State of Illinois

Illinois (1807 ),

Wabash District (1809 ),

Muddy River (1820 ),

Sangamon (1823 ),

Little Wabash (1825 ),

Bethel (1829 ),

Apple Creek (1830),


The Apple Creek Association Organized in Opposition to the Modern Mission System
In 1830 and 1831, the thirty-nine churches composing the Sangamon Association of Illinois agreed by mutual consent, to divide into five associations, for the sake of convenience. All of these, at the outset, were either already opposed to the modern mission system, or soon took a stand against it. The Apple Creek Association was one of these five, and its original platform was emphatic in its statements to the point that it could not be misunderstood. However, over a period of about ten years, after nine churches left the Apple Creek Association to organize the Concord Association, and after minorities of some of the remaining churches withdrew and organized churches opposed to the modern mission system, what remained of the Apple Creek Association went readily over into all the errors of the modern mission system.

The Apple Creek Association Departs from the Faith
Minutes of the Concord Association show how some of the Apple Creek Association churches were gradually led into the errors of the modern mission system by one of their ministers, Elder H. H. Witt, who embraced the doctrines of arminianism. Apple Creek Association was first dropped from correspondence, and then from fellowship, by the Concord Association, and by all Primitive Baptists, by 1842. The Minutes of Concord Association of 1843 state: "The Association agrees to give an explanation with regard to dropping correspondence with the Apple Creek Association. Our reasons are as follows, viz., Whereas, at our last association we discontinued correspondence with the Apple Creek Association, for two reasons, and as there has been a great deal of murmuring amongst them against us for not pointing out the intercourse they had with the modern missionaries and what we called false doctrines, Resolved, that we give some further explanation. The first point is the course Mt. Pleasant Church, at Rhodes Point, pursued at a protracted meeting held by them in August 1842, viz., inviting the missionary preachers to come and act in concert with them, which they did in all things pertaining to the meeting except in ordaining a preacher, which the missionary preachers to do; and a public collection was taken up before the meeting closed to compensate some of them for their trouble, as we were informed by good authority. And as the association holds that church in union with them as part of their body, they violated their 19th rule of decorum. And we believe them guilty of the charge, in the second case, for holding in fellowship and suffering one of their preachers to preach among them, who preaches man by nature is not dead in trespass and sins; and that they are not blind to spiritual things; and that the Holy Ghost is not sent to the church or believer, but to the world; and denies the people of God being elected or chosen of God until they believe; and who also preaches that the ministers of Christ ought not to labor with their hands, but the members ought to support them and their families so they could preach constantly, and thereby numbers of souls would be saved who are dropping into hell; thereby holding salvation by works and not by grace. The above was preached by one of their preachers, viz., H. H. Witt, who has been excluded from Taylor's Creek Church for the same. It is what we call false doctrines, or what Paul calls strange doctrines, or doctrines of men or of devils, and not the doctrine of Christ." The Concord Association, Minutes for 1844, further state: "Whereas, in 1842 we dropped correspondence with the Apple Creek Association of United Baptists in consequence of disorder on false doctrine being suffered and cherished among them, at our next association in 1843 as our minutes of that year will show, we pointed out some of their intercourse with the missionaries at Mt. Pleasant Church at Rhodes Point, together with the false doctrine propagated by H. H. Witt. In the minutes of the Apple Creek Association of 1844 we find the charges positively denied, and we conclude it really astonishing that the plain matters of fact occurring in the presence of large congregations of people should be so positively denied. In the case of the Missionary preachers refusing to assist in the ordination of a preacher, it could, if necessary, be proved by any reasonable amount of witnesses. After different solicitations of Elder James Haycraft, the oldest of the presbytery, Elder Rogers, one of the missionary preachers, let them know on what ground he refused assisting in his ordination, observing in substance it would no doubt answer amongst you here at home, but when the brother to be ordained goes from home it would be alleged against him. And as to the public collection, which in substance is denied, was made by one of the members carrying around his hat or cap and requesting contributions. These things being done in the presence of a large congregation, we think it astonishing that they should be denied by professed followers of Christ. As to the false doctrine alluded to as being propagated by H. H. Witt, it is so plain to his hearers that know the truth, that it seems unnecessary to comment upon it. But we will refer to Taylor's Creek Church book, page 46, at her November meeting, 1842, where the following charges were laid in against said Witt: first, for preaching that man by nature is not dead in trespasses and sin; second, that they are not blind to spiritual things; third, denying the Holy Ghost's being sent to the church; fourth, for denying the people of God being elected or chosen of God until they believe; fifth, for preaching that it is wrong for the ministers of God to labor with their hands for themselves and family. These charges against said Witt were taken up just one month after the split had taken place in Taylor's Creek Church, at which time the proper or legal church called for helps from Bethlehem, Head of Apple Creek, Shiloh, and Mount Pisgah Churches, which met at their next meeting in December, and after a due examination of the Articles of Faith, rules of decorum, church book, etc., it was unanimously declared that they were the true orthodox church; and the church, with the helps in council, took up the reference relative to the charges against H. H. Witt and found them established by incontestible testimony. Consequently, he was excluded, together with those that follow him in his pernicious ways. She was considered by us to be an orthodox church, and was received into our union. On an examination of Taylor's Creek Church book, it will be found that she was constituted on the 12th of July, 1828, of 24 members, two only of said original members went off with Witt, the balance, with the exception of a few dismissed by letter, stand with the original church. We do not rehearse these facts with the smallest desire of stirring up the least unfriendly feeling but we owe it to the standing of Taylor's Creek Church, to truth, and to the cause of God, inasmuch as said church was grossly misrepresented in the Apple Creek minutes as a few excluded members. We also view with regret the uncalled-for attack against William F. Jerrold; among his brethren who are acquainted with him, it has no bearing, as he is well known to be an orderly orthodox minister of the gospel. But it seems strange that his words, to wit, that he could get along with Witt's doctrine better than some other things (having an allusion to his conduct as he was under censure of some of the brethren for falsehood, etc.) should be so transposed as to read that he had no objection to his doctrine, as though getting along and sanctioning were synonymous terms. It is well known to any impartial observer that they have differed upon fundamental principles of Christian religion ever since they commenced preaching. When we turn our attention to the constitution of Apple Creek Association we find it sound, based upon permanent principles of the gospel, and also to reflect to years that are past and gone when we could hear ministers of that body declaring the solemn truths of the everlasting gospel of a redeemer, and salvation according to sovereign power and purpose of God by grace and grace alone out side of a man-doing power; in comparing those times with the present, we are made to say in the language of John on the Isle of Patmos to the seven churches of Asia, Rev. 2:5, "Remember therefore from whence thou art fallen," etc. And we feel to say in the fear of Israel's God, that while they held to the principles held out in their constitution, we cheerfully extended to them the right hand of fellowship. But it seems at the present time, and prior to our dropping correspondence with them that everyone of their preachers without a single exception are fighting the very spirit of their constitution with every power they possess. The third article of their constitution says, We believe in the doctrine of election, and that God chose his people in Christ before the world began. ...It is well known that their churches are heartily receiving the Missionaries, Emancipating Baptists, etc., and inviting them to their communion table without baptizing them."

