USA > Indiana > Indiana Baptist history, 1798-1908 > Part 8
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have discovered the desolating influence of intoxicat- ing liquors in our happy land of freedom and repub- licanism, and are of opinion that nothing short of the public opinion of the American people can check the growing evil. We therefore advise our brethren to adhere to original Baptist principles, which is republi- canism, and be cautious of indulging any feelings that would lead to the curtailing of the freedom of thought and action, so that we are found obeying the ordinances of God."
But the spirit of progress was abroad; the Circular letter of 1842 discussed two vital points: First: "Is it the duty of the minister to consecrate himself wholly to the gospel and make this the chief business of life?" And, second, "Do the scriptures enjoin upon the churches the duty of ministerial support?"
Hitherto a majority of the Baptist ministers of the State depended more on the labor of their hands for the support of their families, than upon the remunera- tion of the churches which they served; and it was not altogether the fault of the churches, for the ministers were very timid about teaching the churches their duty in this respect. The questions in this Circular were to begin the work of bringing about a change. Another note of progress is to be found in the movement to undertake what was afterwards called "Domestic mis- sions." At the session in 1843 a resolution was passed requesting that certain ministers, who could do so, travel and preach in the bounds of the Association, receiving contributions for their services from the churches-not above $200 per year, provided that the
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measure met the approval of the churches. It was also recommended that a certain day be set apart to be observed as a day of fasting and prayer for the spread of the gospel in the bounds of the Association, and throughout the world. At different sessions in recent years the suggestion was made that the Association was too large, requiring some delegates to travel a long way to reach the place of meeting; at the session in 1855 a proposal was made that the body be divided- the churches east of Sugar Creek and Driftwood to still form the Flat Rock Association, while those west of those rivers form a new Association. The proposal seemed wise, and in accordance with it the Mount Zion Association was organized in October following. Just previous to the division there were thirty churches in the Association, some of those in distant parts of the field having been dismissed to join associations nearer by, with a total membership of 2,009; after the division the minutes show that Flat Rock Association had twenty churches and 1,100 members.
The Circular letter for 1859 deals with a subject that, no doubt, needed discussion; in the earlier days emotionalism held a large place in all religious meet- ings-especially what were called revival meetings; not that the emotions have no place in conviction and conversion, but that there was constant danger that emotionalism might be substituted for the plain posi- tive teachings of the gospel which must be understood and intelligently accepted, if there are to be any posi- tive and permanent results following our evangelistic endeavor. It is written by the Rev. J. W. B. Tisdale,
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of the Greensburg church. Here follow a few ex- tracts and the mention of the main points made :
". bespeak your prayerful attention to the following statement of a few points of difference manifestly existing between men by natural feelings, however much excited, and those gracious affections which spring from sound principles, and a heart ex- perience ; between what some style getting up a re- vival, and the gospel idea of bringing down a re- vival from God, by the prayer of faith; . we suppose that it will be readily conceded by all, that merely natural feelings have frequently been taken for gracious affections, and that holy affections have be taken for natural feelings. Let us now more closely view those traits which clearly dis- tinguish natural feelings from gracious affections.
"I. Natural feelings are produced by human in- fluence and other natural causes. But spiritual affec- tions are implanted by the power of divine grace.
"II. Natural feelings are transient and 'quickly passeth away, like the early dew ;" but gracious affec- tions are habitual, and for the most part uniform.
"III. Natural feelings are fruitless-only of evil. Such evils are vastly mischievous and may be seen, and are deplored by the pious where they are devel- oped. But spiritual affections are richly fruitful to the glory of Christ.
"IV. Natural feelings do not destroy the love of sin. Where only animal passions are excited the heart still loves folly and naturally approves the same in
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others, and is much offended if a church or minister should speak against such things
"But spiritual affections soften the heart, and fix in the mind such deep and solemn convictions of the magnitude and turpitude of sin in all its forms
that the truth and love of Christ burn in the heart and 'knowing the terror of the Lord we per- suade men.'
