USA > Indiana > Indiana Baptist history, 1798-1908 > Part 4
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Accordingly at the meeting July 25th, 1829, this question is asked-"Has Brother McCoy (John, we take it) excluded himself by what he has said and done?" And the church said, yes. At the same meet- ing information was received that certain brethren had "gone out from us." A committee was appointed to ascertain the facts. It reported that "on the 23d of May last-the day of the Silver Creek church meeting -at about half past ten o'clock, according to previous arrangement, they met in the meeting-house, and by vote withdrew into a shade near by. Twelve or thir- teen withdrew and John McCoy took the leadership, aided by Moses W. Sellers. They pretended to do church business, and to receive into their fellowship Joshua Sellers and Elizabeth McGuire, and to alter the time of church meeting; and they declared non-fel- lowship for the church." The committee further re- ported that "that which led our brethren into such dis- order had arisen from a spirit of disunion that has been discovered prominent for several years-as a con- tentious minority will attest. Your committee finds
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that this same spirit is still manifest in the greater part of these brethren." The query was propounded whether these brethren have not excluded themselves? The decision was that they have, and this scripture quotation follows: "They went out from us because they were not of us." Looked at from one point of view these brethren were "disorderly," but the disorder was akin to that which led our forefathers to dump the English tea into the Boston harbor. It was a pro- test and a determination to stand by it at all hazards. But these Protestants have not forgotten their chris- tian duty and courtesy ; Brother McCoy reported that there was some window glass in his possession which belongs to the church and he is ready to turn it over. After this, the church record which continues to March 25th, 1837, contains the account of but two cases of discipline; Sunday is called Lord's Day; and the roll of church members December 26th, 1835, does not contain the name of McCoy.
These additional notes are taken from McCoy's manual: "The anti-mission element, claiming to be the old Silver Creek church, continued its connection with the Lost River Association, until that body be- came extinct on account of its anti-mission spirit."
A remonstrance, adopted by the minority party in the division of 1829 was as follows :
"Our brethren, the time has come when it becomes our painful duty, in a plain, faithful and affectionate way to lay before you for your consideration certain things which have become grievous and afflicting to the extreme-so much so that we consider forbear-
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ance any longer on our part would be criminal. We would first state that this church has now existed up- wards of thirty years as she was originally constituted upon certain defined principles, and in the mainte- nance of which the church has been peaceable, happy and to some extent prosperous, and considered by oth- ers a 'mother church' until about two years past, within and during which time successive and too successful attempts have been made to introduce among us views of the Divine economy which we esteem subversive of not only the principles on which we were found, but also of the religion of the Bible.
"We wish to be plainly understood to refer to the views so widely and destructively diffused through the medium of a paper styled the Christian Baptist, and wish it plainly understood that we do not complain of any items in our original constitution. No, brethren, to these we exercise undeviating adherence. It is to that which we consider an innovation upon those prin- ciples that we except. It affords us some consolation that, from the first appearance of those pernicious ideas which we oppose, we have employed our feeble powers, with humility and much anxiety to guard our brethren against the dangers which so threaten our peace and happiness in the language of the Christian Baptist-a language so uncongenial with the soothing accents of the gospel that we were alarmed at its first appearance. „ The epithets which it employs in denun- ciations of our own brethren in the ministry whom we esteem faithful in the Lord; its opposition to our union of churches by Associational compact, and even the
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union of individual members, one with another, made strong by the declaration of their faith, such as that to which this church subscribed in her constitution ; and continually disclaiming against all creeds, and confes- sions of faith, at the same time disseminating the most pernicious creed, were such as we esteemed unholy, and even verging to profanity. It grieves us to dis- cover that too much of the same spirit seems to be enkindled and enkindling among us, so as to threaten the destruction of the churches.
