Primitive Baptist Church
Conn's Creek Association
The following is an excerpt (by permission) from Robert L. Webb's website entitled "The Regular Baptists of Jasper County, Illinois":
HICKORY CREEK CHURCH
Hickory Creek Church was organized May 18, 1855, by Elders Billings, Ransom Riggs, A. B. Nay, and other council, including J. G. Jackson, W. Powell, I. Treese, M. Parr, A. Vantreese, and H. Morris (all members of the Conn's Creek Association of Indiana). The organization took place at the home of John Bartley, with twelve charter members. The church joined the Conn's Creek Association of Indiana in 1855, but later joined the Central Association of Illinois. This church was located about a mile south of Brockville at an intersection, and the Brockville cemetery is nearby. A photograph of this church does exist. It ceased to hold regular meetings in about 1933. Family names who were members of this church included:
(If you see a familiar surname that you would like Elder Webb to send you info on, send him an email with 1) the church name 2) surname and first name you are looking for 3) a timeframe. And remember to BE NICE!)
Note from John Ballard:
Among the names above is Creed, and that almost certainly refers to a son of Colby Creed who married a daughter of Fountain Huffman in Shelby Co, Indiana.
FLAT ROCK ASSOCIATION (COUNTIES OF BARTHOLOMEW, DECATUR AND JOHNSON).
The Association was organized in 182~, and held its first regular meeting in September, 1883, in Flat Rock meeting house, northeast of Columbus. Elder Daniel Stogsdill, who was for many years an effective minister in the Association, preached the introductory sermon and was elected moderator. Eight churches joined in the organization; the Articles of Faith of the Silver Creek Association were adopted, and the machinery of what has proved to be one of the most efficient Associations in the State was set in motion. At the session in 1824 ten churches are reported, and in 1825, fifteen; in 1829 the number is twenty-three, and one church, Geneva, has been dismissed to join Coffee Creek Association, nearer by; and the air was loaded with the intimation that several of the churches were dissatisfied on some account, and wanted to withdraw. At the session in 1830 the matter took tangible form when the disaffected churches make complaint that the association is yielding to the heterodox teachings of Campbellism and Arminianism. Two of the strongest men in the body were appointed a committee to see if some reconciliation might not be possible; accordingly they met the brethren in their own Association, the Conn's Creek, and did all that reason and Christian charity could do, but to no avail.
The Conn's Creek Association was found to be an out and out Predestinarian organization. The total membership of the Flat Rock Association before the secession was 980; the number immediately afterwards was 734. The names of the seceding churches as gathered from the minutes of 183R were Bethel, Bethlehem, Conn's Creek, Edinburg, Little Salt River, Mount Zion, Nineveh and Pleasant Run. That the committee appointed to visit and confer with the brethren who withdrew to go to Conn's Creek did its duty, is apparent in the report made by Elder Lewis Morgan:
"I attended the meeting of Conn's Creek Association, presented them with the minutes of the Flat Rock Association, and requested them to come to a settlement of the existing difficulties, telling them that we were willing to leave it to a committee of brethren from the different Associations with which we correspond, allowing each Association to choose an equal number; and they by vote of the Association refused to settle with us in any way."
In 1853 the Flat Rock Association had grown to twenty-one churches with a total membership of 739. Sand Creek was the largest church, having 113 members. Ten years later there were thirty-two churches with a total membership of 1866, and the largest church was Salem -- 191 members. In the minutes for 1835 we get a glimpse into the general attitude of the churches towards missions, education and other progressive movements of the times. We may wonder that the Baptists were ever so far back in their conceptions; but remember that this was seventy years ago. It seems that for some reason the circular letter was not forthcoming, and in lieu of it the following was presented and adopted:
"Having been called upon by some of the churches for advice respecting the benevolent institutions of the day, including the temperance society, and so forth, we as an Association have never had anything to do with them; and as there is a difference of opinion existing among us on that subject we would advise the churches composing the Association to lay no burdens on their members respecting these things, but let every one be persuaded in his own opinion; and let no brother that gives, reproach the brother that doth not give, neither let him that giveth not, reproach him that giveth; let him that sendeth to a Sunday school, not reproach him that sendeth not, neither let him that sendeth not reproach him that sendeth; and let him that thinks he can do good by abstaining from the use of ardent spirits, and that that influence will be increased by joining a temperance society, not reproach the brother who does not see it his duty to abstain from the use of ardent spirits, so he does not drink to drunkenness; or he who thinks it his duty to abstain, and does not see the propriety of joining a temperance society; neither let the latter reproach the former, seeing that the temperance society does not belong to the church exclusively, but is a voluntary society composed of well wishers to morality as well as religion, who have discovered the desolating influence of intoxicating liquors in our happy land of freedom and republicanism, 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 republicanism, 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 remuneration 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 missions." 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 $800 per year, provided that the 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 8,009; 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 meetings -- 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 positive teachings of the gospel which must be understood and intelligently accepted, if there are to be any positive and permanent results following our evangelistic endeavor. It is written by the Rev. J. W. B. Tisdale, of the Greensburg church. Here follow a few extracts 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 experience; between what some style getting up a revival, and the gospel idea of bringing down a revival 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 distinguish natural feelings from gracious affections.
"I. Natural feelings are produced by human influence and other
natural causes. But spiritual affections are implanted by the power of
divine grace.
"II. Natural feelings are transient and 'quickly passeth away, like
the early dew;" but gracious affections 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
developed. 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 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 persuade 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 heavenward.
"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
resolution passed at the session in 1864:
"Whereas God has
permitted a terrible and heart-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
legally 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 preserved us as a nation."
In 1872, the jubilee year
of the Association, the number of churches was twenty, and the total membership
1988, although there had been two divisions since the organization--one when Conn's
Creek Association 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 history of each church has been presented. The sketch of the Flat
Rock church gives 1821 as the date of organization; Mignon Boat and
his wife, Joshua Sims and his wife, Joseph Van Meter and his wife,
Benjamin Crow, James Quick, John McEwen, Ellender Folkner
and William Dudley were constituent 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 constituted in 1823, had a division in 1838 and
one half of its members became followers of Alexander Campbell; 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 Association will doubtless wonder at the lack of wisdom of trying
to keep up two Baptist churches in Shelbyville 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
population 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 Shelbyville 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 mention
for the sake of the work they did and the character they bore -- but limited
space will necessitate brief mention.
Elder Daniel Stogsdill
was present at the first meeting 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 conversation, 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 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, Indiana, 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 consecutive 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 association for eighteen years. He had many of the
characteristics of his father--earnest piety, sterling integrity 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 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 advancement
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 advantages, 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 Greensburg church from 1857 to 1859. He urged the
building of a new meeting house and was efficient in superintending its
construction. He also was a man of liberal education and exerted a wide
and wholesome 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 Shelbyville church; W. C. E. Wanee, the liberal
christian 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
Baptist 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.
Indiana Baptist History, W. T. Scott, 1908, Franklin, Indiana, pp
110-122.
Pictures
Church Index Main Page