"V. Natural feelings however seemingly religious, and though they may be excited by fear of death and judgment, are really and only selfish; but spiritual affections are truly benevolent, heavenly and heaven- ward.
"VI. Merely natural affections do not afford any comfort in affliction, but gracious affections afford ample comfort, safety, and support in afflictions and are an earnest of future inheritance.
· Let us see to it, dear brethren, that we be truly spiritual members, and let us carefully guard the churches against those who lack this test."
The resolutions, and the reports submitted indicate that the Association was coming more and more into sympathy with all the enterprises of the denomination for the extension of the kingdom-such as education, State Convention, Home and Foreign Missions, and Domestic Missions. And the Association spoke out in no ambiguous voice as to its sympathy for the Union in the time of the civil war. Here is a resolu- tion passed at the session in 1864:
"Whereas God has permitted a terrible and heart-
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rending calamity to befall our hitherto prosperous and happy country, therefore :
"Resolved that we can have no sympathy for, and can give no countenance to rebellion against the legal- ly constituted authorities in our Government."
Again in 1865 we find this record:
"Resolved that we hail with joy the return of peace to our bleeding country, and that our sincere thanks and gratitude are due to our soldier boys, her brave defenders, who periled their lives in her defense in the hour of danger. We thank God human bondage no longer exists in our land, but above all our profound gratitude is due to God that he has pre- served us as a nation."
In 1872, the jubilee year of the Association, the number of churches was twenty, and the total mem- bership 1988, although there had been two divisions since the organization-one when Conn's Creek Asso- ciation was formed, and another when Mount Zion was organized. This session was held with the church where the Association was formed and Elder John Reece, son of Elder Benjamin Reece, "the father of the Flat Rock Association," was moderator. This year there was given a history of one of the churches (Flat Rock) and the custom continued till the his- tory of each church has been presented. The sketchı of the Flat Rock church gives 1821 as the date of organization; Mignon Boaz and his wife, Joshua Sims and his wife, Joseph Van Meter and his wife, Benjamin Crow, James Quick, John McEwen, Ellen- der Folkner and William Dudley were constituent
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members. One of these was from Tennessee, two from Kentucky; one from South Carolina; and one from New Jersey. They adopted the Articles of Faith of the Silver Creek Association and belonged to that body till the Flat Rock Association was formed.
Of course it will be impossible to give even a brief sketch of each of the churches; but mention must be made of Blue River from the fact that it was the mother of both Franklin and Second Mount Pleasant, An "arm" was organized at Franklin in January, 1829. Elder Chauncey Butler, father of Ovid Butler, founder of Butler College, was moderator, and Elder Samuel Harding, clerk. From this "arm" Franklin church grew, being publicly recognized in August, 1832. As to Second Mount Pleasant no date is given for the organizing of the "arm" but the church was formed in July, 1835. Sharon church was consti- tuted in 1823, had a division in 1832 and one half of its members became followers of Alexander Camp- bell; but the historian states that the church was stronger without them, for 'tis written-"they were not of us or they would have remained with us." The Greensburg church has been blessed with some of the strongest ministers of the Association, as pastors; and it has had some pastors of whom it is not proud, especially that one who was invited to Jeffersonville prison, not as chaplain.
The casual reader of the minutes of the Associa- tion will doubtless wonder at the lack of wisdom of trying to keep up two Baptist churches in Shelbyville
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in that early time. The brief explanation is that after the first organization had struggled for a while to support worship in the town Deacon Robertson offered land for a meeting-house and cemetery about four miles east of Shelbyville; and the offer was accepted. But as time went on and the town increased in popu- lation it was seen to be a mistake not to have a church there. Accordingly in March, 1849, the Shelbyville Baptist church was constituted. In the absence of any records, the supposition is that the church east of town at length dissolved, the members joining at Shelby- ville and at other points. As was already said this Association was blessed with strong men both in the ministry and out; many of these deserve special men- tion for the sake of the work they did and the char+ acter they bore-but limited space will necessitate brief mention.