Changes in the Rules of Decorum of Apple Creek Association
When the Apple Creek Association was organized in November 1830, its Rules of Decorum read as follows:
19. We do not hesitate to say, that we declare an unfellowship with foreign and domestic missionary and Bible Societies, Sunday Schools and Tract Societies, and all missionary institutions. 21. No missionary preacher is to have the privilege of preaching in our association. 22. No strange preacher is to be invited to preach among us without first showing his authority, holding no other doctrine that that of Christ and His Apostles. 23. We advise the churches to protect against Masonic institutions and all missionary and auxiliary institutions, and not to contribute to any such beggarly institutions.
After the Association departed from its original faith, and began to fellowship the modern mission system, its Rules of Decorum were changed to read as follows (as shown in the minutes of 1846):
19th. We will fill the stand and preach the introductory sermon by private ballot. 20th. As an association we do not hesitate to say that as it respects Missionary institutions we will not be bound to contribute to any, but will be left free to act as to our conscience may seem best. 21st. No preacher is to preach at our association except permitted by the association. 22nd. We advise the churches to guard against any institution dangerous to christian liberty, and not to contribute to them.
23d. No strange preacher is to be invited to preach among us without first shewing his authority, holding no other doctrine but that of Christ and the Apostles.

Concord Association Churches Remain True to the Old Paths
The nine churches which were dismissed from Apple Creek Association, to organize the Concord Association, adopted a "Preamble and Constitution," in November 1838, which read as follows: "Whereas, there are a great many streams proceeding from the great fountain of iniquity, aiming at and calculated for the overthrow of the gospel church and faith; we therefore believe it our duty to express ourselves as believing in the spirituality of the Christian religion, and that the call, work and ability of the gospel ministry is the work of the divine spirit, and that we will therefore have no fellowship nor Christian correspondence with the principles and practice of what is called the Baptist Board of Missions, as relates to the ministry." The churches of the Concord Association remained true to their original principles throughout the era of the division over the modern mission system. Sadly, some of them were drawn into the progressive movement in the early 1900's, but there was a remnant of the Concord Association which remained true to the faith.

Kaskaskia (1830),

Spoon River (1831 ),

The modern mission system was "met at the door," opposed, defeated, and finally rejected by the original Baptist Churches in Illinois, between 1818 and 1832. Still, because of immigration into Illinois from the eastern states, and because of intentional appointments of hirelings of the "American Home Mission Board," to move to strategic points in the state where opposition to the mission system was greatest, to undermine and cause trouble wherever possible, in order to gain a foothold, quite a number of churches did suffer loss of members or divisions.

(From the Signs of the Times, Vol. 1, No. 13, 1833, pp. 205-208.)