"At the April meeting of this church (1829) a ma- jority of the church virtually renounced their former confession of faith; by vote, though the minutes of that day read somewhat differently, and at the same time, as also previously, rejected the laying on of hands in ordination, at once regardlessly plunging the minor- ity into the difficulties and distresses they are now un- dergoing, although faithful to their covenant, to the church and to God. The minority in these awful and pressing exigencies, with uplifted hands and hearts solemnly appeal to God the Divine author of our existence for the justness of their cause and the rectitude of their course. In conclusion we must state, however painful the task, that we are fully convinced that to attempt to live together longer under existing circumstances is vain, as 'two cannot walk together unless they be agreed'; and considering the above brief statements to contain most warrantable facts, we, whose names follow, being in the minority of the church, and desiring to live in a church capacity, to maintain our constitutional rights and immunities
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of the church as in former and better days have deter- mined in the fear of God to keep up our regular meet- ings, to be faithful in guarding against heresies and corruptions, to deal faithfully and tenderly with our brethren, always strictly observing the rules of disci- pline exhibited in the work of God. And may each member of the church be more fervent in prayer, con- tinually looking up to the Great Head of the church for direction and protection, hoping that the Lord in his own time will again visit Zion with the sweet cor- dials of his grace."
The remonstrance is signed by ten members of the church. Nor should it be forgotten that this "church in the wilderness" before its days of trouble had sent out at least four missionaries, and had supported the cause of missions to the extent of its ability. In its contentions against the doctrines of A. Campbell it clearly showed that the teachings and spirit of the gospel had been learned and ac- cepted. More will be said of the heresies propa- - gated by him in connection with the history of some of the Associations.
We come next to review the history of another church worthy of separate mention because of its early organization and because of its earnest oppo- sition to another great heresy that was then insinu- ating itself into the western part of the state. Maria Creek church, named from the stream on which it is located, was organized in 1809. This locality is considerably more than one hundred miles northwest of the Silver Creek church. Elder
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Alexander Diven, of Columbia church on the Pa- toka river, in what is now Gibson county, assisted in the organization. The charter members were Samuel Allison, Phoebe Allison, Charles Polke, Sr., Charles Polke, Jr., Sally Polke, John Lemen, Polly Lemen, William Bruce, Sally Bruce, and a negro brother, John Morris; of this number three lived on the west side of the Wabash river. At the con- stitution of the church the ordinary articles of faith, church covenant, and rules of decorum were adopted, and a series of resolutions passed. There could be no doubt in any mind as to the principles and spirit of these disciples. Elder Isaac McCoy of the Silver Creek church was chosen first pastor, and right royally did he devote himself to the in- doctrination and spiritual development of this little flock in the wilderness. Elizabeth Chambers was the first person to join the church by experience and baptism; she was the wife of Joseph Chambers, a brother long known and highly respected in that church and community. At the ordination of Isaac McCoy, his father, Elder William McCoy, and Elder George Waller were present from Buck Creek church, Shelby county, Kentucky. Almost at once after organization the church began to cast about with reference to the organization of an As- sociation ; and the following churches were invited to join in the movement: Wabash, Bethel, Patoka, Salem and Maria Creek. The organization took place in July, 1809, and was the first in Indiana. Eleven members were added to the church the first
ELDER ISAAC McCOY.
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year, and the pastor, with his Bible in one hand and rifle in the other, went everywhere preaching, "the Lord working with him."
All members of the church were required to at- tend the meetings, but the sisters were frequently excused on account of danger from the Indians who were all around in that part of the state at that time. The church inserts in its record that the Heavenly Father had signally protected its members from danger, but one being injured, and that was Brother William Polke, who was wounded in the battle of Tippecanoe. The church did not proceed far in its work, however, till practical and serious issues were upon it.
At the September meeting, 1809, the following query was presented: "What shall the church do in the reception of members from churches that do not certify their doctrines ?" Answer-"Let any member ask questions."
So here, as at Silver Creek, the pressure is not for numbers but intelligent, loyal members.
