CHAPTER XXV
The Wabash Association
[p. 84]
The first Baptist Association in Illinois was on the western side of the state, on the banks of the Mississippi; and the evil fought was slavery. The second was on the eastern side of the state, on the banks of the Wabash, and the evil contended with was antimissionism. The first reached over into Missouri; the second reached over into Indiana. The first was organized in 1807; the second in 1809. The old Illinois Association held its last meeting in 1859. The Wabash adjourned without date in 1868. Its original ground in Crawford and Lawrence, extending north in Edgar, Douglas and Moultrie counties, is occupied by the Palestine Association. The antimission sentiment here has largely faded out. It is found farther south. Its main strength is in the southeastern portion of the state, where a few years ago it had a hundred churches and four thousand members. It still bears the impress of Daniel Parker, and still more the impress of a one-sided theology, for it writes "Regular Predestinarian" before its name. The same flag was floated from the masthead of the Illinois Association in its old age. The original title of the Wabash was plain "Wabash Baptist Association." One thing that might suggest to our predestinarian churches that they are theological wanderers is the fact that they have never been able to agree on a name. One of their Associations, the Salem, in the vicinity of Macomb, is known as "Old School." In the central part of the state they have chosen the title of "Primitive" Baptists, and a little farther south as "Regular" Baptists. Still others insist on being known as "Regular Predestinarian" Baptists.
Wrapped up in this word, "predestinarian" is the assumption that God, being almighty, will do his work without human aid. But the New Testament is full of the fact that God commands his people and works with them. It would seem as if some brethren did not have a whole Bible, but a Bible in fragments. Saving faith is a gift from God; therefore to some the preaching of faith as a duty of men is like profaning sacred things. By the same reasoning they would tell the palsied man that for him to attempt to stretch out his palsied arm would be blasphemy, assuming the prerogative of God. They would be opposers of Jesus. Are they less opposers when the obedience involves
[p. 85]
not the salvation of an arm but the salvation of a soul? "When had the Kehukee Association," says Hassell, the historian, "found it necessary before this to step forward in support of any work which the God of heaven was carrying on?" The remark seems to be forcible, but bring it to the test of scripture: "The Lord working with them." "UP . . . is not the Lord gone out before thee?" "WHEN thou hearest the sound of a gong in the tops of the mulberry trees THEN thou shalt bestir thyself." "They came not to the help of the Lord."
There is a misunderstanding also of the relation of the church to Christ. The local church is not merely an infant to be fondled, but a partner in service. Associated with the Lord in his work now, as truly as in his glory when he returns. It is practical unbelief to accept the parable of the Sheepfold, and ignore the parable of the Vineyard. It is true that God has chosen his people before their repentance, but it is not true that he has chosen them without repentance. "REPENT," is the first word of the gospel cry; Mark 1:14; Acts 2:38. (See Coffey's History of the Regular Baptists of Southern Illinois; 53.)
Besides this the rash and violent spirit manifested suggests that the antimission movement was one of instinct rather than of reason. It was on the part of the leaders a struggle of self preservation. "All that a man hath will he give for his life," therefore the frequent use made of misrepresentation; much as a man in defense of his life will seize the weapon nearest at hand. Even so respectable an authority as Hassell's History assures us that,
"Missionaries use the poor heathen as mules or oxen; hitch them out doors like beasts of burden, while they go into the house to preach." -- Hassell, 839.
Perhaps the writer, living in a slave state, had seen a slave suffer that treatment, and he transferred it to the heathen. But he does it blindly and desperately. See also the use made of the Association to coerce the churches. The leaders knew that the purpose of the organization was for fellowship, and not for legislation; yet they legislated and tried cases. In the Minutes of the Illinois Association for 1867 we read: "The report of the committee appointed to investigate the case of Richland Creek church, report that we as an Association have no right to deal with a church that belongs to our body."
[p. 86]
Yet the same body in 1827 resolved that: "The Clinton Hill church be requested to make such statements as they may think proper to next Association, relative to a certain resolution of said church published in the Edwardsville Spectator."A record in this case made three years afterwards will be of interest. "The reference from the Richland Creek church relative to a certain publication over the signatures of the publishing committee of the Rock Spring and Edwardsville churches, published in the Pioneer of February 6, 1830, directed to the eastern Baptists, taken up and answered as follows: When the Edwardsville and Rock Spring churches have accused the Illinois Association of exercising power over churches and individuals and have cast a stigma on the churches and Association in saying they were influenced by a few leading brethren, we think those churches have been mistaken in their views. The churches composing the Illinois Association have always regarded themselves as independent, and influenced by none, and the general contests of former Minutes were their united voices through their messengers, and they never felt a disposition to remonstrate against their former proceedings; firmly believing those pretended liberal institutions of the present day to spread the gospel to be without license from the word of God. And as the love of money is the root of all evil we fear they will only tend to sap the foundation of both our civil and religious liberties. We therefore advise our brethren of the different churches to beware of their stratagems."Daniel Parker's Church in the Wabash Association was Lamotte, Crawford county. His teachings made a division, and then there were two Lamotte churches. The section opposed to him helped to organize the Palestine Association, in 1841. They were called "Effort Baptists" by those who did not like the effort. A few years after this the church disbanded, but the Liberty church, occupying nearly the same ground, is an active member of the Palestine Association. It is a country church, and has held its own through the years fairly well. Eld. D. Y. Allison, who was raised, lived and died there, was pastor of this church for fourteen years. In all that part of the state to day, where once the antimission Baptists swept everything, they are outnumbered by the others ten to one. The war is over; only the ruins of the battle fields remain. ============== [Edward P. Brand, Illinois Baptists -- A History, 1930, pp. 84-86. -- jrd]
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