There is something dark and mysterious on the face of the following extracts which have been published in the New York Baptist Repository, from a communication of one of the Missionaries employed by the American Baptist Home Missionary Society. The indefinite style in which it is written, the ambiguous language employed, together with the fixed hostility of the writer against the Anti-mission Baptists (as he is pleased to denominate them) has excited some doubts on our minds as to the accuracy of his representations. True the old proverb says, "He that is first in his own cause seemeth just; but his neighbor cometh and searcheth him." Yet we would not dare affirm that the first part of this proverb will apply in this case. Truth seldom envelopes herself in such abstruse, double meaning language. Agreeable to the statement of Mr. L., he is going to and fro in the earth, (like one of ancient memory) preaching what he calls Gospel. But alas! how different his Gospel from that preached by Paul, and all other Old School Baptist Preachers; if we may judge from the specimens he has given us. He says that he has an appointment in this deluded settlement, to explain the nature and design of -----what? The Gospel of Christ, that Paul preached, or the way of salvation through the blood and righteousness of the Lamb of God? Oh, no, not at all for that purpose. What then? Why, to explain the nature and design of the American Baptist Home Missionary Society, that's all. We have a fair specimen of his gospel in the remarks which he made, after the two High Priests had concluded theirs. Among the Churches which he considers Orthodox, he mentions one with whom he had held a four days meeting; the preceding Lords-day this Church rejoiced, at what? Not that Jesus Christ, "the same yesterday, today and forever" is still raising up, qualifying and sending forth men after his own heart, to feed them with knowledge and understanding. Oh, no, they rejoiced that Mr. L. was receiving a certain quantity of filthy lucre of the Society to enable him to come to them (to do them service), as he lived forty miles from this Church, and they were only able to raise for him the trifling sum of five dollars towards remunerating a modern Missionary, for traveling two score miles, to explain the nature and design of the A. B. H. M. S., and for services rendered at Protracted Meetings, Campbellite, and Unitarian debates, and in zealously opposing the old Anti's. True the "Anti's" (to use Mr. L.'s beautiful abridgment of the term Anti-mission Baptists) can travel "without purse or scrip" hundreds of miles, and very seldom receive so large a contribution as this insignificant five dollars at one lift. But it is not so with New Hope Church, and Mr. L.. That Church can have no supplies without the aid of the Society.

But let us inquire a little after those accused Anti's. The Spoon River Association has declared "non-fellowship with all Baptist who are favorable to Missions, Bible Societies, Temperance Societies, etc. And some of the Churches of this Association have acted agreeably to this declaration, by refusing to recognize, Rev. Mr. L. - servant of the A. B. H. M. S., as a Minister of Jesus Christ, as men sent of God to preach the Gospel and duly authorized to administer in holy things. But this is not all.

Another Church has been so outrageous as to call an Old Anti-Mission Baptist Minister, from another Church, and to ordain him amongst them!! Is this not insufferable? Is not this casting indignity upon the champions of human contrivance, which constitute the Board of Managers, etc., of the A. B. H. M. S.?

Mr. Logan seems to calculate on making his readers cry. He says, "you will weep," when I tell you (that an officer was appointed to serve a warrant) "it was to prevent me from preaching the gospel to the people," and truly we might weep, if we could credit the report; we cannot conceive what motive could induce them to adopt such a measure, for there could not have been the least danger of his preaching one word of Gospel, if he had been suffered to preach a month. We are slow to believe that any of our Brethren abroad who are endowed with sufficient wisdom to discover the deception, and hypocrisy of the popular institutions of the day, and resolution sufficient to stand aloof from them, could possibly have acted so silly a part.

We expect to hear from the Old School Brethren in that region soon, and then it is likely we shall be informed that they have been compelled to appeal to the civil authorities to take care of a vagrant, who was determined to palm himself on them as a preacher for the acknowledged purpose of dividing them.

Mr. Logan's statement, that he was not permitted to speak for himself, being contradicted by himself, can need no refutation. It goes, however, to show what latitude he has allowed himself in speaking of the Anti's.

We learn from Mr. Logan's communication, that there are three things needed, if what he writes be true. First, sound Baptist ministers; this we are not prepared to dispute, but we would recommend our Brethren to pray the Lord of the Harvest to send as many as he sees are needed. Second, the wisdom of the Serpent: this article, I am persuaded, the Old School Brethren do not desire, nor does Mr. Logan stand in need of any more than what he appears to have been supplied with already. We pray God may make his children in that, and in this region "as wise as Serpents, and as harmless as Doves." The third thing needed (besides money) is the innocence of the Dove. This he may stand in great need of; but [generous soul] he does not ask it. "All the reward he asks," (for services rendered), is that his family may live!

Tender Father! Affectionate Husband! But the anti's have respect to a more glorious recompense of reward. Lest we be accused of exaggeration, we give our readers the entire extracts as we copy them from the N. Y. Baptist Repository. Here they come.


Schuyler Co., Ill., Feb. 23, 1833.