A case came up at the meeting January 10th, 1810, and Sister Elizabeth Brown was received after examination. In June of the same year a letter was presented, and rejected; and at the same meeting a man presented a license to preach, for recogni- tion ; but the church decided that it would be bet- ter to hear him "exercise his gift."
In January, 1811, Elder Isaac McCoy "handed in a piece" that he had written in reply to Timothy Merrit on absolute perseverance of the saints, and
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the church requested him to publish it. The sug- gestion presents itself as to whether it might not have been an excellent thing for all brethren who are moved to "write pieces" to "hand them in" to their churches before publication !
August 11th, Elder McCoy also handed in a num- ber of spiritual songs, and the church approved them.
In February Peter Hansbrough presented a letter but it was not accepted-for he held slaves.
March, 1812, the case of Peter Hansbrough was up again, and objections were still made.
Then a somewhat indirect question arose: "Do we wish to continue in the union with the Baptists we are now in union with?" With one exception the church says, "Stay in the union." The most reasonable explanation of this query is this, that there was much of fellowship and mutual helpful- ness between Maria Creek and the churches of Ken- tucky, many of whose members held slaves. In May, 1812, Sister Polly Thomas was received from the Christians or Newlights; she had been im- mersed and was received without further question. A note on "Alien Immersion." About this time Brother Hansbrough, though a member of a Ken- tucky Baptist church, was known to have used pro- fane language, and this church feels it a duty to inform the Kentucky church. What an exalted conception of the meaning and duties of church membership !
March, 1814, a peculiar case of discipline arose;
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Brother Brock had told his daughter that if she joined the Methodist church he would whip her. She joined, and now what shall he do? Shall he, like Jeptha, keep his vow? The church, true to its doctrinal inheritances, said, "Use no rash measures ; our families should have the right to follow their conscientious convictions."
June, 1815, LaMotte church, Illinois, asked that a committee of this church come over and see if that church is fit to belong to the Association. Again, true to Baptist polity, the church sends word that "One Baptist church cannot sit in judg- ment upon another."
In 1818 Elder Isaac McCoy, following convic- tions, that had long been cherished, moved to Rac- coon Creek, in Parke county, and established a mis- sion for the evangelization of the Indians. In 1819, while back on a visit, he and Elder Aaron Frakes conducted one of the most far-reaching and glorious revivals that Maria Creek church ever en- joyed.
In 1817 a number of members went out from Maria Creek to form Little Village church, not far from Russelville, Illinois; and the year before a number had been dismissed to form Prairie Creek church.
By 1819 discussions as to missions were becoming frequent and serious, not only in these new centers, but in most of the churches of the Association. Elder Daniel Parker, in the Wabash Association, led the anti-mission forces. What of this man, and
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what of his antecedents, that he should show such leadership in so poor a cause? Following is a brief sketch of him found in the Baptist Encyclopedia :
"Reared on the frontiers of Georgia, he was without education, uncouth in manners, slovenly in dress, and unprepossessing in appearance. His en- thusiasm bordered on insanity. In 1819 he came into Illinois and at once began to attract attention. He sought notoriety as a writer, and was anxious to use the columns of the Columbian Star, published in Washington City. His articles were rejected. In revenge, he attacked not only the paper but also all that it advocated, such as missions, education, etc. His peculiar doctrine was that of "Two Seeds" -a phase of Manicheeism. As the Missionary Union was organized in 1814, it is fair to suppose that its purpose and methods were beginning to be known throughout the denomination.
As a matter worthy of note, let it be said that however at opposite poles Alexander Campbell and Daniel Parker were in many of their teachings, they are one at this time in their opposition to missions, education, Sunday schools, a paid ministry, and all that. It is not difficult to understand how a hyper- Calvinist should oppose the use of means by the church; but how an Arminian should equally fight all missionary effort it is hard to see. And yet these two representatives of these two diverse doctrines stand together in antagonizing the aggressive opera- tions of the churches. The opposition began not in a dogmatic but in an interrogative way. This
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query was sent to the Association at its annual meeting in 1818: "Are the principles and practices of the Baptist Board of Foreign Missions, in its present operations, justifiable and agreeable to gos- pel order?" In 1819 the Association said : "It is not agreeable to gospel order" ("gospel order" seems to have been a convenient term to juggle with).