Elder Daniel Stogsdill was present at the first meet- ing of the Association as a delegate from Mount Moriah, and was elected moderator; that was in 1823. He was a faithful minister in the Association for thirty-nine years, his death occurring in 1862. He was a native of North Carolina. His biographer says of him that-"By his pious walk and godly conversa- tion, together with his zealous and successful work in the ministry, he secured the confidence and strong attachment of his brethren and the churches."
Elder Samuel Harding was born in Kentucky in 1787 and came to Indiana in 1825. He was an active helper in the organization of churches, he was an earnest patron of education, and one of the founders
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of Franklin College. His biographer says-"Every body loved him." He was characterized by great energy, and usually accomplished what he undertook. He died at the early age of forty-eight.
Elder Lewis Morgan was a native of Tennessee, born in 1788; in 1816 he came to Shelby county, In- diana, and settled in the forest, his nearest neighbor being twelve miles away. He was an interested and active participant in the Baptist movements of the State, being one of the founders of both the General Association and of Franklin College. For a time he was in the service of the college as Financial Agent. He died at his home in Iowa in 1852.
Elder Benjamin Reece was a constituent member of the Second Mount Pleasant church, was licensed by it to preach, in 1835, and was ordained in 1838. He was pastor of the church from the time of his ordination till his death, which occurred in 1853; and was moderator of the Association for thirteen con- secutive years. He was a strong man and greatly venerated by his brethren.
Elder John Reece, son of the above-mentioned, was licensed to preach by the Second Mount Pleasant church in 1839, and the next year it called a council for his ordination. He was moderator of his associa- tion for eighteen years. He had many of the char- acteristics of his father-earnest piety, sterling integ- rity and complete loyalty to Christ. He died at his home in Shelbyville in July, 1894.
Elder William Moore was born in Kentucky in 1800; was a constituent member of the Haw Creek
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church, Indiana, and was its pastor for twenty-six years. "He gave the flower of his youth, the prime of his manhood and his hoary headed age to the ad- vancement of his Master's kingdom." He died in 1871.
Elder Joshua Currier came to the Greensburg church in 1841, sent by the American Baptist Home Mission Society. He had enjoyed intellectual advan- tages, and his abilities were soon recognized. He was clerk of the Flat Rock Association for five years. As the church was small and financially weak, he and his wife earned part of their support by teaching.
Elder J. W. B. Tisdale was pastor of the Greens- burg church from 1857 to 1859. He urged the build- ing of a new meeting house and was efficient in su- perintending its construction. He also was a man of liberal education and exerted a wide and whole- some influence not only in his own Association but also in the whole State.
Time would fail to tell at length of the work of the Rev. Jeremiah Cell, the excellent preacher ; Rev. M. B. Phares, a graduate of Franklin College and one of the most efficient pulpit orators the State ever had ; the Rev. John Potter, also a graduate of the college and probably the best moderator the Association ever had; the Rev. J. B. Schaff, who together with his wife did such effective work in building up the Shel- byville church; W. C. E. Wanee, the liberal chris- tian layman who was deeply interested in all lines of work for God's kingdom, and who was efficient in having a monument reared where the Indiana Bap-
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tist Convention was organized; these all, and many not mentioned, wrought faithfully in the places where the Master set them; and having finished their tasks, now belong to the kingdom triumphant.
LITTLE PIGEON ASSOCIATION-(SPENCER COUNTY, MAINLY).
This Association was constituted in 1822. It was doubtless named from Little Pigeon creek, which forms the main boundary between Spencer and War- wick counties; the data of the Association are very meager and not very reliable. It corresponded with the General Association in 1846, 1847 and 1848; and the names of A. Marsh, Charles Polke and Solomon Lamb are mentioned in the General Association min- utes. In 1859 the number of churches was eight and of members 262. There is found an account of Sec- ond Pigeon church, which probably was in Little Pigeon Association. It was organized in 1816 in War- rick county; it finally moved south to Lincoln City and built a log meeting house. Quoting from a sketch found in the history of Spencer county :
"Thomas Lincoln, father of Abraham Lincoln, made the window and door casings, the pulpit, etc. Abraham himself did some of the work on the build- ing, and often went to church there."