Since Nov. 1st. I have travelled in the counties of Schuyler, Fulton, Knox, and McDonough; have preached regularly in three churches; preached every Lords-day, and frequently every day in the week, and sometimes twice in a day, and baptized twenty-four persons on a profession of their faith in Christ. There is a great revival in New Hope Church, McDonough County, and a considerable ingathering of souls in Henderson Church, Knox Co., which commenced from a sermon delivered by me in opposition to the sentiments of a Unitarian and Campbellite, who forced me into the debate, while I was contending for the importance of the agency of the Holy Spirit attending the preached word in order to the awakening of dead sinners. A very wicked young man was deeply convicted of sin, and has since obtained evidence of the pardon of sin through faith in the Saviour. Several others have professed hope in the Saviour and been baptized. I have formed two Temperance Societies, and delivered several addresses on the subject of Temperance. The Temperance cause is gaining fast in this region. I have spent much time in visiting from house to house for christian conversation. This I find very useful in this country. I have great opposition to meet with, from anti-mission Baptists. The Spoon River Association passed a resolution declaring non-fellowship with all Baptists who are favorable to Missions, Bible Societies, Temperance Societies, etc. My church divided: thirteen went with the Association and thirty-four stood with me. New Hope Church stands with me unanimously, having forty-three members. Henderson Church stands with me, except a small minority: - it has sixty-three members. Providence Church will divide, and my first business in the spring will be to gather out all sound Baptists I can find, and form new churches. This course has already given me the name of a wolf, causer of divisions, etc., but none of these things move me.

In order that you may have some idea of the errors among those who call themselves Baptists in Illinois, I will give you some account of a Church meeting I attended the second Saturday in this month. I reached the settlement on Friday evening. The Church had called an old anti-mission preacher from another church and ordained him in this church, and the minority had got enough of anti-mission members from three other churches to make them a majority in this church, in order to pass a law that I should not preach in their church, nor in their houses; and that the members should not hear me preach anywhere else. This I remarked was real popery. I preached on Friday night; and on Saturday morning a while before preaching, they began to pluck one another by the sleeve and retire round the house; and one would have supposed that some awful crime had been committed, and they were making arrangements to arrest the criminal before he could escape. At length the officer was appointed to serve the warrant. And what do you suppose was the cause of this secret council?

You will weep no doubt when I tell you it was to prevent me from preaching the gospel to the people. The officer gave me the countersign of this morning, a sly twitch. I obeyed the signal, and followed him. When we had got a suitable distance from the house, he said to me, "heavy tidings!" I replied that I was prepared to hear it, and hoped God would give me grace to bear it in the spirit of Him, who, when he was reviled, reviled not again. I well understood the design of the enemy this morning. I have had so many skirmishes that I can always tell whether I am going to have an open field fight, or Indian play. This morning I had harnessed myself for the battle, and had my old Jerusalem blade in good order, and felt confident that if I got an open-field fight, although the enemy was in number at least ten to one, I should come off more than conqueror through him that loved me. I was not, however, permitted to speak for myself; but after two high priests had gone through the business of the day, I rose and remarked that I wished to let the people know the cause why I was not asked to preach; which was, that the Baptists in the old states had formed what was called the A. B. H. M. Society, for the purpose of spreading the gospel more extensively in the west, and aiding feeble churches by supplying them with regular Baptist preachers, who would devote their whole time to the Ministry of the word; that I was one who was going to and fro through the earth, preaching the gospel to every creature, and receiving aid from said Society, and that for this cause I was not allowed the liberty of preaching to them today. I preached that night and several of the members attended, which I understood was considered the mark of division. Some of the members requested me to organize them into a separate church, but I requested them to be patient awhile. The anti party said that those whom I had baptized must be baptized again; but the baptized said they would suffer exclusion before they would submit to such laws. On Lords-day there was a very large audience.

I have an appointment in this deluded settlement for the purpose of explaining the nature and design of the A. B. H. M. Society. How very different was my situation at the above meeting from that at New Hope Church the previous Lord's-day, where I held a four day's meeting. Sinners were converted and many more were anxious. During the meeting I baptized fifteen souls. The church rejoiced that I had received aid from you to enable me to do them service, as they lived 40 miles from me, and were not able to obtain preaching any other way. They contributed five dollars.

You thus see how much sound Baptist ministers are needed here, and how much of the wisdom of the serpent, and the innocence of the dove are needed in order to war a good warfare.

My faith and confidence stand pledged for the faithful performance of duty obligatory on me as the servant of God. All the reward I ask is, that my family may live, while the great object of my mission is, that sinners may be saved and the cause of My Lord and Master advanced in the world.



(From the Signs of the Times, Vol. 2, No. 9,
April 2, 1834, pages 134 through 139.)

"Brother Beebe: I send you for publication the enclosed Certificates of several Old Fashioned Baptist Churches, and individuals of the Spoon River Association, relative to that libelous letter of Mr. Logan to his employers, which you copied from the Baptist Repository into your 13th No. of Vol. 1st. I am, and for several years have been personally acquainted with many highly respectable members of Spoon River Association, among whom are some of the members of New Providence Church, and I know that their characters for piety and for truth and veracity, will bear a comparison with any other individuals. I have been by them informed of the whole circumstance of Mr. Logan's career and of his exclusion. In the settling of what is called the Military County Tract, there being in many places a goodly number of Baptists, they at an early period formed several churches; these lived in much harmony for a time; and although this Logan was not
considered sound,yet the brethren suffered him to remain, acting upon the principle that has governed too many Baptists before them, of supposing it better to put up with a little Arminianism and Fullerism, than to be scarce of preachers; not considering that this little pharasaic leaven unless quickly purged out, would leaven the whole lump.

