[p. 40]

The Association is the most democratic of all denominational assemblies. Others, even the Methodist Conference originally, are for the clergy. The Presbyterian Synod is for official elders. But the Association is for all, and the business is done by all. The purpose of' meeting is for fellowship rather than for legislation. The desire for unity and fellowship is well expressed in line;written by Joel Butler for the first meeting of the Otsego, N. Y., Association, in 1794:

"One is our God, who reigns above
And one our Savior whom we love.
One is the faith; the Spirit one
That brings us 'round Jehovah's throne.
One hope we have, one race we run
To our eternal, shining home.
One is our Guide, and one the way
That leads to shining fields of day.
And one the song of praise we bring
To our eternal, glorious King."

To those who knew the solitudes of the wilderness it was a joy indeed to meet for a few days with brethren of like faith and service. On the other hand the fear regarding Associations was that they would encroach on the iiberties of the churches. Baptists' have been through the ages sufferers from the persecutions and usurpations of the organized clergy, and they have cause to fear such clerical organization or anything that approaches it.

Our fathers learned too, from their experience with the Standing Order in New England, that voluntary associations might be as oppressive as hierarchies. For a long time in New England if Baptists refused to pay their assessment for the support of the Congregational minister their goods were sold at auction, and often they themselves went to jail. Says Backus: "Many Baptists could not for a long time believe that associations of churches could be so conducted as to be serviceable in any way." Dr. Armitage in his Baptist History observes: "There has always been a tendency in the voluntary bodies of christian history to exercise authority, and for this reason Associations will bear watching at all times." A Georgia Association, in 1826, appointed a committee to visit a church and rectify some disorder, adding that, "If order cannot be effected, then the committee to be clothed with authority

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[p. 41]
to expel all the disorderly part of the church." This was the Hephizabah Association. A little after that a committee of the Flint River Association visited a church, held their meetings in an adjoining grove, and sent word for such of the members as recognized their authority to appear before them. Seven or eight did so and were organized by the committee as the church, and were so reported to the Association. -- History of Georgia Baptists, 123, 174. The moderator of Ocmulgee Association defended these proceedings, contending that "Associations have the same power over churches that churches have over their members."

Such organizations will bear watching; and they are watched by the great body of our people. It is usual to formally state when Associations are organized that they assume no authority over the churches. Sometimes even the word "delegate" is objected to, and "messenger" is substituted to emphasize the fact that a Baptist church can send representatives but cannot delegate authority.

When William Jones and John Fridley and their company came to Illinois they found besides scattered Baptists four organized Baptist churches. But there seemed not to be among them much harmony of feeling. There were frequent "distresses," petty jealousies, and failure to see that all should be endeavoring to promote the common good. Elder Jones set himself to bring them closer together. For that purpose after much horseback riding over two counties a preliminary meeting was held at Anthony Badgley's, on the bottom, January 9, 1807. Elder Jones had taken care to provide himself with a summary of doctrine, based on that accepted by the Regular and Separate Baptists of Kentucky, at their union. This summary was discussed by all present, and approved. It consisted of twelve Principles, in brief as follows:

1. There is only one true God; Father, Son and Holy Spirit;

2. The Old and New Testaments are the word of God; and the only rule of faith and practice.

3. By nature we are fallen away from God and are depraved creatures.

4. Salvation, regeneration and sanctification are by the life, death, resurrection and ascension of Christ.

5. The saints will finally persevere through grace to glory.

6. Believer's baptism is by immersion, and is necessary to the receiving of the Lord's Supper.

7. The salvation of the righteous and the punishment of the wicked is eternal.

8. No ministers ought to administer the ordinances until they have come under the imposition of hands.

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[p. 42]

9. It is our duty to be tender and affectionate to each other, to study the happiness of the children of God in general, and to engage singly in promoting the glory of God.

10. We believe in election by grace.

11. It is our duty to commune with orderly Baptists.

12. Each church may keep its own government as it may seem best.

The proposition to organize an Association or Baptist Union was approved, and it was agreed to meet for that purpose June 24, at James Downing's on Ridge Prairie. In the meantime the Wood River church was organized, making five churches that were represented at the appointed meeting in June. They reported a total membership of eighty, with three ordained ministers, besides a goodly number of exhorters and preachers not ordained. They organized under the name of the Illinois Baptist Association -- though as yet there was not even an Illinois Territory -- adopted as their constitution the doctrinal summary approved at the January meeting, and agreed to meet thereafter semi-annually, in June and October. They remained together three days, during Friday, Saturday and Sunday. The next meeting was appointed at Isaac Enoch's, beginning October 9.

In one matter, which was not of official record, we may see the hand of James Lemen. It was a custom of the time for Associations to be represented at the meetings of sister Associations by messenger or by letter. This maintained the feeling of fellowship. Part of the brethren therefore desired to be in correspondence with the nearest Association in Kentucky. But fellowship with Baptists in slaveholding states meant fellowship with slavery, and made it easier for slavery sometime to come into Illinois, and for that reason James Lemen and others were opposed to it. A compromise therefore was effected. The general principle of Associational fellowship it was agreed should be expressed in this form: "Does this communion extend throughout the Union?" Answered, "It shall extend throughout the Union." Viz, the new Association wished itself to be regarded as in doctrinal agreement with United Baptists. On the other hand it was tacitly understood that "correspondence should not be carried into Kentucky." Practically it amounted to this, that all should be agreed in the name United Baptists provided no use was made of it in official correspondence with Associations in Kentucky or other slave states. But compromises are in their nature transient. Where parties differ on questions of right and wrong it is difficult to maintain peace, and in fact there should be no peace. Moral issues are not for peace but fot war and for victory.
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[Edward P. Brand, Illinois Baptists -- A History, 1930, pp. 40-42. -- jrd]

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