Among the members was Adam Shoemaker from whom, it is said, Lincoln got his first notions of eman- cipation. In 1840 the church split on the matter of missions. The missionary part went three miles south and built in 1845. About the only other fact to be
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found was that in 1851 the Association had eight churches and 278 members ; and here is a straw which shows which way the wind blew as to the mission cause in the Association. In 1827 the Union Asso- ciation in establishing correspondence with sister Asso- ciations, received a letter from Little Pigeon declining correspondence "on account of a report that Union corresponds with the Baptist Board of Foreign Mis- sions." The name of the Association was "Little Pigeon of United Baptists of America." It opened correspondence at once with Wabash District Asso- ciation. The same year a request came from Wabash to appoint delegates to assist in forming a new Asso- ciation south of White river, the meeting to be held at Salem, Gibson county. In 1823 the Baptist Board of Foreign Missions requested correspondence, but action was deferred till next year-till the opinion of the churches was obtained. In 1824 seven churches voted against it, and four in favor. In 1825 the mat- ter came up again: Wabash opposed it, but Union favored it and so the final action was deferred an- other year. In 1826 when the Association decided to open correspondence with Union Association, Daniel Parker was so incensed that he withdrew from the meeting. The corresponding Associations were now Goshen, Salem, Wabash, Union and Blue River.
Here is a query from Union church: Is it good order to receive persons into the church who have been baptized by immersion, on profession of faith by paedobaptist minister ?" The answer was "be careful."
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In 1827 this query was presented : "Is it consistent with good order to receive persons into our churches who have been baptized by Dunkard Baptists ?" Answer-"Not good order."
Elder Charles Polke was often elected moderator of the Association. In 1828 it was voted to open cor- respondence with Union Association. In 1830 Salem Association wanted Little Pigeon to drop correspond- ence with Union Association, on account of the mis- sionary spirit. Elder Samuel Anderson was a promi- nent man, and leader, in the Association. In 1834 Polk Patch church requests the Association to drop correspondence with Union Association, on account of the missionary spirit there. This same year there was a restatement of the Articles of Faith; Article Fourth is as follows: "We believe in the doctrine of election by grace, and that the elect were chosen in Christ from the foundation of the world
and cannot finally fall away, but shall persevere in grace to glory, etc."
In 1837 it was agreed to drop correspondence with Goshen Association on account of her (anti) mission- ary principles. On motion the request that the name be changed from United Baptists of America to Regu- lar Baptists was laid on the table. The Gilead church brings the charge against the Association that it is guilty of corruption in doctrine and is favorable to the missionary cause. Gilead church was excluded.
The custom at these meetings was to arrange for a number of meetings, called union meetings, to be held in the more destitute places in the bounds of the
,
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Association. In 1838 the Association still refused to adopt the name Regular Baptists; and Troy church was charged "with trying to get into the Goshen Asso- ciation without our consent." In 1840 it was "Re- solved that we will have nothing to do with the mis- sionary business, but it shall be no bar to fellowship." In 1841 the Association makes the following deliver- ance : "Campbellite baptism is not valid with us." The reason assigned for a large reduction in the num- ber of churches in the Association is that "several churches broke off and constituted Regular Baptist churches." In 1842 the Association was divided into two districts, the dividing line being from Rockport to Patoka ; and the article adopted in 1840 as to "mission- ary business" was rescinded. In 1845 "decided to correspond with General Association, and also re- solved in favor of the American Indian mission." In 1846 "Agreed to commune with the church where the Association is held ;" also "Resolved that we re- quest the General Association to appoint a missionary in the bounds of this Association ;" also that "we rec- ommend the churches of this Association to co-ope- rate with the General Association." It was also re- solved at this session that "we recommend to the churches of this body to take and read the Christian Messenger, published by Elder E. D. Owen." Also "Resolved that we suggest to the churches to make pecuniary contributions to Franklin College, the only Baptist literary institution in the state."
In 1848 it was "Resolved that we deem a judicious system of Sabbath schools an important auxiliary in
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promoting a knowledge of the scriptures, and recom- mend them to the brethren."