In 1820 the following request was sent to the 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 goodness and wisdom of our brethren thus assembled demand. In your last minutes you informed us that the prin- ciples and practices of the Baptist Board of Foreign Missions were not justifiable according to gospel order; but you omitted telling us where we 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 there- fore humbly request the Association to point out to us the wickedness of the Baptist Board of Foreign Missions, 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 the last Association rel- ative to the subject of missions, to the distress of Zion, contrary to the commands of Christ." It is
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difficult to tell just what is meant by this answer. The Patoka church asked, evidently somewhat later, "In cases where principles and practice of the Board of Foreign Missions are cheerfully nourished and cherished among us?" Answer: "We advise the churches to brotherly love, and to walk in all the commandments blameless." (Fine specimen of evasion !) Sometime in 1820 Elder Parker pub- lished a pamphlet giving his views on missions and missionary operations, which gave rise to the fol- lowing charges against him, presented to the La- Motte by Maria Creek church :
"I. He has publicly accused many of his brethren with fraud, falsehood and intrigue, without taking gospel steps with those whom he accuses."
"II. He has said that the counsel of the Union is neither asked nor known in the mission plan, when we believe he knew the counsel of the union had been asked more than once."
"III. He says that the Baptist Board of Foreign Missions believes that education is essential to the ministry, when the Board (p. 240) says it is not."
"IV. He says on page 53, 'Our brethren have gone astray, 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 .... Correspondence went on for some months between LaMotte church and Maria Creek, but nothing was accomplished. In the mean time the churches south of White river formed the Sa- lem Association. Wabash, Maria Creek, and Little
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Flock, on Curry's Prairie, organized the Union As- sociation (1824). In 1825 the Wabash Association passed the following resolutions :
"Resolved, That Maria Creek church has been excluded by an act of the churches composing this body, for holding to and justifying the principles and practice of the Baptist Board of Foreign Mis- sions and failing to give satisfaction to their ag- grieved brethren; and as the Union Association has, regardless of the fellowship of their brethren, as well as the order of gospel discipline, in the face of all these facts, received said church into her body, our fellowship with them is dissolved."
In 1823 William Polke and his wife joined Elder McCoy and his wife in the Indian mission work. In 1826 the LaMotte church "split" on the doctrine of "two seeds" as preached by Daniel Parker. In 1829 the doctrines of A. Campbell began to invade Maria Creek, the mother church. The same query that was propounded in Silver Creek church is put here: "Is it consistent to have Articles of faith?" This last answer is, "Believing or not believing in Articles of faith is no bar to fellowship." In 1832 the Bruceville church was organized without Arti- cles of faith; and it declared non-fellowship with Maria Creek. By this time it is apparent that Campbellism has invaded that section of the state, but that Maria Creek church has not yielded. It is apparent also that objections to the so-called meth- ods of missions and utility of articles of faith are in fact objections to missions, and to the definite ex-
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pression of denominational conviction in clear-cut articles.
Greater issues, if possible, were to be met in 1860- 61. Maria Creek stood strongly for the Government, and members in churches not so committed came to Maria Creek in considerable numbers, and were re- ceived without much question. But after a little while the church saw that it was not keeping the strictest watch in its reception of members that it should and it passed the following resolutions : "Re- solved, That the action of the church heretofore in receiving members excluded from sister churches shall not be made a precedent governing the action of the church in like cases in the future." As to Maria Creek church in general-"During all the years of her existence, she has kept up her regular stated meetings, administered the ordinances, main- tained her discipline and by example and through her ministry has held forth the doctrine of the gos- pel to all within her borders, and has been a power for good in the world, as all will testify who are acquainted with her history" (Sanford's history).
