel order, and in no way inconsistent with God's sovereignty or church authority. Their anxiety for the conversion of the world inclined them to look with favor upon any method that promised success. It is to be said, however, of some of them, that they resorted to means, and used arguments, to induce people to contrib- ute money, that were, to say the least, questionable. So it was, their differences grew more and more pronounced, bitterness came up between them, until finally they sepa- rated, and refused fellowship one with the other.
Maria Creek Church had her full share of the troubles attending this separation; and in order to give a clear and correct account she took in the controversy, it will be necessary to give some part of the history of Wabash Association.
In the year 1815, the year after the organization of the
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Baptist Missionary Union, Wabash Association appointed Isaac McCoy corresponding secretary, to correspond with the Baptist Board of Foreign Missions; and in answer to said correspondence, received nine copies of the report of said board. On September 23, 1815, the following minute appears on the records of Maria Creek Church:
"The Church agrees to receive the report of the B. B. F. M. forwarded by said Board to Wabash Association for the use of the churches."
Elder McCoy was continued as corresponding secretary of the Association with the Board in 1816. The reports of the Board were received and $6.75 contributed to pay the expense of correspondence.
In 1817 the Association received a circular letter from the Board, and the following resolution appears in the minutes of the Association:
Resolved, "That this Association has received with much pleasure the above mentioned circular, and is highly pleased with the information derived therefrom."
These items from the history of Wabash Association, show its attitude towards the missionary operations of the Board prior to and during the year 1818. In that year the following query was presented to the Association by Little Village Church, of which church Daniel Parker was pastor: "Are the principles and practices of the B. B. F. M. in its present operations justifiable and agreable to Gospel order? The decision postponed until next Associ- ation." "The corresponding secretary made his report,
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which was cordially received. The report is a synopsis of the operations of the Foreign and Domestic Missions."
In 1819 the Association answered the query from Little Village Church as follows:
"We say they are not agreeable to Gospel order."
The correspondence with the B. B. F. M. was dropped. At the next Association in October, 1820, the following request was presented by Maria Creek Church:
"DEAR BRETHREN: United as we are in the bonds of Christian love, it is our happiness to render that respect to the Association which the wisdom and goodness of our brethren thus assembled demand. In your last minutes you informed us that the principles and practice of the B. B. F. M. were not justifiable according to Gospel order; but you omitted telling us wherein they were wrong. We do not wish any of our members to do wrong, and if it be improper for them to aid the Board of Missions, we desire to know the nature of the evils that we may endeavor to reclaim our brethren who may offend in the case. We therefore humbly request the Association to point out to us the wickedness of the B. B. F. M., and it will be our happiness to avoid everything which we conceive contrary to the mind and will of Christ."
The Association answers:
"We hope no use will be made of the decision of last Association relative to the subject of missions, to the dis- tress of Zion, contrary to the commands of Christ."
Patoka Church also asked advice "in cases where the
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principles and practice of the B. B. F. M. are cher- ished and nourished among us." Answer: "We advise the churches to cherish brotherly love, and to walk in all the commands of Christ blameless."
Sometime during this year (1820) Elder Daniel Parker published a pamphlet giving his views on the subject of missionary operations, which gave rise to the following charges against him, presented to Lamotte Church by Maria Creek Church:
"Oct. 14, 1820. Church met and proceeded to business.
"Bro. Wm. Polke moved that members be appointed to go to Lamotte Church and lay in a complaint to said church against Elder Daniel Parker, and stated the following charges against him, which he says he can support:
"Ist. He has publically accused many of his brethren with fraud, falsehood and intrigue, without taking Gospel steps with those whom he accuses. See page 12 of his ad- dress on missions.
"2d. He has said the counsel of the union is neither asked nor known in the mission plan, (see page 52) when we believe he knew the counsel of the union had been asked more than once. We say we believe he knew this, for on the 19th page of his book he refers us to the 234th page of the Latter Day Luminary, so that we believe he had read that very page, and the 7th resolve of said page requests the sentiments of the ministers and churches of the Baptist denomination to be forwarded to the Board of Missions. Also, in a printed circular read in presence of
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Bro Parker at Wabash Association in 1819, the advice of the denomination is asked. We believe Brother Parker knew that the advice of the union had been asked in both these instances, and yet he says it is neither asked nor known.
