USA > Indiana > History of Maria Creek Church compiled from the records of the church and from the minutes of Wabash and Union Associations > Part 4
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HISTORY OF MARIA CREEK CHURCH.
guide us into all truth is the prayer of yours in Gospel Bonds. Signed by order of the church.
WM. POLKE, Clerk.
CHAPTER IV.
The letter at the conclusion of the last chapter ended the correspondence of Maria Creek and Lamotte churches upon the subject of Missions. There was some further correspondence between them, which will now be noticed; after which the further history of the controversy on mis- sions will be resumed.
It will be remembered that when Maria Creek Church presented charges against Daniel Parker, before Lamotte Church, of which body Elder Parker was a member, that Lamotte Church refused to consider them, on the ground that Gospel steps had not been taken, thus raising a question of discipline between the two churches. This question of discipline was afterwards referred by Maria Creek Church to the association, and decided by that body at their special meeting, at Patoka, on the 8th of June, 1822. Maria Creek Church accepted that decision, and in accord with it, on the 15th of June, 1822, appointed Brethren Wm. Polke, Joseph Chambers and Wm. Bruce, a committee to labor with Elder Daniel Parker, a member of
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Lamotte Church, and if satisfaction is not obtained, to lay the matter before Lamotte Church. This committee vis- ited Lamotte Church, and upon their return Wm. Polke made the following report:
"Sept. 14th, 1822. Agreeably to the appointment of the church I, in company with Brother Wm. Bruce, attended Lamotte Church at her last meeting, and on conversing with Elder Daniel Parker and Thomas Kennedy, on the subject of the charges against Elder Daniel Parker, was informed by them that Lamotte Church would not receive or hear a charge on behalf of Maria Creek Church. I then presented said charges in my own name and on my own individual responsibility, and on Lamotte Church hearing said charges, and Elder Daniel Parker's defense, in which he justified himself in the statements in his book, complained of, acquitted him of blame."
"On motion, the church approved of the course Brother Polke has taken, and discontinue the charges against Elder Daniel Parker."
"On motion, the church say they will take Gospel steps with Lamotte Church."
This resolution was reconsidered on Nov. 16th, 1822, "When the church agreed to discontinue any further pro- ceeding, as we believe no good will result from pursuing the subject farther. But at the same time believe we have acted correctly, and there is cause of grief in the charges that have been preferred against a member of Lamotte Church."
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Prior to this last action of Maria Creek Church, to-wit: On July 20, 1822, the following letter was received from Lamotte Church:
"State of Illinois, Crawford Co.
"The Baptist Church of Christ at Lamotte, to her sister church at Maria Creek, sendeth greeting:
DEAR BRETHREN: We are sorry to find that there is still cause of grief between us. We find from the statement of your letter, written to us in August, 1821, and by the in- formation of our committee that attended your meeting in September, that you have on your record, that there was an agreement entered into by you and our committee that attended you in July, 1821, to this amount: That your members were permitted to pursue their mission course unmolested until the voice of the Baptist denomination in America should be taken. We are informed by our com- mittee that attended you at that time, that your record is certainly incorrect; and consequently we are grieved with you in this case; and when we have heard the use that you or your members are making of this record of yours, we are still worse hurt. So, Brethren, we hope yon will take this matter under consideration and give us relief. We have appointed Elder Thomas Kennedy and Brethren Wm- Hearn and Wm. Patrick to hand you this and attend to our business with you. And may the Lord direct you and us, and remove iniquity from Zion and restore peace to Israel, is the prayer of yours in Gospel bonds. Done at
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our meeting of business and signed by order of the church, July the 12th, 1822. WILLIAM PATRICK, Clerk."
To this letter Maria Creek Church answers:
"The Baptist Church of Jesus Christ at Maria Creek, Knox Co., Ind., to her sister church at Lamotte, Crawford Co., Illinois, greeting:
DEAR BRETHREN: We are fully pursuaded that the min- utes of our July meeting, 1821, (referred to in your letter to us of the 12th instant) are correct. Yours in Gospel bonds. By order of the church at her meeting of business on Saturday, July the 20th, 1822. WM. POLKE, Clk."