About this time Mr. Peck was hardly beset to obtain a footing among the Baptists, being shut out in almost every direction. He had got three small churches (two of which had been previously refused admission to the Illinois Association), and became very anxious to increase his bounds and his influence; and as the Military Co. Tract presented the most flattering prospect, he hied to that place, and very soon taught Logan the mechanical art of revival and convert-making, by means of Tracts, Sunday Schools, Anxious-benches, etc., etc. The leaven now began to work rapidly, and the churches found that they must promptly purge it out, or give up all pretence to the faith of the Old-Fashioned Baptists; accordingly some of the churches in their letters to the Spoon River Association in 1832, set forth their determination to hold no fellowship or connection with this Missionary Crusade against the faith and order of the Baptist Church, and requested the Association to purge herself of all such dross.

At the same meeting, the Sangamon Association informed the Spoon River that she declined any correspondence with her until she purged out the aforesaid errors. The Association acted promptly, and according to these suggestions declared non-fellowship with the entire Mission system.

This declaration produced the division in Logan's Church, a part remained with the Association, and a part, having been but lately initiated through the new Revival-making machine, went of course with Mr. Logan; the former, although they were a minority, yet as they continued stedfast upon the old platform of Zion, conceived it to be their right to exclude the majority, when that majority had departed from the word of God and from the constitution of the Church, and turned aside unto fables; and they accordingly did so, and the Churches sustained them in it. Mr. Logan and his party manifested that they had neither regard or use for the constitution of Crane Creek Church by their constituting themselves into a Church (as they call themselves), upon different principles. But Mr. Logan being thus cast out, he has not ceased to pour out a flood of bitterness after that little association, and he with his colleagues are almost incessantly pouring forth a torrent of biligsgate abuse and buffoonery, in order to caricature and mangle the characters of such brethren as cannot consent to desert with them from the word of God, and the ancient useages of the Baptists, and follow them. In one of his strolling tours for the purpose of harassing the brethren of the Old Order, by preaching his new Gospel of the wonderful efficacy of the A. B. H. M. Society, Tracts, S. Schools, etc., Mr. Logan obtruded himself upon the Bethel and New Providence Churches at a time when the former had appointed to meet in the bounds of the latter, in order to secure the counsel and assistance of an experienced, long tried and faithful Minister of the Gospel, in the ordination of one of their members to the work of the ministry; this meeting being upon the day preceding the regular meeting of the New Providence Church, and that Church being unwilling to have her privileges again trampled upon by one whom she considered in disorder in every sense of the word. She therefore instructed one of her members to inform Mr. Logan of the wish of the Church; this circumstance is what this pretender to truth and consistency has magnified into that of a civil officer serving a warrant! for the purpose of preventing Mr. L. from preaching the Gospel! ALIAS tracts, Sunday Schools, Am. B. H. M. Society, etc., to the people. It is no wonder that Mr. Logan should think of making his missionary friends weep at his doleful tale; knowing as he did how succulent they were, and wishing to enlist their sympathies in his favor, and their prejudices against the Old School Brethren.

But Mr. Logan is not worth spending our time with, I would not, and I presume the Churches whose certificates are subjoined, would not have thought it necessary to contradict any statements made by him, if he was as well known in New York as he is in Illinois. But as that may not be the case, I thought it proper to expose him, and accordingly when I was traveling in the western part of this State, I handed your 13th No. to Brother James Edmonston, and requested him to show it to the Churches concerned, that they might see how they are represented 1,000 miles from home by this hireling preacher of modern missionism; and do what they thought proper in the case. Bro. E. has done so and the letter together with the certificates, I herewith transmit, all which together with this letter, are at your disposal. It is past 11 o'clock, and I have been chopping until my fingers are so stiff that it is with difficulty I can hold my pen;--more than three fourths of my time being taken up in the ministry, I have no time when at home for writing except by candle light. When I commenced I thought to have given you some account of a Church near Princeton, Indiana, which has been honored with a passing notice by the celebrated J. M. Peck, Editor of the Pioneer, under the head of Persecution and with this Church he has also noticed two others, one in Alabama and one in Ohio; these are charged of the crime of persecution in withdrawing fellowship from those members who joined in with their novel religious devices. I have been personally acquainted with the Church near Princeton, Indiana, and also with the exclusion named in Mr. Peck's awful piece of persecution; it is a large respectable Old Fashioned Church, under the pastoral care of Elder Elihu Holcombe. She is situated in the midst of Presbyterians of various kinds. Methodists and Free-Will Baptist all frequently striving to draw the members away from the Church by their legerdemain; their manner is to watch, and whenever they can discover any hardness, to fan the embers with a zeal worthy of a better cause. Mr. Peck says that the excluded member was in all respects, orderly and pious; but the records of the Church show this statement to be positively false; they will shew that he had been frequently arraigned for improper conduct. In answer to a query, the Church had at the meeting preceding that on which the exclusion occurred, said, As the Scriptures of truth, furnish neither precept or example for the Benevolent (so called) institutions, and as we regard the Bible as a full and sufficient and only Rule of our Faith and Practice, we cannot view them in any other light than as the devices of men, and calculated in their nature to impeach the wisdom of God. Hence, for a professor of the religion of the Bible, to join, aid, or abet those religious devices of men, is in effect to treat the divine Law-giver with contempt. Such in substance were the views of the Church, and she answered the query accordingly.