In 1849 this statement is made-"We are reciprocal beings and for this reason we assemble ourselves into Associational meetings to hear of the prosperity of the churches, and advance of the king- dom, and so our hearts are more elated and our knowl- edge increased."
It is very manifest that for a few years past the Association has been developing along progressive lines, and so we are not surprised at the adoption of these resolutions: "We recommend to the churches to enter into the missionary cause," and, "We recom- mend to the churches to send delegates to the Home missionary society" (this was a Domestic mission or- ganization). In 1856 the Indiana Recorder is recom- mended to the patronage of the churches (what paper was this?) and the name of the Association is changed from Little Pigeon to Perry County, In these times Elder R. M. Snider was one of the leaders. In 1861 the minutes mention that "Prayer was offered for the Federal soldiers, and for the Confederates that they may come back into the Union and enjoy peace." In 1867 the Association is interested in the building up of Rome academy, of which Elder I. W. Bruner is president; and a little later some brethren were ap- pointed to visit Evansville Association and urge the brethren to give up their school and join in the sup- port of Rome academy. A paper called the Sabbath Echo was published in Grand View; it was mentioned and recommended at the Association. From 1887 on,
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reports were made as to all our denominational enter- prises. The minutes of 1896 give the name of sev- eral of the more prominent workers, as the Van Winkles, the Rev. J. F. Winchell, and the Rev. L. S. Sanders who have done much to effect a more com- plete organization of the body for advanced activity.
SALEM ASSOCIATION-(POSEY AND ADJOINING COUNTIES ).
This Association was also organized in 1822. In one record are to be found these names of churches : Bethel, Little Wabash, Big Creek, Harvey's Creek and Bethlehem. Elder Joel Hume was pastor at Bethel. In 1833 there were eight churches and 350 members; in 1840 twenty churches and 1,035 mem- bers ; and in 1857 eighteen churches and 809 members. No later data seem to be accessible.
LIBERTY ASSOCIATION-(GIBSON AND WARRICK COUNTIES).
This Association was organized in 1824, and was composed of General Baptists, for the most part; and we are fortunate in having the history of this Associa- tion written by the one who edited and published a general Baptist history in 1882-the Rev. D. B. Mont- gomery. Liberal extracts will be made from his work. This was the first Association of the General Baptists in the west, and at the beginning consisted of four churches having a total of two hundred and one members. In the Articles of Faith adopted was this : "The saints will finally persevere through grace to
.
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glory"; this stood for twenty-one years, although some objected to it, and then was changed to the fol- lowing: "We believe that he that endureth to the end shall be saved."
From some expressions in the Articles we should infer that the ruling conviction was Arminianism and open communion.
Elder Benoni Stinson, more than any other man should be regarded as the father of the Association. He states that he was led to advocate open cominunion in this way; a Cumberland Presbyterian minister had rendered most acceptable service in a revival meeting ; every member of the church came to love him for his plain loving presentation of the gospel; but on Sabbath was communion service and of course this minister was not invited to join in the celebration of the ordinance; "I must confess to you brethren that I felt mean, and there and then I told my people that I intended to invite all of God's people to the Lord's table." Whether he would have consented that senti- ment was to govern us in such cases, rather than con- sistent loyalty to principle, is quite doubtful, if the case has been put in the abstract.
In 1831 Elder Stinson was made general mission- ary, and the Liberty Association was in correspond- ence with the Free-will Baptists. Early in the history, the matter of an institution of learning was taken up, and the final result of the discussions and efforts was the founding of what is now known as Oakland City College-located in Oakland City. The largest mem- bership of the Association was reached in 1899, when
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it was 1,786. The ministers who are regarded as most prominent, in this body in Indiana are: Elders William Reavis, George P. Cavanah, James G. Ensle, Jacob Speer, J. G. Lane, H. C. Cockrum, A. H. Polk, and G. W. Moore. Elder Stinson died in 1870.
UNION ASSOCIATION-(COUNTIES OF DAVIESS, KNOX, PIKE AND SULLIVAN).
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