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DIVISION III.
A HISTORY OF THE SEVERAL ASSOCIATIONS-AND SOME BIOGRAPHIES IN EACH.
As far as possible the chronological order is fol- lowed as to the date of their founding. In cases where the Association is now extinct there need be no extended notice; and in cases where one Asso- ciation has been merged into another, as in the case of Weasaw and Logansport, the latter name will be used, but the date of founding will be that of the former.
WABASH DISTRICT ASSOCIATION (INDIANA CHURCHES IN COUNTIES OF KNOX AND GIBSON ) ..
This Association was organized in 1809; the Indi- ana churches were Bethel, Maria Creek, Patoka, Salem and Wabash. The Association seems to have gone on prosperously for several years; it is ap- parent that there is a good deal of the spirit of anti- missionism in the churches, especially those on the Illinois side of the Wabash river. On the eastern side there was the positive and intelligent direc- tion of Elder Isaac McCoy, who was permeated- we might say saturated-with a desire and purpose to "proclaim the gospel to every creature." This purpose led him to establish a mission station at
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Raccoon Creek in 1818-the same year that Daniel Parker came into the Association, having joined the LaMotte, Illinois, church. Henceforth as long as Parker was in the Association there were discord and distrust, and the demoralization if not the des- truction of all beautiful christian fellowship, and all earnest endeavor to organize for the spread of the gospel in destitute parts of the earth. Both directly and indirectly Parker sought to discourage all mis- sion and educational operations ; and he possessed a certain power of leadership that was well adapted to accomplish its purpose in that part of the country at that time. Scores of churches and hundreds of members were drawn away after him.
And they went so far as to denounce missions, education, Sunday-schools and all such things. But finally those churches died as a natural result of their heinous heresy. Parker was finally excluded from his own church. But his baneful influence was long felt in many of the Associations in south- eastern Illinois and southwestern Indiana. Matters became so strenuous in 1824 that a number of the Indiana churches of the Association asked for let- ters of dismissal and joined others in forming the Union Association, which stood positively and al- ways for all the enterprises that contemplate the proclamation of the gospel. Here follow some ex- tracts from the minutes of the Wabash District As- sociation for 1827 which will give an insight into the condition of things where Elder Parker's in- fluence prevailed.
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"Fifth. Agreed that the following be inserted in our minutes for public information. That whereas the churches composing the Wabash (District) As- sociation have taken and maintained a positive stand against the principles and practice of what is called the Baptist Board of Foreign Missions; and as we find that there is a flood of errors, and hosts of enemies, under the influence of Alexander Campbell and Barton Stone, calculated and designed for the overthrow of what we believe to be the only way of distinguishing the true church of Christ from false societies, and the spirituality of the christian religion, by denying the right of the church to be distinguished by an abstract of principles, and the spiritual call to the work of the ministry ; we there- fore wish to express ourselves in the strongest terms of disapprobation to such stratagems of the enemy ; while we wish the public to know that we are of the regular Baptist faith and order, believing in the predestinarian doctrine, and that God's purpose of salvation of his people depends on his divine ap- pointments as purposed in himself, and not in the soft disposition, or agency of mortal beings, but carried into effect by the work of the divine spirit ; and believing that an extension of acquaintance, correspondence and union with brethren of our own faith and order would be advantageous to us, and them, in preserving order and benefits of the minis- try, and in strengthening the purpose of the united band against the awful deluge of errors which mark the present signs of the times; therefore as we are
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informed that Little Pigeon, Blue River, and Salem Associations have dropped correspondence with the Union Association, which correspondence was the bar on the part of Wabash Association against said Association, and believing said Association to be of the same faith and order with us and standing equally opposed to the principles and practice of what is called the Baptist Board of Foreign Mission and other streams of iniquity which are now flowing out .... "
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