This charge against Maria Creek Church, of making a false record, was afterwards submitted by agreement of both churches to a committee of referees, consisting of Thomas Pound, Philip Frakes, Robert Davidson and Wm. Pound from Prairie Creek Church, Samuel Baker from Little Village Church, Wm. Welsh from Union Church and Robt. Elliott from Wabash Church.
The committee, after hearing all the evidence from both churches, and fully investigating the matter, rendered the following decision:
"We the committee are of opinion that Maria Creek Church was justifiable in making the record as she did; as the committee from Lamotte Church did not let Maria Creek Church know that they had laid down their authori- ty from Lamotte Church."
Thus ended all matter of controversy directly between Lamotte amd Maria Creek churches.
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We now go back and resume the history of the mission- ary controversy, and in doing so it will be necessary to refer again to the history of Wabash Association. The controversy between Maria Creek and Lamotte churches was transferred to that body.
At the meeting of the association in October, 1821, at Lamotte Church, a proposition to change its constitution was submitted. The constitution provided that questions coming before the association from the churches should be decided by a majority vote of the association. It was pro- posed to amend this provision of the constitution; the amendment providing that questions from the churches coming before the association for advice or decision should be "referred by that body to the churches, to be voted upon by each church in the association, and the result reported at the next meeting of the association, and the vote of a majority of all the churches to constitute a decision."
This proposition to amend the constitution was referred to the churches, and a special association called to meet in June, 1822, to ascertain the voice of the churches in re- gard to the proposed amendment. Accordingly the asso- ciation met at Patoka Church, on the 8th of June, 1822, when it appeared that a majority of the churches sanc- tioned the proposed change. The matter was then referred to the regular meeting of the association, which was to convene in October, 1822, at Prairie Creek Church in Vigo county.
At this special meeting, in June, of the association,
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Lamotte Church presented the following charges against Maria Creek Church, to-wit: "1st. She refused to receive and act on charges legally exhibited by a member of our body against two members of her body. 2d. For holding to and justifying her members in the support of the prin- ciples and practice of the Baptist Board of Foreign Mis- sions, which principles, so far as connected with the min- istry, we believe to be hetrodox; and we also believe the practice in every respect, while practiced under the name of the Baptist, and at the same time is in no legal way under the government of the Baptist Union. And we also believe that both the principles and practice are contrary to the principles of our union."
After investigation and due consideration of these charges, the association dismissed them.
The regular meeting of the association convened at Prairie Creek, October 5th, 1822. In the mean time all the churches south of White river had organized Salem Association; so that of the twenty-one churches com- posing the Wabash Association, in 1821, only twelve re- mained in 1822.
Lamotte Church again presented the same charges against Maria Creek Church that had been presented and dismissed at the special meeting in June. These charges were now, according to the amended constitution, referred to the churches for trial and investigation by each church, and the decision of each to be forwarded to the next asso- ciation, a majority of all constituting a decision. At the
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special meeting in June, Maria Creek Church had met the charges and defended herself before the association, and that body had dismissed them. But now when these same charges were renewed and referred to the churches she was deprived of the power of making any defense whatever, as she could not know when the different churches would act on these charges, unless notified by them, which the churches, especially those opposed to Maria Creek Church, being in no way legally bound, would not be very likely to do.