At this time the persecuted brother was at variance with some of his brethren who were in favor of this decision, and to show his contempt as well for them, as for the Church, went and joined the Temperance Society and in communion with the Presbyterians; he was consequently excluded. From this circumstance Mr. Peck raised the whine of Persecution! and Mr. Chambers and others, have reiterated the slander all over the States.

I will give you one more instance of Mr. P's talent for calumniating the anti-mission Baptist, that our Brethren at the east may know how to appreciate the tales of those missionaries which they have sent to convert us wild people of the west. When the celebrated John Going was exploring this country in search of materials for making out his famous report, to his eastern employers, Mr. P. accompanied him into Kentucky and published an editorial journal of his tour, in the Pioneer, in which he gave an account of a meeting they attended on Ellison's Prairie, with a people who call themselves "Christians" and after giving a very flattering account of their intelligence, he says "North of this Prairie is a Baptist church of Daniel Parker's connection, and like all of that connection is sunk in Laodicean stupidity or wrecked on the ice-bergs of antinomian presumption. The only thing we can learn these Churches are doing, is deadly opposition to all the benevolent institutions of the day, particularly sunday schools, etc." This church is one that I attend, and only the Sunday before this famous meeting, I baptized three hopeful converts into that very church; and it can be proved by several respectable witnesses that they informed Mr. P. of the same; and it is also well known that the members do meet together every week for social worship, a practice which they have in no case omitted for the last ten years. True, she has neither Tract Societies nor Sunday Schools, she draws her maxims from the WORD OF GOD. Of course, she is a Predestinarian Church, and stands opposed to all human devices for advancing the Redeemer's cause. She believes God who appointed the end, has also ordained the means; and taught us what these means are, in his word. For us therefore to resort to the use of anxious benches, or submission chairs, to coax, tease, or drive people, would be the height of arrogancy. The church N. of Ellison's Prairie is indeed opposed to S. Schools and to all kindred institutions; but officially she has never said any thing about them, having had no occasion to do so; but I suppose what gave rise to this part of Mr. Peck's report, was an altercation that had previously taken place between a Rev. S. School Agent, and an Old School Bro. which resulted in a mortification of his friends, and was at the time a subject of much conversation. These are but a few of the many instances of gross misrepresentation and falsehood, which have been circulated for the purpose of slandering the Old School Baptist, of the West. Mr. P. has well said that "the sooner a separation is made the better"; the Old School have thought so long before he did; for the doctrine and practice of these missionaries is such, as to render it impossible for us to either fellowship, or have confidence in them. They may calumniate us abroad, but we trust through the grace of God, we shall be enabled to stand fast, and never be brought into bondage to their fanaticism and heresy. I shall now conclude by subscribing myself, Yours in the Gospel of Christ.




In answer to a request, we the regular Baptist church, called Crane Creek, of Schuyler Co., Ill., give the following certificate respecting the exclusion of John Logan, and 31 members with him from this church.

The Spoon River Association was in session on Saturday before the first Lord's day in Oct. 1832, and on a request of Bethel, and Crooked Creek Churches, and Sangamon Association, the request was for Spoon River Association to purge herself of the Mission system. Therefore, the Association declared an non-fellowship with the Mission system, and all its various branches. John Logan, George Swan, and Edward P. Swan immediately protested against the act of the Association - they were members of Crane Creek church, and on Friday before the third Saturday in October 1832, Crane Creek church met in session at the House of George Swan, and the question was brought before the church, Who does and who does not justify the act of the Association? The number of members that belonged to the church on that day was 58, and Logan and his party declared that they did not justify the act of the Association, and offered to give us, that did, Letters of dismission, but we refused to take Letters; they then proposed for us to give them Letters, we also refused. On the next day the Mission party met at the same place, and we met at Bro. Mathias Masten's, our former place of holding meetings, and the Mission party formed themselves into a church separate and distinct from Crane Creek church, and called the name of their church Concord. On the same day we agreed to petition Crooked Creek, and Union Churches for helps to meet with us at our stated meeting in November next, to look into our standing and give us advice what to do, and prepared letters to that effect, and appointed Brethren to bear them. On the third Saturday in November 1832, the church met in order and helps from the above named churches attended, to wit, from Union, Br'n. James Edmonston, Jasper Buck, and Benjamin Matthews; from Crooked Creek, Br'n. Nathaniel Harris, Benjamin Gholson, Charles Friend, and William Allen, who were kindly received. The church then proceeded to choose out of her own body three members to set with the aforesaid helps, to wit, Brethren Jacob Fowler, Drewry Sellers, and Mathias Masten. The Committee now being in order proceeded to business, and after a careful and strict examination on the subject, the committee declared that John Logan and all that were formed into the new church with him to be in disorder, and they being the majority, the committee declared the minority to be Crane Creek church, and in good order. The committee made their report, which was received. The church then said that she disapprobates the conduct of the disorderly part of this church, which is John Logan, and thirty-one others with him, and declare the said disorderly part to be no more under the watch, care, and fellowship of this church. Done at our meeting in business in conference the third Saturday in November 1832, and signed by order, and in behalf of the church, by