"3d. He says the B. B. F. M. believe education es- sential to the Gospel ministry, when the Board of Missions on the 240th page of the same number of the Luminary, to which he refers us, says they do not. Their words are, 'That as there are at present, so there ever will be many useful and able ministers who never enjoyed the advant- ages of any public institution whatever.' See also third annual report, page 128, where they say, they are fully sen- sible that in relation to grace in the heart a sacred neces- sity compelling to the work, and a valuable success that shall accompany pulpit labor, the Lord alone can make able ministers of the New Testament.
"4th. He also says on page 53, our brethren have gone astray, they have sinned against the King of Zion, they have violated our government and thereby forfeited their right to the Baptist Union, for they have left us."
"The church, after hearing the above motion, refer the decision to the next meeting."
"Nov. 18th. Church met. The reference from last meeting acted upon. Whereupon Brethren Wm. Polke, Joseph Chambers, Thomas Piety, Sam'l Lemen and Jesse Haddon, were appointed a committee to wait on Lamotte Church with the foregoing charges against Brother Parker,
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and endeavor to obtain satisfaction, and bear with them the letter this day read by the clerk and approved by the church."
"Feb. 17, 1821. The members appointed at our last No- vember meeting to bear a letter to Lamotte Church in- forming them of our distress with a member of Lamotte Church, to-wit: Elder Daniel Parker, informed the church that they had performed that service, and received from Lamotte Church the following answer: Lamotte Church to her sister church at Maria Creek:
"DEAR BRETHREN: There has this day been a let-
ter presented to us by members of your body, which we understand contained charges against a member of our body; and we are sorry to have to say, we did not admit it to be read, because in our judgment the legal Gospel steps had not been taken; but we are ready to receive a charge against any of our members when brought . in Gospel order. These are the reasons that we have re- turned your letter by the hands of your messengers. Done in conference at our monthly meeting, Feb. 10th. 1821. Signed by order of the church: W. M. RYAN, Clerk."
"March 17, 1821. Elder Thomas Kennedy, a member from Lamotte Church, informed the church that he was authorized by Elder Daniel Parker to say: If the church had not passed any resolutions respecting the unhappy dif- ficulty existing between this church and Bro. Parker, that he, Bro. Parker, would endeavor to attend our next meet- ing, when he thought such measures might be adopted as would settle the business, he hoped, to the satisfaction of both parties."
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"April 14th, 1821. Elder Daniel Parker presented a charge in writing to this church, of which the following is a copy:
"I am grieved with my Brethren, Wm. Polke and Joseph Chambers, because I view they have sinned in joining with and supporting of the principle and practice of what is called the Baptist Board of Foreign Missions, which principle and practice I view a departing from the Gospel and general principle and practice of the Baptist Union."
The church did not receive the above charge. Elder Parker offered the following charge:
"I feel I have cause of grief in consequence of the ille- gal proceedings of Maria Creek Church in her manner of dealing with me."
The church did not receive this charge.
"Bro. Parker requested an opportunity of giving some explanation relative to the subjects on which the charges against him are grounded. On motion, liberty was given.
"The church received no satisfaction from Bro. Parker's explanation of the first charge; nor did his explanation of the second, third and fourth charges give satisfaction.
"Further proceedings on the subject were postponed until next meeting." .
"May 19th, 1821. The reference from last meeting re- specting the difficulty existing between Maria Creek and Lamotte churches, in respect to the charges against Elder Daniel Parker, taken up and considered. The church agrees to refer all further proceeding until after the next
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association, and request the advice of the association on the point of discipline in dispute between the churches, and the clerk is directed to furnish copies of all papers and records of the church connected with or relating thereto, to our messengers to the next association to be by them laid before that body if necessary."
"Brother Thomas Kennedy, from Lamotte Church, hand- ed to the clerk the following letter from that church:
"The Baptist Church at Lamotte to her sister church at Maria Creek:
"DEAR BRETHREN: We think we have in view the close union that should exist in the body of Christ, and under a sense of you and us being members of that Body and thus united in one bond, we should possess as it were the heart of one man; and when we feel to esteem this union so great, sweet and pleasant to our souls, it is a heart rending thought to us to be under the necessity to inform you that in several parts of your conduct as a church, you have given great wounds to our feelings; and we now apply to you hoping you will give us satisfaction. We are grieved with you in the following parts of your conduct. First, In your refusing to receive the charges offered to you in Gospel order by a member of our body, to-wit: Elder Daniel Parker, against two members of your body, to-wit: Wm. Polke and Joseph Chambers for holding and sup- porting the principle and practice of what is called the Baptist Board of Foreign Missions. This act of your's more fully proves to us that you as a church do hold and justify that principle, which is the cause of our second hurt
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