Autobiography of Frank G. Allen, Minister of the Gospel / and Selections from his Writings

by F. G. Allen

Porter Fisher, Hayden Fisher, John B. Floyd, James Jones, Samuel Morris, John A. Bain, Isaac Trout, John S. Maddox, Jacob Trout, George Craig, F. G. Allen.

The following are the names of the preachers who have served the church a stated length of time:

Porter Fisher, Hiram Stark, J. Newton Payne, Dr. C. J. Smith, Henry Rice, Jesse Mavity, Dr. Sadler, J. A. Bain, G. B. Moore, A. A. Knight, J. C. Walden, J. V. Price, F. G. Allen.

In addition to meetings held by the regular preachers, it has enjoyed the evangelistic labors of some of the ablest preachers in the Reformation.

From its organization to June, 1885, there were added to the church, at various times and in various ways, 982 members. At this time (June 12, 1885) the membership is 350.

In addition to removals, deaths, exclusions, etc., we gave a large number to the Bedford Church when it last organized (1874), and our colored membership organized to themselves in 1877. Also the nucleus of the Beech Grove church went from here.

Three things, that have had much to do with the prosperity of this church, deserve special mention—their course during the war, their way of choosing church officers, and their method of church discipline.

During the war the church remained in a peaceful and prosperous condition. At the beginning they were of one mind in the decision that the religion of Christ was more important to them than political interests; that the war would end, but that the kingdom of God would not, and that they would stand for the things that could not be shaken by the shock of arms. A large number of young men of the community were in the service, and they wanted to be in a spiritual condition to take care of such of them as should return. Though soldiers of both armies were frequently in the neighborhood, the church continued the service of God and the discharge of Christian duty as if the peace of the country was undisturbed. Consequently, when the war was over, they had no alienations to adjust, no broken down walls to rebuild, no breaches to close up. They needed no reconstruction. Their history demonstrates that even cruel war need not necessarily alienate the people of God. The congregation was not a unit in political sympathy, but they allowed no mixing of politics with religion, in the pulpit or elsewhere, on either side. Strong rebels from Kentucky and strong Union men from Indiana filled the pulpit during the time, but with the understanding that they preach the gospel and not politics—no difference was made.

Till 1867 the method of selecting church officers was by popular ballot. They were thus selected according to the feelings, and tastes, and prejudices of men, women and children, many of whom are always controlled by personal likes and dislikes. At this time a change was made that resulted in great good. The change was to this effect, that a committee in whom the church have perfect confidence be appointed to select elders and deacons. When selected, their names are submitted to the congregation, and two weeks given during which objections may be made privately to the committee. Should objections be made to any one, which are considered valid, and can not be removed, that name is dropped and another substituted. It is understood from the beginning, by all parties, that the objections are to be kept private, and if a candidate is dropped on account of objections, he has no right to demand the name of the objector nor the objections. When objections are not made, or they no longer exist, it is understood that the selection is ratified by the church. The parties are then set apart to their work by fasting, prayer and the laying on of hands. In this way a better selection is made, and the church is much more impressed with the importance of the official work, and of their obligation to those set apart, as co-operants in the work. The plan gave entire satisfaction, and the church ever after observed it.

When I began to preach for the church, I introduced a plan of disciplinary work which I had observed since my labors with the Crittenden Church. The leading idea in it was to save the offender, and the church was impressed with that fact. The relatives and friends of the offending party were enlisted in an effort with the preachers and elders to save him, with the understanding that if this could not be done, the law of the Lord must be enforced in his exclusion. Such efforts rarely failed, and, when they did, those most likely to be hurt about his exclusion felt that they had failed in trying to save him, and that all was done that could be done. When such efforts failed, the case was then stated to the church, and if any one thought that he might accomplish something, and wished an opportunity to try, action was delayed till he did what he could, and thus the whole moral force of the church was exerted. When all felt that nothing more could be done, the law of the Lord was executed, the church withdrew its fellowship, and the occasion was made as solemn and impressive as possible. There was no voting as to whether or not they would exclude him. That is a matter of divine legislation on which we have no right to vote. The sense of the congregation was taken only as to whether or not they had done all they could to save the offender, and had thus complied with the law of the Lord in this respect. In twenty years, with much attention to disciplinary work, I have never had the least trouble or evil consequence result from a case of exclusion.