(ELDER) JOHN RAY, Moderator

Mathias Masten, Clerk

N. B. - This is the church that Logan alluded to, when he stated in his letter in these words, "My church divided, thirteen went with the Association, and thirty-four stood with me." The division was thirty-two and twenty-six, and about one fourth that went with Logan were children, and Sunday school-made Baptists. Logan stated in his letter, that New Providence church would divide, which is false, for I do not believe that there is one Member in that church that would suffer him to preach in their House. I have visited them lately and they are sound, and all speak the same thing. JAMES EDMONSTON.


By request, the regular Baptist Church of Jesus Christ, called Bethel, Fulton Co., Ill., give the following Certificate respecting the Ordination of Brother John Miner, to the Ministry, on Saturday the 19th of January 1833.

The church met in conference, it being her stated day of business, and on said day agreed to set Brother John Miner, forward in the full functions of the Ministry, and helps being scarce, the church agreed to meet at the House of Brother Amaziah Howard, in the bounds of New Providence Church in the same county, on Friday before the second Lord's day in February 1833, for the purpose of having Elder John Howard to assist in the aforesaid Ordination. He being a member of said Providence Church, and by old age and infirmity not able to come to our church. We also petitioned Salem, and Copperas Creek churches for help to assist us in the aforesaid ordination, and wrote to New Providence Church for their help to meet us on the day aforesaid, at the House of Brother Amaziah Howard, in the bounds of said church, and it being the day preceding their stated meeting on the Friday before the second Lord's day in February 1833. We met at the House of Brother A. Howard, according to appointment, and the helps attended agreeable to our petition as follows: from Salem church, Deacon Samuel Cozad; from Copperas Creek church, Deacon James McCan; from New Providence Church, Elder John Howard, and Deacon Absalom Sargent, who were received by us; and after the Presbytery went through the necessary examination, proceeded to ordain Brother John Miner to the Ministry. Signed by order, and in behalf of the church, by



N. B. - This Brother John Miner, is that old Anti-Mission preacher, that Logan wrote was called from another church and ordained in New Providence Church. JAMES EDMONSTON.


By request, we the United Baptist Church of Jesus Christ, called New Providence, Fulton Co., Ill., give the following certificate respecting the ordination of Brother John Miner of the Regular Baptist Church of Jesus Christ, called Bethel.

We the New Providence Church received a letter from our Sister Bethel church, requesting our official helps to meet them at the House of Brother Amaziah Howard, in the bounds of this church on Friday, before the second Lord's day in February 1833, which request was granted, and helps sent, to wit: Elder John Howard, and Absalom Sargent, Deacon, who met at the time and place appointed, and it being the day preceding our regular monthly meeting, and that night John Logan of Schuyler County, came to the place of meeting, and stood up and preached, without any invitation, and contrary to the wish of New Providence Church. The next morning he came to the place of meeting again, and we told him that we did not consider him in good order, that he had broke off from a church in our union in disorder and was excluded, etc., and therefore he could not preach in our church.

Done at our meeting of business the 9th day of November 1833, and signed by the church.



N. B. - The church appointed Elder John Howard to tell Logan that he must not preach; and this was the officer that was appointed to serve the warrant; that Logan stated in his letter was to prevent him from preaching the Gospel to the people. JAMES EDMONSTON.



Fulton County, Ill., November 8, 1833. By request we the undersigned Elders give the following Certificate.

Being two of the Members that were appointed by the Spoon River Association, to visit Henderson church, in Knox County, and inquire the reason why said church did not represent herself in the Association last year, and this present year. It being represented to the Association that said church had followed after John Logan in the Mission system. We do certify that we did visit said church agreeable to appointment, and the church informed us, that she non-fellowshiped the Mission system, and all its various branches, and that she would not suffer those preachers that were engaged in the Mission system to preach in the church, and the reason she did not represent herself in the Association last year, was on account of sickness, and the reason she did not represent herself this present year was that she was informed that the Association was in disorder, and in confusion, on account of the two-seed doctrine, and eternal reprobation, with the Mission system; and while the church was in session, the question was taken, Will this church represent herself in the Association next year by Letter and Messengers, or not? And the church said by a very large majority that she would represent herself. We think not more than three or four were opposed to the question. Of all that the Association appointed, only two brethren met.