The next association met at Maria Creek Church, Oct. 6th, 1823. Elders Moses Pearson, Samuel Anderson and Royce McCoy, were appointed a committee to examine the letters from the churches composing the association and report their decision upon the charges against Maria Creek Church, which had been referred to the churches by the last association. The committee reported as follows: Two churches decided that the mission cause was no bar to fellowship; two churches justified Maria Creek Church; one church was neutral and five churches sustained the charges against Maria Creek Church. Lamotte and Maria Creek churches not voting. Upon this report a discussion arose between Daniel Parker and the delegates from Maria Creek Church. Parker contending that the vote sustained the charges; and the delegates from Maria Creek Church contending that it did not; as only five churches of the twelve had decided against Maria Creek Church, which was not a majority. Pending this discussion, a proposition
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was made and a committee appointed to divide the associ- ation, as they could not walk together in harmony. This committee, consisting of Brethren John Parker, Thomas Pound, Asa Norton, Robert Elliott and Daniel Parker, re- ported in favor of a division; and that each church should choose whether she would remain in Wabash Association or go into a new association, to be organized the next year, which report was adopted. The division of the association was consummated the next year; the anti-mis- sionary churches remaining in Wabash Association, and the missionary churches, to-wit: Wabash, Maria Creek, Little Flock, Busseron, Union, Veals Creek and Boggs Creek churches, meeting by delegates with Little Flock Church, on Curry's Prairie, on Saturday before the Third Sunday in September, 1824, and organized Union Asso- ciation.
Thus ended the controversy on missions between the churches of Wabash Association. Maria Creek Church and Lamotte Church were the leaders in this controversy. It will be seen by a close attention to the correspondence between these churches, and the conduct of Maria Creek Church in the association, that Maria Creek Church was consistent throughout the controversy. She maintained her dignity and boldly contended for the principles she professed and conscientiously believed, marching straight- forward, without wavering in the discharge of what she believed to be her duty. When we remember that during the greater part of the time that this controversy was 5
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going on she was without a pastor, Isaac McCoy, her first pastor having gone as a missionary to the Indians, and Aaron Frakes, who succeeded him, having died on the 23d of February, 1821, almost at the beginning of the controversy, we cannot but respect and honor the members who were prominent in thus contending for their principles, and the whole church that so cordially sustained and encouraged them.
The controversy was now transferred to, and went on between the associations. At the time Wabash Associa- tion was divided in 1823, it was claimed by Daniel Parker that a majority of the churches that voted upon the charges against Maria Creek Church had voted to sustain said charges, and accordingly in the minutes of that year Maria Creek Church was published as excluded from Wabash Association, although there was no vote upon her exclusion, but a vote to divide the association. All the missionary churches were as much excluded as Maria Creek Church. When Union Association was organized the next year, she petitioned for correspondence with Wabash As- sociation, but was refused because she had admitted Maria Creek Church as a member, which Church Wabash Asso- ciation considered in disorder, and had published her as excluded for justifying her members in their support of the Baptist Board of Foreign Missions.
At the time of her pretended exclusion in 1823, Elder Tyra Harris, a member of Little Flock Church was ap- pointed to preach the introductory sermon at the next
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meeting of Wabash Association. This he was not permit- ted to do, Elder Daniel Parker objecting on the ground that Little Flock Church had gone into the Union Asso- ciation with Maria Creek Church; which objection was sus- tained by Wabash Association.
The following resolution appears in her minutes of that year (1824):
"Resolved, That we recommend to the churches to set apart a portion of their time for prayer for the outpouring of the Holy Spirit and for the spread of the Gospel."
At the meeting of Wabash Association in 1825 she re- fused correspondence with Salem Association, because she (Salem Association) corresponded with Union Association, and White River, Blue River and Highland associations, all dropped correspondence with Wabash Association, be- cause she had excluded Maria Creek Church.
Wabash Association passed the following resolution:
"WHEREAS, The churches composing the Wabash Asso- ciation having determined that supporting the principles and practice of the Baptist Board of Foreign Missions, is a deviation from the Baptist faith, as well as the true order of the Gospel of Christ, they feel it a duty to make it a bar to fellowship.
Resolved, Therefore, that as Maria Creek Church has been excluded by an act of the churches composing this body for holding to and justifying the principles and practices of said board; and failing to give satisfaction to their grieved brethren; and as the Union Association has,
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regardless of the fellowship of their brethren, as well as the order of the Gospel discipline, in the face of all these facts, received said church into her body; that we now write to White River, Blue River and Salem associations and inform them that as they have opened a correspondence with the Union Association, to the support of their dis - order, as well as the mission system, that under these cir- cumstances our church fellowship and correspondence, both directly and indirectly, are now dissolved."
