Maria Creek Baptist Church
IndianaThe charter members were Samuel Allison, Phoebe Allison, Charles Polke, Sr., Charles Polke, Jr., Sally Polke, John Lomen, 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 constitution 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 indoctrination 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 Association; 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
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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 attend 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 doctrine." 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 recognition; but the church decided that it would be better 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 suggestion 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 number 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 helpfulness between Maria Creek and the churches of Kentucky, many of whose members held slaves.
In May, 1812, Sister Polly Thomas was received from the Christians or Newlights; she had been immersed and was received without further question. A note on "Alien Immersion." About this time Brother Hansbrough, though a member of a Kentucky Baptist church, was known to have used profane 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 judgment upon another."
In 1818 Elder Isaac McCoy, following convictions, that had long been cherished, moved to Raccoon Creek, in Parke county, and established a mission 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 enjoyed.
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.
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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 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 enthusiasm 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 operations 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 gospel order?" In 1819 the Association said: "It is not agreeable to gospel order." 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 principles 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 therefore 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 relative to the subject of missions, contrary to the commands of Christ." It is
[p. 58]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." Sometime in 1820 Elder Parker published a pamphlet giving his views on missions and missionary operations, which gave rise to the following charges against him, presented to the LaMotte 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 Salem Association. Wabash, Maria Creek, and Little
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Flock, on Curry's Prairie, organized the Union Association (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 Missions and failing to give satisfaction to their aggrieved 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 1839 the Bruceville church was organized without Articles 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 methods of missions and utility of articles of faith are in fact objections to missions, and to the definite expression
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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 received 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: "Resolved, 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, maintained her discipline and by example and through her ministry has held forth the doctrine of the gospel 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).
================== [From W. T. Stott, Indiana Baptist History 1798-1908, 1908, pp. 52-60. Scanned and formatted by Jim Duvall.]
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