N. B. - This Henderson church is the one that Logan wrote would go with him except a small minority, and had sixty-three members in it. JAMES EDMONSTON.

Morgan (1831 ),

Okaw (1831),

Vermillion (1831),

Salem (1835 ),

Concord (1838),

Southern Illinois,

Skillet Fork (1840),

First Northwestern (1841),


First Northwestern Association of Regular Baptists
A letter published in the Signs of the Times, in early 1842, reveals the approximate date of constitution of the "First Northwestern Association," as follows: "Brother Beebe:- Please give your views in full through the Signs of the Times about the benevolent institutions of the day, as they are so called, and on abolitionism. The reason I want to know your views, is, there was an association organized last fall in Jo Daviess County, of this state, denominated the First Northwestern Association, who believe in all the above named; and some of them are the rankest abolitionists I have ever seen. John B. Kaufman, Freeport, Stephenson Co., Ill., Dec. 28, 1841."
A letter dated November 20, 1842, from Moses W. Darnall, to Elder Daniel Jewett, published in the Christian Doctrinal Advocate and Spiritual Monitor, reveals additional information about the early progress of the First Northwestern Association, viz: I will proceed to give you some account of our Associational meeting, which was held at Elder Darius Bainbridges on the first Saturday, Sunday, and Monday of September last. There were four preachers present, viz., Elders Darius Bainbridge, Alexander Conlee, John P. Parsons, and Brother Moses Jones, a licentiate. The greatest harmony prevailed, our ministering Brethren appeared to be alive to a sense of their calling and all the brethren and sisters seemed to enjoy the presence of their Lord. And I assure you, that your unworthy brothers spirit was greatly refreshed during the interview. Our Association is composed of four small churches, and is called the First Northwestern Regular Baptist Association. We disclaim all connexion with or fellowship for the various missionary institutions.
This pleasant state of things began to change shortly afterward. Elder John P. Parsons apparently came to the Galena area and labored acceptably for a few years; but as early as November 1843 he accepted an appointment from the "Home Mission Society" to serve as a missionary (first, at Freeport, Ill., then at Wiota, York Prairie, Shullsburg, Apple River, Chelsea and Bloomfield, Wis.).
On November 4, 1844, Bro. Moses W. Darnall wrote to Elder Richard Newport, editor of the Western Predestinarian Baptist, as follows: Our little churches are all in peace and fellowship, but most of them appear to be in rather a languishing condition; however, the church at Lower Apple River was blest with a small ingathering the past year. Our association, which was held on the 14th, 15th, and 16th, of September last, was a meeting of great delight to the brethren and sisters who were present. The Lord by his spirit seemed to be with us cheering our hearts and strengthening the ministering brethren. The ministers present were Elders Peter Saltzman, James Craig, Alexander Conlee, Moses Jones, William Forman, James Miles, and a colored brother whose name is Henry Smith, besides brother Asel Ferguson, and your brother in Christ, the writer of these lines, licentiates.
On March 3, 1845, Elder Peter Saltzman wrote to Elder Richard Newport, editor of the Western Predestinarian Baptist, explaining some further events which had occurred within the bounds of the association as follows: I have been two trips to the North, in the summer of 1843 and 44, to Wisconsin and the North of Illinois. The first trip, I spent about five months, the second about two. During my stay in Wisconsin the first trip, I received intelligence concerning a little band of Old School Baptists, situated at Buffalo Grove, and that they had been imposed on by the Missionary Baptists, and constituted into a church by a gentleman of that order, professing to be a Baptist of the old order. From records of the Rock River Association, it appears that Elder Thomas Powell was the missionary to whom this reference was made.
The First Northwestern Association minutes, dated August 5, 1848, item 9th, state: "On motion, agreed that we take up and consider an act of the Association in A. D. 1846, relative to the case of J. P. Parsons." Again, on Monday, August 7, 1848, item 5th, the minutes state: "On motion, agreed to take up the case relative to the official acts of John P. Parsons, in the Constitution of our Association." Item 6th. reads: "On motion, we declare an unfellowship to John P. Parsons, as minister of the Gospel of Christ, and his acts in the Constitution of this Association."
The Association also passed the following Resolution: "Resolved, that we believe the modern mission system to be unauthorized by the word of God, and its products are evil against the church of God, and as such we declare a non-fellowship with it in all its various institutions."

Mt. Gilead (1842),

Sandy Creek (1850),


In Bureau County, at Princeton, a church was taken over by a young upstart missionary who learned his piece from the hirers of the hirelings. (See below). Another instance where division occurred was the result of the ungodly behavior of Elder John Logan, at Crane Creek Church, near Rushville, Schuyler Co., Illinois, the details of which are revealed by the certificates and letters published at the time, showing his falsehoods in reports he sent to the hirers of the hirelings.

Salt Creek (1861),

New Hope (1875),

Big Spring (1877),

Central (1891),

Illinois (2014).

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