The controversy between the churches and associations now ceased so far as any action of these bodies were con- cerned. But it went on among the people, the ministers and lay members of each party contending that they were right and the other party wrong. But time has, in great measure, decided the question; and if time be a righteous judge, Maria Creek Church stands before the world fully justified.
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CHAPTER V.
In 1821 Maria Creek Church had so increased in num- bers that the log cabin was too small to accommodate her meetings. Accordingly they proceeded to erect a more commodious house.
"Sept., 1822. The committee appointed last meeting on the subject of the meeting house, made the following report, which was adopted:
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"Sept. 28th, 1822. We the undersigned, appointed a committee to converse with Brother Samuel Lemen, re- specting a site on which to build a meeting house, and to suggest a plan for a building, beg leave to report as follows:
"Brother Samuel Lemen proposes to let the church have one acre of ground at Five Dollars, located so as to in- clude the creek and a spring, and a sufficiency of high ground to build on. Also Brother Jonathan Cox proposes to let the church have one-half acre adjoining the tract proposed by Brother Lemen, at the price of Two Dollars and Fifty cents.
"We also recommend a brick building 30 by 45 feet. We have made a rough calculation of the cost and are of opinion that a house one story high, that is, 12 feet above ground, have it put under cover, with plank for the floor and doors, and windows can be built for $450.00. We further recommend that the expenses of the same be raised by assessment of the members. But we wish it to be dis- tinctly understood that no person shall be assessed who has conscientious scruples as to that mode of procedure. Accordingly a committee was appointed to superintend the building, trustees were elected, and a title to the ground secured, and the building erected. The location of this house was on the bank of Maria Creek near the present crossing of the Oaktown road.
After the revival in 1819-20, already mentioned, in which Elder Aaron Frakes was engaged, he continued to visit the
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church occasionally and preach for them. In March, 1820, he was called as pastor, in which office he continued until his death, Feb. 23d, 1821. From this time until May, 1823, the church was without a pastor. They had occa- sional preaching by Elders Robert Elliott, Tyra Harris and Royce McCoy. In Nov., 1822, Elijah Veach, a mem- ber of the church, was licensed to preach, and occasionally preached for them. In May, 1823, Elder Samuel Ander- son was called to the pastorate of the church, and contin- ued pastor until December, 1827. In July, 1825, John Graham, then a member of the church, was ordained a minister of the Gospel. In August, the same year, a Sunday-school was organized, being the first Sunday- school orgonized by the church, and one among the first organized in this Western country.
In Sept., 1823, Wm. Polke and wife joined Isaac McCoy as missionaries among the Indians, where he remained about one year, and then returned to Maria Creek. In Dec., 1826, Elder Samuel Anderson accepted, with the consent of the church, an appointment from a missionary society in Massachusetts, to travel and preach as a mission- ary for six months, between the Wabash and White rivers. During these years, from 1820 to Dec. 1827, the church con- tinued to prosper, having received during that time, by letter 8, and by baptism 40 members. In addition to the preaching by the pastor Elder Anderson, and Elder Abner Davis, frequently preached within the bounds of the church, in the years 1826 and 1827.
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Oct., 1827, the following record appears on the church records:
"Bro. Thomas Kennedy handed in a letter from Lamotte church, stating their happiness at the reconciliation that was effected at the last Union Association by the messen- gers of the two churches, and expressing a wish to culti- vate Christian union and friendship.
"On motion, the church unanimously say they are equally happy, and reciprocate the same friendly feeling."
This record requires some explanation. In 1826 La- motte Church split on the doctrine of the two seeds, as put forth and advocated by Daniel Parker. One part of the church following Parker in his advocacy of that doctrine; the other part following Thos. Kennedy, denying the doc- trine. Both parties claimed to be Lamotte Church. The Wabash Association recognized Parker and his party as properly Lamotte Church, to the exclusion of Kennedy and his party. The latter then sought admission into Union Association, and upon the reconciliation with Maria Creek Church above noted, were admitted."
Elder Samuel Anderson's pastorate ceased at the end of the year 1827. In May, 1828, Elder Abner Davis was called to the pastorate of the church.
In May, 1829, Wm. Polke, church clerk, moved to Vin- cennes. He had served the church as clerk from its organization, in May, 1809, until May, 1829, with the ex- ception of a little over one year, while he was away as a missionary to the Indians, a period of twenty years. Upon
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his removal to Vincennes, James Polke was elected clerk. June 20th, 1829, the following record appears:
"The church agrees to take into consideration at her next meeting the consistency or inconsistency of having written Articles of Faith, other than the Scriptures."
"July 17th, 1829. The reference from last meeting re- specting the consistency or inconsistency of having writ- ten Articles of Faith, taken up. On motion of Bro. Wmn. Bruce the matter be laid over until next meeting, which motion was overruled.
"On motion of Bro. Samuel Chambers, that we consider the matter referred from last meeting. Which motion car- ried.
"After considerable discussion the following was unani- mously agreed to, viz: That the believing or not believing in the utility of written Articles of Faith, should be no bar to fellowship."
This was the first action of the church upon a subject that finally resulted in the division of the church. This, however, was not the beginning of the agitation upon that subject. As early as 1823 Alexander Campbell commenced the agitation of the subject in a monthly periodical pub- lished by himself, called the Christian Baptist, and had constantly and violently opposed creeds and confessions of faith; and many people all over the country had been carried away by his teachings, among these quite a num- ber of the members of Maria Creek Church.
The opposition to creeds was not apparently based upon
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any charge of false doctrine contained in them; but upon any and all written or formal declarations of doctrine whether true or false. He, Campbell, says, that in his opposition to creeds, he differs from all others. "Our op- position" he says, "to creeds arose from a conviction that whether the opinions in them were true or false, they were hostile to the union, peace, harmony, purity and joy of Christians, and adverse to the conversion of the world to Christ," Chris. Sys. P. 9.
The above extracts from the records of the church show that this, or something of this kind, was their idea. The question was not to consider the doctrines, but the utility of having a written creed; and the action of the church ap- pears to be an attempt to quiet the agitation by declaring that "believing or not believing in the utility of written Articles of Faith should be no bar to fellowship."
After the above action of the church, she appears to have moved along quietly and prosperously, under the ministerial labors of Elder Abner Davis, until April, 1830 and afterwards under Elder Alexander Evans, until Feb. 1832. From Jan., 1828 to Feb., 1832, she had received by letter fifteen and by baptism seventy-two members. The whole number of persons baptized into Maria Creek Church from its organization until Feb., 1832, was one hundred and ninety-six (196) and received by letter and relation seventy-one (71.) Total received into the church 267. Her membership at this time, 1832, was one hun-
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dred and seventy-one, (171).'But now the following record appears:
"Feb. 18th, 1832. An application of Wm. Bruce and others for letters of dismission in order to be constituted in a church at Bruceville.
BRUCEVILLE, Feb. 17th, 1832.
DEAR BRETHREN: Hoping that it would be for the honor of our Divine Master, and our own convenience and comfort, we request of you, (if you think us worthy,) letters of dismission, in order that we may be constituted a Church of Christ at Bruceville; and as we are so circum- staneed that it is not convenient for us to attend, we have sent this our request by our beloved Brethren, David Lemen and Andrew Burnsides, to the church at Maria Creek. Wm. Bruce, David Lemen, Andrew Burnsides, Obed Macy. Jane Burnsides, Lucinda Macy, Nancy How- ard and Rebecca Simpson."
"The church, after consultation on the request, agrces to dismiss the Brethren for the purpose of constituting themselves into a church of Jesus Christ in the manner that to them seems most agreeable to the laws of Jesus Christ as set forth in the New Testament. And such oth- er Brethren as may desire to be constituted with them are permitted to join in said constitution. Asit is known that a different opinion exists among us asto what is the most proper form of a church constitution; and as the church wishes and desires the happiness of her members, the peace and prosperity of Zion in general. She hopes
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and believes that to dismiss all orderly, pious members as may choose to join in said constitution will tend to peace and harmony.
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